There is no need for human beings to assume the role of this master executioner, to enact what they perceive to be justice. Trying to do so is similar to a novice trying to cut wood like an expert carpenter.
When novices clumsily pretend to be masters of wood cutting, it would be rare for them to not accidentally cut their own hands. Similarly, those who think they can kill on behalf of the master executioner would likely end up harming themselves.
(Thus, a society that avidly supports capital punishment hurts itself. Aside from the observation that the death penalty doesn't seem effective, we should also consider the possibility that innocents may be executed by mistake - and certainly those who are killed can no longer make amends and repay their debt to society.)
Notes
The concept of the "master executioner" in this chapter is a continuation of the "heavenly net" concept from the previous chapter. They are different ways to describe the same karmic mechanism that seems to pervade reality.
At first glance, this chapter appears to be directed at the ruler. Whenever we see this in the Tao Te Ching, we know that the teaching operates on multiple levels. Not only is it a social commentary, but it is also a recommendation on how we can conduct our lives.
The central idea is that the negative approach is rarely effective. The use of the death penalty does not necessarily improve society. If we execute everyone on death row today, we would feel no safer tomorrow. The more we resort to killing as a response to our frustration and anger with violence, the more violent society becomes.
Similarly, the use of threats and punishment is far less effective than positive reinforcement in the Tao of interpersonal relationships. Thus, sages do not criticize or accuse. Instead, they guide and nurture through sincere praise and approval.
The lesson also applies to the ruling of one's inner kingdom. While it is important for us to recognize our past mistakes, it is futile for us to dwell on them and beat ourselves up. Blaming ourselves will not move us closer to our goals. Proactive, positive actions will do a far better job of that.
75
The people's hunger
Is due to the excess of their ruler's taxation
So they starve
The people's difficulty in being governed
Is due to the meddling of their ruler
So they are difficult to govern
The people's disregard for death
Is due to the glut in their ruler's pursuit of life
So they disregard death
Therefore those who do not strive for living
Are better than those who value living
When people are hungry - when their basic survival needs are in question - it is because the ruler overzealously imposes ever increasing taxes, leaving very little for them to sustain themselves. As a result, the people starve.
When people are difficult to control - when they are openly rebellious and refuse to obey orders - it is because the ruler constantly meddles in their livelihood with more and more restrictive rules. In reaction, the people become defiant against authority.
When people disregard death - when they no longer care if they live or die - it is because the ruler pursues an extravagant lifestyle, indulging in ever more luxuries while the people suffer hardship. Seeing this, the people brave death to rise against the ruler.
Therefore, we can see from the above that a ruler who does not obsessively focus on "the good life" would be much better than the ruler who values the mindless pursuit of luxurious living.
Under such a wise ruler, the people do not starve (their basic needs are met), they are not difficult to govern (they gladly follow wise leadership), and they have no reckless disregard for death (their own lives are worth living).
Notes
The last two lines in this chapter are particularly difficult to translate, and they can be difficult to understand even when translated correctly. It helps to keep in mind that every line in this chapter expresses one consistent concept. Once you grasp the concept, everything should fall neatly into place.
Once again, we see that what appears to be advice for the emperor is in fact the Tao of better living for all of us.
The overall theme in this chapter is about how we deal with the material world. It points out that the excessive pursuit and indulgence in materialistic things will end up costing us in various ways.
Oftentimes we overtax ourselves when we overindulge. The bloated feeling after eating too much at the buffet, and the hangover after drinking too much at a wild party - are both examples.
When we overtax ourselves, we can neglect our basic spiritual needs. Overextended and mentally exhausted, we tend to overlook the need to feed the soul with uplifting and inspirational sustenance.
When we stray from the simplicity of wu wei and meddle in everything around us, life becomes more and more difficult to manage. Our excessive interference results in unintended side effects and makes things more complicated.
For instance, if we meddle in the affairs of friends, we often end up alienating them. They do not appreciate our interference, so the relationship becomes strained and increasingly distant.
This chapter also tells us that when the mind is overly greedy in pursuing materialistic indulgences, the spirit suffers. Life becomes an endless series of sensory stimulations, devoid of meaning and purpose. It no longer seems worthwhile, thus causing one to question: Why bother? Why go on living? Why not just end it all?
To see vivid examples of this, we only have to turn our attention to celebrity suicides. These are people who seem to have it all materially, and yet are impoverished spiritually. They see little point in life, and no reason to live - in other words, they feel a complete disregard for death.
76
While alive, the body is soft and pliant
When dead, it is hard and rigid
All living things, grass and trees,
While alive, are soft and supple
When dead, become dry and brittle
Thus that which is hard and stiff
Is the follower of death
That which is soft and yielding
Is the follower of life
Therefore, an inflexible army will not win
A strong tree will be cut down
The big and forceful occupy a lowly position
While the soft and pliant occupy a higher place
Life is characterized by softness and pliancy, while death is characterized by stiffness and rigidity. We can see this simply by looking around. Living plants and animals all exhibit flexibility and suppleness. When they are dead, their lifeless forms invariably lose all moisture, and therefore all flexibility and supplement as well.
We can generalize from this observation and link death to that which is hard and unyielding. Life would be linked that which which is pliable and thus capable of growth and adaptation. This applies not only to flora and fauna but also to all aspects of human existence.
For instance, an army that cannot adapt to the ever-changing conditions on the battle field will soon find itself outmaneuvered and defeated by an enemy that is more nimble and flexible. A tree that grows hard and strong makes excellent timber, and so will quickly find itself chopped down and put to use. Both are great examples where rigidity leads to death.
Therefore, that which is forceful and aggressive may seem to have the upper hand, but in fact occupies a lower position of disadvantage. Conversely, being yielding and flexible may be perceived as a weakness, but is in fact a great strength that occupies a higher position leading to victory and success.
Notes
As mentioned above, this Tao principle pervades all aspects of life. That is why the hard sell never yield long-term success. Salesmen who study "closing techniques" and apply pressure to seal a deal are not the ones with the best results, the most satisfied customers, and repeat business.
Master practitioners of the soft sale - the salesmen who apply no pressure, but only provide attention, service, and assistance to customers, and thereby win their trust. Once the trust has been earned, no techniques are necessary to close the transaction. That trust may also lead to repeat business as well as referrals.
77
The Tao of heaven
Is like drawing a bow
Lower that which is high
Raise that which is low
Reduce that which is excessive
Add to that which is insufficient
The Tao of heaven
Reduces the excessive
And adds to the insufficient
The Tao of people is not so
Reducing the insufficient
In order to offer to the excessive
Who can offer their excess to the world?
Only those who have the Tao
Therefore sages act without conceit
Achieve without claiming credit
They do not wish to display their virtue
The workings of the Tao can be compared to archery - specifically to the act of drawing the bow to fire off an arrow.
If the arrow is pointing too high, the archer must lower the aim. If the aim isn't high enough, the archer must compensate by tilting up.
The amount of strength that goes into pulling back the bowstring has to be just right. If it's too much, the arrow will overshoot the target, so one has to reduce any excessive force.
On the other hand, if the archer fires off the arrow with insufficient force, it will fall short of the target. In order for the arrow to fly true, the archer must put more strength into the bow and draw back further.
This is similar to natural laws in that the Tao also acts in a balanced way. It tends to reduce whatever is too much, and add to that which is not enough. Thus, everything in the world is constantly moving toward equilibrium.
(For instance, a pot of hot water, if left alone, will gradually cool off. Just as certainly, ice cubes will melt and become cold water that will, over time, approach room temperature. This is the way of the heavenly Tao.)
The way of people isn't quite like that. People often act in ways opposite to the balancing principle of the Tao. They cut down that which is already lacking and give to that which already has too much.
(We can see an aspect of this by noting that all over the world, it is the rule rather than the exception that the rich get richer while the poor get poorer.)
Who are the ones that can see this clearly and choose not to follow the herd? Only those who have the Tao. Whenever they have too much of something, they offer the surplus to those who do not have enough.
In this way, the Tao sages act in accordance with nature and give in the same way that nature does - without having expectations, claiming credit, or feeling that they are somehow superior for having given.
Just like the Tao, they contribute and nurture others without needing to show off. It makes no difference to them if people never find out about the good that they have done. Having the Tao is its own reason and justification.
Notes
The lines "Lower that which is high / Raise that which is low" can also be interpreted as what happens to the bow when the archer pulls back: the top of the bow lowers and the bottom goes up.
The same line of thought leads to the idea that the next two lines "Reduce that which is excessive / Add to that which is insufficient" refer to the process of adjusting the length of the bowstring when making the bow.
We have chosen the classical interpretation that refers to aiming instead, because it is clear from the first line that the simile is all about the process of drawing open the bow (to fire an arrow) rather than the process of crafting a bow. All four lines refer to aiming: the archer adjusts the vertical angle of the arrow as well as the amount of force invested in it.
In this chapter Lao Tzu offers a penetrating insight into human nature: rather than moving toward balance, people often go contrary to the Tao in unbalancing their lives even more.
For instance, note what happens when people overindulge. They do not reduce the indulgence as they should. Instead, they feed it even more. This is how addictions begin.
Also note how people jump on bandwagons when it comes to beliefs, attitudes, trends and fads. Rather than to think for themselves, they jump on the bandwagon because so many other people are already on it.
78
Nothing in the world is softer or weaker than water
Yet nothing is better at overcoming the hard and strong
This is because nothing can replace it
That the weak overcomes the strong
And the soft overcomes the hard
Everybody in the world knows
But cannot put into practice
Therefore sages say:
The one who accepts the humiliation of the state
Is called its master
The one who accepts the misfortune of the state
Becomes king of the world
The truth seems like the opposite
Water appears to be the weakest and softest thing in the world. It always conforms to the shape of its container. Pour it into a bottle, it's a bottle; pour it into a cup, it's a cup. Water is the ultimate symbol of the yielding and flexible aspect of the Tao.
At the same time, there is also nothing better than water at dissolving the hardest and most unyielding rocks. We only have to look around to see how water has carved ravines and canyons out of mountains all over the world. Water is the universal solvent. Nothing can replace it.
This observation of water teaches us that despite a yielding, humble appearance, the weak overcomes the strong and the soft overcomes the hard. This is a principle that we can all understand, but somehow cannot put into practice in real life. We still have a tendency to meet force with force. When someone yells at us, we yell back louder; when someone trespasses against us, we retaliate in full measure... plus interest!
Thus, the sages teach us that those who have the strength to accept humiliation are extremely rare. Such individuals possess the power embodied in water - seemingly soft and weak, and yet able to overcome the hard and strong. If they apply this power to society, they would achieve complete mastery of leadership at the national level.
Such individuals also have the ability to accept misfortunes. Like water, they have the depth of character to contain adversities and difficulties. If they apply this ability to handle negativity at the national level, they would achieve preeminence on a global scale.
Thus, by embracing the seemingly weak and soft, one gains personal power. This is a truth that, at first glance, would appear to be contrary to our expectations!
79
After settling a great dispute
There must be remaining resentments
