Taoism and Lao Tzu
The great writers and philosophers of ancient China lived during a period of great upheaval during the time of what was known as the Warring States period (c. 475 –221BC). It was a time of intense conflict and political fragmentation that led to the eventual unification under the Qin dynasty. This led to what was to be called the Hundred Schools of Thought. These were philosophies and schools that flourished during the late Spring and Autumn period and Warring States period.
The term was not used to describe these different philosophies until Confucianism, Mohism, and Legalism were created. With Lao Tzu and Taoism pre-dating all three. When Chinese philosophy emerged and gained support from various competing groups, the period became known as the Contention of a Hundred Schools of Thought.
During this time, Chuang Tzu believed that the idea of the Perfected Man was an attainable goal for ordinary people, along with the belief that divine forces and the natural elements could be personified and revered.
What this meant was that both Confucius and Lao Tzu could become deified as emulating the proper and right way to live our lives. Some people reading this might say why not Christianity and Jesus. Remember this was the same time Jesus was born in the Middle East. Jesus would not be introduced to China for another fifteen hundred years.
Over the centuries, commentaries on Lao Tzu’s Chapter 28 have captured a sense of the divine. It’s not just about coming up with your own interpretation at random, but about exploring it in a way that ties into your personal growth and development—especially if you’ve had the good fortune of being introduced to Chuang Tzu’s Perfected Man.
You should feel that your actions and writing capture your own journey through history and the Tao. It should reflect the wisdom that tells the story, or there’s no purpose in making the effort. It becomes like you were chosen by dragons.
Chapter 28 is like Lao Tzu is leaving his signature giving us permission to truly come forward to know ourselves. That in the process of becoming the world’s maid we are not to lose our own ancient virtue.
To live as if reborn, noticing the pure whenever it appears, becoming the world’s valley, brimming with the timeless virtue we’ve always carried. To take uncarved wood as our guide and never drift from the ancient virtue that shapes us without end, again and again.
Before we go on with Verse number 28 of 81, it’s worth noting that the title of the book we’re adding commentary to—Lao Tzu’s Tao Te Ching—is my own version, titled “Thoughts on Becoming a Sage: The Guidebook to Leading a Virtuous Life”. It’s important to note that Lao Tzu wrote the Tao Te Ching in the sixth century BC, while I wrote mine in May and June of 2000 and published it in China in 2006.
Verse 28 – Maintaining Ancient Virtue
Showing the way can be likened to being the world’s maid. A job on the surface seeming too menial too even consider that success may follow.
Once you’ve recognized your task, the way becomes even more difficult. But it is only by experiencing the tediousness can you begin to advance and rule the day.
Advance as if you have the heart of a child without fear, without knowledge that the task is too big. Thereby always keeping your ancient virtue intact. Simply recognizing that which lies without you while holding onto the oneness within you. Acknowledging what is at its beginning always becomes something else at its end.
That once was hard must become soft. That if we are constantly referring to what appears to be black or white, we are in reality seeing them as dark or light and if we see things as pure verses defiled, we are acknowledging it as either noble or humble.
Recognizing the above, the task of the sage becomes easy. By adhering to what is soft, humble and dark the essence of the Tao is always close at hand.
Advance as if you were an uncarved piece of wood waiting to be molded into what is needed with no pre-conceived outcome of what may occur. Always guided by what comes forth without limits, with the Tao always in charge.
While acting as a master tailor, sewing without seams, the job of the maid suddenly comes forth with ease and grace. The job becoming second nature as you have mastered it fully with your virtue intact and leading the way.
28. 保持古朴的美德
为众人引路如同做世界公仆。这工作低微繁琐，但未必能够做好。一旦明白你的职责，道路就越加显得崎岖曲折。但是，只有经历了沉闷乏味之后，你才能够取得进步，把握住每一天。
前进吧，就装做有一颗无所畏惧的童心，不晓得任务之艰巨，永远保持古朴的美德。保持内在合一的同时，认识与你无关的事物。事物总是不断变化，坚硬终成柔软。我们经常议论黑白，实际上我们看到的是深浅。如果我们把事物分成纯洁与肮脏，就等于承认高贵和低微。
一旦承认以上事实，圣人的职责就变得容易。只要能够坚守柔弱，谦逊和无光，那么你就掌握了道的精华。
前进吧，你是一块未被雕刻的木头等待塑造，预先没有计划，自然也不知道结局如何。在道的负责下，接受万物的指导。
充当主裁缝，制作无缝天衣，公仆的工作一下子变得轻松优雅。在大德的指导下，工作就会变得轻驾就熟，得心应手。
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