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Reflecting itself in transformation；
Beyond all form and name…
Through the gateway of your heart。
This poem speaks of the relationships between names梩he words we give to things； events； actions； and of course ourselves梐nd the nameless essence from which we derive our life； and to which we return in death。 Lao Tzu does not want us to think that our words are hopelessly inadequate to understanding the Cosmic Consciousness （this is an interpretation frequently placed on this poem in particular）； rather； he'd like us to realize the natural limitations of our words。 Words and language have limitations； just as our bodies； our planet and its natural resources； and our mental faculties have limitations。 Words and names 〃fail to hold the essence〃 because； as Lao Tzu says in the final stanza； the essence can only be held in our hearts。 But words； properly used； are capable of revealing the possibility of deep understanding； through describing the functions梬hat each thing does； and how it relates to the Whole。 Lao Tzu is simply asking us to remember that function and action represent the manifestation； and not the immanence； of the Tao。 If we can keep this in mind； that the manifestation varies and transforms； that what a thing does is not everything it is （for example； you are not your occupation； your family role； your gender； your race； your religion； etc。梟ot even the combination of these things）； then we are not likely to make the mistake of reifying； or fixing； our ideas and descriptions of the operations of the Cosmos。 When we are successful in avoiding this error； we have taken a vast step in furthering the natural order of the Cosmos and of human society。 For in this clarity； this awareness of the limitations of language； we remove our feet from the concrete of religious； political； and ideological position…taking that is at the root of so much of the prejudice； conflict； injustice； and slaughter common to mankind over the past 3；000 or so years。
In this poetical meditation on language and its relation to the Cosmic Reality； Lao Tzu is suggesting another movement of understanding； which has to do with facing the apparent contradictions and logical impossibilities that he is presenting。 Lao Tzu invites us into the cycle of logical tail…chasing （words can't properly describe Tao； but let's talk about it anyway）； because he wants us to feel beyond the boundaries of reason。 He would like us to step into that 〃living； teeming darkness；〃 for this is the space in which we can truly feel the Tao； through our every bodily cell。 The words that we use can point us toward this 〃shimmering darkness〃 of understanding； especially when we ask the teaching aspect of the Cosmic Consciousness； which Lao Tzu calls the Sage； to help us。 But the words are not themselves the immanence； thus there is no such thing as 〃holy writ。〃
2
Ego is the mud thrown into Nature抯 water：
It lusts for beauty and reviles ugliness。
It projects a stain that was never there。
It grasps after the Good；
And thus affirms Evil。
Yet in the eye of the universe；
The formed and the formless
Create and support each other。
The light and the dark dance and mingle
Like the breath of lovers。
Erase the division： act but don抰 strive。
Teach but do not peddle pedantry。
The Sage guides without speaking；
Works through us in innocence；
Free of demand or expectation。
Thus is its work made great…
Enduring。
In this poem； Lao Tzu asks us to step out of the realms of division and opposition； by examining ourselves through the projections that we may have accepted from the forces of collective acculturation。 Here the poet asks a question that will appear several more times in different metaphorical guises throughout the Tao Te Ching： 〃is it necessary to live on a treadmill of fortune； sliding from one polar opposite to another； and struggling to be on the right side at the right time？〃 Is this how the Cosmos truly works？
Then； as he always does in his poems； Lao Tzu offers us an alternative inner model： one of complementarity； represented in the images of dance and love。 Lao Tzu discards the notion of some inherent cosmological conflict of polar opposites and presents instead a picture of Nature as the commingling and transformation of complementary principles； each of which honors its natural complement while retaining its individuality。 There is no need to attach to beauty and reject ugliness； to elevate virtue and repress evil； for these divisions do not adhere to the Cosmic Whole。
Lao Tzu saw beauty and truth as so deeply connected as to be identical梒omplementary principles in mutual embrace。 Two thousand years later； the great English poet John Keats felt the same reality； and sang of it in another timeless verse。
3
If you create the great； and elevate it；
You will lose your self。
Become attached to your belongings
And you open the inner door to thieves。
Let the Sage guide you：
Clear out your inner space；
And your own truth will arise。
Wear down attachment and division
And you strengthen your will。
Be led to shed the crust of knowledge；
Cut through the cycle of want
And reject all that you have been told to know。
Follow the way of inner action：
In the course of disburdenment；
There is healing。
When you clutch something； you have already lost it。 A thief can 〃read〃 attachment： he doesn't have to see what it is you are carrying to know it is valuable； because he can sense your anxiety about keeping it in your grasp。 The irony that Lao Tzu is pointing out here is that attachment actually creates and perpetuates separation； because it attempts to override the natural synergy of attraction that exists between us and what is truly ours。 Of course； Lao Tzu is not an ascetic or a minimalist： the disburdenment that he describes in the final stanza is the very inner act that brings us the gifts and possessions that truly belong to us； without the need for forced protection or urgent attachment。 The inner cleansing he proposes to us is the process that prepares the ground for natural possession。 This theme is also explored in the I Ching； in Hexagram 14； Possession in Great Measure。
4
Empty； like a well； is the Cosmic Whole：
Empty； and forever inexhaustible。
Endless as the limitless
Forms of creation； drawn through Time…
Before its birth； beyond its reach…
Softening the jagged edges；
Untangling complexity；
Dimming the garishness of excess
With the soil of its simplicity。
So dark； so empty…who could have made it？
It is the child of nothing；
The parent of us all。
Here is the first of many watery metaphorical expressions found throughout the Tao Te Ching。 Lao Tzu likens the Tao to a well梔ark； empty； yet containing the generational spark and the nourishment of all being。 Water； even when it appears still to our eyes； is always in motion梬earing down the sharp and jagged； dissolving what is obdurate； softening glare梞oving freely through its permutations between earth and sky； light and dark。 F