Commentary on the Tao Te Ching (Part 5): Heaven and Earth are not benevolent; they treat all things as straw dogs. The Sage is not benevolent; he treats the common people as straw dogs.

Original Text:

Heaven and Earth are not benevolent; they treat all things as straw dogs. The Sage is not benevolent; he treats the common people as straw dogs. Between Heaven and Earth, is it not like a bellows? Empty yet inexhaustible, the more it is worked, the more it produces. Much listening and frequent exhaustion are not as good as keeping to the center.

Explanation:

Heaven and Earth do not possess the concept of 'benevolence' (Ren) because they treat all things equally, regarding them like straw dogs (objects used in sacrifices). Similarly, the Sage does not possess 'benevolence' because he treats the common people equally, regarding them like straw dogs. Between Heaven and Earth, it is like a huge bellows; although it empties after expelling air, it does not become枯竭 (exhausted). Continuously treading on it causes it to continuously exhale. Words are insufficient to exhaustively describe this, so it is better to keep to the center.

And by doing this, one is without 'benevolence'. What is benevolence?

Benevolence means intimacy/affection. — Shuowen Jiezi

The character 'Ren' (benevolence) consists of 'person' (ren) and 'two' (er). In ancient interpretations, 'Ren' refers to 'ren ou' (paired persons), meaning working together in the fields, representing mutual help and love between people.

For ordinary people, the notion of 'non-benevolence' may cause repulsion, because the perspective and level of ordinary people differ from that of managers or rulers.

However, Heaven and Earth bear the responsibility for all things, and the Sage bears the responsibility for the common people. Their duty is to ensure the entire system operates better.

For example, if a person has no money and steals from another, if the victim possesses 'benevolence', they would not blame the thief but might instead help the impoverished person so they no longer need to steal. However, from the perspective of governing, Heaven or the Sage would need to punish the thief.

On a larger scale, consider two nations at war. If one nation sacrifices a few hundred people to win the entire war, and without this sacrifice, more people would die, what should be done? Most nations would choose to sacrifice those few hundred.

If a part of the human body becomes diseased and an organ is infected, it must be surgically removed. Although the organ is part of oneself, removing it is 'non-benevolent' to that organ. But if not removed, the entire body could be damaged. Therefore, people choose to remove it.

Sacrificing the small for the greater, thus Heaven and Earth are not benevolent, and the Sage is also not benevolent, because what Heaven and the Sage follow is only the Tao and De (Virtue). With Tao and De, there is no need for benevolence.

The reason Daoist thought can permeate all schools of thought is evident here; it even encompasses Legalist thought.

Therefore, a well-managed country depends on whether its laws are perfect and whether they can be thoroughly executed. Thus, legislators and law enforcers exist in this world, all of which conform to the natural order of Heaven, Earth, and all things.

Between Heaven and Earth, it is like a huge bag for鼓风 (blowing wind), constantly expanding and contracting.

Our universe is like this; it expands and contracts. In Daoist thought, these rules should be universal. Thus, the concept of fullness and contraction in Heaven and Earth arises this way. Even in matters close to humans, there is expansion and contraction, usually referred to as the 'thermal expansion and contraction' effect.

Even at the microscopic level, such phenomena exist. The Danish physicist Bohr's atomic theory once believed that electrons orbiting the nucleus are distributed in orbits of different energy levels. When electrons absorb energy (heat), they jump to outer layers; when they release energy (cool), they move to inner layers. This principle can be verified by phenomena like liquid vaporization cooling, or described by thermal expansion and contraction. Later, quantum theory supplemented and perfected this, forming a more realistic atomic model, further corroborating this point.

However, this expansion and contraction effect must be realized through the circulation of energy. Here, the Patriarch compares it to: "Empty yet inexhaustible, the more it is worked, the more it produces," which actually describes a process where energy constantly circulates in and out.

However, "Much listening and frequent exhaustion" implies that trying to understand this dynamic process will be very complex. It is better to directly focus on its center.

This sentence sounds very strange when translated into classical Chinese. What does it actually mean?

For a system where energy changes continuously, it is a dynamic process. If one only grabs one point in this dynamic process to analyze it, it becomes a static analysis. It is like taking a snapshot of a changing system and then analyzing that snapshot; it cannot be analyzed effectively. A better method is to express the dynamic process and then process this indirect expression.

However, how should this dynamic changing process be expressed? The answer is "keeping to the center". A modern emerging data analysis method is called wavelet analysis. How does it handle dynamic processes? The answer is to collect raw changing data, such as listing a timeline to express how its changes fluctuate on this timeline. Then express it through matrices, and use wavelet transform methods to process these data, extracting data features to handle dynamic processes.

Briefly, the core of wavelet transform is: continuously calculating the average, finding the middle value, and expressing the remaining numbers as differences from the average. Then repeating this process, one can finally obtain a matrix where most values are zero or extremely small, and different from other values. This matrix is the expression of the key elements of the thing's process. Of course, if speaking professionally, to achieve good signal separation, one needs to determine the wavelet basis, etc. But generally speaking, its process of continuously seeking the average and calculating is actually what our Tao Te Ching calls "keeping to the center". In other words, "keeping to the center" can grasp the key features of things. So no matter what method is used, saying too much is not as important as "keeping to the center".

If using a more emotional metaphor, one can understand it using the center of gravity of an object. Many people have likely seen the so-called "Immortal's Ladder" magic trick (actually a magic show), where a chair, table, or ladder is balanced on one leg, creating a visual impact. Some say it's cheating, using glue or supports underneath, but this is wrong because none of these things are needed. One must try it personally: take a chair, use one leg as a support point, and try to balance it. When the center of gravity is perpendicular to the floor, only a slight force is enough to destroy its balance. Conversely, if there is even a little friction or support, it will not fall and can stand.

Similarly, here it is "keeping to the center", but this 'center' is the center of gravity, not the geometric center of an object. This point must be understood. To thoroughly comprehend this, it is best to try it personally. Initially, using a bowl of rice is best because rice has friction and pressure. Although small, once the center of gravity is stable, this slight force is sufficient.

By the way, a complaint: this was originally invented by some sects to help disciples comprehend "keeping to the center", but now it has degenerated into a tool for performance or falsely claiming supernatural powers, which is truly lamentable.

All things are like this; they must have a "center". This "center" is also called the location of "mystery" (Xuanji). As long as this key point is grasped, any task can be completed with ease. This is why some people struggle desperately with poor results, while others complete tasks with ease; the key lies in whether they have grasped the "center".

For example, in BaZi (Four Pillars of Destiny) divination, one school believes that the strength or weakness of the Day Master is most important. Taking the Day Master as the center, the Month Command and other elements determine its strength or weakness, and then determine good or bad fortune. This method is not wrong; it is similar to finding the key point and then observing how the annual and major luck pillars push the key point, thereby judging the changes in fortune. However, when determining life and death, there are often ambiguities. Actually, grasping the center and observing its imbalance makes it not difficult to judge.

Take an online case as an example, analyzing the fate of a male (Qian) born in the year of Yi Mao, month of Xin Si, day of Bing Chen, hour of Xin Mao, undergoing the major luck of Xin Chou. Observing that the Bing day belongs to Fire, initially it may be turbulent but harmless. However, this center of gravity relies heavily on Fire, and Water moving its position is strictly taboo. Fire is strong, and Xin is its wealth, indicating this person will be rich. However, although rich, if the nature transforms into Water, the wealth will harm life. During the Xin Si and Geng Chen major lucks, when young (erecting the capping), Yi Mao coincides with strong Fire and no taboo. Later, during Ji Mao and Wu Yin major lucks, although Xin Si Wood assists Fire, it is also acceptable. However, entering the Ding Chou major luck, still coinciding with Xin Si, there is no Wood to generate Fire and control Water, so seeing Xin and transforming into Water to extinguish it is taboo. The Five Elements are exhausted. In the first five years, seeing Yi Hai, Bing Zi, Ding Chou, Geng Yin, Xin Si, whether Wood or Fire, there is no issue. Entering the year of Ren Chen, Bing Xin transforms into Water, and Ren's Water is obscured by Si Fire, leading to death from intestinal disease.

Regarding cultivation, ordinary people often ask: Where is the Mysterious Pass (Xuan Guan)? The Mysterious Pass is originally nowhere, so how can one say where it is? Although named an aperture (Qiao), it is not a single aperture.

The Treatise on the Manifestation of the Mysterious Pass's Secrets states clearly: "The Old Lord said: 'Between Heaven and Earth, is it not like a bellows? Empty yet inexhaustible, the more it is worked, the more it produces.' If one can embrace the harmonious Qi and guard the true unity essence in stillness and meditation, then the furnace is sealed and the medicine solidified, allowing the firing process to proceed. Fire is originally the Li Trigram of the South, Li belongs to the Heart, the Heart is the Spirit. Spirit is Fire. Qi is Medicine. Refining Medicine with Fire to form the Elixir is precisely using Spirit to control Qi to achieve the Tao."

What is the "harmonious Qi"? What is the "true unity essence"? What is "sealing the furnace and solidifying the medicine"? If one has read the previous chapters, one should understand here that this refers to "Much listening and frequent exhaustion are not as good as keeping to the center".