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itation of the marketplace and the accumulation of object…attachments； there is an urgent practicality to this message。 If your inner house is so cluttered with form and outer convenience that there is no more space to support that form； then the invisible realm is ignored； and the inner space of freedom and autonomy is repressed； buried amid accumulation。
Some may recognize this as a principle of the now popular Chinese environmental art known as Feng Shui。 Lao Tzu would probably remind us that 〃good Feng Shui〃 begins from within one's own being； and that this in turn depends on our own continuing inner sensation of that deep space from which our outer life is shaped。 If the space within is muddled amid the repressive influence of acculturation and attachment； then our surroundings will appear concomitantly muddled； and what others perceive and experience of our personality will be similarly blurred and superficial。 But if we honor the 〃open space within；〃 then we will be led to clarity； and life can then become an effortless dance of Te。 This； indeed； is the kind of Feng Shui that Lao Tzu would have us become familiar with； before we turn to the arrangement of the forms and objects of our environmental life。
12
Rampant color impairs vision；
A profusion of sound obstructs the ear；
Gluttonous tastes poison the mouth；
Attachment to belief warps the self；
Predatory impulse reviles the treasure。
The Sage uses the outer to point to the inner；
By exposing the image； it shows us ourselves。
Self…display corrupts your ability to see within； making noise about yourself closes off your inner ear； the Tao itself cannot be tasted when one is obsessed with outer sensation。 Lao Tzu never asks us to abandon the delights available to our outer senses； he simply asks us to place them in a more holistic context； one that allows equality to our inner senses。 Indeed； once these inner senses are activated and trusted； they are discovered to deepen and enrich the experience of the outer senses。 The same is true of belief and action： when we can consistently feel and sense beyond the level of the superficial； then our understanding becomes deeper and wider； and our action becomes naturally measured and penetrating。 When the cursory images of attachment and gross sensation are exposed for what they are梐 vain and ephemeral veneer of experience梩hen the true self； in all its depth and strength； arises without display； without vanity； without effort。
13
Great renown is more deadly than disgrace；
To impugn your bodily nature is self…loathing。
Fear is the blood of fame；
Your own imbalance is the fuel
Of favor…seeking and the lust for praise。
The only real misfortune
Is to look at Nature and see affliction。
When the treasure is split from its source；
Body and nature become a well of sorrow。
Cherish your bodily being；
Reconnect with the Source。
Creating and dissolving are one in the Cosmos：
Honor the life of the body； and your care will extend
To the formless Essence。
Throughout the Tao Te Ching； the error of the pursuit of fame is exposed。 In this verse； Lao Tzu shows how the desire for fame arises from a view of the self and of Nature as somehow limited； stained； or at fault。 To thus 〃look at Nature and see affliction〃 means that one must do something to rise above this Cosmic affliction； this inborn insufficiency of the self and the universe。 Frequently this means seeking renown or other recognition according to a group norm； usually in the service of intellectual or spiritual values。 In most religious and cultural ideologies； this means belittling or demonizing the body and its functions as part of one's 〃lower nature。〃 This act of dividing nature； especially one's own nature； into higher and lower aspects； is to 〃split the treasure from its Source。〃 It is a fundamental error of human thought； and is entirely unnecessary： our bodies are the formed expression of the Tao； the vessels of chi； the life force that pervades the Cosmos。 Within the living body； cells are created； dissolved； and recreated continuously； this is the way of Nature； the way of transformation。
14
Look for it…it is invisible；
Listen for it…it is silent；
Try to grasp it…it is not solid。
Its nature is bodiless；
Yet it is the essence of body。
Its darkness is the source of light；
Its infinitude； the ground of time。
It is the Formless One
From which all forms arise。
Pursue； and it eludes you；
Follow； and it vanishes。
Thought cannot hold it；
But you can抰 think without it。
It is the thread of all being；
The origin； the pulse of time。
It is the wave upon the strand of life：
Pervading； defining； nourishing。
15
The one who wrote these bone…old words
Set out to draw the veil of Mystery
From the truth of his moment。
It was impenetrable to logic；
But the subtle dance of verse
Could pierce the appearance；
And neutralize the profundity。
He was cautiously humble；
As if walking on ice。
Ever conscious of danger；
He approached his undertaking
With watchful reserve；
Like a visitor to far…off shores：
Pliant； like ice in the spring；
Malleable； like fresh yew；
Open； like a mountain valley。
In utter stillness； he watched himself
As if he were a murky pool of water；
Until his mud had settled
And clarity had been restored。
He learned to shed excess； and to seek fulfillment
Solely through diminishment。
In renouncing want； he received abundance in his old age；
In surrendering advantage； he shredded the wisdom of his era
And thus transformed it。
Under the guidance of the Sage； I have recast this poem as a description of Lao Tzu himself； and his approach to exploring the Tao through this marvelous set of teaching poems。 This is really a very short step from traditional translations； which have Lao Tzu describing the experiences of 〃ancient Masters。〃 Clearly； Lao Tzu is not in the camp that deifies ancient masters； and he would certainly be horrified at his own deification at the hands of religious Taoists in the centuries after him。
This was revealed to me in a meditation image as I began the work of this rendering of the Tao Te Ching： I saw Lao Tzu standing uncomfortably on a very high pedestal of glistening ivory。 I approached the pedestal； looked up at him； and then kicked hard at the base of the pedestal； which shattered； collapsing the whole。 The old philosopher came tumbling down but landed on his feet。 He smiled； reached out his hand toward me； and said； 〃thanks。〃 This meditation （aside from providing me a great laugh） taught me a great deal about how to approach a new rendering of the Tao Te Ching； and it also taught me that Lao Tzu is still very much present in consciousness； and that he remains available to help and to teach梟ot as a god or a legend of an old and revered book； but as a living； conscious presence。 In reference to this poem in particular； the Sage showed me that Lao Tzu had unconsciously written a s