Chapter 25 – Tao Te Ching

1. The Verse (Original)

There is a being,formless yet complete,born before Heaven and Earth.

Silent.Still.Alone.Unchanging.

It stands eternally present.It moves in all thingsyet goes nowhere.

We may call itthe Mother of the world.

I do not know its name,so I call it “Tao.”

If forced to name it further,I call it “Great.”

Great means expansive.Expansive means far-reaching.Far-reaching means returning.

Therefore, the Tao is great.Heaven is great.Earth is great.And the sage is great.

Within the universe,these four are great.

The sage follows the Earth.The Earth follows Heaven.Heaven follows the Tao.The Tao follows what is natural.

2. The Essence — What Laozi Is Actually Saying

Here Laozi introduces the most direct glimpseof the primordial Source—the Tao before the world,before form,before name.

He describes it with careful simplicity:

• formless• complete• silent• still• eternal• ever-present

It is not a deity.It is not an object.It is the ground of existence,the Mother of everything that will ever be.

Because it has no name,Laozi assigns one—but reluctantly—because naming already shrinks it.

He calls it “Great,”and explains why:

Anything truly greatexpands,touches everything,and then returns to its origin.

This is the rhythm of the Tao—a cosmic inhale and exhale.

Then Laozi lays outthe cosmic hierarchy:

Tao → Heaven → Earth → Sage.

But this “hierarchy” is not domination.It is alignment.

The sage becomes greatby following what is natural—the rhythms, cycles, and returning flow of the Tao.

This chapter is a meditationon the sheer vastness of the Sourceand what it means to live in harmony with it.

3. Modern Clarity — Slow, Rich, Beginner-Friendly Line-by-Line Commentary

“There is a being, formless yet complete, born before Heaven and Earth.”

Laozi points toward a Presenceolder than creation itself—not a person, not a thing—but the silent Origin.

Formless,yet nothing is missing in it.Complete,yet not shaped or defined.

This is the Tao before the world.

“Silent. Still. Alone. Unchanging.”

He piles up wordsto help your mind quiet:

Silent → no noise of thought.Still → no movement of impulse.Alone → nothing to compare to.Unchanging → beyond time.

These are not descriptions of a god.They are descriptions of the ground of reality.

“It stands eternally present. It moves in all things yet goes nowhere.”

The Tao is both:

• the unmoving center• the movement in every phenomenon

It is the still heart of existenceand the pulse inside change.

It “goes nowhere”because it is already everywhere.

“We may call it the Mother of the world.”

Everything arises from itas naturally as children from a mother.

This is not sentimental creation imagery.It is Laozi pointing to origin,the endless womb of being.

“I do not know its name, so I call it ‘Tao.’”

Laozi openly admitsthe limitation of naming.

He is not defining the Tao—he is acknowledgingthat all naming is approximation.

The humility hereis part of the teaching.

“If forced to name it further, I call it ‘Great.’”

“Tao” is already a concession.“Great” is a second concession.

It does not describe the Tao.It hints toward its immensity.

“Great means expansive. Expansive means far-reaching. Far-reaching means returning.”

Here he describes the cycleof all natural processes:

Expand → Touch everything → Return home.

Waves riseand fall.

Breath fillsand empties.

Seasons growand dissolve.

What goes outreturns to its Source.

This rhythmis the heart of the Tao.

“Therefore, the Tao is great. Heaven is great. Earth is great. And the sage is great.”

Three vast forces—Tao, Heaven, Earth—and one small, strange addition:the sage.

Why?

Because the sage aligns herselfso intimately with the Taothat her way of livingbelongs to the same pattern.

Not by power,but by resonance.

“Within the universe, these four are great.”

Laozi isn’t ranking them.He is pointing to four expressionsof the same immense rhythm.

Tao → cosmic SourceHeaven → natural orderEarth → manifested worldSage → conscious harmony

“The sage follows the Earth.”

The sage lives in tune with nature—its seasons,its limits,its softness,its cycles.

She doesn’t rush spring.She doesn’t resist winter.

She follows Earth.

“The Earth follows Heaven.”

Heaven = the laws of the cosmos:climate, gravity, cycles, order.

Earth follows thesewithout rebellion.

The sage observes thisand learns.

“Heaven follows the Tao.”

Even the cosmos is not ultimate.It emerges from a deeper ground.It flows from the Tao’s rhythm.

“The Tao follows what is natural.”

The deepest line.

The Tao itselfis not a lawgiver—it simply isthe naturalness of existence.

Not forced.Not commanded.Not structured.Not moralized.

Just what is.

This is the heart of Taoism.

4. IFS-Informed Understanding — The Tao Inside the Psyche

A. The formless Source → Self-energy

The Tao described herematches the experience of Self:

• silent• steady• present• spacious• unchanging at its core

Self is the inner “being before creation”—the presence that remainseven as parts shift,emotions rise,and stories change.

B. “Mother of the world” → the origin of all parts

In IFS, Self is the wombfrom which every partfirst formed.

Not as flaws,but as creative adaptations.

Parts are not distortions of Self—they are developments within it.

Just as all phenomenaare expressions of the Tao.

C. Expansion → activity of protectors

When protectors expand outward—managing, controlling, anticipating, fixing—they are in the “far-reaching” phase.

This is natural.It only becomes painfulwhen they cannot return.

The Tao shows the path:Expansion must end in return.

D. Returning → the inner movement back into Self

“Returning”is the central IFS gesture.

When protectors unblend,when exiles are witnessed,when the system softens—

awareness returns to Self,just as waves return to the sea.

E. The four greats → the internal order

Tao → SelfHeaven → inner harmonyEarth → the embodied worldSage → the Self-led you

The sage part of youis the expression of Selfmoving through your life.

It does not dominate parts—it aligns them.

F. “The Tao follows what is natural” → Self leads by allowing

Self does not force.Self does not command.Self does not push parts to heal.

Self leads by allowing:by following what is naturalin each moment,in each part,in each breath.

This is the core of both IFSand the Tao.

5. A Soft Invitation — Not Therapy, Just Curiosity

• Can I feel the presence inside me that is quiet, steady, and older than any story I carry?• Which parts in me “expand outward,” and which ones long to “return”?• What would it feel like to move through the world the way Earth follows Heaven—naturally, without forcing?• Can I sense the difference between my parts trying to lead and my Self quietly leading?• Where in my life can I soften into what is simply natural, without pushing?

6. Closing — The Tao and IFS Share the Same Gate

Both teachings arrive at the same truth:

There is a spacious presencebeneath all form,all roles,all striving.

The Tao calls itthe Great,the origin,the Mother.

IFS calls itSelf—the quiet, eternal groundfrom which everything inside you arisesand to which everything returns.

When you align your lifewith this presence,

you expand,you touch the world,and you return—again and again—without losing yourself.

This is greatnessin the Taoist sense.

Not power.Not superiority.

Just absolute harmonywith the natural rhythmof who you truly are.