A muse on Chapter 10 TTC

Over the past couple of years, one has often been stumped by what Laozi wanted to say in Chapter 10 of the Tao Te Ching (TTC). Trying to get a clearer meaning on the metaphors used, one decided to translate the chapter and post it here for comments, if any. Whatever you want to do with it, please remember I am a novice with the TTC and you have to take my translation with a bit of salt.

One appends the translation of Chapter 10 by James Legge, a renowned translator well versed with ancient Chinese thoughts; so that readers will not be confused. It will be followed by my attempted translation together with notes on each verse or line. Readers are once again reminded not to rely on this newbie’s translation.

10
When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.

In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?

(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao). [Legge]

Carry and nourish the lower soul (po) in one embrace and not allow it to separate (from the body).
Concentrate the Qi with devotion (and you can) be soft and tender like an infant child (embryo?).
Wash away and remove the mysterious sights to make it (inner vision) flawless.
Love the country and govern people without acting (spontaneity ?).
When the heaven gate (Tai Chi) opens and closes can you act like the (receptive and mysterious) female?
Understand the four attainments with no knowledge arising. [AL]

Notes:
1) The Chinese use two words, ‘Hun Po’ to represent the human soul(s). 'Hun' can be deemed the light or higher soul while 'Po' the dark or lower (animal) soul. When a person dies, Hun supposedly floats up to heaven and returns to Tao (as Shen) while Po sinks down to earth (as Kuei). When Po is separated from the body it means that the person has passed away, therefore Laozi advises to keep it within the body and to refine it?
2) Neidan adepts do look healthy and 'young'. Whenever one reads the second line of this chapter, it always brings to mind that the ‘infant child’ may allude to the ‘embryo’, a metaphor often discussed in inner alchemy (neidan). But one is probably wrong since Laozi did not mention the accompanying interactions to produce the embryo.
3) The ancients (in Zhuangzi and the Nei Yeh for example) often advised to ‘use Qi to clean up the resting place for the spirit’. Read together with the second line, this third line may contain the same allegory and that such action will enable the neidan practitioner to see clearer within? Also refer to Chapter Fourteen of the TTC for the 'inner visions'.
4) To be able to act spontaneously in life and yet do no wrong is indeed a high achievement in Dao cultivation.
5) Chapter Six of the TTC refers to the gate, Heaven and Earth, valley spirit and the mysterious female. According to my limited understanding one needs to go into the mysterious female which leads to the heavenly gate (Tai Chi) to return to Tao?
6) The four attainments could relate to lines two, three, four and five which refers to the cultivation of essence and bodily life?
7) Legge has provided a good summary in the last paragraph of his translation.