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Tao Te King von Lao Tse |
Aleister Crowley, 1923 http://deoxy.org/taowley.htm Home | Index |
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1
THE NATURE OF THE TAO
The Tao-Path is not the All-Tao.
The Name is not the Thing named.
Unmanifested, it is the Secret Father of
########## #### #### ########## #### #### ########## #### #### Heaven and Earthmanifested, it is their Mother.
To understand this Mystery, one must be fulfilling one's will,
and if one is not thus free, one will but gain a smattering of it.
The Tao is one, and the Teh but a phase thereof. The abyss of this
Mystery is the Portal of Serpent-Wonder.The Tao . The Teh, The Tao, source of the Mother source of the Father #### #### ########## Heaven ########## ########## ########## Ch'ien #### #### #### #### #### #### ########## ########## ########## Fire Water - Tui Sun ########## #### #### ########## ########## ########## ########## #### #### #### #### #### #### Air - Sun Earth - Ken Moon #### #### ########## #### #### K'an Earth #### #### #### #### #### #### K'un
2
THE ENERGY - SOURCE OF THE SELF
All men know that beauty and ugliness are correlatives, as are skilland
clumsiness; one implies and suggests the other.
So also existence and non-existence pose the one the other;
so also is it with ease and difficulty, length and shortness; heightand
lowness. Also Musick exists through harmony of opposites;
time and space depend upon contraposition.
By the use of this method, the sage can fulfil his will without action,
and utter his word without speech.
All things arise without diffidence; they grow, and none interferes;they
change according to their natural order, without lust of result. The
work is accomplished; yet continueth in its orbit, without goal. This
work is done unconsciously; this is why its energy is indefatigable.
3
QUIETING FOLK
To reward merit is to stir up emulation; to prize rarities is to
encourage robbery; to display desirable things is to excite the disorder
of covetousness.
Therefore, the sage governeth men by keeping their minds and their bodies
at rest, contenting the one by emptiness, the other by fullness. He
satisfieth their desires, thus fulfilling their wills, and making them
frictionless; and he maketh them strong in body, to a similar end.
He delivereth them from the restlessness of knowledge and the cravingsof
discontent. As to those who have knowledge already, he teacheth themthe
way of non-action. This being assured, there is no disorder in the
world.
4
THE SPRING WITHOUT SOURCE
The Tao resembleth the emptiness of Space; to employ it, we must avoid
creating ganglia. Oh Tao, how vast art Thou, the Abyss of Abysses,thou
Holy and Secret Father of all Fatherhoods of Things!
Let us make our sharpness blunt; let us loosen our complexes; let us
tone down our brightness to the general obscurity. Oh Tao, how stillart
thou, how pure, continuous One beyond Heaven!
This Tao hath no Father; it is beyond all other conceptions, higherthan
the highest.
5
THE FORMULA OF THE VACUUM
Heaven and earth proceed without motive, but casually in their orderof
nature, dealing with all things carelessly, like used talismans. Soalso
the sages deal with their people, not exercising benevolence, but
allowing the nature of all to move without friction.
The Space between heaven and earth is their breathing apparatus:
Exhalation is not exhaustion, but the complement of Inhalation, andthis
equally of that. Speech exhausteth; guard thyself, therefore, maintaining
the perfect freedom of thy nature.
6
THE PERFECTING OF FORM
The Teh is the immortal enemy of the Tao, its feminine aspect. Heaven
and Earth issued from her Gate; this Gate is the Root of their World-
Sycamore. Its operation is of pure Joy and Love, and faileth never.
7
THE CONCEALMENT OF THE LIGHT
Heaven and Earth are mighty in continuance, because their work is
delivered from the lust of result.
Thus also the sage, seeking not any goal, attaineth all things; he doth
not interfere in the affairs of his body, and so that body acteth without
friction. It is because he meddleth not with personal aims that these
come to pass with simplicity.
8
THE NATURE OF PEACE
Admire thou the High Way of Water! Is not Water the soul of the lifeof
things, whereby they change? Yet it seeketh its level, and abideth
content in obscurity. So also it resembleth the Tao, in this Way
thereof!
The virtue of a house is to be well-placed; of the mind, to be at easein
silence as of Space; of societies, to be well-disposed; of governments,
to maintain quietude; of work, to be skillfully performed; and of all
motion, to be made at the right time.
Also it is the virtue of a man to abide in his place without discontent;
thus offendeth he no man.
9
THE WAY OF RETICENCE
Fill not a vessel, lest it spill in carrying. Meddle not with a
sharpened point by feeling it constantly, or it will soon become
blunted.
Gold and jade endanger the house of their possessor. Wealth and honors
lead to arrogance and envy, and bring ruin. Is thy way famous and thy
name becoming distinguished? Withdraw, thy work once done, into
obscurity; this is the way of Heaven.
10
THINGS ATTAINABLE
When soul and body are in the bond of love, they can be kept together.
By concentration on the breath it is brought to perfect elasticity,and one
becomes as a babe. By purifying oneself from Samadhi one becomes whole
In his dealing with individuals and with society, let him move without
lust of result. In the management of his breath, let him be like the
mother-bird. Let his intelligence comprehend every quarter; but lethis
knowledge cease.
Here is the Mystery of Virtue. It createth all and nourisheth all; yet
it doth not adhere to them; it operateth all, but knoweth not of it,nor
proclaimeth it; it directeth all, but without conscious control.
11
THE VALUE OF THE UNEXPRESSED
The thirty spokes join in their nave, that is one; yet the wheel
dependeth for use upon the hollow place for the axle. Clay is shapento
make vessels; but the contained space is what is useful. Matter is
therefore of use only to mark the limits of the space which is thething
of real value.
12
THE WITHDRAWAL FROM THE EXTERNAL
The five colors film over Sight; The five sounds make Hearing dull;The
five flavours conceal Taste; occupation with motion and action bedevil
Mind; even so the esteem of rare things begetteth covetousness and
disorder.
The wise man seeketh therefore to content the actual needs of the
people; not to excite them by the sight of luxuries. He banneth these,
and concentrateth on those.
13
THE CONTEMPT FOR CIRCUMSTANCE
Favor and disgrace are equally to be shunned; honour and calamity tobe
alike regarded as adhering to the personality.
What is this which is written concerning favour and disgrace? Disgrace
is the fall from favour. He then that hath favour hath fear, and its
loss begetteth fear yet greater of a further fall. What is this whichis
written concerning honour and calamity? It is this attachment to the
body which maketh calamity possible; for were one bodiless, what evil
could befall him?
Therefore let him that regardeth himself rightly administer also a
kingdom; and let him govern it who loveth it as another man loveth
himself.
14
THE SHEWING-FORTH OF THE MYSTERY
We look at it, and see it not; though it is Omnipresent; and we nameit
the Root-Balance. We listen for it, and hear it not, though it is
Omniscient; and we name it the Silence. We feel for it, and touch itnot,
though it is Omnipotent; and we name it the Concealed. These threeVirtues
hath it, yet we cannot describe it as consisting of them; but, minglingthem
aright, we apprehend the One.
Above, it shineth not; below, it is not dark. It moveth all
continuously, without Expression, returning into Naught. It is theForm
of That which is beyond Form; it is the Image of the Invisible; itis
Change, and Without Limit.
We confront it, and see not its Face; we pursue it, and its Back is
hidden from us. Ah! but apply the Tao as in old Time to the work ofthe
present; know it as it was known in the Beginning; follow ferventlythe
Thread of the Tao.
15
THE APPEARANCE OF THE TRUE NATURE
The adepts of past ages were subtle and keen to apprehend this Mystery,
and their profundity was obscurity unto men. Since then they were not
known, let me declare their nature.
To all seeming, they were fearful as men that cross a torrent in winter
flood; they were hesitating like a man in apprehension of them thatare
about him; they were full of awe like a guest in a great house; theywere
ready to disappear like ice in thaw; they were unassuming like unworked
wood; they were empty as a valley; and dull as the waters of a marsh.
Who can clear muddy water? Stillness will accomplish this. Who can
obtain rest? Let motion continue equably, and it will itself be peace.
The adepts of the Tao, conserving its way, seek not to be actively self-
conscious. By their emptiness of Self they have no need to show
their youth and perfection; to appear old and imperfect is their
privilege.
16
THE WITHDRAWAL TO THE ROOT
Emptiness must be perfect, and Silence made absolute with tireless
strength. All things pass through the period of action; then they return
to repose. They grow, bud, blossom and fruit; then they return to the
root. This return to the root is this state which we name Silence;and
this Silence is Witness of their Fulfilment.
This cycle is the universal law. To know it is the part of intelligence;
to ignore it bringeth folly of action, whereof the end is madness.To know it
bringeth understanding and peace; and these lead to the identificationof
the Self with the Not-Self. This identification maketh man a king;and
this kingliness groweth unto godhood. That godhood beareth fruit inthe
mastery of the Tao. Then the man, the Tao permeating him, endureth;and
his bodily principles are in harmony, proof against decay, until the
hour of his Change.
17
THE PURITY OF THE CURRENT
In the Age of Gold, the people were not conscious of their rulers;in the
Age of Silver, they loved them, with songs; in the Age of Brass, they
feared them; in the Age of Iron, they despised them. As the rulers
lost confidence, so also did the people lose confidence in them.
How hesitating did they seem, the Lords of the Age of Gold, speakingwith
deliberation, aware of the weight of their word! Thus they accomplished
all things with success; and the people deemed their well-being tobe the
natural course of events.
18
THE DECAY OF MANNERS
When men abandoned the Way of the Tao, benevolence and justice became
necessary. Then also was need of wisdom and cunning, and all fell into
illusion. When harmony ceased to prevail in the six spheres it wasneedful
to govern them by manifesting Sons. When the kingdoms and races became
confused, loyal ministers had to appear.
19
RETURNING TO THE PURITY OF THE CURRENT
If we forgot our statesmanship and our wisdom, it would be an hundred
times better for the people. If we forgot our benevolence and our
justice, they would become again like sons, folk of good will. If we
forget our machines and our business, there would be no knavery.
These new methods despised the olden Way, inventing fine names to
disguise their baneness. But simplicity in the doing of the will of
every man would put an end to vain ambitions and desires.
20
THE WITHDRAWAL FROM THE COMMON WAY
To forget learning is to end trouble. The smallest difference in words,
such as 'yes' and 'yea', can make endless controversy for the
scholar. Fearful indeed is death, since all men fear it; but the abyssof
questionings, shoreless and bottomless, is worse!
Consider the profane man, how he preeneth, as if at feast, or gazingupon
Spring from a tower! But as for me, I am as one who yawneth, withoutany
trace of desire. I am like a babe before its first smile. I appearsad
and forlorn, like a man homeless. The profane man hath his need filled,
ay, and more also. For me, I seem to have lost all I had. My mind isas
it were stupefied; it hath no definite shape. The profane man looketh
lively and keen-witted; I alone appear blank in my mind. They seem
eagerly critical; I appear careless and without perception. I seemto be
as one adrift upon the sea, with {24} no thought of an harbor. The
profane have each one his definite course of action; I alone appear
useless and uncomprehending, like a man from the border. Yea, thusI
differ from all other men: but my jewel is the All-Mother!
21
THE INFINITE WOMB
The sole source of energy is the Tao. Who may declare its nature? Itis
beyond Sense, yet all form is hidden within it. It is beyond Sense,yet
all Perceptibles are hidden within it. It is beyond Sense, yet all
Perceptibles are hidden within it. It is beyond Sense, yet all Beingis
hidden within it. This Being excites Perception, and the Word thereof.
As it was in the beginning, is now, and ever shall be, its Name
operateth continuously, causing all to flow in the cycle of Change,which
is Love and Beauty. How do I know this? By my comprehension of theTao.
22
THE GUERDON OF MODESTY
The part becometh the whole. The curve becometh straight; the void
becometh full; the old becometh new. He who desireth little
accomplisheth his Will with ease; who desireth many things becometh
distracted.
Therefore, the sage concentrateth upon one Will, and it is as a lightto
the whole world. Hiding himself, he shineth; withdrawing himself, he
attracteth notice; humbling himself, he is exalted; dissatisfied with
himself, he gaineth force to achieve his Will. Because he strivethnot,
no man may contend against him.
That is no idle saw of the men of old; 'The part becometh the whole';it
is the Canon of Perfection.
23
THE VOID OF NAUGHT
To keep silence is the mark of one who is acting in full accordancewith
his Will. A fierce wind soon falleth; a storm-shower doth not lastall
day. Yet Heaven and Earth cause these; and if they fail to make violence
continue, how much less can man abide in spasm of passion!
With him that devoteth him to Tao, the devotees of Tao are in accord;so
also are the devotees of Teh, yea, even they who fail in seeking thoseare in
accord.
So then his brothers in the Tao are joyful, attaining it; and his
brothers in the Teh are joyful, attaining it; and they who fail in
seeking these are joyful, partaking of it. But if he himself realizenot
the Tao with calm of confidence, then they also appear lacking in
confidence.
24
EVIL MANNERS
He who standeth a-tiptoe standeth not firm; he who maketh rigid hislegs
walketh ill. He who preeneth himself shineth not; he who talketh
positively is vulgar; he who boastheth is refused acceptance; he whois
wise in his own conceit is thought inferior. Such attitudes, to himthat
hath the view given by understanding the Tao, seem like garbage orlike
cancer, abhorrent to all. They then who follow the Way do not admitthem.
25
IMAGES OF THE MYSTERY
Without Limit and Perfect, there is a Becoming, beyond Heaven and Earth.
It hath nor motion nor Form; it is alone, it changeth not; it extendeth
all ways; it hath no Adversary. It is like the All-Mother.
I know not its Name, but I call it the Tao. Moreover, I exert myself,
and call it Vastness.
Vastness, the Becoming! Becoming, it flieth afar. Afar, it draweth
near. Vast is this Tao; Heaven also is Vast; Earth is vast; and theHoly
King is vast also. In the Universe are Four Vastnesses, and of theseis
the Holy King.
Man followeth the formula of Earth; Earth followeth that of Heaven,and
Heaven that of the Tao. The formula of the Tao is its own Nature.
26
THE NATURE OF MASS
Mass is the fulcrum of mobility; stillness is the father of motion.
Therefore the sage King, though he travel afar, remaineth near his
supplies. Though opportunity tempt him, he remaineth quietly in proper
disposition, indifferent. Should the master of an host of chariotsbear
himself frivolously? If he attack without support, he loseth his base;
if he become a raider, he forfeiteth his throne.
27
SKILL IN THE METHOD
The experienced traveler concealeth his tracks; the clever speakergiveth
no chance to the critic; the skilled mathematician useth no abacus;the
ingenious safesmith baffleth the burglar without the use of bolts,and
the cunning binder without ropes and knots. So also the sage, skilledin
man-emancipation-craft, useth all men; understanding the value of everything,
he rejecteth nothing. This is called the Occult Regimen.
The adept is then master to the zelator, and the zelator assisteth and
honoreth the adept. Yet unless these relations were manifest, eventhe
most intelligent observer might be perplexed as to which was which.This
is called the Crown of Mystery.
28
THE RETURN TO SIMPLICITY
Balance thy male strength with thy female weakness and thou shalt attract
all things, as the ocean absorbeth all rivers; for thou shalt formulate
the excellence of the Child eternal, simple, and perfect. Knowing thelight,
remain in the Dark. Manifest not thy Glory, but thine obscurity. Clothedin
this Child-excellence eternal, thou hast attained the Return of theFirst
State. Knowing splendour of Fame, cling to Obloquy and Infamy; thenshalt
thou remain as in the Valley to which flow all waters, the lodestoneto
fascinate all men. Yea, they shall hail in thee this Excellence, eternal,
simple and perfect, of the Child.
The raw material, wrought into form, produceth vessels. So the sage
King formulateth his Wholeness in divers Offices; and his Law is without
violence or constraint.
29
REFRAINING FROM ACTION
He that, desiring a kingdom, exerteth himself to obtain it, will fail.A
Kingdom is of the nature of spirit, and yieldeth not to activity. Hewho
graspeth it, destroyeth it; he who gaineth it, loseth it.
The wheel of nature revolveth constantly; the last becometh first, and
the first last; hot things grow cold, and cold things hot; weakness
overcometh strength; things gained are lost anon. Hence the wise man
avoideth effort, desire and sloth.
30
A WARNING AGAINST WAR
If a king summon to his aid a Master of the Tao, let Him not advise
recourse to arms. Such action certainly bringeth the corresponding
reaction.
Where armies are, are weeds. Bad harvests follow great hosts.
The good general striketh decisively, once and for all. He does not
risk by overboldness. He striketh, but doth not vaunt his victory.He
striketh according to strict law of necessity, not from desire of victory
Things become strong and ripe, then age. This is discord with the
Tao; and what is not at one with the Tao soon cometh to an end.
31
COMPOSING QUARREL
Arms, though they be beautiful, are of ill omen, abominable to all
created beings. They who have the Tao love not their use.
The place of honour is on the right in wartime; so thinketh the manof
distinction. Sharp weapons are ill-omened, unworthy of such a man;he
useth them only in necessity. He valueth peace and ease, desireth not
violence of victory. To desire victory is to desire the death of men;
and to desire that is to fail to propitiate the people.
At feasts, the left hand is the high seat; at funerals, the right. The
second in command of the army leadeth the left wing, the commander-in-
chief, the right wing; it is as if the battle were a rite of mourning!
He that hath slain most men should weep for them most bitterly; sothen
the place of the victor is assigned to him with philosophical propriety.
32
THE WISDOM OF THE
The All-Tao hath no name.
It is That Minute Point yet the whole world dare not contend
against him that hath it. Did a lord or king gain it and guard it,all
men would obey him of their own accord.
Heaven and Earth combining under its spell, shed forth dew, extending
throughout all things of its own accord, without man's interference.
Tao, in its phase of action, hath a name. Then men can comprehend it;
when they do this, there is no more risk of wrong or ill-success.
As the great rivers and the oceans are to the valley streams, so isthe
Tao to the whole universe.
33
THE DISCRIMINATION (VIVEKA) OF THE
He who understandeth others understandeth Two; but he who understandeth
himself understandeth One. He who conquereth others is strong; buthe
who conquereth himself is stronger yet. Contentment is riches; andcontinuous
action is Will.
He that adapteth himself perfectly to his environment, continueth for
long; he who dieth without dying, liveth for ever.
34
THE METHOD OF ATTAINMENT
The Tao is immanent; it extendeth to the right hand as to the left.
All things derive from it their being; it createth them, and all comply
with it. Its work is done, and it proclaimeth it not. It is the
ornament of all things, yet it claimeth not fief of them; there is
nothing so small that it inhabiteth not, and informeth it.
All things return without knowledge of the Cause thereof; there is
nothing so great that it inhabiteth not, and informeth it.
In this manner also may the Sage perform his Works. It is by not
thrusting himself forward that he winneth to his success.
35
THE GOOD WILL OF THE TEH
The whole world is drawn to him that hath the likeness of the Tao.
Men flock unto him, and suffer no ill, but gain repose, find
peace, enjoy all ease.
Sweet sounds and cates lure the traveler from his way. But the Wordof
the Tao; though it appear harsh and insipid, unworthy to hearken orto
behold; hath his use all inexhaustible.
36
THE HIDING OF THE LIGHT
In order to draw breath, first empty the lungs; to weaken another,first
strengthen him; to overthrow another, first exalt him; to despoil
another, first load him with gifts; this is called the Occult Regimen.
The soft conquereth the hard; the weak pulleth down the strong.
The fish that leaveth ocean is lost; the method of government must be
concealed from the people.
37
THE RIGHT USE OF GOVERNMENT
The Tao proceedeth by its own nature, doing nothing; therefore thereis
no doing which it comprehendeth not.
If kings and princes were to govern in this manner, all things would
operate aright by their own motion.
If this transmutation were my object, I should call it Simplicity.
Simplicity hath no name nor purpose; silently and at ease all thingsgo
well.
38
CONCERNING THE THE
Those who possessed perfectly the powers did not manifest them,
and so they preserved them. Those who possessed them imperfectly feared
to lose them, and so lost them.
The former did nothing, nor had need to do. The latter did, and had
need to do.
Those who possessed benevolence exercised it, and had need it; so also
was it with them who possessed justice.
Those who possessed the conventions displayed them; and when men would
not agree, they made ready to fight them.
Thus, when the Tao was lost, the Magick Powers appeared; then, by
successive degradations, came Benevolence, Justice, Convention.
Now convention is the shadow of loyalty and good will, and so the herald
of disorder. Yea, even Understanding is but a Blossom of the Tao, and
foreshadoweth Stupidity.
So then the Tao-Man holdeth to Mass, and avoideth Motion; he is attached
to the Root, not to the flower. He leaveth the one, and cleaveth tothe
other.
39
THE LAW OF THE BEGINNING
These things have possessed the Tao from the beginning: Heaven, clearand
shining; Earth, steady and easy; Spirits, mighty in Magick;
Vehicles, overflowing with Joy; all that hath life; and the rulersof men.
All these derive their essence from the Tao.
Without the Tao, Heaven would dissolve Earth disrupt, Spirits become
impotent; Vehicles empty; living things would perish and rulers lose
their power.
The root of grandeur is humility, and the strength of exaltation inits
base. Thus rulers speak of themselves as 'Fatherless,' 'Virtueless,'
'Unworthy,' proclaiming by this that their Glory is in their shame.So
also the virtue of a Chariot is not any of the parts of a Chariot,if they be
numbered. They do not seek to appear fine like jade, but inconspicuouslike
common stone.
40
OMITTING UTILITY
The Tao proceeds by correlative curves, and its might is in weakness.
All things arose from the Teh, and the Teh budded from the Tao.
41
THE IDENTITY OF THE DIFFERENTIAL
The best students, learning of the Tao, set to work earnestly to practice
the Way. Mediocre students now cherish it, now let it go.
The worst students mock at it. Were it not thus mocked, it were unworthy
to be Tao.
Thus spake the makers of Saws: the Tao at its brightest is obscure.Who
advanceth in that Way, retireth. Its smooth Way is rough. Its summitis
a valley. Its beauty is ugliness. Its wealth is poverty. Its virtue,
vice. Its stability is change. Its form is without form. Its fullness
is vacancy. Its utterance is silence. Its reality is illusion.
Nameless and imperceptible is the Tao; but it informeth and perfecteth
all things.
42
THE VEILS OF THE TAO
The Tao formulated the One. The One exhaled the Two.
The Two were parents of the Three. The Three were parents of all things.
All things pass from Obscurity to Manifestation, inspired harmoniouslyby
the Breath of the Void.
Men do not like to be fatherless, virtueless, unworthy: yet rulers
describe themselves by these names. Thus increase bringeth decreaseto
some, and decrease bringeth increase to others.
Others have taught thus; I consent to it. Violent men and strong dienot
by natural death. This fact is the foundation of my law.
43
THE COSMIC METHOD
The softest substance hunteth down the hardest; the unsubstantial
penetrateth where there is no opening. Here is the Virtue of Inertia.
Few are they who attain: whose speech is Silence, whose Work is Inertia.
44
MONITORIAL
What shall it profit a man if he gain fame or wealth, and lose hislife?
If a man cling to fame or wealth, he risketh what is worth more.
Be content, not fearing disgrace. Act not, and risk not criticism. Thus
live thou long, without alarm.
45
THE OVERFLOWING OF THE
Despise thy masterpieces; thus renew the vigor of thy creation.
Deem thy fullness emptiness; thus shall thy fullness never be empty.
Let the straight appear crooked to thee, thy Craft clumsiness; thyMusick
discord.
Exercise moderateth cold; stillness heat. To be pure and to keep
silence, is the True Law of all that are beneath Heaven.
46
THE WITHDRAWAL FROM AMBITION
When the Tao beareth away on Earth, men put swift horses to night-carts.
When it is neglected, they breed chargers in the border marches.
There is no evil worse than ambition; no misery worse than discontent;no
crime greater than greed. Content of mind is peace and satisfaction
eternal.
47
THE VISION OF THE DISTANT
One need not pass his threshold to comprehend all that is under Heaven,
nor to look out from his lattice to behold the Tao Celestial. Nay!but
the farther a man goeth, the less he knoweth.
The sages acquired their knowledge without travel; they named all things
aright without beholding them; and, acting without aim, fulfilled their
Wills.
48
OBLIVION OVERCOMING KNOWLEDGE
The scholar seeketh daily increase of knowing; the sage of Tao daily
decrease of doing.
He decreaseth it, again and again, until he doth no act with the lustof
result. Having attained this Inertia all accomplisheth itself.
He who attracteth to himself all that is under Heaven doth so without
effort. He who maketh effort is not able to attract it.
49
49.THE ADAPTABILITY OF THE THE
The wise man hath no fixed principle; he adapteth his mind to his
environment.
To the good I am good, and to the evil I am good also; thus all become
good. To the true I am true, and to the false I am true; thus all become
true.
The sage appeareth hesitating to the world, because his mind is detached.
Therefore the people look and listen to him, as his children; and thus
doth he shepherd them.
50
THE ESTIMATION OF LIFE
Man cometh into life, and returneth again into death.
Three men in ten conserve life; three men in ten pursue death.
Three men also in ten desire to live, but their acts hasten their journey
to the house of death. Why is this? Because of their efforts to
preserve life.
But this I have heard. He that is wise in the economy of his life,
whereof he is warden for a season, journeyeth with no need to avoidthe
tiger or the rhinoceros, and goeth uncorsleted among the warriors withno
fear of sword or lance. The rhinoceros findeth in him no place vulnerable
to its horn, the tiger to its claws, the weapon to its point. Why is
this? Because there is no house of death in his whole body. {56}
51
THE TEH AS THE NURSE
All things proceed from the Tao, and are sustained by its forth-flowing
virtue. Every one taketh form according to his nature, and is perfect,
each in his particular Way. Therefore, each and every one of them
glorify the Tao, and worship its forth-flowing Virtue.
This glorifying of the Tao, this worship of the Teh, is constantly
spontaneous, and not by appointment of Law.
Thus the Tao buddeth them out, nurtureth them, developeth them,
sustaineth them, perfecteth them, ripeneth them, upholdeth them, and
reabsorbeth them.
It buddeth them forth, and claimeth not lordship over them; it is
overseer of their changes, and boasteth not of his puissance; perfecteth
them, and interfereth not with their Ways; this is called the Mysteryof
its Virtue.
52
THE WITHDRAWAL INTO THE SILENCE
The Tao buddeth forth all things under Heaven; it is the Mother ofall.
Knowing the Mother, we may know her offspring. He that knoweth his
Mother, and abideth in Her nature, remaineth in surety all his days.
With the mouth closed, and the Gates of Breath controlled, he remaineth
at ease all his days. With the mouth open, and the Breath directedto
outward affairs, he hath no surety all his days.
To perceive that Minute Point is True Vision; to maintain the
Soft and Gentle is True Strength.
Employing harmoniously the Light Within so that it
returneth to its Origin, one guardeth even one's body from evil, and
keepeth Silence before all men.
53
THE WITNESS OF GREED
Were I discovered by men, and charged with government, my first wouldbe
lest I should become proud.
The true Path is level and smooth; but men love by-paths.
They adorn their courts, but they neglect their fields, and leave their
storehouses empty. They wear elaborate and embroidered robes; theygird
themselves with sharp swords; they eat and drink with luxury; theyheap
up goods; they are thievish and vainglorious. All this is oppositeto
the Way of Tao.
54
THE WITNESS OF WISDOM
If a man plant according to the Tao it will never be uprooted; if hethus
gather, it will never be lost. His sons and his son's sons, one
following another, shall honour the shrine of their ancestor.
The Tao, applied to oneself, strengtheneth the Body, to the
family, bringeth wealth; to the district, prosperity; to
the state, great fortune. Let it be the Law of the Kingdom, and
all men will increase in virtue.
Thus we observe its effect in every case, as to the person, the family,
the district, the state, and the kingdom.
How do I know that this is thus universal under Heaven?
By experience.
55
THE SPELL OF THE MYSTERY
He that hath the Magick powers of the Tao is like a young child.
Insects will not sting him or beasts or birds of prey attack him.
The young child's bones are tender and its sinews are elastic, but its
grasp is firm. It knoweth nothing of the Union of Man and Woman, yetits
Organ may be excited. This is because of its natural perfection. Itwill
cry all day long without becoming hoarse, because of the harmony ofits
being.
He who understandeth this harmony knoweth the mystery of the Tao, and
becometh a True Sage. All devices for inflaming life, and increasingthe
vital Breath, by mental effort are evil and
factitious.
Things become strong, then age. This is in discord with the Tao, and
what is not at one with the Tao soon cometh to an end.
56
THE EXCELLENCE OF THE MYSTERY
Who knoweth the Tao keepeth Silence; he who babbleth knoweth it not.
Who knoweth it closeth his mouth and controlleth the Gates of his Breath.
He will make his sharpness blunt; he will loosen his complexes; hewill
tone down his brightness to the general obscurity. This is called the
Secret of Harmony.
He cannot be insulted either by familiarity or aversion; he is immuneto
ideas of gain or loss, of honour or disgrace; he is the true man,
unequalled under Heaven.
57
THE TRUE INFLUENCE
One may govern a state by restriction; weapons may be used with skilland
cunning; but one acquireth true command only by freedom, given andtaken.
How am I aware of this? By experience that to multiply restrictive laws
in the kingdom impoverisheth the people; the use of machines causeth
disorder in state and race alike. The more men use skill and cunning,
the more machines there are; and the more laws there are, the morefelons
there are.
A wise man has said this: I will refrain from doing, and the peoplewill
act rightly of their own accord; I will love Silence, and the peoplewill
instinctively turn to perfection; I will take no measures, and thepeople
will enjoy true wealth; I will restrain ambition, and the people will
attain simplicity.
58
ADAPTATION TO ENVIRONMENT
The government that exerciseth the least care serveth the people best;
that which meddleth with everybody's business worketh all manner ofharm.
Sorrow and joy are bedfellows; who can divine the final result of either?
Shall we avoid restriction? Yea; restriction distorteth nature, so that
even what seemeth good in it is evil. For how long have men suffered
from misunderstanding of this.
The wise man is foursquare, and avoideth aggression; his corners donot
injure others. He moveth in a straight line and turneth not aside therefrom;
he is brilliant but doth not blind with his brightness.
59
WARDING THE TAO
.
To balance our earthly nature and cultivate our heavenly nature, tread
the Middle Path.
This Middle Path alone leadeth to the Timely Return to the True Nature.
This Timely Return resulteth from the constant gathering of Magick
Powers. With that Gathering cometh Control. This Control we know
to be without Limit and he who knoweth the Limitless may rule the state.
He who possesseth the Tao continueth long. He is like a plant with well-
set roots and strong stems. Thus it secureth long continuance of its
life.
60
THE DUTY OF GOVERNMENT
The government of a kingdom is like the cooking of fish.
If the kingdom be ruled according to the Tao, the spirits of our
ancestors will not manifest their Teh. These spirits have this Teh,but
will not turn it against men. It is able to hurt men; so also is the
Wise King; but he doth not.
When these powers are in accord, their Good Will produceth the Teh,
endowing the people therewith.
61
THE MODESTY OF THE THE
A state becometh powerful when it resembleth a great river, deep-seated;
to it tend all the small streams under Heaven.
It is as with the female, that conquereth the male by her Silence.
Silence is a form of Gravity.
Thus a great state attracteth small states by meeting their views, and
small states attract the great state by revering its eminence. In the
first case this Silence gaineth supporters; in the second, favour.
The great state uniteth men and nurtureth them; the small state wisheth
the good will of the great, and offereth service; thus each gainethits
advantage. But the great state must keep Silence.
62
THE WORKINGS OF THE TAO
The Tao is the most exalted of all things. It is the ornament of the
good, and the protection and purification of the evil.
Its words are the fountain of honour, and its deeds the engine of
achievement. It is present even in evil.
Though the Son of Heaven were enthroned with his three Dukes appointedto
serve him, and he were offered a round symbol- of-rank as great asmight
fill the hands, with a team of horses to follow, this gift were notto be
matched against the Tao, which might be offered by the humblest ofmen.
Why did they of old time set such store by the Tao? Because he that
sought it might find it, and because it was the Purification from all
evil. Therefore did all men under Heaven esteem it the most exaltedof
all things.
63
FORETHOUGHT AT THE OUTSET
Act without lust of result; work without anxiety; taste without
attachment to flavour; esteem small things great and few things many;
repel violence with gentleness.
Do great things while they are yet small, hard things while they areyet
easy; for all things, how great or hard soever, have a beginning when
they are little and easy. So thus the wise man accomplisheth the
greatest tasks without undertaking anything important.
Who undertaketh thoughtlessly is certain to fail in attainment; who
estimateth things easy findeth them hard. The wise man consideretheven
easy things hard, so that even hard things are easy to him.
64
ATTENDING TO DETAILS
It is easy to grasp what is not yet in motion, to withstand what isnot
yet manifest, to break what is not yet compact, to disperse what isnot
yet coherent. Act against things before they become visible; attendto
order before disorder ariseth.
The tree which filleth the embrace grew from a small shoot; the tower
nine-storied rose from a low foundation; the ten-day journey beganwith a
single step.
He who acteth worketh harm; he who graspeth findeth it a slip. The wise
man acteth not, so worketh no harm; he doth not grasp, and so dothnot
let go. Men often ruin their affairs on the eve of success, becausethey
are not as prudent at the end as in the beginning.
The wise man willeth what others do not will, and valueth not things
rare. He learneth what others learn not, and gathered up what theydespise.
Thus he is in accord with the natural course of events, and is notoverbold
in action.
65
THE PURITY OF THE THE
They of old time that were skilled in the Tao sought not to enlightenthe
people, but to keep them simple.
The difficulty of government is the vain knowledge of the people. Touse
cleverness in government is to scourge the kingdom; to use simplicityis
to anoint it.
Know these things, and make them thy law and thine example. To possess
this Law is the Secret Perfection of rule. Profound and Extended isthis
Perfection; he that possesseth it is indeed contrary to the rest, buthe
attracteth them to full accordance.
66
PUTTING ONE'S SELF LAST
The oceans and the rivers attract the streams by their skill in being
lower than they; thus are they masters thereof. So the Wise Man, tobe
above men, speaketh lowly; and to precede them acteth with humility.
Thus, though he be above them, they feel no burden; nor, though he
precede them, do they feel insulted.
So then do all men delight to honour him, and grow not weary of him.He
contendeth not against any man; therefore no man is able to contend
against him.
67
THE THREE JEWELS
They say that while this Tao of mine is great, yet it is inferior.This
is the proof of its greatness. If it were like anything else, its
smallness would have long been known.
I have three jewels of price whereto I cleave; gentleness, economy,and
humility.
That gentleness maketh me courageous, that economy generous, that
humility honoured. Men of today abandon gentleness for violence, economy
for extravagance, humility for pride: this is death.
Gentleness bringeth victory in fight; and holdeth its ground with
assurance. Heaven wardeth the gentle man by that same virtue.
68
ASSIMILATING ONE'S SELF TO HEAVEN
He that is skilled in war maketh no fierce gestures; the most efficient
fighter bewareth of anger. He who conquereth refraineth from engagingin
battle; he whom men most willingly obey continueth silently with his
Work. So it is said: 'He is mighty who fighteth not; he ruleth who
uniteth with his subjects; he shineth whose will is that of Heaven.'
69
THE USE OF THE MYSTERIOUS WAY
A great strategist saith: 'I dare not take the offensive. I preferthe
defensive. I dare not advance an inch; I prefer to retreat a foot.'
Place therefore the army where there is no army; prepare for actionwhere
there is no engagement; strike where there is no conflict; advance
against the enemy where the enemy is not.
There is no error so great as to engage in battle without sufficient
force. To do so is to risk losing the gentleness which is beyond price.
Thus when the lines actually engage, he who regretteth the necessityis
the victor.
70
THE DIFFICULTY OF RIGHT APPREHENSION
My words are easy to understand and to perform; but is there anyonein
the world who can understand them and perform them?
My words derive from a creative and universal Principle, in accord with
the One Law. Men, not knowing these, understand me not.
Few are they that understand me; therefore am I the more to be valued.
The Wise Man weareth sack-cloth, but guardeth his jewel in his bosom.
71
THE DISTEMPER OF KNOWLEDGE
To know, yet to know nothing, is the highest; not to know, yet to pretend
to knowledge, is a distemper.
Painful is this distemper; therefore we shun it. The wise man hath it
not. Knowing it to be bound up with Sorrow, he putteth it away fromhim.
72
CONCERNING LOVE OF SELF
When men fear not that which is to be feared, that which they fearcometh
upon them.
Let them not live, without thought, the superficial life.
Let them not weary of the Spring of Life!
By avoiding the superficial life, this weariness cometh not upon them.
These things the wise man knoweth, not showeth: he loveth himself,
without isolating his value. He accepteth the former and rejecteth
the latter.
73
ESTABLISHING THE LAW OF FREEDOM
One man, daring, is executed; another, not daring, liveth. It wouldseem
as if the one course were profitable and the other detrimental. Yetwhen
Heaven smiteth a man, who shall assign the cause thereof? Thereforethe
sage is diffident.
The Tao of Heaven contendeth not, yet it overcometh; it is silent, yet
its need is answered; it summoneth none, but all men come to it oftheir
free will. Its method is quietness, yet its will is efficient. Large
are the meshes of Heaven's Net; wide open, yet letting none escape.
74
A RESTRAINT OF MISUNDERSTANDING
The people have no fear of death; why then seek to awe them by thethreat
of death? If the people feared death and I could put to death evil-doers,
who would dare to offend?
There is one appointed to inflict death. He who would usurp that position
resembleth a hewer of wood doing the work of a carpenter. Such an one,
presumptuous, will be sure to cut his own hands.
75
THE INJURY OF GREED
In such a state of insecurity it is better to ignore the question ofliving
than to set store by it.
76
A WARNING AGAINST RIGIDITY
At the birth of man, he is elastic and weak; at his death, rigid and
unyielding. This is the common law; trees also, in their youth, are
tender and supple; in their decay, hard and dry.
So then rigidity and hardness are the stigmata of death; elasticityand
adaptability, of life.
He then who putteth forth strength is not victorious; even as a strong
tree filleth the embrace.
Thus the hard and rigid have the inferior place, the soft and elasticthe
superior.
77
THE WAY OF HEAVEN
The Tao of Heaven is likened to the bending of a bow, whereby the high
part is brought down, and the low part raised up. The extreme is
diminished, and the middle increased.
This is the Way of Heaven, to remove excess, and to supplement
insufficiency. Not so is the way of man, who taketh away from him that
hath not to give to him that hath already excess.
Who can employ his own excess to the weal of all under Heaven? Onlyhe
that possesseth the Tao.
So the Wise Man acteth without lust of result; achieveth and boasteth
not; he willeth not to proclaim his greatness.
78
A CREED
Nothing in the world is more elastic and yielding than water; yet itis
preeminent to dissolve things rigid and resistant; there is nothingwhich
can match it.
All men know that the soft overcometh the hard, and the weak conquereth
the strong; but none are able to use this law in action.
A Wise Man hath said: 'He that taketh on the burden of the state isa
demigod worthy of sacrificial worship; and the true King of a peopleis
he that undertaketh the weight of their sorrows.'
Truth appeareth paradox.
79
TRUTH IN COVENANT
When enemies are reconciled, there is always an aftermath of illwill.
How can this be useful?
Therefore, the Wise Man, while he keepeth his part of the record ofa
transaction, doth not insist on its prompt execution. He who hath the
Teh considereth the situation from all sides, while he who hath itnot
seeketh only to benefit himself.
In the Tao of Heaven, there is no distinction of persons in its love;but
it is for the True Man to claim it.
80
ISOLATION
In a little kingdom of few people it should be the order that though
there were men able to do the work of ten men or five score, they should
not be employed. Though the people regarded death as sorrowful, yetthey
should not wish to go elsewhere.
They should have boats and wagons, yet no necessity to travel; corslets
and weapons, yet no occasion to fight.
For communication they should use knotted cords.
They should deem their food sweet, their clothes beautiful, their houses
homes, their customs delightful.
There should be another state within view, so that its fowls and dogs
should be heard; yet to old age, even to death, the people should holdno
traffic with it.
81
THE SHEWING-FORTH OF SIMPLICITY
True speech is not elegant; elaborate speech is not truth. Those who
know do not argue; the argumentative are without knowledge. Those who
have assimilated are not learned; those who are gross with learninghave
not assimilated.
The Wise Man doth not hoard. The more he giveth, the more he hath; the
more he watereth, the more is he watered himself.
The Tao of Heaven is like an Arrow, yet it woundeth not; and the Wise
Man, in all his Works, maketh no contention.