THE TAO TEH KING (LIBER CLVII)

A New Translation By KO YUEN THE EQUINO (Vol!"e III# No$ VIII$) INTRO%UCTION
I bound myself to devote my life to Magick at Easter 1898, and received my first initiation on November 18 of that year. My friend and climbing companion, scar Eckenstein, gave me my first instructions in learning the control of the mind early in 19!1 in Me"ico #ity. $hri %arananda, $olicitor &eneral of #eylon and an eminent 'riter upon and teacher of (oga from the orthodo" $haivite standpoint, and )hikkhu *nanda Metteya, the great English *dept, 'ho 'as one of my earliest instructors in Magick and +oined the $angha in )urma in 19!,, gave me my first groundings in mystical theory and practice. I spent some months of 19!1 in -andy, #eylon, 'ith the latter until success cro'ned my 'ork. I also studied all varieties of *siatic philosophy, especially 'ith regard to the practical .uestion of spiritual development, the $ufi doctrines, the /panishads, the $ankhya, 0edanta, the )agavad &ita and %urana, the 1hammapada, and many other classics, together 'ith numerous 'ritings on the 2antra and (oga of such men as %atan+ali, 0ivekananda, etc. etc. Not a fe' of these teachings are as yet 'holly unkno'n to scholars. I made the scope of 314 my studies as comprehensive as possible, omitting no school of thought ho'ever unimportant or repugnant. I made a critical e"amination of all these teachers in the light of my practical e"periences. 2he physiological and psychological uniformity of mankind guaranteed that the diversity of e"pression concealed a unity of significance. 2his discovery, furthermore, 'as confirmed by reference to 5e'ish, &reek and #eltic traditions. ne .uintessential truth 'as common to all cults, from the 6ebrides to the (ello' $ea, and even the main branches proved essentially identical. It 'as only the foliage that e"hibited incompatibility. 7hen I 'alked across #hina in 19!89:, I 'as fully armed and accoutred by the above .ualifications to attack the till9then9insoluble problem of the #hinese conception of religious truth. %ractical studies of the psychology of such Mongolians as I had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. I 'as therefore prepared to e"amine the doctrines of their religious and 3,4 philosophical Masters 'ithout pre+udice such as had al'ays rendered nugatory the efforts of missionary sinologists and indeed all oriental scholars 'ith the single e"ception of ;hys 1avids. /ntil his time translators had invariably assumed, 'ith absurd naivite, or

more often arrogant bigotry, that a #hinese 'riter must either be putting forth a more or less distorted and degraded variation of some #hristian conception, or utterly puerile absurdities. Even so great a man as Ma" Muller in his introduction to the /panishads seems only half inclined to admit that the apparent triviality and folly of many passages in these so9called sacred 'ritings might o'e their appearance to our ignorance of the historical and religious circumstances, a kno'ledge of 'hich 'ould render them intelligible. 1uring my solitary 'anderings among the mountainous 'astes of (un Nan, the spiritual atmosphere of #hina penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of kno'ledge. 2he 2* 2E6 -IN& revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3<4 sanctuaries of my spirit. 2he philosophy of =ao 2>e communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform 'ith my preconceived notions of 'hat the te"t must mean. 2his process, having thus taken root in my innermost intuition during those tremendous months of 'andering across (un Nan, gre' continually throughout succeeding years. 7henever I found myself able once more to 'ithdra' myself from the dissipations and distractions 'hich contact 'ith civilisation forces upon one, no matter ho' vigorously he may struggle against their insolence, to the sacred solitude of the desert, 'hether among the sierras of $pain, or the sands of the $ahara, I found that the philosophy of =ao 2>e resumed its s'ay upon my soul, subtler and stronger on each successive occasion. )ut neither Europe nor *frica can sho' such desolation as *merica. 2he proudest, stubbornest, bitterest peasant of deserted $pain? the most primitive and superstitious *rab of the remotest oases, these are a little more than kin and never less than kind at their 'orst? 'hereas in the /nited $tates one is almost al'ays conscious of an instinctive lack of sympathy and understanding 'ith even the 3@4 most charming and cultured people. It 'as therefore during my e"ile in *merica that the doctrines of =ao 2>e developed most rapidly in my soul, even forcing their 'ay out'ards until I felt it imperious, nay inevitable, to e"press them in terms of conscious thought. No sooner had this resolve taken possession of me than I reali>ed that the task appro"imated to impossibility. 6is very simplest ideas, the primitive elements of his thought, had no true correspondences in any European terminology. 2he very first 'ord A2aoA presented a completely insoluble problem. It had been translated A;eason,A the A7ay,A A2 N.A None of these covey the faintest conception of the 2ao. 2he 2ao is A;easonA in this sense, that the substance of things may be in part apprehended as being that necessary relation bet'een the elements of thought 'hich determines the la's of reason. In other 'ords, the only reality is that 'hich compels us to connect the various forms of illusion as 'e do. It is thus evidently unkno'able, and e"pressible neither by speech nor by silence. *ll that 'e can kno' about it is that there is inherent in it a 384 po'er B'hich, ho'ever, is not itselfC by virtue 'hereof all beings appear in forms congruous 'ith the nature of necessity.

2he 2ao is also the 7ay 99 in the follo'ing sense. Nothing e"ists e"cept as a relation 'ith other similarly postulated ideas. Nothing can be kno'n in itself, but only as one of the participants in a series of events. ;eality is therefore in the motion, not in the things moved. 7e cannot apprehend anything e"cept as one postulated element of an observed impression of change. 7e may e"press this in other terms as follo's. ur kno'ledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. In this sense the 2ao may be translated as the 7ay. It is not a thing in itself in the sense of being an ob+ect susceptible of apprehension by sense or mind. It is not the cause of any thing, but the category underlying all e"istence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our e"periences. 2he 2ao possesses no po'er to cause anything to e"ist or to take place. (et our e"perience 'hen analy>ed tells 3:4 us that the only reality of 'hich 'e may be sure is this path or 7ay 'hich resumes the 'hole of our kno'ledge. *s for 2 N, 'hich superficially might seem the best translation of 2ao as described in the te"t, it is the most misleading of the three. Dor 2 N possesses an e"tensive connotation implying a 'hole system of %latonic concepts than 'hich nothing can be more alien to the essential .uality of the 2ao. 2ao is neither being nor not9being in any sense 'hich Europe could understand. It is neither e"istence nor a condition or form of e"istence. *t the same time, 2 M6 N gives no idea of 2ao. 2ao is altogether alien to all that class of thought. Drom its connection 'ith Athat principle 'hich necessarily underlies the fact that events occurA one might suppose that the A)ecomingA of 6eraclitus might assist us to describe the 2ao. )ut the 2ao is not a principle at all of that kind. 2o understand it re.uires an altogether different state of mind to any 'ith 'hich European thinkers in general are familiar. It is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the $ufis, the 6indus and the )uddhists? 3E4 and having reached the 2rance called Nerodha9$ammapati, in 'hich are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely ne' type of idea, 'hose principal characteristic is thisF that the entire concatention of oneGs previous e"periences and conceptions could not have happened at all, save by virtue of this indescribable necessity. I am only too painfully a'are that the above e"position is faulty in every respect. In particular it presupposes in the reader considerable familiarity 'ith the substance, thus practically begging the .uestion. It must also prove almost 'holly unintelligible to the average reader, him in fact 'hom I especially aim to interest. Dor his sake I 'ill try to elucidate the matter by an analogy. #onsider electricity. It 'ould be absurd to say that electricity is any of the phenomena by 'hich 'e kno' it. 7e take refuge in the petitio principii of saying that electricity is that form of energy 'hich is the principle cause of such and such phenomena. $uppose no' that 'e eliminate this idea as evidently illogical. 7hat remainsH 7e must not hastily ans'er, ANothing 384 remains.A 2here is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of 'hich they inform us, 'hich is responsible for the fact that 'e observe these phenomena and not others? that 'e reflect upon them as 'e do, and not other'ise. )ut even deeper than this, part of the reality of the inscrutable energy 'hich determines the

form of our e"perience, consists in determining that e"perience should take place at all. It should be clear that this has nothing to do 'ith any of the %latonic conceptions of the nature of things. 2he least ab+ect asset in the intellectual bankruptcy of European thought is the 6ebre' Iabalah. %roperly understood it is a system of symbolism infinitely elastic, assuming no a"ioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. It has been my continual study since 1898, and I have found it of infinite value in the study of the 2ao 2eh -ing. )y its aid I 'as able to attribute the ideas of =ao 2>e to an order 'ith 'hich I 'as e"ceedingly familiar, and 'hose practical 'orth I had repeatedly proved by using 394 it as the basis of the analysis and classification of all *ryan and $emitic religions and philosophies. 1espite the essential difficulty of correlating the ideas of =ao 2>e 'ith any others, the persistent application of the Iabalistic keys eventually unlocked his treasure9house. I 'as able to e"plain to myself his teachings in terms of familiar systems. 2his achievement broke the back of my $phin". 6aving once reduce =ao 2>e to Iabalistic form, it 'as easy to translate the result into the language of philosophy. I had already done much to create a ne' language based on English 'ith the assistance of a fe' technical terms borro'ed from *sia, and above all by the use of a novel conception of the idea of Number and algebraic and arithmetical proceedings, to convey the results of spiritual e"perience to intelligent students. It is therefore not altogether 'ithout confidence that I present this translation of the 2ao 2eh -ing to the public. I hope and believe that careful study of the te"t, as elucidated by my commentary, 'ill enable serious aspirants to the hidden 'isdom to understand 'ith fair accuracy 'hat =ao 2>e taught. It must ho'ever be laid to 31!4 heart that the essence of his system 'ill inevitably elude intellectual apprehension unless it be illuminated from above by actual living e"perience of the truth. $uch e"perience is only to be attained by uns'erving application to the practices 'hich he advocates. Nor must the aspirant content himself 'ith the mere attainment of spiritual enlightenment, ho'ever sublime. *ll such achievements are barren unless they be regarded as the means rather than the end of spiritual progress, and allo'ed to infiltrate every detail of the life, not only of the spirit, but of the senses. 2he 2ao can never be kno'n until it interpret the most trivial actions of everyday routine. It is a fatal mistake to discriminate bet'een the spiritual importance of meditation and playing golf. 2o do so is to create an internal conflict. A=et there be no difference made among you bet'een any one thing J any other thing? for thereby there cometh hurt.A 6e 'ho kno's the 2ao kno's it to be the source of all things soever? the most e"alted spiritual ecstasy and the most trivial internal impression are from our point of vie' e.ually illusions, 'orthless masks, 'hich hide, 'ith grotes.ue painted pasteboard false and lifeless, 3114 the living face of truth. (et, from another point of vie', they are e.ually e"pressions of the ecstatic genius of truth 99 natural images of the reaction bet'een the essence of onesself and oneGs particular environment at the moment of their occurrence. 2hey are e.ually tokens of the 2ao, by 'hom, in 'hom, and of 'hom, they are. 2o value them for themselves is deny the 2ao and to be lost in delusion. 2o despise them is to deny the omnipresence of the 2ao, and to suffer the illusion of

sorro'. 2o discriminate bet'een them is to set up the accursKd dyad, to permit the insanity of intellect, to over'helm the intuition of truth, and to create civil 'ar in the consciousness. Drom 19!8 to 1918, the 2ao 2eh -ing 'as my continual study. I constantly recommended it to my friends as the supreme masterpiece of initiated 'isdom, and I 'as as constantly disappointed 'hen they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. I thus came to see that the fault lay 'ith =eggeGs translation, and I felt myself impelled to undertake the 31,4 task of presenting =ao 2>e in language informed by the sympathetic understanding 'hich initiation and spiritual e"perience had conferred on me. 1uring my &reat Magical ;etirement on *esopus Island in the 6udson ;iver during the summer of 1918, I set myself to this 'ork, but I discovered immediately that I 'as totally incompetent. I therefore appealed to an *dept named *malantrah, 'ith 'hom I 'as at that time in almost daily communion. 6e came readily to my aid and e"hibited to me a code" of the original, 'hich conveyed to me 'ith absolute certitude the e"act significance of the te"t. I 'as able to divine 'ithout hesitation or doubt the precise manner in 'hich =egge had been deceived. 6e had translated the #hinese 'ith singular fidelity, yet in almost every verse the interpretation 'as altogether misleading. 2here 'as no need to refer to the te"t from the point of vie' of scholarship. I had merely to paraphrase his translation in the light of actual kno'ledge of the true significance of the terms employed. *nyone 'ho cares to take the trouble to compare the t'o versions 'ill be astounded to see ho' slight a remodeling of a paragraph is sufficient to disperse the obstinate 31<4 obscurity of pre+udice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame. I completed my translation 'ithin three days, but during the last five years I have constantly reconsidered every sentence. 2he manuscript has been lent to a number of friends, scholars 'ho have commended my 'ork, and aspirants 'ho have appreciated its ade.uacy to present the spirit of the MasterGs teaching. 2hose 'ho had been disappointed 'ith =eggeGs version 'ere enthusiastic about mine. 2his circumstance is in itself sufficient to assure me that =oveGs labour has not been lost, and to fill me 'ith enthusiastic confidence that the present publication 'ill abundantly contribute to the fulfillment of my 2rue 7ill for 'hich I came to earth, and 'ring labour and sorro' to the utmost of 'hich humanity is capable, the 7ill to open the portals of spiritual attainment to my fello' men, and bring them to the en+oyment of that realisation of 2ruth, beneath all veils of temporal falsehood, 'hich has enlightened mine eyes and filled my mouth 'ith song.

CHA&TER I
26E N*2/;E D 26E 2* . 1. 2he 2ao9%ath is not the *ll92ao. 2he Name is not the 2hing named. ,. /nmanifested, it is the $ecret Dather of

__________ Heaven __________ __________

and Earth

____ ____ ____ ____ ____ ____;

manifested, it is their Mother. <. 2o understand this Mystery, one must be fulfilling oneGs 'ill, and if one is not thus free, one 'ill but gain a smattering of it. @. 2he 2ao is one, and the 2eh but a phase thereof. 2he abyss of this Mystery is the %ortal of $erpent97onder.
[WEH NOTE: Footnote #2 above, extended here. In the original ea h o! the eleven "la e# i# en lo#ed in a ir le !or one o! the ten $e"hiroth and %a&at. Thi# hart "re#ent# "roble'#. (ro)le* did not "ro"erl* dra) the trigra'#, b+t 'o#tl* )ith +nbro,en line#. He al#o a""ear# to have )ritten in the )rong na'e# !or #o'e o! the Trigra'#. The#e di!!i +ltie# have been orre ted b* re!eren e to the diagra' (ro)le* 'ade on the blan, "age "re eding the table o! ontent in hi# o"* o! the -egge .i /ing. $ee OTO NEW$-ETTE0, 1. I, No. 2, ". 34.5 The Tao . The Teh, #o+r e o! the 6other ____ ____ Heaven __________ __________ __________ (h&ien The Tao, #o+r e o! the Father __________

Water ____ ____ 7had 7)ater____ ____ -i, thi# +#+all*_________ i# (hen8 i# /&an8

Fire ____ ____ _________T+i __________

$+n __________ 7had (hen, ____ ____ thi# i# -i8 __________ $+n __________ 9ir __________ ____ ____ __________ ____ ____ Earth ____ ____ /en

6oon ____ ____ __________ /&an ____ ____

738

Earth ____ ____ ____ ____ /&+n ____ ____

CHA&TER II
26E ENE;&( 9 $ /;#E D 26E $E=D. 1. *ll men kno' that beauty and ugliness are correlatives, as are skill and clumsiness? one implies and suggests the other. ,. $o also e"istence and non9e"istence pose the one the other? so also is it 'ith ease and difficulty, length and shortness? height and lo'ness. *lso Musick e"ists through harmony of opposites? time and space depend upon contraposition. <. )y the use of this method, the sage can fulfil his 'ill 'ithout action, and utter his 'ord 'ithout speech. @. *ll things arise 'ithout diffidence? they gro', and none interferes? they change according to their natural order, 'ithout lust of result. 2he 'ork is accomplished? yet continueth in its orbit, 'ithout goal. 2his 'ork is done unconsciously? this is 3,4 'hy its energy is indefatigable. 3<4

CHA&TER III
I/IE2IN& D =-. 1. 2o re'ard merit is to stir up emulation? to pri>e rarities is to encourage robbery? to display desirable things is to e"cite the disorder of covetousness. ,. 2herefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness. 6e satisfieth their desires, thus fulfilling their 'ills, and making them frictionless? and he maketh them strong in body, to a similar end.

<. 6e delivereth them from the restlessness of kno'ledge and the cravings of discontent. *s to those 'ho have kno'ledge already, he teacheth them the 'ay of non9action. 2his being assured, there is no disorder in the 'orld. 3@4

CHA&TER IV
26E $%;IN& 7I26 /2 $ /;#E. 1. 2he 2ao resembleth the emptiness of $pace? to employ it, 'e must avoid creating ganglia. h 2ao, ho' vast art 2hou, the *byss of *bysses, thou 6oly and $ecret Dather of all Datherhoods of 2hingsL ,. =et us make our sharpness blunt? let us loosen our comple"es? let us tone do'n our brightness to the general obscurity. h 2ao, ho' still art thou, ho' pure, continuous ne beyond 6eavenL <. 2his 2ao hath no Dather? it is beyond all other conceptions, higher than the highest. 384

CHA&TER V
26E D ;M/=* D 26E 0*#//M. 1. 6eaven and earth proceed 'ithout motive, but casually in their order of nature, dealing 'ith all things carelessly, like used talismans. $o also the sages deal 'ith their people, not e"ercising benevolence, but allo'ing the nature of all to move 'ithout friction. ,. 2he $pace bet'een heaven and earth is their breathing apparatusF E"halation is not e"haustion, but the complement of Inhalation, and this e.ually of that. $peech e"hausteth? guard thyself, therefore, maintaining the perfect freedom of thy nature. 3:4

CHA&TER VI
26E %E;DE#2IN& D D ;M. 1. 2he 2eh is the immortal enemy of the 2ao, its feminine aspect. 6eaven and Earth issued from her &ate? this &ate is the ;oot of their 7orld9$ycamore. Its operation is of pure 5oy and =ove, and faileth never. 3E4

CHA&TER VII
26E # N#E*=MEN2 D 26E =I&62. 1. 6eaven and Earth are mighty in continuance, because their 'ork is delivered from the lust of result.

,. 2hus 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 'ithout friction. It is because he meddleth not 'ith personal aims that these come to pass 'ith simplicity. 384

CHA&TER VIII
26E N*2/;E D %E*#E. 1. *dmire thou the 6igh 7ay of 7aterL Is not 7ater the soul of the life of things, 'hereby they changeH (et it seeketh its level, and abideth content in obscurity. $o also it resembleth the 2ao, in this 7ay thereofL ,. 2he virtue of a house is to be 'ell9placed? of the mind, to be at ease in silence as of $pace? of societies, to be 'ell9disposed? of governments, to maintain .uietude? of 'ork, to be skillfully performed? and of all motion, to be made at the right time. <. *lso it is the virtue of a man to abide in his place 'ithout discontent? thus offendeth he no man. 394

CHA&TER I
26E 7*( D ;E2I#EN#E. 1. Dill not a vessel, lest it spill in carrying. Meddle not 'ith a sharpened point by feeling it constantly, or it 'ill soon become blunted. ,. &old and +ade endanger the house of their possessor. 7ealth and honors lead to arrogance and envy, and bring ruin. Is thy 'ay famous and thy name becoming distinguishedH 7ithdra', thy 'ork once done, into obscurity? this is the 'ay of 6eaven. 31!4

CHA&TER
26IN&$ *22*IN*)=E. 1. 7hen soul and body are in the bond of love, they can be kept together. )y concentration on the breath it is brought to perfect elasticity, and one becomes as a babe. )y purifying oneself from $amadhi one becomes 'hole. ,. In his dealing 'ith individuals and 'ith society, let him move 'ithout lust of result. In the management of his breath, let him be like the mother9bird. =et his intelligence comprehend every .uarter? but let his kno'ledge cease. <. 6ere is the Mystery of 0irtue. It createth all and nourisheth all? yet it doth not adhere to them? it operateth all, but kno'eth not of it, nor proclaimeth it? it directeth all, but 'ithout conscious control. 3114

CHA&TER I
26E 0*=/E D 26E /NEM%;E$$E1. 1. 2he thirty spokes +oin in their nave, that is one? yet the 'heel dependeth for use upon the hollo' place for the a"le. #lay is shapen to make vessels? but the contained space is 'hat is useful. Matter is therefore of use only to mark the limits of the space 'hich is the thing of real value. 31,4

CHA&TER II
26E 7I261;*7*= D; M 26E EM2E;N*=. 1. 2he five colors film over $ight? 2he five sounds make 6earing dull? 2he five flavours conceal 2aste? occupation 'ith motion and action bedevil Mind? even so the esteem of rare things begetteth covetousness and disorder. ,. 2he 'ise man seeketh therefore to content the actual needs of the people? not to e"cite them by the sight of lu"uries. 6e banneth these, and concentrateth on those. 31<4

CHA&TER III
26E # N2EM%2 D ; #I;#/M$2*N#E. 1. Davor and disgrace are e.ually to be shunned? honour and calamity to be alike regarded as adhering to the personality. ,. 7hat is this 'hich is 'ritten concerning favour and disgraceH 1isgrace is the fall from favour. 6e then that hath favour hath fear, and its loss begetteth fear yet greater of a further fall. 7hat is this 'hich is 'ritten concerning honour and calamityH It is this attachment to the body 'hich maketh calamity possible? for 'ere one bodiless, 'hat evil could befall himH <. 2herefore let him that regardeth himself rightly administer also a kingdom? and let him govern it 'ho loveth it as another man loveth himself. 31@4

CHA&TER IV
26E $6E7IN&9D ;26 D 26E M($2E;(. 1. 7e look at it, and see it not? though it is mnipresent? and 'e name it the ;oot9 )alance. 7e listen for it, and hear it not, though it is mniscient? and 'e name it the $ilence. 7e feel for it, and touch it not, though it is mnipotent? and 'e name it the #oncealed. 2hese three 0irtues hath it, yet 'e cannot describe it as consisting of them? but, mingling them aright, 'e apprehend the ne.

,. *bove, it shineth not? belo', it is not dark. It moveth all continuously, 'ithout E"pression, returning into Naught. It is the Dorm of 2hat 'hich is beyond Dorm? it is the Image of the Invisible? it is #hange, and 7ithout =imit. <. 7e confront it, and see not its Dace? 3184 'e pursue it, and its )ack is hidden from us. *hL but apply the 2ao as in old 2ime to the 'ork of the present? kno' it as it 'as kno'n in the )eginning? follo' fervently the 2hread of the 2ao. 31:4

CHA&TER V
26E *%%E*;*N#E D 26E 2;/E N*2/;E. 1. 2he adepts of past ages 'ere subtle and keen to apprehend this Mystery, and their profundity 'as obscurity unto men. $ince then they 'ere not kno'n, let me declare their nature. ,. 2o all seeming, they 'ere fearful as men that cross a torrent in 'inter flood? they 'ere hesitating like a man in apprehension of them that are about him? they 'ere full of a'e like a guest in a great house? they 'ere ready to disappear like ice in tha'? they 'ere unassuming like un'orked 'ood? they 'ere empty as a valley? and dull as the 'aters of a marsh. <. 7ho can clear muddy 'aterH $tillness 'ill accomplish this. 7ho can obtain restH =et motion continue e.uably, and it 'ill itself be peace. @. 2he adepts of the 2ao, conserving its 'ay, seek not to be actively self9conscious. )y their emptiness of $elf 31E4 they have no need to sho' their youth and perfection? to appear old and imperfect is their privilege. 3184

CHA&TER VI
26E 7I261;*7*= 2 26E ; 2.

1. Emptiness must be perfect, and $ilence made absolute 'ith tireless strength. *ll things pass through the period of action? then they return to repose. 2hey gro', bud, blossom and fruit? then they return to the root. 2his return to the root is this state 'hich 'e name $ilence? and this $ilence is 7itness of their Dulfilment. ,. 2his cycle is the universal la'. 2o kno' it is the part of intelligence? to ignore it bringeth folly of action, 'hereof the end is madness. 2o kno' it bringeth understanding and peace? and these lead to the identification of the $elf 'ith the Not9$elf. 2his identification maketh man a king? and this kingliness gro'eth unto godhood. 2hat godhood beareth fruit in the mastery of the 2ao. 2hen the man, the 2ao permeating him, endureth? and his bodily principles are in harmony, 3194 proof against decay, until the hour of his #hange. 3,!4

CHA&TER VII
26E %/;I2( D 26E #/;;EN2. 1. In the *ge of &old, the people 'ere not conscious of their rulers? in the *ge of $ilver, they loved them, 'ith songs? in the *ge of )rass, they feared them? in the *ge of Iron, they despised them. *s the rulers lost confidence, so also did the people lose confidence in them. ,. 6o' hesitating did they seem, the =ords of the *ge of &old, speaking 'ith deliberation, a'are of the 'eight of their 'ordL 2hus they accomplished all things 'ith success? and the people deemed their 'ell9being to be the natural course of events. 3,14

CHA&TER VIII
26E 1E#*( D M*NNE;$. 1. 7hen men abandoned the 7ay of the 2ao, benevolence and +ustice became necessary. 2hen also 'as need of 'isdom and cunning, and all fell into illusion. 7hen harmony ceased to prevail in the si" spheres it 'as needful to govern them by manifesting $ons. 7hen the kingdoms and races became confused, loyal ministers had to appear. 3,,4

CHA&TER I
;E2/;NIN& 2 26E %/;I2( D 26E #/;;EN2. 1. If 'e forgot our statesmanship and our 'isdom, it 'ould be an hundred times better for the people. If 'e forgot our benevolence and our +ustice, they 'ould become again like sons, folk of good 'ill. If 'e forget our machines and our business, there 'ould be no knavery. ,. 2hese ne' methods despised the olden 7ay, inventing fine names to disguise their baneness. )ut simplicity in the doing of the 'ill of every man 'ould put an end to vain ambitions and desires. 3,<4

CHA&TER
26E 7I261;*7*= D; M 26E # MM N 7*(. 1. 2o forget learning is to end trouble. 2he smallest difference in 'ords, such as AyesA and AyeaA, can make endless controversy for the scholar. Dearful indeed is death, since all men fear it? but the abyss of .uestionings, shoreless and bottomless, is 'orseL ,. #onsider the profane man, ho' he preeneth, as if at feast, or ga>ing upon $pring from a to'erL )ut as for me, I am as one 'ho ya'neth, 'ithout any trace of desire. I am like a

babe before its first smile. I appear sad and forlorn, like a man homeless. 2he profane man hath his need filled, ay, and more also. Dor me, I seem to have lost all I had. My mind is as it 'ere stupefied? it hath no definite shape. 2he profane man looketh lively and keen9'itted? I alone appear blank in my mind. 2hey seem eagerly critical? I appear careless and 'ithout perception. I seem to be as one adrift upon the sea, 'ith 3,@4 no thought of an harbor. 2he profane have each one his definite course of action? I alone appear useless and uncomprehending, like a man from the border. (ea, thus I differ from all other menF but my +e'el is the *ll9MotherL 3,84

CHA&TER

26E INDINI2E 7 M). 1. 2he sole source of energy is the 2ao. 7ho may declare its natureH It is beyond $ense, yet all form is hidden 'ithin it. It is beyond $ense, yet all %erceptibles are hidden 'ithin it. It is beyond $ense, yet all %erceptibles are hidden 'ithin it. It is beyond $ense, yet all )eing is hidden 'ithin it. 2his )eing e"cites %erception, and the 7ord thereof. *s it 'as in the beginning, is no', and ever shall be, its Name operateth continuously, causing all to flo' in the cycle of #hange, 'hich is =ove and )eauty. 6o' do I kno' thisH )y my comprehension of the 2ao. 3,:4

CHA&TER

II

26E &/E;1 N D M 1E$2(. 1. 2he part becometh the 'hole. 2he curve becometh straight? the void becometh full? the old becometh ne'. 6e 'ho desireth little accomplisheth his 7ill 'ith ease? 'ho desireth many things becometh distracted. ,. 2herefore, the sage concentrateth upon one 7ill, and it is as a light to the 'hole 'orld. 6iding himself, he shineth? 'ithdra'ing himself, he attracteth notice? humbling himself, he is e"alted? dissatisfied 'ith himself, he gaineth force to achieve his 7ill. )ecause he striveth not, no man may contend against him. <. 2hat is no idle sa' of the men of old? A2he part becometh the 'holeA? it is the #anon of %erfection. 3,E4

CHA&TER

III

26E 0 I1 D N*/&62. 1. 2o keep silence is the mark of one 'ho is acting in full accordance 'ith his 7ill. * fierce 'ind soon falleth? a storm9sho'er doth not last all day. (et 6eaven and Earth cause these? and if they fail to make violence continue, ho' much less can man abide in spasm of passionL

,. 7ith him that devoteth him to 2ao, the devotees of 2ao are in accord? so also are the devotees of 2eh, yea, even they 'ho fail in seeking those are in accord. <. $o then his brothers in the 2ao are +oyful, attaining it? and his brothers in the 2eh are +oyful, attaining it? and they 'ho fail in seeking these are +oyful, partaking of it. )ut if he himself reali>e not the 2ao 'ith calm of confidence, then they also appear lacking in confidence. 3,84

CHA&TER

IV

E0I= M*NNE;$. 1. 6e 'ho standeth a9tiptoe standeth not firm? he 'ho maketh rigid his legs 'alketh ill. 6e 'ho preeneth himself shineth not? he 'ho talketh positively is vulgar? he 'ho boastheth is refused acceptance? he 'ho is 'ise in his o'n conceit is thought inferior. $uch attitudes, to him that hath the vie' given by understanding the 2ao, seem like garbage or like cancer, abhorrent to all. 2hey then 'ho follo' the 7ay do not admit them. 3,94

CHA&TER

IM*&E$ D 26E M($2E;(. 1. 7ithout =imit and %erfect, there is a )ecoming, beyond 6eaven and Earth. It hath nor motion nor Dorm? it is alone, it changeth not? it e"tendeth all 'ays? it hath no *dversary. It is like the *ll9Mother. ,. I kno' not its Name, but I call it the 2ao. Moreover, I e"ert myself, and call it 0astness. <. 0astness, the )ecomingL )ecoming, it flieth afar. *far, it dra'eth near. 0ast is this 2ao? 6eaven also is 0ast? Earth is vast? and the 6oly -ing is vast also. In the /niverse are Dour 0astnesses, and of these is the 6oly -ing. @. Man follo'eth the formula of Earth? Earth follo'eth that of 6eaven, and 6eaven that of the 2ao. 2he formula of the 2ao is its o'n Nature. 3<!4

CHA&TER

VI

26E N*2/;E D M*$$. 1. Mass is the fulcrum of mobility? stillness is the father of motion. ,. 2herefore the sage -ing, though he travel afar, remaineth near his supplies. 2hough opportunity tempt him, he remaineth .uietly in proper disposition, indifferent. $hould the

master of an host of chariots bear himself frivolouslyH If he attack 'ithout support, he loseth his base? if he become a raider, he forfeiteth his throne. 3<14

CHA&TER

VII

$-I== IN 26E ME26 1. 1. 2he e"perienced traveler concealeth his tracks? the clever speaker giveth no chance to the critic? the skilled mathematician useth no abacus? the ingenious safesmith baffleth the burglar 'ithout the use of bolts, and the cunning binder 'ithout ropes and knots. $o also the sage, skilled in man9emancipation9craft, useth all men? understanding the value of everything, he re+ecteth nothing. 2his is called the ccult ;egimen. ,. 2he adept is then master to the >elator, and the >elator assisteth and honoreth the adept. (et unless these relations 'ere manifest, even the most intelligent observer might be perple"ed as to 'hich 'as 'hich. 2his is called the #ro'n of Mystery. 3<,4

CHA&TER

VIII

26E ;E2/;N 2 $IM%=I#I2(. 1. )alance thy male strength 'ith thy female 'eakness and thou shalt attract all things, as the ocean absorbeth all rivers? for thou shalt formulate the e"cellence of the #hild eternal, simple, and perfect. -no'ing the light, remain in the 1ark. Manifest not thy &lory, but thine obscurity. #lothed in this #hild9e"cellence eternal, thou hast attained the ;eturn of the Dirst $tate. -no'ing splendour of Dame, cling to blo.uy and Infamy? then shalt thou remain as in the 0alley to 'hich flo' all 'aters, the lodestone to fascinate all men. (ea, they shall hail in thee this E"cellence, eternal, simple and perfect, of the #hild. ,. 2he ra' material, 'rought into form, produceth vessels. $o the sage -ing formulateth his 7holeness in divers ffices? and his =a' is 'ithout violence or constraint. 3<<4

CHA&TER

;ED;*ININ& D; M *#2I N. 1. 6e that, desiring a kingdom, e"erteth himself to obtain it, 'ill fail. * -ingdom is of the nature of spirit, and yieldeth not to activity. 6e 'ho graspeth it, destroyeth it? he 'ho gaineth it, loseth it. ,. 2he 'heel of nature revolveth constantly? the last becometh first, and the first last? hot things gro' cold, and cold things hot? 'eakness overcometh strength? things gained are lost anon. 6ence the 'ise man avoideth effort, desire and sloth. 3<@4

CHA&TER
* 7*;NIN& *&*IN$2 7*;. 1. If a king summon to his aid a Master of the 2ao, let 6im not advise recourse to arms. $uch action certainly bringeth the corresponding reaction. ,. 7here armies are, are 'eeds. )ad harvests follo' great hosts. <. 2he good general striketh decisively, once and for all. 6e does not risk by overboldness. 6e striketh, but doth not vaunt his victory. 6e striketh according to strict la' of necessity, not from desire of victory. @. 2hings become strong and ripe, then age. 2his is discord 'ith the 2ao? and 'hat is not at one 'ith the 2ao soon cometh to an end. 3<84

CHA&TER

# M% $IN& I/*;;E=. 1. *rms, though they be beautiful, are of ill omen, abominable to all created beings. 2hey 'ho have the 2ao love not their use. ,. 2he place of honour is on the right in 'artime? so thinketh the man of distinction. $harp 'eapons are ill9omened, un'orthy of such a man? he useth them only in necessity. 6e valueth peace and ease, desireth not violence of victory. 2o desire victory is to desire the death of men? and to desire that is to fail to propitiate the people. <. *t feasts, the left hand is the high seat? at funerals, the right. 2he second in command of the army leadeth the left 'ing, the commander9in9chief, the right 'ing? it is as if the battle 'ere a rite of mourningL 6e that hath slain most men should 'eep for them most bitterly? so then the place of the victor is assigned to him 'ith philosophical propriety. 3<:4

CHA&TER

II

26E 7I$1 M D 2E6. 1. 2he *ll92ao hath no name. ,. It is 2hat Minute %oint yet the 'hole 'orld dare not contend against him that hath it. 1id a lord or king gain it and guard it, all men 'ould obey him of their o'n accord. <. 6eaven and Earth combining under its spell, shed forth de', e"tending throughout all things of its o'n accord, 'ithout manGs interference.

@. 2ao, in its phase of action, hath a name. 2hen men can comprehend it? 'hen they do this, there is no more risk of 'rong or ill9success. 8. *s the great rivers and the oceans are to the valley streams, so is the 2ao to the 'hole universe. 3<E4

CHA&TER

III

26E 1I$#;IMIN*2I N B0I0E-*C D 2E6. 1. 6e 'ho understandeth others understandeth 2'o? but he 'ho understandeth himself understandeth ne. 6e 'ho con.uereth others is strong? but he 'ho con.uereth himself is stronger yet. #ontentment is riches? and continuous action is 7ill. ,. 6e that adapteth himself perfectly to his environment, continueth for long? he 'ho dieth 'ithout dying, liveth for ever. 3<84

CHA&TER

IV

26E ME26 1 D *22*INMEN2. 1. 2he 2ao is immanent? it e"tendeth to the right hand as to the left. ,. *ll things derive from it their being? it createth them, and all comply 'ith it. Its 'ork 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. *ll things return 'ithout kno'ledge of the #ause thereof? there is nothing so great that it inhabiteth not, and informeth it. <. In this manner also may the $age perform his 7orks. It is by not thrusting himself for'ard that he 'inneth to his success. 3<94

CHA&TER
26E &

1 7I== D 26E 2E6.

1. 2he 'hole 'orld is dra'n to him that hath the likeness of the 2ao. Men flock unto him, and suffer no ill, but gain repose, find peace, en+oy all ease. ,. $'eet sounds and cates lure the traveler from his 'ay. )ut the 7ord of the 2ao? though it appear harsh and insipid, un'orthy to hearken or to behold? hath his use all ine"haustible. 3@!4

CHA&TER

VI

26E 6I1IN& D 26E =I&62. 1. In order to dra' breath, first empty the lungs? to 'eaken another, first strengthen him? to overthro' another, first e"alt him? to despoil another, first load him 'ith gifts? this is called the ccult ;egimen. ,. 2he soft con.uereth the hard? the 'eak pulleth do'n the strong. <. 2he fish that leaveth ocean is lost? the method of government must be concealed from the people. 3@14

CHA&TER

VII

26E ;I&62 /$E D & 0E;NMEN2. 1. 2he 2ao proceedeth by its o'n nature, doing nothing? therefore there is no doing 'hich it comprehendeth not. ,. If kings and princes 'ere to govern in this manner, all things 'ould operate aright by their o'n motion. <. If this transmutation 'ere my ob+ect, I should call it $implicity. $implicity hath no name nor purpose? silently and at ease all things go 'ell. 3@,4

&ART II
CHA&TER VIII
# N#E;NIN& 26E 2E6. 1. 2hose 'ho possessed perfectly the po'ers did not manifest them, and so they preserved them. 2hose 'ho possessed them imperfectly feared to lose them, and so lost them. ,. 2he former did nothing, nor had need to do. 2he latter did, and had need to do. <. 2hose 'ho possessed benevolence e"ercised it, and had need it? so also 'as it 'ith them 'ho possessed +ustice. @. 2hose 'ho possessed the conventions displayed them? and 'hen men 'ould not agree, they made ready to fight them. 8. 2hus, 'hen the 2ao 'as lost, the Magick %o'ers appeared? then, by successive degradations, came )enevolence, 5ustice, #onvention. 3@<4

:. No' convention is the shado' of loyalty and good 'ill, and so the herald of disorder. (ea, even /nderstanding is but a )lossom of the 2ao, and foreshado'eth $tupidity. E. $o then the 2ao9Man holdeth to Mass, and avoideth Motion? he is attached to the ;oot, not to the flo'er. 6e leaveth the one, and cleaveth to the other. 3@@4

CHA&TER

26E =*7 D 26E )E&INNIN&. 1. 2hese things have possessed the 2ao from the beginningF 6eaven, clear and shining? Earth, steady and easy? $pirits, mighty in Magick? 0ehicles, overflo'ing 'ith 5oy? all that hath life? and the rulers of men. *ll these derive their essence from the 2ao. ,. 7ithout the 2ao, 6eaven 'ould dissolve Earth disrupt, $pirits become impotent? 0ehicles empty? living things 'ould perish and rulers lose their po'er. <. 2he root of grandeur is humility, and the strength of e"altation in its base. 2hus rulers speak of themselves as ADatherless,A A0irtueless,G A/n'orthy,A proclaiming by this that their &lory is in their shame. $o also the virtue of a #hariot is not any of the parts of a #hariot, if they be numbered. 2hey do not seek to appear fine like +ade, but inconspicuous like common stone. 3@84

CHA&TER L
MI22IN& /2I=I2(. 1. 2he 2ao proceeds by correlative curves, and its might is in 'eakness. ,. *ll things arose from the 2eh, and the 2eh budded from the 2ao. 3@:4

CHA&TER LI
26E I1EN2I2( D 26E 1IDDE;EN2I*=. 1. 2he best students, learning of the 2ao, set to 'ork earnestly to practice the 7ay. Mediocre students no' cherish it, no' let it go. 2he 'orst students mock at it. 7ere it not thus mocked, it 'ere un'orthy to be 2ao. ,. 2hus spake the makers of $a'sF the 2ao at its brightest is obscure. 7ho advanceth in that 7ay, retireth. Its smooth 7ay is rough. Its summit is a valley. Its beauty is ugliness. Its 'ealth is poverty. Its virtue, vice. Its stability is change. Its form is 'ithout form. Its fullness is vacancy. Its utterance is silence. Its reality is illusion. <. Nameless and imperceptible is the 2ao? but it informeth and perfecteth all things. 3@E4

CHA&TER LII
26E 0EI=$ D 26E 2* . 1. 2he 2ao formulated the ne. 2he ne e"haled the 2'o. 2he 2'o 'ere parents of the 2hree. 2he 2hree 'ere parents of all things. *ll things pass from bscurity to Manifestation, inspired harmoniously by the )reath of the 0oid. ,. Men do not like to be fatherless, virtueless, un'orthyF yet rulers describe themselves by these names. 2hus increase bringeth decrease to some, and decrease bringeth increase to others. <. thers have taught thus? I consent to it. 0iolent men and strong die not by natural death. 2his fact is the foundation of my la'. 3@84

CHA&TER LIII
26E # $MI# ME26 1. 1. 2he softest substance hunteth do'n the hardest? the unsubstantial penetrateth 'here there is no opening. 6ere is the 0irtue of Inertia. ,. De' are they 'ho attainF 'hose speech is $ilence, 'hose 7ork is Inertia. 3@94

CHA&TER LIV
M NI2 ;I*=. 1. 7hat shall it profit a man if he gain fame or 'ealth, and lose his lifeH ,. If a man cling to fame or 'ealth, he risketh 'hat is 'orth more. <. )e content, not fearing disgrace. *ct not, and risk not criticism. 2hus live thou long, 'ithout alarm. 38!4

CHA&TER LV
26E 0E;D= 7IN& D 2E6. 1. 1espise thy masterpieces? thus rene' the vigor of thy creation. 1eem thy fullness emptiness? thus shall thy fullness never be empty. =et the straight appear crooked to thee, thy #raft clumsiness? thy Musick discord.

,. E"ercise moderateth cold? stillness heat. 2o be pure and to keep silence, is the 2rue =a' of all that are beneath 6eaven. 3814

CHA&TER LVI
26E 7I261;*7*= D; M *M)I2I N. 1. 7hen the 2ao beareth a'ay on Earth, men put s'ift horses to night9carts. 7hen it is neglected, they breed chargers in the border marches. ,. 2here is no evil 'orse than ambition? no misery 'orse than discontent? no crime greater than greed. #ontent of mind is peace and satisfaction eternal. 38,4

CHA&TER LVII
26E 0I$I N D 26E 1I$2*N2. 1. ne need not pass his threshold to comprehend all that is under 6eaven, nor to look out from his lattice to behold the 2ao #elestial. NayL but the farther a man goeth, the less he kno'eth. ,. 2he sages ac.uired their kno'ledge 'ithout travel? they named all things aright 'ithout beholding them? and, acting 'ithout aim, fulfilled their 7ills. 38<4

CHA&TER LVIII
)=I0I N 0E;# MIN& -N 7=E1&E. 1. 2he scholar seeketh daily increase of kno'ing? the sage of 2ao daily decrease of doing. ,. 6e decreaseth it, again and again, until he doth no act 'ith the lust of result. 6aving attained this Inertia all accomplisheth itself. <. 6e 'ho attracteth to himself all that is under 6eaven doth so 'ithout effort. 6e 'ho maketh effort is not able to attract it. 38@4

CHA&TER LI
26E *1*%2*)I=I2( D 26E 2E6. 1. 2he 'ise man hath no fi"ed principle? he adapteth his mind to his environment. ,. 2o the good I am good, and to the evil I am good also? thus all become good. 2o the true I am true, and to the false I am true? thus all become true.

<. 2he sage appeareth hesitating to the 'orld, because his mind is detached. 2herefore the people look and listen to him, as his children? and thus doth he shepherd them. 38<4

CHA&TER L
26E E$2IM*2I N D =IDE. 1. Man cometh into life, and returneth again into death. ,. 2hree men in ten conserve life? three men in ten pursue death. <. 2hree men also in ten desire to live, but their acts hasten their +ourney to the house of death. 7hy is thisH )ecause of their efforts to preserve life. @. )ut this I have heard. 6e that is 'ise in the economy of his life, 'hereof he is 'arden for a season, +ourneyeth 'ith no need to avoid the tiger or the rhinoceros, and goeth uncorsleted among the 'arriors 'ith no fear of s'ord or lance. 2he rhinoceros findeth in him no place vulnerable to its horn, the tiger to its cla's, the 'eapon to its point. 7hy is thisH )ecause there is no house of death in his 'hole body. 38:4

CHA&TER LI
26E 2E6 *$ 26E N/;$E. 1. *ll things proceed from the 2ao, and are sustained by its forth9flo'ing virtue. Every one taketh form according to his nature, and is perfect, each in his particular 7ay. 2herefore, each and every one of them glorify the 2ao, and 'orship its forth9flo'ing 0irtue. ,. 2his glorifying of the 2ao, this 'orship of the 2eh, is constantly spontaneous, and not by appointment of =a'. <. 2hus the 2ao 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 'ith their 7ays? this is called the Mystery of its 0irtue. 38E4

CHA&TER LII
26E 7I261;*7*= IN2 26E $I=EN#E. 1. 2he 2ao buddeth forth all things under 6eaven? it is the Mother of all.

,. -no'ing the Mother, 'e may kno' her offspring. 6e that kno'eth his Mother, and abideth in 6er nature, remaineth in surety all his days. <. 7ith the mouth closed, and the &ates of )reath controlled, he remaineth at ease all his days. 7ith the mouth open, and the )reath directed to out'ard affairs, he hath no surety all his days. @. 2o perceive that Minute %oint is 2rue 0ision? to maintain the $oft and &entle is 2rue $trength. 8. Employing harmoniously the =ight 7ithin so that it returneth to its rigin, one guardeth even oneGs body from evil, and keepeth $ilence before all men. 3884

CHA&TER LIII
26E 7I2NE$$ D &;EE1. 1. 7ere I discovered by men, and charged 'ith government, my first 'ould be lest I should become proud. ,. 2he true %ath is level and smooth? but men love by9paths. <. 2hey adorn their courts, but they neglect their fields, and leave their storehouses empty. 2hey 'ear elaborate and embroidered robes? they gird themselves 'ith sharp s'ords? they eat and drink 'ith lu"ury? they heap up goods? they are thievish and vainglorious. *ll this is opposite to the 7ay of 2ao. 3894

CHA&TER LIV
26E 7I2NE$$ D 7I$1 M. 1. If a man plant according to the 2ao it 'ill never be uprooted? if he thus gather, it 'ill never be lost. 6is sons and his sonGs sons, one follo'ing another, shall honour the shrine of their ancestor. ,. 2he 2ao, applied to oneself, strengtheneth the )ody, to the family, bringeth 'ealth? to the district, prosperity? to the state, great fortune. =et it be the =a' of the -ingdom, and all men 'ill increase in virtue. <. 2hus 'e observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. @. 6o' do I kno' that this is thus universal under 6eavenH )y e"perience. 3:!4

CHA&TER LV

26E $%E== D 26E M($2E;(. 1. 6e that hath the Magick po'ers of the 2ao is like a young child. Insects 'ill not sting him or beasts or birds of prey attack him. ,. 2he young childGs bones are tender and its sine's are elastic, but its grasp is firm. It kno'eth nothing of the /nion of Man and 7oman, yet its rgan may be e"cited. 2his is because of its natural perfection. It 'ill cry all day long 'ithout becoming hoarse, because of the harmony of its being. <. 6e 'ho understandeth this harmony kno'eth the mystery of the 2ao, and becometh a 2rue $age. *ll devices for inflaming life, and increasing the vital )reath, by mental effort are evil and factitious. @. 2hings become strong, then age. 2his is in discord 'ith the 2ao, and 'hat is not at one 'ith the 2ao soon cometh to an end. 3:14

CHA&TER LVI
26E EM#E==EN#E D 26E M($2E;(. 1. 7ho kno'eth the 2ao keepeth $ilence? he 'ho babbleth kno'eth it not. ,. 7ho kno'eth it closeth his mouth and controlleth the &ates of his )reath. 6e 'ill make his sharpness blunt? he 'ill loosen his comple"es? he 'ill tone do'n his brightness to the general obscurity. 2his is called the $ecret of 6armony. <. 6e cannot be insulted either by familiarity or aversion? he is immune to ideas of gain or loss, of honour or disgrace? he is the true man, une.ualled under 6eaven. 3:,4

CHA&TER LVII
26E 2;/E IND=/EN#E. 1. ne may govern a state by restriction? 'eapons may be used 'ith skill and cunning? but one ac.uireth true command only by freedom, given and taken. ,. 6o' am I a'are of thisH )y e"perience that to multiply restrictive la's in the kingdom impoverisheth the people? the use of machines causeth disorder in state and race alike. 2he more men use skill and cunning, the more machines there are? and the more la's there are, the more felons there are. <. * 'ise man has said thisF I 'ill refrain from doing, and the people 'ill act rightly of their o'n accord? I 'ill love $ilence, and the people 'ill instinctively turn to perfection? I 'ill take no measures, and the people 'ill en+oy true 'ealth? I 'ill restrain ambition, and the people 'ill attain simplicity. 3:<4

CHA&TER LVIII
*1*%2*2I N 2 EN0I; NMEN2. 1. 2he government that e"erciseth the least care serveth the people best? that 'hich meddleth 'ith everybodyGs business 'orketh all manner of harm. $orro' and +oy are bedfello's? 'ho can divine the final result of eitherH ,. $hall 'e avoid restrictionH (ea? restriction distorteth nature, so that even 'hat seemeth good in it is evil. Dor ho' long have men suffered from misunderstanding of this. <. 2he 'ise man is fours.uare, and avoideth aggression? his corners do not in+ure others. 6e moveth in a straight line and turneth not aside therefrom? he is brilliant but doth not blind 'ith his brightness. 3:@4

CHA&TER LI
7*;1IN& 26E 2* . 1. 2o balance our earthly nature and cultivate our heavenly nature, tread the Middle %ath. ,. 2his Middle %ath alone leadeth to the 2imely ;eturn to the 2rue Nature. 2his 2imely ;eturn resulteth from the constant gathering of Magick %o'ers. 7ith that &athering cometh #ontrol. 2his #ontrol 'e kno' to be 'ithout =imit and he 'ho kno'eth the =imitless may rule the state. <. 6e 'ho possesseth the 2ao continueth long. 6e is like a plant 'ith 'ell9set roots and strong stems. 2hus it secureth long continuance of its life. 3:84

CHA&TER L
26E 1/2( D & 0E;NMEN2. 1. 2he government of a kingdom is like the cooking of fish. ,. If the kingdom be ruled according to the 2ao, the spirits of our ancestors 'ill not manifest their 2eh. 2hese spirits have this 2eh, but 'ill not turn it against men. It is able to hurt men? so also is the 7ise -ing? but he doth not. <. 7hen these po'ers are in accord, their &ood 7ill produceth the 2eh, endo'ing the people there'ith. 3::4

CHA&TER L I
26E M 1E$2( D 26E 2E6.

1. * state becometh po'erful 'hen it resembleth a great river, deep9seated? to it tend all the small streams under 6eaven. ,. It is as 'ith the female, that con.uereth the male by her $ilence. $ilence is a form of &ravity. <. 2hus a great state attracteth small states by meeting their vie's, and small states attract the great state by revering its eminence. In the first case this $ilence gaineth supporters? in the second, favour. @. 2he great state uniteth men and nurtureth them? the small state 'isheth the good 'ill of the great, and offereth service? thus each gaineth its advantage. )ut the great state must keep $ilence. 3:E4

CHA&TER L II
26E 7 ;-IN&$ D 26E 2* . 1. 2he 2ao is the most e"alted of all things. It is the ornament of the good, and the protection and purification of the evil. ,. Its 'ords are the fountain of honour, and its deeds the engine of achievement. It is present even in evil. <. 2hough the $on of 6eaven 'ere enthroned 'ith his three 1ukes appointed to serve him, and he 'ere offered a round symbol9 of9rank as great as might fill the hands, 'ith a team of horses to follo', this gift 'ere not to be matched against the 2ao, 'hich might be offered by the humblest of men. @. 7hy did they of old time set such store by the 2aoH )ecause he that sought it might find it, and because it 'as the %urification from all evil. 2herefore did all men under 6eaven esteem it the most e"alted of all things. 3:84

CHA&TER L III
D ;E26 /&62 *2 26E /2$E2. 1. *ct 'ithout lust of result? 'ork 'ithout an"iety? taste 'ithout attachment to flavour? esteem small things great and fe' things many? repel violence 'ith gentleness. ,. 1o great things 'hile they are yet small, hard things 'hile they are yet easy? for all things, ho' great or hard soever, have a beginning 'hen they are little and easy. $o thus the 'ise man accomplisheth the greatest tasks 'ithout undertaking anything important.

<. 7ho undertaketh thoughtlessly is certain to fail in attainment? 'ho estimateth things easy findeth them hard. 2he 'ise man considereth even easy things hard, so that even hard things are easy to him. 3:94

CHA&TER L IV
*22EN1IN& 2 1E2*I=$. 1. It is easy to grasp 'hat is not yet in motion, to 'ithstand 'hat is not yet manifest, to break 'hat is not yet compact, to disperse 'hat is not yet coherent. *ct against things before they become visible? attend to order before disorder ariseth. ,. 2he tree 'hich filleth the embrace gre' from a small shoot? the to'er nine9storied rose from a lo' foundation? the ten9day +ourney began 'ith a single step. <. 6e 'ho acteth 'orketh harm? he 'ho graspeth findeth it a slip. 2he 'ise man acteth not, so 'orketh no harm? he doth not grasp, and so doth not let go. Men often ruin their affairs on the eve of success, because they are not as prudent at the end as in the beginning. @. 2he 'ise man 'illeth 'hat others do not 'ill, and valueth not things rare. 6e learneth 'hat others learn not, and gathered up 'hat they despise. 2hus he is in accord 'ith the natural course of events, and is not overbold in action. 3E!4

CHA&TER L V
26E %/;I2( D 26E 2E6. 1. 2hey of old time that 'ere skilled in the 2ao sought not to enlighten the people, but to keep them simple. ,. 2he difficulty of government is the vain kno'ledge of the people. 2o use cleverness in government is to scourge the kingdom? to use simplicity is to anoint it. <. -no' these things, and make them thy la' and thine e"ample. 2o possess this =a' is the $ecret %erfection of rule. %rofound and E"tended is this %erfection? he that possesseth it is indeed contrary to the rest, but he attracteth them to full accordance. 3E14

CHA&TER L VI
%/22IN& NEG$ $E=D =*$2. 1. 2he oceans and the rivers attract the streams by their skill in being lo'er than they? thus are they masters thereof. $o the 7ise Man, to be above men, speaketh lo'ly? and to precede them acteth 'ith humility.

,. 2hus, though he be above them, they feel no burden? nor, though he precede them, do they feel insulted. <. $o then do all men delight to honour him, and gro' not 'eary of him. 6e contendeth not against any man? therefore no man is able to contend against him. 3E,4

CHA&TER L VII
26E 26;EE 5E7E=$. 1. 2hey say that 'hile this 2ao of mine is great, yet it is inferior. 2his is the proof of its greatness. If it 'ere like anything else, its smallness 'ould have long been kno'n. ,. I have three +e'els of price 'hereto I cleave? gentleness, economy, and humility. <. 2hat gentleness maketh me courageous, that economy generous, that humility honoured. Men of today abandon gentleness for violence, economy for e"travagance, humility for prideF this is death. @. &entleness bringeth victory in fight? and holdeth its ground 'ith assurance. 6eaven 'ardeth the gentle man by that same virtue. 3E<4

CHA&TER L VIII
*$$IMI=*2IN& NEG$ $E=D 2 6E*0EN. 1. 6e that is skilled in 'ar maketh no fierce gestures? the most efficient fighter be'areth of anger. 6e 'ho con.uereth refraineth from engaging in battle? he 'hom men most 'illingly obey continueth silently 'ith his 7ork. $o it is saidF A6e is mighty 'ho fighteth not? he ruleth 'ho uniteth 'ith his sub+ects? he shineth 'hose 'ill is that of 6eaven.A 3E@4

CHA&TER L I
26E /$E D 26E M($2E;I /$ 7*(. 1. * great strategist saithF AI dare not take the offensive. I prefer the defensive. I dare not advance an inch? I prefer to retreat a foot.A %lace therefore the army 'here there is no army? prepare for action 'here there is no engagement? strike 'here there is no conflict? advance against the enemy 'here the enemy is not. ,. 2here is no error so great as to engage in battle 'ithout sufficient force. 2o do so is to risk losing the gentleness 'hich is beyond price. 2hus 'hen the lines actually engage, he 'ho regretteth the necessity is the victor. 3E84

CHA&TER L

26E 1IDDI#/=2( D ;I&62 *%%;E6EN$I N. 1. My 'ords are easy to understand and to perform? but is there anyone in the 'orld 'ho can understand them and perform themH ,. My 'ords derive from a creative and universal %rinciple, in accord 'ith the ne =a'. Men, not kno'ing these, understand me not. <. De' are they that understand me? therefore am I the more to be valued. 2he 7ise Man 'eareth sack9cloth, but guardeth his +e'el in his bosom. 3E:4

CHA&TER L

26E 1I$2EM%E; D -N 7=E1&E. 1. 2o kno', yet to kno' nothing, is the highest? not to kno', yet to pretend to kno'ledge, is a distemper. ,. %ainful is this distemper? therefore 'e shun it. 2he 'ise man hath it not. -no'ing it to be bound up 'ith $orro', he putteth it a'ay from him. 3EE4

CHA&TER L

II

# N#E;NIN& = 0E D $E=D. 1. 7hen men fear not that 'hich is to be feared, that 'hich they fear cometh upon them. ,. =et them not live, 'ithout thought, the superficial life. =et them not 'eary of the $pring of =ifeL <. )y avoiding the superficial life, this 'eariness cometh not upon them. @. 2hese things the 'ise man kno'eth, not sho'ethF he loveth himself, 'ithout isolating his value. 6e accepteth the former and re+ecteth the latter. 3E84

CHA&TER L

III

E$2*)=I$6IN& 26E =*7 D D;EE1 M. 1. ne man, daring, is e"ecuted? another, not daring, liveth. It 'ould seem as if the one course 'ere profitable and the other detrimental. (et 'hen 6eaven smiteth a man, 'ho shall assign the cause thereofH 2herefore the sage is diffident. ,. 2he 2ao of 6eaven contendeth not, yet it overcometh? it is silent, yet its need is ans'ered? it summoneth none, but all men come to it of their free 'ill. Its method is

.uietness, yet its 'ill is efficient. =arge are the meshes of 6eavenGs Net? 'ide open, yet letting none escape. 3E94

CHA&TER L

IV

* ;E$2;*IN2 D MI$/N1E;$2*N1IN&. 1. 2he people have no fear of death? 'hy then seek to a'e them by the threat of deathH If the people feared death and I could put to death evil9doers, 'ho 'ould dare to offendH ,. 2here is one appointed to inflict death. 6e 'ho 'ould usurp that position resembleth a he'er of 'ood doing the 'ork of a carpenter. $uch an one, presumptuous, 'ill be sure to cut his o'n hands. 38!4

CHA&TER L

26E IN5/;( D &;EE1. 1. 2he people suffer hunger because of the 'eight of ta"ation imposed by their rulers. 2his is the cause of famine. ,. 2he people are difficult to govern because their rulers meddle 'ith them. 2his is the cause of bad government. <. 2he people 'elcome death because the toil of living is intolerable. 2his is 'hy they esteem death lightly. In such a state of insecurity it is better to ignore the .uestion of living than to set store by it. 3814

CHA&TER L

VI

* 7*;NIN& *&*IN$2 ;I&I1I2(. 1. *t the birth of man, he is elastic and 'eak? at his death, rigid and unyielding. 2his is the common la'? trees also, in their youth, are tender and supple? in their decay, hard and dry. ,. $o then rigidity and hardness are the stigmata of death? elasticity and adaptability, of life. <. 6e then 'ho putteth forth strength is not victorious? even as a strong tree filleth the embrace. @. 2hus the hard and rigid have the inferior place, the soft and elastic the superior. 38,4

CHA&TER L

VII

26E 7*( D 6E*0EN. 1. 2he 2ao of 6eaven is likened to the bending of a bo', 'hereby the high part is brought do'n, and the lo' part raised up. 2he e"treme is diminished, and the middle increased. ,. 2his is the 7ay of 6eaven, to remove e"cess, and to supplement insufficiency. Not so is the 'ay of man, 'ho taketh a'ay from him that hath not to give to him that hath already e"cess. <. 7ho can employ his o'n e"cess to the 'eal of all under 6eavenH nly he that possesseth the 2ao. @. $o the 7ise Man acteth 'ithout lust of result? achieveth and boasteth not? he 'illeth not to proclaim his greatness. 38<4

CHA&TER L
* #;EE1.

VIII

1. Nothing in the 'orld is more elastic and yielding than 'ater? yet it is preeminent to dissolve things rigid and resistant? there is nothing 'hich can match it. ,. *ll men kno' that the soft overcometh the hard, and the 'eak con.uereth the strong? but none are able to use this la' in action. <. * 7ise Man hath saidF A6e that taketh on the burden of the state is a demigod 'orthy of sacrificial 'orship? and the true -ing of a people is he that undertaketh the 'eight of their sorro's.A @. 2ruth appeareth parado". 38@4

CHA&TER L

2;/26 IN # 0EN*N2. 1. 7hen enemies are reconciled, there is al'ays an aftermath of ill'ill. 6o' can this be usefulH ,. 2herefore, the 7ise Man, 'hile he keepeth his part of the record of a transaction, doth not insist on its prompt e"ecution. 6e 'ho hath the 2eh considereth the situation from all sides, 'hile he 'ho hath it not seeketh only to benefit himself. <. In the 2ao of 6eaven, there is no distinction of persons in its love? but it is for the 2rue Man to claim it. 3884

CHA&TER L
I$ =*2I N. 1. In a little kingdom of fe' people it should be the order that though there 'ere men able to do the 'ork of ten men or five score, they should not be employed. 2hough the people regarded death as sorro'ful, yet they should not 'ish to go else'here. ,. 2hey should have boats and 'agons, yet no necessity to travel? corslets and 'eapons, yet no occasion to fight. <. Dor communication they should use knotted cords. @. 2hey should deem their food s'eet, their clothes beautiful, their houses homes, their customs delightful. 8. 2here should be another state 'ithin vie', so that its fo'ls and dogs should be heard? yet to old age, even to death, the people should hold no traffic 'ith it. 38:4

CHA&TER L

26E $6E7IN&9D ;26 D $IM%=I#I2(. 1. 2rue speech is not elegant? elaborate speech is not truth. 2hose 'ho kno' do not argue? the argumentative are 'ithout kno'ledge. 2hose 'ho have assimilated are not learned? those 'ho are gross 'ith learning have not assimilated. ,. 2he 7ise Man doth not hoard. 2he more he giveth, the more he hath? the more he 'atereth, the more is he 'atered himself. <. 2he 2ao of 6eaven is like an *rro', yet it 'oundeth not? and the 7ise Man, in all his 7orks, maketh no contention. 38E4