1. 

THE NATURE OF THE TAO

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The Tao-Path is not the All-Tao.

The Name is not the Thing named.

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Unmanifested, it is the Secret Father of

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Heaven

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and Earth

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manifested, it is their Mother.

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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.

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The Tao is one, and the Teh but a phase thereof. The abyss of this

Mystery is the Portal of Serpent-Wonder.

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The Tao

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The Teh,

source of the Mother

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The Tao,

source of the Father

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Heaven

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Fire

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Water

Sun

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Air

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Earth

Moon

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Earth

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2. 

THE ENERGY - SOURCE OF THE SELF

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All men know that beauty and ugliness are correlatives, as are skill and

clumsiness; one implies and suggests the other.

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So also existence and non-existence pose the one the other;

so also is it with ease and difficulty, length and shortness; height and

lowness. Also Musick exists through harmony of opposites;

time and space depend upon contraposition.

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By the use of this method, the sage can fulfil his will without action,

and utter his word without speech.

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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.

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3. 

QUIETING FOLK

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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.

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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.

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He delivereth them from the restlessness of knowledge and the cravings of

discontent. As to those who have knowledge already, he teacheth them the

way of non-action. This being assured, there is no disorder in the

world.

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4.

THE SPRING WITHOUT SOURCE

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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!

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Let us make our sharpness blunt; let us loosen our complexes; let us

tone down our brightness to the general obscurity. Oh Tao, how still art

thou, how pure, continuous One beyond Heaven!

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This Tao hath no Father; it is beyond all other conceptions, higher than

the highest.

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5. 

THE FORMULA OF THE VACUUM

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Heaven and earth proceed without motive, but casually in their order of

nature, dealing with all things carelessly, like used talismans. So also

the sages deal with their people, not exercising benevolence, but

allowing the nature of all to move without friction.

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The Space between heaven and earth is their breathing apparatus:

Exhalation is not exhaustion, but the complement of Inhalation, and this

equally of that. Speech exhausteth; guard thyself, therefore, maintaining

the perfect freedom of thy nature.

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6. 

THE PERFECTING OF FORM

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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.

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7. 

THE CONCEALMENT OF THE LIGHT

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Heaven and Earth are mighty in continuance, because their work is

delivered from the lust of result.

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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.

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8. 

THE NATURE OF PEACE

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Admire thou the High Way of Water! Is not Water the soul of the life of

things, whereby they change? Yet it seeketh its level, and abideth

content in obscurity. So also it resembleth the Tao, in this Way

thereof!

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The virtue of a house is to be well-placed; of the mind, to be at ease in

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.

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Also it is the virtue of a man to abide in his place without discontent;

thus offendeth he no man.

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9. 

THE WAY OF RETICENCE

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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.

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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.

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10. 

THINGS ATTAINABLE

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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

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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 let his

knowledge cease.

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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.

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11. 

THE VALUE OF THE UNEXPRESSED

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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 shapen to

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 the thing

of real value.

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12. 

THE WITHDRAWAL FROM THE EXTERNAL

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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.

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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.

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13. 

THE CONTEMPT FOR CIRCUMSTANCE

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Favor and disgrace are equally to be shunned; honour and calamity to be

alike regarded as adhering to the personality.

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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 which is

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?

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Therefore let him that regardeth himself rightly administer also a

kingdom; and let him govern it who loveth it as another man loveth

himself.

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14. 

THE SHEWING-FORTH OF THE MYSTERY

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We look at it, and see it not; though it is Omnipresent; and we name it

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 it not,

though it is Omnipotent; and we name it the Concealed. These three Virtues

hath it, yet we cannot describe it as consisting of them; but, mingling them

aright, we apprehend the One.

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Above, it shineth not; below, it is not dark. It moveth all

continuously, without Expression, returning into Naught. It is the Form

of That which is beyond Form; it is the Image of the Invisible; it is

Change, and Without Limit.

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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 of the

present; know it as it was known in the Beginning; follow fervently the

Thread of the Tao.

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15. 

THE APPEARANCE OF THE TRUE NATURE

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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.

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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 that are

about him; they were full of awe like a guest in a great house; they were

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.

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Who can clear muddy water? Stillness will accomplish this. Who can

obtain rest? Let motion continue equably, and it will itself be peace.

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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.

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16. 

THE WITHDRAWAL TO THE ROOT

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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.

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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 identification of

the Self with the Not-Self. This identification maketh man a king; and

this kingliness groweth unto godhood. That godhood beareth fruit in the

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.

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17. 

THE PURITY OF THE CURRENT

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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.

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How hesitating did they seem, the Lords of the Age of Gold, speaking with

deliberation, aware of the weight of their word! Thus they accomplished

all things with success; and the people deemed their well-being to be the

natural course of events.

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18. 

THE DECAY OF MANNERS

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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 was needful

to govern them by manifesting Sons. When the kingdoms and races became

confused, loyal ministers had to appear.

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19. 

RETURNING TO THE PURITY OF THE CURRENT

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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.

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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.

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20. 

THE WITHDRAWAL FROM THE COMMON WAY

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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 abyss of

questionings, shoreless and bottomless, is worse!

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Consider the profane man, how he preeneth, as if at feast, or gazing upon

Spring from a tower! But as for me, I am as one who yawneth, without any

trace of desire. I am like a babe before its first smile. I appear sad

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 is as

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 seem to 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, thus I

differ from all other men: but my jewel is the All-Mother!

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21. 

THE INFINITE WOMB

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The sole source of energy is the Tao. Who may declare its nature? It is

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 Being is

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 the Tao.

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22. 

THE GUERDON OF MODESTY

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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.

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Therefore, the sage concentrateth upon one Will, and it is as a light to

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 striveth not,

no man may contend against him.

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That is no idle saw of the men of old; 'The part becometh the whole'; it

is the Canon of Perfection.

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23. 

THE VOID OF NAUGHT

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To keep silence is the mark of one who is acting in full accordance with

his Will. A fierce wind soon falleth; a storm-shower doth not last all

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!

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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 those are in

accord.

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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 realize not

the Tao with calm of confidence, then they also appear lacking in

confidence.

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24. 

EVIL MANNERS

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He who standeth a-tiptoe standeth not firm; he who maketh rigid his legs

walketh ill. He who preeneth himself shineth not; he who talketh

positively is vulgar; he who boastheth is refused acceptance; he who is

wise in his own conceit is thought inferior. Such attitudes, to him that

hath the view given by understanding the Tao, seem like garbage or like

cancer, abhorrent to all. They then who follow the Way do not admit them.

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25. 

IMAGES OF THE MYSTERY

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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.

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I know not its Name, but I call it the Tao. Moreover, I exert myself,

and call it Vastness.

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Vastness, the Becoming! Becoming, it flieth afar. Afar, it draweth

near. Vast is this Tao; Heaven also is Vast; Earth is vast; and the Holy

King is vast also. In the Universe are Four Vastnesses, and of these is

the Holy King.

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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.

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26. 

THE NATURE OF MASS

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Mass is the fulcrum of mobility; stillness is the father of motion.

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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 chariots bear

himself frivolously? If he attack without support, he loseth his base;

if he become a raider, he forfeiteth his throne.

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27. 

SKILL IN THE METHOD

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The experienced 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 without the use of bolts, and

the cunning binder without ropes and knots. So also the sage, skilled in

man-emancipation-craft, useth all men; understanding the value of everything,

he rejecteth nothing. This is called the Occult Regimen.

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The adept is then master to the zelator, and the zelator assisteth and

honoreth the adept. Yet unless these relations were manifest, even the

most intelligent observer might be perplexed as to which was which. This

is called the Crown of Mystery.

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28. 

THE RETURN TO SIMPLICITY

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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 the light,

remain in the Dark. Manifest not thy Glory, but thine obscurity. Clothed in

this Child-excellence eternal, thou hast attained the Return of the First

State. Knowing splendour of Fame, cling to Obloquy and Infamy; then shalt

thou remain as in the Valley to which flow all waters, the lodestone to

fascinate all men. Yea, they shall hail in thee this Excellence, eternal,

simple and perfect, of the Child.

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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.

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29. 

REFRAINING FROM ACTION

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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. He who

graspeth it, destroyeth it; he who gaineth it, loseth it.

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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.

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30. 

A WARNING AGAINST WAR

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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.

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Where armies are, are weeds. Bad harvests follow great hosts.

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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

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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.

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31. 

COMPOSING QUARREL

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Arms, though they be beautiful, are of ill omen, abominable to all

created beings. They who have the Tao love not their use.

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The place of honour is on the right in wartime; so thinketh the man of

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.

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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; so then

the place of the victor is assigned to him with philosophical propriety.

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32. 

THE WISDOM OF THE

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The All-Tao hath no name.

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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.

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Heaven and Earth combining under its spell, shed forth dew, extending

throughout all things of its own accord, without man's interference.

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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.

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As the great rivers and the oceans are to the valley streams, so is the

Tao to the whole universe.

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33. 

THE DISCRIMINATION (VIVEKA) OF THE

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He who understandeth others understandeth Two; but he who understandeth

himself understandeth One. He who conquereth others is strong; but he

who conquereth himself is stronger yet. Contentment is riches; and continuous

action is Will.

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He that adapteth himself perfectly to his environment, continueth for

long; he who dieth without dying, liveth for ever.

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34. 

THE METHOD OF ATTAINMENT

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The Tao is immanent; it extendeth to the right hand as to the left.

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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.

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In this manner also may the Sage perform his Works. It is by not

thrusting himself forward that he winneth to his success.

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35. 

THE GOODWILL OF THE TEH

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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.

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Sweet sounds and cates lure the traveler from his way. But the Word of

the Tao; though it appear harsh and insipid, unworthy to hearken or to

behold; hath his use all inexhaustible.

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36. 

THE HIDING OF THE LIGHT

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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.

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The soft conquereth the hard; the weak pulleth down the strong.

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The fish that leaveth ocean is lost; the method of government must be

concealed from the people.

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37. 

THE RIGHT USE OF GOVERNMENT

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The Tao proceedeth by its own nature, doing nothing; therefore there is

no doing which it comprehendeth not.

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If kings and princes were to govern in this manner, all things would

operate aright by their own motion.

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If this transmutation were my object, I should call it Simplicity.

Simplicity hath no name nor purpose; silently and at ease all things go

well.

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38. 

CONCERNING THE THE

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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.

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The former did nothing, nor had need to do. The latter did, and had

need to do.

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Those who possessed benevolence exercised it, and had need it; so also

was it with them who possessed justice.

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Those who possessed the conventions displayed them; and when men would

not agree, they made ready to fight them.

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Thus, when the Tao was lost, the Magick Powers appeared; then, by

successive degradations, came Benevolence, Justice, Convention.

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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.

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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 to the

other.

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39. 

THE LAW OF THE BEGINNING

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These things have possessed the Tao from the beginning: Heaven, clear and

shining; Earth, steady and easy; Spirits, mighty in Magick;

Vehicles, overflowing with Joy; all that hath life; and the rulers of men.

All these derive their essence from the Tao.

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Without the Tao, Heaven would dissolve Earth disrupt, Spirits become

impotent; Vehicles empty; living things would perish and rulers lose

their power.

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The root of grandeur is humility, and the strength of exaltation in its

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 inconspicuous like

common stone.

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40. 

OMITTING UTILITY

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The Tao proceeds by correlative curves, and its might is in weakness.

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All things arose from the Teh, and the Teh budded from the Tao.

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41. 

THE IDENTITY OF THE DIFFERENTIAL

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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.

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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 summit is

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.

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Nameless and imperceptible is the Tao; but it informeth and perfecteth

all things.

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42. 

THE VEILS OF THE TAO

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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 harmoniously by

the Breath of the Void.

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Men do not like to be fatherless, virtueless, unworthy: yet rulers

describe themselves by these names. Thus increase bringeth decrease to

some, and decrease bringeth increase to others.

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Others have taught thus; I consent to it. Violent men and strong die not

by natural death. This fact is the foundation of my law.

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43. 

THE COSMIC METHOD

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The softest substance hunteth down the hardest; the unsubstantial

penetrateth where there is no opening. Here is the Virtue of Inertia.

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Few are they who attain: whose speech is Silence, whose Work is Inertia.

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44. 

MONITORIAL

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What shall it profit a man if he gain fame or wealth, and lose his life?

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If a man cling to fame or wealth, he risketh what is worth more.

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Be content, not fearing disgrace. Act not, and risk not criticism. Thus

live thou long, without alarm.

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45. 

THE OVERFLOWING OF THE

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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; thy Musick

discord.

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Exercise moderateth cold; stillness heat. To be pure and to keep

silence, is the True Law of all that are beneath Heaven.

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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 lust of

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.

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 avoid the

tiger or the rhinoceros, and goeth uncorsleted among the warriors with no

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 Mystery of

its Virtue.

‍

52. 

THE WITHDRAWAL INTO THE SILENCE

‍

The Tao buddeth forth all things under Heaven; it is the Mother of all.

‍

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 directed to

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 would be

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; they gird

themselves with sharp swords; they eat and drink with luxury; they heap

up goods; they are thievish and vainglorious. All this is opposite to

the Way of Tao.

‍

54. 

THE WITNESS OF WISDOM

‍

If a man plant according to the Tao it will never be uprooted; if he thus

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, yet its

Organ may be excited. This is because of its natural perfection. It will

cry all day long without becoming hoarse, because of the harmony of its

being.

‍

He who understandeth this harmony knoweth the mystery of the Tao, and

becometh a True Sage. All devices for inflaming life, and increasing the

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; he will

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 immune to

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 skill and

cunning; but one acquireth true command only by freedom, given and taken.

‍

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 more felons

there are.

‍

A wise man has said this: I will refrain from doing, and the people will

act rightly of their own accord; I will love Silence, and the people will

instinctively turn to perfection; I will take no measures, and the people

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 of harm.

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 do not

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 gaineth its

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 appointed to

serve him, and he were offered a round symbol- of-rank as great as might

fill the hands, with a team of horses to follow, this gift were not to be

matched against the Tao, which might be offered by the humblest of men.

‍

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 exalted of

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 are yet

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 considereth even

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 is not

yet manifest, to break what is not yet compact, to disperse what is not

yet coherent. Act against things before they become visible; attend to

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 began with 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 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.

‍

The wise man willeth what others do not will, and valueth not things

rare. He learneth what others learn not, and gathered up what they despise.

Thus he is in accord with the natural course of events, and is not overbold

in action.

‍

65. 

THE PURITY OF THE THE

‍

They of old time that were skilled in the Tao sought not to enlighten the

people, but to keep them simple.

‍

The difficulty of government is the vain knowledge of the people. To use

cleverness in government is to scourge the kingdom; to use simplicity is

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 is this

Perfection; he that possesseth it is indeed contrary to the rest, but he

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, to be

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 engaging in

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 prefer the

defensive. I dare not advance an inch; I prefer to retreat a foot.'

Place therefore the army where there is no army; prepare for action where

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 necessity is

the victor.

‍

70. 

THE DIFFICULTY OF RIGHT APPREHENSION

‍

My words are easy to understand and to perform; but is there anyone in

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 from him.

‍

72. 

CONCERNING LOVE OF SELF

‍

When men fear not that which is to be feared, that which they fear cometh

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 would seem

as if the one course were profitable and the other detrimental. Yet when

Heaven smiteth a man, who shall assign the cause thereof? Therefore the

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 of their

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 the threat

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 of living

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; elasticity and

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 elastic the

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? Only he

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 it is

preeminent to dissolve things rigid and resistant; there is nothing which

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 is a

demigod worthy of sacrificial worship; and the true King of a people is

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 of a

transaction, doth not insist on its prompt execution. He who hath the

Teh considereth the situation from all sides, while he who hath it not

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, yet they

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 hold no

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 learning have

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.

‍

‍

‍

‍