John Chalmers (1868)

The tau (reason) which can be tau-ed (reasoned) is not the Eternal Tau (Reason). The name which can be named is not the Eternal Name. Non-existence is named the Antecedent of heaven and earth; and Existence is named the Mother of all things. In eternal non-existence, therefore, man seeks to pierce the primordial mystery; and, in eternal existence, to behold the issues of the Universe. But these two are one and the same, and differ only in name. This sameness (of existence and non-existence) I call the abyss — the abyss of abysses, the gate of all mystery.

When in the world beauty is recognized to be beautiful, straightway there is ugliness. When in the world goodness is recognized to be good, straightway there is evil. And thus, in like manner, existence and non-existence mutually originate (or suggest) each other; so also difficulty and ease, long and short, high and low, treble and bass, before and after. The sage accordingly confines himself to what is without effort (not demonstrative). He carries on teaching without words; and everything works without hindrance. He produces without holding possession. He acts without presuming on the result. He completes his work and assumes no position for himself. And, since he assumes no position, he never loses any.

Not exalting worth keeps the people from rivalry. Not prizing things hard to procure keeps the people from theft. Not looking on objects of lust keeps the heart from disorder. The government of the sage consists, accordingly, in emptying the heart (of desires) and filling the stomach; in weakening the will and strengthening the bones; in continually keeping the people from the knowledge and the desire (of evil); and in making those that have the knowledge not dare to act. He acts inaction, and so nothing is ungoverned.

Tau is empty; in operation exhaustless. In its depth it seems the father (first ancestor) of all things. It blunts sharp angles. It unravels disorder. It softens the glare. It shares the dust. In tranquillity it seems ever to remain. I know not whose son it is. It appears to have been before God.

Heaven and earth have no special love. They regard all existing beings as sacrificial grass-dogs (figures of grass made for a temporary purpose). The sage has no special love. He regards the people as grass-dogs. The space between heaven and earth may be compared to a bellows. Though empty, it never collapses, and the more it is exercised the more it brings forth. But the man of much talk is frequently reduced to silence (exhausted). There is nothing like keeping the inner man.

The Spirit (like the perennial spring) of the valley never dies. This (Spirit) I call the Abyss-Mother. The passage of the Abyss-Mother I call the root of heaven and earth. Ceaselessly it seems to endure, and it is employed without effort.

Heaven is long and earth is lasting. That by which heaven and earth are long and lasting, is their not aiming at life. This is the reason why they live long. Therefore the sage puts himself last, and yet is first; abandons himself, and yet is preserved. Is this not through his having no selfishness? Thereby he preserves self-interest intact.

The highest style of goodness is like water. Water is good to benefit all things; while it does not strive, but runs to the place which all men disdain. Therefore it is near to Tau. Where it abides, it is good for adaptability. In its heart, it is good for depth. In giving, it is good for benevolence. In speaking, it is good for fidelity. In correcting, it is good for government. In serving, it is good for ability. In acting, it is good for seasonableness. And inasmuch as it does not strive no one dislikes it.

It is better to desist than to go on grasping at fulness. Handling and sharpening cannot last long. When gold and gems fill the hall none can protect them. Wealth and honour with pride bring their own punishment. When a work of merit is done and reputation is coming, to get out of the way is the Tau of Heaven.

By husbanding the animal and spiritual souls, and embracing unity, it is possible to prevent their separation. By undivided attention to the passion-nature, and increasing tenderness, it is possible to be a little child. By putting away impurity from the hidden eye of the heart, it is possible to be without spot. By loving the people, and so governing the nation, it is possible to be unknown. In opening and shutting the heavenly doors (the mouth, the nostrils, etc.), it is possible to have no creaking. One may be bright and transparent on all sides, and yet be unknown. To produce and to nourish, to produce and have not, to act and expect not, to enlarge and cut not off, — this is called sublime virtue.

Thirty spokes unite in one nave, and by that part which is non-existent (i.e. the hole in the centre of it) it is useful for a carriage wheel. Earth is moulded into vessels, and by their hollowness they are useful as vessels. Doors and windows are cut out in order to make a house, and by its hollowness it is useful as a house. So then existence may be said to correspond to gain, but non-existence to use.

The five colours will make a man’s eyes blind. The five sounds will make a man’s ears deaf. The five tastes will spoil a man’s mouth. Riding and hunting will drive a man mad. Things hard to procure will make a man run into harm. Therefore the sage makes provision for the inner man, and not for the eyes. He puts aside the one, that he may take the other in hand.

Favour and disgrace are as one’s fear. Dignity and disaster as one’s person. What I mean to say of favour and disgrace is this: — Disgrace is the lower place, which he who wins and he who loses equally fear; so that (in the struggle for place) favour and disgrace are (only important) in proportion to one’s fear (of failure). And what I mean by dignity and disaster being as one’s person is this: — What renders me liable to great disaster is my person; so that if I had no person (body, personal importance), what disaster could I have? So then, if, for the sake of dignity, one seeks to make himself ruler of the world, he may be permitted, indeed, to rule it temporarily; but if, for love, one seeks to make himself ruler of the world, he may be entrusted with it (for ever, or he may trust himself to the world for ever).

What you cannot see by looking at it, is called plainness. What you cannot hear by listening to it, is called rareness. What you cannot get by grasping it, is called minuteness. These three cannot be examined, and therefore they blend into Unity. Above it is not bright, below it is not obscure. Boundless in its operation, it cannot be named. Returning, it goes home into nothing. This I call the appearance of non-appearance, the form of nothing. This is what baffles investigation. Would you go before it, you cannot see its face. Would you go behind it, you cannot see its back. But to have such an apprehension of the Tau which was from of old as to regulate present things, and to know their beginning in the past; this I call having the clue of Tau.

The skilful philosophers that were in the olden time had a mystic communication with the abysses. They were deep and cannot be known. And whereas they cannot be known, I strain my imagination to picture them. Timid were they, like one fording a stream in winter. Cautious were they, like one who dreads his neighbour. Circumspect were they, like a man from home. Vanishing were they, like ice that is about to melt. Simple were they, like unwrought wood. Vacant were they, like a valley. Dim were they, like muddy water. Who is there that can take the turbid water, and, by stillness, make it gradually clear? Who is there that can take what is at rest, and, by continuous motion, make it gradually alive? Those who keep this Tau desire not fulness. And whereas they are empty, they may wax old, and yet not stand in need of renewing.

Having once arrived at a state of absolute vacuity, keep yourself perfectly still. All things come into active operation together; but I observe whither they return. When things have luxuriated for a while, each returns home to its origin (the root). Going home to the origin is called stillness. It is said to be a reversion to destiny. This reversion to destiny is called eternity. He who knows (this) eternity is called bright. He who does not know (this) eternity wildly works his own misery. He who knows eternity is magnanimous. Being magnanimous, he is catholic. Being catholic, he is a king. Being a king, he is heaven. Being heaven, he is Tau. Being Tau, he is enduring. Though his body perish, he is in no danger.

In the highest antiquity people knew only of the existence of their superiors. In the next (age) they became attached to them, and flattered them. In the next they dreaded them. In the next they despised them. For where faith is insufficient, it is not met by faith. How cautious they (the ancient sages) were in weighing their words! When they had completed a meritorious work, and affairs were prosperous, the people all (unconscious) said, “We are just as we are naturally.”

When the Great Tau is missed, then men pass on to philanthropy and justice. It is after wisdom has conferred renown, that there are great shams. After discord has arisen in families, what are called filial duty and fatherly compassion begin. And it is not till a nation has got into a disordered state that there are patriots (faithful ministers).

(If some men would but) abandon their sageness (holiness), and cast away their wisdom, the people would be more benefited a hundredfold. If they would abandon their philanthropy, and cast away their justice, the people would go back to filial duty and fatherly compassion. If they would abandon their skill and forego their gains, thieves would have no existence. Here are three things, the cultivation of which has been a failure. Therefore let them return to whence they came; and do you appear in your own unadorned simplicity, embracing realities, curbing selfishness, and curtailing ambitious desire.

Abandon learning, and have no more vexation. Not much difference, after all, is there between Aye and Yes. And how much difference do they make between good and evil? One must, of course, dread what others dread (i.e. evil). But, alas! they will never cease from their madness. All the people are full of ambitious desires, lusting as if for the stalled ox, or for sexual enjoyment. I am alone in my timidity, and show no sign (of ambition). I am as a child not yet matured. I am forlorn, as if I had no home to go to. All (other) men have (enough and) to spare; but I am, as it were, left behind. In mind how like I am to the fool! I am all in a maze. The common people are brightly intelligent: I alone seem to be in the dark. The common people are discriminative: I alone am without discrimination. I am tossed as the ocean; I roll as if never to stop. All (other) men have something that they can do: I alone am good for nothing, and despicable. I alone differ from other people, but I glory in my nursing Mother (Tau).

Virtue in its grandest aspect is neither more nor less than following Tau. Tau is a thing indefinite, impalpable. Impalpable! Indefinite! and (yet) therein are forms. Indefinite! Impalpable! and (yet) therein are things. Profound! Dark! and (yet) therein is essence. This essence is most true, and therein is faith. From of old until now it has never lost its name. It passes into (or inspects) all things that have beginning. How know I the manner of the beginning of all things? I know it by this (Tau).

“He that humbles (himself) shall be preserved entire. “He that bends (himself) shall be straightened. “He that is low shall be filled. “He that is worn out shall be renewed. “He that is diminished shall succeed. “He that is increased shall be misled.” Therefore the sage embraces Unity, and is a pattern for all the world. He is not self-displaying, and, therefore, he shines. He is not self-approving, and, therefore, he is distinguished. He is not self-praising, and, therefore, he has merit. He is not self-exalting, and, therefore, he stands high. And inasmuch as he does not strive, no one in all the world strives with him. That ancient saying, “He that humbles (himself) shall be preserved entire,” Oh, it is no vain utterance! Verily, he shall be returned home entire (to his origin. See xvi.).

Be sparing of your talk, and possess yourself. A violent wind will not outlast the morning. A pouring rain will not outlast the day. Who are they that make these but Heaven and Earth? And, if Heaven and Earth cannot continue such things long, how much more will this be the case with man? Therefore, when a man in all things accords with Tau, his accordance with Tau identifies him with Tau. A man of virtue is identified with virtue. A man of default is identified with default. Him who is identified with Tau, (the community of) Tau also rejoices to receive. Him who is identified with Virtue, (the community of) Virtue also rejoices to receive. (But) him who is identified with default, the defaulters also rejoice to visit with default. Where faith is insufficient, it is not met by faith.

A man on tiptoe cannot stand still. A man astride (his neighbour) cannot walk on. He who is self-displaying does not shine. He who is self-approving is not held in esteem. He who is self-praising has no merit. He who is self-exalting does not stand high. Such persons are in relation to Tau, as the refuse of food or as excrescences on the body to the creature; they are universally loathed. Therefore he who has Tau will not stay where they are.

There was something chaotic in nature which existed before heaven and earth. It was still. It was void. It stood alone and was not changed. It pervaded everywhere and was not endangered. It may be regarded as the Mother of the Universe. I know not its name; but give it the title of Tau. If I am forced to make a name for it, I say it is Great; being Great, I say that it passes away; passing away, I say that it is far off; being far off, I say that it returns. Now Tau is great; Heaven is great; Earth is great; a king is great. In the Universe there are four greatnesses, and a king is one of them. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from Tau; and Tau takes its law from what it is in itself.

The heavy is the root of the light. The still is the ruler of the moving. Therefore the superior man, in his daily course, never departs from quietude and gravity. Though he possess gorgeous palaces, he dwells calmly at a distance from them. Woe is me! that a ruler with ten thousand chariots should conduct himself with levity in the empire! By levity he loses his ministers, and by restlessness he loses his throne.

The good walker leaves no traces behind him. The good speaker incurs no blame. The good reckoner needs no arithmetic. The good closer needs no bolts and bars; and to open after him is impossible. The good fastener needs no cord; and to loose after him is impossible. The sage is ever the good saviour of men. He rejects none. He is ever the good saviour of things. He rejects nothing. His I call comprehensive intelligence. For the good men are the instructors of other good men; and the bad men are the material of the good men (the material they have to work upon). He, then, who honours not his instructor, and he who loves not his material, though accounted wise, are greatly deluded. This is no less important than wonderful.

He who knows the masculine (nature), and at the same time keeps the feminine, will be the whole world’s channel (i.e. the centre of universal attraction). Being the whole world’s channel, eternal Virtue will not depart from him; and he will return again to the state of an infant. He who knows the light, and at the same time keeps the shade, will be the whole world’s model. Being the whole world’s model, eternal Virtue will not miss him, and he will return home to the Absolute. He who knows the glory, and at the same time keeps the shame, will be the whole world’s valley. Being the whole world’s valley, eternal Virtue will fill him, and he will return home to Simplicity. This Simplicity (the primary existence) is what, being distributed, becomes (all the) vessels (forms of existence in the universe). A wise man, if he embrace it, becomes the chief of governors. For large (liberal) government is that which cuts off or hurts nobody.

When one who wishes to take the world in hand tries to make it (according to his wishes by active measures of his own), I perceive that he will never have done. The spiritual vessels of the world must not be made. He that makes, mars. He that grasps, loses. For in the nature of things, while one goes ahead, another will lag behind; while one blows hot, another will blow cold; while one is strengthened, another is weakened; while one is supported, another falls. Therefore the wise man (simply) puts away all excess, and gaiety, and grandeur.

He who in the use of Tau renders assistance to a human ruler, does not use weapons to force the people. His actions are such as he may well accept the results of (or, such as he would wish rendered to himself again). Where legions are quartered, briars and thorns grow. In the track of great armies, there must follow bad years. The good soldier is brave in need only (to effect some good purpose). He ventures nothing for the sake of power. He is brave in need, but not a bully. He is brave in need, but not a boaster. He is brave in need, but is not overbearing. He is brave in need, but he cannot be less. He is brave in need, but not violent. When things reach their highest pitch of vigour, they become old. This is called not Tau. What is not Tau is soon at an end.

Ornamental weapons are not instruments of joy, but objects of hatred to every creature. Therefore he who has Tau will not stay where they are. The superior man in his home makes the left hand (the weak side) the place of honour. But he who goes forth to use weapons of war honours the right (the strong) hand. They are instruments of evil omen. They are not the tools of a superior man. He uses them only when he cannot help it. Peace is his highest aim. When he conquers he is not elated. To be elated is to rejoice at the destruction of human life. And he who rejoices at the destruction of human life, is not fit to be entrusted with power in the world. In a prosperous state of affairs, the left side is preferred; and in an adverse state of affairs, the right side is preferred. The adjutant general takes his place on the left, and the general-in-chief takes his place on the right. Now, I say, this is just the order of a funeral. He who has been instrumental in killing many people should mourn over them with bitter tears. Therefore, those who have been victorious in battle are disposed after the order of a funeral.

Tau, as it is eternal, has no name. But, though it is insignificant (so little even as to have no name) in its primordial simplicity, the world dares not make a servant of it. If a prince or a king could keep this, everything would spontaneously submit to him; heaven and earth would combine to send down upon him refreshing dew; and the people, without orders, would of themselves harmonize together. If he should ever begin to regulate things with distinctions of names, he would then be getting a name; but he would know to stop at that point, and thereby escape the danger. Tau, as it exists in this world, is like the streams and valleys in relation to the great rivers and seas (see lxvi.).

He who knows others is wise. He who knows himself is enlightened. He who conquers others is strong. He who conquers himself is mighty. He who knows when he has enough is rich. He who walks with energy has a purpose. He who does not miss his proper place continues long. He who dies, but perishes not, enjoys longevity.

Great Tau is all-pervading. It can be on the right hand and also at the same time on the left. All things wait upon it for life, and it refuses none. When its meritorious work is done, it takes not the name of merit. In love it nourishes all things, and does not lord it over them. It is ever free from ambitious desires. It may be named with the smallest. All things return home to it, and it does not lord it over them. It may be named with the greatest. This is how the wise man, to the last, does not make himself great, and therefore he is able to achieve greatness.

Lay hold on the great form (of Tau), and the whole world will go to you. It will go to you, and suffer no injury; and its rest and peace will be glorious. (If you have) music and dainties, the passing stranger will stop (at your door). Tau, in its passing out of the mouth, is weak and tasteless. If you look at it, there is nothing to fill the eye. If you listen to it, there is nothing to fill the ear. But if you use it, it is inexhaustible.

(Nature) when about to contract any creature, is sure first to expand it; when about to weaken, is sure first to strengthen; when about to bring down, is sure first to raise up; when about to take away, is sure first to give. This is what I call the secret understanding. The tender and weak overcome the hard and the strong. As the fish cannot leave the deep (and live), so the warlike weapons of a nation cannot be displayed before the people (without deadly peril).

Tau is ever inactive; and yet leaves nothing undone. If a prince or a king could keep it, all things would be, of their own accord, transformed (to his likeness). If during the process of transformation, there should be any manifestation of desire, I would restrain it by the nameless Simplicity. The nameless Simplicity would also produce an absence of all desire, which would again result in quietude; and the world would rectify itself.

The superior virtue is not (distinguished) virtue, and therefore it has (the essence of) virtue. The inferior virtue does not lose (the distinction of) virtue, and therefore it has no (essential) virtue. The superior virtue does not act a part, and makes no pretensions. The inferior virtue acts a part, and makes pretensions. The superior benevolence does act, but it does not make pretensions. The superior justice both acts and makes pretensions. The superior propriety acts a part, and nobody responds to it (nobody respects it as genuine); so it bares its arm and enacts itself by main force. Thus it is that, when Tau is lost, virtue comes after; when virtue is lost, benevolence comes after; when benevolence is lost, justice comes after; when justice is lost, propriety comes after. For propriety is the mere skeleton (the attenuation) of fidelity and faith, and the precursor of confusion. Surface-knowledge is the mere show (the flowers) of Tau, and the beginning of folly. Accordingly the great man abides by the solid, and never rests in what is flimsy. He abides by the real, and never rests in what is showy (the flowers). For he puts away the one, that he may lay hold of the other.

The things which from of old have obtained Unity are these: Heaven, which by Unity is clear. Earth, which by Unity is steady. Spirits, which by Unity are spiritual. The valleys, which by Unity are full (of water). All creatures, which by Unity live. Princes and kings, who by Unity rule the world. This is all the result of Unity. Heaven, but for some source of clearness, would be in danger of rending. Earth, but for some source of steadiness, would be in danger of tumbling in pieces. Spirits, but for some source of spirituality, would be in danger of annihilation. Valleys, but for some source of replenishment, would be in danger of drying up. All creatures, but for some source of vitality, would be in danger of extinction. Princes and kings, were it not for some source of dignity and highness, would be in danger of an ignominious fall. And here (in this last case) one sees how nobility is rooted in (and entirely dependent upon) what is ignoble; and highness is founded and supported upon what is low. Hence it is that princes and kings speak of themselves as orphans, lonely men, and wheelless carts. Is this not an acknowledgement that they are rooted in (and dependent upon) their inferiors? Deny it! Why, a cart taken in pieces is no cart. A man has just as much objection to be isolated like a solitary gem, as to be lost in a crowd, like a pebble.

Returning is the motion of Tau. Weakness is the character of Tau. All things in the world are produced from existence; and existence is produced from non-existence.

When the superior scholar hears Tau, he diligently practises it. When the middling scholar hears Tau, he one while keeps it, another while loses it. When the inferior scholar hears Tau, he laughs aloud at it. Were it not thus laughed at, it would not be worthy of the name of Tau. Therefore those who have spoken (before me) have said: “The bright in Tau are as darkness black; The advanced in Tau are as going back; And their lofty way seems a vulgar track. The highest Virtue is a lowly vale; The greatest pureness, like the vile canaille; The vastest talents, those that seem to fail. Established virtue is as stolen away; The truest essence is as foul decay; The greatest square has no angles aye. The largest vessel takes long to make; The loudest voice is what never spake; The biggest form ne’er a shape doth take.” Tau is hidden, and has no name; but Tau is good at imparting and completing.

Tau produced one (unity); one (unity) produced two (duality); two (duality) produced three (trinity); and three (trinity) produced all things. Everything carries the yin (shady, dark, still, deathlike, etc.) on its back; and the yang (bright, active, lively, etc.) on its front; and is harmonized by an intermediate (immaterial) breath. What people dislike is orphanage, and loneliness, and a wheelless carriage (incompleteness); and yet kings and nobles appropriate these terms. For things, when they are diminished, will increase; and, when they are increased, will diminish. What people (by their conduct) teach, I also teach them. Those (for instance) who are violent and obstinate do not die a natural death. I would use such as the best instructors.

The weakest things in the world will gallop over the strongest. The non-existent enters into (all things) without any crevice (can penetrate the impenetrable). And I by this understand how useful non-action is. Silent teaching, passive usefulness, — few in the world attain to this.

Which is nearest to you, your name or your person? Which is most to you, your person or your goods? Which is the (greater) malady, getting or losing? Excessive love (of a name or of any other object) must be attended with great personal sacrifice. Much hoarding must be followed by great ruin (sooner or later). He who knows when he has enough, suffers no disgrace. He who knows where to stop meets with no danger. These are the people to last long.

He who regards his greatest achievements as unattained, may employ himself without decay. He who regards his greatest fulness as emptiness, may employ himself without exhaustion. His greatest uprightness is as crookedness. His greatest skill is as stupidity. His greatest eloquence is as stammering. Activity conquers cold, and quietness conquers heat; (but there is a) purity and quietude by which one may rule the whole world.

When the world has Tau (when Tau reigns in the empire), horses are used only for purposes of agriculture. When the world has not Tau (when Tau does not reign in the empire), war-horses are bred on the waste common. There is no sin greater than giving rein to desire. There is no misery greater than discontent. There is no calamity more direful than the desire of possessing. Therefore the sufficiency of contentment is an everlasting sufficiency.

One needs not to go beyond his own door to know the world. One needs not to peep through his window to see celestial Tau. The further one goes away (from himself and from home) the less he knows. Therefore the wise man does not travel for knowledge (knows without travelling); names (describes) things without seeing them; and achieves his purpose without action.

Activity (an unhealthy and injurious activity) is daily increased by (efforts at) education. This same activity is daily diminished by Tau. Diminish it, and again diminish it, till there come to be absolutely none of it left. By non-action there is nothing that may not be done. One might undertake the government of the world without ever taking any trouble. And, as for all those that take trouble, they are not competent to the government of the world.

The sage has no invariable mind of his own; he makes the mind of the people his mind. The good I would meet with goodness. The not-good I would also meet with goodness. Virtue is good. The faithful I would meet with faith. The not-faithful I would also meet with faith. Virtue is faithful. The sage dwells in the world with a timid reserve; but his mind blends in sympathy with all. The people all turn their ears and eyes up to him; and the sage thinks of them all as his children.

Men go out of life and into death. The ministers of life are thirteen (the senses, etc.). The ministers of death are thirteen. Human life hastens to the place of death in thirteen ways (by the undue exercise of the senses and limbs). And why is this? It is because the life men are striving to live is only the gross (physical) life (of intensified activity). I have heard it said, that a man that is good at taking care of his life may travel over the country without meeting a rhinoceros or a tiger, and may enter an armed host without fearing their steel. The rhinoceros finds in him no place to insert his horn; the tiger finds no place to fix his claw; the weapon finds no place to receive its blade. And why is this? It is because he is beyond the reach of death.

Tau produces and Virtue nourishes; everything takes form, and the forces bring to perfection. Therefore everything agrees in honouring Tau and exalting Virtue. And this honouring of Tau and exalting of Virtue is not the result of any command, but is spontaneous for ever. For Tau produces, (Virtue) nourishes, enlarges, feeds, completes, ripens, cherishes, and covers all things. To produce and not possess — to act and not expect — to enlarge and not control — this is called sublime Virtue.

That which was the beginning of the world may be regarded as the Mother of the world. Having once known the Mother, you may next know the child. And if, knowing the child, you still keep the Mother, though your body perish, you will be in no danger. Shut the lips and close the portals (of eyes and ears), and as long as you live you will have no trouble; but open your lips and meddle with things, and as long as you live you will not get out of trouble. To see the small beginnings of things is called clearness. To keep tenderness, I pronounce strength. Use the light to (guide you) home to its own brightness, and do not give yourself up to calamity. This I call practising eternal (Tau).

Would that I were possessed of sufficient knowledge to walk in the great Tau (Way)! Only the administration (of government) is a fearful responsibility. The great Tau is exceedingly plain, but the people like the cross paths. While the royal residence is exceedingly well kept, the fields may be exceedingly weedy, and the granaries exceedingly empty. To wear fine clothes, and carry sharp swords — to eat and drink to satiety, and lay up superfluous wealth — this I call magnificent robbery. This is not Tau, sure enough!

The good planter (he who plants virtue) never uproots. The good embracer (he who embraces virtue) never lets go. His sons and grandsons will offer sacrifice to him without ceasing. Whoever cultivates this in his person, his virtue will be true. Whoever cultivates this in his family, his virtue will be abundant. Whoever cultivates this in his village, his virtue will extend. Whoever cultivates this in his kingdom, his virtue will be exuberant. Whoever cultivates this in the world, his virtue will be universal. Therefore by observing myself I know others; by observing my family, other families; by observing one kingdom, other kingdoms; by observing the existing world, other worlds. How do I know the natural course of events in the world, but in this way?

The man of large-hearted virtue is like an infant whom poisonous reptiles will not sting, wild beasts will not seize, and birds of prey will not strike. His bones are tender, and his sinews weak, and yet he grasps firmly. He is unconscious of sexual communion, and yet he has the developement of sex. This is the perfection of seminal essence. He may cry all day without injuring his vocal organs. This is the perfection of harmony (in his constitution). The knowledge of harmony is called everlasting. The knowledge of the everlasting is called brightness. Fast living daily grows upon a man, and as his mind keeps in exercise the animal spirits, they daily become stronger. But whenever anything has reached its highest point of vigour, it straightway becomes old. This I call not Tau. What is not Tau soon perishes.

They that know don’t speak; and they that speak don’t know. To shut the lips, and close the portals (of the eyes and ears), to blunt the sharp angles, to unravel disorder, to soften the glare, to share the dust, — this I call being the same as deep heaven (the abysses). Such a character as this is equally incapable of familiarity and of distance, of profit and of injury, of honour and of meanness. Therefore he is the most honourable in the world.

Make the upright rule the nation. Make the crafty conduct the army. Make him who takes no measures emperor. How do I know that this is what ought to be done? I know it from this: — When the world has many prohibitory enactments, the people become more and more poor. When the people have many warlike weapons, the government gets more into trouble. The more craft and ingenuity that men have, the greater the number of fantastical things that come out. And, as works of cunning art are more displayed, thieves multiply. Therefore the sage says, “I do nothing, and the people are spontaneously transformed. I love quietness, and the people are spontaneously rectified. I take no measures, and the people become spontaneously rich. I have no lusts, and the people become spontaneously simple-minded.”

When the government is blindly liberal, the people are rich and noble. When the government is pryingly strict, the people are needy and miserable. Happiness is ever built up on the back of misery. Misery is ever lurking under happiness. Who knows where this will end? If one be himself devoid of uprightness, the upright will become crafty, the good will become depraved. Verily, mankind have been under delusion for many a day. Therefore the sage is himself strictly correct, but does not cut and carve other people. He is chaste, but does not chasten others. He is straight, but does not straighten others. He is enlightened, but does not dazzle others.

In governing men and in serving Heaven, there is nothing like moderation. This moderation, I say, is the first thing to be attained. When this is first attained, one may be said to have laid in an abundant store of virtue. With an abundant store of virtue, one may conquer every obstacle. Being able to conquer every obstacle, no limit can be seen to one’s resources. And when this is the case, one may have the kingdom. Such an one has the Mother of the kingdom, and may endure long. This I call having the roots deep and the fibres firm. This is the Tau by which one may live long and see many days.

Govern a great kingdom as you would cook small fry (without gutting or scraping). When one brings Tau with him to the government of the world, ghosts will not become active spirits. It is not that ghosts will not become active spirits, but the spirits (or ghosts) will not injure men. Once more, it is not the spirits (or ghosts) that will not injure men, it is the sage himself that will not injure men. Forasmuch as he and they do not injure each other, their virtues converge to one beneficent end.

When a great kingdom takes a lowly position, it becomes the place of concourse for the world — it is the wife of the world. The wife by quietness invariably conquers the man. And since quietness is also lowliness, therefore a great kingdom, by lowliness towards a small kingdom, may take that small kingdom. And a small kingdom, by lowliness towards a great kingdom, may take that great kingdom. So that either the one stoops to conquer, or the other is low and conquers. If the great kingdom only desires to attach to itself and nourish (i.e. benefit) others, then the small kingdom will only wish to enter its service. But, in order that both may have their wish, the great one should be lowly.

Tau is the hidden sanctuary of all things, the good man’s jewel, the bad man’s guardian. Good words are always marketable. Honourable conduct is always transferable to others. Even if they be not good, where is the need to cast them off? Therefore, in electing an emperor and appointing his nobles, if those should come bearing jewels before them and mounted on fleet steeds, they are not like the man who takes his seat, holding out this Tau (as his recommendation). For what did the ancients so much prize this Tau? Was it not because it was found at once without searching; and (by it) those who had sinned might escape (be pardoned)? Therefore it is the most estimable thing in the world.

Act non-action. Be occupied with non-occupation. Taste the tasteless. Find your great in what is little, and your many in the few. Recompense injury with virtue (kindness). Anticipate the difficult by managing the easy. Manage the great things by taking them while they are small. The difficult things in the world must all originate in what is easy; and the great things in the world must all originate in what is small. Therefore the sage never attempts what is great, and hence he is able to accomplish great things. He who lightly assents will rarely keep his word. He who has many easy things will have many difficulties. Therefore the sage views things as difficult and never has any difficulty.

That which is at rest is easily held. That which has not yet appeared is easily provided against. That which is brittle is easily broken. That which is minute is easily dispersed. Manage your business before it exists (takes form). Begin to regulate before the disorder comes. The tree that fills the arms grew from a slender twig. The castle of nine stories was raised from a mound of earth. The journey of a thousand miles commenced with one pace. He that makes mars. He that grasps loses. The sage makes nothing, therefore he mars nothing. He grasps nothing, therefore he loses nothing. People undertake things, and always fail when they are on the point of succeeding. If they were as careful of the end as they usually are of the beginning there would be no failures. Therefore the sage is ambitious of no ambition; and he does not prize things difficult to get. He learns no learning; and only reverts to what others have passed over; his aim being to promote spontaneity in all things, while he dares not act (upon them).

Those who of old were good practisers of Tau, did not use it to make the people bright, but rather used it to make them simple. What makes people hard to govern is their having too much policy (wisdom). He who encourages this kind of policy (or wisdom) in the government of a kingdom is the robber of that kingdom; and he who governs a kingdom without it is a blessing to that kingdom. To know these two things is the very ideal of government; and a constant knowledge of this ideal I call sublime virtue. Sublime virtue is profound, is immense, is the reverse of everything else! It will bring about a state of universal freedom.

That by which the rivers and seas are the rulers of all the (smaller) valleys is their keeping well down. This is the reason why they reign over all the (smaller) valleys. Therefore the sage, when he wishes to be above (to rule) the people, must, in his language, keep below them. When he wishes to be before the people he must, in his person, keep behind them. In this way, while the sage really occupies a position above the people, they do not feel his weight. And while he occupies a position before the people, they do not suffer any inconvenience. Therefore the world delights to exalt him, and no one is offended. Because he strives not, therefore none in the world can possibly strive with him.

While all the world says I am great, I am, to all appearance, an incompetent creature. But, indeed, if I am great, I appear, for this very reason, to be an incompetent creature. Those who come up to the (vulgar) standard have existed for a long time as small men. As for me, I have three precious things which I hold fast and prize. The first is called compassion, the second is called economy, and the third is called not daring to take the precedence of the world (humility). Being compassionate, I can therefore be brave. Being economical, I can therefore be liberal. Not daring to take the precedence of the world, I can therefore become the chief of all the perfect ones. But in the present day men give up compassion and cultivate only courage. They give up economy and aim only at liberality. They give up the last place and only seek the first. It is their death. Compassion is that which is victorious in the attack, and secure in the defence. When Heaven would save a man, it encircles him with compassion.

The man who excels as a commander is not warlike. The man who excels as a fighter is not wrathful. The man who excels as a conqueror takes no part in war. The man who excels in employing others places himself below them. This I call the virtue of not striving. This I call the power of employing others. This I call being the associate of Heaven — the supreme aim of antiquity.

A certain person of military experience has said, “I dare not be the host (to lead on the fight); I would rather be the guest. I dare not advance an inch (to make the first attack); I would rather retire a foot.” Now this (principle if carried out) would, I say, result in there being no following of ranks, no baring of the arm, no charging of the enemy, no grasping of weapons. There is no calamity greater than making light of the enemy. By making light of the enemy, we are almost sure to lose our treasure. Therefore, when opposing warriors join in battle, the pitiful is always the conqueror.

My words are very easily known, and very easily practised. (Yet) none in the world can know them, or can practise them. The words have an ancestry, and the things have a Head. But because these are not understood, therefore I am not known. Few are they who know me. Worthy are they who copy me. For the sage wears a coarse garment, and hides his jewel in his bosom.

The best part of knowledge is (conscious) ignorance. The disease of ignorance is (the conceit of) knowledge. If one only takes this disease for what it is, a disease, he will thereby be free from it. The sage has not this disease, because he takes it for what it is, and straightway he is free from it.

When people do not stand in awe of present dangers, they run into greater ones. They should beware of finding their house too narrow, and despising their condition of life. If they do not despise it, it will not despise them. This is why the sage, while he knows himself, does not show himself off; and while he loves himself, does not rate himself high. He puts aside the one thing, that he may attend to the other.

One man who has the courage to dare, will be slain; and another who has the courage to restrain himself (not to dare), will survive. Of these two, one seems to have the advantage and the other the damage. But who can tell why either of them should be the object of Heaven’s hatred? This is why the sage holds it difficult (to act). The Tau of Heaven does not strive, yet conquers well, — does not speak, yet answers well, — does not call, yet things come of their own accord, — is slack, yet plans well. The net of heaven is very wide in its meshes, and yet misses nothing.

When the people do not fear death, to what purpose is death still used (as a punishment) to overawe them? And should the people be kept in continual fear of death, and I lay hold of those who are not to be so intimidated and slay them, — who would dare? There is always the Great Executioner. Now for any man to act the Executioner’s part, I say, it is hewing out the Great Architect’s work for him. And he who undertakes to hew for the Great Architect rarely fails to cut his hands.

The people suffer from famine by reason of exorbitant taxation. This is the cause of famine. The people are difficult to govern, because their superiors make so much ado. This is the reason of the difficulty. The people make light of death, because they seek to live in wealth. This is the reason of their making light of death. But only he who takes no measures whatever for life is above all this selfishness (is superior to him who highly esteems life).

Man in his life is supple and tender, in his death he is rigid and strong. It is the same with everything. Grass and trees are, in their life, weak and tender, and, in their death, withered and tough. Therefore the rigid and the strong are the attendants of death; and the tender and weak the attendants of life. Hence the warrior, when strong, does not conquer. When a tree is strong, it becomes a mere support: the strong and big must stay below, while the tender and weak stay above.

The Tau of Heaven may be compared to the extending of a bow. It brings down the high, and exalts the low. It takes from those who have over-much, and gives to those who have not enough. The Tau of Heaven takes away where there is too much, and makes up where there is deficiency. Not so the Tau of man. Man takes from those who have not enough, to serve those who have too much. Who is the man that, having an overplus, can serve the world with it? It is only he who has Tau. This is the reason why the sage acts and expects nothing; completes his meritorious work and holds no place. He does not wish to show his worth.

Of all the weak things in the world, nothing exceeds water; and yet of those who attack hard and strong things, I know not what is superior to it. Don’t make light of this. The fact that the weak can conquer the strong, and the tender the hard, is known to all the world, yet none can carry it out in practice. Therefore the sage says, “He who bears the reproach of his country shall be called the lord of the land. He who bears the calamities of his country shall be called the king of the world.” This is the language of strict truth, though it seems paradoxical.

When terms are made after a great quarrel, there must be always a remaining grudge. To let matters rest will be found the best way. Therefore the sage takes care of his own part of the compact, and exacts nothing of others. The man of virtue attends only to his promises in the compact. The man without virtue attends only to his claims. The Tau of Heaven has no favourites (relations). It always gives to the good man.

(Suppose I had) a small kingdom with few people, and only some tens or hundreds of men available for service, — I would not use them. I would make the people think death a grievous thing; and then they would not roam to a distance. Though they might have boats and carriages, they would not ride (away) in them. Though they might have armour, they would have no occasion to put it on. I would make the people return to the use of the quippas (knotted cords), — relish their food, — think their clothes elegant, — rest happily in their homes, — take pleasure in their (own simple) habits. While neighbouring nations might be within sight, and cocks crowing and dogs barking might be within hearing one of another, yet the people would grow old and die, without going and coming together.

Faithful words are not fine. Fine words are not faithful. The good do not debate. The debater is not good. The knowing are not learned. The learned are not knowing. The sage does not lay up treasures. The more he does for others, the more he has of his own. The more he gives to others, the more he is increased. This is the Tau of Heaven, which benefits and does not injure. This is the Tau of the sage, who acts but does not strive.