3
Leaders Work Humbly
Leaders should not seek power or status; people will not then crave power or status. If scarce good are not valued highly, people will have no need to steal them. If there is nothing available to arouse passion, people will remain content and satisfied.
The truly wise lead by instilling humility and open-mindedness, by providing for fair livelihoods, by discouraging personal ambition, and by helping people to be upright.
The wise avoid evil and radical reform; thus the foolish do not obstruct them. They work serenely, with inner quiet.
4
Tao is a vast immeasurable void. It can be used to infinity; it is truly inexhaustible.
Like nature, it appears to be the origin of everything. In it, conflicts (sharp edges) are satisfied (rounded); differences (tangles) are resolved (united); observations (light) are clarified (tempered); disturbances (turmoil) are quieted (submerged).
It is like a deep, dark pool. I do not know its source. It is like a prelude to nature, a preface to God.
5
Nature is indifferent to life. It realizes everything is as a straw dog. The truly wise are also indifferent to life. They realize humanity is as a straw dog.
The universe is like a bellows: empty, yet quite full. As it proceeds, it produces.
Much talk, much exhaustion. Keep your thoughts within!
6
The concept of Yin is ever present. It is the Mystic Female from whom the heavens and earth originate.
Constantly, continuously, enduring always.
Use her!
7
The heavens endure; the earth is very old. Why?
Because they do not exist for themselves, they therefore have long life.
The truly wise are content to be last; they are therefore first. They are indifferent to themselves; they are therefore self-confident.
Perhaps it is because they do not exist for themselves that they find complete fulfillment.
8
The highest motive is to be like water: water is essential to all life, yet it does not demand a fee or proclaim its importance. Rather, it flows humbly to the lowest level, and in so doing it is much like Tao.
In the home the truly wise love the humble earth, the foundation on which the home is built; in the heart they love what is genuine; in friendship they are compassionate; in words they are sincere; in government they foster peace and good will; in business they work with quiet efficiency.
Serenity is the goal of Tao; through it nothing is lost.
9
There is a danger in extremes: pull a bowstring too far and you wish you had let go before; hone a sword-edge too sharp and the edge will wear too soon; fill your house with gold and jade and you invite thieves; be proud and arrogant over good fortune and you prepare for your own downfall.
When you have reached your goal, be satisfied to go no further. This is the way of Tao.
10
Can you control your mind so that it never strays from the way of Tao?
Can you control your breathing so that it is soft and gentle like a new-born babe?
Can you purify yourself so that you are perfect? Can you love all the people, rule them, and remain unknown? And do so without interference?
Can you play the same role always?
Give birth; provide nourishment; do this without being possessive. Give help without obligation. Lead without dominating. This is the Mystic Virtue (Teh).
11
Thirty spokes unite at the hub but the ultimate use of the wheel depends on the part where nothing exists.
Clay is molded into a vessel but the ultimate use of the vessel depends upon the part where nothing exists.
Doors and windows are cut out of the walls of a house but the ultimate use of the house depends upon the parts where nothing exists.
So, there is advantage in using what can be seen, what exists. And there is also advantage in using what cannot be seen, what is non-existent.
12
The five colors blind the eye; the five notes deafen the ear; the five tastes dull the tongue. Reckless ambition will unbalance the mind; striving for earthly good produces unhealthy tension. Therefore the truly wise satisfy the inner self and ignore the external. They accept one and avoid the other.
13
It is said: 擝oth good fortune and misfortune cause tension. The creative and the destructive exist equally in the mind.?br>
What is ment by 擥ood fortune and misfortune cause tension? Those with good fortune are tense anticipating their gift; those with misfortune are tense lamenting their loss.
What is ment by 擳he creative and the destructive exist equally in the mind? Tension exists because we have a mind, a self, with dual purposes. If we can be selfless, indifferent to the mind, how then can tension exist?
Thus, one who views the world as he views himself is best suited to govern the world; one who loves humanity as he loves himself can be entrusted with the world.
14
Looked for it cannot be seen; it is invisible. Listened for it cannot be heard; it is inaudible. Reached for it cannot be touched; it is intangible. These three are beyond analysis; these three are one.
It rises, like the sun, but does not illuminate; it sets, like the sun, but does not darken. Without beginning, without end, infinite, indefinable. It is the form of the formless; it is existence in non-existence; it is the greatest mystery. Meet it and it has no face; follow it and it has no back.
Hold close to the ancient Tao and be master of your present existence. Knowing the present you mirror the past. This is the clue to Tao.
15
The Tao of the Ancients
The ancient followers of Tao: so wise, so subtle, so profound, so deeply understanding that they were themselves misunderstood. They must therefore be described:
Cautious, like crossing a stream in mid-winter; observant, like moving in fear through hostile land; modest, retiring like ice beginning to melt; dignified, like an honored guest; genuine, like natural, untouched wood; receptive, like an inviting, open valley; friendly, like muddied water, freely mixing.
Who can make sense of a world like cloudy water? Left alone and still, it becomes clear. Should this stillness be maintained? Moving hastily will surely cloud it again. How then can one move and not become clouded? Accept Tao and achieve without being selfish; being unselfish one endures the world抯 wear, and needs no change of pace.
16
Achieve the highest goal by being passive; hold close to a state of perfect serenity.
Everything comes into existence, but observe, returns to its source. Thus, vegetation flourishes and grows, but returns to the soil whence it came.
Returning to the source is serenity; it is to realize one抯 destiny. To realize one抯 destiny is to know the Eternal Constant. To know the Eternal Constant is to be enlightened. To be ignorant of this is blindness that begets evil.
Whoever knows the Eternal Constant is open?minded. Being open?minded is to be impartial, being impartial is to be above nations and laws, being above nations and laws is to be in accord with nature, being in accord with nature is to be in accord with Tao; being in accord with Tao is to be eternal. Although your body dies and decays you live forever.
17
The Best Leader
As for the best leaders, the people do not notice their existence. The next best, the people honor and praise. The next, the people fear; and the next, the people hate.
If you have no faith people will have no faith in you, and you must resort to oaths.
When the best leader抯 work is done the people say: 擶e did it ourselves!?br>
18
When Tao is lost, words like 攈umanity?and 攋ustice?become official doctrines. Then 攌nowledge?and 攚isdom?become official goals. With all this great hypocrisy comes.
When family life is no longer harmonious, obedient children and devoted parents are praised; when a nation has corruption and inefficiency, there is official praise for 攍oyal citizens?
Wherever there is Tao there is peace and balance. When Tao is lost, divisiveness and differences emerge and grow.
19
On Real Education
Do away with learning, the same with wisdom; the people will gain a hundredfold. Do away with 攈umanity?and the same with攋ustice? the people will rediscover love and duty. Do away with expensive arts, the same with profits; there will be no thieves, no robbers. These three things involve the external world; they are therefore of no real value.
*
The people need what is more dependable. Reveal, then, your natural, inner self. Realize your original nature; control selfishness; subdue desires.
* The first paragraph of chapter 20 was put here by the author.
20
Do away with formal learning and you will not be annoyed by its multitude of details. How much difference between yea and nay? How much difference between good and evil? It is true that what man fear you must also fear, but how very remote the actual occurence.*
The great mass of people are content as if at the sacrificial feast or at the spring carnival. I alone am serene, quiet, passive, like a newborn babe unable yet to smile.
I am alone, like one who is homeless.
Others seem to have abundance while I seem to live in contemplation. Perhaps I am the fool, so obscure, so vague. The masses seem bright and informed; I alone seem dull and uninformed. The masses are clever and smug; I alone am simple and unassuming. Alone, as if adrift on the lonely sea.
And others seem to have useful purpose; I alone seem impractical and awkward. I am alone, different. I choose to be sustained by nature.
* The first paragraph of this chapter was put to the with * marked place in chapter 19.
21
The Teh follows Tao.
Tao is like a dream: invisible; intangible; obscure. It is invisible yet there is form to it. It is intangible yet there is a feel to it. It is obscure yet there is method to it. The method is true and so there are signs of it.
From ancient times until now the signs have never ceased by which we can see the beginning. How can I know the nature of the beginning? By these signs!
22
Be humble; you will remain yourself. Be flexible, bend, and you will be straight. Be ever receptiveand you will be satisfied. Become tired and weary and you will be renewed. Have little, you will have enough; to have abundance is to be troubled.
Thus, the truly wise seek Unity, they embrace oneness, and become examples for all the world. Not revealing themselves, they shine; not self-righteous, they are distinguished; not self-centered, they are famous; not seeking glory, they are leaders.
Because they are not quarrelsome no one quarrels with them.
Thus it is as the ancients said: 擳o yield is to retain Unity.?The truly wise have Unity, and the world respects them.
23
Nature is sparing in its talk. Unusually high winds seldom last the whole morning; unusually heavy rains seldom last the whole day. And where do these things originate? Within nature. And if nature so spares its talk, how much more, then, should you?
Whoever follows Tao becomes as Tao. Whoever follows Teh becomes as Teh. Whoever abandons Tao or Teh will be abandoned by Tao and Teh.
Whoever seeks Tao is welcomed to Tao. Whoever seeks Teh is welcomed to Teh. Whoever seeks abandonment is welcomed by abandonment.
24
Whoever stands on tiptoe is unsteady; whoever walks with long strides cannot long keep up the pace; whoever makes a show of himself cannot shine; whoever is self?righteous cannot gain the respect of the people; whoever is self?centered cannot become loved by others; whoever seeks glory cannot become a true leader.
According to the Tao these attitudes are exessive, unnecessary. Even in earthly matters they are to be avoided. Therefore the follower of Tao avoids them.
25
There is something mysterious, without beginning, without end, that existed before the heavens and earth. Unmoving; infinite; standing alone; never changing. It is everywhere and it is inexhaustible. It is the mother of all.
I do not know its name. If I must name it I call it Tao and I hail it as supreme.
Supreme means never?ending; never?ending means far-reaching; and far-reaching means returning. Thus Tao is supreme, the heavens are supreme, earth is supreme, and man is supreme. There are four supremes in the universe; man is one of them.
Man is subject to the laws of the earth, the earth is subject to the laws of the universe, the universe is subject to the laws of Tao, and Tao is subject to the laws of its own Nature.
26
Heaviness (sincerity) is the root of lightness (frivolity). And serenity far surpasses hastiness.
The truly wise can travel all day yet never put down their baggage. Though there be appealing distractions they remain serene, passive, undisturbed.
How can a leader of ten thousand chariots make his role obscure, insignificant?
To be light is to lose the root of lightness; to be hasty is to lose self-mastery.
27
A good traveler has no need to leave tracks; a good speaker leaves no grounds for rebuttal; a good trader needs no scales, no computer; a good door needs no latch to remain t; a good fastener needs no rope to perfect its bond.
The truly wise are helpful to people. No one is rejected. The truly wise are helpful to everything. Nothing is rejected. They are a friend to the friendless, a hope to the hopeless. This is double enlightenment.
Therefore the good teach the bad; the bad are lessons for the good. Whoever dislikes such a teacher, who dislikes such a lesson, may appear learned but is misguided. This is the subtlety of true wisdom.
28
He who knows the mystic male (Yang) yet retains the mystic female (Yin) is as a great canyon welcoming the whole world. He has Teh and is innocent as a child.
Whoever is aware of the white (Yang) yet retains the black (Yin) is as a standard for all the world. He has Teh and has returned to the Absolute. Whoever is aware of fame and glory yet retains humility and obscurity is as a valley that can hold the earth. He has Teh and has returned to Unity.
Divide the Unity; the parts become as tools. In the hands of the truly wise they become the means to an end, but never ends in themselves.
29
Those who seek to conquer the world and shape it as they see fit never succeed. The world is a sacred vessel and cannot be improved. Whoever tries to alter it, spoils it; whoever tries to direct it, misleads it. So, some things advance, others lag; some proceed in silence, others make sound; some are strong, others weak; some are forward, others retiring. Therefore the truly wise avoid extremes, extravagance, and foolish pride.
30
Tao in War
Whoever advises a ruler according to Tao opposes conquest by war. Policies of war tend to rebound. Where the armies march, brambles grow. Whenever a great army is formed, hunger and evil follow. So, a wise general achieves his goal and stops; he does not battle beyond victory; he wins, but does not boast of it; he wins, but does not celebrate it; he wins, but does not revel in the spoils; he wins, for it is his duty to win; he wins, but not from love of violence. Things reach their peak, then decline. Violence opposes Tao. Whoever opposes Tao dies early.
