lust of result. In the management of his breath, let him be like the
mother-bird. Let his intelligence comprehend every quarter; but lethis
knowledge cease.
Here is the Mystery of Virtue. It createth all and nourisheth all; yet
it doth not adhere to them; it operateth all, but knoweth not of it,nor
proclaimeth it; it directeth all, but without conscious control.
11
THE VALUE OF THE UNEXPRESSED
The thirty spokes join in their nave, that is one; yet the wheel
dependeth for use upon the hollow place for the axle. Clay is shapento
make vessels; but the contained space is what is useful. Matter is
therefore of use only to mark the limits of the space which is thething
of real value.
12
THE WITHDRAWAL FROM THE EXTERNAL
The five colors film over Sight; The five sounds make Hearing dull;The
five flavours conceal Taste; occupation with motion and action bedevil
Mind; even so the esteem of rare things begetteth covetousness and
disorder.
The wise man seeketh therefore to content the actual needs of the
people; not to excite them by the sight of luxuries. He banneth these,
and concentrateth on those.
13
THE CONTEMPT FOR CIRCUMSTANCE
Favor and disgrace are equally to be nned; honour and calamity tobe
alike regarded as adhering to the personality.
What is this which is written concerning favour and disgrace? Disgrace
is the fall from favour. He then that hath favour hath fear, and its
loss begetteth fear yet greater of a further fall. What is this whichis
written concerning honour and calamity? It is this attachment to the
body which maketh calamity possible; for were one bodiless, what evil
could befall him?
Therefore let him that regardeth himself rightly administer also a
kingdom; and let him govern it who loveth it as another man loveth
himself.
14
THE SHEWING-FORTH OF THE MYSTERY
We look at it, and see it not; though it is Omnipresent; and we nameit
the Root-Balance. We listen for it, and hear it not, though it is
Omniscient; and we name it the Silence. We feel for it, and touch itnot,
though it is Omnipotent; and we name it the Concealed. These threeVirtues
hath it, yet we cannot describe it as consisting of them; but, minglingthem
aright, we apprehend the One.
Above, it shineth not; below, it is not dark. It moveth all
continuously, without Expression, returning into Naught. It is theForm
of That which is beyond Form; it is the Image of the Invisible; itis
Change, and Without Limit.
We confront it, and see not its Face; we pursue it, and its Back is
hidden from us. Ah! but apply the Tao as in old Time to the work ofthe
present; know it as it was known in the Beginning; follow ferventlythe
Thread of the Tao.
15
THE APPEARANCE OF THE TRUE NATURE
The adepts of past ages were subtle and keen to apprehend this Mystery,
and their profundity was obscurity unto men. Since then they were not
known, let me declare their nature.
To all seeming, they were fearful as men that cross a torrent in winter
flood; they were hesitating like a man in apprehension of them thatare
about him; they were full of awe like a guest in a great house; theywere
ready to disappear like ice in thaw; they were unassuming like unworked
wood; they were empty as a valley; and dull as the waters of a marsh.
Who can clear muddy water? Stillness will accomplish this. Who can
obtain rest? Let motion continue equably, and it will itself be peace.
The adepts of the Tao, conserving its way, seek not to be actively self-
conscious. By their emptiness of Self they have no need to show
their youth and perfection; to appear old and imperfect is their
privilege.
16
THE WITHDRAWAL TO THE ROOT
Emptiness must be perfect, and Silence made absolute with tireless
strength. All things pass through the period of action; then they return
to repose. They grow, bud, blossom and fruit; then they return to the
root. This return to the root is this state which we name Silence;and
this Silence is Witness of their Fulfilment.
This cycle is the universal law. To know it is the part of intelligence;
to ignore it bringeth folly of action, whereof the end is madness.To know it
bringeth understanding and peace; and these lead to the identificationof
the Self with the Not-Self. This identification maketh man a king;and
this kingliness groweth unto godhood. That godhood beareth fruit inthe
mastery of the Tao. Then the man, the Tao permeating him, endureth;and
his bodily principles are in harmony, proof against decay, until the
hour of his Change.
17
THE PURITY OF THE CURRENT
In the Age of Gold, the people were not conscious of their rulers;in the
Age of Silver, they loved them, with songs; in the Age of Brass, they
feared them; in the Age of Iron, they despised them. As the rulers
lost confidence, so also did the people lose confidence in them.
How hesitating did they seem, the Lords of the Age of Gold, speakingwith
deliberation, aware of the weight of their word! Thus they accomplished
all things with success; and the people deemed their well-being tobe the
natural course of events.
18
THE DECAY OF MANNERS
When men abandoned the Way of the Tao, benevolence and justice became
necessary. Then also was need of wisdom and cunning, and all fell into
illusion. When harmony ceased to prevail in the six spheres it wasneedful
to govern them by manifesting Sons. When the kingdoms and races became
confused, loyal ministers had to appear.
19
RETURNING TO THE PURITY OF THE CURRENT
If we forgot our statesmanship and our wisdom, it would be an hundred
times better for the people. If we forgot our benevolence and our
justice, they would become again like sons, folk of good will. If we
forget our machines and our business, there would be no knavery.
These new methods despised the olden Way, inventing fine names to
disguise their baneness. But simplicity in the doing of the will of
every man would put an end to vain ambitions and desires.
20
THE WITHDRAWAL FROM THE COMMON WAY
To forget learning is to end trouble. The smallest difference in words,
such as 'yes' and 'yea', can make endless controversy for the
scholar. Fearful indeed is death, since all men fear it; but the abyssof
questionings, shoreless and bottomless, is worse!
Consider the profane man, how he preeneth, as if at feast, or gazingupon
Spring from a tower! But as for me, I am as one who yawneth, withoutany
trace of desire. I am like a babe before its first smile. I appearsad
and forlorn, like a man homeless. The profane man hath his need filled,
ay, and more also. For me, I seem to have lost all I had. My mind isas
it were stupefied; it hath no definite shape. The profane man looketh
lively and keen-witted; I alone appear blank in my mind. They seem
eagerly critical; I appear careless and without perception. I seemto be
as one adrift upon the sea, with {24} no thought of an harbor. The
profane have each one his definite course of action; I alone appear
useless and uncomprehending, like a man from the border. Yea, thusI
differ from all other men: but my jewel is the All-Mother!
21
THE INFINITE WOMB
The sole source of energy is the Tao. Who may declare its nature? Itis
beyond Sense, yet all form is hidden within it. It is beyond Sense,yet
all Perceptibles are hidden within it. It is beyond Sense, yet all
Perceptibles are hidden within it. It is beyond Sense, yet all Beingis
hidden within it. This Being excites Perception, and the Word thereof.
As it was in the beginning, is now, and ever shall be, its Name
operateth continuously, causing all to flow in the cycle of Change,which
is Love and Beauty. How do I know this? By my comprehension of theTao.
22
THE GUERDON OF MODESTY
The part becometh the whole. The curve becometh straight; the void
becometh full; the old becometh new. He who desireth little
accomplisheth his Will with ease; who desireth many things becometh
distracted.
Therefore, the sage concentrateth upon one Will, and it is as a lightto
the whole world. Hiding himself, he shineth; withdrawing himself, he
attracteth notice; humbling himself, he is exalted; dissatisfied with
himself, he gaineth force to achieve his Will. Because he strivethnot,
no man may contend against him.
That is no idle saw of the men of old; 'The part becometh the whole';it
is the Canon of Perfection.
23
THE VOID OF NAUGHT
To keep silence is the mark of one who is acting in full accordancewith
his Will. A fierce wind soon falleth; a storm-shower doth not lastall
day. Yet Heaven and Earth cause these; and if they fail to make violence
continue, how much less can man abide in spasm of passion!
With him that devoteth him to Tao, the devotees of Tao are in accord;so
also are the devotees of Teh, yea, even they who fail in seeking thoseare in
accord.
So then his brothers in the Tao are joyful, attaining it; and his
brothers in the Teh are joyful, attaining it; and they who fail in
seeking these are joyful, partaking of it. But if he himself realizenot
the Tao with calm of confidence, then they also appear lacking in
confidence.
24
EVIL MANNERS
He who standeth a-tiptoe standeth not firm; he who maketh rigid hislegs
walketh ill. He who preeneth himself shineth not; he who talketh
positively is vulgar; he who boastheth is refused acceptance; he whois
wise in his own conceit is thought inferior. Such attitudes, to himthat
hath the view given by understanding the Tao, seem like garbage orlike
cancer, abhorrent to all. They then who follow the Way do not admitthem.
25
IMAGES OF THE MYSTERY
Without Limit and Perfect, there is a Becoming, beyond Heaven and Earth.
It hath nor motion nor Form; it is alone, it changeth not; it extendeth
all ways; it hath no Adversary. It is like the All-Mother.
I know not its Name, but I call it the Tao. Moreover, I exert myself,
and call it Vastness.
Vastness, the Becoming! Becoming, it flieth afar. Afar, it draweth
near. Vast is this Tao; Heaven also is Vast; Earth is vast; and theHoly
King is vast also. In the Universe are Four Vastnesses, and of theseis
the Holy King.
Man followeth the formula of Earth; Earth followeth that of Heaven,and
Heaven that of the Tao. The formula of the Tao is its own Nature.
26
THE NATURE OF MASS
Mass is the fulcrum of mobility; stillness is the father of motion.
Therefore the sage King, though he travel afar, remaineth near his
supplies. Though opportunity tempt him, he remaineth quietly in proper
disposition, indifferent. Should the master of an host of chariotsbear
himself frivolously? If he attack without support, he loseth his base;
if he become a raider, he forfeiteth his throne.
27
SKILL IN THE METHOD
The experienced traveler concealeth his tracks; the clever speakergiveth
no chance to the critic; the skilled mathematician useth no abacus;the
ingenious safesmith baffleth the burglar without the use of bolts,and
the cunning binder without ropes and knots. So also the sage, skilledin
man-emancipation-craft, useth all men; understanding the value of everything,
he rejecteth nothing. This is called the Occult Regimen.
The adept is then master to the zelator, and the zelator assisteth and
honoreth the adept. Yet unless these relations were manifest, eventhe
most intelligent observer might be perplexed as to which was which.This
is called the Crown of Mystery.
28
THE RETURN TO SIMPLICITY
Balance thy male strength with thy female weakness and thou shalt attract
all things, as the ocean absorbeth all rivers; for thou shalt formulate
the excellence of the Child eternal, simple, and perfect. Knowing thelight,
remain in the Dark. Manifest not thy Glory, but thine obscurity. Clothedin
this Child-excellence eternal, thou hast attained the Return of theFirst
State. Knowing splendour of Fame, cling to Obloquy and Infamy; thenshalt
thou remain as in the Valley to which flow all waters, the lodestoneto
fascinate all men. Yea, they shall hail in thee this Excellence, eternal,
simple and perfect, of the Child.
The raw material, wrought into form, produceth vessels. So the sage
King formulateth his Wholeness in divers Offices; and his Law is without
violence or constraint.
29
REFRAINING FROM ACTION
He that, desiring a kingdom, exerteth himself to obtain it, will fail.A
Kingdom is of the nature of spirit, and yieldeth not to activity. Hewho
graspeth it, destroyeth it; he who gaineth it, loseth it.
The wheel of nature revolveth constantly; the last becometh first, and
the first last; hot things grow cold, and cold things hot; weakness
overcometh strength; things gained are lost anon. Hence the wise man
avoideth effort, desire and sloth.
30
A WARNING AGAINST WAR
If a king summon to his aid a Master of the Tao, let Him not advise
recourse to arms. Such action certainly bringeth the corresponding
reaction.
Where armies are, are weeds. Bad harvests follow great hosts.
The good general striketh decisively, once and for all. He does not
risk by overboldness. He striketh, but doth not vaunt his victory.He
striketh according to strict law of necessity, not from desire of victory
Things become strong and ripe, then age. This is discord with the
Tao; and what is not at one with the Tao soon cometh to an end.
31
COMPOSING QUARREL
Arms, though they be beautiful, are of ill omen, abominable to all
created beings. They who have the Tao love not their use.
The place of honour is on the right in wartime; so thinketh the manof
distinction. Sharp weapons are ill-omened, unworthy of such a man;he
useth them only in necessity. He valueth peace and ease, desireth not
