The Agora: Taoism

The Agora: The Natural Way of Taoism

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Lao-Tzu

"Tao Te Ching"...the Way of Life

Parts 1 through 27 Parts 28 through 54 Parts 55 through 81

1
There are ways but the Way is uncharted;
There are names but not nature in words:
Nameless indeed is the source of creation
But things have a mother and she has a name.

The secret waits for the insight
Of eyes unclouded by longing;
Those who are bound by desire
See only the outward container.

These two come paired but distinct
By there names.
Of all things profound,
Say that their pairing is deepest,
The gate to the root of the world.

2
Since the world points up beauty as such,
There is ugliness too.
If goodness is taken as goodness,
Wickedness enters as well.

For is and is-not come together;
Hard and easy are complementary;
Long and short are relative;
High and low are comparative;
Pitch and sound make harmony;
Before and after are a sequence.

Indeed the Wise Man's office
Is to work by being still
He teaches not by speach
But by accomplishment;
He does for everything,
Neglecting none;
Their life he gives to all,
Possessing none;
And what he brings to pass
Depends on no one else.
As he succeeds,
He takes no credit
And just because he does not take it,
Credit never leaves him.

3
If those who are excellent find no preferment,
The people will cease to contend for promotion.
If goods that are hard to obtain are not favored,
The people will cease to turn robbers or bandits.
If things much desired are kept under cover,
Disturbance will cease in the minds of the people.

The Wise Man's policy, accordingly,
Will be to empty people's hearts and minds,
To fill their bellies, weaken their ambition,
Give them sturdy frames and always so,
To keep them uniformed, without desire,
And knowing ones not venturing to act.

Be still while you work
And keep full control
Over all.

4
The Way is a void,
Used but never filled:
An abyss it is,
From which all things come.

It blunts sharpness,
Resolves tangles;
It tempers light,
Subdues turmoil.

A deep pool it is,
Never to run dry!
Whose offspring it may be
I do not know:
It is like a preface to God.

5
Is then the world unkind?
And does it treat all things
Like straw dogs used in magic rights?
The Wise man too, is he unkind?
And does he treat the folk
Like straw dogs made to throw away?

Between the earth and sky
The space is like a bellows,
Empty but unspent.
When moved its gift is copious.

Much talk means much exhaustion;
Better far it is to keep your thoughts!

6
The valley spirit is not dead;
They say it is the mystic female.
Her gateway is, they further say,
The base of heaven and earth.

Constantly, and so forever,
Use her without labour.

7
The sky is everlasting
And the earth is very old.
Why so? Because the world
Exists not for itself;
It can and will live on.

The Wise Man chooses to be last
And so becomes the first of all;
Denying self, he too is saved.
For does he not fulfillment find
In being an unselfish man?

8
The highest goodness, water-like,
Does good to everything and goes
Unmurmuring to places men despise;
But so, is close in nature to the Way.

If the good of the house is from land,
Or the good of the mind is depth,
Or love is the virtue of friendship,
Or honesty blesses one's talk,
Or in government, goodness is order,
Or in business, skill is admired,
Or the worth of an act lies in timing,
Then peace is the goal of the Way
By which no one ever goes astray.

9
To take all you want
Is never as good
As to stop when you should.
Scheme and be sharp
And you'll not keep it long.
One can never guard
His home when it's full
Of jade and fine gold:
Wealth, power and pride
Bequeath their own doom.
When fame and success
Come to you, then retire.
This is the ordained Way.

10
Can you govern your animal soul, hold to the One and never depart from it?
Can you throttle your breath, down to the softness of breath in a child?
Can you purify your mystic vision and wash it until it is spotless?
Can you love all your people, rule over the land without being known?
Can you be like a female, and passively open and shut heaven's gates?
Can you keep clear in your mind the four quarters of earth and not interfere?

Quicken them, feed them;
Quicken but do not possess them.
Act and be independent;
Be the chief but never the lord:
This describes the mystic virtue. X

11
Thirty spokes will converge
In the hub of a wheel;
But the use of the cart
Will depend on the part
Of the hub that is void.

With a wall all around
A clay bowl is molded;
But the use of the bowl
Will depend on the part
Of the bowl that is void.

Cut out windows and doors
In the house as you build;
But the use of the house
Will depend on the space
In the walls that is void.

So advantage is had
From whatever is there;
But usefulness rises
From whatever is not. ?

12
The five colors darken the eye;
The five sounds will deaden the ear;
The five flavors weary the taste;
Chasing the beasts of the field
Will drive a man mad.
The goods that are hard to procure
Are hobbles that slow walking feet.

So the Wise Man will do
What his belly dictates
And never the sight of his eyes.
Thus he will choose this but not that.

13
"Favor, like disgrace
Brings trouble with it;
High rank, like self,
Involves acute distress."

What does that mean, to say
That "favor, like disgrace
Brings trouble with it"?
When favor is bestowed
On one of low degree,

Trouble will come with it.
The loss of favor too
Means trouble for that man.
This, then, is what is meant
By "favor, like disgrace
Brings trouble with it."

What does it mean, to say
That "rank, like self,
Involves acute distress"?
I suffer most because
Of me and selfishness.
If I were selfless, then
What suffering would I bear?

In governing the world,
Let rule entrusted be
To him who treats his rank
As if it were his soul;
World sovereignty can be
Committed to that man
Who loves all people
As he loves himself.

14
They call it elusive, and say
That one looks
But it never appears.
They say that indeed it is rare,
Since one listens,
But never a sound.
Subtle, they call it, and say
That one grasps it
But never gets hold.
These three complaints amount
To only one, which is
Beyond all resolution.

At rising, it does not illumine;
At setting, no darkness ensues;
It stretches far back
To that nameless estate
Which existed before the creation.

Describe it as form yet unformed;
As shape that is still without shape;
Or say it is vagueness confused:
One meets it and it has no front;
One follows and there is no rear.

If you hold ever fast
To that most ancient Way,
You may govern today.
Call truly that knowledge
Of primal beginnings
The clue to the Way.

15
The excellent masters of old,
Subtle, mysterious, mystic, acute,
Were much too profound for their times.
Since they were not then understood,
It is better to tell how they looked.

Like men crossing streams in the winter, How cautious!
As if all around there were danger, How watchful!
As if they were guests on every occasion, How dignified!
Like ice just beginning to melt, Self-effacing!
Like a wood-block untouched by a tool, How sincere!
Like a valley awaiting a guest, How receptive!
Like a torrent that rushes along, And so turbid!

Who, running dirty, comes clean like still waters?
Who, being quiet, moves others to fullness of life?
It is he who, embracing the Way, is not greedy;
Who endures wear and tear without needing renewal.

16
Touch ultimate emptiness,
Hold steady and still.

All things work together:
I have watched them reverting,
And have seen how they flourish
And return again, each to his roots.

This, I say, is the stillness:
A retreat to one's roots;
Or better yet, return
To the will of God,
Which is, I say, to constancy.
The knowledge of constancy
I call enlightenment and say
That not to know it
Is blindness that works evil.

But when you know
What eternally is so,
You have stature
And stature means righteousness
And righteousness is kingly
And kingliness divine
And divinity is the Way
Which is final.

Then, though you die,
You shall not perish.

17
As for him who is highest,
The people just know he is there.
His deputy's cherished and praised;
Of the third, they are frightened;
The fourth, they depise and revile.
If you trust people less than enough,
Some of them never trust you.

He is aloof, as if his talk
Were priced beyond the purchasing;
But once his project is contrived,
The folk will want to say of it:
" Of course! We did it by ourselves!"

18
The mighty Way declined among the folk
And then came kindness and morality.
When wisdom and intelligence appeared,
They brought with them a great hypocrisy.
The six relations were no more at peace,
So codes were made to regulate our homes.
The fatherland grew dark, confused by strife:
Official loyalty became the style.

19
Get rid of the wise men!
Put out the professors!
Then people will profit
A hundredfold over.
Away with the kind ones;
Those righteous men too!
And let people return
To the graces of home.
Root out the artisans;
Banish the profiteers!
And bandits and robbers
Will not come to plunder.

But if these three prove not enough
To satisfy the mind and heart,
More relevant, then, let there be
A visible simplicity of life,
Embracing unpretentious ways,
And small self-interest
And poverty of coveting.

20
Be done with rote learning
And its attendant vexations;
For is there distinction
Of a "yes" from a "yea"
Comparable now to the gulf
Between evil and good?
" What all men fear, I too must fear"-
How barren and pointless a thought!

The reveling of multitudes
At the feast of Great Sacrifice,
Or up on the terrace
At carnival in spring,
Leave me, alas, unmoved, alone,
Like a child that has never smiled.

Lazily, I drift
As though I had no home.
All others have enough to spare;
I am the one left out.
I have the mind of a fool,
Muddled and confused!
When common people scintillate
I alone make shadows.
Vulgar folks are sharp and knowing:
Only I am melancholy.
Restless like the ocean,
Blown about, I cannot stop.
Other men can find employment,
But I am stubborn; I am mean.

Alone I am and different,
Because I prize and seek
My sustenance from the Mother!

21
The omnipresent Virtue will take shape
According only to the Way.
The Way itself is like some thing
Seen in a dream, elusive, evading one.
In it are images, elusive, evading one.
In it are things like shadows in twilight.
In it are essences, subtle but real,
Embedded in truth.

From of old until now,
Under names without end,
The First, the Beginning is seen.
How do I know the beginning of all,
What its nature may be?
By these!

22
The crooked shall be made straight
And the rough places plain;
The pools shall be filled
And the worn renewed;
The needy shall receive
And the rich shall be perplexed.

So the Wise Man cherishes the One,
As a standard to the world:
Not displaying himself,
He is famous;
Not asserting himself,
He is distinguished;
Not boasting his powers,
He is effective;
Taking no pride in himself,
He is chief.

Because he is no competitor,
No one in all the world
can compete with him.

The saying of the men of old
Is not in vain:
" The crooked shall be made straight-"
To be perfect, return to it.

23
Sparing indeed is nature of its talk:
The whirlwind will not last the morning out;
The cloudburst ends before the day is done.
What is it that behaves itself like this?
The earth and sky! And if it be that these
Cut short their speech, how much more yet should man!

If you work by the Way,
You will be of the Way;
If you work through its virtue
you will be given the virtue;
Abandon either one
And both abandon you.

Gladly then the Way receives
Those who choose to walk in it;
Gladly too its power upholds
Those who choose to use it well;
Gladly will abandon greet
Those who to abandon drift.

Little faith is put in them
Whose faith is small.

24
On tiptoe your stance is unsteady;
Long strides make your progress unsure;
Show off and you get no attention;
Your boasting will mean you have failed;
Asserting yourself brings no credit;
Be proud and you will never lead.

To persons of the Way, these traits
Can only bring distrust; they seem
Like extra food for parasites.
So those who choose the Way,
Will never give them place.

25
Something there is, whose veiled creation was
Before the earth or sky began to be;
So silent, so aloof and so alone,
It changes not, nor fails, but touches all:
Conceive it as the mother of the world.

I do not know its name:
A name for it is "Way";
Pressed for designation,
I call it Great.
Great means outgoing,
Outgoing, far-reaching,
Far-reaching, return.

The Way is great,
The sky is great,
The earth is great,
The king also is great.
Within the realm
These four are great;
The king but stands
For one of them.

Man conforms to the earth;
The earth conforms to the sky;
The sky conforms to the Way;
The Way conforms to its own nature.

26
The heavy is foundation for the light;
So quietness is master of the deed.

The Wise Man, though he travel all the day,
Will not be seperated from his goods.
So even if the scene is glorious to view,
He keeps his place, at peace, above it all.

For how can one who rules
Ten thousand chariots
Give up to lighter moods
As all the world may do?
If he is trivial,
His ministers are lost;
If he is strenuous,
There is no master then.

27
A good runner leaves no tracks.

A good speech has no flaws to censure.

A good computer uses no tallies.

A good door is well shut without bolts and cannot be opened.

A good knot is tied without rope and cannot be loosed.

The Wise Man is always good at helping people, so that none are cast out;
he is always good at saving things, so that none are thrown away.
This is called applied intelligence.

Surely the good man is the bad man's teacher;
and the bad man is the good man's business.
If the one does not respect his teacher,
or the other doesn't love his business,
his error is very great.

This is indeed an important secret.

Parts 1 through 27 Parts 28 through 54 Parts 55 through 81