|
|
 |
|
|
|
register |
bbs |
search |
rss |
faq |
about
|
|
|
meet up |
add to del.icio.us |
digg it
|
|
|
|
The Tao Teh King
LIBER
LXXXI
THE TAO TEH KING
a new translation
by
KO YUEN.
CHAPTER I
THE NATURE OF THE TAO.
1. The Tao-Path is not the All-Tao. The Name is not the Thing named.<<Tao
parallels Pleroma, Shiva, Jod, etc. Teh parallels Logos, Sakti, He, etc.
But the conception of Laotze unites all these at their highest. The best
parallel is given in Liber CCXX, Caps. I. and II., where Hadit is Tao and
Nuit, Teh -- (Yet these are in certain aspects interchanged!) The point
of this paragraph is to make discrimination or definition, not to assert
the superiority of either conception. The illusion of any such
preference would depend on the Grade of Initiation of a Student. A Magus
9 Degree = 2 Square of A.'. A.'. would doubtless esteem the Path of
"Becoming" as his Absolute, for the law of his Grade is Change (see Liber
I. vel Magi.) But -- who knows? -- an ipsissimus 10 Degree = 1 Square
might find a conception to transcend even this. For instance, one might
interpret this first paragraph as saying that Becoming is not Tao, but
that Tao is a Being whose nature is Becoming. Matter and Motion cannot
exist separately. The reader should regard every verse of this Book as a
text worth of the most intense and prolonged meditation. He will not
understand the Book thoroughly until he has wrought his mind into its
proper shape in the great Forge of Samadhi.>>
2. Unmanifested, it is the Secret Father of
########## #### ####
Heaven ########## and Earth #### ####
########## #### ####;
manifested, it is their Mother.<<This doctrine is the initiated teaching
to hint at which priests invented legends of parthenogenesis. ---{WEH
NOTE: This footnote includes the diagram of the Trigrams on the Tree of
Life, but the diagram has been moved to the next page for reasons of
space.}>>
3. To understand this Mystery, one must be fulfilling one's will,<<In a
moral state, therefore, without desire, frictionless.>> and if one is not
thus free, one will but gain a smattering of it.
4. The Tao is one, and the Teh but a phase thereof. The abyss of this
Mystery is the Portal of Serpent-Wonder.<<Cf. Berashith for the identity
of the phases of "O Degree" and "something." Serpent-Wonder refers to
the Magical Force called Kundalini.>>
{WEH NOTE: Footnote #2 above, extended here. In the original each of the
eleven places is enclosed in a circle for one of the ten Sephiroth and
Da'at. This chart presents problems. Crowley did not properly draw the
trigrams, but mostly with unbroken lines. He also appears to have
written in the wrong names for some of the Trigrams. These difficulties
have been corrected by reference to the diagram Crowley made on the blank
page preceding the table of content in his copy of the Legge Yi King.
See OTO NEWSLETTER, V. I, No. 3, p. 15.}
The Tao
.
The Teh, The Tao,
source of the Mother source of the Father
#### #### ##########
Heaven
##########
##########
##########
Ch'ien
#### #### {had #### #### Water
Fire #### #### Li, this ########## Tui {water
########## is Chen} ########## usually
is K'an}
Sun
########## {had Chen,
#### #### this is Li}
##########
########## ##########
Air ########## Sun #### #### Earth
#### #### #### #### Ken
Moon
#### ####
########## K'an
#### ####
Earth
#### ####
#### #### K'un
#### ####
{1}
CHAPTER II
THE ENERGY - SOURCE OF THE SELF.
1. All men know that beauty and ugliness are correlatives, as are skill and
clumsiness; one implies and suggests the other.
2. So also existence and non-existence pose the one the other;<<I.e., the
thought of either implies its opposite.>> so also is it with ease and
difficulty, length and shortness; height and lowness. Also Musick exists
through harmony of opposites;<<nay, even.
This shows how the Tao realizes itself through its projection in
correlative phases, expressing 0 as + 1 + (-1); to speak like a Qabalist
or an electrician.>> time and space depend upon contraposition.
3. By the use of this method, the sage can fulfil his will without action,
and utter his word without speech.<<Our activity is due to the
incompleteness of the summing-up of Forces. Thus a man proceeds to walk
East at four miles an hour, though he is already traveling in that
direction at over 1,000 miles and hour! The end of the Meditation on
Action is the realization of Hadit; wherefore any action would be a
disturbance of that perfection. This being understood of the True Self,
the Mind and Body proceed untrammeled in their natural path without
desire on the part of the Self.>>
4. 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 {2} why its energy is indefatigable.
{3}
CHAPTER III
QUIETING FOLK.
1. 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.
2. 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.
3. 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.<<A lecture on the Labour Problem.>> {4}
CHAPTER IV
THE SPRING WITHOUT SOURCE.
1. The Tao resembleth the emptiness of Space; to employ it, we must avoid
creating ganglia.<<See Liber CCXX...I.22, "let there be no difference
made among you between any one thing & any other thing." {WEH NOTE:
Quotation corrected from: "make no difference between any one thing and
any other thing"} Inequality (an Illusion) and disorder necessarily
result from the departure from homogeneity.>> Oh Tao, how vast art Thou,
the Abyss of Abysses, thou Holy and Secret Father of all Fatherhoods of
Things!
2. Let us make our sharpness blunt;<<For sharpness implies a
concentration.>> let us loosen our complexes;<<For these are the ganglia
of thought, which must be destroyed.>> let us<<On the same principles.
Cf. the Doctrine in CCXX as to the "space-marks". The stars are
blemishes, so to speak, on the continuity of Nuit. >> tone down our
brightness to the general obscurity. Oh Tao, how still art thou, how
pure, continuous One beyond Heaven!
3. This Tao hath no Father; it is beyond all other conceptions, higher than
the highest. {5}
CHAPTER V
THE FORMULA OF THE VACUUM.
1. 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.
2. The Space between heaven and earth<<I.e., the six trigrams between
########## #### ####
########## #### ####
########## #### ####>>
is their breathing apparatus:<<and so these must not be interfered with.>>
Exhalation is not exhaustion, but the complement of Inhalation, and this
equally of that. Speech<<by interfering with this regular order of
breathing.
References to the trigrams of the Yi King must be explained by that
Book. It would be impossible to elucidate such passages in a note. Ko
Yuen is now at work to prepare an edition of the Yi.>> exhausteth; guard
thyself, therefore, maintaining the perfect freedom of thy nature. {6}
CHAPTER VI
THE PERFECTING OF FORM.
1. 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.<<Cf.
in The Book of Wisdom or Folly, the doctrine of "The Play of Nuit.">> {7}
CHAPTER VII
THE CONCEALMENT OF THE LIGHT.
1. Heaven and Earth are mighty in continuance, because their work is
delivered from the lust of result.
2. 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.<<See CCXX as to "lust of result." The
general idea of the Way of the Tao is that all evil is interference. It
is unnatural action which is error. None {sic} action is commendable
only as a corrective of such; to interfere with one's own true Way is
Restriction, the word of Sin.>> {8}
CHAPTER VIII
THE NATURE OF PEACE.
1. 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!<<Hydrogen and chlorine (for example) will not unite when
perfectly dry. Dryness is immobility or death. (Cf. Book of Wisdom or
Folly, the doctrine concerning Change.)>>
2. 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.<<In all these illustrations, Laotze
deprecates restlessness or friction.>>
3. Also it is the virtue of a man to abide in his place without discontent;
thus offendeth he no man.<<This gives point to the previous paragraph.
It is all another way of saying "Do what thou wilt." >> {9}
CHAPTER IX
THE WAY OF RETICENCE.
1. 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.<<Moderation. Let well alone.>>
2. 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.<<Attend to the work; ignore the
byproducts thereof.>> {10}
CHAPTER X
THINGS ATTAINABLE.
1. When soul<<Neschamah.>> and body<<Nephesch.>> are in the bond of love,
they can be kept together. By concentration on the breath<<Prana.>> it
is brought to perfect elasticity, and one becomes as a babe. By
purifying oneself from Samadhi one becomes whole.<<Here we see once more
the doctrine of being without friction. Internal conflict leads to
rupture. Again, one's Pranayama is to result perfect pliability and
exact adjustment to one's environment. Finally, even Sammasamadhi is a
defect, so long as it is an experience instead of a constant state. So
long as there are two to become one, there are two.>>
2. 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.<<I.e., brooding like the Spirit, quiet, without effort.>>
Let his intelligence<<Binah.>> comprehend every quarter; but let his
knowledge<<Daath.>> cease.<<He must absorb (or understand) everything
without conscious knowledge, which is a shock, implying duality, like
flint and steel, while understanding is like a sponge, or even like ocean
absorbing rivers.>>
3. Here is the Mystery of Virtue.<<Of the Tao and of him that hath it.
Virtue -- the Teh.>> 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}
CHAPTER XI
THE VALUE OF THE UNEXPRESSED.
1. 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.<<This introduces the doctrine of the Fourth Dimension.
Matter is like the lines bounding a plane. The plane is the real thing,
the lines infinitely small in comparison, and serving only to define it.
So also the "Self" is an imaginary limit marking off the divisions of the
Body of God. The errors of Ahamkara (the ego-making faculty) is to take
the illusory surface for the Sphere.
Cf. Liber CCXX concerning the Nature of Nuit.>> {12}
CHAPTER XII
THE WITHDRAWAL FROM THE EXTERNAL.
1. 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.<<This is the regular Yogi doctrine, and may be tested by
experience of various Bhavanas and other proper concentrations. But
Laotze draws a parallel for social or political use. To excite cupidity
leads to theft at home, and war abroad. It is only too evident to day
how neglect of this rule has destroyed civilization; I need not insist on
examples of how A's potash, B's iron, C's coal and D's trade routes have
caused E to set the world ablaze.>>
2. 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.<<The present labour troubles are due to the
absurd cult of material complexities miscalled prosperity.>> {13}
CHAPTER XIII
THE CONTEMPT FOR CIRCUMSTANCE.
1. Favor and disgrace are equally to be shunned; honour and calamity to be
alike regarded as adhering to the personality.<<And, therefore, "ganglia"
to be loosened is written, as stated above.>>
2. 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?
3. Therefore let him that regardeth himself rightly administer also a
kingdom; and let him govern it who loveth it as another man loveth
himself.<<This does not mean with extreme devotion, but rather with
passionless indifference.>> {14}
CHAPTER XIV
THE SHEWING-FORTH OF THE MYSTERY.
1. We look at it, and see it not; though it is Omnipresent; and we name it
the Root-Balance.<<Hadit, the root of Yod.>>
We listen for it, and hear it not, though it is Omniscient; and we name
it the Silence.<<Nuit, the root of He.>>
We feel for it, and touch it not, though it is Omnipotent; and we name it
the Concealed.<<Ra-Hoor-Khuit, Kether, the root of Vau. {WEH NOTE: This
appears questionable, as the root of Vau and the Sun god both pertain to
Tipheret.}>>
These three Virtues hath it, yet we cannot describe it as consisting of
them; but, mingling them aright, we apprehend the One.
2. 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.<<Cf. Ain, Ain Soph, Ain Soph Aur. Also see
"Book of Wisdom or Folly".>>
3. We confront it, and see not its Face; {15} 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. {16}
CHAPTER XV
THE APPEARANCE OF THE TRUE NATURE.
1. 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.
2. 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.
3. Who can clear muddy water? Stillness will accomplish this. Who can
obtain rest? Let motion continue equably, and it will itself be peace.
4. The adepts of the Tao, conserving its way, seek not to be actively self-
conscious. By their emptiness of Self {17} they have no need to show
their youth and perfection; to appear old and imperfect is their
privilege. {18}
CHAPTER XVI
THE WITHDRAWAL TO THE ROOT.
1. 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.
2. This cycle is the universal law. To know<<and acquiescence in>> it is
the part of intelligence; to ignore it<<or to rebel against 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, {19} proof against decay, until the
hour of his Change. {20}
CHAPTER XVII
THE PURITY OF THE CURRENT.
1. 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<<becoming self-conscious.>> lost confidence, so also did the
people lose confidence in them.
2. 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. {21}
CHAPTER XVIII
THE DECAY OF MANNERS.
1. 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<<The solar
system.>> it was needful to govern them by manifesting Sons.<<Dhyana --
buddhas.>>
When the kingdoms and races<<elements, signs, etc.>> became<<Self-
conscious and therefore.>> confused, loyal ministers<<archangels.
It is hard at first for the student to grasp the disdain of Laotze for
what we call good qualities. But the need for this "good" is created by
the existence of "evil", i.e., the restriction of anything from doing its
own will without friction. Good is then merely a symptom of evil, and so
itself a poison. A man who finds Mercury and Potassium Iodide "good" for
him, is a sick man. Frictionless Nourishment is the order of Change, or
Life.>> had to appear. {22}
CHAPTER XIX
RETURNING TO THE PURITY OF THE CURRENT.
1. 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.
2. 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.<<Samuel Butler
in Erewhon describes a people who had sense enough to forbid all
machinery. Wells, in the War in the Air prophesies the results of not
doing so; at the hour of writing, An XV Sun in Scorpio, we are facing the
fulfilment of most of this prophecy. And still we make haste to arm!>>
{23}
CHAPTER XX
THE WITHDRAWAL FROM THE COMMON WAY.
1. To forget learning is to end trouble. The smallest difference in words,
such as "yes" and "yea", can make endless controversy for the
scholar.<<Consider the "homoiousios -- homoiousios" quarrel of early
Christianity.>> Fearful indeed is death, since all men fear it; but the
abyss of questionings, shoreless and bottomless, is worse!
2. 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!<<Cf. "Afloat
in the aether, O my God, my God!" Liber VII. It is the "aimless winging"
which gives "joy ineffable" to the self-supported Absolute.>> {25}
CHAPTER XXI
THE INFINITE WOMB.
1. 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<<Teh.
Zero contains all possibilities, for it may be written 0= X (-X), where
X is anything soever and -X its opposite. However complex X may be, it
is always to be cancelled by its -X. Thus the universe is always
potentially anything and everything, yet actually Nothing.>> 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. {26}
CHAPTER XXII
THE GUERDON OF MODESTY.
1. 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.<<Thus he hath none of them.>>
2. 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,<<since the one Will is not yet attained.>> he gaineth force to
achieve his Will. Because he striveth not, no man may contend against
him.
3. That is no idle saw of the men of old; "The part becometh the whole"; it
is the Canon of Perfection.<<Any part X becomes the whole Zero, by
cancelling itself through "love" of -X.>> {27}
CHAPTER XXIII
THE VOID OF NAUGHT.
1. 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!
2. With him that devoteth him to Tao, the devotees of Tao are in accord; so
also are the devotees of Teh,<<Because Teh is part of Tao.>> yea, even
they who fail in seeking those are in accord.<<because to him who has Tao
all things are realized as harmonious.>>
3. 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.<<He who has Tao all things rightly disposed; his own failure
creates the illusion of general failure.>> {28}
CHAPTER XXIV
EVIL MANNERS.
1. 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<<of Tao.>> do not
admit them. {29}
CHAPTER XXV
IMAGES OF THE MYSTERY.
1. Without Limit and Perfect, there is a Becoming, beyond Heaven and Earth.
It hath nor motion nor Form; it is alone, it changeth not;<<because it
comprehendeth Change.>> it extendeth all ways; it hath no Adversary. It
is like the All-Mother.
2. I know not its Name, but I call it the Tao. Moreover, I exert myself,
and call it Vastness.
3. 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.<<for they conform to the Tao.>> In the Universe are
Four Vastnesses, and of these is the Holy King.
4. Man followeth the<<magick.>> formula of Earth; Earth followeth that of
Heaven, and Heaven that of the Tao. The formula of the Tao is its own
Nature. {30}
CHAPTER XXVI
THE NATURE OF MASS.
1. Mass is the fulcrum of mobility; stillness is the father of motion.
2. 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.<<This is all obvious
military metaphor. If we depart from the Tao, we become engaged in
futile activities which lead nowhere, and we find ourselves in the Abyss
of Choronzon.>> {31}
CHAPTER XXVII
SKILL IN THE METHOD.
1. 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.<<The reference is to certain
"puzzles," as we should call them, common in China.>> 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.
2. 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.<<The adept has become so absolutely
natural that he appears unskillful. Ars est celare artem. It is only he
who has started on the Path that can divine how sublime is the Master.>>
{32}
CHAPTER XXVIII
THE RETURN TO SIMPLICITY.
1. 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<<WEH NOTE: The TS has a mark for a footnote
at this point. None is found in the end notes to match it. Crowley's
intent cannot be definitely defined, but probably relates to the "Childe"
of LIBER AL, possibly as Hoor-pa-Kraat.>> 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.
2. The raw material, wrought into form, produceth vessels.<<Homogeneous
developed into heterogeneous: 0 Degree understood as"something.">> So
the sage King formulateth his Wholeness in divers Offices; and his
Law<<being concordant with the nature of his people.>> is without
violence or constraint. {33}
CHAPTER XXIX
REFRAINING FROM ACTION.
1. 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.<<The usurper
merely seizes the throne; the people are not with him, as with one who
becomes king by virtue of natural fitness. The usurper has but the mask
of power.>>
2. 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.<<Effort is the Rajo-Guna, and makes
one go faster than is natural. Sloth is the Tamo-Guna, and makes one go
slower than is natural. Desire is the disturbance of the Satwa-Guna,
exciting the lust of Change, in one direction or the other, from the
natural.
Things gained: see Liber AL cap II vv {WEH NOTE: not in TS, but
sometimes added: 57-60}.>> {34}
CHAPTER XXX
A WARNING AGAINST WAR.
1. 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.
2. Where armies are, are weeds. Bad harvests follow great hosts.
3. The good general striketh decisively, once and for all. He does not
risk<<counter-attack.
In other words, he acts according to the rules of the game, without
losing his head by vain-glory, ambition or hatred.>> by overboldness. He
striketh, but doth not vaunt his victory. He striketh according to
strict law of necessity, not from desire of victory.
4. Things become strong and ripe, then age. This<<forcing-on of strength,
instead of allowing natural growth.>> is discord with the Tao; and what
is not at one with the Tao soon cometh to an end. {35}
CHAPTER XXXI
COMPOSING QUARREL.
1. Arms, though they be beautiful, are of ill omen, abominable to all
created beings. They who have the Tao love not their use.
2. 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.
3. 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.
{36}
CHAPTER XXXII
THE WISDOM OF TEH.
1. The All-Tao<<comprehending Change within itself.>> hath no name.
2. It is That Minute Point<<Hadit.>> 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.
3. Heaven and Earth combining under its spell, shed forth dew,<<This "dew"
refers to the Elixir of the Fraternity R.C. and of the O.T.O. It has
been described, with proper caution, in various passages of "The Equinox"
and of "The Book of Lies.">> extending throughout all things of its own
accord, without man's interference.
4. 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.
5. As the great rivers and the oceans are to the valley streams, so is the
Tao to the whole universe. {37}
CHAPTER XXXIII
THE DISCRIMINATION (VIVEKA) OF TEH.
1. 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.<<For the same reason as in the
first sentence.>>
Contentment is riches; and continuous action<<equable and carefree;>> is
Will.
2. He that adapteth himself perfectly to his environment, continueth for
long; he who dieth without dying, liveth for ever.<<The last paragraph
refers once more to a certain secret practice taught by the O.T.O. See,
in particular, the Book of Lies.>> {38}
CHAPTER XXXIV
THE METHOD OF ATTAINMENT.
1. The Tao is immanent; it extendeth to the right hand as to the left.
2. 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.
3. In this manner also may the Sage perform his Works. It is by not
thrusting himself forward that he winneth to his success. {39}
CHAPTER XXXV
THE GOOD WILL OF THE TEH.
1. The whole world is drawn to him that hath the likeness of the Tao.<<I.e.,
the Teh.>> Men flock unto him, and suffer no ill, but gain repose, find
peace, enjoy all ease.
2. 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. {40}
CHAPTER XXXVI
THE HIDING OF THE LIGHT.
1. 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.
2. The soft conquereth the hard; the weak pulleth down the strong.
3. The fish that leaveth ocean is lost; the method of government must be
concealed from the people.<<The single argument that can be aduced in
favour of an Enlightened Democracy is that it provides more completely
for the fooling of the Sovereign People than any other known system.>>
{41}
CHAPTER XXXVII
THE RIGHT USE OF GOVERNMENT.
1. The Tao proceedeth by its own nature, doing nothing; therefore there is
no doing which it comprehendeth not.
2. If kings and princes were to govern in this manner, all things would
operate aright by their own motion.
3. 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. {42}
PART II
CHAPTER XXXVIII
CONCERNING THE TEH.
1. Those who possessed perfectly the powers<<Teh.>> did not manifest them,
and so they preserved them. Those who possessed them imperfectly feared
to lose them, and so lost them.
2. The former did nothing, nor had need to do. The latter did, and had
need to do.
3. Those who possessed benevolence exercised it, and had need it; so also
was it with them who possessed justice.
4. Those who possessed the conventions displayed them; and when men would
not agree, they made ready to fight them.<<Teh appears as Chokmah-Binah,
Benevolence as Chesed, Justice as Geburah, Convention as Tiphereth. Thus
Kether alone is "safe"; even Chokmah-Binah risks fall unless it keeps
Silence.>>
5. Thus, when the Tao was lost, the Magick Powers appeared; then, by
successive degradations, came Benevolence, Justice, Convention. {43}
6. 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.<<This repeats the doctrine of the danger of
Binah. The attack on Tipereth is to be regarded as a reference to the
"Fall", death of Hiram at high noon, etc. etc.>>
7. 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.<<That is, if his road be towards the Tao. In our language, he
adores Nuit; but the Perfect Man, when he needs to manifest, is on the
opposite curve. Cf. the "Book Of Lies"; "The Brothers of the A.'. A.'.
are Women; the Aspirants to A.'. A.'. are Men.">> {44}
CHAPTER XXXIX
THE LAW OF THE BEGINNING.
1. These things have possessed the Tao from the beginning: Heaven, clear and
shining; Earth, steady and easy; Spirits, mighty in Magick;
Vehicles,<<"Spirits" and "Vehicles" refer to the Lance and Cup,
correlatives of Heaven and Earth.>> overflowing with Joy; all that hath
life; and the rulers of men. All these derive their essence from the
Tao.
2. Without the Tao, Heaven would dissolve Earth disrupt, Spirits become
impotent; Vehicles empty; living things would perish and rulers lose
their power.
3. 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.<<It
is the invisible that is all-important: See Cap. II.>> So also the
virtue of a Chariot is not any of the parts of a Chariot, if they be
numbered.<<Cf. "The Questions of King Milinda." where is the discussion
of what a carriage really is.>> They do not seek to appear fine like
jade, but inconspicuous like common stone.<<English good manners are
similarly inconspicuous, and were so devised as a protection. Jade is
liable to be seized and carved; ordinary stone may escape. (Cf. Kwang-
tze on the rotten tree, etc. Zan Kien Shieh. S. B. E. XXXIX, p.217.>>
{45}
CHAPTER XL
OMITTING UTILITY.
1. The Tao proceeds by correlative curves, and its might is in weakness.
2. All things arose from the Teh, and the Teh budded from the Tao.<<The law
of the Tao is constant compensation; its method is always to redress the
balance, and reduce the equation to zero. In its action it resembles the
form of Energy which we call gravitation very closely. It is an inertia
always tending to minimize stress.>> {46}
CHAPTER XLI
THE IDENTITY OF THE DIFFERENTIAL.
1. 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.
2. 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.
3. Nameless and imperceptible is the Tao; but it informeth and perfecteth
all things. {47}
CHAPTER XLII
THE VEILS OF THE TAO.
1. The Tao formulated the One.<<Kether or the First Aethyr.>>
The One exhaled the Two.<<Chokmah-Binah or Yin and Yang.>>
The Two were parents of the Three.<<The second Triad.>>
The Three were parents of all things.<<The third Triad and Malkuth.>>
All things pass from Obscurity to Manifestation, inspired harmoniously by
the Breath of the Void.<<The Tao.>>
2. 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.
3. 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. {48}
CHAPTER XLIII
THE COSMIC METHOD.
1. The softest substance<<Water-Yoni.>> hunteth down the hardest;<<rock-
Lingam.>> the unsubstantial<<the Luminiferous ether.>> penetrateth where
there is no opening. Here is the Virtue of Inertia.
2. Few are they who attain: whose speech is Silence, whose Work is Inertia.
{49}
CHAPTER XLIV
MONITORIAL.
1. What shall it profit a man if he gain fame or wealth, and lose his life?
2. If a man cling to fame or wealth, he risketh what is worth more.
3. Be content, not fearing disgrace. Act not, and risk not criticism. Thus
live thou long, without alarm. {50}
CHAPTER XLV
THE OVERFLOWING OF TEH.
1. 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.
2. Exercise moderateth cold; stillness heat. To be pure<<Brahmacharya --
Chastity in the secret Parzifal -- O.T.O. sense. See also the Khing Kang
King.>> and to keep silence, is the True Law of all that are beneath
Heaven. {51}
CHAPTER XLVI
THE WITHDRAWAL FROM AMBITION.
1. 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.
2. 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. {52}
CHAPTER XLVII
THE VISION OF THE DISTANT.
1. 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.
2. The sages acquired their knowledge without travel; they named all things
aright without beholding them; and, acting without aim, fulfilled their
Wills. {53}
CHAPTER XLVIII
OBLIVION OVERCOMING KNOWLEDGE.
1. The scholar seeketh daily increase of knowing; the sage of Tao daily
decrease of doing.
2. He decreaseth it, again and again, until he doth no act with the lust of
result. Having attained this Inertia all accomplisheth itself.
3. He who attracteth to himself all that is under Heaven doth so without
effort. He who maketh effort is not able to attract it. {54}
CHAPTER XLIX
THE ADAPTABILITY OF THE TEH.
1. The wise man hath no fixed principle; he adapteth his mind to his
environment.
2. 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.
3. 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. {53}
CHAPTER L
THE ESTIMATION OF LIFE.
1. Man cometh into life, and returneth again into death.
2. Three men in ten conserve life; three men in ten pursue death.
3. 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.
4. 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}
CHAPTER LI
THE TEH AS THE NURSE.
1. 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.
2. This glorifying of the Tao, this worship of the Teh, is constantly
spontaneous, and not by appointment of Law.
3. Thus the Tao buddeth them out, nurtureth them, developeth them,
sustaineth them, perfecteth them, ripeneth them, upholdeth them, and
reabsorbeth them.
4. 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. {57}
CHAPTER LII
THE WITHDRAWAL INTO THE SILENCE.
1. The Tao buddeth forth all things under Heaven; it is the Mother of all.
2. Knowing the Mother, we may know her offspring. He that knoweth his
Mother, and abideth in Her nature, remaineth in surety all his days.
3. 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.
4. To perceive that Minute Point<<Hadith.>> is True Vision; to maintain the
Soft and Gentle<<Nuith.>> is True Strength.
5. Employing harmoniously the Light Within<<Ra-Hoor-Khuith.
Paragraphs 3-5 refer to certain technical practices which may be studied
in "Book 4", "The Equinox" and "Liber AL vel. CCXX".>> so that it
returneth to its Origin, one guardeth even one's body from evil, and
keepeth Silence before all men. {58}
CHAPTER LIII
THE WITNESS OF GREED.
1. Were I discovered by men, and charged with government, my first would be
lest I should become proud.
2. The true Path is level and smooth; but men love by-paths.
3. 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. {59}
CHAPTER LIV
THE WITNESS OF WISDOM.
1. 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.
2. The Tao, applied to oneself, strengtheneth the Body,<<Teh>> to the
family, bringeth wealth;<<Teh>> to the district, prosperity;<<Teh>> to
the state, great fortune.<<Teh>> Let it be the Law of the Kingdom, and
all men will increase in virtue.<< Teh.
Teh is always the Magick Power; it need not be explained diversely as in
the text.>>
3. Thus we observe its effect in every case, as to the person, the family,
the district, the state, and the kingdom.
4. How do I know that this is thus universal under Heaven?
By experience. {60}
CHAPTER LV
THE SPELL OF THE MYSTERY.
1. He that hath the Magick powers<<Teh.>> of the Tao is like a young child.
Insects will not sting him or beasts or birds of prey attack him.
2. The young child's bones are tender and its sinews are elastic, but its
grasp is firm.<<A baby can hang from a bough for quite an indefinitely
long period. This is because of monkey-atavism; in other words, it is
the subconscious of the child that is at work. This subconsciousness is
of its true nature, therefore, in accord with the Tao.>> 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.
3. 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,<<Prana.>> by mental effort<<Hatha-Yoga, etc.>> are evil and
factitious.
4. Things become strong, then age. This<<forcing-on of strength instead of
allowing natural growth.>> is in discord with the Tao, and what is not at
one with the Tao soon cometh to an end. {61}
CHAPTER LVI
THE EXCELLENCE OF THE MYSTERY.
1. Who knoweth the Tao keepeth Silence; he who babbleth knoweth it not.
2. 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.
3. 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. {62}
CHAPTER LVII
THE TRUE INFLUENCE.
1. 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.
2. 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.
3. 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. {63}
CHAPTER LVIII
ADAPTATION TO ENVIRONMENT.
1. 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?
2. 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.
3. The wise man is foursquare, and avoideth aggression; his corners do not
injure others. He moveth in a straight line<<according to his Will.>>
and turneth not aside therefrom; he is brilliant<<like a Star.>> but doth
not blind with his brightness.<<because he keeps to his own orbit.>> {64}
CHAPTER LIX
WARDING THE TAO.
1. To balance our earthly nature and cultivate our heavenly nature, tread
the Middle Path.
2. This Middle Path alone leadeth to the Timely Return to the True Nature.
This Timely Return resulteth from the constant gathering of Magick
Powers.<<Teh.>> With that Gathering cometh Control. This Control we
know to be without Limit<<Like the Tao.>> and he who knoweth the
Limitless may rule the state.
3. 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. {65}
CHAPTER LX
THE DUTY OF GOVERNMENT.
1. The government of a kingdom is like the cooking of fish.<<This means, it
is the simplest possible operation.>>
2. If the kingdom be ruled according to the Tao, the spirits of our
ancestors will not manifest their Teh.<<I.e., their Magick Powers, from
indignation at the mischief wrought by their descendents.>> 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.
3. When these powers<<the spirits and the Wise King.>> are in accord, their
Good Will produceth the Teh, endowing the people therewith. {66}
CHAPTER LXI
THE MODESTY OF THE TEH.
1. A state becometh powerful when it resembleth a great river, deep-seated;
to it tend all the small streams under Heaven.
2. It is as with the female, that conquereth the male by her Silence.
Silence is a form of Gravity.<<It is not that there is any "virtue" in
humility; it is simply that all lines converge at the center of the
Web.>>
3. 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.
4. 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. {67}
CHAPTER LXII
THE WORKINGS OF THE TAO.
1. The Tao is the most exalted of all things. It is the ornament of the
good, and the protection and purification of the evil.<<Cf. "Soul of
Goodness in Things Evil.">>
2. Its words are the fountain of honour, and its deeds the engine of
achievement. It is present even in evil.
3. 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.
4. 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. {68}
CHAPTER LXIII
FORETHOUGHT AT THE OUTSET.
1. 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.
2. 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.
3. 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. {69}
CHAPTER LXIV
ATTENDING TO DETAILS.
1. 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.
2. 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.
3. 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.
4. The wise man willeth what others do not will,<<He does his own Will,
instead of aiming at a standardized goal.>> and valueth not things
rare.<<and so sought after by others.>> 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. {70}
CHAPTER LXV
THE PURITY OF THE TEH.
1. They of old time that were skilled in the Tao sought not to enlighten the
people, but to keep them simple.
2. 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.
3. 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. {71}
CHAPTER LXVI
PUTTING ONE'S SELF LAST.
1. The oceans and the rivers attract the streams<<as it were, tribute and
worship.>> 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.
2. Thus, though he be above them, they feel no burden; nor, though he
precede them, do they feel insulted.
3. 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. {72}
CHAPTER LXVII
THE THREE JEWELS.
1. 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.
2. I have three jewels of price whereto I cleave; gentleness, economy, and
humility.
3. 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.
4. Gentleness bringeth victory in fight; and holdeth its ground with
assurance. Heaven wardeth the gentle man by that same virtue. {73}
CHAPTER LXVIII
ASSIMILATING ONE'S SELF TO HEAVEN.
1. 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." {74}
CHAPTER LXIX
THE USE OF THE MYSTERIOUS WAY.
1. 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.<<This is quite orthodox
strategy, to avoid battle where the enemy is strong, to concentrate on
the weak points of his line.>>
2. There is no error so great as to engage in battle without sufficient
force. To do so is to risk losing the gentleness<<Elasticity.
A general who is compelled to fight at any point has lost the initiative
at the point.>> which is beyond price. Thus when the lines actually
engage, he who regretteth the necessity is the victor. {75}
CHAPTER LXX
THE DIFFICULTY OF RIGHT APPREHENSION.
1. My words are easy to understand and to perform; but is there anyone in
the world who can understand them and perform them?
2. My words derive from a creative and universal Principle, in accord with
the One Law. Men, not knowing these, understand me not.
3. 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.
{76}
CHAPTER LXXI
THE DISTEMPER OF KNOWLEDGE.
1. To know, yet to know nothing, is the highest; not to know, yet to pretend
to knowledge, is a distemper.
2. 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.
{77}
CHAPTER LXXII
CONCERNING LOVE OF SELF.
1. When men fear not that which is to be feared, that which they fear cometh
upon them.<<They should fear Restriction of their True Wills; if not,
they become slaves.>>
2. Let them not live, without thought, the superficial life.<<They must
discover the True Will, and do it. See the Book of Wisdom or Folly.>>
Let them not weary of the Spring of Life!<<The true, subconscious will.>>
3. By avoiding the superficial life<<Rational, instead of subconscious
reaction to environment.>>, this weariness cometh not upon them.<<One
must make a habit of doing one's true will; at first it is irksome,
because of conflict with the accidents of life.>>
4. These things the wise man knoweth, not showeth: he loveth himself,
without isolating his value.<<confounding the space-marks, etc.>> He
accepteth the former and rejecteth the latter. {78}
CHAPTER LXXIII
ESTABLISHING THE LAW OF FREEDOM.
1. 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.<<This difficult passage deprecates the security
afforded by worldly prudence. He who fights and runs away may get cut
down by pursuing cavalry. The only way is to adapt oneself to one's
environment; that is, to the Way of the Tao, which is everywhere.>>
2. 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.<<Cf.
-- "Through the mills of God" etc.>> {79}
CHAPTER LXXIV
A RESTRAINT OF MISUNDERSTANDING.
1. The people have no fear of death;<<for the meddlesome governments have
made their lives intolerable.>> why then seek to awe them by the threat
of death? If the people feared death<<their lives being pleasant.>> and
I could put to death evil-doers, who would dare to offend?
2. There is one appointed to inflict death.<<Azrael in the lore of Islam.
This chapter is again difficult. Par. 2 shows capital punishment as
interference with Heaven's privilege. Yet in Par. 1 we see the threat of
it kept as a ruler's last resort. Only, this is a "fool's knot"
proposal; for such punishment is effective only when the people are so
happy that they fear it infinitely, so that none ever incurs it. Hence
it need never be carried out.>> 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. {80}
CHAPTER LXXV
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.<<These chapters 74 and 75 are an interpolation,
describing the conditions resulting from neglect of the Tao. The last
sentence is not to be taken as didactic, as though a counsel of despair.
It is the climax of the lamentation.>> {81}
CHAPTER LXXVI
A WARNING AGAINST RIGIDITY.
1. At the birth of man, he is elastic and weak; at his death, rigid and
unyielding.<<unable to adapt himself to his environment.>> This is the
common law; trees also, in their youth, are tender and supple; in their
decay, hard and dry.
2. So then rigidity and hardness are the stigmata of death; elasticity and
adaptability, of life.
3. He then who putteth forth strength is not victorious; even as a strong
tree filleth the embrace.<<is ready for cutting, and also, unable to grow
further, decays.>>
4. Thus the hard and rigid have the inferior place, the soft and elastic the
superior. {82}
CHAPTER LXXVII
THE WAY OF HEAVEN.
1. 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.
2. 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.
3. Who can employ his own excess to the weal of all under Heaven? Only he
that possesseth the Tao.
4. So the Wise Man acteth without lust of result; achieveth and boasteth
not; he willeth not to proclaim his greatness. {83}
CHAPTER LXXVIII
A CREED.
1. 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.
2. 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.
3. 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."
4. Truth appeareth paradox. {84}
CHAPTER LXXIX
TRUTH IN COVENANT.
1. When enemies are reconciled, there is always an aftermath of illwill.
How can this be useful?
2. 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.<<The Magick Powers must be exerted only
according to the whole Will of the Universe without partiality.>>
3. In the Tao of Heaven, there is no distinction of persons in its love; but
it is for the True Man to claim it. {85}
CHAPTER LXXX
ISOLATION.
1. 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.<<at this high pressure.>> Though the people regarded
death as sorrowful, yet they should not wish to go elsewhere.
2. They should have boats and wagons, yet no necessity to travel; corslets
and weapons, yet no occasion to fight.
3. For communication they should use knotted cords.<<The curse of modern
society is the Press: babble of twaddle, like a drunk prostitute
vomiting. One should say only things strictly necessary.>>
4. They should deem their food sweet, their clothes beautiful, their houses
homes, their customs delightful.
5. 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. {86}
CHAPTER LXXXI
THE SHEWING-FORTH OF SIMPLICITY.
1. 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.
2. The Wise Man doth not hoard. The more he giveth, the more he hath; the
more he watereth, the more is he watered himself.
3. The Tao of Heaven is like an Arrow, yet it woundeth not; and the Wise
Man, in all his Works, maketh no contention. {87}
|
|
|
To the best of our knowledge, the text on this page may be freely reproduced and distributed.
If you have any questions about this, please check out our Copyright Policy.
totse.com certificate signatures
|
|
|
About | Advertise | Bad Ideas | Community | Contact Us | Copyright Policy | Drugs | Ego | Erotica
FAQ | Fringe | Link to totse.com | Search | Society | Submissions | Technology
|
|
|
|
|
|
