Chapter 11
Letting Things Be
Argument:—The natural conditions of our existence require no artificial aids—The evils of government—Failure of coercion—Tao the refuge—Inaction the secret—The action of Inaction—Illustrations.
Argument: Our natural existence needs no artificial aids. The evils of government. The failure of coercion. Tao as a refuge. Inaction as the secret. The action of inaction. Examples.
There has been such a thing as letting mankind alone; there has never been such a thing as governing mankind.
People have been left alone, but humanity has never been governed.
With success.
Letting alone springs from fear lest men's natural dispositions be perverted and their virtue laid aside. But if their natural dispositions be not perverted nor their virtue laid aside, what room is there left for government?
Leaving people alone comes from a fear that their natural dispositions will be distorted and their virtue abandoned. But if their natural dispositions are not distorted and their virtue is not abandoned, what need is there for government?
Of old, when Yao governed the empire, he caused happiness to prevail to excess in man's nature; and consequently the people were not satisfied. When Chieh governed the empire he caused sorrow to prevail to excess in man's nature; and consequently the people were not contented. Dissatisfaction and discontent are subversive of virtue; and without virtue there is no such thing for an empire as stability.
Long ago, when Yao ruled the empire, he caused excessive happiness in human nature. As a result, the people were not satisfied. When Chieh ruled the empire, he caused excessive sorrow in human nature. As a result, the people were not content. Dissatisfaction and discontent undermine virtue. Without virtue, an empire cannot be stable.
See chapter iv.
Virtue, in its usual sense here.
When man rejoices greatly he gravitates towards the positive pole. When he sorrows deeply he gravitates towards the negative pole.
When people feel great joy, they move toward the positive pole. When they feel deep sorrow, they move toward the negative pole.
These "poles" are the male and female principles already mentioned in ch. vi. They originally developed from the Great Monad and became the ancestors of all creation.
If the equilibrium of positive and negative is disturbed, the four seasons are interrupted, the balance of heat and cold is destroyed, and man himself suffers physically thereby.
If the balance of positive and negative is disturbed, the four seasons are interrupted and the balance of heat and cold is destroyed. People suffer physically as a result.
In nature.
Because men are made to rejoice and to sorrow and to displace their centre of gravity, they lose their steadiness, and are unsuccessful in thought and action. And thus it is that the idea of surpassing others first came into the world, followed by the appearance of such men as Robber Chê, Tsêng, and Shih, the result being that the whole world could not furnish enough rewards for the good nor distribute punishments enough for the evil among mankind. And as this great world is not equal to the demand for rewards and punishments; and as, ever since the time of the Three Dynasties downwards, men have done nothing but struggle over rewards and punishments,—what possible leisure can they have had for adapting themselves to the natural conditions of their existence?
People are made to feel joy and sorrow and to lose their center of gravity. As a result, they lose their steadiness and fail in thought and action. This is how the idea of surpassing others first entered the world. It was followed by the appearance of men such as Robber Chê, Tsêng, and Shih. As a result, the whole world could not provide enough rewards for the good or enough punishments for the evil among mankind. Even this great world cannot meet the demand for rewards and punishments. And ever since the time of the Three Dynasties, people have done nothing but struggle over rewards and punishments. So what leisure could they possibly have had to adapt themselves to the natural conditions of their existence?
The legendary emperors Fu Hsi, Shên Nung, and Huang Ti, or the Yellow Emperor, have already been mentioned.
Besides, over-refinement of vision leads to debauchery in colour; over-refinement of hearing leads to debauchery in sound; over-refinement of charity leads to confusion in virtue; over-refinement of duty towards one's neighbour leads to perversion of principle; over-refinement of ceremonial leads to divergence from the true object; over-refinement of music leads to lewdness of thought; over-refinement of wisdom leads to an extension of mechanical art; and over-refinement of shrewdness leads to an extension of vice.
Besides, too much refinement of sight leads to excess in color. Too much refinement of hearing leads to excess in sound. Too much refinement of charity confuses virtue. Too much refinement of duty to one's neighbor distorts principle. Too much refinement of ceremony leads away from its true purpose. Too much refinement of music leads to lustful thoughts. Too much refinement of wisdom leads to the expansion of mechanical arts. And too much refinement of shrewdness leads to the spread of vice.
Here again is a manifestation of Tao. See ch. iv.
The eternal principles that come from Tao, not from humans.
As shown in the previous chapter.
If people adapt themselves to the natural conditions of existence, the above eight may be or may not be; it matters not. But if people do not adapt themselves to the natural conditions of existence, then these eight become hindrances and spoilers, and throw the world into confusion.
If people adapt to the natural conditions of life, the eight things mentioned above may exist or not. It makes no difference. But if people do not adapt to the natural conditions of life, these eight things become obstacles and cause harm. They throw the world into confusion.
Sight, hearing, kindness, duty to others, ceremony, music, wisdom, and shrewdness.
In spite of this, the world reverences and cherishes them, thereby greatly increasing the sum of human error. And not as a passing fashion, but with admonitions in words, with humility in prostrations, and with the stimulus of music and song. What then is left for me?
Despite this, the world honors and cherishes them, greatly adding to human error. This is no passing fashion. People admonish others with words, bow down in humility, and use music and song to stir them. What, then, is left for me?
Therefore, for the perfect man who is unavoidably summoned to power over his fellows, there is naught like Inaction.
Therefore, if the perfect man is unavoidably called to rule others, nothing is better than Inaction.
Avoiding one's responsibilities in life is not in the spirit of Tao. On the contrary, Tao teaches how to meet them.
By means of inaction he will be able to adapt himself to the natural conditions of existence. And so it is that he who respects the State as his own body is fit to support it, and he who loves the State as his own body, is fit to govern it.
Through inaction, he can adapt to the natural conditions of life. So someone who respects the State as his own body is fit to support it. Someone who loves the State as his own body is fit to govern it.
Huai Nan Tzŭ attributes this last sentence to Lao Tzŭ, and it appears in the Tao-Tê-Ching, ch. xiii. It is curious that Chuang Tzŭ says nothing about who wrote it. Perhaps it is even more curious that his editor and commentator, Kuo Hsiang, says nothing about the claims of Lao Tzŭ or the Tao-Tê-Ching either. Kuo Hsiang lived in the fourth century A.D.
And if I can refrain from injuring my internal economy, and from taxing my powers of sight and hearing, sitting like a corpse while my dragon-power is manifested around, in profound silence while my thunder-voice resounds, the powers of heaven responding to every phase of my will, as under the yielding influence of inaction all things are brought to maturity and thrive,—what leisure then have I to set about governing the world?
And if I can avoid harming my inner balance or straining my sight and hearing, what time do I have to govern the world? I can sit like a corpse while my dragon-power appears around me, and remain in deep silence while my thunder-voice resounds. The powers of heaven respond to my every wish, and all things mature and thrive under the gentle influence of inaction.
Some of this passage is repeated in ch. xiv.
Ts'ui Chü asked Lao Tzŭ, saying, "If the empire is not to be governed, how are men's hearts to be kept in order?"
Ts'ui Chü asked Lao Tzŭ, "If the empire is not governed, how can men's hearts be kept in order?"
A casual person.
"Be careful," replied Lao Tzŭ, "not to interfere with the natural goodness of the heart of man. Man's heart may be forced down or stirred up. In each case the issue is fatal.
"Be careful," replied Lao Tzŭ, "not to interfere with the natural goodness of the human heart. A person's heart may be suppressed or stirred up. Either way, the result is fatal.
"By gentleness, the hardest heart may be softened. But try to cut and polish it,—'twill glow like fire or freeze like ice. In the twinkling of an eye it will pass beyond the limits of the Four Seas. In repose, profoundly still; in motion, far away in the sky. No bolt can bar, no bond can bind,—such is the human heart."
"The hardest heart may be softened by gentleness. But try to cut and polish it, and it will glow like fire or freeze like ice. In the blink of an eye, it will pass beyond the limits of the Four Seas. At rest, it is profoundly still. In motion, it is far away in the sky. No bolt can lock it in, and no bond can hold it. Such is the human heart."
"Of old, the Yellow Emperor first caused charity and duty to one's neighbour to interfere with the natural goodness of the heart of man. In consequence of which, Yao and Shun wore the hair off their legs in endeavouring to feed their people. They disturbed their internal economy in order to find room for charity and duty to one's neighbour. They exhausted their energies in framing laws and statutes. Still they did not succeed.
"Long ago, the Yellow Emperor first let charity and duty to one's neighbor interfere with people's natural goodness. As a result, Yao and Shun wore the hair off their legs trying to feed their people. They disrupted their inner lives to make room for charity and duty to one's neighbor. They exhausted themselves making laws and statutes. Still, they did not succeed.
"Thereupon, Yao confined Huan Tou on Mount Tsung; drove the chief of San-miao and his people into San-wei, and kept them there; and banished the Minister of Works to Yu Island.
"Then Yao confined Huan Tou on Mount Tsung. He drove the chief of San-miao and his people into San-wei and kept them there. He also banished the Minister of Works to Yu Island.
These words are quoted, with variations, from the Shu Ching or Canon of History. They refer to people who acted improperly while carrying out the new régime.
But they were not equal to their task, and through the times of the Three Princes the empire was in a state of great unrest. Among the bad men were Chieh and Chê; among the good were Tsêng and Shih. By and by, the Confucianists and the Mihists arose; and then came exultation and anger of rivals, fraud between the simple and the cunning, recrimination between the virtuous and the evil, slander between the honest and the dishonest,—until decadence set in, men fell away from their original virtue, their natures became corrupt, and there was a general rush for knowledge.
But they were not equal to the task, and the empire was in great unrest throughout the time of the Three Princes. Among the bad men were Chieh and Chê. Among the good were Tsêng and Shih. In time, the Confucianists and the Mihists arose. Then rivals gloated and grew angry, while the simple and the cunning deceived each other. The virtuous and the evil blamed each other, and the honest and the dishonest slandered each other. Eventually, decline set in. People lost their original virtue, their natures became corrupt, and everyone rushed to gain knowledge.
The Great Yü, T'ang, and Wên Wang, who founded the Chou dynasty.
"The next thing was to coerce by all kinds of physical torture, thus bringing utter confusion into the empire, the blame for which rests upon those who would interfere with the natural goodness of the heart of man.
"The next step was to force people to comply through all kinds of physical torture. This brought utter confusion to the empire. The blame rests with those who would interfere with the natural goodness of the human heart.
"In consequence, virtuous men sought refuge in mountain caves, while rulers of States sat trembling in their ancestral halls. Then, when dead men lay about pillowed on each others' corpses, when cangued prisoners and condemned criminals jostled each other in crowds,—then the Confucianists and the Mihists, in the midst of gyves and fetters, stood forth to preach!
"As a result, virtuous men took refuge in mountain caves, while rulers of States trembled in their ancestral halls. The dead lay piled on one another, and prisoners in wooden collars crowded together with condemned criminals. Then, amid the chains and shackles, the Confucianists and the Mihists stepped forward to preach!
Relief from the problems they and their systems had caused.
Alas, they know not shame, nor what it is to blush!
Sadly, they know neither shame nor what it means to blush!
"Until I can say that the wisdom of Sages is not a fastener of cangues, and that charity and duty to one's neighbour are not bolts for gyves, how should I know that Tsêng and Shih are not the forerunners of Chieh and Chê?
"Until I can say that the wisdom of Sages does not fasten neck restraints, and that charity and duty to one's neighbor do not lock shackles, how can I know that Tsêng and Shih are not the forerunners of Chieh and Chê?
Lit. "sounding arrows," used by bandits to signal the start of an attack.
The point is that good cannot exist without its opposite, evil.
"Therefore I said, 'Abandon wisdom and discard knowledge, and the empire will be at peace.'"
"That is why I said, 'Give up wisdom and knowledge, and the empire will be at peace.'"
These words appear in ch. xix of the Tao-Tê-Ching. This translation slightly modifies the view I expressed on p. 16 of The Remains of Lao Tzŭ.
The Yellow Emperor sat on the throne for nineteen years, and his laws obtained all over the empire.
The Yellow Emperor ruled for nineteen years, and his laws were in force throughout the empire.
Hearing that Kuang Ch'êng Tzŭ was living on Mount K'ung-t'ung, he went thither to see him, and said, "I am told, Sir, that you are in possession of perfect Tao. May I ask in what perfect Tao consists? I desire to avail myself of the good influence of heaven and earth in order to secure harvests and feed my people. I should also like to control the Two Powers of nature in order to the protection of all living things. How can I accomplish this?"
When he heard that Kuang Ch'êng Tzŭ was living on Mount K'ung-t'ung, he went to see him. He said, "Sir, I have heard that you possess perfect Tao. May I ask what perfect Tao is? I want to use the beneficial influence of heaven and earth to secure harvests and feed my people. I would also like to control the Two Powers of nature to protect all living things. How can I do this?"
Some commentators say this is another name for Lao Tzŭ. But if so, it must refer to Lao Tzŭ as an incarnation of Tao, before he appeared in the Confucian age.
The Yin and the Yang. See chapters vi and xi.
"What you desire to avail yourself of," replied Kuang Ch'êng Tzŭ, "is the primordial integrity of matter. What you wish to control are the disintegrators thereof. Ever since the empire has been governed by you, the clouds have rained without waiting to thicken, the foliage of trees has fallen without waiting to grow yellow, the brightness of the sun and moon has paled, and the voice of the flatterer is heard on every side. How then speak of perfect Tao?"
"What you want to use," replied Kuang Ch'êng Tzŭ, "is the original wholeness of matter. What you wish to control are the forces that break matter apart. Ever since you governed the empire, clouds have rained before they could thicken. Leaves have fallen from the trees before turning yellow. The sun and moon have grown dim, and flatterers can be heard on every side. How, then, can you speak of perfect Tao?"
The Yellow Emperor withdrew. He resigned the Throne. He built himself a solitary hut. He lay upon straw. For three months he remained in seclusion, and then went again to see Kuang Ch'êng Tzŭ.
The Yellow Emperor withdrew. He gave up the throne. He built himself a hut where he could live alone. He slept on straw. He stayed there in seclusion for three months, then went to see Kuang Ch'êng Tzŭ again.
The latter was lying down with his face to the south. The Yellow Emperor approached after the manner of an inferior, upon his knees. Prostrating himself upon the ground he said, "I am told, Sir, that you are in possession of perfect Tao. May I ask how my self may be preserved so as to last?"
The latter was lying down, facing south. The Yellow Emperor approached him on his knees, as a subordinate would. He bowed to the ground and said, "Sir, I have heard that you possess the perfect Tao. May I ask how I can preserve myself so that I may live long?"
Kuang Ch'êng Tzŭ jumped up with a start. "A good question indeed!" cried he. "Come, and I will speak to you of perfect Tao.
Kuang Ch'êng Tzŭ jumped up, startled. "That's a good question!" he exclaimed. "Come, and I will tell you about perfect Tao."
"The essence of perfect Tao is profoundly mysterious; its extent is lost in obscurity.
"The essence of perfect Tao is deeply mysterious. Its full extent is hidden in obscurity.
"See nothing; hear nothing; let your soul be wrapped in quiet; and your body will begin to take proper form. Let there be absolute repose and absolute purity; do not weary your body nor disturb your vitality,—and you will live for ever. For if the eye sees nothing, and the ear hears nothing, and the mind thinks nothing, the soul will preserve the body, and the body will live for ever.
"See nothing and hear nothing. Let your soul be wrapped in quiet, and your body will begin to take its proper form. Rest completely and remain completely pure. Do not tire your body or disturb your vitality, and you will live forever. For if the eye sees nothing, the ear hears nothing, and the mind thinks nothing, the soul will preserve the body. And the body will live forever.
Literally. the heart.
Not in the cruder, worldly sense, but as a refined part of eternity.
"Cherish that which is within you, and shut off that which is without; for much knowledge is a curse. Then I will place you upon that abode of Great Light which is the source of the positive Power, and escort you through the gate of Profound Mystery which is the source of the negative Power. These Powers are the controllers of heaven and earth, and each contains the other.
"Cherish what is within you and shut out what is outside you, because too much knowledge is a curse. Then I will place you in the dwelling of Great Light, the source of the positive Power. I will escort you through the gate of Profound Mystery, the source of the negative Power. These Powers control heaven and earth, and each contains the other.
Knowing it is knowing the great mystery of human existence.
"Cherish and preserve your own self, and all the rest will prosper of itself.
"Care for and protect yourself, and everything else will prosper on its own.
In keeping with the above.
The well-being of the people, the success of their harvests, and so on.
I preserve the original One, while resting in harmony with externals. It is because I have thus cared for my self now for twelve hundred years that my body has not decayed."
I preserve the original One while remaining in harmony with the world around me. Because I have cared for myself in this way for twelve hundred years, my body has not decayed."
The Yellow Emperor prostrated himself and said, "Kuang Ch'êng Tzŭ is surely God...."
The Yellow Emperor bowed to the ground and said, "Kuang Ch'êng Tzŭ is surely God...."
Whereupon the latter continued, "Come, I will tell you. That self is eternal; yet all men think it mortal. That self is infinite; yet all men think it finite. Those who possess Tao are princes in this life and rulers in the hereafter. Those who do not possess Tao, behold the light of day in this life and become clods of earth in the hereafter.
The latter continued, "Come, I will tell you. The self is eternal, yet all people think it is mortal. The self is infinite, yet all people think it is finite. Those who possess Tao are princes in this life and rulers in the afterlife. Those who do not possess Tao see the light of day in this life and become clods of earth in the afterlife.
"Nowadays, all living things spring from the dust and to the dust return. But I will lead you through the portals of Eternity into the domain of Infinity. My light is the light of sun and moon. My life is the life of heaven and earth. I know not who comes nor who goes. Men may all die, but I endure for ever."
"Today, all living things come from dust and return to dust. But I will lead you through the gates of Eternity into the realm of Infinity. My light is the light of the sun and moon. My life is the life of heaven and earth. I do not know who comes or who goes. All people may die, but I live forever."
"A mighty drama unfolds on the stage of Infinity, with suns as lamps and Eternity as its backdrop. God is its author. Its meaning and countless lessons lead us to the throne of God, 'dark with excess of light'." Carlyle.
The Spirit of the Clouds when passing eastwards through the expanse of Air happened to fall in with the Vital Principle. The latter was slapping his ribs and hopping about; whereupon the Spirit of the Clouds said, "Who are you, old man, and what are you doing here?"
As the Spirit of the Clouds traveled east through the expanse of Air, he happened to meet the Vital Principle. The Vital Principle was slapping his ribs and hopping about. The Spirit of the Clouds said, "Who are you, old man, and what are you doing here?"
The term used here has also been interpreted as a kind of supernatural tree. We may imagine the Cloud-Spirit passing over it.
"Strolling!" replied the Vital Principle, without stopping.
"Strolling!" replied the Vital Principle, without stopping.
Activities continue endlessly, without being noticed.
"I want to know something," continued the Spirit of the Clouds.
"I want to know something," the Spirit of the Clouds continued.
"Ah!" uttered the Vital Principle, in a tone of disapprobation.
"Ah!" said the Vital Principle in a disapproving tone.
"The relationship of heaven and earth is out of harmony," said the Spirit of the Clouds; "the six influences do not combine, and the four seasons are no longer regular. I desire to blend the six influences so as to nourish all living beings. What am I to do?"
"Heaven and earth are out of harmony," said the Spirit of the Clouds. "The six influences do not combine, and the four seasons no longer follow their regular pattern. I want to blend the six influences to nourish all living beings. What should I do?"
The positive and negative forces, wind, rain, darkness, and light.
"I do not know!" cried the Vital Principle, shaking his head, while still slapping his ribs and hopping about; "I do not know!"
"I don't know!" cried the Vital Principle. He shook his head, still slapping his ribs and hopping around. "I don't know!"
So the Spirit of the Clouds did not press his question; but three years later, when passing eastwards through the Yu-sung territory, he again fell in with the Vital Principle. The former was overjoyed, and hurrying up, said, "Has your Holiness forgotten me?"
So the Spirit of the Clouds did not press his question. But three years later, he was traveling east through the Yu-sung territory when he met the Vital Principle again. The Spirit of the Clouds was overjoyed. He hurried up and said, "Have you forgotten me, your Holiness?"
He then prostrated himself, and desired to be allowed to interrogate the Vital Principle; but the latter said, "I wander on without knowing what I want. I roam about without knowing where I am going. I stroll in this ecstatic manner, simply awaiting events. What should I know?"
He then bowed to the ground and asked to question the Vital Principle. But the Vital Principle said, "I wander on without knowing what I want. I roam without knowing where I am going. I stroll along in this state of bliss, simply waiting for things to happen. What should I know?"
"I too roam about," answered the Spirit of the Clouds; "but the people depend upon my movements. I am thus unavoidably summoned to power; and under these circumstances I would gladly receive some advice."
"I wander too," replied the Spirit of the Clouds, "but people depend on where I go. So I cannot avoid being called to power. Under these circumstances, I would be glad to have some advice."
"That the scheme of empire is in confusion," said the Vital Principle, "that the conditions of life are violated, that the will of God does not triumph, that the beasts of the field are disorganised, that the birds of the air cry at night, that blight reaches the trees and herbs, that destruction spreads among creeping things,—this, alas! is the fault of government."
"The empire is in disorder," said the Vital Principle. "The conditions of life are violated, and God's will does not prevail. Wild animals are thrown into disorder, and birds cry out at night. Blight reaches the trees and plants, and destruction spreads among creeping creatures. Alas, all this is the fault of government."
"True," replied the Spirit of the Clouds, "but what am I to do?"
"True," replied the Spirit of the Clouds, "but what should I do?"
"It is here," cried the Vital Principle, "that the poison lurks! Go back!"
"This is where the poison hides!" cried the Vital Principle. "Go back!"
To the root, the natural state where all things are accomplished through inaction.
"It is not often," urged the Spirit of the Clouds, "that I meet with your Holiness. I would gladly receive some advice."
"I don't often get to meet you, your Holiness," said the Spirit of the Clouds. "I would be glad to receive some advice."
"Feed then your people," said the Vital Principle, "with your heart.
"Then feed your people," said the Vital Principle, "with your heart.
Through the influence of your own perfection.
Rest in inaction, and the world will be good of itself. Cast your slough. Spit forth intelligence. Ignore all differences. Become one with the infinite. Release your mind. Free your soul. Be vacuous. Be Nothing!
Rest in doing nothing, and the world will become good on its own. Shed your old skin. Spit out intelligence. Ignore all differences. Become one with the infinite. Release your mind. Free your soul. Be empty. Be nothing!
"Let all things revert to their original constitution. If they do this, without knowledge, the result will be a simple purity which they will never lose; but knowledge will bring with it a divergence therefrom. Seek not the names nor the relations of things, and all things will flourish of themselves."
"Let all things return to their original nature. If they do so without knowledge, they will gain a simple purity they will never lose. But knowledge will lead them away from that purity. Do not seek the names of things or their relationships, and all things will flourish on their own."
"Knowledge is the knowing that we cannot know." Emerson.
"Your Holiness," said the Spirit of the Clouds, as he prostrated himself and took leave, "has informed me with power and filled me with mysteries. What I had long sought, I have now found."
"Your Holiness," said the Spirit of the Clouds as he bowed to the ground and took his leave, "you have given me strength and filled me with mysteries. What I have long sought, I have now found."
The men of this world all rejoice in others being like themselves, and object to others not being like themselves.
All people in this world are pleased when others are like them and object when others are different.
"The man, and still more the woman, who can be accused either of doing 'what nobody does,' or of not doing 'what everybody does,' is the subject of as much depreciatory remark as if he or she had committed some grave moral delinquency." Mill's Essay on Liberty, ch. iii.
Those who make friends with their likes and do not make friends with their unlikes, are influenced by a desire to differentiate themselves from others. But those who are thus influenced by a desire to differentiate themselves from others,—how will they find it possible to do so?
Those who befriend people like themselves, but not those unlike themselves, are driven by a desire to distinguish themselves from others. But how can people driven by that desire distinguish themselves from others?
Because everyone has similar ambitions, they will only be on equal footing with the rest.
To subordinate oneself to the majority in order to gratify personal ambition, is not so good as to let that majority look each one after his own affairs. Those who desire to govern kingdoms, clutch at the advantages of the Three Princes without seeing the troubles involved. In fact, they trust to luck. But in thus trusting to luck not to destroy the kingdom, their chances of preserving it do not amount to one in ten thousand, while their chances of destroying it are ten thousand to nothing and even more. Such, alas! is the ignorance of rulers.
It is better to let the majority each attend to their own affairs than to submit to them to satisfy personal ambition. Those who want to govern kingdoms seize the advantages of the Three Princes without seeing the troubles involved. In fact, they rely on luck. But when they rely on luck to keep the kingdom from ruin, their chances of preserving it are less than one in ten thousand. Their chances of destroying it are ten thousand to nothing or even greater. Alas, such is the ignorance of rulers.
The paragraph above is somewhat unsatisfactory. It condemns those who try to stand apart from others and set themselves up as their governors.
For, given territory, there is the great thing—Man. Given man, he must not be managed as if he were a mere thing; though by not managing him at all he may actually be managed as if he were a mere thing. And for those who understand that the management of man as if he were a mere thing is not the way to manage him, the issue is not confined to mere government of the empire. Such men may wander at will between the six limits of space or travel over the continent of earth, unrestrained in coming and in going. This is to be distinguished from one's fellows, and this distinction is the highest attainable by man.
For wherever there is land, there is the great thing, humanity. People must not be managed as if they were mere things. Yet by not managing them at all, they may actually be managed as if they were mere things. Those who understand that treating people as mere things is not the way to manage them see beyond the government of the empire. They may wander freely between the six limits of space or travel across the earth, free to come and go. This sets them apart from others, and it is the highest distinction a person can attain.
The doctrine of the perfect man is to him as shadow to form, as echo to sound. Ask and it responds, fulfilling its mission as the help-mate of humanity. Noiseless in repose, objectless in motion, it guides you to the goal, free to come and free to go for ever without end. Alone in its exits and its entrances, it rivals the eternity of the sun.
The perfect man's teaching is to him like a shadow to a body, or an echo to a sound. Ask, and it responds, fulfilling its purpose as a helper to humanity. Silent at rest and without an object in motion, it guides you to the goal. It is free to come and go forever, without end. It comes and goes alone, rivaling the sun in its eternity.
As for his body, that is in accordance with the usual standard. Being in accordance with the usual standard it is not distinguished in any way. But if not distinguished in any way, what becomes of the distinction by which he is distinguished?
His body conforms to the usual standard. Because it conforms to that standard, it is not distinctive in any way. But if it is not distinctive in any way, what becomes of the distinction that sets him apart?
Those who see what is to be seen,—of such were the perfect men of old. Those who see what is not to be seen,—they are the chosen of the universe.
The perfect people of ancient times saw what can be seen. Those who see what cannot be seen are chosen by the universe.
Spiritual sight takes them beyond the horizon, where ordinary sight cannot reach.
Low in the scale, but still to be allowed for,—matter. Humble, but still to be followed,— mankind. Of others, but still to be attended to,—affairs. Harsh, but still necessary to be set forth,—the law. Far off, but still claiming our presence,—duty to one's neighbour. Near, but still claiming extension,—charity. Of sparing use, but still to be of bounteous store,—ceremony. Of middle course, but still to be of lofty scope,—virtue. One, but not to be without modification,—Tao. Spiritual, yet not to be devoid of action,—God.
Matter is low in the scale, but must still be taken into account. Mankind is humble, but must still be followed. Affairs concern others, but must still be attended to. The law is harsh, but must still be set forth. Duty to one's neighbor is far off, but still calls for our presence. Charity is close at hand, but must still be extended. Ceremony is used sparingly, but must still be abundant. Virtue follows a middle course, but must still be lofty in scope. Tao is one, but must still be adaptable. God is spiritual, but must still act.
Rather than led.
There is action in doing nothing.
Therefore the true Sage looks up to God, but does not offer to aid. He perfects his virtue, but does not involve himself. He guides himself by Tao, but makes no plans. He identifies himself with charity, but does not rely on it. He extends to duty towards his neighbour, but does not store it up. He responds to ceremony, without tabooing it.
Therefore, the true Sage looks up to God, but does not offer to help. He perfects his virtue, but does not get involved. He follows Tao, but makes no plans. He identifies with charity, but does not rely on it. He fulfills his duty to his neighbor, but does not store it up. He responds to ceremony without treating it as taboo.
Although truly recognizing only the ceremony of the heart, which requires no outward sign.
He undertakes affairs without declining them. He metes out law without confusion. He relies on his fellow-men and does not make light of them. He accommodates himself to matter and does not ignore it.
He takes on tasks without refusing them. He applies the law without confusion. He relies on others and does not dismiss them. He adapts to the material world and does not ignore it.
So the Sage's action is, after all, inaction.
While there should be no action, there should be also no inaction.
While there should be no action, there should also be no inaction.
Of a deliberate, premeditated nature.
He who is not divinely enlightened will not be sublimely pure. He who has not clear apprehension of Tao will find this beyond his reach. And he who is not enlightened by Tao,—alas indeed for him!
Anyone who is not divinely enlightened cannot be supremely pure. Anyone who does not clearly understand Tao cannot reach such purity. And anyone who is not enlightened by Tao is truly to be pitied!
What then is Tao?—There is the Tao of God, and the Tao of man. Inaction and compliance make the Tao of God: action and entanglement the Tao of man. The Tao of God is fundamental: the Tao of man is accidental. The distance which separates them is great. Let us all take heed thereto!
What, then, is Tao? There is the Tao of God and the Tao of man. The Tao of God is inaction and compliance. The Tao of man is action and entanglement. The Tao of God is fundamental. The Tao of man is incidental. The distance between them is great. Let us all take heed of this!