Self-Importance

Self-conceit and assurance, which lead men to quit society, and be different from their fellows, to indulge in tall talk and abuse of others,—these are nothing more than personal over-estimation, the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences.

Self-importance and confidence lead people to withdraw from society, set themselves apart, boast, and insult others. These attitudes are nothing more than an inflated opinion of oneself. They are an affectation of recluses and people who have given up on the world and closed their hearts to its influences.

Preaching of charity and duty to one's neighbour, of loyalty and truth, of respect, of economy, and of humility,—this is but moral culture, affected by would-be pacificators and teachers of mankind, and by scholars at home or abroad.

Preaching charity, duty to one's neighbor, loyalty, truthfulness, respect, thrift, and humility is merely a form of moral cultivation. It is practiced by would-be peacemakers and teachers of humanity, and by scholars at home and abroad.

Preaching of meritorious services, of fame, of ceremonial between sovereign and minister, of due relationship between upper and lower classes,—this is mere government, affected by courtiers or patriots who strive to extend the boundaries of their own State and to swallow up the territory of others.

Preaching about worthy deeds, fame, court rituals between rulers and ministers, and proper relations between social classes is merely politics. Courtiers and patriots take it up as they strive to expand their own state and swallow up the territory of others.

Living in marshes or in wildernesses, and passing one's days in fishing—this is mere inaction, affected by wanderers who have turned their backs upon the world and have nothing better to do.

Living in marshes or the wilderness and spending your days fishing is mere inactivity. It is a habit of wanderers who have turned their backs on the world and have nothing better to do.

Exhaling and inhaling,¹ getting rid of the old and assimilating the new, stretching like a bear and craning like a bird,—² —this is but valetudinarianism, affected by professors of hygiene and those who try to preserve the body to the age of P'êng Tsu.³

Breathing out and in,¹ getting rid of the old and taking in the new, stretching like a bear and craning like a bird,² all this is merely fussing over health. It is practiced by experts in hygiene and those who try to preserve their bodies until they reach the age of P'êng Tsu.³

But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbour, in government without rank and fame, in retirement without solitude, in health without hygiene,—there we have oblivion absolute coupled with possession of all things; an infinite calm which becomes an object to be attained by all.

But there can be self-respect without arrogance, moral development without charity and duty to others, and government without rank and fame. There can be retirement without solitude and health without hygiene. In all these, there is complete forgetfulness and possession of all things. There is an infinite calm that all can seek to attain.

Such is the Tao of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquillity, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of Tao."⁴

Such is the Tao of the universe, and such is the virtue of the Sage. That is why it has been said, "In calm, stillness, freedom from conditions, and inaction, we find the levels of the universe and the very nature of Tao."⁴

Wherefore it has been said, "The Sage is a negative quantity, and is consequently in a state of passivity. Being passive he is in a state of repose. And where passivity and repose are, there sorrow and anxiety do not enter, and foul influences do not collect. And thus his virtue is complete and his spirituality unimpaired."

That is why it has been said, "The Sage is a negative quantity and is therefore passive. Because he is passive, he is at rest. Where there is passivity and rest, sorrow and anxiety do not enter, and harmful influences do not gather. Thus his virtue is complete and his spirituality remains unimpaired."

Wherefore it has been said, "The birth of the Sage is the will of God; his death is but a modification of existence. In repose, he shares the passivity of the Yin; in action, the energy of the Yang. He will have nothing to do with happiness, and so has nothing to do with misfortune.⁵

That is why it has been said, "The Sage is born by the will of God. His death is only a change in existence. At rest, he shares the passivity of the Yin. In action, he shares the energy of the Yang. He wants nothing to do with happiness, so he has nothing to do with misfortune.⁵

He must be influenced ere he will respond. He must be urged ere he will move. He must be compelled ere he will arise. Ignoring the future and the past, he resigns himself to the laws of God.

He responds only when influenced. He moves only when urged. He gets up only when compelled. Ignoring the future and the past, he submits to the laws of God.

"And therefore no calamity comes upon him, nothing injures him, no man is against him, no spirit punishes him. He floats through life to rest in death. He has no anxieties; he makes no plans. His honour does not make him illustrious. His good faith reflects no credit upon himself.⁶

"So no disaster befalls him. Nothing hurts him, no one opposes him, and no spirit punishes him. He floats through life and rests in death. He has no worries and makes no plans. His honor does not make him famous. His good faith brings him no credit.⁶

His sleep is dreamless, his awaking without pain. His spirituality is pure,⁷ and his soul vigorous. Thus unconditioned and in repose, he is a partaker of the virtue of God."

He sleeps without dreams and wakes without pain. His spirituality is pure,⁷ and his soul is strong. Free from conditions and at rest, he shares in the virtue of God."

Wherefore it has been said, "Sorrow and happiness are the heresies⁸ of virtue; joy and anger lead astray from Tao; love and hate cause the loss of virtue. The heart unconscious of sorrow and happiness,—that is perfect virtue. One, without change,—that is perfect repose. Without any obstruction,—that is the perfection of the unconditioned. Holding no relations with the external world,—that is perfection of the negative state. Without blemish of any kind,—that is the perfection of purity."

So it has been said, "Sorrow and happiness are departures⁸ from virtue. Joy and anger lead us away from Tao. Love and hate cause us to lose virtue. A heart unaware of sorrow and happiness has perfect virtue. To be one and unchanging is perfect repose. To be free from all obstruction is the perfection of the unconditioned. To have no connection with the external world is the perfection of the negative state. To be without any blemish is the perfection of purity."

Wherefore it has been said, "If the body toils without rest, it dies. If the mind is employed without ceasing, it becomes wearied; and being wearied, its power is gone."

That is why it has been said, "If the body works without rest, it dies. If the mind works without stopping, it grows tired. And when the mind is tired, it loses its power."

Pure water is by nature clear. If untouched, it is smooth. If dammed, it will not flow, neither will it be clear. It is an emblem of the virtue of God. Wherefore it has been said, "Pure, without admixture; uniform, without change; negative, without action; moved, only at the will of God;—such would be the spirituality nourished according to Tao."

Pure water is naturally clear. If left undisturbed, its surface is smooth. If dammed, it will neither flow nor remain clear. Water is a symbol of God’s virtue. So it has been said, "Pure, without anything mixed in. Consistent, without change. Passive, without action. Moved only by God’s will. Such is the spirituality nurtured according to Tao."

Those who possess blades from Kan⁹ or Yüeh, keep them carefully in their scabbards, and do not venture to use them. For they are precious in the extreme. The spirit spreads forth on all sides: there is no point to which it does not reach, attaining heaven above, embracing earth beneath. Influencing all creation, its form cannot be portrayed. Its name is then Of-God.¹⁰

People who own blades from Kan⁹ or Yüeh keep them carefully in their scabbards and do not dare use them. They are extremely precious. The spirit spreads in every direction, reaching everywhere. It reaches heaven above and embraces the earth below. It influences all creation, but its form cannot be pictured. It is then called Of-God.¹⁰

The Tao of the pure and simple consists in preserving spirituality. He who preserves his spirituality and loses it not, becomes one with that spirituality. And through that unity the spirit operates freely, and comes into due relationship with God.¹¹

The Tao of the pure and simple is to preserve spirituality. Those who preserve their spirituality and do not lose it become one with it. Through that unity, the spirit acts freely and comes into the proper relationship with God.¹¹

A vulgar saying has it, "The masses value money; honest men, fame; virtuous men, resolution; and Sages, the soul."

A common saying goes, "Ordinary people value money, honest people value fame, virtuous people value resolve, and sages value the soul."

Thus, the pure is that in which there is nothing mixed; the simple is that which implies no injury to the spirituality. And he who can keep the pure and simple within himself,—he is a divine man.¹²

So, what is pure has nothing mixed into it. What is simple does no harm to the spirit. And anyone who keeps purity and simplicity within himself is a divine man.¹²