The Tao Teh King

8/13/2019 The Tao Teh King

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more often arrogant bigotry, that a #hinese 'riter must either be putting forth a more or

less distorted and degraded variation of some #hristian conception, or utterly puerile

absurdities. Even so great a man as Ma" Muller in his introduction to the /panishadsseems only half inclined to admit that the apparent triviality and folly of many passages

in these socalled sacred 'ritings might o'e their appearance to our ignorance of the

historical and religious circumstances, a kno'ledge of 'hich 'ould render themintelligible.

uring my solitary 'anderings among the mountainous 'astes of (un Nan, the spiritual

atmosphere of #hina penetrated my consciousness, thanks to the absence of any

intellectual impertinences from the organ of kno'ledge. 2he 2* 2E6 -IN& revealedits simplicity and sublimity to my soul, little by little, as the conditions of my physical

life, no less than of my spiritual, penetrated the 3e communicated itself to me, in despite of the persistent efforts ofmy mind to compel it to conform 'ith my preconceived notions of 'hat the te"t must

mean. 2his process, having thus taken root in my innermost intuition during those

tremendous months of 'andering across (un Nan, gre' continually throughoutsucceeding years. 7henever I found myself able once more to 'ithdra' myself from the

dissipations and distractions 'hich contact 'ith civilisation forces upon one, no matter

ho' vigorously he may struggle against their insolence, to the sacred solitude of the

desert, 'hether among the sierras of $pain, or the sands of the $ahara, I found that thephilosophy of =ao 2>e resumed its s'ay upon my soul, subtler and stronger on each

successive occasion.

)ut neither Europe nor *frica can sho' such desolation as *merica. 2he proudest,

stubbornest, bitterest peasant of deserted $pain? the most primitive and superstitious *rabof the remotest oases, these are a little more than kin and never less than kind at their

'orst? 'hereas in the /nited $tates one is almost al'ays conscious of an instinctive lackof sympathy and understanding 'ith even the 3@4 most charming and cultured people. It'as therefore during my e"ile in *merica that the doctrines of =ao 2>e developed most

rapidly in my soul, even forcing their 'ay out'ards until I felt it imperious, nay

inevitable, to e"press them in terms of conscious thought.

No sooner had this resolve taken possession of me than I reali>ed that the taskappro"imated to impossibility. 6is very simplest ideas, the primitive elements of his

thought, had no true correspondences in any European terminology. 2he very first 'ord

A2aoA presented a completely insoluble problem. It had been translated A;eason,A theA7ay,A A2 N.A None of these covey the faintest conception of the 2ao.

2he 2ao is A;easonA in this sense, that the substance of things may be in part

apprehended as being that necessary relation bet'een the elements of thought 'hich

determines the la's of reason. In other 'ords, the only reality is that 'hich compels us toconnect the various forms of illusion as 'e do. It is thus evidently unkno'able, and

e"pressible neither by speech nor by silence. *ll that 'e can kno' about it is that there is

inherent in it a 34 po'er B'hich, ho'ever, is not itselfC by virtue 'hereof all beingsappear in forms congruous 'ith the nature of necessity.


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2he 2ao is also the 7ay in the follo'ing sense. Nothing e"ists e"cept as a relation 'ith

other similarly postulated ideas. Nothing can be kno'n in itself, but only as one of the

participants in a series of events. ;eality is therefore in the motion, not in the thingsmoved. 7e cannot apprehend anything e"cept as one postulated element of an observed

impression of change. 7e may e"press this in other terms as follo's. ur kno'ledge of

anything is in reality the sum of our observations of its successive movements, that is tosay, of its path from event to event. In this sense the 2ao may be translated as the 7ay. It

is not a thing in itself in the sense of being an ob+ect susceptible of apprehension by sense

or mind. It is not the cause of any thing, but the category underlying all e"istence orevent, and therefore true and real as they are illusory, being merely landmarks invented

for convenience in describing our e"periences. 2he 2ao possesses no po'er to cause

anything to e"ist or to take place. (et our e"perience 'hen analy>ed tells 3:4 us that the

only reality of 'hich 'e may be sure is this path or 7ay 'hich resumes the 'hole of ourkno'ledge.

*s for 2 N, 'hich superficially might seem the best translation of 2ao as described in

the te"t, it is the most misleading of the three. Dor 2 N possesses an e"tensiveconnotation implying a 'hole system of %latonic concepts than 'hich nothing can be

more alien to the essential uality of the 2ao. 2ao is neither being nor notbeing in any

sense 'hich Europe could understand. It is neither e"istence nor a condition or form of

e"istence. *t the same time, 2 M6 N gives no idea of 2ao. 2ao is altogether alien toall that class of thought. Drom its connection 'ith Athat principle 'hich necessarily

underlies the fact that events occurA one might suppose that the A)ecomingA of 6eraclitus

might assist us to describe the 2ao. )ut the 2ao is not a principle at all of that kind. 2ounderstand it reuires an altogether different state of mind to any 'ith 'hich European

thinkers in general are familiar. It is necessary to pursue unflinchingly the path of

spiritual development on the lines indicated by the $ufis, the 6indus and the )uddhists?

34 and having reached the 2rance called Nerodha$ammapati, in 'hich are destroyed allforms soever of consciousness, there appears in that abyss of annihilation the germ of an

entirely ne' type of idea, 'hose principal characteristic is thisF that the entire

concatention of oneGs previous e"periences and conceptions could not have happened atall, save by virtue of this indescribable necessity.

I am only too painfully a'are that the above e"position is faulty in every respect. In

particular it presupposes in the reader considerable familiarity 'ith the substance, thuspractically begging the uestion. It must also prove almost 'holly unintelligible to the

average reader, him in fact 'hom I especially aim to interest. Dor his sake I 'ill try to

elucidate the matter by an analogy. #onsider electricity. It 'ould be absurd to say that

electricity is any of the phenomena by 'hich 'e kno' it. 7e take refuge in the petitioprincipii of saying that electricity is that form of energy 'hich is the principle cause of

such and such phenomena. $uppose no' that 'e eliminate this idea as evidently illogical.

7hat remainsH 7e must not hastily ans'er, ANothing 384 remains.A 2here is some thinginherent in the nature of consciousness, reason, perception, sensation, and of the universe

of 'hich they inform us, 'hich is responsible for the fact that 'e observe these

phenomena and not others? that 'e reflect upon them as 'e do, and not other'ise. )uteven deeper than this, part of the reality of the inscrutable energy 'hich determines the


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form of our e"perience, consists in determining that e"perience should take place at all. It

should be clear that this has nothing to do 'ith any of the %latonic conceptions of the

nature of things.

2he least ab+ect asset in the intellectual bankruptcy of European thought is the 6ebre'

abalah. %roperly understood it is a system of symbolism infinitely elastic, assuming noa"ioms, postulating no principles, asserting no theorems, and therefore adaptable, if

managed adroitly, to describe any conceivable doctrine. It has been my continual studysince 1898, and I have found it of infinite value in the study of the 2ao 2eh -ing. )y its

aid I 'as able to attribute the ideas of =ao 2>e to an order 'ith 'hich I 'as e"ceedingly

familiar, and 'hose practical 'orth I had repeatedly proved by using 394 it as the basis ofthe analysis and classification of all *ryan and $emitic religions and philosophies.

espite the essential difficulty of correlating the ideas of =ao 2>e 'ith any others, the

persistent application of the abalistic keys eventually unlocked his treasurehouse. I 'asable to e"plain to myself his teachings in terms of familiar systems.

2his achievement broke the back of my $phin". 6aving once reduce =ao 2>e toabalistic form, it 'as easy to translate the result into the language of philosophy. I had

already done much to create a ne' language based on English 'ith the assistance of afe' technical terms borro'ed from *sia, and above all by the use of a novel conception

of the idea of Number and algebraic and arithmetical proceedings, to convey the results

of spiritual e"perience to intelligent students.

It is therefore not altogether 'ithout confidence that I present this translation of the 2ao2eh -ing to the public. I hope and believe that careful study of the te"t, as elucidated by

my commentary, 'ill enable serious aspirants to the hidden 'isdom to understand 'ith

fair accuracy 'hat =ao 2>e taught. It must ho'ever be laid to 31!4 heart that the essence

of his system 'ill inevitably elude intellectual apprehension unless it be illuminated fromabove by actual living e"perience of the truth. $uch e"perience is only to be attained by

uns'erving application to the practices 'hich he advocates. Nor must the aspirantcontent himself 'ith the mere attainment of spiritual enlightenment, ho'ever sublime.

*ll such achievements are barren unless they be regarded as the means rather than the

end of spiritual progress, and allo'ed to infiltrate every detail of the life, not only of the

spirit, but of the senses. 2he 2ao can never be kno'n until it interpret the most trivialactions of everyday routine. It is a fatal mistake to discriminate bet'een the spiritual

importance of meditation and playing golf. 2o do so is to create an internal conflict. A=et

there be no difference made among you bet'een any one thing J any other thing? forthereby there cometh hurt.A 6e 'ho kno's the 2ao kno's it to be the source of all things

soever? the most e"alted spiritual ecstasy and the most trivial internal impression are from

our point of vie' eually illusions, 'orthless masks, 'hich hide, 'ith grotesue paintedpasteboard false and lifeless, 3114 the living face of truth. (et, from another point of

vie', they are eually e"pressions of the ecstatic genius of truth natural images of the

reaction bet'een the essence of onesself and oneGs particular environment at the moment

of their occurrence. 2hey are eually tokens of the 2ao, by 'hom, in 'hom, and of'hom, they are. 2o value them for themselves is deny the 2ao and to be lost in delusion.

2o despise them is to deny the omnipresence of the 2ao, and to suffer the illusion of


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sorro'. 2o discriminate bet'een them is to set up the accursKd dyad, to permit the

insanity of intellect, to over'helm the intuition of truth, and to create civil 'ar in the

consciousness.

Drom 19!8 to 1918, the 2ao 2eh -ing 'as my continual study. I constantly

recommended it to my friends as the supreme masterpiece of initiated 'isdom, and I 'asas constantly disappointed 'hen they declared that it did not impress them, especially as

my preliminary descriptions of the book had aroused their keenest interest. I thus came tosee that the fault lay 'ith =eggeGs translation, and I felt myself impelled to undertake the

314 task of presenting =ao 2>e in language informed by the sympathetic understanding

'hich initiation and spiritual e"perience had conferred on me. uring my &reat Magical;etirement on *esopus Island in the 6udson ;iver during the summer of 1918, I set

myself to this 'ork, but I discovered immediately that I 'as totally incompetent. I

therefore appealed to an *dept named *malantrah, 'ith 'hom I 'as at that time inalmost daily communion. 6e came readily to my aid and e"hibited to me a code" of the

original, 'hich conveyed to me 'ith absolute certitude the e"act significance of the te"t.

I 'as able to divine 'ithout hesitation or doubt the precise manner in 'hich =egge hadbeen deceived. 6e had translated the #hinese 'ith singular fidelity, yet in almost every

verse the interpretation 'as altogether misleading. 2here 'as no need to refer to the te"t

from the point of vie' of scholarship. I had merely to paraphrase his translation in the

light of actual kno'ledge of the true significance of the terms employed. *nyone 'hocares to take the trouble to compare the t'o versions 'ill be astounded to see ho' slight

a remodeling of a paragraph is sufficient to disperse the obstinate 31


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__________ ____ ____ Heaven __________ and Earth ____ ____ __________ ____ ____;

manifested, it is their Mother.


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6oon ____ ____ __________ /&an ____ ____

Earth ____ ____ ____ ____ /&+n ____ ____ 738

CHA&TER II

26E ENE;&( $/;#E D 26E $E=D.

1. *ll men kno' that beauty and ugliness are correlatives, as are skill and clumsiness?

one implies and suggests the other.

. $o also e"istence and none"istence pose the one the other? so also is it 'ith ease anddifficulty, length and shortness? height and lo'ness. *lso Musick e"ists through harmony

of opposites? time and space depend upon contraposition.

e rarities is to encourage robbery? todisplay desirable things is to e"cite the disorder of covetousness.

. 2herefore, the sage governeth men by keeping their minds and their bodies at rest,

contenting the one by emptiness, the other by fullness. 6e satisfieth their desires, thusfulfilling their 'ills, and making them frictionless? and he maketh them strong in body, to

a similar end.


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. 2hus 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 'ithout friction. It is because he meddleth

not 'ith personal aims that these come to pass 'ith simplicity. 384

CHA&TER VIII

26E N*2/;E D %E*#E.

1. *dmire thou the 6igh 7ay of 7aterL Is not 7ater the soul of the life of things,

'hereby they changeH (et it seeketh its level, and abideth content in obscurity. $o also it

resembleth the 2ao, in this 7ay thereofL

. 2he virtue of a house is to be 'ellplaced? of the mind, to be at ease in silence as of$pace? of societies, to be 'elldisposed? of governments, to maintain uietude? of 'ork,

to be skillfully performed? and of all motion, to be made at the right time.


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CHA&TER I

26E 0*=/E D 26E /NE%;E$$E.

1. 2he thirty spokes +oin in their nave, that is one? yet the 'heel dependeth for use upon

the hollo' place for the a"le. #lay is shapen to make vessels? but the contained space is'hat is useful. Matter is therefore of use only to mark the limits of the space 'hich is thething of real value. 314

CHA&TER II

26E 7I26;*7*= D;M 26E E2E;N*=.

1. 2he five colors film over $ight? 2he five sounds make 6earing dull? 2he five flavours

conceal 2aste? occupation 'ith motion and action bedevil Mind? even so the esteem of

rare things begetteth covetousness and disorder.

. 2he 'ise man seeketh therefore to content the actual needs of the people? not to e"citethem by the sight of lu"uries. 6e banneth these, and concentrateth on those. 31


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. *bove, it shineth not? belo', it is not dark. It moveth all continuously, 'ithout

E"pression, returning into Naught. It is the Dorm of 2hat 'hich is beyond Dorm? it is the

Image of the Invisible? it is #hange, and 7ithout =imit.


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CHA&TER VII

26E %/;I2( D 26E #/;;EN2.

1. In the *ge of &old, the people 'ere not conscious of their rulers? in the *ge of $ilver,

they loved them, 'ith songs? in the *ge of )rass, they feared them? in the *ge of Iron,they despised them. *s the rulers lost confidence, so also did the people lose confidencein them.

. 6o' hesitating did they seem, the =ords of the *ge of &old, speaking 'ith

deliberation, a'are of the 'eight of their 'ordL 2hus they accomplished all things 'ith

success? and the people deemed their 'ellbeing to be the natural course of events. 314

CHA&TER VIII

26E E#*( D M*NNE;$.

1. 7hen men abandoned the 7ay of the 2ao, benevolence and +ustice became necessary.2hen also 'as need of 'isdom and cunning, and all fell into illusion. 7hen harmony

ceased to prevail in the si" spheres it 'as needful to govern them by manifesting $ons.

7hen the kingdoms and races became confused, loyal ministers had to appear. 34

CHA&TER I

;E2/;NIN& 2 26E %/;I2( D 26E #/;;EN2.

1. If 'e forgot our statesmanship and our 'isdom, it 'ould be an hundred times better forthe people. If 'e forgot our benevolence and our +ustice, they 'ould become again like

sons, folk of good 'ill. If 'e forget our machines and our business, there 'ould be no

knavery.

. 2hese ne' methods despised the olden 7ay, inventing fine names to disguise theirbaneness. )ut simplicity in the doing of the 'ill of every man 'ould put an end to vain

ambitions and desires. 3


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babe before its first smile. I appear sad and forlorn, like a man homeless. 2he profane

man hath his need filled, ay, and more also. Dor me, I seem to have lost all I had. My

mind is as it 'ere stupefied? it hath no definite shape. 2he profane man looketh lively andkeen'itted? I alone appear blank in my mind. 2hey seem eagerly critical? I appear

careless and 'ithout perception. I seem to be as one adrift upon the sea, 'ith 3@4 no

thought of an harbor. 2he profane have each one his definite course of action? I aloneappear useless and uncomprehending, like a man from the border. (ea, thus I differ from

all other menF but my +e'el is the *llMotherL 34

CHA&TER I

26E INDINI2E 7M).

1. 2he sole source of energy is the 2ao. 7ho may declare its natureH It is beyond $ense,

yet all form is hidden 'ithin it. It is beyond $ense, yet all %erceptibles are hidden 'ithinit. It is beyond $ense, yet all %erceptibles are hidden 'ithin it. It is beyond $ense, yet all

)eing is hidden 'ithin it. 2his )eing e"cites %erception, and the 7ord thereof. *s it 'asin the beginning, is no', and ever shall be, its Name operateth continuously, causing allto flo' in the cycle of #hange, 'hich is =ove and )eauty. 6o' do I kno' thisH )y my

comprehension of the 2ao. 3:4

CHA&TER II

26E &/E;N D ME$2(.

1. 2he part becometh the 'hole. 2he curve becometh straight? the void becometh full? the

old becometh ne'. 6e 'ho desireth little accomplisheth his 7ill 'ith ease? 'ho desireth

many things becometh distracted.

. 2herefore, the sage concentrateth upon one 7ill, and it is as a light to the 'hole 'orld.

6iding himself, he shineth? 'ithdra'ing himself, he attracteth notice? humbling himself,

he is e"alted? dissatisfied 'ith himself, he gaineth force to achieve his 7ill. )ecause he

striveth not, no man may contend against him.


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. 7ith him that devoteth him to 2ao, the devotees of 2ao are in accord? so also are the

devotees of 2eh, yea, even they 'ho fail in seeking those are in accord.

CHA&TER VI

26E N*2/;E D M*$$.

1. Mass is the fulcrum of mobility? stillness is the father of motion.

. 2herefore the sage -ing, though he travel afar, remaineth near his supplies. 2houghopportunity tempt him, he remaineth uietly in proper disposition, indifferent. $hould the


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master of an host of chariots bear himself frivolouslyH If he attack 'ithout support, he

loseth his base? if he become a raider, he forfeiteth his throne. 3


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CHA&TER

* 7*;NIN& *&*IN$2 7*;.

1. If a king summon to his aid a Master of the 2ao, let 6im not advise recourse to arms.

$uch action certainly bringeth the corresponding reaction.

. 7here armies are, are 'eeds. )ad harvests follo' great hosts.


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@. 2ao, in its phase of action, hath a name. 2hen men can comprehend it? 'hen they do

this, there is no more risk of 'rong or illsuccess.

. *s the great rivers and the oceans are to the valley streams, so is the 2ao to the 'holeuniverse. 3


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26E 6IIN& D 26E =I&62.

1. In order to dra' breath, first empty the lungs? to 'eaken another, first strengthen him?

to overthro' another, first e"alt him? to despoil another, first load him 'ith gifts? this iscalled the ccult ;egimen.

. 2he soft conuereth the hard? the 'eak pulleth do'n the strong.


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:. No' convention is the shado' of loyalty and good 'ill, and so the herald of disorder.

(ea, even /nderstanding is but a )lossom of the 2ao, and foreshado'eth $tupidity.

. $o then the 2aoMan holdeth to Mass, and avoideth Motion? he is attached to the ;oot,not to the flo'er. 6e leaveth the one, and cleaveth to the other. 3@@4

CHA&TER I

26E =*7 D 26E )E&INNIN&.

1. 2hese things have possessed the 2ao from the beginningF 6eaven, clear and shining?

Earth, steady and easy? $pirits, mighty in Magick? 0ehicles, overflo'ing 'ith 5oy? all

that hath life? and the rulers of men. *ll these derive their essence from the 2ao.

. 7ithout the 2ao, 6eaven 'ould dissolve Earth disrupt, $pirits become impotent?0ehicles empty? living things 'ould perish and rulers lose their po'er.


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CHA&TER LII

26E 0EI=$ D 26E 2*.

1. 2he 2ao formulated the ne.

2he ne e"haled the 2'o.2he 2'o 'ere parents of the 2hree.2he 2hree 'ere parents of all things.

*ll things pass from bscurity to Manifestation, inspired harmoniously by the )reath of

the 0oid.

. Men do not like to be fatherless, virtueless, un'orthyF yet rulers describe themselvesby these names. 2hus increase bringeth decrease to some, and decrease bringeth increase

to others.


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. E"ercise moderateth cold? stillness heat. 2o be pure and to keep silence, is the 2rue

=a' of all that are beneath 6eaven. 314

CHA&TER LVI

26E 7I26;*7*= D;M *M)I2IN.

1. 7hen the 2ao beareth a'ay on Earth, men put s'ift horses to nightcarts. 7hen it isneglected, they breed chargers in the border marches.

. 2here is no evil 'orse than ambition? no misery 'orse than discontent? no crime

greater than greed. #ontent of mind is peace and satisfaction eternal. 34

CHA&TER LVII

26E 0I$IN D 26E I$2*N2.

1. ne need not pass his threshold to comprehend all that is under 6eaven, nor to look

out from his lattice to behold the 2ao #elestial. NayL but the farther a man goeth, the less

he kno'eth.

. 2he sages acuired their kno'ledge 'ithout travel? they named all things aright

'ithout beholding them? and, acting 'ithout aim, fulfilled their 7ills. 3


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. -no'ing the Mother, 'e may kno' her offspring. 6e that kno'eth his Mother, and

abideth in 6er nature, remaineth in surety all his days.


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26E $%E== D 26E M($2E;(.

1. 6e that hath the Magick po'ers of the 2ao is like a young child. Insects 'ill not sting

him or beasts or birds of prey attack him.

. 2he young childGs bones are tender and its sine's are elastic, but its grasp is firm. Itkno'eth nothing of the /nion of Man and 7oman, yet its rgan may be e"cited. 2his is

because of its natural perfection. It 'ill cry all day long 'ithout becoming hoarse,

because of the harmony of its being.


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CHA&TER LVIII

**%2*2IN 2 EN0I;NMEN2.

1. 2he government that e"erciseth the least care serveth the people best? that 'hich

meddleth 'ith everybodyGs business 'orketh all manner of harm. $orro' and +oy arebedfello's? 'ho can divine the final result of eitherH

. $hall 'e avoid restrictionH (ea? restriction distorteth nature, so that even 'hat seemeth

good in it is evil. Dor ho' long have men suffered from misunderstanding of this.


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1. * state becometh po'erful 'hen it resembleth a great river, deepseated? to it tend all

the small streams under 6eaven.

. It is as 'ith the female, that conuereth the male by her $ilence. $ilence is a form of&ravity.


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. 2hus, though he be above them, they feel no burden? nor, though he precede them, do

they feel insulted.


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26E IDDI#/=2( D ;I&62 *%%;E6EN$IN.

1. My 'ords are easy to understand and to perform? but is there anyone in the 'orld 'ho

can understand them and perform themH

. My 'ords derive from a creative and universal %rinciple, in accord 'ith the ne =a'.Men, not kno'ing these, understand me not.


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uietness, yet its 'ill is efficient. =arge are the meshes of 6eavenGs Net? 'ide open, yet

letting none escape. 394

CHA&TER LIV

* ;E$2;*IN2 D MI$/NE;$2*NIN&.

1. 2he people have no fear of death? 'hy then seek to a'e them by the threat of deathH Ifthe people feared death and I could put to death evildoers, 'ho 'ould dare to offendH

. 2here is one appointed to inflict death. 6e 'ho 'ould usurp that position resembleth a

he'er of 'ood doing the 'ork of a carpenter. $uch an one, presumptuous, 'ill be sure to

cut his o'n hands. 38!4

CHA&TER LV

26E IN5/;( D &;EE.

1. 2he people suffer hunger because of the 'eight of ta"ation imposed by their rulers.

2his is the cause of famine.

. 2he people are difficult to govern because their rulers meddle 'ith them. 2his is the

cause of bad government.


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26E 7*( D 6E*0EN.

1. 2he 2ao of 6eaven is likened to the bending of a bo', 'hereby the high part is

brought do'n, and the lo' part raised up. 2he e"treme is diminished, and the middleincreased.

. 2his is the 7ay of 6eaven, to remove e"cess, and to supplement insufficiency. Not so

is the 'ay of man, 'ho taketh a'ay from him that hath not to give to him that hath

already e"cess.


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CHA&TER L

I$=*2IN.

1. In a little kingdom of fe' people it should be the order that though there 'ere men

able to do the 'ork of ten men or five score, they should not be employed. 2hough thepeople regarded death as sorro'ful, yet they should not 'ish to go else'here.

. 2hey should have boats and 'agons, yet no necessity to travel? corslets and 'eapons,

yet no occasion to fight.

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The Tao Teh King