#and also ursulas translation of the tao te ching | Explore Tumblr Posts and Blogs

lichenthrope9 · 3 years

Text

Artist’s statement: Ys, or, Borrowed from the Sea

A shortcut to mushrooms

My interest in alternate worlds was piqued when I first read The Hobbit, and the first two volumes of Lord of the Rings, The Fellowship of the Ring. The maps, the histories, the biographical information and allusions to genealogies, the languages and cultures and very real, lived-in countries, the sense of geography in that the story took place as much between points of interest as it did within points of interest, simulating the time it took to travel between cities – all of these factors hooked me as much as the story had. It is from the world of Middle Earth and the history and accidents of its construction that I derived much of my inspiration for this project.

However, as we must with all our favorite creators, I returned to the Lord of the Rings with a more critical eye years later. After coming out as transgender, going through a long health crisis, beginning to critique my own whiteness, and reading a lot more about philosophy and social science theories, I had more tools and lenses through which to critique the premises on which Tolkien wrote the darling of English fantasy literature.

It seemed Middle Earth was a project born out of Tolkien’s devout Catholicism, and the cosmology of Middle Earth heavily reflected Tolkien’s own interpretation of Catholic teachings. There were angels and fallen angels, and a battle between them on the physical world that took it off track from the plans of the all-knowing Eru Ilúvatar (Tolkien‘s analogy for the Father). This would all be well and good in theory, if Tolkien hadn‘t taken a step further and made ”Good“ and ”Evil“ sentient races, created by individual angels with certain aesthetics and moral philosophies in mind that would irrevocably be tied to the bloodline of each of these races. This already has problematic implications for Tolkien‘s racial frame, but to make matters worse, he based certain fantasy races on certain groups of humans on Earth.

So, with these pitfalls in mind, I put my initial worldbuilding efforts not into creating languages and cultures, but rather creating a planet that they could live on, that could feasibly exist in our galaxy. I didn‘t include magic in its formation, I didn‘t use a mythic structure at first. I didn‘t even know if I wanted to populate my world until I had an entire solar system. I knew things like the luminosity, age, and mass of the star, the distance between the star and planet, the length of the year and day, the axial tilt of the habitable planet, how all of that would affect the seasons and climate, and how far away the moon was and what it would look like from sea level on my planet. I knew how deep the oceans were and I even had some speculative biology plotted out for how life would come to be on this planet. My idea was, I wanted to make a hard scifi world (within reason – I‘m not Andy Weir) and then drape a cloak of high fantasy on it, almost a bit more like Dune by Frank Herbert than Lord of the Rings.

My readiness to populate my planet with peoples and histories neatly coincided with the beginning of my Purchase career. I was no geologist, geographer, meteorologist or astronomer. Though I was certainly interested in how ores were distributed in my planet‘s crust, how coastlines and climates developed, and how the sky would appear from the surface from my world, the central focus had always been and would always be how these things would all affect my fictional societies and their growth. What would it be like to grow up on a world where the moon appears so much larger than the sun? A world where the solar year is just a bit over 639 Earth days? Would it be possible, given different historical circumstances, to achieve a Type 1 or 2 Kardashev civilization? How would such a civilization come about politically?

Worldbuilding as anthropological exploration

After learning of my passion for worldbuilding, a professor suggested I take a look at the 2015 presidential address to the AAA by Monica Heller, called ”Dr. Esperanto, or Anthropology as Alternative Worlds.“ In it, Heller outlines the history of perhaps the most famous constructed international auxiliary language, Esperanto, and maps its positionalities, along with those of its creator, L. L. Zamenhof, within the scope of highly anthropological inquiry. Zamenhof was situated at the precipice of many different identities; he was a Jew from Bialystok, a multilingual city which in his lifetime lived under Russian and Polish-Russian rule. His interest in creating an international auxiliary language was one of diplomacy and peacemaking in the years preceding World War I, a time where international tensions and the influences of global industrialization and capitalism were all growing ever stronger and more binding. Esperanto‘s goals have since changed slightly; on a sticker on the back of a Paris street sign in 2013, it was hailed as ”La langue internationale équitable,” marking Esperanto as the “equitable” opponent to the specifically capitalist problem of income inequality. One can only conclude that not only the language itself, but also the act of its creation by Zamenhof, was a highly political project. Heller then touches upon other forms of constructed language, ones whose purposes lie in artistic expression and exploration such as Dothraki and Sindarin. The article taught me that “the act of transportation [to an alternative world] might have unexpected consequences. But the whole endeavor will be transformative, teaching us things we would never have learned otherwise” (Heller 2015: 21).

Since finishing this article, I have embarked on a journey to ground my project in social theory. My goal began as less utopic and more experimental. It was not yet apparent to me how my politics would manifest in the work, but I still wanted to play the game: with a number of minor changes to a habitable world from Earth, and a number of restrictions in how I depict the cultures, can I keep my civilizations alive and, more importantly, ”breathing“ (that is, relatably and realistically complex enough to feel lived-in), until they reach Kardashev Type 2 status? (That is, until they can technologically harness as much energy from their home star for use as they like.) What would stories look like set in this universe, perhaps stories set in the same star system but separated by hundreds or thousands of years? And how do I responsibly depict these people without falling prey to the same ideological traps that Tolkien and Herbert did?

This new phase of my project also coincided with my renewed interest in the works of Ursula K. Le Guin and the Nickelodeon show Avatar: The Last Airbender. A:tLA stood out as a shining example of how to write a complex, colonially-charged political history between societies without directly making any one society analogous to Western Europe or Euro-American whiteness. I devoured Le Guin‘s The Left Hand of Darkness, which taught me that even tiny changes to human cultural frameworks (such as, what if there were no gender as such, and what if everybody on a planet were asexual except for a predictable period of sexual arousal and attraction?) can have vast implications for that society‘s history (Le Guin theorized that on such a planet, there would be no concept of war); and The Author of the Acacia Seeds and Other Extracts from the Journal of the Association of Therolinguistics (Le Guin‘s own term for the supposed study of animal language) which taught me that the lenses of imagination can be focused just as strongly on our nearest neighbors in the dirt as they can be on the distant stars.

I therefore decided to take a hybridized Tolkien / Le Guin – ian approach to writing the stories. I committed to ”translating“ every character‘s pronouns into the English feminine, and only gendering them at all as feminine when necessary. I also committed to writing a world history where no one ethnic group was directly analogous to Euro-American whiteness, à la AtLA. I would of course need to loosely base groups located in geoclimatic zones on similarly-located groups on Earth, or else have altogether too much work to do (deciding how much of the culture‘s development might be affected by the geography and climate; deciding on a model of anthropology on which to base my analysis of each culture, be it structural, evolutionist, structural-functional, etc.; building each cultural good, artifact, and practice in relation to every other; conducting a simulated ethnography of each of my major ethnic groups).

So, I decided to base some of my cultures on recent ethnographies and archaeological studies of geoclimatically analogous Earth ethnicities. The first of these was a master‘s thesis by Meghan Walley, ”Examining precontact Inuit gender complexity and its discursive potential for LGBTQ2S+ and decolonization movements.“ In it, Walley complicates the gendered narratives of pre-contact Inuit history by critically analyzing remains and gender-specific tool usage, and conducting interviews with living queer Inuit and their families. Walley found that Inuit-specific definitions of Two-spirit gender and sexual nonconformity had existed since long before contact with Europeans, and that queer archaeological practices were necessary if the living traditions of extant Two-spirit and queer Inuit were to be given their appropriate ontological priority over colonial narratives. I decided to use this thesis as a springboard for reading more current histories of the Inuit and other people of the far North, to embark on my project of constructing plausible cultures for the people living near my planet‘s South Pole.

The magic of semiotics

Then: a type of breakthough. Last summer I found myself reading book after book, including Tao Te Ching, the foundational text for Taoism, and How Forests Think: Toward an Anthropology Beyond the Human, Eduardo Kohn‘s posthuman ethnography of a Runa group located near Ávila in Ecuador. In it, Kohn tries to apply the semiotic theories of Charles Sanders Peirce to human groups living in rainforest settings to construct and analyze a broader, more current, postcolonial cosmology for this Runa group and its implications for other groups’ cosmologies. It was my first encounter with Peircean semiotics. Oddly, How Forests Think referred in passing to the very chapter of Tao Te Ching that had resonated with me strongest: Chapter 11, in which Laozi talks about constitutive absence, the anti-structures that permeate structure and make structure functional (the examples he gives include the empty hub of a wheel, the space inside a clay pot, and the emptiness enclosed by a room’s four walls). Kohn applies this anti-structure model to the semiotic, saying that Peirce’s types of signs can only signify when they represent things that are not present. A child buzzing their lips to imitate an airplane will only remind you of an airplane if you forget the differences between the child’s imitation and the sound it is meant to represent.

From How Forests Think and Tao Te Ching, I derived six major tenets that I would literally incorporate into my text’s lore as an ancient religion. But more than that, it got me thinking about how language and signification was a type of magic, in many ways. So, I re-incorporated magic into my story. I based the initial rules of my magic system on the postulate that this universe was not ours, in fact, but had grown out of a knowable Universal Field that could be at least partially described with a type of grammar. This Syntaxelium (designated as such both to distance it from concepts like Chomsky’s Universal Grammar and innateness hypothesis, and also to connect it more closely to ideas of networking and fungal semiosis) could be harnessed in languages that contained its features to “negotiate” with the universe. That is, if you speak a language that uses a lot of features of the Syntaxelium in a short amount of time, you are “persuading” the universe to change some of its rules, at least for enough time to grant you a wish. I decided to make this language too complex to be conservative; that is, it would evolve and diverge very quickly from any one set of rules as people used it and streamlined it. There was a constructed language I knew of that might serve perfectly: the language Ithkuil, completed by John Quijada in 2011 and so complex that nobody, not even Quijada himself, is yet fluent in it as of this writing.

Ithkuil is a philosophical-engineered language whose design goals are to be as semantically condensed and specific as possible. There is a single “formant,” or word, in Ithkuil that can be translated as “...being hard to believe, after allegedly trying to go back to repeatedly inspiring fear using rag-tag groups of suspicious-looking clowns, despite resistance” (the word itself is /qhûl-lyai’svukšei’arpîptó’ks). Quijada has offered that Ithkuil is too complex to be a natural spoken language – rather, that it is a useful tool to think about how quickly and reliably information can be condensed into linguistic frameworks. Its philosophy of meaning is (as the author himself admits) relatively Enlightenment-based – that is, there is a one-to-one correspondence of conceptual representation to some Platonic prototype of what an Ithkuil formant might mean, which is not exactly in line with the language’s design goals – but Quijada here threw up his hands: “A more careful and rigourous construction for Ithkuil’s lexico-semantics, given the author’s stated design goals…would not assume such a theory of meaning, but would rather incorporate more recent findings of cognitive science and cognitive linguistics to reflect embodied meaning and metaphor-based conceptualization. However, pursuing such a foundation for the lexico-semantics of the language would, in the author’s opinion, be extremely time-consuming (on the order of many additional years, perhaps decades, to construct)” (2011: 270-271).

I found this thoughtfully constructed masterpiece of a language perfect for my purposes and set about creating daughter languages that may have evolved from its natural use in my world. I imagined that a group of priests of the Moon Queen had created Ithkuil in-world as an attempt to access the power of the Syntaxelium and communicate with the Goddesses. These priests partially succeeded, in that their new language granted them magical powers. They did not become all-powerful, however. These new Wizard-Queens attempted to conquer the world with their magic, and largely succeeded – but once they had spread out, Ithkuil almost immediately diverged into daughter languages due to its complexity, each of these languages preserving different features of the Syntaxelium. After a few generations, the language with the most expansionist, imperial-minded speakers would conquer the world once again and spread their language into every corner of the globe. The language would diverge again, and the cycle of colonization and genocide would continue until a group of marginalized people led a revolution against their contemporary empire and broke the chain.

The politics of translation

But, at this point I was too invested in this project to continue in my experimental, non-utopic design philosophy. I needed to introduce my polemic into the work, or else it might carry messages contrary to my values (it may regardless, but at least I can try and make my intent as clear as possible). I needed my writing to reflect a strong opposition to, or at least complication of, Enlightenment ideals. I would also paint a picture of the post-revolutionary society I dreamed for my characters, which meant I needed to refine my anarchist sensibilities with a deep dive into ethics and anarchist theory.

I decided to illustrate the conflicts between more Enlightenment, classical logic-based arguments and more post-Enlightenment, posthuman arguments in a contest between two translators trying to render the same text into English. I therefore refined the six tenets of my constructed religion, translated them into Ithkuil, then rendered them back into English in two competing and slightly different ways:

1. tʼal-lrëikțatf orêtfiáss arkʼarț

[tʼal.lɾəɪkθatf ɔˌɾeːtfɪ.ˈas.s ˌaɾkʼˈaɾθ]

similarity.p1s3.IFL-MLT.N-MNF-HAB-EPI thought.p2s1.FML-MLT.N-v2ss/9-GEN source.p1s1.FML-AGG.N

“It is known: some reminder is the source of any thought.” – Eloquences

“So it is that all thought’s source is a likeness.” – Violet

2. okleomdh âkláʼdh tʼal-lriočʰaț atvufq oráʼtf

[ɔklɛ.ɔmð ˌakˈlăð tʼal.lɾɪ.ɔt͡ʃʰaθ atvʊfq ˌɔˈɾătf]

river.p2s1.IFL-COH.N.PRX-ASI river.p3s1.FML-N.PRX-MED organize.p3s3.IFL-DYN-HAB-EPI.N self.p1s1.IFL-MLT.A-IND thought.p2s1.FML-MLT.N-MED

“It is known: as a current from the channel, so selfhood organizes itself out of any thought.” – Eloquences

“So it is that as the whirlpool from the stream, selfhood knits itself from strands of thought.” – Violet

3. ôcneoț îcnêț atvațoaxiarň tʼal-lrëigadhoaqʼ

[ot͡snɛɔθ iːt͡sneːθ atvaθɔ.axɪ.aɾŋ tʼal.lɾəɪgaðɔ.aqʼ]

spore.p3s3.IFL-N-ASI fungus.p2s3.IFL-N-GEN self.p1s1-IFL-N-v2x/2-v2rň/9 component.p1s3.IFL.MNF-HAB-EPI-N-v2q’/2

“It is known: as the fruiting body of the fungus, the crucial, tiny self is the visible component.” – Eloquences

“So it is: the smallest self is the most crucial visible component, as the spore of the fungus.” – Violet

4. tʼal-lreijjaçoak ekraxiuk amvouț tʼal-lrükrațíukiss

[tʼal-lɾɛ.ɪʒ.ʒaçɔ.ak ɛkɾaxɪ.ʊk amvɔ.ʊθ tʼal.ˌlɾuːkraˈθɪ.ʊkɪs.s]

motion-in-situ.p1s3.IFL-v2k/2-ASO.N.PRX-DYN.EPI.HAB tool.p1s2.IFL-ASO.N-v2k/1 center.p11.IFL-N.NAV tool.p1s2.IFL-N-v2k/1-v2ss/1-MNF.HAB.EPI-framed

“It is known: a good wheel spins right about the hub, where there is no wheel.” – Eloquences

“So all wheels spin ever toward their wheel-less centers.” – Violet

5. öpatf uizát tʼal-lripšasúemzeoj ékëuʼady tʼal-lreisásiull

[øpatf ʊ.ˌɪˈzaθ tʼal.ˌlɾɪpʃaˈsʊ.ɛmzɛ.ɔʒ ˈɛkəʊ̆ʔadʲ tʼal.ˌlɾɛ.ɪˈsasɪ.ʊl.l]

carrier.p22.IFL-MLT.N mind.p1s1.FML-N-MNF happen.p1s1.FML.DYN.HAB.EPI-PRX-framed-v3mz/9-v2j/6 path.p1s2.FML-A.PRX.PRV-ABL-framed deviate.p1s3.IFL-DYN.HAB.EPI-framed-v2ll/1

“It is known: a ‘thing’ is a self which acts automatically as expected, and never deviates from its predetermined path.” – Eloquences

“So inanimate is the self which obeys only habit, and never strays from destiny.” – Violet

6. tʼal-lriokápps oratfiáss âkțîʼatf

[tʼal.ˌlɾɪ.ɔˈkap.ps ɔɾatfɪ.ˈas.s ɑkθiːʔatf]

path-oriented translative motion.p3s3.FML-A.TRM-DYN.HAB.EPI thought.p2s1.FML-N.MLT-v2ss/9 similarity.p1s3.IFL-ALL-MLT.N

“It is known: finishes, arrives, any and all thought at a type of reminder.” – Eloquences

“So the destination of a thought is a likeness.” – Violet

As I mentioned, these six tenets were adapted from the Tao Te Ching as interpreted through Charles Sanders Peirce’s semiotic philosophy. They have to do with the origins and ecologies of the self, the necessity and inevitability of communication, and the structure of thought. Why did I create two different translations of the same text in-world? I wanted to show how political of a project translation can be. For example, the less rigorous Violet Text translates the epistemic-habitual modal affixes of the main verbs as “so it is,” whereas Eloquences uses “it is known;” I did this because though they might not seem such different phrases, “so it is” distances the knowledge from a knower – it poses the knowledge as an immutable state of reality, rather than an interpretation derived by an observer. As I learned from readings of Victor Turner, Antonin Artaud and Roland Barthes, such mythologizations are processes of naturalizing the events of a narrative until they lose their historicity, and seem to follow simply from common sense. Mythology transmutes history into a string of isolated, politically vacuous events that could never have happened any other way.

Further examples of the differences between these hermeneutic exercises are in the translation of “similarity.p1s3” in Tenets 1 and 6. Eloquences renders this as “reminder;” the Violet Text, as “likeness.” Why is “reminder” any more nuanced? Why might “likeness” lead the reader astray? To me, “likeness” implies literal similarity; a sort of facsimile relationship between an “original” and “copy.” I took these tenets from Kohn and Peirce directly: Kohn says that all thought begins and ends with an “icon.” “…[A]ll semiosis ultimately relies on the transformation of more complex signs into icons” (Peirce CP 2.278 cited in Kohn 2013: 51). By an icon, Kohn and Peirce mean a type of sign that stands in representationally for another in a very literal sense, like an onomatopoeic sound-image or a drawing of a smiley face. These icons aren’t supposed to be technical, detailed imitations, but rather empty stand-ins to quickly communicate a desired connotation. Therefore, a “reminder” suffices as a translation of “similarity.p1s3,” because the relationship between the sign and the referent is not always one of literal similarity.

The limitations of magic

Or, other magics that do just as much

If we take from Mauss that magic is highly grammatical, that it follows closely to linguistic processes, then my equally linguistic magic system’s limitations must lie in the exclusive capabilities of non-linguistic systems, or perhaps even non-semiotic systems. We must turn to the affect theorists. Is the magical self truly nothing more than a set of interpretants, signaling to each other through eternity? What would the implications of this be for free will and the power of the individual vs. the community? This takes me to my current readings of Deleuze & Guattari’s A Thousand Plateaus: Capitalism & Schizophrenia, translated by Brian Massumi, and Massumi’s own Movement, Affect, Sensation: Parables for the Virtual. These books challenge the idea that the self can be reduced to its linguistic processes, and posit that the “emptiness” at the hub of Laozi’s wheel, the constitutive absence at the heart of these semiotics, can actually be filled with direction, with velocity – a sort of perpetual growth into excess meaning that’s difficult to pin down in definition or interpretation.

Massumi takes from Bergson that any space, including the political geography upon which poststructuralism maps identities in their “positionalities,” is formed retrospectively from the completion or frustration of dynamic, unmediated processes of movement and sensation in the body. For Massumi, there is an incorporeal element of The Body – its movement through spacetime – that is ontologically privileged before the formation of The Discursive Subject. “Another way of putting it is that positionality is an emergent quality of movement,” says Massumi (2002: 8).

Emergence is another effect that I address in my Tenets; Tenet 2 deals with selfhood as an emergent property of interacting thoughts, as per Kohn and Peirce. Peirce’s semiotic often grapples with the problem of continuity vs. description, creating almost a Heisenberg paradox of its own wherein a thought can only be described precisely as a positional snapshot, or as a “nondecomposable…dynamic unity” (Massumi 2002: 6). Peirce formulated his three types of signs as emergent properties of each other; indices are emergent properties of the relationships between icons, and symbols are emergent from analogous interactions between indices, or indices and icons. So selfhood, language, and magic all organize themselves from the simplest signs, which is why Peirce and Kohn say all thought begins and ends with an icon. It seems there are parallels within these genealogies of thought, between the Deleuzian affect theorist Massumi and the semiotic of Peirce as it applies to posthumanism. Can the analogy be drawn further to say that if space is an emergent property of movement as selfhood is of thought, then movement and affect is its own kind of non-semiotic magic that must have an effect on spacetime?

3 notes · View notes

salonduthe · 6 years

Text

This work is licensed under the Creative Commons Attribution-NoDerivs-NonCommercial License.

Basically, you can distribute this text all over the place, as long as you always attribute it to me, you don't change a word, and you never charge anybody anything to receive it. But read the license for the full details.

-----

FOREWORD

"Ancient Chinese Secret, Huh?"

In the spring of 1994, I was handed a master's degree in film studies and politely invited not to return to graduate school in the fall. So I went to work at Dutton's, a fantastic indie bookstore in Brentwood, less than a mile from the Simpson condo, but that's another story. Doug, the owner, lets his employees borrow books from the inventory, on the principle that you can sell books better if you know them better, and that's how I discovered the Tao Te Ching (or TTC, as I'll abbreviate it from now on).

Oh, I knew about the book beforehand. I knew it existed, anyway, and I knew it was a classic of Eastern philosophy. But that's all I knew. Not that there's that much to know after that, about all anybody can really say about Lao Tzu is that according to legend, about six centuries before Christ, he got fed up with the royal court's inability to take his advice and decided to leave. Then, the story goes, he was stopped at the Great Wall by a guard who begged him to write down some of his teachings for posterity, and the result was this slim volume. Once I actually started to read the thing, I was hooked. Here was a book that managed to say with clarity what I'd been struggling to figure out about spirituality for several years.

The TTC I found at Dutton's was written by Stephen Mitchell, a version which remains popular nearly twenty years after its original composition. Having read a couple dozen translations since, it's still one of the most accessible versions I've seen, but even then, I found his style a bit too refined, too full of a certain "wisdom of the ancients" flavor. For example, here's how Mitchell starts the first chapter:

"The Tao that can be named

is not the eternal Tao.

The name that can be named

is not the eternal Name."

At the time, I was newly infatuated with the writing of Quentin Tarantino and David Mamet, so my dream version of a TTC reflected the simplicity and grit of their dialogue:

"If you can talk about it, it ain't Tao.

If it has a name, it's just another thing."

Anyway, I grabbed a couple other translations and started looking at the different ways they expressed the same sentiments--or, as I quickly discovered, how much poetic license Mitchell and other translators were willing to take with the original text. I don't think this necessarily matters all that much; many current English- language versions are by people who don't know Chinese well, if at all, and I can't read or speak it myself. To that extent, then, we're *all* (unless we're fluent in Chinese, that is) at the mercy of, at best, a secondhand understanding of what Lao Tzu said.

Once I thought I had a rough idea what was behind the words, though, I went about rephrasing the chapters in my own voice. My guiding principle was to take out as much of the "poetry" as possible, to make the text sound like dialogue, so the reader could imagine someone telling him or her what Tao's all about. You can't take the "poetry" out completely, because the TTC is always going to have those lines about Tao being an "eternal mystery" and whatnot.

But the beauty of the book isn't in its language, at least not for me--it's in the practical advice Lao Tzu offers us about how to live a productive, meaningful life on a day to day basis. What I wanted to do was to make that advice as clear to a modern American reader as it would have been to the guard who first asked Lao Tzu to write it down.

I worked through the first twenty chapters, then put the rough draft up on my website under a pseudonym I used online back in those days. A bunch of fan mail came in, so I kept plugging away at the text, then my hard drivecollapsed and all my files were completely erased. I was freelancing pretty steadily then, and what little free time I had I spent building my own website, so the TTC went on hold. I got an occasional email asking about the other chapters, and I developed a stock answer. When it was time for me to finish the job, I told people, I would.

Years went by. I'd left LA for San Francisco, then moved up to Seattle, chasing after big dotcom money. It was great for a while, but as Lao Tzu says, "If you give things too much value, you're going to get ripped off." In the middle of the worst of the frustration, I rediscovered the Tao Te Ching, and realized I needed to finish what I started.

I dug out all my old copies of the TTC and went shopping for more versions, some of which were even better than the ones I'd found the first time. Brian Browne Walker's translation comes close to the modern oral quality I was striving for, though his voice is still much more of an "Eastern sage" voice than mine. David Hinton is somewhat more poetic, but I think he does a wonderful job of capturing what Lao Tzu may have actually sounded like to his contemporaries. And Ursula K. LeGuin strikes a balance between the modern and classical voices that gave me a new perspective on Tao; her commentaries on several chapters are enlightening as well.

I wish I could say that I wrote the remaining sixty-one chapters in a hurried creative frenzy, but things took a little longer than I thought. I got distracted by the decision to move to New York City, and though I did get some work done on the book, it was a little over a year later, when (and, yes, I know how cliched this sounds) the planes crashed into the World Trade Center and I realized I'd still been wasting too much of my life on things that didn't pan out. Instead of talking about getting serious about my life, it was time to actually do it. (Living through the following two and a half years has also made me appreciate chapters 30 and 31 a lot more, for reasons that will become readily apparent.)

So here you are--with my own name attached, as thepseudonym has long since fallen away. From a scholar's point of view, this TTC is unfaithful to the original text on more than one occasion, if not in every single line. Case in point: in chapter 20, Lao Tzu didn't exactly say, "Don't spend too much time thinking about stupid shit." For all the liberties I've taken with his words, however, I've made every attempt to stay true to his message, and I hope you'll find something useful in my efforts.

--Ron Hogan

([email protected])

January 2004

-----

PART ONE

TAO (THE WAY)

-----

If you can talk about it, it ain't Tao. If it has a name, it's just another thing.

Tao doesn't have a name. Names are for ordinary things.

Stop wanting stuff; it keeps you from seeing what's real. When you want stuff, all you see are things.

Those two sentences mean the same thing. Figure them out, and you've got it made.

If something looks beautiful to you, something else must be ugly. If something seems good, something else must seem bad.

You can't have something without nothing. If no job is difficult, then no job is easy. Some things are up high because other things are down low. You know you're listening to music because it doesn't sound like noise. All that came first, so this must be next.

The Masters get the job done without moving a muscle and get their point across without saying a word.

When things around them fall apart, they stay cool. They don't own much, but they use whatever's at hand. They do the work without expecting any favors. When they're done, they move on to the next job.That's why their work is so damn good.

If you toss compliments around freely, people will waste your time trying to impress you. If you give things too much value, you're going to get ripped off. If you try to please people, you'll just make them pissed.

The Master leads by clearing the crap out of people's heads and opening their hearts. He lowers their aspirations and makes them suck in their guts.

He shows you how to forget what you know and what you want, so nobody can push you around. If you think you've got the answers, he'll mess with your head.

Stop doing stuff all the time, and watch what happens.

How much Tao is there? More than you'll ever need. Use all you want, there's plenty more where that came from.

You can't see Tao, but it's there. Damned if I know where it came from. It's just always been around.

Tao's neutral: it doesn't worry about good or evil. The Masters are neutral: they treat everyone the same.

Lao Tzu said Tao is like a bellows: It's empty, but it could help set the world on fire. If you keep using Tao, it works better. If you keep talking about it, it won't make any sense.

Be cool.

Tao is an eternal mystery, and everything starts with Tao.

Everybody has Tao in them. They just have to use it.

Tao never stops. Why? Because it isn't trying to accomplish anything.

The Masters hang back. That's why they're ahead of the game.

They don't hang on to things. That's how they manage to keep them.

They don't worry about what they can't control. That's why they're always satisfied.

"Doing the right thing" is like water. It's good for all living things,and flows without thinking about where it's going

...just like Tao.

Keep your feet on the ground. Remember what's important. Be there when people need you. Say what you mean. Be prepared for anything. Do whatever you can, whenever it needs doing.

If you don't compare yourself to others, nobody can compare to you.

If you drink too much, you get drunk. The engine won't start if you're always tinkering with it.

If you hoard wealth, you fall into its clutches. If you crave success, you succumb to failure.

Do what you have to do, then walk away. Anything else will drive you nuts.

10.

Can you hold on to your ego and still stay focused on Tao?

Can you relax your mind and body and brace yourself for a new life?

Can you check yourself and see past what's in front of your eyes?

Can you be a leader and not try to prove you're in charge?

Can you deal with what's happening and let it happen?

Can you forget what you know and understand what's real?

Start a job and see it through. Have things without holding on to them. Do the job without expectation of reward. Lead people without giving orders. That's the way you do it.

11.

A wheel has spokes, but it rotates around a hollow center.

A pot is made out of clay or glass, but you keep things in the space inside.

A house is made of wood or brick, but you live between the walls.

We work with something, but we use nothing.

12.

Sight obscures. Noise deafens.

Desire messes with your heart. The world messes with your mind.

A Master watches the world but keeps focused on what's real.

13.

Winning can be just as bad as losing. Confidence can mess you up just as much as fear.

What does "winning can be just as bad as losing" mean?

If you're down, you might be able to get up. But if you're up, you can get knocked down real fast. Don't worry about the score, just do what you have to do.

What does "confidence can mess you up just as much as fear" mean?

Fear can keep you from getting the job done, but confidence can get you in over your head.

Walk tall, but don't get cocky. Know your limits, and nothing can ever hold you back. Deal with what you can. The rest will follow.

14.

You can't see Tao, no matter how hard you look. You can't hear Tao, no matter how hard you listen. You can't hold on to Tao, no matter how hard you grab.

But it's there.

It's in you, and it's all around you.

Remember that.

15.

The ancient Masters were damn impressive. They were deep. Real deep. Words can't even begin to describe how deep they were. You can only talk about how they acted.

They were careful, like a man walking on thin ice. They were cautious, like a soldier behind enemy lines. They were polite, like a guest at a party. They moved quickly, like melting ice. They were as plain as a block of wood. Their minds were as wide as a valley, and their hearts as clear as spring water.

Can you wait for that kind of openness and clarity before you try to understand the world?

Can you hold still until events have unfolded before you do the right thing?

When you act without expectations, you can accomplish great things.

16.

Keep your head clear. Stay calm. Watch as everything happens around you.

Everything reverts to its original state, which was nothing. And when something becomes nothing, it gets right with Tao.

If you don't understand that, you're going to screw up somewhere down the line. If you figure it out, you'll always know what to do.

If you get right with Tao, you won't be afraid to die, because you know you will.

17.

When a Master takes charge, hardly anybody notices. The next best leader is obeyed out of love. After that, there's the leader obeyed out of fear. The worst leader is one who is hated.

Trust and respect people. That's how you earn their trust and respect.

The Masters don't give orders; they work with everybody else. When the job's done, people are amazed at what they accomplished.

18.

When people lose touch with Tao, they start talking about "righteousness" and "sanctity."

When people forget what's true, they start talking about "self-evident truths."

When people have no respect for one another, they start talking about "political correctness" and "family values."

When the nation is unstable, people start talking about "patriotism."

19.

Get rid of sanctity. People will understand the truth and be happier.

Get rid of morality. People will respect each other and do what's right.

Get rid of value and profit. People will not steal if they do not desire.

If that's not possible, go to Plan B: Be simple. Be real. Do your work as best you can. Don't think about what you get for it. Stay focused. Get rid of all your crap.

20.

Don't spend too much time thinking about stupid shit. Why should you care if people agree or disagree with you? Why should you care if others find you attractive or not? Why should you care about things that worry others? Call bullshit on all that.

Let other people get worked up and try to enjoy themselves. I'm not going to give myself away. A baby doesn't know how to smile, but it's still happy.

Let other people get excited about stuff. I'm not going to hang on to anything. I'm not going to fill my mind with ideas. I'm not going to get stuck in a rut, tied down to any one place.

Other people are clever; I guess I must be stupid. Other people have goals; I guess I must be aimless. Like the wind. Or the waves.

I'm not like other people. I'm getting right with Tao.

21.

A Master stays focused on Tao. Nothing else, just Tao.

But you can't pin Tao down-- you can't even see it! How are you supposed to focus on something like that?

Just remember what Lao Tzu said: The universe began as a void. The void fills with images. Images lead to the creation of objects. And every object has Tao at its core.

That's the way it's been, ever since the world began. How can I be so sure? I just know.

22.

Learn how to stand still if you want to go places. Get on your knees if you want to stand tall. If you want wisdom, empty your mind. If you want the world, renounce your riches. Push yourself until you're exhausted, and then you'll find your strength.

You can go far if you don't have anything to carry. The more you acquire, the less you can really see.

A Master takes this to heart and sets an example for everybody else.

She doesn't show offso people take notice. She's not out to prove anything so people take her at her word. She doesn't brag about herself but people know what she's done. She hasn't got an agenda but people know what she can do. She's not out to get anybody so nobody can get in her way.

"Learn how to stand still if you want to go places." That's not as crazy as it sounds. Get in touch with Tao, and you'll see what I mean.

23.

When you have nothing to say, you may as well keep your mouth shut. The wind and the rain don't go on forever. If nature knows enough to give it a rest sometimes, so should you.

If you're ready for Tao, you can live with Tao. If you're ready to succeed, you can live with success. If you're ready to fail, you can live with failure.

Trust your instincts, and others will trust you.

24.

Keep your feet firmly planted unless you want to fall on your face. Learn how to pace yourself if you want to get anywhere. Don't call attention to yourself if you want people to notice your work.

Nobody respects people who always have excuses. Nobody gives credit to people who always take it. People who hype themselves have nothing else to offer.

Think of being in touch with Tao like eating at a buffet: Take only what you need. Save some for everybody else.

25.

Something perfect has existed forever, even longer than the universe. It's a vast, unchanging void. There's nothing else like it. It goes on forever and never stops, and everything else came from it.

I don't know what else to call it so I'll call it Tao. What's it like? I can tell you this much: it's great.

So great that it endures. Something that endures goes a long way. And something that goes a long way always comes back to the beginning.

Tao's great. Heaven's great. Earth's great. And someone in touch with Tao is great, too. Those are the four greatest things in the universe.

Someone who's in touch with Tao is in touch with the earth. The earth is in touch with heaven. Heaven's in touch with Tao. Tao's in touch with the way things are.

26.

To be light on your feet, you need a steady mind. If your body is active, your mind should be relaxed.

A Master can travel long distances and still see everything she owns. She may be surrounded by beauty but she isn't caught up in it.

Why run around thoughtlessly? If you act lightly, you lose your bearings. If you act recklessly, you lose your self-control.

27.

With enough practice, you could come and go without a trace, speak without stumbling over words, do complicated math problems in your head.

You could build a door with no lock that nobody could open. You could tie something down with no knots, without even a rope, and nobody could pry it loose.

Masters have time to help everybody, and ignore nobody. They use their resources wisely, wasting nothing. Some people call this "following the light."

Good people teach others because they have the potential to be good too. Brains count for nothing if you fail to respect your teachers or to honor the potential in others. That's one of the most important lessons of Tao.

28.

If you are strong, but remain sensitive, power will flow through you. With that power, you'll always be right with Tao: It's like a whole new life.

If you are idealistic, but stay rooted in reality, you are an example to others. Set that example, and you'll always be right with Tao: There is no limit to what you can do.

If you are honorable, but remain humble, you will see things as they are. If you see things as they are, you'll always be right with Tao: Your life will become simple, yet full of potential.

Let Tao show you how to get right with Tao, so your slightest gesture can change the world.

29.

Want to take over the world? Think again. The world's a holy place. You can't just fuck around with it. Those who try to change it destroy it. Those who try to possess it lose it.

With Tao, you push forward, or maybe you stay behind. Sometimes you push yourself, other times you rest. Sometimes you're strong, sometimes you're weak. Sometimes you're up, and sometimes you're down.

A Master lives simply, avoiding extravagance and excess.

30.

Listen up: If you want to be a leader who's in touch with Tao, never use violence to achieve your goals.

Every act of violence backfires. An army on the move leaves a trail of tears, and a military victory always lies in ruins.

The Masters do what needs doing and that's all they do. Do what you have to do without arrogance or pride. Get the job done and don't brag about it afterwards. Do what you have to do, not for your own benefit, but because it needs to be done. And don't do it the way you think it should be done, do it the way it needs to be done.

The mighty will always lose their power and any connection they ever had to Tao. They will not last long; if you're not right with Tao, you might as well be dead.

31.

Weapons are terrible things. If you want to get right with Tao, reject weapons.

The Master, knowing all things came from Tao, recognizes what he has in common with his enemies and always tries to avoid conflict.

But when there is no other choice, he uses force reluctantly. He does so with great restraint, and never celebrates a victory; to do so would be to rejoice in killing. A person who would rejoice in killing has completely lost touch with Tao.

When you win a war, you preside over a funeral. Pay your respects to the dead.

32.

Tao is an eternal mystery, so small you can never take hold of it.

If a leader gets right with Tao, people will follow him on instinct. All will be right with the world. People will do the right thing without being told.

Everything that comes from Tao needs a name. But once everything has its name, you should make no other distinction between things. This prevents you from becoming trapped by them.

Everything in the universe is full of Tao and leads to Tao, just like the water in rivers that flows into oceans.

33.

Knowing things makes you smart, but knowing yourself makes you wise. To rule others, you must be powerful, but to rule yourself, you must be strong.

If you have only what you need, you have true wealth. If you never give up, you will find a way. If you stay true to yourself, you will never be lost. If you stay alive your whole life, you've really lived.

34.

Tao flows in all directions. It's in everything, but nothing can contain it. Everything needs Tao, so Tao provides, and never expects anything in return.

Everything comes from Tao, but Tao doesn't call attention to itself. It wants for nothing. Think nothing of it.

Everything leads to Tao, but Tao doesn't call attention to itself. Pretty impressive, huh?

It doesn't strive for success. That's why it succeeds.

35.

When you get right with Tao, everybody wants to be your friend. When they're around you, they can relax and enjoy themselves.

People can be easily distracted by music or good food. When we try to talk about Tao, it seems boring by comparison.

It doesn't look like much. It doesn't sound like much. But no matter how much you use, there's still plenty left.

36.

To make something smaller, you need to appreciate its size. To make something weaker, you must recognize its strength. To get rid of something, you need to hold it tight. To take something, you must give it up entirely.

To put it another way: Sensitivity and weakness overcome unfeeling strength.

37.

Tao never does anything but nothing is left undone.

If our leaders could get in touch with Tao, the world would take care of itself. Even if they wanted to impose their own ideas, they'd be drawn back to Tao's nameless simplicity.

When our lives are that simple, we want for nothing. We can relax, and the world becomes a better place.

-----

PART TWO

TE (POWER)

-----

38.

People with integrity don't even think about it. That's how you can tell they have integrity. Other people talk about how much integrity they have, when they really don't have much. If any. Truly powerful people don't do anything, but they get the job done.

Other people are always busy doing something, but nothing ever gets done. When kind people act, they do so without thinking about it. When the just act, they're always sure they're doing the right thing. But when the righteous act, and nobody reacts, they try to force everyone to do things their way.

If you're not in touch with Tao, at least you can still have integrity. If you don't have integrity, there's always kindness. If you don't have kindness, there's always justice. If you don't have justice, all you have left is righteousness.

Righteousness is an pale imitation of true faith and loyalty, and always leads to trouble. If you've already made up your mind, you don't know the first thing about Tao, and you never will.

The Masters pay attention to what's beneath the surface. They'll look at a tree's leaves, but eat the fruit. They turn all that down, so they can accept this.

39.

Since time began, this is what it's meant to be in touch with Tao:

Tao made the heavens clear. Tao made the earth solid. Tao made our spirits strong. Tao made the valleys fertile. Tao gave all living things life.

Tao gave rulers authority. Without Tao, the heavens would collapse. Without Tao, the earth would crumble. Without Tao, our spirits would fade away. Without Tao, the valleys would dry up. Without Tao, all life would become extinct. Without Tao, rulers would stumble and fall.

Humility gives us power. Our leaders should think of themselves as insignificant, powerless, unworthy of their stature. Isn't that what humility is all about?

Be strong, but pay no attention to hollow praise. Don't call attention to yourself. Don't make a scene.

40.

Tao is always heading back to where it came from. Tao advances by not pressing forward.

Things exist because they are. They are because they once were not.

41.

When a wise person hears about Tao, he gets right with it. When an ordinary person hears about Tao, he tries to get right with it, but eventually gives up. When a fool hears about Tao, he just laughs and laughs. If he didn't laugh, it wouldn't be Tao.

Here's what they find so funny: The path to enlightenment seems covered in shadows. The way forward feels like taking a step back. The easiest path seems difficult. Those with the most virtue seem debased. Those who are most pure seem to be grubby and soiled. The deepest thoughts appear shallow. The greatest strength looks like weakness. What is most real strikes us as imaginary. The largest space has no boundaries. The greatest talent seems to produce nothing. The greatest voice is unhearable. The greatest beauty is invisible.

Tao is hidden to us and it has no name. It is the source and the strength of all things.

42.

Chapter 42 starts out with some cosmic mumbo-jumbo about Tao making one, one making two, two making three, and three making everything else.

I don't know what it means, and, frankly, I wouldn't worry about it too much.

Let's get to the practical part: Men hate to be called powerless, insignificant, or unworthy, but that's how Masters describe themselves.

Because when we lose, we've won. And when we succeed, we've failed.

Other people will tell you what I'm telling you now: "Live by the sword, die by the sword." That's pretty much what Chapter 42 boils down to.

(See Chapter 46 for more details.)

43.

The softest force in the universe can overcome the hardest of objects. Something without substance can pass through the space between atoms.

That's how I know about the power of doing nothing.

The silent teachings and the power of doing nothing can only be understood by a few people.

44.

What's more important, fame or your well-being? What's worth more, your money or your life? What is more dangerous, winning or losing?

If you are too attached to your possessions, they will bring you misery. If you hang on to your riches, you will suffer substantial loss. If you know when you have enough, you will never be disgraced. If you practice moderation, you can stay out of trouble.

And that's the secret to lasting success.

45.

The greatest achievements may look like mistakes, but you will always be able to build upon them.

The fullest reserves may seem empty, but you will always be able to draw upon them.

The straightest line looks crooked. The most skilled people come off as clumsy. The most eloquent people are usually silent.

When it's cold, you can move around to stay warm. When it's hot, you should keep still and stay cool. But whatever the weather, if you stay calm, the world will sort itself out around you.

46.

"When the world is right with Tao," Lao Tzu said, "horses haul fertilizer to the fields. When the world loses touch with Tao, horses are trained for cavalry."

Nothing is more insidious than possession. Nothing is more dangerous than desire. Nothing is more disastrous than greed.

If you know when enough is enough, you will always have enough.

47.

You don't have to leave your room to understand what's happening in the world.

You don't have to look out the window to appreciate the beauty of heaven.

The farther you wander, the less you know.

The Masters don't wander around They know. They don't just look. They understand. They don't do anything, but the work gets done.

48.

Usually, we try to learn something new every day.

But if we want to get right with Tao, we have to let go of something every day.

We do less and less, until we end up doing nothing. And it's when we do nothing that we get the job done.

Let events take their course, and everything will turn out in your favor. If you act on your ambitions, they will never pan out.

49.

The Masters don't make up their minds. They turn their thoughts to other people.

They are good to good people, and they're good to bad people. This is real goodness.

They have faith in the faithful, and they have faith in the unfaithful. This is real faith.

A Master throws himself into the world completely, forgetting everything he's been told. People pay attention to him because he lives a life of child-like wonder.

50.

People who look for the secret of long life wind up dead.

Their bodies are the focus of their lives and the source of their death, because they think a healthy body is all there is to life.

Lao Tzu used to say a man who truly understood life could walk through the jungle without fear or across a battlefield without armor, totally unarmed. Wild animals and weapons couldn't kill him.

I know, I know: what the hell does that mean? "Well, he couldn't be killed," Lao Tzu said, "because his body wasn't where he kept his death."

51.

Tao is the source of all living things, and they are nourished by Tao's power. They are influenced by the other living things around them, and they are shaped by their circumstances.

Everything respects Tao and honors its power. That's just the way it is.

Tao gives life to all things, and its power watches out for them, cares for them, helps them grow, protects them, and comforts them.

Create something without holding on to it. Do the work without expecting credit for it. Lead people without giving them orders. That's the secret of the power of Tao.

52.

Everything starts with Tao, the mother of all things. If you know the mother, you know the children. If you know the children and remember the mother, you have nothing to fear in your life.

Shut your mouth and keep still, and your life will be full of happiness. If you talk all the time, always doing something, your life will be hopeless.

It takes insight to see subtlety. It takes strength to yield gently to force. Use that strength to hang on to your insight, and you will always be at peace. That's how to get right with Tao.

53.

If I had any sense, I'd be trying to get right with Tao, and the only thing I'd worry about would be messing up. It's not that hard to get right with Tao, but people are easily distracted.

"When the king's palace is full of treasure," Lao Tzu said, "ordinary people's fields are smothered with weeds, and the food supplies run out." Today, you see sharply dressed people carrying flashy weapons and living the high life.

They own more than they could ever use, let alone need.

They're nothing but gangsters and crooks. That's not what Tao's about.

54.

Tao's power is so deeply entrenched it can never be uprooted. Tao's power clings so tightly it can never slip away. It will endure for generations.

If you get in touch with the power of Tao, it will become real. If your family gets in touch with the power of Tao, the power will flourish.

If your community gets in touch with the power of Tao, the power will grow even stronger. If your country gets in touch with the power of Tao, the power will become abundant.

If the world gets in touch with the power of Tao, the power will be everywhere. How can I know this? I just do.

55.

A person filled with the power of Tao is like a baby boy: bees can't sting him, wild beasts can't attack him.

A baby has soft bones and weak muscles, but a firm grip. He hasn't had sex, but he can get an erection. That's because he's got lots of energy. He can cry all day and never lose his voice. That's because he's at one with his world.

If you're at one with the world, you know constancy. And if you know constancy, you've been enlightened.

It's not healthy to try to prolong your life. It's unnatural to impose the mind's will upon the body. People waste time and energy trying to be strong or beautiful, and their strength and beauty fade. They've lost touch with Tao, and when you lose touch with Tao, you might as well be dead.

56.

Those who know, don't talk. Those who talk, don't know.

Shut your mouth. Be still. Relax. Let go of your worries. Stay out of the spotlight. Be at one with the world and get right with Tao. If you get right with Tao, you won't be worried about praise or scorn, about winning or losing, about honor or disgrace. That's the way to be.

57.

You can run a country by sticking to principles, and you can win a war with strategy and tactics. But you can gain the entire world by doing nothing at all.

How do I know this? I've seen it happen: The more restrictions a nation imposes, the poorer its people become. When a nation hoards weapons, troubles arise from within and from without. When its leaders try to be cunning and clever, the situation spins further out of control. When they try to fix things by passing more laws, they only increase the number of outlaws.

A wise leader says to himself: "I do nothing, and people transform themselves. I keep silent, and they do the right thing on their own. I stay out of the way, and they prosper. I want for nothing, and they lead simple lives."

58.

When a nation is ruled with a light touch, people lead simple lives. When a government is harsh and demanding, people will spend their time trying to outsmart it.

Happiness is rooted in misery, and misery lurks beneath all joy. Who knows what could happen tomorrow?

Everything is relative; what's considered proper today may become improper. Correct appearances may hide dishonesty and sinfulness.

No wonder so many people get confused.

The Masters have sharp minds, not sharp tongues. They are austere, but never judgmental. They are straightforward, but not provocative. They are brilliant, but not flashy.

59.

Leadership is based on moderation. Practice moderation, and you'll get in touch with the power of Tao.

If you get right with Tao, nothing is impossible. If you get right with Tao, there's no limit to what you can do. If you get right with Tao, you can be a true leader.

Remember this advice if you want to be a leader: Plant deep roots in firm soil. Get right with Tao, and you'll always see things clearly.

60.

Being a leader is like cooking a small fish; get right with Tao, and it's quick and easy.

When you're in touch with Tao, you don't need to worry about misfortune. You can't make it go away, of course, but you can keep it from harming other people.

Also, as a wise leader, you cause no harm to others, so people won't have to worry about getting hurt, and they'll take the opportunity to do the right thing.

61.

Power flows down to every level of existence like a river to the ocean.

Victory comes from lying perfectly still and waiting for power to come your way.

If you yield to someone less powerful than yourself, you will be in a position to influence them.

If you submit to someone more powerful than yourself, you create an opportunity to get your own way.

So if you want to get ahead, lay low and bide your time. That way, everybody's happy.

62.

Every living thing gets its strength from Tao. Good people respect the value of Tao. The wicked and foolish don't, but Tao provides for them anyway.

Some people gain power and prestige through fancy words, others through great deeds. But Tao is available to everyone, not just the powerful. So don't look down on anybody.

When people become powerful, and everybody lines up to kiss their ass, sit still and stay right with Tao.

Why have the Masters always respected Tao? Because when you get right with Tao, you can always find what you need to get by, and trouble can never find you.

63.

Keep still. Don't work so hard. Learn to appreciate everyday life. Pay attention to details. Start small and work your way up. When people give you trouble, let it slide.

Break everything down to its essentials. Get the job done before it becomes a chore.

With the right preparation, difficult tasks can be completed with ease; every major project consists of simple steps.

The Masters don't take on more than they can handle, which is why they can do just about anything.

Don't promise more than you can deliver, and don't underestimate the task: You'll only make things harder for yourself.

The Masters are always aware of the difficulties involved, which is why they never have to deal with them.

64.

It's easy to maintain balance. Trouble can be nipped in the bud. Fragile things break easily, and small things are easy to lose.

Deal with the situation before it becomes a problem. Keep everything straight so it can't get messed up.

Every tree was once a seed. Every skyscraper started out with a shovelful of dirt. And--stop me if you've heard this one before-- a journey of a thousand miles begins with a single step.

When you try too hard, you defeat your own purpose. Cling to stuff, and you will suffer loss. The Masters make no effort, so they never fail. They aren't attached to things, so they never feel loss.

People often screw up when the job's nearly done. Pay as much attention to the finishing touches as you do to the initial steps, and you won't screw up like that.

The Masters try to be free from desire. They don't collect precious things. They don't cling to any beliefs. They pay attention to what everybody else ignores. They help the world get right with Tao, but don't try to change a thing.

65.

In ancient times, leaders who were right with Tao didn't teach everybody how to become enlightened. They kept people's lives simple.

People who know too much can't be taught anything. Leaders who try to be clever always screw things up. Leaders who keep things simple always make things right.

If you get that, you'll understand the mysterious power of Tao.

That kind of power is so deep, so extensive, it penetrates into every level of existence.

66.

An ocean is greater than the hundred rivers that flow into it, and all it does is wait to receive what they bring.

If you want to teach people, don't talk down to them. If you want to lead them, find out where they want to go.

People love leaders who make them feel safe without smothering them. They'll always support a leader like that, and because he doesn't try to compete with anybody, nobody is able to compete with him.

67.

Everywhere I go, people tell me, "Tao is so powerful, so immense, it's inconceivable!"

But it's only powerful because it's inconceivable. If we could wrap our minds around it, Tao would be just another thing.

The three most important qualities in life are compassion, or showing kindness and mercy to others, moderation, or knowing what a thing is worth, and modesty, or knowing your place in the world.

Courage stems from showing kindness and mercy to others. Generosity starts with knowing what a thing is worth. True leadership begins with knowing your place in the world.

But these days, I see everyone trying to act courageous without any trace of compassion. They try to be generous but they don't practice moderation in their own lives. They act like leaders, but they have no sense of modesty. No good can come of this.

If you want to get ahead, show people compassion. When other people attack you, defend yourself with compassion. It's the most powerful force in the universe.

68.

A true warrior never uses force with an attitude of pride or anger. A true victor does not pursue vengeance. A true leader shows humility.

This is the power of modesty. It's the best way to deal with people. It's always been an excellent way to get right with Tao.

69.

There's an old military saying: "I'd rather face an attack than have to make one. I'd rather retreat a foot than try to advance an inch."

That's the secret to moving forward while staying put, preparing for battle without revealing your strength.

When you defend yourself without any show of force, you give your opponent nothing to fight.

Attacking an enemy you've underestimated is a costly mistake. When two forces oppose each other, the winner is the one most reluctant to fight.

70.

Lao Tzu's advice was easy to understand and easy to follow. But nobody understood him or did what he suggested.

His words stemmed from ancient wisdom, and his actions were highly disciplined. People didn't get that, which is why they didn't understand him. And the less they understood him, the more meaningful his advice became.

That's why the Masters live simply, hiding their wisdom deep within themselves.

71.

If you know what you don't know, you're doing great. If you don't know what you don't know, you're sick.

The only way to get rid of that sickness is to be sick of it.

The Masters aren't sick, because they got sick of being sick.

72.

When you show no fear at all, the universe gives you something to really be afraid of.

Don't try to fence people in or grind them down. Just let them be, and they'll always be on your side.

The Masters know themselves, but they don't reveal themselves. They love themselves, but they know what their lives are worth. They let go of all that to concentrate on this.

73.

Those who dare to be bold die. Those who dare to be careful survive. So--what do you want to do?

Why is life like that, you ask? I don't know.

This is how Tao works: It doesn't push itself, and it always succeeds. It acts silently, and it always reacts. It can't be summoned; it comes whenever it's ready. It can't be rushed; it's always on time.

"Heaven casts a wide net, with big holes," Lao Tzu used to say, "but nothing ever gets by it."

74.

If people's lives suck, and they look forward to death, what good does it do to threaten to kill them?

If people are afraid to die, and the wicked are condemned to death, then who would dare to commit evil?

But that doesn't mean you or I can just take life and death into our own hands. That'd be like walking up to an industrial buzzsaw and trying to use it without any training. We'd only end up hurting ourselves.

75.

People starve because the government taxes them to death. People rebel because the government tries to run their lives. People act like life is meaningless because the government takes everything they have.

People who know how to enjoy life are wiser than people who value their lives.

76.

A baby's body is soft and gentle. A corpse is hard and stiff. Plants and trees are tender and full of sap. Dead leaves are brittle and dry.

If you are rigid and unyielding, you might as well be dead. If you are soft and flexible, you are truly alive.

Soldiers trained to fight to the death will die. A tree that cannot bend with the wind will snap.

Here's a useful saying: The harder they come, the harder they fall.

Here's another: The meek shall inherit the earth.

77.

Lao Tzu said using Tao was like pulling on a bowstring: The top bends down, the bottom bends up, and all the energy is focused in the middle.

Tao takes energy from where it is, and sends it where it needs to be. But most people take from those who don't have enough, so those who have too much already can have more.

So who in this world is truly generous to others? People who are in touch with Tao. They do their work without taking credit. They get the job done and move on. They aren't interested in showing off.

78.

Nothing is softer or more yielding than water. Yet, given time, it can erode even the hardest stone. That's how the weak can defeat the strong, and the supple can win out over the stiff.

Everybody knows it. So why don't we apply it to our own lives?

Lao Tzu used to say: "Take on people's problems, and you can be their leader. Deal with the world's problems, and you'll be a Master."

Sometimes the truth makes no sense.

79.

Sometimes, when an argument is settled, feelings of resentment still remain on either side. What's the point of carrying a grudge?

The Masters care about what they owe other people, not what other people owe them.

People who are in touch with Tao do their duty. People who aren't try to force others into submission.

Tao doesn't play favorites. But if you do right by Tao, Tao will do right by you.

80.

Lao Tzu had a dream about a small country with very few people.

They didn't need machines to get their work done faster. They took their lives seriously, and stayed close to home.

They may have owned boats and carriages, but they never went anywhere. They may have owned weapons, but they kept those weapons locked up, securely hidden. They had so few responsibilities, they never had to make a To-Do list to remember what had to be done.

They enjoyed simple foods, dressed plainly, lived comfortably, and kept their traditions alive.

And even though their neighbors were so close they could hear the dogs barking at night, they had no interest in leaving their homes, where they grew old peacefully and died.

81.

The truth isn't flashy. Flashy words aren't true.

Educated people aren't always smart. Smart people don't always have an education.

Good people don't argue. People who argue aren't good.

The Masters don't hang on to things. They're always doing something for other people, so they always have more to give. They give away whatever they have, so what they have is worth more.

If you want to get right with Tao, help other people, don't hurt them. The Masters always work with people, never against them.

(with thanks to ronhogan)

#ron hogan #favourite #wisdom #tao

2 notes · View notes