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issolving and transforming these projections； and freeing the true self from their influence； is undertaken： this is the 〃movement that appears to be still〃 of Chapter 37； the 〃subtle discernment〃 of Chapter 36； which 〃undermines the rigidity of power。〃
38
Great Modesty is unstudied…
It is not even conscious of being modest。
Thus； Modesty is its true nature。
But the modesty of the collective
Is self…centered in its self…effacement。
Thus； it abandons true Modesty。
Correct Modesty is unforced action；
Which lacks intent or deliberation。
Commonplace modesty is the calculated art
Of the private agenda。
Natural kindness acts for the good of the whole
Without ever being aware of it。
Perfect justice lacks a plan but meets its goals
Without passing judgment。
Conduct drawn from inner clarity
Is free； exact； and appropriate；
Without expectation。
It just rolls up its sleeves
And does its work。
When we separate from the Tao；
We resort to cultivated modesty。
Failing that； we revert to philanthropy；
And thence to self…righteousness。
And on this we erect
The mandate of propriety。
Propriety and ritual are built
On the empty shell of faith。
The superficial is thus the seed of discord；
And separates from the natural loyalty
Of inner truth。
Immature and cursory knowledge of Tao
Is the origin and the ornament of delusion。
For this reason； the Sage abides in substance；
And withdraws from appearances。
It dwells in the immanent；
And not in the manifest。
Thus； it comes not from without；
But receives you within。
Immature and cursory knowledge of Tao
Is the origin and the ornament of delusion。
For this reason； the Sage abides in substance；
And withdraws from appearances。
It dwells in the immanent；
And not in the manifest。
Thus； it comes not from without；
But receives you within。
Lao Tzu begins Part Two of the Tao Te Ching with two of his longest poems； Chapters 38 and 39。 Together； they comprise an extended meditation on Te； or the Cosmic principle of Modesty。 In brief； 38 talks about 〃Te as Te；〃 while 39 talks about 〃Te as Tao。〃 Together； they present the core of Lao Tzu's perspective on Modesty as a fundamental principle of action and understanding in following the Tao。 Both poems also warn of the consequences of separation from the principle of Modesty。 To this purpose； a picture is drawn of a regressive spiral of vain dogma； error； and delusion。 The cultivation of false modesty as a self…conscious promotion of one's 〃better nature〃 leads to philanthropy。 This leads in turn to complacency and self…righteousness on the part of those who are the purveyors of this philanthropy； and in its wake come propriety and ritual。 By this point； we are so far from our true nature that we have enclosed ourselves in a garish and grotesque 〃ornament of delusion。〃 We have reached the point where we 〃exalt superiority〃 （this from Chapter 39）； and have opened the door wide to corruption； we have divorced mind from consciousness and thereby created a realm of 〃insanity and death。〃
39
From before Time as we know it was born；
The experience of Oneness with Tao has been。
To receive the gift of Oneness
Is the way of Nature；
Manifest in all its forms：
The open sky and stable earth；
The presence and energy of mind。
Through the One the valley fills
With the life of innumerable beings。
Sometimes； kings and lords receive it；
And are helped in their paths of leadership。
Were sky divorced from clarity；
Then I fear it might collapse in darkness；
Robbed of the union with Nature。
Should earth divorce its elastic firmness；
It would be crushed beneath its lifeless weight。
Were mind divorced from consciousness；
It would wither toward insanity and death。
Should the valley ever divorce abundance；
Then every form of being would perish。
These； indeed； are my greatest fears。
And if dukes and diplomats renounced
Their inner treasure to exalt superiority；
They would fall amid their own corruption。
Soft and small； the deepest roots
By which the greatest tree is nourished：
Humility within completes greatness without。
Indeed； there is nothing between them。
Thus did kings of old proclaim themselves
The small； the solitary； the impoverished：
For how can you fight against
Such an outspoken humility？
Could a carriage ever realize its design
If it were loaded down with fame and praise？
Do not presume to gleam like jade
When you live among the humble stones。
40
Tao in motion is returning。
Tao in action is accepting。
The vast array of Nature抯 forms
Evolves within the realm of body；
And the bodily arises from the Formless。
41
The sincere student hears of Tao；
Then sees if he can steadfastly follow it。
A casual student hears of Tao
And follows it sporadically…
Trusting here； and skeptical there。
When the self…centered hear of Tao
Their laughter fills the air：
How could it be Tao
If it didn抰 make them laugh？
Therefore is it said：
The one with the lantern shines the least。
The one making progress seems behind。
The easiest path seems tortuous。
Natural strength appears weak and hollow。
And the greatest virtue seems too small。
Beneficence seems to lack foundation。
The most enduring truths are mutable。
Perfect squares have no sharp corners。
The most useful tool seems inefficient。
The loveliest music is hardly heard。
The Subliminal Form cannot be touched。
The One is silent and concealed…
This indeed is its practical virtue：
Thus it freely gives its help
To all who would experience
Their original perfection。
This is a wonderful and playful meditation on seeing beyond the realm of appearances。 We can approach the Tao and its teaching function； the Sage； from many different perspectives； three of which Lao Tzu mentions in this poem。 The 〃sincere student；〃 it must be noted； is not said to be devout； reverent； or even especially serious （to judge by the poem's overall tone）。 He sees whether he can 〃steadfastly follow it；〃 without any mention of devotion or sacrifice to an ideal： he just puts in his effort and asks for help； thus dispersing fear and awe in his approach。
Many of us have been through a similar experience to that of the 〃casual student；〃 in which old belief systems （or certain precious shards thereof） are inwardly hoarded even as we begin to perceive how insanely they obstruct growth。 Thus； we experience both trust and skepticism in our learning梥ometimes simultaneously。
Finally； there are those who encounter the Tao and its teachings with ego mechanisms firmly in place； whose derisive laughter fills the air。 Perhaps you have found yourself （either directly or implicitly） referred to as a 搉ew age freak？or a 搕ree…hugging lunatic？ People who don抰 k