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res in us a sense of awe that is far beyond anything one can get out of fear…based theology。
35
Chapter 35
Hold the great image
The world will come
They come without harm； in harmonious peace
Music and food； passing travelers stop
The Tao that is spoken out of the mouth
Is bland and without flavor
Look at it； it cannot be seen
Listen to it； it cannot be heard
Use it； it cannot be exhausted
When we hold the great image of the Tao； the world will come into a state of harmonious peace。
Rough Draft of notes
Holding to the Great Form
All pass away。
They pass away unharmed； resting in Great Peace。
It is for food and music that the passing traveler stops。
When the Tao appears from its opening
It is so subtle； it has no taste。
Look at it； you cannot see it。
Listen； you cannot hear it。
Use it
You cannot exhaust it。
Apprehend the inimitable conception； you attract the world； coming it receives no harm； but is tranquil； peaceful； satisfied。
Like transient guests； music and dainties pass away。
The Tao entering the mouth is insipid and without flavor； when looked at it evades sight； when listened for it escapes the ear … （yet） its operations are interminable。
36
If one wishes to shrink it
One must first expand it
If one wishes to weaken it
One must first strengthen it
If one wishes to discard it
One must first promote it
If one wishes to seize it
One must first give it
This is called subtle clarity
The soft and weak overcomes the tough and strong
Fish cannot leave the depths
The sharp instruments of the state
Cannot be shown to the people
If we wish to reduce something； to make something smaller； we must first expand it。 After it is stretched out； it will naturally shrink back down to size。
Similarly； if we wish to weaken something； we must first strengthen it。 The seed of weakness invariably exists in the greatest of strengths。
In order for something to be discarded or abandoned； it is first promoted。 The world is full of examples of things that are hyped up and then thrown away and forgotten without a second thought。
In order to get something； we must first give it。 For instance； if we wish to be treated kindly； we must start by treating others with kindness。 This works because the Tao process is circular； the principle underlying all interactions is one of dynamic； universal energy exchange。
We say that these illuminated insights are subtle； because they seem to be the very opposite of our habitual thought patterns。 To understand them is to become enlightened in the subtle workings of the Tao。
That which is gentle； soft and weak seems to yield to that which possesses toughness； strength and aggressiveness； but the yielding is deceptive； for in the end the soft overcomes the hard。
It is the nature of the Tao to remain hidden。 Just as the fish does not leave the depths and a country does not display its weapons and inner workings to the people； a sage remains deeply immersed in the Tao and does not utilize his or her insights against people who are more shallow。
37
The Tao is constant in non…action
Yet there is nothing it does not do
If the sovereign can hold on to this
All things shall transform themselves
Transformed； yet wishing to achieve
I shall restrain them with the simplicity of the nameless
The simplicity of the nameless
They shall be without desire
Without desire； using stillness
The world shall steady itself
The Tao is the eternal； unchanging principle of effortless achievements。 Within the workings of the Tao there is no strife and no struggle。
The Tao is both eternally devoid of action and the ultimate cause of all actions。 The Tao makes no attempt to achieve； and yet nothing is beyond its powers to achieve。 The Tao doesn't try to do anything； it simply does everything。
If a ruler （anything from the leader of a nation to the master of one's own self） is able to hold on to this principle and embody it； then everything around him or her （people； circumstances； relationships） will naturally transform themselves into alignment with him or her。
Once transformed in this manner and aligned with the ruler； the people may want to move ahead with action which； if unchecked； can lead to chaos。 Similarly； those who become allies in our cause may do more harm than good out of zeal； or a strong desire to take some sort of action。 Our own thoughts and emotions； once aligned with a personal goal； may also get away from us out of sheer enthusiasm。
In these situations； we can restore balance by applying the concept of p'u； or the principle of plainness and simplicity。 The fundamental nature of the nameless Tao is plain and simple。 This total absence of contrivance and complexity； if understood； can lead to a lessening of the urge to overact。 This moderating effect can in turn lead to stillness。
This stillness； quietness and tranquility will bring everything and everyone back into balance。 Thus the environment becomes naturally settled and peaceful … in tune with the Tao。
38
High virtue is not virtuous
Therefore it has virtue
Low virtue never loses virtue
Therefore it has no virtue
High virtue takes no contrived action
And acts without agenda
Low virtue takes contrived action
And acts with agenda
High benevolence takes contrived action
And acts without agenda
High righteousness takes contrived action
And acts with agenda
High etiquette takes contrived action
And upon encountering no response
Uses arms to pull others
Therefore； the Tao is lost； and then virtue
Virtue is lost； and then benevolence
Benevolence is lost； and then righteousness
Righteousness is lost； and then etiquette
Those who have etiquette
Are a thin shell of loyalty and sincerity
And the beginning of chaos
Those with foreknowledge
Are the flowers of the Tao
And the beginning of ignorance
Therefore the great person：
Abides in substance； and does not dwell on the thin shell
Abides in the real； and does not dwell on the flower
Thus they discard that and take this
Those who possess the higher form of virtue are not intentionally virtuous。 Their actions are natural and unforced。 This is why we say they have true virtue。
There are also those who possess a lower kind of virtue。 They never lose sight of virtue because they have to constantly remind themselves to be virtuous。 This is why we say they have no true virtue。
Those who possess the higher form of virtue do not act with contrivance。 Their actions are without ulterior movies。 They act out of virtue because it is natural； not because they want to 〃look good〃 doing it。
Those with the lower form of virtue are the opposite。 When they act in ways that seem virtuous； they do so for a specific personal agenda … perhaps improving their image； assuaging guilty feelings； etc。
Those who possess a higher form of benevolence are a bit different。 T