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ing guilty feelings； etc。
Those who possess a higher form of benevolence are a bit different。 They contrive to act in benevolent ways； but because they do so out of love and compassion for others； their actions are free of personal agenda。
Those who possess the higher form righteousness are similar to those who possess the lower form of virtue in that they also take contrived actions。 They do so out of a powerful sense of self…righteousness； and because they feel so strongly justified in themselves； their actions always reflect their own motives。
Those who posses the higher form of etiquette are yet another step down。 They act with contrived politeness and propriety。 They fall back on protocol and rules to mask their true intentions； and if they fail to elicit from others the response they are looking for； they will use physical means to force their views upon others aggressively。
From these observations； the sages conclude that when people lose the naturalness of the Tao； they resort to virtue。 Virtuous practices allow people to approximate the goodness that flow naturally from the Tao。
If people lose their virtues； then the next best thing would be benevolence。 If people can still hold on to the mindset of love； compassion and kindness； then they can at least treat one another in a way that is gentle and humane。
What if people lose their benevolence too？ Then they will have no choice but to resort to righteousness。 Their actions can no longer be guided by love； compassion and kindness。 Instead； they will act； choose and decide based on correctness or a sense of justice。 Everything becomes more muddled because right and wrong can often be so subjective。
Finally； what if people can no longer rely on righteousness？ Then etiquette is all that's left。 Following etiquette； customs and propriety may or may not be right； benevolent； or virtuous。。。 but at least there is something to follow。
This sort of etiquette is artificial and disingenuous。 Those who practice it are little more than thin shells without substance； pretending to be loyal and sincere while possessing neither quality。 Such people are the source of chaos； discord and strife。
In a similar way； people who possess knowledge without righteousness； benevolence or virtue are also thin shells lacking substance。 Like flowers； they give a pleasing appearance but possess none of the satisfying goodness of fruits。 That's what we mean when we call them the flowers of the Tao。 Such people may project a knowledgeable appearance； but are in fact ignorant in basic； fundamental ways。
To summarize； the truly great person would be the antithesis of the above。 That is； they focus on substance instead of the thin veneer of superficiality。 Their emphasis is on the real inner self； and not on the facade of external appearance。 They discard the fakery of etiquette and knowledge； and reach for benevolence； justice； virtues。。。 and finally the Tao。
39
Those that attained oneness since ancient times：
The sky attained oneness and thus clarity
The earth attained oneness and thus tranquility
The gods attained oneness and thus divinity
The valley attained oneness and thus abundance
The myriad things attained oneness and thus life
The rulers attained oneness and became the standard for the world
These are all from oneness
The sky； lacking clarity； would break apart
The earth； lacking tranquility； would erupt
The gods； lacking divinity； would vanish
The valley； lacking abundance； would wither
Myriad things； lacking life； would be extinct
The rulers； lacking standard； would be toppled
Therefore； the honored uses the lowly as basis
The higher uses the lower as foundation
Thus the rulers call themselves alone； bereft； and unworthy
Is this not using the lowly as basis？ Is it not so？
Therefore； the ultimate honor is no honor
Do not wish to be shiny like jade
Be dull like rocks
The Tao is the central principle at the core of everything between Heaven and Earth。 〃Oneness〃 is where the Tao resides； it can also be a synonym for the Tao。 This oneness manifests itself in many different ways： clarity； tranquility； divinity； life； and more。
Oneness manifests clarity in Heaven； tranquility on Earth； divinity in gods； and abundant life in all living things。 In the same way； when we connect with the Tao described by Lao Tzu； we gain clarity in the mind； tranquility in the heart； divine power in spirituality； and abundant energy to live life to the fullest。 Those who wish to lead must have this oneness in order to establish the standard of leadership。
Conversely； when we lack that connection； our experience is quite the opposite。 We struggle with confusion in the mind； we feel unsettled and ill at ease； the spiritual strength we enjoyed before has become an empty void； we are tired； listless； and unable to stir ourselves into action。 Whatever leadership we may want to establish collapses with nothing to hold it up。
How can we gain this oneness？ How can we lead with the Tao； if called upon to lead？ The clues are everywhere。 Nature shows us that the high must be built upon the low。 Tall trees grew from short saplings； in a mountain； its lower half supports the higher half； and most of the mountain supports its majestic peak。 It is the same in life： the highest honor must be built upon low…profile； sincere humility。
This is why the sages never wish to shine brightly like expensive jewelry。 Instead； they prefer to be more like plain rocks； with only steadfast； solid consistency； and no dazzling brilliance whatsoever。 This is also why the rulers of ancient China tended to use the lowliest terms to refer to themselves。 Over time； the practice lost its meaning； but its original intent was very much congruent with the Tao。
Notes
The concept of establishing a personal connection to the Tao； and thereby attain the power and energy of oneness is one that can cause much confusion。 Isn't the Tao already in everything？ How can one connect to it if one is never disconnected from it in the first place？
The Tao that we are inseparably part of is the all…encompassing Tao。 It contains everything； with no distinctions whatsoever。 In human beings； it is represented as the ambivalent； indeterminate state before any choices are made。 In that state； the potential for every possible outcome exists … fulfilling； satisfying outcomes as well as disastrous； miserable outcomes。
The Tao of which Lao Tzu speaks is a particular path through this wealth of options。 This path is quite specific。 It is the path of silence； calmness； kindness and humility。 It is not the path of cacophony； agitation； cruelty and arrogance。 Both paths are part of the overall Tao that includes everything； but Lao Tzu points to one of them as the path that will best lead us to happiness and fulfillment。
40
The returning is the movement of the Tao
The weak is the utilization of the Tao
The myriad things of the world are born of being
Being is born of non…being
That which reverses course； reflects back； or returns to its point of origin characte