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upon the ground。
The Tao therefore cannot be said
to waste its charge；
but constantly remains
a source of nourishment
for those who are not so full of self
as to be unable to partake of it。
When tempered beyond its natural state；
the finest blade will lose its edge。
Even the hardest tempered sword；
against water； is of no avail；
and will shatter if struck against a rock。
When untangled by a cutting edge；
the cord in little pieces lies；
and is of little use。
Just as the finest swordsmith
tempers the finest blade
with his experience；
so the sage； with wisdom； tempers intellect。
With patience； tangled cord may be undone；
and problems which seem insoluble； resolved。
With wise administrators； all can exist in unity；
each with the other；
because no man need feel that he exists；
only as the shadow of his brilliant brother。
Through conduct not contrived for gain；
awareness of the Tao may be maintained。
This is how its mysteries may be found。
5
WITHOUT INTENTION
Nature acts without intent；
so cannot be described
as acting with benevolence；
nor malevolence to any thing。
In this respect； the Tao is just the same；
though in reality it should be said
that nature follows the rule of Tao。
Therefore； even when he seems to act
in manner kind or benevolent；
the sage is not acting with such intent；
for in conscious matters such as these；
he is amoral and indifferent。
The sage retains tranquility；
and is not by speech or thought disturbed；
and even less by action which is contrived。
His actions are spontaneous；
as are his deeds towards his fellow men。
By this means he is empty of desire；
and his energy is not drained from him。
6
COMPLETION
Like the sheltered； fertile valley；
the meditative mind is still；
yet retains its energy。
Since both energy and stillness；
of themselves； do not have form；
it is not through the senses
that they may be found；
nor understood by intellect alone；
although； in nature； both abound。
In the meditative state；
the mind ceases to differentiate
between existences；
and that which may or may not be。
It leaves them well alone；
for they exist；
not differentiated； but as one；
within the meditative mind。
7
SHEATHING THE LIGHT
When living by the Tao；
awareness of self is not required；
for in this way of life； the self exists；
and is also non…existent；
being conceived of； not as an existentiality；
nor as non…existent。
The sage does not contrive to find his self；
for he knows that all which may be found of it；
is that which it manifests to sense and thought；
which side by side with self itself； is nought。
It is by sheathing intellect's bright light
that the sage remains at one with his own self；
ceasing to be aware of it； by placing it behind。
Detached； he is unified with his external world；
by being selfless he is fulfilled；
thus his selfhood is assured。
8
THE WAY OF WATER
Great good is said to be like water；
sustaining life with no conscious striving；
flowing naturally； providing nourishment；
found even in places
which desiring man rejects。
In this way
it is like the Tao itself。
Like water； the sage abides in a humble place；
in meditation； without desire；
in thoughtfulness； he is profound；
and in his dealings； kind。
In speech； sincerity guides the man of Tao；
and as a leader； he is just。
In management； competence is his aim；
and he ensures the pacing is correct。
Because he does not act for his own ends；
nor cause unnecessary conflict；
he is held to be correct
in his actions towards his fellow man。
9
WITHOUT EXTREMES
The cup is easier to hold
when not filled to overflowing。
The blade is more effective
if not tempered beyond its mettle。
Gold and jade are easier to protect
if possessed in moderation。
He who seeks titles；
invites his own downfall。
The sage works quietly；
seeking neither praise nor fame；
completing what he does with natural ease；
and then retiring。
This is the way and nature of Tao。
10
CLEANING THE DARK MIRROR
Maintaining unity is virtuous；
for the inner world of thought is one
with the external world
of action and of things。
The sage avoids their separation；
by breathing as the sleeping babe；
and thus maintaining harmony。
He cleans the dark mirror of his mind；
so that it reflects without intent。
He conducts himself without contriving；
loving the people； and not interfering。
He cultivates without possessing；
thus providing nourishment；
he remains receptive
to changing needs；
and creates without desire。
By leading from behind；
attending to that
which must be done；
he is said to have attained
the mystic state。
11
THE UTILITY OF NON…EXISTENCE
Though thirty spokes may form the wheel；
it is the hole within the hub
which gives the wheel utility。
It is not the clay the potter throws；
which gives the pot its usefulness；
but the space within the shape；
from which the pot is made。
Without a door； the room cannot be entered；
and without windows it is dark。
Such is the utility of non…existence。
12
THE REPRESSION OF DESIRES
Through sight； the colours may be seen；
but too much colour blinds us。
Apprehending the tones of sound；
too much sound might make us deaf；
and too much flavour deadens taste。
When hunting for sport； and chasing for pleasure；
the mind easily becomes perplexed。
He who collects treasures for himself
more easily becomes anxious。
The wise person fulfills his needs；
rather than sensory temptations。
13
UNMOVED AND UNMOVING
The ordinary man seeks honour； not dishonour；
cherishing success and abominating failure；
loving life； whilst fearing death。
The sage does not recognise these things；
so lives his life quite simply。
The ordinary man seeks to make himself
the centre of his universe；
the universe of the sage is at his centre。
He loves the world； and thus remains unmoved
by things with which others are concerned。
He acts with humility； is neither moved nor moving；
and can therefore be trusted in caring for all things。
14
EXPERIENCING THE MYSTERY
The Tao is abstract；
and therefore has no form；
it is neither bright in rising；
nor dark in sinking；
cannot be grasped； and makes no sound。
Without form or image； without existence；
the form of the formless； is beyond defining；
cannot be described；
and is beyond our understanding。
It cannot be called by