From Amazon
Scholars say that the original Tao Te Ching is a poem. Like a poem, this version of the Tao Te Ching is not meant to be read in one breath from front to back, but is to be at intervals internalized and contemplated. Jane English's haunting black-and-white photos that undulate in and out on every page act as glycerin elixirs, helping the words slide into our souls for patient digestion. The photographs--of a glistening spider web, cloud-enveloped mountain tops, reflections on water, leaves in the sunlight--are as serenely lyrical as the ancient text, itself.
--This text refers to an out of print or unavailable edition of this title.
Review
"No one has done better in conveying Lao Tsu's simple and laconic style of writing, so as to produce an English version almost as suggestive of the many meanings intended." —Alan Watts
--This text refers to an out of print or unavailable edition of this title.
Book Description
A classic text for Eastern philosophies, dating from possibly as early as the 6th century B.C., advocating simplicity and peacefulness as a way of coping with stress and chaos. 2 cassettes.
From the Publisher
"No one has done better in conveying Lao Tsu's simple and laconic style of writing, so as to produce an English version almost as suggestive of the many meanings intended."--Alan Watts
--This text refers to an out of print or unavailable edition of this title.
About the Author
Feng was educated in China, and came to the United States in 1947 to study comparative religion. He held a B.A. from Peking University and an M.A. from the University of Pennsylvania. He taught at the Esalen Institute, Big Sur, and directed the Stillpoint Foundation, a Taoist community in Manitou Springs, Colorado.
--This text refers to the
Audio CD
edition.
Excerpt. © Reprinted by permission. All rights reserved.
ONE
The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; This appears as darkness. Darkness within darkness. The gate to all mystery.
TWO
Under heaven all can see beauty as beauty only because there is ugliness. All can know good as good only because there is evil. Therefore having and not having arise together; Difficult and easy complement each other; Long and short contrast each other; High and low rest upon each other; Voice and sound harmonize each other; Front and back follow each other. Therefore the wise go about doing nothing, teaching -no--talking. The ten thousand things rise and fall without cease, Creating, yet not possessing, Working, yet not taking credit. Work is done, then forgotten. Therefore it lasts forever.
THREE
Not exalting the gifted prevents quarreling. Not collecting treasures prevents stealing. Not seeing desirable things prevents confusion of the heart. The wise therefore rule by emptying hearts and stuffing bellies, By weakening ambitions and strengthening bones. If people lack knowledge and desire, Then it is best not to interfere. If nothing is done, then all will be well.
FOUR
The Tao is an empty vessel; it is used, but never filled. Oh, unfathomable source of ten thousand things! Blunt the sharpness, Untangle the knot, Soften the glare, Merge with dust. Oh, hidden deep but ever present! I do not know from whence it comes. It is the forefather of the ancestors.
FIVE
Heaven and earth are impartial; They see the ten thousand things as they are. The wise are impartial; They see the people as they are. The space between heaven and earth is like a bellows. The shape changes but not the form; The more it moves, the more it yields. More words count less. Hold fast to the center.
SIX
The valley spirit never dies; It is the woman, primal mother. Her gateway is the root of heaven and earth. It is like a veil barely seen. Use it; it will never fail.
SEVEN
Heaven and earth last forever. Why do heaven and earth last forever? They are unborn, So ever living. The wise stay behind, and are thus ahead. They are detached, thus at one with all. Through selfless action, they attain fulfillment.
EIGHT
The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places people reject and so is like the Tao. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true. In ruling, be just. In business, be competent. In action, watch the timing. No fight: No blame.
NINE
Better stop short than fill to the brim. Oversharpen the blade, and the edge will soon blunt. Amass a store of gold and jade, and no one can protect it. Claim wealth and titles, and disaster will follow. Retire when the work is done. This is the way of heaven.
TEN
Carrying body and soul and embracing the one, Can you avoid separation? Attending fully and becoming supple, Can you be as a newborn babe? Washing and cleansing the primal vision, Can you be without stain? Loving the people and ruling the country, Can you be without cleverness? Opening and closing the gates of heaven, Can you play the role of woman? Understanding and being open to all things, Are you able to do nothing? Giving birth and nourishing, Bearing yet not possessing, Working yet not taking credit, Leading yet not dominating, This is the Primal Virtue.
ELEVEN
Thirty spokes share the wheel's hub; It is the center hole that makes it useful. Shape the clay into a vessel; It is the space within that makes it useful. Cut doors and windows for a room; It is the holes that make it useful. Therefore profit comes from what is there; Usefulness from what is not there.
TWELVE
The five colors blind the eye. The five tones deafen the ear. The five flavors dull the taste. Racing and hunting madden the mind, Precious things lead us astray. Therefore the wise are guided by what they feel and not by what they see, Letting go of that and choosing this.
THIRTEEN
Accept disgrace willingly. Accept misfortune as the human condition. What do you mean by "Accept disgrace willingly"? Accept being unimportant. Do not be concerned with loss or gain. This is called "accepting disgrace willingly." What do you mean by "Accept misfortune as the human condition"? Misfortune comes from having a body. Without a body, how could there be misfortune? Surrender yourself humbly; then you can be trusted to care for all things. Love the world as your own self; then you can truly care for all things.
FOURTEEN
Look, it cannot be -seen--it is beyond form. Listen, it cannot be -heard--it is beyond sound. Grasp, it cannot be -held--it is intangible. These three are indefinable; Therefore they are joined in one. From above it is not bright; From below it is not dark: An unbroken thread beyond description. It returns to nothingness. The form of the formless, The image of the imageless, It is called indefinable and beyond imagination. Stand before it and there is no beginning. Follow it and there is no end. Stay with the ancient Tao, Move with the present. Knowing the ancient beginning is the essence of Tao.
FIFTEEN
The ancients were subtle, mysterious, profound, responsive. The depth of their knowledge is unfathomable. Because it is unfathomable, All we can do is describe their appearance. Watchful, as though crossing a winter stream. Alert, like people aware of danger. Courteous, like visiting guests. Yielding, like ice about to melt. Simple, like uncarved blocks of wood. Hollow, like caves. Opaque, like muddy pools. Who can wait quietly while the mud settles? Who can remain still until the moment of action? Observers of the Tao do not seek fulfillment. Not seeking fulfillment, they are not swayed by desire for change.
SIXTEEN
Empty yourself of everything. Let the mind become still. The ten thousand things rise and fall while the self watches their return. They grow and flourish and then return to the source. Returning to the source is stillness, which is the way of nature. The way of nature is unchanging. Knowing constancy is insight. Not knowing constancy leads to disaster. Knowing constancy, the mind is open. With an open mind, you will be openhearted. Being openhearted, you will act royally. Being royal, you will attain the divine. Being divine, you will be at one with the Tao. Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away.
SEVENTEEN
Very few are aware of the highest. Then comes that which they know and love, Then that which is feared, Then that which is despised. Those who do not trust enough will not be trusted. When actions are performed Without unnecessary talk, People say, "We did it!"
EIGHTEEN
When the great Tao is forgotten, Kindness and morality arise. When wisdom and intelligence are born, The great pretense begins. When there is no peace within the family, Filial piety and devotion arise. When the country is confused and in chaos, Loyal ministers appear.
NINETEEN
Give up sainthood, renounce wisdom, And it will be a hundred times better for everyone. Give up kindness, renounce morality, And people will rediscover filial piety and love. Give up ingenuity, renounce profit, And bandits and thieves will disappear. These three are outward forms alone: They are not sufficient in themselves. It is more important To see the simplicity, To realize our true nature, To cast off selfishness And temper desire.
TWENTY
Give up learning, and put an end to your troubles. Is there a difference between yes and no? Is there a difference between good and evil? Must I fear what others fear? What nonsense! Other people are contented, enjoying the sacrificial feast of the ox. In spring some go to the park and climb the terrace, But I alone am drifting, not knowing where I am. Like a newborn babe before it learns to smile, I am alone, without a place to go. Others have more than they need, but I alone have nothing. I am a fool. Oh, yes! I am confused. Others are clear and bright, But I alone am dim and weak. Others are sharp and clever, But I alone am dull and stupid. Oh, I drift like the waves of the sea, Without direction, like the restless wind. Everyone else is busy, But I alone am aimless and without desire. I am different. I am nourished by the great mother.
TWENTY--ONE
The greatest Virtue is to follow Tao and Tao alone. The Tao is elusive and intangible. Oh, it is intangible and elusive, and yet within is image. Oh, it is elusive and intangible, and yet within is form. Oh, it is dim and dark, and yet within is essence. This essence is very real, and therein lies faith. From the very beginning until now its name has never been forgotten. Thus I perceive creation. How do I know the ways of creation? Because of this.
TWENTY--TWO
Yield and overcome; Bend and be straight; Empty and be full; Wear out and be new; Have little and gain; Have much and be confused. Therefore the wise embrace the one And set an example to all. Not putting on a display, They shine forth. Not justifying themselves, They are distinguished. Not boasting, They receive recognition. Not bragging, They never falter. They do not quarrel, So no one quarrels with them. Therefore the ancients say, "Yield and overcome." Is that an empty saying? Be truly whole, And all things will come to you.
TWENTY--THREE
To talk little is natural. High winds do not last all morning. Heavy rain does not last all day. Why is this? Heaven and earth! If heaven and earth cannot make things last forever, How is it p... --This text refers to the Paperback edition.
The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The named is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; This appears as darkness. Darkness within darkness. The gate to all mystery.
TWO
Under heaven all can see beauty as beauty only because there is ugliness. All can know good as good only because there is evil. Therefore having and not having arise together; Difficult and easy complement each other; Long and short contrast each other; High and low rest upon each other; Voice and sound harmonize each other; Front and back follow each other. Therefore the wise go about doing nothing, teaching -no--talking. The ten thousand things rise and fall without cease, Creating, yet not possessing, Working, yet not taking credit. Work is done, then forgotten. Therefore it lasts forever.
THREE
Not exalting the gifted prevents quarreling. Not collecting treasures prevents stealing. Not seeing desirable things prevents confusion of the heart. The wise therefore rule by emptying hearts and stuffing bellies, By weakening ambitions and strengthening bones. If people lack knowledge and desire, Then it is best not to interfere. If nothing is done, then all will be well.
FOUR
The Tao is an empty vessel; it is used, but never filled. Oh, unfathomable source of ten thousand things! Blunt the sharpness, Untangle the knot, Soften the glare, Merge with dust. Oh, hidden deep but ever present! I do not know from whence it comes. It is the forefather of the ancestors.
FIVE
Heaven and earth are impartial; They see the ten thousand things as they are. The wise are impartial; They see the people as they are. The space between heaven and earth is like a bellows. The shape changes but not the form; The more it moves, the more it yields. More words count less. Hold fast to the center.
SIX
The valley spirit never dies; It is the woman, primal mother. Her gateway is the root of heaven and earth. It is like a veil barely seen. Use it; it will never fail.
SEVEN
Heaven and earth last forever. Why do heaven and earth last forever? They are unborn, So ever living. The wise stay behind, and are thus ahead. They are detached, thus at one with all. Through selfless action, they attain fulfillment.
EIGHT
The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places people reject and so is like the Tao. In dwelling, be close to the land. In meditation, go deep in the heart. In dealing with others, be gentle and kind. In speech, be true. In ruling, be just. In business, be competent. In action, watch the timing. No fight: No blame.
NINE
Better stop short than fill to the brim. Oversharpen the blade, and the edge will soon blunt. Amass a store of gold and jade, and no one can protect it. Claim wealth and titles, and disaster will follow. Retire when the work is done. This is the way of heaven.
TEN
Carrying body and soul and embracing the one, Can you avoid separation? Attending fully and becoming supple, Can you be as a newborn babe? Washing and cleansing the primal vision, Can you be without stain? Loving the people and ruling the country, Can you be without cleverness? Opening and closing the gates of heaven, Can you play the role of woman? Understanding and being open to all things, Are you able to do nothing? Giving birth and nourishing, Bearing yet not possessing, Working yet not taking credit, Leading yet not dominating, This is the Primal Virtue.
ELEVEN
Thirty spokes share the wheel's hub; It is the center hole that makes it useful. Shape the clay into a vessel; It is the space within that makes it useful. Cut doors and windows for a room; It is the holes that make it useful. Therefore profit comes from what is there; Usefulness from what is not there.
TWELVE
The five colors blind the eye. The five tones deafen the ear. The five flavors dull the taste. Racing and hunting madden the mind, Precious things lead us astray. Therefore the wise are guided by what they feel and not by what they see, Letting go of that and choosing this.
THIRTEEN
Accept disgrace willingly. Accept misfortune as the human condition. What do you mean by "Accept disgrace willingly"? Accept being unimportant. Do not be concerned with loss or gain. This is called "accepting disgrace willingly." What do you mean by "Accept misfortune as the human condition"? Misfortune comes from having a body. Without a body, how could there be misfortune? Surrender yourself humbly; then you can be trusted to care for all things. Love the world as your own self; then you can truly care for all things.
FOURTEEN
Look, it cannot be -seen--it is beyond form. Listen, it cannot be -heard--it is beyond sound. Grasp, it cannot be -held--it is intangible. These three are indefinable; Therefore they are joined in one. From above it is not bright; From below it is not dark: An unbroken thread beyond description. It returns to nothingness. The form of the formless, The image of the imageless, It is called indefinable and beyond imagination. Stand before it and there is no beginning. Follow it and there is no end. Stay with the ancient Tao, Move with the present. Knowing the ancient beginning is the essence of Tao.
FIFTEEN
The ancients were subtle, mysterious, profound, responsive. The depth of their knowledge is unfathomable. Because it is unfathomable, All we can do is describe their appearance. Watchful, as though crossing a winter stream. Alert, like people aware of danger. Courteous, like visiting guests. Yielding, like ice about to melt. Simple, like uncarved blocks of wood. Hollow, like caves. Opaque, like muddy pools. Who can wait quietly while the mud settles? Who can remain still until the moment of action? Observers of the Tao do not seek fulfillment. Not seeking fulfillment, they are not swayed by desire for change.
SIXTEEN
Empty yourself of everything. Let the mind become still. The ten thousand things rise and fall while the self watches their return. They grow and flourish and then return to the source. Returning to the source is stillness, which is the way of nature. The way of nature is unchanging. Knowing constancy is insight. Not knowing constancy leads to disaster. Knowing constancy, the mind is open. With an open mind, you will be openhearted. Being openhearted, you will act royally. Being royal, you will attain the divine. Being divine, you will be at one with the Tao. Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away.
SEVENTEEN
Very few are aware of the highest. Then comes that which they know and love, Then that which is feared, Then that which is despised. Those who do not trust enough will not be trusted. When actions are performed Without unnecessary talk, People say, "We did it!"
EIGHTEEN
When the great Tao is forgotten, Kindness and morality arise. When wisdom and intelligence are born, The great pretense begins. When there is no peace within the family, Filial piety and devotion arise. When the country is confused and in chaos, Loyal ministers appear.
NINETEEN
Give up sainthood, renounce wisdom, And it will be a hundred times better for everyone. Give up kindness, renounce morality, And people will rediscover filial piety and love. Give up ingenuity, renounce profit, And bandits and thieves will disappear. These three are outward forms alone: They are not sufficient in themselves. It is more important To see the simplicity, To realize our true nature, To cast off selfishness And temper desire.
TWENTY
Give up learning, and put an end to your troubles. Is there a difference between yes and no? Is there a difference between good and evil? Must I fear what others fear? What nonsense! Other people are contented, enjoying the sacrificial feast of the ox. In spring some go to the park and climb the terrace, But I alone am drifting, not knowing where I am. Like a newborn babe before it learns to smile, I am alone, without a place to go. Others have more than they need, but I alone have nothing. I am a fool. Oh, yes! I am confused. Others are clear and bright, But I alone am dim and weak. Others are sharp and clever, But I alone am dull and stupid. Oh, I drift like the waves of the sea, Without direction, like the restless wind. Everyone else is busy, But I alone am aimless and without desire. I am different. I am nourished by the great mother.
TWENTY--ONE
The greatest Virtue is to follow Tao and Tao alone. The Tao is elusive and intangible. Oh, it is intangible and elusive, and yet within is image. Oh, it is elusive and intangible, and yet within is form. Oh, it is dim and dark, and yet within is essence. This essence is very real, and therein lies faith. From the very beginning until now its name has never been forgotten. Thus I perceive creation. How do I know the ways of creation? Because of this.
TWENTY--TWO
Yield and overcome; Bend and be straight; Empty and be full; Wear out and be new; Have little and gain; Have much and be confused. Therefore the wise embrace the one And set an example to all. Not putting on a display, They shine forth. Not justifying themselves, They are distinguished. Not boasting, They receive recognition. Not bragging, They never falter. They do not quarrel, So no one quarrels with them. Therefore the ancients say, "Yield and overcome." Is that an empty saying? Be truly whole, And all things will come to you.
TWENTY--THREE
To talk little is natural. High winds do not last all morning. Heavy rain does not last all day. Why is this? Heaven and earth! If heaven and earth cannot make things last forever, How is it p... --This text refers to the Paperback edition.
