Complexity is Closer to the Truth

 

        The Fireplace Records, Chapter 40

Complexity is Closer to the Truth

 

In my experience, life is rightly characterized as diverse, complicated, varied, rich in multiplicity, saturated with the 'ten thousand things.'  Personally, I find little need to seek or to find or to have the "experience of unity."  This state of "unification," when actualized, is in most cases rather fleeting.  It may be profound, but no more so that the beauty of complexity and the fascinating reality of diversity.  I do not find the experience of the multiplicity of things distressing, disturbing, or disheartening.  

Just because all of the eggs today are in one basket does not make the colored basket more real or more interesting or more valuable than the eggs.  

Ignoring the facticity of the complexity of the natural and mental realms seems to me a more serious ignorance, not very sensible, and ultimately unwise.  I long ago gave up on any quest for "enlightenment" (in Hindu or Buddhist terms) and prefer the ordinary state of mind grounded in a world that is not simple, not one, not unified, complex, and rich in details.  To claim that our normal experience of complexity and variety is an "illusion" or "ignorance (avidya) seems to me a form of incorrect judgment.  

No doubt, trying to simplify one's life has its benefits, reducing sensory overload can reduce stress, and not becoming overly infatuated with novelty can be helpful; but, pushing on this strange path towards the "enlightenment" or "realization" of a pure and uncluttered "Unity" can produce its own distressing and disturbing predicaments for a person.  

Many philosophers, ancient and modern, have made a sharp distinction between appearances and Reality, the many and the One, the phenomena and the Noumena, and multiplicity and Unity.  For me, it is muddled thinking to call all of our experiences "just fleeting illusions" and fabricate a true realm of being outside of our personal and social and practical experiences.  Indeed, we can't "see" in any ordinary sense of "see," the cells, molecules, atoms, and the subatomic particles that constitute the objects of our macro-cosmic world; but, this in no way means the multiplicity of objects in our ordinary environment are in any way "illusions."  The meaning of "objects" is much more complicated, varied in linguistic usage, and functional in many practical contexts.  Again, complexity is closer to the truth. 

Comments, Sources, Observations, Koans, Poems, Quips:

Now is Real, a Unified Instant, but Fleeting.

Time

Complexity and Diversity 

Nature Mysticism:  Resources, Quotes, Notes

Gardening and Mysticism

Riddles (200+ Riddles, with No Ads.)

Refer to my Cloud Hands Blog Posts on the topic of Koans/Stories. 

Subject Index to 1,975 Zen Buddhist Koans

Zen Buddhist Koans: Indexes, Bibliography, Commentary, Information

The Daodejing by Laozi

Pulling Onions  Over 1,043 One-line Sayings, Quips, Maxims, Humor

Chinese Chan Buddhist and Taoist Stories and Koans

The Fireplace Records (Blog Version) By Michael P. Garofalo

Dao De Jing, Chapter 15

 Daodejing, Laozi

Chapter 15



"The Tao of those eminent for wisdom in the olden times was subtle, mysterious, recondite, and penetrating.
Its depths were unrecognizable by others.
The non-adepts, being unable to learn it, strove by main force, therefore, to act it out in practice.
They endured the hardships of their search as those who ford streams in the winter.
Cautious were they, as those who dread the ridicule of their neighbors.
Reverent were they, as those who entertain a visitor.
Expansive were they, as ice on the point of melting.
Simple and unpolished were they, as unhewn wood. 
Vacant were they, as a ravine.
Undiscerning were they, as turbid water.
Who is able to make turbid water grow gradually clear by reducing it to quiescence?
Who is able to impart unending life to that which is at rest by setting it in perpetual motion?
Those who preserve this Tao desire no fullness; wherefore, having no fullness,
they are able to guard it in their hearts for ever and it never requires to be renewed."
-  Translated by Frederic Henry Balfour, 1884, Chapter 15  


"The Sages of old were profound
and knew the ways of subtlety and discernment.
Their wisdom is beyond our comprehension.
Because their knowledge was so far superior
I can only give a poor description.

They were careful
as someone crossing a frozen stream in winter.
Alert as if surrounded on all sides by the enemy.
Courteous as a guest.
Fluid as melting ice.
Whole as an uncarved block of wood.
Receptive as a valley.
Turbid as muddied water.

Who can be still
until their mud settles
and the water is cleared by itself?
Can you remain tranquil until right action occurs by itself?

The Master doesn't seek fulfillment.
For only those who are not full are able to be used
which brings the feeling of completeness."
-  Translated by John H. McDonald, 1996, Chapter 15 


"Of old, those who were leaders in good actions examined mysteries with deep penetration; searching deeply, they did not understand; even Masters did not understand; therefore their actions were void of strength.
They were timid, as those who cross a torrent in winter; irresolute, as those who fear their neighbours; grave, as strangers before their host; they effaced themselves as ice that melts; they were rough as undressed wood, empty as a valley, confused as troubled water.
Who is able by quietness to make pure the troubled heart?
Who is able by repose to become conscious of Inner Life?
He who safely maintains his consciousness of Life will find it to be inexhaustible.
Therefore he will be able, though not faultless, to renew perfectness."
-  Translated by Isabella Mears, 1916, Chapter 15 


"Profound indeed were the most excellent among the ancients, penetrating, fathomless;
inasmuch as they were fathomless it becomes necessary to employ far fetched symbols when speaking of them.
Irresolute? as if fording a stream in winter.
Timid? as though fearful of their neighbours.
Grave? as if they were guests.
Elusive? like ice about to melt.
Simple? like raw material.
Expansive? like the space between hills.
Turbid? like muddy water.
Who can still the turbid and make it gradually clear;
or quiet the active so that by degrees it shall become productive?
Only he who keeps this Tao, without desiring fullness.
If one is not full it is possible to be antiquated and not newly fashioned." 
-  Translated by C. Supurgeon Medhurst, 1905, Chapter 15  


古之善為士者, 微妙玄通, 深不可識.
夫唯不可識.
故強為之容.
豫兮若冬涉川.
猶兮若畏四鄰.
儼兮其若容.
渙兮若冰之將釋.
敦兮其若樸.
曠兮其若谷.
混兮其若濁.
孰能濁以靜之徐清.
孰能安以久動之徐生.
保此道者不欲盈.
夫唯不盈.
故能蔽不新成.
-  Chinese Characters, Tao Te Ching, Chapter 15 




ku chih shan wei shih chê, wei miao hsüan t'ung, shên pu k'o shih.
fu wei pu k'o shih.
ku ch'iang wei chih jung.
yü yen jo tung shê ch'uan.
yu hsi jo wei ssu lin.
yen hsi ch'i jo jung.
huan hsi jo ping chih chiang shih.
tun hsi ch'i jo p'u.
k'uang hsi ch'i jo ku.
hun hsi ch'i jo cho.
shu nêng cho yi ching chih hsü ch'ing.
shu nêng an yi chiu tung chih hsü shêng.
pao tz'u tao chê pu yü ying.
fu wei pu ying.
ku nêng pi pu hsin ch'êng.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 15 



"The Tao of those eminent for wisdom in the olden times was subtle, mysterious, recondite, and penetrating.
Its depths were unrecognizable by others.
The non-adepts, being unable to learn it, strove by main force, therefore, to act it out in practice.
They endured the hardships of their search as those who ford streams in the winter.
Cautious were they, as those who dread the ridicule of their neighbors.
Reverent were they, as those who entertain a visitor.
Expansive were they, as ice on the point of melting.
Simple and unpolished were they, as unhewn wood. 
Vacant were they, as a ravine.
Undiscerning were they, as turbid water.
Who is able to make turbid water grow gradually clear by reducing it to quiescence?
Who is able to impart unending life to that which is at rest by setting it in perpetual motion?
Those who preserve this Tao desire no fullness; wherefore, having no fullness,
they are able to guard it in their hearts for ever and it never requires to be renewed."
-  Translated by Frederic Henry Balfour, 1884, Chapter 15  



"Los sabios perfectos de la antigüedad
eran tan sutiles, agudos y profundos
que no podían ser conocidos.
Puesto que no podían ser conocidos,
sólo se puede intentar describirlos:
Eran prudentes, como quien cruza un arroyo en invierno;
cautos, como quien teme a sus vecinos por todos lados;
reservados, como un huésped;
inconstantes, como el hielo que se funde;
compactos, como un tronco de madera;
amplios, como un valle;
confusos, como el agua turbia.
¿Quién puede, en la quietud, pasar lentamente de lo
turbio a la claridad?
¿Quién puede, en el movimiento, pasar lentamente
de la calma a la acción?
Quien sigue este Tao
no anhela la abundancia.
Por no estar colmado
puede ser humilde,
eludir lo vulgar
y alcanzar la plenitud."
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 15

A typical webpage created by Mike Garofalo for each one of the 81 Chapters of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 20 different English translations or interpolations of each Chapter, 3 Spanish translations for each Chapter, the Chinese characters for each Chapter, and the Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for each Chapter; extensive indexing by key words and terms for each Chapter in English, Spanish, and the Wade-Giles Romanization is provided; recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, and other resources for each Chapter are included.  

Chapter 15 of the Tao Te Ching

Chapter and Thematic Index (Concordance) to the Tao Te Ching

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

 

In 2023, I will be studying books by Deng Ming-Dao.

Taoism

Chen Taijiquan Old Frame, First Form

Dao De Jing, Chapter 14

Tao Te Ching by Lao Tzu

Chapter 14

"We look at it, and do not see it; it is invisible.
We listen to it, and do not hear it; it is inaudible.
We touch it, and do not feel it; it is intangible.
These three elude our inquiries, and hence merge into one.
Not by its rising, is it bright,
nor by its sinking, is it dark.
Infinite and eternal, it cannot be defined.
It returns to nothingness.
This is the form of the formless, being in non-being.
It is nebulous and elusive.
Meet it, and you do not see its beginning.
Follow it, and you do not see its end.
Stay with the ancient Way
in order to master what is present.
Knowing the primeval beginning is the essence of the Way."
-  Translated by Sanderson Beck, 1996, Chapter 14  

"What is looked at but not (pu) seen,
Is named the extremely dim (yi).
What is listened to but not heard,
Is named the extremely faint (hsi).
What is grabbed but not caught,
Is named the extremely small (wei).
These three cannot be comprehended,
Thus they blend into one.
As to the one, its coming up is not light,
Its going down is not darkness.
Unceasing, unnameable,
Again it reverts to nothing.
Therefore it is called the formless form,
The image (hsiang) of nothing.
Therefore it is said to be illusive and evasive (hu-huang).
Come toward it one does not see its head,
Follow behind it one does not see its rear.
Holding on to the Tao of old (ku chih tao),
So as to steer in the world of now (chin chih yu).
To be able to know the beginning of old,
It is to know the thread of Tao."
-  Translated by Ellen Marie Chen, 2000, Chapter 14

"We look for it but do not see it:
    we name it "subtle."
We listen for it but do not hear it;
    we name it "rare."
We grope for it but do not grasp it;
    we name it "serene." 
These three cannot be fully fathomed,
Therefore,
They are bound together to make unity.
Of unity,
its top is not distant,
its bottom is not blurred.
Infinitely extended
and unnameable,
It returns to non-entity.
This is called
"the form of the formless,"
"the image of nonentity."
This is called "the amorphous."
Following behind it,
    you cannot see its back;
Approaching it from the front,
    you cannot see its head.
Hold to the Way of today
    to manage the actualities of today
    thereby understanding the primeval beginning.
This is called "the thread of the Way.""
-  Translated by Victor H. Mair, 1990, Chapter 14 

"When you look, it isn't there
Listen and you cannot hear it
It seems to be beyond your reach
Because you are so near it
This single source of everything
Appears to be an empty image
Though it cannot be understood
You can see its naked visage
Follow it to nothingness
Approach it where you have no face
From nowhere to infinity
This vacant image leaves no trace
From never to eternity
This naked face is what you are
An empty, vacant, open door
Forevermore ajar"
-  Translated by Jim Clatfelder, 2000, Chapter 14  

"Look, it cannot be seen,
So it is called invisible.
Listen, it cannot be heard,
So it is called soundless.
Touch, it cannot be caught,
So it is called elusive.
These three cannot be examined,
So they unite into one.  
Above it there is no light,  
Below it there is no darkness.
Endlessness beyond description.
It returns to non-existence.
It is called the shapeless shape,
The substance without form.
It is called obscurely evasive.
Meet it and you do not see its beginning,
Follow it and you do not see its end.
Hold on to the ancient Way to master the present,
And to learn the distant beginning.
This is called the unbroken strand of the Way."
-  Translated by Stefan Stenudd, Chapter 14

One Qigong and Taijiquan Grandmaster, Dr. Yang Jwing-Ming, has published a fine translation and extensive general and Qigong commentaries on the Tao Te Ching.  

“When looked at, it cannot be seen, named “Yi” (i.e.. invisible);
when listened, it cannot be heard, named “Xi” (i.e., inaudible);
when grasped, it cannot be acquired, named “Wei” (i.e., fine formless).
These three cannot be completely unraveled;
thus, they are combined into one.
Above it (i.e., in the sky), it is not bright (i.e., clear) and below it
(i.e., on the ground), it is not dim (i.e., concealed).
It is continuous and endless, it cannot be named.
It returns to a state of nothingness.
Thus, it can be called the shape of the shapeless,
with the appearance of nothingness,
and is called “Huang Hu.”
When in front of it, its head cannot be seen, and
when following it, its tail cannot be seen.
Use this ancient Dao and apply it to the needs of today.
When able to know the ancient beginning, then it is called
Knowing the principles of the Dao.”
-  Translated by Dr. Yang Jwing-Ming, Chapter 14

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. 

Chapter 14 of the Dao De Jing by Laozi: Text and Commentaries  

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

A Daoist Druid's Final Journey 

An Old Philosopher's Notebooks

Tao Te Ching by Lao Tzu: Introduction, Bibliography, Commentary, Chapter Index 

 

 
 

 

Dao De Jing, Laozi, Chapter 10

Tao Te Ching by Lao Tzu

Chapter 10



"Can you govern your animal soul, hold to the One and never depart from it?
 Can you throttle your breath, down to the softness of breath in a child?
 Can you purify your mystic vision and wash it until it is spotless?
 Can you love all your people, rule over the land without being known?
 Can you be like a female, and passively open and shut heaven's gates?
 Can you keep clear in your mind the four quarters of earth and not interfere?
 Quicken them, feed them;
 Quicken but do not possess them.
 Act and be independent;
 Be the chief but never the lord:
 This describes the mystic virtue."
 -  Translated by Raymond Blakney, 1955, Chapter 10 


"By husbanding the animal and spiritual souls
and embracing unity, it is possible to prevent their separation.
By undivided attention to the passion-nature,
and increasing tenderness, it is possible to be a little child.
By putting away impurity from the hidden eye of the heart,
it is possible to be without spot.
By loving the people, and so governing the nation,
it is possible to be unknown.
In opening and shutting the heavenly doors (mouth, nostrils, etc.)
it is possible to have no creaking.
One may be bright and transparent on all sides, and yet be unknown.
To produce and to nourish, to produce and have not,
to act and expect not, to enlarge and cut not off, —
this is called sublime virtue."
-  Translated by John Chalmers, 1968, Chapter 10 


"By patience the animal spirits can be disciplined.
By self-control one can unify the character.
By close attention to the will, compelling gentleness, one can become like a little child.
By purifying the subconscious desires one may be without fault.
In ruling his country, if the wise magistrate loves his people, he can avoid compulsion.
In measuring out rewards, the wise magistrate will act like a mother bird.
While sharply penetrating into every corner, he may appear to be unsuspecting.
While quickening and feeding his people, he will be producing but without pride of ownership.
He will benefit but without claim of reward.
He will persuade, but not compel by force.
This is De, the profoundest virtue."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 10 


"Can you hold the door of your tent
Wide to the firmament?
Can you, with the simple stature
Of a child, breathing nature,
Become, notwithstanding,
A man?
Can you continue befriending
With no prejudice, no ban?
Can you, mating with heaven,
Serve as the female part?
Can your learned head take leaven
From the wisdom of your heart?
If you can bear issue and nourish its growing,
If you can guide without claim or strife,
If you can stay in the lead of men without their knowing,
You are at the core of life."
-  Translated by Witter Bynner, 1944, Chapter 10 


"Can you keep the soul always concentrated from straying?
Can you regulate the breath and become soft and pliant like an infant?
Can you clear and get rid of the unforeseen and be free from fault?
Can you love the people and govern the state by non-action?
Can you open and shut the gates of nature like a female?
Can you become enlightened and penetrate everywhere without knowledge?"
-  Translated by Ch'u Ta-Kao, 1904, Chapter 10


"When 'carrying your soul,' embracing the One Thing, can you be undivided?
When 'concentrating ch'i', bringing about Softness, can you be like an infant?
When 'cleansing and purifying the mysterious mirror,' can you be without blemish?
When 'loving the people and caring for the kingdom,' can you be without knowledge?
When 'the Doors of Heaven open and shut,' can you remain Feminine?
When 'Clarity and bareness penetrate everywhere,' can you remain not doing?
Produce and nourish. Produce but don't possess work but don't rely on this preside but don't rule.
This is mysterious Te."
-  Translated by Michael LaFargue, 1992, Chapter 10   


載營魄, 抱一能無離乎?
專氣致柔, 能嬰兒乎?
滌除玄覽, 能無疵乎?
愛民治國, 能無知乎?
天門開闔, 能為雌乎?
明白四達, 能無知乎?
生之畜之.
生而不有.
為而不恃.
長而不宰.
是謂玄德.-  Chinese characters, Tao Te Ching, Chapter 10



"Having received, in the birth-process, a living soul, one is able, by preserving its individuality pure and uncorrupted, to prevent disunion with the pure original.
By controlling the vital force, and bringing it to the utmost degree of pliancy, one is able to become as a little child again and revert to one’s pristine state of innocence.
By washing and cleansing oneself of that which Heaven alone can see, one may become without one blemish.
By governing the Empire by love towards the people, one is able to keep them from knowing evil; and, they will live in an atmosphere of contentment and trust.
When the Door of Heaven is now open, now closed, then the Female Principle will disappear; and, all will be pure Yang.
If one’s understanding reaches in every direction, he can disregard knowledge.
What he produces, he nourishes.
Producing, he does not claim the possession of virtue.
Acting, he does not presume upon his ability.
Though he be a veteran among his fellows, he assumes no seniority over them.
This may be called Sublime Virtue, the highest development of Tao."
-  Translated by Frederic Henry Balfour, 1884, Chapter 10  

"¿Se puede mantener el espíritu y abrazar al Uno sin apartarse de ellos?
¿Se puede concentrar su fuerza vital y lograr el más alto grado de debilidadcomo un niño?
¿Se puede limpiar y purificar su visión profunda por lo que será sin mancha?
¿Se puede amar al pueblo y gobernar el Estado sin la astucia?
¿Se puede jugar el papel de la mujer en la apertura y cierre de las puertas del cielo?
¿Se puede entender todo y penetrar en todos ellos sin hacer nada?
Para producir las cosas y les trasera,
Para producir, pero no para tomar posesión de ellos,
Para actuar, pero no confiar en la propia capacidad,
Para guiarlos, pero no para dominarlos.
Esto se llama la virtud profunda y secreta ".
- Traducido al Inglés por Chan Wing-Tsit, 1953, Capítulo 10 

"Bring soul and spirit into unity, they will become welded in the Inner Life.
Conquer vital force until it yields to you, you will become as a new-born child.
Purify the channels of deep perception, you will dwell safely in the Inner Life.
Govern a kingdom by loving the people, they will learn to act from the Inner Life.
Open and shut the doors of heaven, you will have repose of mind in active life.
Let your purity shine forth in all directions, men will see that you have an Inner Life.
Give it birth, nourish it,
Give it birth, but do not seek to possess.
Act but do not appropriate.
Endure but do not rule.
That is called profound Teh."
-  Translated by Isabella Mears, 1916, Chapter 10



 zai ying po, bao yi neng wu li hu?
 tuan qi zhi rou, neng ying er hu? 
 di chu xuan lan, neng wu ci hu? 
 ai min zhi guo, neng wu wei hu?
 tian men kai he, neng wei ci hu?
 ming bai si da, neng wu zhi hu?
 sheng zhi xu zhi.
 sheng er bu you.
 wei er bu shi,
 zhang er bu zai.
 shi wei xuan de.
-  Hanyu Pinyin (1982) Romanization, Daodejing, Chapter 10  



"In harmonizing your hun and p'o to embrace the One,
Can you concentrate without deviating?
In attuning your breath to induce tenderness,
Can you become like a new-born babe?
In cleansing and purifying your Mystic Mirror,
Can you make it free from all stain?
In loving the people and ruling the state,
Can you practice non-interference?
When the Heavenly Gate opens and closes,
Can you play the part of the Female?
When your light shines forth in all directions,
Can you ignore it with perfect equanimity?
To produce things and nourish them,
To produce but not to claim ownership,
To act but not to presume on the result,
To lead but not to manipulate, -
This is called Mystic Virtue."
-  Translated by Henry Wei, 1982, Chapter 10
 



A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. 

  
Chapter 10, Tao Te Ching by Lao Tzu.  Complied by Mike Garofalo.  

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

A Daoist Druid's Final Journey  

An Old Philosopher's Notebooks

Tao Te Ching  Chapter Number Index Standard Traditional Chapter Arrangement of the Daodejing Chapter Order in Wang Bi's Daodejing Commentary in 246 CE Chart by Mike Garofalo Subject Index
1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81

The Eight Immortals on a Journey Together
Early Chinese lore about a Super Hero Team

We All Are One

"Oh-oh, we all are one, we are the same person
I'll be you (Oh, yeah), you'll be me
We all are one, same universal world
I'll be you, you'll be me

No matter where we are born, we are human beings
The same chemistry
With emotions and feelings, all corresponding in love
Compatible

You can't get around it, no matter how hard you try
You better believe it
And if you should find out that you are no different than I
Reply

We all are one (We are)
We are the (Same) same person
I'll be you, you'll be me (I'll be me, you'll be you)
We all are (We are) one, same universal world
I'll be you, you'll be me

The only difference I can see
Is in the conscience, and the shade of our skin
Doesn't matter, we laugh, we chatter
Don't we smile, we all live for

And the feelings that make all those faces, always renew
So true, so true
And would you believe that I have all those same feelings, too
The same as you

We all are one
We are the same person
I'll be you, you'll be me (I'll be me, you'll be you)
We all are (We are) one, same universal world
I'll be you, you'll be me

We all are one (We are)
We are the same person
I'll be you, you'll be me (I'll be me, you'll be you)
We all are are (We are), same universal world
I'll be you, you'll be me

Look at the children, they're having fun
With no regards to why
They all look different, but deep inside
Their feelings of love they don't hide, they don't hide

They don't hide
They don't hide

We all are one, we are the same person
I'll be you, you'll be me (Oh, yeah)
We all are one, same universal world
I'll be you, you'll be me

We all are (We are) one
We are the same person
I'll be you, you'll be me (No matter where you go)
We all are one (We are), same universal (Same person)
I'll be you, you'll be me (Oh, yeah)

We all are one (You know, I know, we all know)
We are the same person (Oh, yeah)
I'll be you, you'll be me (Oh, yeah)
We all are one (Emotions and feelings)
Same universal (All corresponding to love)
I'll be you, you'll be me."  

-  Jimmy Cliff, 2010

Dao De Jing Chapter 39 Tao Te Ching

Tao Te Ching by Lao Tzu

Chapter 39


"These are they which from of Old have obtained Unity.
Heaven obtained Unity by purity;
he earth obtained Unity by repose;
Spiritual beings obtained Unity by lack of bodily form;
The valleys obtained Unity by fulness;
All beings obtained Unity by life;
Princes and people obtained Unity by being under the rule of Heaven.
These all obtained permanence by Unity.
The innermost of Heaven is purity, if not so, it would be obscured;
The innermost of Earth is repose, it not so, it would disintegrate;
The innermost of spiritual beings is lack of bodily form, if not so, they would die;
The innermost of valleys is fulness of water, if not so, they would be sterile;
The innermost of creatures is life, if not so, they would perish.
The high honour of prince and people is in their being together under the rule of Inner Life, if not so, they would soon lose harmony,
The root of honour is in humility,
The standpoint of high estate is in lowliness.
That is why prince and people call themselves orphans, solitary men, chariots without wheels.
The active principle of their Unity is in lowliness.
Who can deny this?
If you take a chariot to pieces, you have no chariot (it has lost its Unity).
Do not desire to be isolated as a single gem, nor to be lost in a crowd as pebbles on the beach."
-  Translated by Isabella Mears, 1916, Chapter 39



"The things which from of old have got the One, the Tao, are: 
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One, the Tao.  
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, it would break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its firm root in its previous meanness, and what is lofty finds its stability in the lowness from which it rises. 
Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.'
Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity?
So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage.
They do not wish to show themselves as elegant-looking as jade, but prefer to be coarse-looking as an ordinary stone."
-   Translated by James Legge, 1891, Chapter 39 

"Of old, these attained the One: Heaven attaining the One Became clear.
Earth attaining the One Became stable.
Spirits attaining the One Became sacred.
Valleys attaining the One Became bountiful.
Myriad beings attaining the One Became fertile.
Lords and kings attaining the One Purified the world.
If Heaven were not clear, It might split.
If Earth were not stable, It might erupt.
If spirits were not sacred, They might fade.
If valleys were not bountiful, They might wither.
If myriad beings were not fertile, They might perish.
If rulers and lords were not noble, They might stumble.
Therefore, Noble has humble as its root, High has low as its foundation.
Rulers and lords call themselves Poor and lonely orphans.
Isn't this using humility as a root?
They use many carriages, But have no carriage;.
They do not desire to glisten like jade, But drop like a stone."
-  Translated by Stephen Addis, 1993, Chapter 39  

"The wholeness of life has, from of old, been made manifest in its parts:
Clarity has been made manifest in heaven,
Firmness in earth,
Purity in the spirit,
In the valley conception,
In the river procreation;
And so in a leader ate the people made manifest
For wholeness of use.
But for clarity heaven would be veiled,
But for firmness earth would have crumbled,
But for purity spirit would have fumbled,
But for conception the valley would have failed,
But for procreation the river have run dry;
So, save for the people, a leader shall die:
Always the low carry the high
On a root for growing by.
What can stand lofty with no low foundation?
No wonder leaders of a land profess
Their stature and their station
To be servitude and lowliness!
If rim and spoke and hub were not,
Where would be the chariot?
Who will prefer the jingle of jade pendants if
He once has heard stone growing in a cliff!"
-  Translated by Witter Bynner, 1944, Chapter 39 

昔之得一者.
天得一以清.
地得一以寧.
神得一以靈.
谷得一以盈.
萬物得一以生.
侯王得一以為天下貞. 
其致之. 
天無以清 將恐裂.
地無以寧 將恐發.
神無以靈 將恐歇.
谷無以盈 將恐竭. 
萬物無以生將恐滅.
侯王無以貴高將恐蹶. 
故貴以賤為本.
高以下為基. 
是以侯王自稱孤寡不穀. 
此非以賤為本耶非乎.
故致數譽無譽. 
不欲琭琭如玉.
珞珞如石. 
-  Chinese characters, Tao Te Ching, Chapter 39 


xi zhi de yi zhe.   
tian de yi yi qing.   
di de yi yi ning.   
shen de yi yi ling.
gu de yi yi ying.   
wan wu de yi yi sheng.   
hou wang de yi yi wei tian xia zhen. 
qi zhi zhi.
tian wu yi qing jiang kong lie.   
di wu yi ning jiang kong fa.   
shen wu yi ling jiang kong xie.   
gu wu yi ying jiang kong jie.   
wan wu wu yi sheng jiang kong mie.   
hou wang wu yi gui gao jiang kong jue. 
gu gui yi jian wei ben.   
gao yi xia wei ji.  
shi yi hou wang zi wei gu gua bu gu. 
ci fei yi jian wei ben ye fei hu? 
gu zhi shu yu wu yu. 
bu yu lu lu ru yu.   
luo luo ru shi.
-   Pinyin Romanization, Daodejing, Chapter 39  




"The masters of old attained unity with the Tao.
Heaven attained unity and became pure.
The earth attained unity and found peace.
The spirits attained unity so they could minister.
The valleys attained unity that they might be full.
Humanity attained unity that they might flourish.
Their leaders attained unity that they might set the example.
This is the power of unity.

Without unity, the sky becomes filthy.
Without unity, the earth becomes unstable.
Without unity, the spirits become unresponsive and disappear.
Without unity, the valleys become dry as a desert.
Without unity, human kind can't reproduce and becomes extinct.
Without unity, our leaders become corrupt and fall.

The great view the small as their source,
and the high takes the low as their foundation.
Their greatest asset becomes their humility.
They speak of themselves as orphans and widows,
thus they truly seek humility.
Do not shine like the precious gem,
but be as dull as a common stone."
-  Translated by John H. McDonald, 1996, Chapter 39  



"In harmony with the Tao,
the sky is clear and spacious,
the earth is solid and full,
all creature flourish together,
content with the way they are,
endlessly repeating themselves,
endlessly renewed.

When man interferes with the Tao,
the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.

The Master views the parts with compassion,
because he understands the whole.
His constant practice is humility.
He doesn't glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as stone."
-   Translated by Stephen Mitchell, Chapter 39 



"Desde antiguo, los seres que han alcanzado el Uno son:
El cielo por el Uno tuvo la claridad;
La tierra por el Uno tuvo la estabilidad;
El Espíritu por el Uno tuvo la actividad;
El Valle por el Uno tuvo la plenitud.
Por el Uno, todos los seres entraron en la existencia:
Si el cielo no fuese puro, podría desgarrarse.
Si la tierra no fuese estable, podría derrumbarse:
Si el Espíritu no fuese activo, dejaría de existir;
Si el Valle no fuese pleno, se consumiría. 
Sin la potencia creadora de vida, los seres se extinguirían. 
Se reyes y príncipes no fueran gobernantes podrían ser depuestos. 
El noble debe formarse en términos del humilde. 
El de alta posición debe considerar al inferíor como su fundamento. 
Por tanto, reyes y príncipes se llaman a sí mismos (el ignorante, el injusto, el indigno). 
No significa esto que toman al humilde como su origen?"
-  Translated from Chinese into English by Ch'u Ta-Kao, Translated from English into Spanish by Caridad Diaz Faes, Capitulo 39  

"There were those in ancient times possessed of the One;
Through possession of the One, the Heaven was clarified,
Through possession of the One, The Earth was stabilized,
Through possession of the One, the gods were spiritualized,
Through possession of the One, the valleys were made full,
Through possession of the One, all things lived and grew,
Through possession of the One, the princes and dukes
   became the ennobled of the people.
   - that was how each became so.

Without clarity, the Heavens would shake,
Without stability, the Earth would quake,
Without spiritual power, the gods would crumble,
Without being filled, the valleys would crack,
Without the life-giving power, all things would perish,
Without the ennobling power, the princes and dukes would stumble.
therefore the nobility depend upon the common man for support,
And the exalted ones depend upon the lowly for their base.

That is why the princes and dukes call themselves
   "the orphaned," "the lonely one," "the unworthy."
Is is not true then that they depend upon the common man for support?
Truly, take down the parts of a chariot,
   And there is no chariot (left).
Rather than jingle like the jade,
   Rumble like the rocks."
-  Translated by Lin Yutang, 1955, Chapter 39   

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage includes a Google Translate option menu for reading the entire webpage in many other languages.  Each webpage for each one of the 81 Chapters of the Tao Te Ching [246 CE Wang Bi version] includes extensive indexing by key words, phrases, and terms (concordance) for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, links, research leads, translator sources, and other resources for that Chapter.  

     A Top Tier online free resource for English and Spanish readers, researchers, Daoist devotees, scholars, students, fans and fellow travelers on the Way. 

Chapter 39, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

How to Live a Good Life: Advice from Wise Persons

Mutually Reinforcing Interdependence

"You should meditate often on the connection of all things in the universe and their relationship to each other.  In a way all things are interwoven and therefore have a family feeling for each other: one thing follows another in due order through the tension of movement, the common spirit inspiring them, and the unity of all being."
Marcus Aurelius, 160 CE, Meditations, Book Six, C 75, Translated by Martin Hammond

Stoics

Epircureans 

Interdependence and the Web of Life


 "How can we fret and stew sub specie aeternitatis - under the calm gaze of ancient Tao? The salt of the sea is in our blood; the calcium of the rocks is in our bones; the genes of ten thousand generations of stalwart progenitors are in our cells. The sun shines and we smile. The winds rage and we bend before them. The blossoms open and we rejoice.  Earth is our long home."
-  Stewart W. Holmes  


"A spiritual sensibility encourages us to see ourselves as part of the fundamental unity of all being.  If the thrust of the market ethos has been to foster a competitive individualism, a major thrust of many traditional religious and spiritual sensibilities has been to help us see our connection with all other human beings."
-  Michael Lerner  


"We are seeking another basic outlook: the world as an organization.  This would profoundly change the categories of our thinking and influence our practical attitudes.  We must envision the biosphere as a whole with mutually reinforcing or mutually destructive interdependencies."
-  Ludwig Von Bertalanffy