The evidence of faith
Withdraw from illusion
Live in the Oneness
Identify self with Dao
21.1 Harmony is only in following the Way.
21.2 The Way is without form or quality, But expresses all forms and qualities; The Way is hidden and implicate, But expresses all of nature; The Way is unchanging, But expresses all motion.
21.3 Beneath sensation and memory The Way is the source of all the world.
21.4 How can I understand the source of the world? By accepting.
22.1 Accept and you become whole, Bend and you straighten, Empty and you fill, Decay and you renew, Want and you acquire, Fulfill and you become confused.
22.2 The sage accepts the world As the world accepts the Way;
22.3 He does not display himself, so is clearly seen, Does not justify himself, so is recognized, Does not boast, so is credited, Does not pride himself, so endures,
22.4 Does not contend, so none contend against him.
22.5 The ancients said, "Accept and you become whole", Once whole, the world is as your home.
23.1 Nature says only a few words: High wind does not last long, Nor does heavy rain.
23.2 If nature's words do not last Why should those of man?
23.3 Who accepts harmony, becomes harmonious. Who accepts loss, becomes lost.
23.4 For who accepts harmony, the Way harmonizes with him, And who accepts loss, the Way cannot find.
24.1 Straighten yourself and you will not stand steady;
24.2 Display yourself and you will not be clearly seen; Justify yourself and you will not be respected;
24.3 Promote yourself and you will not be believed; Pride yourself and you will not endure.
24.4 These behaviours are wasteful, indulgent, And so they attract disfavour; Harmony avoids them.
21.1 All of the beings which play a role, in the great manifestation of the cosmic theater, have come from the Principle, through its virtue (its unwinding).
21.2 The Principle is indistinct and indeterminate, mysterious and obscure. In its indistinction and indetermination there are types, a multitude of beings. In its mystery and obscurity there is an essence which is reality.
21.3 From ancient times until the present, its name (its being) has stayed the same, all beings have come from it.
21.4 How do I know that it was the origin of all beings? ... (By objective observation of the universe, which reveals that contingencies must have come from the absolute).
22.1 In the old days they said, the incomplete shall be made whole, the bent shall be straightened, the empty shall be filled, the worn shall be renewed. Simplicity makes for success, multiplicity leads one astray.
22.2 Therefore the Sage who holds himself to unity, is the model for the empire, (for the world, the ideal man).
22.3 He shines, because he does not show off. He imposes himself because he does not claim to be right. One finds merit in him, because he does not brag. He increases constantly because he does not push himself.
22.4 As he does not oppose himself to anyone, no one is opposed to him.
22.5 The axioms from the old days cited above, are they not full of sense? Yes, towards him who is perfect, (who does nothing to attract to himself), all run spontaneously.
23.1 To talk little, to act only without effort, that is the formula. A gusty wind does not blow all morning, torrential rain does not last all day.
23.2 And yet these effects are produced by heaven and earth, (the most powerful agents of all. But these are exaggerated, forced effects, that is why they cannot be sustained). If heaven and earth cannot sustain a forced action, how much less is man able to do so?
23.3 He who conforms himself to the Principle, conforms his principles to this Principle, his actions to the action of this Principle, his non-action to the non-action of this Principle.
23.4 Thus his principles, his actions, his non-action, (speculations, interventions, abstentions), always give him the contentment of success, (for, whether he succeeds or not, the Principle evolves, and therefore he is content).
23.5 (This doctrine of the abnegation of one's opinions and one's actions appeals to the taste of but few people). Many only believe in it a little, the others not at all.
24.1 By dint of holding oneself on tiptoe, one loses one's balance. By trying to take too great a stride, one does not go forward.
24.2 By making a show of oneself, one loses one's reputation. Through imposing oneself, one loses one's influence.
24.3 Through boasting about oneself, one becomes discredited. Through pushing oneself, one ceases to be augmented.
24.4 In the light of the Principle all these ways of acting are odious, distasteful. They are superfluous excesses. They are like a pain in the stomach, a tumour in the body. He who has principles (in conformity with the Principle), does not act like this.