Very little is known about the origin of this short collection. Some of the verses appear to have been engraved on stones as early as 300 bce, but not until the Han Dynasty (206 bce-220 ce) was the Tao Te Ching referred to in other texts. However, authorship of the volume is traditionally attributed to an ancient sage, Lao Tzu ("the Old Master," or "the Old Boy"), around 600 bce. According to the legend, Lao Tzu, disgusted with the Chinese and their inability to learn, planned to ride off forever on a yak. On his way out of town, he hastily wrote the Tao Te Ching to give his disciples something to remember him by.
The overall argument of the Tao Te Ching is that human beings constitute a small part of a much larger whole, referred to as "the Tao," or "the Way." Humans cannot change the Way; it goes on with or without our presence. We can, however, work to bring our lives in accordance with its principles. For the Taoist, the world is a great river, and we are all floating on rafts. We can spend our efforts trying to row upstream, making ourselves miserable in the process, or we can relax, make sure that our raft points downstream, and enjoy wherever the river takes us. As a political philosophy, Taoism translates into a minimal approach to governing. Rulers lead most successfully when they give up ambition; they should not make changes simply for the sake of making changes; and they should govern in a way that works with, rather than against, the natural order of the universe.
The Tao Te Ching's rhetorical style combines two major strategies: short, declarative statements and intentional contradictions. The first of these strategies creates memorable phrases, while the second, much like the Hegelian dialectic, forces us to create our own reconciliations of the supposed contradictions.
In ancient times
The people knew that they had rulers.
Then they loved and praised them,
Then they feared them,
Then they despised them.
The rulers did not trust the people,
The people did not trust the rulers.
The rulers were grave, their words were precious.
The people having finished their work,
and brought it to a successful issue, said:— "We are sufficient in ourselves."1 . . .
19
If the people renounce self-control and reject wisdom, Let them gain simplicity and purity.
If the people renounce duty to man and reject right conduct, Let them return to filial piety deep, deep in the heart.
If they renounce skill and leave off search for profit,
Let them rob and by violence take possession of spiritual life.
These three things do not help our progress.
Therefore now let us seek
To perceive simplicity,
To conserve beauty in the heart,
To curb selfishness and to have few desires. . . .
29
If you desire to gain the kingdom by action, I see that you will not succeed. The kingdom is a spiritual vessel, It cannot be gained by action.
The translator's footnotes have been omitted. The original title of the translation, Tao Teh King, has been changed to the more familiar Tao Te Ching. The Chinese word tao has generally been rendered as "the Way," and "Teh" has been rendered as "Te" throughout.
1. "We are sufficient in ourselves": that is, "We did not need the ruler." According to Lao Tzu, the actions of the most effective leaders are not even noticed by the people, who see them as simply the results of nature.
He who acts, destroys it. He who grasps, loses it.
Therefore behold the animals: Some go in front, others follow; Some are warm, others are cold; Some are strong, others are feeble; Some keep moving, others are still.
That is why the self-controlled man puts away excess, he puts away egotism, he puts away easy living.
30
He who would help a Ruler of men by the Way Does not take soldiers to give strength to the kingdom. His service is well rewarded.
Where troops dwell, there grow thorns and briers. After great wars, there follow bad years.
He who loves, bears fruit unceasingly, He does not dare to conquer by strength. He bears fruit, but not with assertiveness, He bears fruit, but not with boastfulness, He bears fruit, but not with meanness, He bears fruit, but not to obtain it for himself, He bears fruit, but not to shew his strength.
Man is great and strong, then he is old, In this he is not of the Way. If he is not of the Way He quickly will perish. . . .
33
He who knows men is wise,
He who knows himself can see clearly.
He who conquers men has strength, He who conquers himself has power. He who knows that he has enough is rich, He who acts with energy has a strong will.
He who fails not to find the Self shall endure,
He who dies, but does not perish, shall endure for ever. . . .
Hold fast the idea of "The Great," Then all men will be drawn to you. They will come to you and receive no hurt, But rest, peace and great calm.
When you provide music and exquisite food
The traveller will stay with you gladly.
When the Way flows out from you to him
By his palate he does not detect its savour,
By his eyes he cannot perceive it,
By his ears he cannot hear it,
But in using it he finds it to be inexhaustible.
If you desire to breathe deeply,
you must first empty the lungs. If you desire to be strong,
you must first learn to be weak. If you desire to be in a lofty position,
you must first learn to take a lowly position. If you desire to be enriched by gifts,
you must first give away all that you have. This is called concealment and enlightenment.
The soft overcomes the hard. The weak overcomes the strong. Fish cannot swim safely in shallow waters. The secrets of government of a kingdom should not be revealed to the people. . . .
38
To assume virtue without being really virtuous
is to be virtuous from duty; To be less virtuous, yet not to lose real virtue, is to be virtuous from Inner Life.
Supreme virtue comes through activity of Inner Life; then let us actively seek Inner Life.
To be less virtuous and to practise it,
let us be active in the performance of duty.
To assume benevolence and practise it let us actively seek Inner Life.
To assume right conduct and practise it
let us be active in the performance of duty.
To assume expediency and practise it is to find that no one honours it; then it bares the arm, and asserts itself by force.
Therefore, when the Way is lost, follow Virtue; when virtue is lost, follow benevolence; when benevolence is lost, follow right conduct; when right conduct is lost, follow expediency.
Those who are Masters of expediency
have in the heart only the shadow of faith, and in the mind only confusion.
Those who are Leaders of politeness have only the husk of the Way, which is the source of ignorance.
That is why the greatest of the Masters abide in the real, they do not abide in the shadow.
They hold to the fruit,
they do not hold to the husk.
Therefore they put away the latter and take hold of the former. . . .
46
When the Way was manifested to men, Horses were used for cultivating the fields.
When the Way was hid within Itself, War horses were reared on the frontiers.
There is no sin greater than desire, There is no misfortune greater than discontent, There is no calamity greater than the wish to acquire, Therefore to be satisfied is an everlasting sufficiency. . . .