Dao de jing

Everything is here in me. There is no joy greater than to discover creativity (cheng) in one’s person and nothing easier in striving to be authoritative in one’s conduct (ren) than committing oneself to treating others as on would oneself be treated.


Dao de jing

Cultivate it in your person,
And the character you develop will be genuine;
Cultivate it in your family,
And its character will be abundant;
Cultivate it in your village,
And its character will be enduring;
Cultivate it in the state,
And its character will be flourish;
Cultivate it in the world,
And its character will be all-pervading.


Dao de jing

As soon as everyone in the world knows that the beautiful are beautiful,
There is already ugliness.
As soon as everyone knows the able,
There is ineptness.

Determinacy (you) and indeterminacy (wu) give rise to each other,
Difficult and easy complement each other,
Long and short set each other off,
High and low complete each other,
Refined notes and raw sounds harmonize (he) with each other,
And before and after lend sequence to each other–
This is really how it all works.

It is for this reason that sages keep to service that does not entail coercion (wuwei)
And disseminate teachings that go beyond what can be said.

In all that happens (wanwu),
The sages develop things but do initiate them,
They act on behalf of things but do not lay any claim to them,
They see things through to fruition but do not take credit for them.
It is only because they do not take credit for them that things do not take their leave.


Dao de jing

Exemplary persons (junzi) concentrate their efforts on the root, for the root having taken hold, the way (dao)will grow therefrom. As for filia and fraternal responsibility, it is, I suspect, the root of authoritative conduct (ren).


Dao de jing

It is upon misfortune that good fortune leans,
It is within good fortune itself that misfortune crouches in ambush,
And where does it all end?


“No-business (wushi) ”
Dao de jing

The more prohibitions and taboos there are in the world,
The poorer the people will be.
The more sharp instruments in the hands of the common people,
The darker the days for the state,
The more wisdom hawked among the people,
The more that perverse things will proliferate.
The more prominently the laws and statutes are displayed,
The more widespread will be the brigands and thieves.

Hence in the words of the sages:

We do things noncoercively
And the common people develop along their own lines;
We cherish equilibrium
And the common people order themselves;
We are the non-interfering in our governance
And the common people prosper themselves;
We are objectless in our desires
And the common people are of themselves like unworked wood.


“The nameless and what is named”
Dao de jing

Wawy-making (dao) that can be put into words is not really way-making,
And naming (ming) that can assign fixed reference to things is not really naming.

The nameless (wuming) is the fetal beginnings of everything that is happening (wanwu),
While that which is named is their mother.

Thus, to be really objectless in one’s desires (wuyyu) is how one observes the mysteries of all things,
While really having desires is how one observes their boundaries.

These two– the nameless and what is named –emerge from the same source yet are referred to differently.

Together they are called obscure.
The obscurest of the obscure,
They are the swining gateway of manifold mysteries.


“Nonimpositional rulership”
Dao de jing

With the most excellent rulers, their subjects only know that they
are there,
The next best are the rulers they love and praise,
Next are the rulers they hold in awe,
And the worst are the rulers they disparage…
With all things accomplished and the work complete
The common people say, “We are spontaneously like this.”


Dao de jing

Not promoting those of superior character
Will save the common people from becoming contentious.
Not prizing property that is hard to come by
Will save them from becoming thieves.
Not making a show of what might be desired
Will save them from becoming disgruntled.

It is for this reason that in the proper governing by the sages:

They empty the hearts-and-minds of the people and fill their stomachs,
They weaken their aspirations and strengthen their bones,
Ever teaching the common people to be unprincipled in their knowing
And objectless in their desires.
They keep the hawkers of knowledge at bay.
It is simply in doing things noncoercively
That everything is governed properly.


“No heart-and-mind”
Dao de jing

Sages really think and feel immediately (wuxin). They take the thoughts and feelings of the common people as their own.


Dao de jing

The heavens are lasting and the earth enduring.
The reason the world is able to be lasting and enduring
Is because it does not live for itself.
Thus it is able to be long-lived.

It is on this model that the sages withdraw their persons from contention
yet find themselves out in front,
Put their own persons out of mind yet find themselves taken care of.
Isn’t it simply because they are unselfish that they can satisfy their own needs?


The Seven Stages of Man
William Shakespeare

All the world’s a stage, and all the men and women merely players. They have their exits and their entrances, and one man in his time plays many parts. His acts being seven ages. At first the infant, Mewling and puking in the nurse’s arms. Then the whining schoolboy, with his satchel and shining morning face, creeping like snail unwilling to school. And then the lover, sighing like furnace, with a woeful ballad made to his mistress’ eyebrow. Then a soldier full of strange oaths and bearded like the pard, Jealous in honor, sudden and quick in quarrel, seeking the bubble reputation. Even in the cannon’s mouth. And then the justice, in fair round belly with good capon lined, with eyes severe and beard of formal cut, full of wise saws and modern instances, an d so he plays his part. The sixth age shifts into the lean and slippered Pantaloon with spectacles on nose and pouch on side, his youthful hose, well-saved, a world too wide for his shrunk shank, and his big manly voice, turning again toward childish treble, pipes and whistles in his sound. Last scene of all, that ends this strange eventful history, is second childishness and mere oblivion, sans teeth, sans eyes, sans taste, sans everything.


Heaven: Future Home, Present Reference Point
Transcript by Randy Alcorn

I’m standing on the seashore. A ship at my side spreads her white sails to the morning breeze and starts for the blue ocean. She’s an object of beauty and strength and I stand and watch her until, at length, she hangs like a speck of white cloud just where the sea and the sky come down to mingle with each other. And then I hear someone at my side saying, “There, she’s gone.”

Gone where? Gone from my sight, that is all. She is just as large in mast and hull and spar as she was when she left my side. And just as able to bear her load of living freight to the place of destination. Her diminished size is in me, not in her. And just at the moment when someone at my side says, “There, she is gone” there are other eyes watching her coming and there are other voices ready to take up the glad shout, “Here she comes!” And that, for the Christian, is dying.


Reverence for Nature
Oren R. Lyons Onondaga Faith Keeper

“In our way of life…with every decision we make, we always keep in mind the
Seventh Generation to come….When we walk upon Mother Earth, we
always plant our feet carefully because we know that the faces of
our future generations are looking up at us from the beneath the
ground. We never forget them.”


Six Mistakes of Man
Marcus Tullius Cicero

1. The delusion that individual advancement is made by crushing others.
2. The tendency to worry about things that cannot be changed.
3. Insisting that a thing is impossible because we cannot accomplish it.
4. Refusing to set aside trivial preferences.
5. Neglecting development and refinement of mind and not acquiring the habit of reading and study.
6. Attempting to compel others to believe and live as we do.

12nextPage 1 of 2