Response of Matter to the Movement of the Cosmic Spirit

The great depths of the Feng waters do not keep any dust and debris on the surface. Throw a needle in and it is quite visible at the bottom. It isn't the depth, but clearness that matters. Neither fish, turtle, dragon, p. 138 nor snake care to appear within. For the same reason cereals will not grow on a stone, nor do deer and stags roam on the bare hills, since there is no cover to give them hiding. Generosity of spirit.—Once on a time, Chao Wen Tzû asked Shu Hsiang45 which of the six generals of Tsin would die first. He replied that it would be Chih of the centre army: "because," he said, "this man in administering, carried on his examination with harshness; he informed himself of vexatious details; he regarded loyalty to consist in being stingy to his underlings and reckoned that merit lay in gaining many good marks from the government. Such a person may be likened to one stretching leather. Pull it, and it can be made larger. Nevertheless, this is the way to tear it. Lao Tzû says: "HE WHO ADMINISTERS IN A GENEROUS SPIRIT WILL HAVE A SINCERE AND SIMPLE PEOPLE: HE WHO IS PETTYFOGGING AND VEXATIOUS WILL HAVE A PEOPLE IN POVERTY." Strict justice and loyalty.—The Duke of Ching asked T‛ai P‛u what was the effect of his teaching? And the reply was: "It can shake the Earth." An Tzû, the Prime Minister, went to interview the duke, and the duke said to him, "T‛ai P‛u told me his ability could shake the Earth. Now how can he shake the Earth?" An Tzû was silent and made no reply. He went out and spoke to T‛ai P‛u saying, "I saw formerly the planet Kou in the region of Fang Hsin (###). Did it shake the earth?" T‛ai P‛u replied, "Naturally it did." An Tzû withdrew and T‛ai P‛u went to the Duke, saying he didn't mean to say that he could shake earth, but that the earth was about to shake from natural causes. Tien Tzû Yang, hearing this, said, "The perplexing silence of An Tzû arose from his desire to shield T‛ai P‛u from death." His interview with T‛ai P‛u showed his desire to know the truth, fearing lest the king should have deceived him in what he had said. It may be truly said that An Tzû acted loyally to

p. 139 his superior and graciously towards those under him. As Lao Tzû says: (Chap. 58.) "SQUARE IN CONDUCT WITHOUT DEFECTS, TO BE JUSTLY STRICT WITHOUT INJURING, STERN IN DUTY WITHOUT IN JUSTICE." A mistaken judgement.—Viscount Wei Wen, at a feast he gave to his ministers at Yang Ch‛ü (Tai Yuan), being somewhat under the influence of liquor, sighed deeply, as he said: "I alone have no minister like to Yu Jang." For loyalty Ch‛un Chung poured out a large cupful of liquor and held it up to the king saying: "May it please you to drink up this 'as a fine.'" "Why so," replied the king. "Your servant has heard it said, that the carrying out of the requests of parents is not thought of as filial piety. A just prince does not think of the loyalty of ministers who carry out their duties." Now what kind of man was Yu Jang's king? He was a defeated prince. Viscount Wen drank the cup at one gulp, saying: "The deed of Yu Jang arose from the lack of loyal ministers of the type of Kuan Chung and Pao Hsü." Loyalty is seen in times of anarchy. Hence Lao Tzû says: (Chap. 18.) "THE ANARCHY OF A NATION REVEALS LOYAL MINISTERS." Do not be puffed up by knowledge.—When Confucius was viewing the fane of Duke Huan, in which was a vessel called Yu Chih,{46}—or the leaning tube,—he exclaimed: "How splendid that we have seen this vessel!" Turning to his disciples, he said, "Boys, bring some water." When the vessel was half filled, it stood upright; but when the water reached the brim, the centre of gravity was shifted and the vessel overturned. Suddenly Confucius changed countenance saying, "Perfect is the lesson of holding the full vessel!" Tzû Kung, standing at his side, said, "Please tell us more of this holding of a full vessel." "Superfluity brings its penalty. There is danger in superabundance," said Confucius. "What do you mean by this?" "When a thing has reached luxuriance, decay has

p. 140 also set in. Mirth is followed by melancholy; the sun goes down after its zenith; a full moon wanes." Hence quick intelligence and a rich wisdom should be preserved by simplicity, encyclopaedic information and wide attainments by lowliness, martial strength and bold courage by awe, great wealth and position by economy, universal beneficence by reserve and modesty. It was by observing these five qualities that the empire was preserved. History affirms that the spirit of these five principles could not be contravened with impunity. As Lao Tzû says: (Chap. 15.) "THEY WHO ADHERE TO THIS DOCTRINE HAVE NO DESIRE FOR EXUBERANCE. ONLY BY NOT BEING OVERFLOWING, ONE IS ABLE TO (LIVE) QUIETLY AND NOT TO HAVE NOTORIETY AND THUS BE ABLE TO KEEP A STATE OF MODESTY WITHOUT OUTWARD OSTENTATION." A criticism of current methods of government which were based on opportunism and therefore a great contrast to true government based on the Tao.—Wu Wang enquired of T‛ai Kung an opinion on his action in punishing Chou, whether the world would not look on it as the murder of a master by his servant, and whether his fears were groundless that the example might be followed by later ages, giving rise to constant employment of troops and the perpetuation of strifes. T‛ai Kung replied that the king's question was most excellent, saying, in illustration, that sportsmen were anxious lest the hit was too slight before they had the prey: but, once they had the bag, the fear was lest the flesh had been torn too much. Did the king therefore desire to hold the nation securely for long, he should shut up the avenue of the senses, i.e. the eye, ear, nose, mouth of the people.

The Tao was useless for the people and education but an evil.47 When the people are all pleased with their occupations and their desires all gratified, the cap of the general may be changed for that of the scholar. Let the sword be sheathed and the ivory displayed. Let the people p. 141 be made to be in mourning for three years so that the population be diminished. Let the high refuse office and the masses yield their rights, and so keep them from strifes and struggles. Let them rejoice in social feasts and be amused with music and orchestras: let them be awed by religion: multiply etiquettes and swell ceremonies in profusion, so that simplicity of nature may be buried in these artificialities: let burials be costly and mourning be protracted, in order to weaken the family power. Let them spend freely on pearls and ornaments: on silk tassels elaborately worked, so that they may be impoverished. Let them dig deep trenches and build high walls to exhaust their energies. Impoverished in family wealth, diminished in population, their whole attention will be concerned with their poverties. Let social reforms move on these lines and it will be possible to keep the country without the fear of loss. As Lao Tzû says: (Chap. 37.) WHEN DESIRES RE-ENTER THE HEART, THEY SHOULD BE SUPPRESSED BY THE UNADORNED SUBSTANCE OF THE NAMELESS TAO.