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.It is because they do not know these, that men do not know me.They who know me are few, and I am on that account (the more) to be prized.It is thus that the sage wears (apoor garb of) hair cloth, while he carries his (signet of) jade in his bosom.71To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is adisease.It is simply by being pained at (the thought of) having this disease that we are preserved from it.The sage has notthe disease.He knows the pain that would be inseparable from it, and therefore he does not have it.72When the people do not fear what they ought to fear, that which is their great dread will come on them.Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that lifedepends on.It is by avoiding such indulgence that such weariness does not arise.Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not(appear to set a) value on, himself.And thus he puts the latter alternative away and makes choice of the former.73He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldnessappears in his not daring (to do so) lives on.Of these two cases the one appears to be advantageous, and the otherto be injurious.ButWhen Heaven's anger smites a man, Who the cause shall truly scan?On this account the sage feels a difficulty (as to what to do in the former case).It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining areply; does not call, and yet men come to it of themselves.Its demonstrations are quiet, and yet its plans are skilfuland effective.The meshes of the net of Heaven are large; far apart, but letting nothing escape.74The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were alwaysin awe of death, and I could always seize those who do wrong, and put them to death, who would dare to doTao te Ching, Retrieved from HolyBooks.net wrong?There is always One who presides over the infliction death.He who would inflict death in the room of him who sopresides over it may be described as hewing wood instead of a great carpenter.Seldom is it that he whoundertakes the hewing, instead of the great carpenter, does not cut his own hands!75The people suffer from famine because of the multitude of taxes consumed by their superiors.It is through this thatthey suffer famine.The people are difficult to govern because of the (excessive) agency of their superiors (in governing them).It isthrough this that they are difficult to govern.The people make light of dying because of the greatness of their labours in seeking for the means of living.It is thiswhich makes them think light of dying.Thus it is that to leave the subject of living altogether out of view is betterthan to set a high value on7677Man at his birth is supple and weak; at his death, firm and strong.(So it is with) all things.Trees and plants, in theirearly growth, are soft and brittle; at their death, dry and withered.Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill theout-stretched arms, (and thereby invites the feller.)Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.78May not the Way (or Tao) of Heaven be compared to the (methodof) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up.(SoHeaven) diminishes where there is superabundance, and supplements where there is deficiency.It is the Way of Heaven to diminish superabundance, and to supplement deficiency.It is not so with the way ofman.He takes away from those who have not enough to add to his own superabundance.Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of theTao!Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest(arrogantly) in it:--he does not wish to display his superiority.Tao te Ching, Retrieved from HolyBooks
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