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Tao Te Ching · 39 of 81 · tr. James Legge

Chapter 39

The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.
Themes
◆Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

True dignity is found in 'meanness' and 'lowness,' suggesting the divine foundation is concealed beneath humble appearances.

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◇Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

[auto] The Tao is referred to as 'the One,' indicating an undivided and simple source of all multiplicity.

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◇Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] A structured list of entities from Heaven down to Princes is presented as deriving their nature from the One.

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◇Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The passage states that all creatures live through the Tao, portraying it as a dynamic, life-giving force.

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◇Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] The passage centers on 'the One' as the absolutely simple first principle from which all existence flows.

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◇Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] Existence and stability are described as dependent on 'getting' or maintaining connection with the One.

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◇Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The text teaches that dignity is rooted in meanness and stability in lowness, dissolving the binary valuation of high versus low.

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◇Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] Kings are advised to call themselves 'Orphans' or 'Carriages without a nave,' using contradiction to reveal the foundation of power.

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◇Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] It asserts that heaven, earth, spirits, and rulers are all results of the single Tao, implying a non-dual reality.

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◇Wu Weipraxis

Effortless action aligned with the spontaneous flow of the Dao; non-coercive, non-striving conduct that yields results without forcing — the sage acts without acting.

[auto] Princes and kings maintain stability by adopting humility ('Orphans', 'Carriages without a nave') rather than forceful elegance, aligning with effortless action.

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Related passages · 11 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1e
“Hence the Good God is called the Fount, first, of the Very Primaries: then, of those creatures which share completely therein; then, of those which share partially therein. 484 484 Migne’s text here is corrupt, I have emended it. (1) The…”
Both passages discuss the concept of a singular, transcendent source (Tao in Passage A and the Good God in Passage B) from which all things emanate and derive their existence and qualities. They also emphasize the hierarchy and interdependence of creation.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 7)
“It is not shown that Esau became subject to Jacob, but the story represents to us a spiritual symbol, showing how the kingdom of nature in man was to become subjected and to be made to submit in humility to the kingdom p. 214 of grace; how…”
Both passages discuss the importance of humility and the submission of the lower self to a higher principle. The Tao Te Ching emphasizes the root of dignity in meanness, while the Mysterium passage discusses the submission of the kingdom of nature to the kingdom of grace through humility.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
“This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages discuss the importance of humility and the connection between divine principles and worldly outcomes. They emphasize the transient nature of worldly power and the enduring nature of spiritual principles.
◆greek_mystery|Orphic Hymns|Hymn X (part 1)
“X. TO PAN * The FUMIGATION from VARIOUS ODORS I Call strong Pan, the substance of the whole, Etherial, marine, earthly, general soul, Immortal fire; for all the world is thine, And all are parts of thee, O pow'r divine. p. 131 Come, bles…”
Both passages emphasize the unity and interconnectedness of all things, with Passage A focusing on the Tao as the source of all existence and Passage B describing Pan as the substance of the whole universe. Both texts highlight the dependence of various aspects of reality on this fundamental principle.
◆greek_mystery|Orphic Hymns|Hymn X (part 2)
“For the World is one, and only-begotten. Opusc. Mythol. p. 203. 131:17 Ver. 17] The sportive nymphs . This is because Pan rejoices in the exhalations produced from humid substances; without which the world cannot subsist. Phurnutus…”
Both passages describe a unifying principle or divine power that underlies and sustains the entire cosmos. The Tao Te Ching speaks of the Tao as the source of all things, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world. Both emphasize the interconnectedness and interdependence of all elements within the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 20
“Section 2 2. First, then, let us examine those good qualities by which we hold Likeness comes, and seek to establish what is this thing which, as we possess it, in transcription, is virtue but as the Supreme possesses it, is in the nature o…”
Both passages discuss the concept of humility and the importance of recognizing one's roots or foundation. They emphasize that true dignity and virtue come from acknowledging one's lowly origins or meaness, and that this recognition is essential for maintaining balance and harmony in the world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 21
“Section 3 3. We come now to that other mode of Likeness which, we read, is the fruit of the loftier virtues: discussing this we shall penetrate more deeply into the essence of the Civic Virtue and be able to define the nature of the higher…”
Both passages discuss the concept of virtue and its connection to a higher, divine principle. Passage A from Plotinus talks about the soul's purification and likeness to God through virtue, while Passage B from the Tao Te Ching describes the results of the One (Tao) and the humility of princes and kings. Both emphasize the importance of aligning with a higher principle for achieving virtue and stability.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 66 (part 1)
“Section 5 5. These Lovers, then, lovers of the beauty outside of sense, must be made to declare themselves. What do you feel in presence of the grace you discern in actions, in manners, in sound morality, in all the works and fruits of vi…”
Both passages discuss the concept of higher beauty and virtue, emphasizing that true understanding and appreciation come from a higher, spiritual perspective rather than mere physical observation. They both highlight the transformative and awe-inspiring nature of this higher realm.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 497 (part 2)
“This universe, characteristically participant in images, shows how the image differs from the authentic beings: against the variability of the one order, there stands the unchanging quality of the other, self-situate, not needing space beca…”
Both passages discuss the hierarchical structure of reality and the source of beauty and order in the universe. They describe a divine principle that is the origin of all things and emphasize the importance of recognizing one's place within this hierarchy.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIV — Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects|Chapter XIV, Section 1a
“CHAPTER XIV. Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects . Democritus and Orpheus, and many Pythagoreans, having most diligently searched into the virtues of celestial things…”
Both passages discuss the fundamental unity and interconnectedness of all things, with Passage A emphasizing the Tao as the source of all existence and Passage B describing the Spirit of the World as the medium that unites celestial and terrestrial realms. Both texts highlight the importance of humility and the underlying principles that govern the natural and spiritual worlds.
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◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialoguek
“That is a maxim of the Epicureans which, being well understood, would not be considered so unworthy as the ignorant hold it to be, seeing that it does not detract from what I have called virtue, nor does it impair the perfection of firmness…”
Both passages discuss the importance of humility and inner strength. The Tao Te Ching emphasizes the root of dignity in meanness and the stability found in lowness, while the Epicurean dialogue highlights the perfection of firmness in not feeling pain or inconvenience, achieved through absorption in virtue.