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Tao Te Ching · 51 of 81 · tr. James Legge

Chapter 51

All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute. Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them. It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them;--this is called its mysterious operation.
Themes
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The Tao actively nourishes, completes, and maintains all things according to their nature and circumstances, reflecting an ordering principle.

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Divine Simplicitytheology

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

The Tao is presented as the singular source without division or composite attributes from which all forms arise.

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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.

The passage describes a flow from the Tao through its 'outflowing operation' to the production and completion of all things.

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Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

[auto] The passage defines the Tao's operation by what it does not do (claim possession, vaunt ability, exercise control).

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Divine Hiddennesstheology

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

[auto] The operation is described as 'mysterious' and spontaneous rather than ordained or fully comprehensible.

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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 Tao is depicted as actively producing, nourishing, completing, and maintaining all things.

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Monadcosmology

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

[auto] The Tao is presented as the singular, undivided source from which all multiplicity and existence flows.

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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 Tao transcends the binary of creator/possessor by nurturing without exercising control.

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Paradox As Teachingethics

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

[auto] The text presents the paradox of producing without claiming or controlling to illustrate the mysterious operation.

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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] All things are produced by and honor the single Tao, implying an underlying ontological unity.

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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] The passage explicitly describes the Tao's action as producing and nourishing without claiming possession, vaunting ability, or exercising control, which is the definition of effortless non-action.

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Related passages · 8 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1j
And since that Supra-Divine Being hath in loving kindness come down from thence unto the Natural Estate, and verily took substance and assumed the name of Man (we must speak with reverence of those things which we utter beyond human thought…”
Both passages discuss the concept of a divine principle (Tao in Passage A and the Supra-Divine Being in Passage B) that creates, nourishes, and sustains all things without claiming possession or control. They emphasize the mysterious and benevolent nature of this divine operation.
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1k
Indeed, He is not an unity in this sense, and doth not participate in unity nor possess it; 224 224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally…”
Both passages describe a divine principle (Tao in Passage A and God in Passage B) that creates, nourishes, and maintains all things without claiming possession or control. They emphasize the mysterious and undifferentiated nature of this principle, which transcends and yet is immanent in all creation.
jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1g
The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased) and from the midst of the investigation the arcana and hidden senses are drawn forth, whic…”
Both passages describe a divine or mystical force that creates, nourishes, and sustains all things. The Tao Te Ching speaks of the Tao's mysterious operation, while the Sepher Yetzirah details the various paths through which divine influence flows, both emphasizing the spontaneous and pervasive nature of this influence.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 12
Life is exalted and is victorious, and victorious is the Man who has come hither. The next piece I have selected, treats of the source of all glory and enlightenment, called the Treasury of Life, that in which all spiritual powers and bles…”
Both passages describe a divine or mystical source that creates, nourishes, and sustains all things. The Tao in Passage A and the Treasury of Life in Passage B are both depicted as the origin of all existence and the provider of spiritual blessings, highlighting a genuine conceptual parallel.
neoplatonism|Select Works of Plotinus|Select Works, Section 250 (part 1)
Section 18 18. The Ideal Principle possessing the Intellection [= Idea, Noesis] of Magnitude- assuming that this Intellection is of such power as not merely to subsist within itself but to be urged outward as it were by the intensity of it…”
Both passages discuss the relationship between a fundamental principle (Tao in Passage A, Ideal Principle in Passage B) and the creation and sustenance of all things. They describe a process of creation, nourishment, and completion without control or possession, highlighting the mysterious and spontaneous nature of this operation.
neoplatonism|Select Works of Plotinus|Select Works, Section 251
Section 19 19. The Ideal Principles entering into Matter as to a Mother [to be "born into the Universe"] affect it neither for better nor for worse. Their action is not upon Matter but upon each other; these powers conflict with their oppon…”
Both passages discuss the relationship between a fundamental principle (Tao in Passage A, Ideal Principle in Passage B) and the manifestation of all things. They describe how this principle gives rise to and sustains all things without claiming possession or control, highlighting a mysterious or transcendent operation.
neoplatonism|Select Works of Plotinus|Select Works, Section 362
Section 42 42. It follows that, for the purposes which have induced this discussion, the stars have no need of memory or of any sense of petitions addressed to them; they give no such voluntary attention to prayers as some have thought: it…”
Both passages discuss the spontaneous and mysterious nature of creation and the interconnectedness of all things, emphasizing the role of a higher principle (Tao or the All) in the production and nurturing of all entities without claiming possession or control.
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIII — Whence the Occult Virtues of Things Proceed|Chapter XIII, Section 1b
For God, in the first place, is the end and beginning of all Virtues; he gives the seal of the Ideas to his servants, the Intelligences; who, as faithful officers, sign all things intrusted to them with an Ideal Virtue; the Heavens and Star…”
Both passages describe a divine or ultimate principle (Tao and God) that creates, nourishes, and governs all things without claiming possession or control, highlighting a mysterious or miraculous operation.