{"collection":"Taoist Texts","page":1,"pages":[{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ttx_ttx09_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ttx_ttx09_htm","source":"sacred_texts_v1","summary":"NOW TAO is that which covers Heaven and supports Earth; it is co-extensive with the four quarters, and spreads to the eight points; its height cannot be measured, nor its depths fathomed; it enfolds the Universe in its embrace, and confers visibility upon that which at first was formless. If a spring flows, its fountain of water will be copious; empty before, it will gradually overflow; and as it rolls on ceaselessly, turbid and bubbling, it will get clear at last. Thus the TAO reaches upwards\u2026","title":"A CHAPTER FROM THE HUNG LIEH CHUAN, BY HUAI-NAN TSZE, PRINCE OF KUANG LING. (History of Great Light)","word_count":10843},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts31_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts31_htm","source":"sacred_texts_v1","summary":"There are Bible societies in Europe and America, the contributors to which deem it meritorious to publish and propagate the canonical books of Christianity; and in China we meet with analogous sentiments which prompt people to spread abroad religious books proclaiming the moral principles of their faith. The Chinese think to gain merit by writing, copying, or publishing such books as the Kan Ying-P'ien, and our illustration represents a publishing office maintained either by some\n{p. 133}\npious\u2026","title":"A Chinese Home Mission Publishing Company","word_count":549},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts07_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts07_htm","source":"sacred_texts_v1","summary":"Yet[28] there are some people whose behavior is unrighteous. (317-322)\nTheir deportment is irrational.[29] (323-326)\nIn evil they delight.[30] (327-330)\nWith brutality they do harm and damage. (331-334)\nInsidiously they injure the good and the law-abiding.","title":"A Description of Evil-Doers","word_count":1484},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts20_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts20_htm","source":"sacred_texts_v1","summary":"Wu Chien-Chiu of Shan-Yu had wonderful muscular strength, and nobody in his town could beat him at boxing or fencing. He became so overbearing that any person who dared affront him was sure to pay a penalty for it. He borrowed the property of others without ever returning it, and he compelled people to\n{p.","title":"A Ruffian's Reform","word_count":347},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts09_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts09_htm","source":"sacred_texts_v1","summary":"Those who seize property, are, to use an illustration, like those who relieve their hunger by eating tainted meat,[63] or quench their thirst by drinking poisoned liquor. Though they are not without temporary gratification, death will anon overcome them. (1146-1169)","title":"A Simile","word_count":40},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts22_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts22_htm","source":"sacred_texts_v1","summary":"Ch'\u00fcan Ju-Y\u00fc of Pu-Hai was a poor man, but he was never tired of doing every good and charitable work in his power. He also employed himself indefatigably, although he was often in poor health, in copying many good books to be distributed among his neighbors. When he was asked why he exerted himself so much in spite of his physical weakness, he replied that he was not trying to seek any reward, but simply wanted to give relief to his mind, which could not be kept idle for one moment.","title":"A Visit to Hell","word_count":476},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgl2_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgl2_htm","source":"sacred_texts_v1","summary":"| Unheard the dews around me fall, And heavenly influence shed: And silent on this earthly ball Celestial footsteps tread. | \n| Night moves in silence round the pole, The stars sing on unheard, Their music pierces to the soul, Yet borrows not a word. | \n| Noiseless the morning flings its gold, And still the evenings place: And silently the earth is rolled Amidst the vast of space.","title":"BEGINNING AND REALITY","word_count":5252},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts06_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts06_htm","source":"sacred_texts_v1","summary":"Those who are thus, are good: people honor them; Heaven's Reason[24] gives them grace[25]; blessings and abundance follow them; all ill luck keeps away[26]; angel spirits guard them. What\n{p. 54}\never they undertake will surely succeed, and even to spiritual saintliness[27] they may aspire.","title":"Blessings of the Good","word_count":77},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt04_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt04_htm","source":"sacred_texts_v1","summary":"Our Master Lieh Tzu dwelt on a vegetable plot in the Ch\u00eang State for forty years, and no man knew him for what he was. The Prince, his Ministers, and all the State officials looked upon him as one of the common herd. A time of dearth fell upon the State, and he was preparing to migrate to Wei, when his disciples said to him: 'Now that our Master is going away without any prospect of returning, we have ventured to approach you, hoping for instruction.","title":"Book I: Cosmogony","word_count":4055},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt05_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt05_htm","source":"sacred_texts_v1","summary":"The Yellow Emperor sat for fifteen years on the throne, and rejoiced that the Empire looked up to him as its head. He was careful of his physical well-being, sought pleasures for his ears and eyes, and gratified his senses of smell and taste. Nevertheless, he grew melancholy in spirit, his complexion became sallow, and his sensations became dull and confused.","title":"Book II: The Yellow Emperor","word_count":4969},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt06_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt06_htm","source":"sacred_texts_v1","summary":"In the time of King Mu of Chou, there was a magician who came from a kingdom in the far west. He could pass through fire and water, penetrate metal and stone, overturn mountains and make rivers flow backwards, transplant whole towns and cities, ride on thin air without falling, encounter solid bodies without being obstructed. There was no end to the countless variety of changes and transformations which he could effect; and, besides changing the external form, he could also spirit away men's\u2026","title":"Book III: Dreams","word_count":3406},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt07_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt07_htm","source":"sacred_texts_v1","summary":"This is a translation of excerpts from the *Lieh Tzu* (Liezi), an ancient Chinese Taoist philosophical text, presented here with scholarly annotations. The passages center on the nature of true sagehood: through a dialogue with a Shang official, Confucius systematically refuses to classify even the most revered historical kings and emperors as genuine sages, arguing that their celebrated virtues \u2014 wisdom, courage, righteousness \u2014 are merely practical adaptations to circumstance, not the ineffable quality that constitutes true sagehood. The text then illustrates that ineffable quality through the figure of Nan-kuo Tzu, a neighbor of Lieh Tzu who embodies Taoist \"blankness of mind\" \u2014 silent, vacant, apparently unresponsive \u2014 and who Lieh Tzu explains actually speaks and knows more profoundly than those who use words and reasoning. A third episode inverts conventional categories by having a physician diagnose a man's radical indifference to all worldly values not as illness but as near-divine enlightenment, while a fourth episode uses a debate about craftsmen and administrators to argue that specialized knowledge, not managerial authority, is the true foundation of social function. The most provocative claim appears in Confucius's description of an unnamed western sage who governs without governing and is trusted without speaking \u2014 which the annotator notes was read by Jesuit missionaries as a reference to Christ, but is more likely an allusion to the Buddha.","title":"Book IV: Confucius","word_count":1835},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt08_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt08_htm","source":"sacred_texts_v1","summary":"T'ang of Yin questioned Hsia Ko, saying: 'In the beginnings of antiquity, did individual things exist?'\n'He suspected that there was only Chaos, and nothing more. 'If things did not exist then,' replied Hsia Ko, 'how could they be in existence now? Or will the men of future ages be right in denying the existence of things at the present time?","title":"Book V: The Questions of Pang","word_count":3266},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt09_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt09_htm","source":"sacred_texts_v1","summary":"Effort said to Destiny:\nI have purposely avoided the familiar modern terms, Fate and Free will, which might seem to furnish the best equivalent to li and ming. Li is the ordinary word for 'strength' or 'force,' and here indicates human effort exerted in some definite direction (the German 'streben') as opposed to the blind and unconscious workings of Nature or Tao. 'Your achievements are not equal to mine.' 'Pray what do you achieve in the working of things,' replied Destiny, 'that you would\u2026","title":"Book VI: Effort and Destiny","word_count":1386},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt10_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt10_htm","source":"sacred_texts_v1","summary":"In the course of Lieh Tzu's instruction by Hu-ch'iu Tzu-lin, the latter said to him: 'You must familiarize yourself with the theory of consequents before you can talk of regulating conduct.' Lieh Tzu said: 'Will you explain what you mean by the theory of consequents?' 'Look at your shadow,' said his Master, 'and then you will know.' Lieh turned and looked at his shadow. When his body was bent, the shadow was crooked; when his body was upright, the shadow was straight. Thus it appeared that the\u2026","title":"Book VII: Causality","word_count":4081},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp01_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp01_htm","source":"sacred_texts_v1","summary":"YANG CHU, when travelling in Lu, put up at Meng Sun Yang's. Meng asked him: \"A man can never be more than a man; why do people still trouble themselves about fame?\"\nYang Chu answered: \"If they do so their object is to become rich.\"\nMeng: \"But when they have become rich, why do they not stop?\"\nYang Chu said: \"They aim at getting honours.\"\nMeng: \"Why then do they not stop when they have got them?\"\nYang Chu: \"On account of their death.\"\nMeng: \"But what can they desire still after their\u2026","title":"CHAPTER I THE VANITY OF FAME","word_count":241},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp02_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp02_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"Kuan Ching filled his post as a minister of Ch\u2019i in the following way. When his sovereign was wanton he was wanton too; when his sovereign was prodigal he was also prodigal. He met his wishes and obeyed him; following the right path, he made the kingdom prosper.","title":"CHAPTER II REAL AND FALSE GREATNESS","word_count":291},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp03_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp03_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"One hundred years is the limit of a long life. p. 39 Not one in a thousand ever attains to it.","title":"CHAPTER III THE BREVITY OF CONSCIOUS LIFE","word_count":343},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp04_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp04_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"That in which all beings differ is life, that in which they are all alike is death. \"During life there is the difference of intelligence and dullness, honour and meanness, but in death there is the equality of rottenness and putrefaction. Neither can be prevented.","title":"CHAPTER IV DEATH THE EQUALISER","word_count":177},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp09_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp09_htm","source":"sacred_texts_v1","summary":"TSE-CHAN was Minister in Cheng, and governed for three years, and governed well.1\nThe good people complied with his injunctions, and the bad were in awe of his prohibitory laws. So Cheng was governed, and the princes were afraid of it. Tse-Chan had an elder brother, Kung-Sun-Chow, and a younger, Kung-Sun-Mu.","title":"CHAPTER IX THE HAPPY VOLUPTUARIES","word_count":889},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp05_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp05_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"Po Yi was not without desire, for being too proud of his purity of mind, he was led to death by starvation. \"Chan-Chi2 was not passionless, for being too proud of his virtue he happened to reduce his family. \"Those who in pursuit of purity and virtue do good in a false way resemble these men.\"\n2 Chan-Chi.","title":"CHAPTER V FALSE VIRTUES","word_count":94},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp06_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp06_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"Yuan Hsie lived in mean circumstances in Lu, while Tse Kung1 amassed wealth in Wei. \"Poverty galled the one, and riches caused uneasiness to the other. \"So poverty will not do nor wealth either.\"\n\"But what then will do?\"\n\"I answer enjoy life and take one's ease, for those who know how to enjoy life are not poor, and he that lives at ease requires no riches.\"\n1 Tse Kung was a disciple of Confucius.","title":"CHAPTER VI THE IDEAL LIFE","word_count":83},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp07_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp07_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"There is an old saying, 'We must pity the living and part with the dead.' This is a good saying. \"Pity does not merely consist in an unusual feeling. \"So we may give the feverish rest, satiety to the hungry, warmth to the cold, and assistance to the miserable; but for the dead, when we have rightly bewailed them, to what use is it to place pearls and jewels in their mouths, or to dress them in state robes, or offer animals in sacrifice, or to expose effigies of paper?\"","title":"CHAPTER VII DUTY TO THE LIVING AND THE DEAD","word_count":98},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp08_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp08_htm","source":"sacred_texts_v1","summary":"YEN-PING-CHUNG asked Kuan-Yi-Wu1 as to cherishing life. Kuan-Yi-Wu replied:\n\"It suffices to give it its free course, neither checking nor obstructing it.\"\nYen-Ping-Chung said: \"And as to details?\"\nKuan-Yi-Wu replied: \"Allow the ear to hear what it likes, the eye to see what it likes, the nose to smell what it likes, the mouth to say what it likes, the body to enjoy the comforts it likes to have, and the mind to do what it likes. \"Now what the ear likes to hear is music, and the prohibition of\u2026","title":"CHAPTER VIII THE ART OF LIFE","word_count":454},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp10_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp10_htm","source":"sacred_texts_v1","summary":"TUAN-MU-SHU of Wei was descended from Tse-Kung. He had a patrimony of ten thousand gold pieces. Indifferent to the chances of life, he followed his own inclinations.","title":"CHAPTER X THE JOYOUS LIFE OF TUAN-MU-SHU","word_count":406},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp11_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp11_htm","source":"sacred_texts_v1","summary":"MENG-SUN-YANG asked Yang Chu:\n\"There are men who cherish life and care for their bodies with the intention of grasping immortality. Is that possible?\"\nYang Chu replied:\n\"According to the laws of nature there is no such thing as immortality.\"\nMeng-sun-Yang: \"Yet is it possible to acquire a very long life?\"\nYang Chu: \"According to the laws of nature there is no such thing as a very long life. Neither can life be preserved by cherishing or the body benefited by fostering.\"\nMeng-sun-Yang: \"What\u2026","title":"CHAPTER XI THE FOLLY OF DESIRE FOR LONG LIFE","word_count":288},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp12_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp12_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"Po-ch\u00eang-tse-kao1 would not part with a hair of his body for the benefit of others. He quitted p. 53 his country and became a ploughman.","title":"CHAPTER XII SELF-SACRIFICE AND SELF-AGGRANDISEMENT","word_count":356},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp13_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp13_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"The world praises Shun-Yu, Duke Chow, and Confucius, and condemns Chieh and Chow. Now Shun had to plough in Ho-yang and to burn tiles in Lei-tse. His four limbs had no p.","title":"CHAPTER XIII THE VANITY OF REPUTATION","word_count":706},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp14_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp14_htm","source":"sacred_texts_v1","summary":"YANG CHU had an audience with the King of Leang. Yang Chu said: \"To govern the world is as easy as to turn round the palm of the hand.\"\nThe King of Leang said:\n\"You have a wife and a concubine, Master, but are unable to govern them. You have a garden of three acres, but are unable to weed it.","title":"CHAPTER XIV DIFFICULTY AND EASE OF GOVERNMENT","word_count":219},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp19_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp19_htm","source":"sacred_texts_v1","summary":"Sacred-Texts Taoism Index Previous\nYANG CHU said:\n\"How can a body possessing the four things, a comfortable house, fine clothes, good food, and pretty women, still long for anything else? p. 64 He who does so has an insatiable nature, and insatiableness is a worm that eats body and mind.","title":"CHAPTER XIX THE WISDOM OF CONTENTMENT","word_count":238},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp15_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp15_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"The memory of things of highest antiquity is faded. Who recollects them? Of the time of the three generations of Emperors1 something is preserved, but the rest is lost.","title":"CHAPTER XV ALL THINGS PASS","word_count":264},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp16_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp16_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"Men resemble heaven and earth in that they cherish five principles.1 Of all creatures, man is the most skilful. His nails and teeth do not suffice to procure him maintenance and shelter. His skin and sinews do not suffice to defend him; though running he cannot attain profit nor escape harm, and he has neither hair nor feathers to protect him from the cold and heat.","title":"CHAPTER XVI THE NATURE OF MAN","word_count":266},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp17_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp17_htm","source":"sacred_texts_v1","summary":"YANG CHU said:\n\"There are four things which do not allow people to rest:\n\"Long life. Reputation. Rank.","title":"CHAPTER XVII THE FOUR CHIMERAS","word_count":171},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycgp_ycgp18_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycgp_ycgp18_htm","source":"sacred_texts_v1","summary":"A COMMON saying of the Chow time is:\n\"Can a husbandman sit down and rest? \"At dawn he sets out, and at night returns. \"This he considers the perpetual course of human nature.","title":"CHAPTER XVIII ALL PLEASURES ARE RELATIVE","word_count":328},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts01_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts01_htm","source":"sacred_texts_v1","summary":"","title":"CONTENTS.","word_count":206},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts12_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts12_htm","source":"sacred_texts_v1","summary":"Therefore, blessed is the man who speaketh what is good, who thinketh what is good, who practiceth what is good. If but each single day he would persevere in these three ways of goodness,[65] within three years Heaven will surely shower on him blessings. (1231-1251)\nUnfortunate is the man who speaketh what is evil, who thinketh what is evil, who practiceth what is evil.","title":"Conclusion","word_count":102},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycw_ycw01_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycw_ycw01_htm","source":"sacred_texts_v1","summary":"","title":"Contents.","word_count":188},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgln2_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgln2_htm","source":"sacred_texts_v1","summary":"The Cosmic Spirit. Dissertation 1. Pp.","title":"ELUCIDATIONS AND ANALYSES","word_count":6625},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgl8_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgl8_htm","source":"sacred_texts_v1","summary":"\"To tell you the truth, Cephalus, I replied, I delight in conversing with very old persons. For as they have gone before us on the road over which perhaps we also shall have to travel, I think we ought to try to learn from them what the nature of that road is,\u2014whether it be rough and difficult, or smooth and easy.\"\nThe Republic Of Plato. VIII\n DISSERTATION ON\n ENDEAVOUR AND DUTY.","title":"ENDEAVOUR AND DUTY.","word_count":5306},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tt_tt02_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tt_tt02_htm","source":"sacred_texts_v1","summary":"The object of the Editor of this series is a very definite one. He desires above all things that these books shall be the ambassadors of good-will between East and West. He hopes that they will contribute to a fuller knowledge of the great cultural heritage of the East, for only through real understanding will the West be able to appreciate the underlying Problems and aspirations of Asia to-day.","title":"Editorial Note","word_count":120},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts13_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts13_htm","source":"sacred_texts_v1","summary":"1. T'ai-Shang, \"the Exalted One,\" also called T'ai Shang Lao Ch\u00fcn, \"the Exalted Ancient Master,\" is an honorary appellation of Li Er, who is popularly known as Lao Tze, \"the Ancient Philosopher.\"\n2. The title is commonly but not correctly translated \"The Book of Rewards and Punishments.\"\nFor an explanation of the meaning of \"Response and Retribution\" see the Introduction.","title":"Explanatory Notes","word_count":2644},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgl006_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgl006_htm","source":"sacred_texts_v1","summary":"Liberty is a prominent question in this philosophy. There is more implied than what is openly expressed. The Imperial Authority, grandfather though he was to the Prince of Huai Nan, was jealous of his autocratic powers, and, perhaps, rightly so, for regicide was a common thing in the days before the Annals.","title":"FREEDOM OF LIFE","word_count":1753},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgl7_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgl7_htm","source":"sacred_texts_v1","summary":"Sacred-Texts\u00a0Taoism\u00a0Index\u00a0Previous\u00a0Next\n \n \n \n \n \n \n \n p. 181\n \n \n \n GENERALSHIP AND PREVENTION OF ANARCHY\n \n \n \n | \" | No more the thirsty entrance of this soil Shall daub her lips with her own children's blood. No more shall trenching war channel her fields Nor bruise her flowerets with the armed hoofs Of hostile paces: those opposed eyes, Which, like the meteors of a troubled heaven, All of one nature, of one substance bred, Did lately meet in the intestine shock And furious close of civil\u2026","title":"GENERALSHIP AND PREVENTION OF ANARCHY","word_count":13384},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts19_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts19_htm","source":"sacred_texts_v1","summary":"Yuen, having conceived a violent hatred against an acquaintance, set out one morning, knife in hand, with the purpose of killing him. A venerable man sitting in a convent saw him pass, and was amazed to observe several scores of spirits closely following him, some of whom clutched his weapon, while others seemed endeavoring to delay his progress. About the space of a meal-time the patriarch noticed Yuen's return, accompanied this time by more than a hundred spirits wearing golden caps and\u2026","title":"Good Spirits in Attendance","word_count":297},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ts_ts10_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ts_ts10_htm","source":"sacred_texts_v1","summary":"If a man's heart be awakened to the good, though the good be not yet accomplished, good spirits verily are already following him. (1170-1184)\nIf a man's heart be awakened to evil, though evil be not yet accomplished, evil spirits verily are already following him. (1185-1199)","title":"Good and Evil Spirits","word_count":46},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_tgl_tgl6_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_tgl_tgl6_htm","source":"sacred_texts_v1","summary":"If the philosopher says that mental phenomena cannot be accounted for wholly in physiological terms, and that the behaviour of living organisms cannot be exhaustively described by laws of mechanics, he not only cannot be scientifically refuted, but he will find a number of scientific men to agree with him. And if he says that the whole evolutionary process cannot be attributed to chance, but points to the gradual realization of some gupreme purpose, he will still find scientific men willing to\u2026","title":"INFLUENCE OF THE COSMIC SPIRIT ON THE UNIVERSE","word_count":6868},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ttx_ttx00_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ttx_ttx00_htm","source":"sacred_texts_v1","summary":"Editor of the North-China Herald; Author of Waifs & Strays from the Far East, The Divine Classic of Nanhua, Idiomatic Dialogues in the Peking Colloquial, etc. [London and Shanghai, 1884]\n{Reduced to HTML by Christopher M. Weimer, Sept.","title":"INTRODUCTION.","word_count":39},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ttx_ttx01_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ttx_ttx01_htm","source":"sacred_texts_v1","summary":"IT occasionally happens that a sudden ray of clear and valuable light is thrown upon a long-disputed subject from a source the very existence of which was unsuspected, and the authority of which would certainly never have been allowed. Just as an accident may reveal what generations of scientific men have laboured in vain to discover: just as a rank outsider may win a race, or the dart, shot at a venture, bit the bull's-eye when trained archers have discharged a quiversfull of arrows without\u2026","title":"INTRODUCTION.","word_count":2526},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycw_ycw06_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycw_ycw06_htm","source":"sacred_texts_v1","summary":"Abstinence, commendable, 20. Age of the Yin Chih Wen, 12. Angel, 43.","title":"Index.","word_count":451},{"api_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/sacred_texts_v1_tao_ycw_ycw02_htm","collection":"Taoist Texts","id":"sacred_texts_v1_tao_ycw_ycw02_htm","source":"sacred_texts_v1","summary":"THE Yin Chih Wen is a religio-ethical tract, which, in spite of its popularity all over the Middle Kingdom, has not as yet, so far as we know, been translated into any Western language. Next to the Kan-Ying P'ien it is read and studied and taught both in schools and at the home, and there is probably no family in China without it; but its contents are very little known in the. Western world, and we have only once met with references to it by Professor Douglas in his Confucianism and Taouism\u2026","title":"Introduction.","word_count":2906}],"sort":"title","tag":null,"total":851}