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Thus； the walking dead person； who has killed his own inner truth to feed his ego upon the lives of others； is the very person 〃for whom the funeral rites must be observed；〃 for he has committed the act of inner suicide that is warned of in Chapter 30。 When this true self is lost or repressed； as in one 〃who descends to playing with the toys of war；〃 then it is the murderous demon that must be expunged； and this can only happen through our calling upon the Sage within such a person； as Lao Tzu indicates in the next poem； Chapter 32。 But as long as one 〃delights in destruction；〃 he will be as if possessed by that demon； and hounded by it梩o the very moment of his death； and beyond。 Thus； Lao Tzu's teaching about war again reaches beyond the obvious： yes； war kills living bodies； and this is indeed to be lamented； but it also warps Nature； and the human place within it梐nd once that is lost； there can be no survivors。
32
The Cosmic Whole； in all its breadth；
Surpasses its name。
Its crystalline simplicity
Is so inexpressibly minute
That no human mind can grasp it。
If only political leaders and corporate barons
Could apprehend its nature；
Then the complementarity of limitless beings
Would effortlessly arise and endure。
In such loving attraction live earth and sky：
As when blessed rain falls soft upon the earth；
Mankind and Nature could unite like lovers…
Free of law； free of command；
People would finally be at peace。
Through names are things distinguished；
And through names can they be exhausted。
The outcome depends on balance：
Feeling where the word is true；
And when it has reached its limit。
Correct approach comes from the center。
In balance； too； is Tao expressed
In the life of our world：
The stream extends to the river；
The river extends to the sea；
The sea extends to the ocean；
The ocean extends to the world。
And the world extends to the Tao。
33
Study mankind； for this is wisdom。
But first examine yourself； for this is penetration。
To subjugate others； it takes power。
But defeating your own ego
Needs the gentle strength of perseverance。
Acknowledge the wealth within you；
And you won抰 need to strive for more。
But grasp after the brass ring；
And you become a conformist
In a society of willful pursuit。
The one who can remain in the center
Will endure beyond the reach of time。
For though he may die to the visible；
His life continues in immanence。
Thus； he is immortal。
34
Sublime； the Cosmic Breath
That limitlessly pervades and imbues
Time and space； form and non…form。
It diffuses in every direction；
It flows through all being；
It creates and furthers all；
But makes no claim and takes no credit。
It is the body of transformation；
And we do not even know its name！
It loves and nourishes
The infinite family of forms；
But seeks not allegiance or submission。
Eternally free of abstraction；
Its name may be sought
Within the realm of the infinitesimal；
Though it is the origin and destiny
Of the vastest expressions of Nature。
It rejects aggrandizement；
And thus may be called great。
Just so； the student of the Sage：
He divorces his ego； repudiates elevation；
And rejects recognition：
Thus imbued； his achievement endures；
And his work is made great。
There is a natural； inherent greatness； which can be discovered by one who repudiates the false greatness of group identification。 Greatness that must be sought or protected is not true greatness； but the empty elevation of ego。 Lao Tzu uses this poem to help us feel the reality of true greatness： it does its work without claiming credit for it； it is free of abstraction and ideology； it turns away from any effort to aggrandize itself or its work。 The fact is that our greatness is inborn： it is the treasure that is given to each individual at birth。 The only way you could possibly miss it is by denying the invisible reality within you梑y purchasing the ideological lie that says we are separate from the universe； superior to Nature。 Discard the lie； and you will live your greatness。
35
Take to your heart
The hand of the great Cosmic Teacher；
And your deepest true nature
Will arise in a peace beyond harm…
Joyfully harmonizing with the eternal abundance。
The wanderer tarries at the lilt of a song
Or the smell of good cooking；
But the lyric from the Cosmic Breath
Falls flat upon the ear；
As its words are flavorless to the tongue。
The eye can scarce perceive it；
The ear discerns only the echo…
For it lies deep within；
And you never get tired of using it。
36
Would you like to reduce it？
Then first see it inflated。
Would you like it to be weakened？
Then first see it as powerful。
Would you like to destroy it？
Then first see it enshrined。
Would you like to drain it？
Then first see it overflow。
This is called the subtle discernment：
Gently penetrating flexibility
Undermines the rigidity of power。
A fish can抰 swim
When it抯 out of its depth；
A nation can抰 survive
When it shows off its weaponry。
37
Unforced action； constant and eternal：
Tao ceaselessly moves；
But appears to be still。
When the hearts of the president
And the power…broker perceive
And accept this truth；
It will be the dawn of an era
Of transformation。
Throughout this evolution；
If the old impish projections
Of manipulative action appear；
They could be firmly dispersed
With the aid of the Primal Presence…
The nameless； formless One…
The teaching Heart of liberation
From attachment。
Could these magnates just renounce；
Once and for all；
Their old habitual attachments；
Then like a clear and cleansing rain；
Peace would fall on man and Nature。
With this poem； Lao Tzu comes to the end of the first half of the Tao Te Ching。 This is the part of the book that is called 〃Tao；〃 while the second half is called 〃Te。〃 It is a matter of emphasis more than content： Te is； of course； introduced in the first half of the book； and Tao is never far from Lao Tzu's mind throughout the work as a whole。 But； as will be seen； the concept of Te is brought into a detailed light in Part Two； whereas Tao has been the primary subject of the poetic dance in Part One。
Lao Tzu closes Part One with two poems； Chapters 36 and 37； that present an overview of the same process； wherein the student of the Sage approaches the journey of inner diminishment梩he exposure； unraveling； and discarding of ego； in both its personal and societal contexts。 It is the process of joining in partnership with the 〃teaching heart of liberation from attachment〃梩he Sage梐nd beginning the work of exposing and identifying what is inflated； powerful； holy （〃enshrined〃 in Chapter 36）； and saturated。 Then the work of dissolving and