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Not knowing constancy； one recklessly causes trouble
Knowing constancy is acceptance
Acceptance is impartiality
Impartiality is sovereign
Sovereign is heaven
Heaven is Tao
Tao is eternal
The self is no more； without danger
Reach for a state of ultimate emptiness。 Maintain a state of the utmost stillness and tranquility。
All living things rise up in lively activity。 I watch them and observe their return in the endless natural process of life。
Everything is thriving and flourishing； and eventually everything will return to its origin in the recurrent cycles of nature。
Returning to the point of origin leads to a state of peaceful and serene tranquility。
This tranquility and quietude leads to a return to one's true nature。
The return to one's true self and fulfillment of one's true nature； is a constant； unchanging principle。
Understanding this constant； unchanging principle leads to clarity； illumination and enlightenment。
Those who do not understand the principle of constancy tend to bring upon themselves problems and disasters in a chaotic way。
Knowledge of this constant； unchanging principle leads to an acceptance that encompasses everything。
Such an all…encompassing acceptance and tolerance leads to an objective； impartial frame of mind。
This objectivity leads to authentic personal power … power over one's own destiny。
Authentic power … sovereignty over oneself … leads to a heavenly divinity and a oneness with nature。 This heavenly oneness leads to the Tao。 The Tao； in turn； leads to everlasting eternity。
Knowing this； one can live out an entire lifetime in harmony and safety。 You will be free from worldly hazards until your body no longer exists。
17
The highest rulers； people do not know they have them
The next level； people love them and praise them
The next level； people fear them
The next level； people despise them
The rulers' trust is insufficient； have no trust in them
Proceeding calmly； valuing their words
Task accomplished； matter settled
The people all say； 〃We did it naturally〃
At the highest level； the ideal rulers are the ones who are so good at what they do that they can achieve their objectives quickly； silently and effectively。 They do not glory in their achievements； so the people are not even aware that such rulers exist。
At the next level down； we have rulers whose benevolent actions can be seen； so that people are aware of them。 The people feel close to such rulers and they give much praise for the benevolent； positive rule。
At the next level down； we have rulers who resort to intimidation and heavy…handed policies。 People fear such rulers。
At the next level down； we have rulers who are incompetent or seek to deceive the people through trickery。 People despise such rulers。 They insult the leadership and rise up in opposition。
If such rulers cannot have sufficient trust the people； then how can the people have trust in them？
The ideal way is to govern in an unhurried； easy manner where rulers greatly values their words。 This means they do more and talk less。
Because things are done this way； without anyone being aware of all the work that go into governing； when important tasks are completed and major issues are settled； the people all say that they did it themselves； and that it was naturally so。
Notes
The original Chinese is not gender specific in referring to the ruler。 It does not assert in any way that the ruler must be male。 Most translators arbitrarily force the gender to either male or female； which distorts the original meaning。
Like several other passages from the Tao Te Ching； this chapter seems to be aimed at the ancient kings of China。 It is as if Lao Tzu was asked to advise the Emperor on the best way to rule。 How can such passages apply to us； who are not necessarily in exalted positions of political power？
Do not think of ruling in the literal way that only applies to governance of a nation。 Look at your own life and note all the settings and circumstances where leadership plays a role。 Most of us will； at some point； start our own families； and we may be called upon to assume the responsibility of leadership in social settings； community activities； or the workplace。
The Tao of leadership remains constant in any context。 Whether you find yourself having to deal with your children； neighbors or coworkers； you'll find the distinctions in this chapter a useful guide。
18
The great Tao fades away
There is benevolence and justice
Intelligence comes forth
There is great deception
The six relations are not harmonious
There is filial piety and kind affection
The country is in confused chaos
There are loyal ministers
When people forsake the great Tao； so that it fades away and perishes in their thoughts； concepts like benevolence； compassion； justice and righteousness appear in the world。
When intelligence； book knowledge and cleverness become widespread in the world； we end up with great hypocrisy and deception everywhere
When the six family relationships … parent； child； older sibling； younger sibling； husband； wife … are in a state of disharmony； concepts like filial piety； obedience； and the kind affection of parental love become important and significant。
When the country is in a state of chaos and anarchy； it becomes crucial to make the distinction between ministers who are loyal； and those who are not。
19
Discontinue sagacity； abandon knowledge
The people benefit a hundred times
Discontinue benevolence； abandon righteousness
The people return to piety and charity
Discontinue cunning； discard profit
Bandits and thieves no longer exist
These three things are superficial and insufficient
Thus this teaching has its place：
Show plainness； hold simplicity
Reduce selfishness； decrease desires
This chapter presents one of the more difficult teachings to understand； because we have a strong tendency to worship knowledge。 We've all been conditioned to believe that knowledge is power； and having more can't possibly be a bad thing。
Lao Tzu is uniquely alone among all the ancient philosophers in steadfastly pointing to the pitfalls of knowledge。 He saw the link between academic intelligence and scholarly arrogance clearly； and addressed it several times throughout the Tao Te Ching in no uncertain language。
One of the problems with knowledge is that we become very good at using it in a crafty and shrewd way to twist the truth。 There are examples of this everywhere； and one of them applies to this very chapter。
The first two words of this chapter are literally 〃end sagacity。〃 The meaning is that we should put a stop to this obsession with book smarts and focus instead on the wisdom of living an actual life apart from the books。 It is the ancient Chinese equivalent of telling a bookworm to 〃get a life。〃
But some readers of the Tao Te Ching have such a powerful desire for ever more knowledge that they do not hear this message at all。 They interpret 〃end〃 to