The reason why rivers and seas receive the homage of a hundred mountain streams is that they keep below them. Thus they are able to reign over all the mountain streams. So the sage, wishing to be above men, putteth himself below them; wishing to be before them, he putteth himself behind them. Thus, though his place be above men, they do not feel his weight; though his place be before them, they do not count it an injury.

As rivers flow into the ocean but cannot make the vast ocean overflow, so flow the streams of the sense-world into the sea of peace that is the sage.

a Chinese poem says: Entering the forest, he does not disturb a blade of grass; Entering the water, he does not cause a ripple. For the image represents a number of qualities which are, in fact, aspects of the same thing. It represents the sage’s freedom and detachment of mind, a skylike consciousness in which experience moves without leaving any stain. As another poem says: The bamboo shadows sweep the stairs, But stir no dust. Yet, paradoxically, this detachment from is also a harmony with, for the man who goes into the forest without disturbing a blade of grass is a man in no conflict with nature. Like the Native American scouts, he walks without a single twig cracking beneath his feet. Like the Japanese architects, he builds a house which seems to be a part of its natural surroundings. The image also represents the fact that the way of the sage cannot be traced and followed, since no authentic wisdom can be imitated. Each man must find it for himself, because there is really no way of putting it into words, of reaching it by any specific methods or directions. But there is actually the most intimate connection between these two apparently separate uses of the metaphor — the way of the sage, on the one hand, and the impermanence of life, on the other. And the connection reveals the one deepest and most central principle of those Asian philosophies which so puzzle the Western mind by identifying the highest wisdom with what, to us, seems the doctrine of abject despair. Indeed, the word despair in a particular sense is the proper translation of the Hindu–Buddhist term nirvana — to “de-spirate,” to breathe out, to give up the ghost. We cannot understand how the Asians manage to equate this despair with ultimate bliss — unless, as we are prone to suppose, they are after all a depraved and spineless people, long accustomed to fatalism and resignation.

all streams flow to the sea because it is lower than they are. humility gives it its power. if you want to govern the people, you must place yourself below them. if you want to lead the people, you must learn how to follow them.

WE ARE A RIVER Our life has not been an ascent
up one side of a mountain and down the other.
We did not reach a peak,
only to decline and die.
We have been as drops of water,
born in the ocean and sprinkled on the earth
in a gentle rain.
We became a spring,
and then a stream,
and finally a river flowing deeper and stronger,
nourishing all it touches
as it nears its home once again. Don't accept the modern myths of aging.
You are not declining.
You are not fading away into uselessness.
You are a sage,
a river at its deepest
and most nourishing.
Sit by a riverbank sometime
and watch attentively as the river
tells you of your life.

He remembered the old Chinese proverb, sometimes ascribed to Confucius: If you sit by the river for long enough, the body of your enemy will float by.

As to the roaming of sages,
They move in utter emptiness,
Let their minds meander in the great nothingness;
They run beyond convention
And go through where there is no gateway.
They listen to the soundless
And look at the formless,
They are not constrained by society
And not bound to its customs.
- Lao-tzu

This book, however, is in the spirit of the Chinese sage Lao-tzu, that master of the law of reversed effort, who declared that those who justify themselves do not convince, that to know truth one must get rid of knowledge, and that nothing is more powerful and creative than emptiness — from which men shrink. Here, then, my aim is to show — backwards-fashion — that those essential realities of religion and metaphysic are vindicated in doing without them, and manifested in being destroyed.

There was once a man (reputed to be the wisest in the world) who, although living to an untold age, confined his teaching to the one word of advice: ‘Endure!’ At length a rival arose and challenged him to a debate which took place before a large assembly. ‘You say “Endure”,’ cried the rival sage, ‘but I don’t
want to endure. I wish to love and to be loved, to conquer and create, I wish to know what is right, then do it and be happy.’ There was no reply from his opponent, and, on looking more closely at the old creature, his adversary found him to consist
of an odd-shaped rock on which had taken root a battered thorn that presented, by an optical illusion, the impression of hair and a beard. Trimnphantly he pointed out the mistake to the authorities, but they were not concerned. ‘Man or rock,’ they answered, ‘what does it matter?’ And at that moment the wind,
reverberating through the sage’s moss-grown orifice, repeated with a hollow sound: ‘Endure!

How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."

The "mountain-sea" spirit means that it is bad to repeat the same thing several times when fighting the enemy. There may be no help but to do something twice, but do not try it a third time. If you once make an attack and fail, there is little chance of success if you use the same approach again.

Lao-tzu, that master of the law of reversed effort, who declared that those who justify themselves do not convince, that to know truth one must get rid of knowledge, and that nothing is more powerful and creative than emptiness — from which men shrink.

"From the dim regions beyond the mountains at the upper end of our encircled domain, there crept out a narrow and deep river, brighter than all save the eyes of Eleonora; and, winding stealthily about in mazy courses, it passed away, at length, through a shadowy gorge, among hills still dimmer than those whence it had issued. We called it the "River of Silence"; for there seemed to be a hushing influence in its flow. No murmur arose from its bed, and so gently it wandered along, that the pearly pebbles upon which we loved to gaze, far down within its bosom, stirred not at all, but lay in a motionless content, each in its own old station, shining on gloriously forever."

The sage is still not because he takes stillness to be good and therefore is still. The ten thousand things are insufficient to distract his mind - that is the reason he is still.