CHAPTER XIII. The Tao of God. Argument:—Tao is repose—Repose the secret of the universe— Cultivation of essentials—Neglect of accidentals—The sequence of Tao—Spontaneity of true virtue—Tao is unconditioned—Tao cannot be conveyed—Illustrations. THE Tao of God operates ceaselessly; and all things are produced. The Tao of the sovereign operates ceaselessly; and the empire rallies around him. The Tao of the Sage operates ceaselessly; and all within the limit of surrounding ocean acknowledge his sway. He who apprehends God, who is in relation with the Sage, and who recognises the radiating virtue of the sovereign,—his actions will be to him unconscious, the actions of repose. With him all will be inaction, by which all things will be accomplished. The repose of the Sage is not what the world calls repose. His repose is the result of his mental attitude. All creation could not disturb his equilibrium: hence his repose. When water is still, it is like a mirror, reflecting the beard and the eyebrows. It gives the accuracy of the water-level, and the philosopher makes it his model. And if water thus derives lucidity from stillness, how much more the faculties of the mind? The mind of the Sage being in repose becomes the mirror of the universe, the speculum of all creation. Repose, tranquillity, stillness, inaction,—these were the levels of the universe, the ultimate perfection of Tao. In the early days of Time, ere matter had assumed shape, it was by such levels that the spiritual was adjusted. Therefore wise rulers and Sages rest therein. Resting therein they reach the unconditioned, from which springs the conditioned; and with the conditioned comes order. Meaning those laws which are inseparable from concrete existences. Again, from the unconditioned comes repose, and from repose comes movement, When once inner repose has been established, outer movement results as a matter of necessity, without injury to the organism. and from movement comes attainment. Further, from repose comes inaction, and from inaction comes potentiality of action. When inaction has been achieved, action results spontaneously and unconsciously to the organism. And inaction is happiness; and where there is happiness no cares can abide, and life is long. Repose, tranquillity, stillness, inaction,—these were the source of all things. Due perception of this was the secret of Yao's success as a ruler, and of Shun's success as his minister. Due perception of this constitutes the virtue of sovereigns on the throne, the Tao of the inspired Sage and of the uncrowned King below. Keep to this in retirement, and the lettered denizens of sea and dale will recognise your power. Keep to this when coming forward to pacify a troubled world, and your merit shall be great and your name illustrious, and the empire united into one. In your repose you will be wise; in your movements, powerful. By inaction you will gain honour; and by confining yourself to the pure and simple, you will hinder the whole world from struggling with you for show. To fully apprehend the scheme of the universe. Lit.: "the virtue of heaven and earth," meaning their inaction by which all things are brought to maturity. this is called the great secret of being in accord with God, whereby the empire is so administered that the result is accord with man. To be in accord with man is human happiness; to be in accord with God is the happiness of God. Chuang Tzŭ said, "O my exemplar!