Everything about Tao totally explained
Tao or
Dao (
道) literally means "the way", is the order of the
Universe, when used in
Wuji, Tao is a primordial state of non-being in
ontology, a state without bounds or limits in the Taoist
cosmogony, intangible, unfathomable and un-analyzable empirically and taxonomically (
Tao Te Ching; Verse 1). Tao is the unmoved mover, the
first cause in
teleology and in Taoist
eschatology.
The first manifested state from Tao is
Taiji, a state
that which is with bounds, the concept of
Being becoming intelligible, and a state where
Being was in a state of
Becoming in the
Chinese creation story (TTC Verse 1 and 42). This state is referred to as the
Oneness (TTC Verse 39), just before and necessary for creation.
In the Taoists’
cosmology, Tao in its manifested state was the prime cause of the
yin and yang,
two aspects,
four realms,
Wuxing,
Bagua,
sixty-four gua and all sentient beings. In the Chinese
theology the supra being out of Tao transformed twice- the first time as the
Three Pure Ones and again in the
Five Supremes before the incubation of the
first man and woman.
By definition Tao is a
Chinese character commonly translated as a path or a way.
Lao Tsu, the author of the Tao Te Ching, was the first to provide a comprehensive definition of Tao and the states of beings thereafter, and he's venerated by the orthodox Taoists as the originator of Tao or
Daozu. In
Qingjing Jing (verse 1 to 8) the abstract Tao was amplified further. The school and knowledge based on the concept of Tao and
De is called
Daomen (TTC Verse 1 last stanza) or
Daojia, which is a way of life specifically a way of transcending life by way of attuning the energy within the human
anatomy by
Xiuzhen, in tandem with a code to conduct to lead one’s life as part of
Xiushen. Lao Tsu taught that,
He who follows the Tao is one with the Tao, and Being
at one with the Tao is eternal, though the body dies, the Tao will never pass away. (TTC Verses 16 & 23)
Etymology
The composition of 道 (dào) is 首 (shǒu) meaning 'head' and 辶 (辵 chuò) 'go' (Source: Wenlin). The parsed etymology for the character 首 is distinguished by the tufts at the top, representing the distinctive hairstyle of the warrior class (a "bun"). The character 首 itself is used to refer to concepts related to the head, such as leadership and rulership.
The character 辶 (辵 chuò) 'go' in its reduced form, 廴 resembles a
foot, and is meant to be evocative of its meaning "to walk," and "to go," as well as the generic radix for "the way of." This reduced radical 廴 is a component in other radicals and characters.
Philosophies Complementing Practices
The concept of Tao appeals to the adherents of Taoism in two ways, as a set of philosophies that can be contemplated on, and as the raison d’etre for creation including the
Chinese deities and all humanity. The two versions of cosmologies exist side by side with no contradiction or dichotomy. The intellectual version describes a cosmology in which the world of Tao was
monist in its pre-creation stage, an
immanence that applies to the order of the universe (TTE Chapter 40) as well as the human anatomy,
dualistic during its transformations like the two realms, heaven and earth, and ultimately panentheistic in that the same Tao is prevalent today in all creation, as it was pre-creation. This
panentheism posits Tao as the cause of the
Supreme Being which would be the
Xuanxuan Shangren or the metaphysical
Taiji.
The genesis out of Tao, begetting one, two and then three (TTE Chapter 42) can be understood in two levels, that out of Tao came
Wuji, and then
Taiji (TTE Chapter 40), a
dualism of
yin and yang which with the original Taiji makes three, as in the
Taijitu, the mechanism for all earthly creation from there on was in place. This ontological beginning was personified into the eight elders, made up of the
Three Pure Ones and the
Five Supremes having been transformed from
Taiji, albeit there's no yin and yang differentiation amongst the two.
Daode Tianjun or
Laozi,
Lingbao Tianjun,
Jinmu or
Wuji Shengmu are revered by Taoists. Beneath these elders there's a long list of
Chinese deities in the pantheon of gods worshipped by commoners as spiritual overlords who consider granting favours in return for adherence.
Immanence is present in all beings (
Qingjing Jing QJJ verse 6 and
Xishen Jing XSJ Chapter 6 verse 1-6) in which Tao takes the form of natural order. Adherents are urged to contemplate on this as the
teleological explanation for an
intrinsic finality to humanity, in that the union with the original primordial state by
transcendence of temporal existence (TTE Chapter 39, XSJ Chapter 4) intellectually, and practically by a method (suggested in TTE Chapter 39, XSJ Chapter 6 and 39) and amplified further in other text calling on the adherents to better the thoughts and deeds by way of
Xiuzhen (TTE Chapter 5, 39), the observance of which is central to the teachings as the ideological way of life and beyond, for the adherents and the humanity. And that ideology must be complemented in practice with the adoption of the ethics of Tao which is
De, the outward embodiment or countenance of Tao (TTE Chapter 27, 38, 51).
In all the Taoism philosophical views exist in parallel with the practical, precepts and codes that are mutually inclusive and complementary to each other.
Manifestations of Tao
A cursory glance at life on
Earth or what we know of the Universe as a whole reveals refined relationships of
complexity, chaotic
order,
creativity and sublime organization. The beauty of the unspoiled regions of the world; the harmonious complexity of natural
ecosystems, have a ‘just-so’ quality, an integrated wholeness that the ancient Chinese called Tao. Tao is the way of
Heaven (although better defined as way of the universe, as the idea of heaven in the western sense; that of kingship, is non-existent in Chinese ideology) the resolution of opposites, a way of natural harmony; of
Truth,
Beauty and
Justice. Lao Tzu contrasts this Great Way with the way of
human beings:
The Tao of heaven is to take from those who have too much and give to those who don't have enough. Man’s way is different. He takes from those who don't have enough to give to those who already have too much. (verse 77. Tr. Gia Fu Feng)
Lao Tsu characterizes the Way of Man as one in which force is applied without the attainment of desired results:
Whenever you advise a ruler in the way of Tao, counsel him not to use force to conquer the universe. For this would only cause resistance. Thorn bushes spring up wherever the army has passed. Lean years follow in the wake of war. Just do what needs to be done. Never take advantage of power…Force is followed by loss of strength. This isn't the way of Tao. That which goes against the Tao comes to an early end. (verse 30. tr. Gia Fu Feng)
Therefore, the origin of humanity's troubles upon the Earth are their having forgotten how to be in the Great Way of the Tao. Remembering the Great Way is a
præternatural awareness of one’s deep connection with the entirety of the Universe. This involves the adoption of a mode of ‘non-action’ that isn't inaction but rather a harmonisation of one’s personal will with the natural
harmony and justice of Tao.
Tao abides in non-action yet nothing is left undone. If kings and lords observed this, the ten thousand things would develop naturally. If they still desired to act they'd return to the simplicity of formless substance. Without form there's no desire. Without desire there's tranquillity. And in this way all things would be at peace. (verse 37. tr. Gia Fu Feng)
The greatest virtue is to follow Tao and Tao alone. The Tao is elusive and intangible. Oh, it's intangible and elusive, and yet within is image. Oh, it's elusive and intangible, and yet within is form. Oh, it's dim and dark, and yet within is essence. This essence is very real, and therein lies faith. From the very beginning til now its name has never been forgotten. Thus I perceive the creation. How do I know the ways of creation? Because of this. (verse 21. tr. Gia Fu Feng)
The epoch in which the
Tao Te Ching was written, the
Axial Age, saw the emergence of numerous philosophies that sought to establish first principles in the understanding of Nature.
India produced the
Upanishads and
Greece the bold hypotheses of the
Ionian and
Eleatic philosophers. Lao Tsu also sought to account for the origins of the ‘ten thousand things’ and their manner of growth and development.
All things arise from Tao. They are nourished by Virtue. They are formed from matter. They are shaped by environment. Thus the ten thousand things all respect Tao and honour Virtue. Respect of Tao and honour of Virtue are not demanded. But they're in the nature of things. Therefore all things arise from Tao. By Virtue they're nourished, developed, cared for, sheltered, comforted, grown and protected. Creating without claiming; doing without taking credit; guiding without interfering - this is Primal Virtue. (verse 51. tr. ibid )
The great Tao flows everywhere, both to the left and to the right. The ten thousand things depend upon it; it holds nothing back. It fulfils its purpose silently and makes no claim. It nourishes the ten thousand things. And yet isn't their lord. It has no aim; it's very small. The ten thousand things return to it, yet it isn't their lord. It is very great. It doesn't show its greatness, And is therefore truly great. (verse 34. tr. ibid)
Yield and overcome; bend and be straight; empty and be full; wear out and be new; have little and gain; have much and be confused. Therefore wise men embrace the one and set an example to all. Not putting on a display, they shine forth. Not justifying themselves, they're distinguished. Not boasting, they receive recognition. Not bragging, they never falter. They don't quarrel so no one quarrels with them. Therefore the ancients say, "Yield and overcome." Is that an empty saying? Be really whole and all things will come to you. (verse 22. tr. Gia Fu Feng)
Characteristics of Tao
There is a flow and order in the Universe: this is Tao. Tao is never stagnant and is incredibly powerful and keeps things in the Universe balanced and in order. It manifests itself through cycles and transitions: change of seasons, cycle of life, shifts of power, time, and so forth. Tao is the law of
Nature.
The Great Way of Tao is best understood in its constituents:
Jing 精 corresponding to energy;
Qi 氣 or flow of energy; and
Shen 神 or the Spirit.
Jing Qi Shen 精氣神 constitute the Tao of all that's and are deified in the
Three Pure Ones.
Qi is a Chinese term that may be rendered into English as breath, vapour and energy. Because Qi is the flow of energy that moves and motivates the Universe, it may be said that Tao is ultimately a regulator of Qi. Being one with Tao draws best outcomes to fruition: things will "fall into place" as they're meant to be, according to their nature.
The concept of Tao is based upon the understanding that the only constant in the Universe is change (see
I Ching, the "Book of Changes") and that we must understand and be in harmony with this change. The change is a constant flow from non-being into being, potential into actual,
yin into yang, female into male. The symbol of the Tao, called the
Taijitu, is the yin yang confluently flowing into itself in a circle.
The Tao is the main theme discussed in the
Tao Te Ching, an ancient Chinese scripture attributed to
Lao Tsu. This book doesn't specifically define what the Tao is; it affirms that in the first sentence, "The Tao that can be told of isn't an Unvarying Tao" (tr.
Waley, modified). Instead, it points to some characteristics of what could be understood as being the Tao. Below are some excerpts from the book.
- Tao as the origin of things: "Tao begets one; One begets two; Two begets three; Three begets the myriad creatures." (TTC 42, tr. Lau, modified)
- Tao as an inexhaustible nothingness: "The Way is like an empty vessel / That yet may be drawn from / Without ever needing to be filled." (TTC 4, tr. Waley)
- Tao is omnipotent and infallible: "What Tao plants can't be plucked, what Tao clasps, can't slip." (TTC 54, tr. Waley)
In the
Yi Jing, a sentence closely relates Tao to
Yin-Yang or
Taiji, asserting that "one (phase of) Yin, one (phase of) Yang, is what is called the Tao." Being thus placed at the conjunction of Yin and Yang alternance, Tao can be understood as the continuity principle that underlies the constant evolution of the world.
Most debates between proponents of one of the
Hundred Schools of Thought could be summarized in the simple question: who is closer to the Tao, or, in other words, whose "Tao" is the most powerful? As used in modern spoken and written Chinese, Tao has a wide scope of usage and meaning.
Tao in the Tao Te Ching
Tao is referred to in many ways in the
Tao Te Ching. There are different shades of meanings in the various translations of this great work, which, with over 100 translations, is perhaps the most translated Chinese text in the English language. Here is one translation of the first stanza, describing Tao:
The Tao that can be told isn't the eternal Tao;
The name that can be named isn't the eternal name.
'Nothingness' is the beginning of heaven and earth.
'Oneness' is the mother of everythings.
Ever desireless, one can see the mystery.
Ever desiring, one can see the manifestations.
These two spring from the same source but differ in name;
this appears as darkness.
Darkness within darkness.
The gate to all mystery.
» :—(Gia-Fu Feng & Jane English, 1972).
Translation
The first part of the verse reads thus:
tao k'o tao fei ch'ang tao
ming k'o ming fei ch'ang ming
wu ming t'ian ti chih shih
yu ming wan wu chih mu
Of this, the first two lines are often translated by many as:
The Tao that can be told isn't the eternal Tao;
The name that can be named isn't the eternal name.
The Mawang Dui text clearly shows that the original form of line 1 was in fact "fei heng tao" instead of "fei ch'ang tao." The change in the character occurred when "heng" became the name of an emperor.
"Ch'ang" may be accurately translated as "constant" or "unchanging," "unvarying," etc. It was deemed a close equivalent to "heng," which may be accurately translated as "eternal."
Some scholars speculate that the ancient Chinese didn't have a concept for eternity. In reality, it's quite clear from the I Ching that the ancient Chinese had this concept from at least 5,000 years ago, 25 centuries before the birth of Lao Zi.
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