Tao Te Ching

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Tao Te Ching

(religion, spiritualism, and occult)

Lao Tzu's Tao Te Ching (or Dao Di Jing) just may win the prize for being the shortest book with the greatest influence in the history of the world. It is sometimes called "the book of five thousand characters," although in most versions it is slightly longer than that. Chinese readers have often considered it the classic expression of Daoist thought. But its many translations have brought it to the attention of Western readers as well, many of whom heard about it through the study of the spirituality underlying martial arts. Indeed, except for the Bible, it has been translated into more languages than any other text.

Although tradition has it that the work was written by Lao Tzu in the sixth century BCE, it must be noted that many contemporary scholars believe it was written by an unknown author or authors in the late fourth century or early third century BCE.

The text is usually divided into two sections, probably because Lao Tzu wrote that he had crafted a work "in two books" at the request of the "Keeper of the Pass." By the first century CE, the work was standardized into the thirty-seven chapters of Book 1 and forty-four chapters of Book 2. It was also at this time that the work became known by its present title. Before this is was commonly called The Lao Tzu.

The Tao Te Ching is now considered to be the defining text or scripture of Daoism. It begins with an introduction of a word—Dao ("the way")—that, by definition, cannot be defined:

The way that can be spoken of Is not the constant way; The name that can be named Is not the constant name. The nameless was the beginning of heaven and earth; The named was the mother of myriad creatures. Hence rid yourself of desires in order to observe its secrets; But always allow yourself to have desires in order to observe its manifestations. These two are the same But diverge in name as they issue forth. Being the same they are called mysteries, Mystery upon mystery— The gateway of the manifold secrets. (Book 1:1-3a)

When author Robert Pirsig struggled to create his "metaphysics of quality" in his book Zen and the Art of Motorcycle Maintenance, he discovered that what the Greeks called arete and he called "quality" were very similar to what Lao Tzu had been writing about the Dao. Sometimes called simply "all ten thousand things," the Dao is undefinable, since it precedes even the language used to attempt a definition. But it makes for difficult reading to those accustomed only to Western thought patterns:

Truthful words are not beautiful; beautiful words are not truthful. Good words are not persuasive; persuasive words are not good. He who knows has not wide learning; he who has wide learning does not know.

The sage does not hoard. Having bestowed all he has on others, he has yet more; Having given all he has to others, he is richer still.

The way of heaven benefits and does not harm; the way of the sage is bountiful and does not contend. (Book 2:194-196)

The countless people who have put the time and effort into studying the Tao Te Ching have been richly rewarded. But it does take time and effort, and even Confucius found Lao Tzu difficult to comprehend. After their famous meeting he was heard to exclaim, "Today I have seen Lao Tzu, and he is a dragon!"

The Religion Book: Places, Prophets, Saints, and Seers © 2004 Visible Ink Press®. All rights reserved.
References in periodicals archive ?
In a new translation and commentary on the ancient Chinese text Daodejing (also known as Tao te Ching), Cunningham draws together two generally unrelated spiritual traditions--esoterica and Daoism--to show where, in the vast panorama of occult interpretations of world history, ancient China plays its critical part.
Deng Ming-Dao's collection relies on three major sources: the Daodejing, given in its complete translation; the Yiying, said to have been written by Confucius; and examples from the Chinese poetic tradition.
(I would also argue that this kind of knowing not-knowing is, as presented in Lao Tzu's Daodejing, an essentially Daoist mode of thinking.)
Contrary to the apparent lack of relation between Laozi's metaphysics and ethics, an important hint of their intimate connection lies in the title of Laozi's text, the Daodejing, literally the classic text (jing) of the Dao (Way) and the De (Virtue).
Section five further highlights the role of leaders and CEOs as philosophers, deep thinkers, and followers of the daodejing, (1) whose calligraphy and linkage to the central government are crucial to the goodwill of corporations.
In main text of Daoism The Daodejing the idea is cultivated that the Dao is "forever nameless" and "hidden" (Ivanhoe 2002: 32, 44).
In the course of many centuries the meditative and socially oriented Daodejing [TEXT NOT REPRODUCIBLE IN ASCII] was combined with both the ecstatic and individualistic mysticism of the Zhuangzi [TEXT NOT REPRODUCIBLE IN ASCII] (369-286 BCE), with its beliefs and practices for longevity, and Buddhist insight on meditation, mind analysis, and doctrines of karma and reincarnation.
Also included are Aesop's Fables, Plato's Symposium, Catullus's poems in a new translation, new selections from book 1 of Ovid's Metamorphoses, a new tale from the Indian Jataka, the Chinese Classic of Poetry, Daodejing, the Chinese Songs of the South, and selections by Zhuangzi and Han Feizi.
The Hanford culture workers may have been familiar with the Daodejing, in which the metaphor of the unhewn log refers to the natural state of the Tao; this familiarity with the text in translation could easily have resulted in a cultural translation wherein a display of an unhewn log in the temple was seen as intelligible and appropriate.
The thematic approach is not entirely unique; for example, Hans-Georg Moeller follows a similar approach in his recent, more specialized work, The Philosophy of the Daodejing. (Moeller's text compliments Wang's book well in an advanced course).
One could argue that many texts include nature, but the texts are not exactly "environmental texts" in the modern sense, so particularly when we read early literature, like The Works of Mencius or the Daodejing, we cannot assume that Mengzi and Laozi were thinking in modern environmentalist ways.