Master Waysun Liao – Introduction to the Inner Meaning of the Tao Te Ching – BEGINNER

Master Waysun Liao – Introduction to the Inner Meaning of the Tao Te Ching – BEGINNER

Brief description

The Tao Te Ching is a wonderful inspirational book that can be used for meditation, light or deep reading, intense philosophical debate, and Taoist spiritual teaching.

This post provides an overview and guide to the meaning, structure, and purpose of the book, as well as how it can benefit your life.

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Basics of the Tao Te Ching

The Tao Te Ching is a wonderful inspirational book that can be used for meditation, light or deep reading, intense philosophical debate, and Taoist spiritual teaching.

I personally try to read the Tao Te Ching every day and often read the chapter at the end of qigong classes.

The Tao Te Ching has a long and complex textual history. There are translated versions and commentaries dating back two millennia, as well as ancient bamboo, silk and paper manuscripts discovered by archaeologists in the last century.

There are many possible translations of the book’s title:

Tao / Dao can be literally translated as “path” or one of its synonyms, and this has been expanded to mean ” Path’. The term, which has been variously used by other Chinese philosophers (including Confucius, Mengzi, Mozi, and Hanfeizi), has a special meaning in the context of Taoism, where it implies an essential but nameless process of nature and the universe.
De/Te means “virtue” in the sense of personal character, inner strength, or personal integrity. The semantics of this Chinese word resemble the English word for virtue and the modern meaning of ” moral perfection “or”virtue”. (note: I recorded an audio training specifically on the topic of TE).
Jin/Jing, as it is used here, means “canon”, “great book” or “classic”.

Thus, one translation of the title “Tao Te Ching” would be: “A classic book on the path of virtue”.

Structure of the Tao Te Ching

The Tao Te Ching is a short text of 81 short chapters or verses. There is some evidence that the chapter sections were later additions and that the original text was more smoothly organized and readable.

It consists of two parts: The Tao Ching (Chapters 1-37), and the Te Ching (Chapters 38-81), which may have been combined into the text we know today. It is believed that this may be the reverse of the original “Te Dao Ching”.

The writing style encourages different, even contradictory interpretations. The ideas are complex, and the style is poetic.

The Chinese characters in the original versions were probably written in the Zhuanshu (seal) style, while later versions were written in the Lishu (clerical writing) and kaishu (ordinary writing) styles.

Historical Background of the Tao Te Ching

The Tao Te Ching is attributed to Lao Tzu, whose historical existence has been the subject of scholastic controversy. His name, which means “Old Master” or “old masters”, only fuels controversy.

The first reliable mention of Lao Tzu is found in his” biography ” of the Chinese historian Sima Qian (c. 145-86 BC), which combines three stories:

First, Lao Tzu was a contemporary of Confucius (551-479 AD). His last name was Li (“plum”), and his personal name was Er (“ear’) or Dan (“long ear”). He was an official in the imperial archives and wrote a book in two parts before leaving for the West.
Second, Lao Tzu was Lao Tzu (“The Old Master Who Came”), also a contemporary of Confucius, who wrote the book in 15 parts
Third, Lao Tzu was the Great Historian and Astrologer Lao Dan (“Old Long-Eared”), who lived during the reign (384-362 BC) of Duke Xian of Qin.

Generations of scholars have debated the historicity of Lao Tzu and the dating of the Tao Te Ching. Linguistic studies of the vocabulary and rhyme scheme of the text indicate that its composition dates from the end of the IV-beginning of the III centuries BC.

Legends claim variously that Lao Tzu was “born old” and that he lived for 996 years, with twelve previous incarnations beginning around the time of the Three Rulers to thirteen as Lao Tzu. Some Western scholars have questioned the historical existence of Lao Tzu, arguing that the Tao Te Ching is actually a collection of works by various authors.

Chinese scholars generally accept Lao Tzu as a historical figure, dismissing exaggerated folklore claims as superstitious legend.

Taoists revere Lao Tzu as Taotsu, the founder of the Tao school, Taode Tientjun in The Three Pure Ones, one of the eight elders transformed from Taiji in the Chinese creation myth.

Major versions of the Tao Te Ching

The Tao Te Ching has recently advanced from archaeological discoveries of manuscripts and, starting in the 1920s and 1930s, Mark Aurel Stein and others found thousands of scrolls in the Mogao caves near Dunhuang. They included more than 50 partial and complete manuscripts of the Tao Te Ching.

In 1973, archaeologists discovered copies of early Chinese books, known as the Mawandui Silk Texts, in a tomb dating back to 168 BC. They included two almost complete copies of the Lao Tzu, called “Text A” and “Text B”, which reversed the traditional order and placed the” Te Ching “section before the”Tao Ching”.

Based on calligraphic styles and imperial naming conventions, scholars believe that A and B can be dated, respectively, to around the first and third decades of the 2nd century BC.

In 1993, the oldest known version of the text, written on bamboo tablets, was found in a tomb near the city of Guodian in Jingmen, Hubei Province, and dated to 300 BC. The Guodian Chu leaves contain about 800 bamboo leaves with a total of more than 13,000 characters, about 2,000 of which correspond to the Tao Te Ching, including 14 previously unknown verses.

Translations of the Tao Te Ching

Most translations are written by people based on the Chinese language and philosophy, who try to convey the original meaning of the text into English as accurately as possible.

Some of the most popular translations are written from a less scientific point of view, giving an individual author’s interpretation. Critics of these versions claim that translators such as Stephen Mitchell produce readings of the Tao Te Ching that deviate from the text and are incompatible with the history of Chinese thought, and some even claim that such versions are based on the fantasies of Western Orientalists and represent a colonial appropriation of Chinese culture. Others say that Lao Tzu communicated simply and simply, and a true translation will do the same in its place and time. If Lao Tzu was trying to convey eternal truths, then this is also the work of a translator.

“Tao Te Ching” is written in classical Chinese, which is difficult to fully understand even for well-educated speakers of modern Chinese. In fact, when learning classical Chinese, native speakers may be at a disadvantage compared to non-native speakers, as native speakers often have difficulty with Chinese characters whose old meaning differs from the modern language.

In addition, many of the words that the Tao Te Ching uses are intentionally vague and ambiguous, and since there are no punctuation marks in classical Chinese, it can be difficult to definitively determine where one sentence ends and the next begins. Moving a full stop a few words forward or backward, or inserting a comma, can profoundly change the meaning of many passages, and such separations and meanings must be determined by the translator.

Some editors and translators claim that the resulting text is so distorted (from the fact that it was originally written on single-line bamboo strips bound with silk threads) that it is impossible to understand some chapters without moving the character sequences from one place to another. But whatever the difficulties that may surround the book, just try to read it for a few days, and its wonderful understanding can change your view of the world!

This is my interpretation of the first verse of the Tao Te Ching, which can give you a taste of the depth and beauty contained in these words.:

Verse 1, Tao Te Ching – Translated by David James Lees

The Tao that can be called is not the eternal Tao,
the name that can be called is not the eternal name.

The Tao is all and nothing,
it comes from the void, but it fills the universe.

Out of the void is born creation,
the mother of myriads of things.

So trust in non-existence
to know abundance.

Embrace the opposites
to hold the center.

Mysterious and amazing,
enter through the same gate.

And the Tao is just there.

———–

Commentary on verse 1 by David James Fox

The Tao that can be called is not the eternal Tao,
the name that can be called is not the eternal name.

These opening lines of the first verse of the Tao Te Ching are perhaps the most frequently quoted, and although they seem mysterious, they somehow strike a chord deep within us. So what does Lao Tzu teach?

I believe the meaning it conveys is that the verses in this book go deeper than just spoken or written words, actually deeper than just a book of poetry or verses.

When we come across these sacred texts, sometimes words are simply not enough to give these profound teachings full justice. The fundamental human concepts of who we are, how we got here, and the laws of the universe in which we live are all explored in these lines and verses.

These questions have interested great philosophers for many centuries. Although the words of the Tao Te Ching are a “delivery vessel” and are important for inspiring our thoughts and minds, perhaps sometimes they are not enough.

A deeper understanding of the human psyche and the universal rhythms that are conveyed in the images of the lines is just as important as the impact they have on you personally.

I believe that this is the most profound and inspiring aspect that Lao Tzu is trying to achieve, and that this is one of the reasons why the book has been so intriguing for centuries-it’s the ability to go beyond and inspire our own personal journeys.

For the Tao Te Ching to be fully understood and assimilated, it must be viewed as more than just “reading,” it must be almost internally digested and thought through so that it can strike a chord at our deepest level. I suppose that’s what the first two lines do.

Their paradoxical nature makes us pause and reflect, while at the same time there is a deeper connection and harmony with the meaning of the Tao within, which you will find repeated over and over again.

Thus, the affirmation of the eternal Tao is an epiphany to a phenomenon that has neither beginning nor end. Perhaps there are no words in our language that adequately describe this. Something without a beginning and an end goes against the belief in linear progression that is so popular in our modern society.

Trying to find a single word to describe this phenomenon will never be enough, but the analogy to describe it can be this: on the surface of the ball, where does the beginning begin and the end end? Here we are talking about our full range of feelings, thoughts, experiences, and deep inner knowledge.

Therefore, any words you used to describe it will never be able to give the Tao its full greatness. Think for a moment, how can you describe the indescribable?

For centuries, people have tried to describe something as human as the feeling of love. Many songs and books, poems and poems have been written on this topic, but has anyone described exactly how it felt for you personally? I believe the same applies to the Tao!

So this is one of the uses of the Tao Te Ching: to inspire, challenge, lead, support, encourage, align, and give us insight on our personal journey. This journey must be undertaken not only by our mind, but also by our feelings, emotions, intuition, spirit… in fact, everything that makes us authentic, unique human beings.

Think about what words could describe and inspire you on this unique journey?

The Tao is all and nothing,
it comes from the void, but it fills the universe.

So here we are again confronted with the paradoxical nature of the Tao Te Ching. In trying to explain this phenomenon, you can think of the Tao as the air we breathe: it surrounds us on all sides, we need it for our very life, but we cannot see it or touch it; it can be felt, but it cannot be held, and yet without it life could not exist.

Oxygen arises from the integration and balance of atoms, and thanks to our mysterious dependence on oxygen, we survive and function without ever doubting or worrying that the next breath will be there for us.

The comparison with the Tao is very interesting: you cannot see the Tao, but it is in everything around us and is the basis of our very survival. It arises from the void and is a harmonious balance of the universe and our place in it.

This balance depends on our harmony with the Tao and Taoist philosophy, and the Tao Te Ching in particular illustrates the ways to achieve this balance.

Out of the void is born creation,
the mother of myriads of things.

Just as the mother creates life and gives birth from the emptiness of her womb, nature and the universe act in the same way.

We are a mirror image of the universe, just like it is of us. Out of the emptiness of emptiness comes creation, and this creation is the mother of all. Therefore, we should never fill all the empty spaces in our lives or in our minds. Sometimes we need space to create new ideas, new creative ways to look at old situations or problems.

Encourage the space within and around itself to give the opportunity of new beginnings of sometimes unimaginable sources and roots. Do not be afraid of change, because this is the way of the universe, and it contains new hope and inspiration.

It often seems that sometimes we are very eager to occupy ourselves and always do. Perhaps these lines of the Tao Te Ching remind us to take a step back, pause, and be creative.

New ideas never come from old thinking, so embrace the myriad of all things, including those that are unfamiliar to you, and the wider abundance of the universe. I once read that real madness is constantly doing the same thing, expecting different results. So be careful to be a human ‘being’ and not just a human ‘action’!

So trust in non-existence
to know abundance.

These lines seem to inspire us for 3,000 years of our history that we must learn to believe, really believe, that anything is possible. The question of trust is one of the most difficult personal problems that many of my clients face.

Fear of failure limits the abundance of trust! So many people are constantly in a negative circle of distrust and failure, and it becomes a habit that seems almost impossible to get rid of. Often, the idea of trust is so alien to them that they don’t even see it as an opportunity and therefore never move toward abundance.

Here we have the roots of an ancient Chinese teaching about what is considered a modern concept called the “Mystery” or “Law of Attraction” (and I have written further articles about it here).

Perhaps we cannot predict the future in all its details and possible outcomes, perhaps it is even presumptuous to assume that we can. I think it is better to assume that the universe will help us when we need it in any situation, as it has always done and will always do by nature. All we have to do is trust the way of the Tao.

Embrace opposites,
to hold the center.

The simplicity of these two lines explains more gracefully than I can ever explain how to embrace the opposites or extremes of energy that we see around us in every life situation that we encounter.

Try not to react to the extremes, comparing them with the opposite counterweight. It is not the way of nature to swing from one extreme to the other, but rather a movement towards balance and harmony-it is the way of all things.

So instead, be interested and intrigued by the paradoxical nature of the universe and any extreme situations you may encounter, but hold firmly to your belief that the harmonious center, or Wu Wei, is the right path.

When faced with seemingly impossible dilemmas, stop for a moment and try not to panic or be afraid. Instead, look for the center, the ‘Way of the Tao’ within the situation. Think how, without knowing the opposites and extremes of the situation, it would be impossible to find a loving all-encompassing center.

This applies not only to the situation you may be facing right now, but also within you. Understand that it is the way of nature (Wu Wei) to flow harmoniously through opposites and extremes, or what Taoism calls Yin and Yang. So instead of being afraid, become open and embrace your journey. Remember that the value of your journey is not to arrive, but to travel.

Mysterious and amazing,
enter through the same gate.

Everything in the universe comes from the source and returns to the source. We come from the source, we go back to the source, we are (part of) that source – we are all connected. Keep this in mind when you judge, criticize, or comment on others, good or bad, as both have the same origin and are opposite ends of the same spectrum.

Try this technique when someone upsets or angers you: view them as an extension of yourself, a mirror image, perhaps distorted at the moment, but a reflection nonetheless. Then think about how you could blend in with the distortion to make the image more reflective and understanding.

So sometimes, if you can’t understand the actions of others or are puzzled by their words or emotions, remember that this feeling of wonder and awe comes from the same source. Instead of focusing on your “ease” and “discomfort,” focus on the opportunity that the situation offers you to learn and grow.

This will either emphasize that you are actually harmonious and aligned with your thoughts and emotions, or that there is something new to learn from the situation you are facing. In any case, this is a win-win situation!

And the Tao is just there.

And that’s why Taoism is so simple: just be in the present moment, keep it simple, keep it authentic, and don’t overcomplicate it. Remember that the Ego loves complexity, so just like nature, be natural and follow your authentic flow.

Conclusion

This defiant first verse of “Tao Te Ching” makes me smile a little. It seems very Taoist and paradoxical not to make the first introductory verse easy and accessible to new readers. However, it seems to be one of the most quoted verses, and so perhaps it is the paradoxical wording that intrigues our Western minds.

The lines in this first verse embrace fundamental Taoist thinking and offer a deep understanding of the Taoist perception of how the universe flows and the concept of aligning us with this natural flow. One of the intriguing things about this philosophy is the challenge of exploring deep, authentic “feelings” of love, balance, and harmony through the written word.

Some critics see a flaw in the various translations of these ancient Chinese teachings, I hold the opposite view, I believe that the teaching of Taoism is a work that benefits from interpretation, debate and different points of view, and it should change, transform, be relevant and applicable to the current situation.

This concept of paradoxical opposites being part of the whole is one of the topics discussed in detail in this first verse.

Exploring the continuum between two extreme points of view can be very instructive and helpful, especially when you are faced with a situation or person that highlights extreme points of view, or if you feel torn by a two-outcome dilemma.

So the next time you find yourself in a stressful situation, faced with a “feeling of fear”, why not consider the possibility that you are at one of the extremes of a wider pendulum of possibilities?

The most common pendulum I encounter in my work is as follows: one extreme of the pendulum is Yin [passive], which usually involves some avoidance of the situation; the opposite paradoxical extreme is Yang [aggressive], and this involves confrontation.

Being confrontational or dealing with a confrontational situation may seem impossible, so a person may swing to the opposite side of the pendulum and avoid the situation completely only to return to confrontation later.

My suggestion would be to consider the middle, neutral, rational position of simply opposing. Resisting the temptation to go to any extreme, instead find the “Path of the Tao”, lovingly, calmly and maturely addressing the “feeling of fear” and returning to your true path.

Meditation

Slowly bring yourself into a calm meditative state and just observe the movements of your body as the breath comes in and out, try to resist any temptation to control the natural movement as your body gets into a rhythm.

Be aware of balance and harmony when the seemingly two paradoxical elements of the breath and your physical body begin to harmonize.

Try not to get involved in this process, just observe from a position of neutral balance.

Remember, when this process occurs, about any other feelings or sensations that develop, consider inaction, just hanging yourself in the middle of the pendulum, refusing to be tempted to swing to Yin or Yang.

Observe your body and mind, noticing any resistance, refuse to participate, just stay neutral, and when feelings arise, just let them pass, be observant of where they come from and where they go, just be an interesting observer.

Think of avoidance and confrontation as just two extremes of the same pendulum swinging out of balance, whether you feel natural and harmonious swinging from one extreme to the other.

Now, from the depths of your authentic self, know that you have all the answers you need, and from this peaceful place of love, peace, and emptiness, the answer will come from the void, magically.

Practice this simple exercise and learn to trust the process of simply being, letting go, and aligning yourself with the universe.

Observe how difficult it can be to put these experiences into words, and be happy and content to be part of a mysterious void without beginning or end.
Now try to stay in this calm peaceful place for five minutes before you return to your normal state.