HOME WEB NEWS IMAGES CLASSIFIEDS YELLOW PAGESPOLLS - SURVEYS WIKI COUNTRIES PHOTOS US UK INDIA
Cities Stocks Weather Movies Coupons Travel Blogs Health Horoscope Maps ASIA EUROPE Classifieds Yellow Pages
 1
|
| Tao | |||||||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| 道 | |||||||||||||||||
| Chinese name | |||||||||||||||||
| Chinese: | 道 | ||||||||||||||||
| |||||||||||||||||
| Japanese name | |||||||||||||||||
| Kanji: | 道 | ||||||||||||||||
| Hiragana: | 1. とう 2. どう 3. みち | ||||||||||||||||
| |||||||||||||||||
| Korean name | |||||||||||||||||
| Hangul: | 도 | ||||||||||||||||
| |||||||||||||||||
| Vietnamese name | |||||||||||||||||
| Vietnamese: | Đạo | ||||||||||||||||
This article is about the Chinese character and the philosophy it represents. For other uses, see Tao (disambiguation).
Tao or Dao (道) 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, the equivalent of Plato’s demiurge, or a supra-being in the Chinese creation story (TTC Verse 1 and 42). This state is referred to as the Oneness (TTC Verse 39), the monad in metaphysics, just before and necessary for creation.
In philosophy, Tao can also be understood as the world outside in the allegory of the cave in Plato’s The Republic, before that world took shape or form. The substance in Aristotle\'s ousia was akin to that world outside, and Tao was the cause. In the Traditionalist School Tao would be the unity in the primordial tradition. By a stretched analogy, Tao might be the Singularity before the Big Bang theory with a difference that Tao is still present today.
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 is 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 Taoism, 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)
Contents |
| Part of a series on |
|
|
| Fundamentals |
| Dao - De |
| Wuji - Taiji |
| Yin-Yang - Wu xing |
| Qi – Neidan |
| Wu wei |
| Texts |
| Daode jing |
| Zhuangzi - Liezi |
| Daozang |
| Deities |
| Three Pure Ones |
| Five Supremes |
| Guan Shengdi |
| Eight Immortals |
| Yellow Emperor – Xiwangmu |
| Jade Emperor – Chang\'e |
| Others |
| Prominent Taoists |
| Laozi · Zhuangzi |
| Zhang Daoling · Zhang Jiao |
| Ge Hong · Chen Tuan |
| Wang Chongyang |
| Schools |
| Five Pecks of Rice |
| Yellow Turbans |
| Shangqing – Lingbao |
| Quanzhen – Zhengyi |
| Xuanxue |
| Sacred Sites |
| Grotto-heavens |
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 ying 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 is no ying and yang differentiation amongst the two. Daode Tianjun or Laozi, Lingbao Tianjun, Jinmu or Wuji Shengmu are revered by Taoists. Beneath these elders there is 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 Robinet (1981), p. 14,20. lian (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.
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 do not have enough. Man’s way is different. He takes from those who do not 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 is not 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 is not 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 would return to the simplicity of formless substance. Without form there is no desire. Without desire there is 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 is intangible and elusive, and yet within is image. Oh, it is elusive and intangible, and yet within is form. Oh, it is 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 are in the nature of things. Therefore all things arise from Tao. By Virtue they are 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 is not their lord. It has no aim; it is very small. The ten thousand things return to it, yet it is not their lord. It is very great. It does not 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 are distinguished. Not boasting, they receive recognition. Not bragging, they never falter. They do not 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)
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 is 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 are 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 does not specifically define what the Tao is; it affirms that in the first sentence, "The Tao that can be told of is not 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.
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 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 is not the eternal Tao;
The name that can be named is not 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).
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.
Stroke order
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.
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 is not the eternal Tao;
The name that can be named is not 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 did not have a concept for eternity. In reality, it is 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.
Look up 道 in
Wiktionary, the free dictionary.
This article is licensed under the GNU Free Documentation License. It uses material from Wikipedia
