Dao is one of the most popular Chinese philosophies worldwide. Dao can be translated to “the way.” It means “to lead along a path” or “to be led along it.” Dao believes that the human being broadens the way, not the way that broadens the human being. People make their own path, and the human dao is always under construction. Dao is both things and their attributes as well as actions and their modalities. Things and events cannot be separated.
Dao is a metaphysical concept that is concerned with explaining the fundamental nature of the human being and the world. The idea gave rise to the religion we know today as Daoism. The Daodejing, which is the written foundational text of Daoism, does not seek to provide a persuasive description of what dao might mean in the world around us, rather it aims to provide guidance for one on how to interact with the phenomena and humans that give us context in the world (Craig, p.778, 1998).
Dao is rarely an object of direct worship. It more of a divine concept rather than a physical being or item we can worship. It focuses on the natural world and the flow of the universe instead. The rise of Daoism made the concept more into a way to live, how to be and act, and what to do in the world. Dao is often taken to be the familiar search for the “One” behind the many. In Dao, there is only one true self. There is no being behind a being. “Continuity makes dao one; change makes dao myriad; change makes dao processional and provisional” (Craig, p.778, 1998).
In conclusion Dao seeks not give one the answers and truth, rather it provides a guide for each person to “find their way.” It helps us to interact with people, nature, and the rest of the world. Dao seeks to help us find the appropriate response to everyday occurrences in our life: how to act, how to think, and how to view the world.
Dao is a metaphysical concept that is concerned with explaining the fundamental nature of the human being and the world. The idea gave rise to the religion we know today as Daoism. The Daodejing, which is the written foundational text of Daoism, does not seek to provide a persuasive description of what dao might mean in the world around us, rather it aims to provide guidance for one on how to interact with the phenomena and humans that give us context in the world (Craig, p.778, 1998).
Dao is rarely an object of direct worship. It more of a divine concept rather than a physical being or item we can worship. It focuses on the natural world and the flow of the universe instead. The rise of Daoism made the concept more into a way to live, how to be and act, and what to do in the world. Dao is often taken to be the familiar search for the “One” behind the many. In Dao, there is only one true self. There is no being behind a being. “Continuity makes dao one; change makes dao myriad; change makes dao processional and provisional” (Craig, p.778, 1998).
In conclusion Dao seeks not give one the answers and truth, rather it provides a guide for each person to “find their way.” It helps us to interact with people, nature, and the rest of the world. Dao seeks to help us find the appropriate response to everyday occurrences in our life: how to act, how to think, and how to view the world.
Lao-tzu
The Tao Te Ching (Daodejing)
I. Tao
1. The Nature of Tao (1)
Tao that can be known is not Tao.
The substance of the World is only a name for Tao.
Tao is all that exists and may exist
2. Properties of Tao (4)
Tao is a depthless vessel;
Used by the Self, it is not filled by the World;
It cannot be cut, knotted, dimmed or stilled;
Its depths are hidden, ubiquitous and eternal;
I don't know where it came from;
It came before Nature.
3. The Continuity of Tao (14)
Looked at but cannot be seen - it is beyond form;
Listened to but cannot be heard - it is beyond sound;
Grasped at but cannot be touched - it is beyond reach;
These depthless things evade definition,
And blend into a single mystery.
II. Virtue (Te) (33)
Who understands the World is learned;
Who understands the Self is enlightened.
Who conquers the World has strength;
Who conquers the Self has love.
Who is contented has riches;
Who is determined has purpose.
III. Wu-wei (2; 43)
The sage controls without authority,
And teaches without words;
He lets all things rise and fall,
Nurtures, but does not interfere,
Gives without demanding,
And is content. …
The soft overcomes the hard;
The formless penetrates the impenetrable;
Therefore I value taking no action.
Teaching without words,
Work without action,
Are understood by no one.
I. Tao
1. The Nature of Tao (1)
Tao that can be known is not Tao.
The substance of the World is only a name for Tao.
Tao is all that exists and may exist
2. Properties of Tao (4)
Tao is a depthless vessel;
Used by the Self, it is not filled by the World;
It cannot be cut, knotted, dimmed or stilled;
Its depths are hidden, ubiquitous and eternal;
I don't know where it came from;
It came before Nature.
3. The Continuity of Tao (14)
Looked at but cannot be seen - it is beyond form;
Listened to but cannot be heard - it is beyond sound;
Grasped at but cannot be touched - it is beyond reach;
These depthless things evade definition,
And blend into a single mystery.
II. Virtue (Te) (33)
Who understands the World is learned;
Who understands the Self is enlightened.
Who conquers the World has strength;
Who conquers the Self has love.
Who is contented has riches;
Who is determined has purpose.
III. Wu-wei (2; 43)
The sage controls without authority,
And teaches without words;
He lets all things rise and fall,
Nurtures, but does not interfere,
Gives without demanding,
And is content. …
The soft overcomes the hard;
The formless penetrates the impenetrable;
Therefore I value taking no action.
Teaching without words,
Work without action,
Are understood by no one.
RSS Feed