Tao Te Ching (Chapter 1) — a Commentary by Galen Pearl
CATEGORIES
- Anthropomorphism 3
- Art and Spirituality 1
- Atonement 2
- Awareness 4
- Beauty and Spirituality 1
- Bible 7
- Buddhism 18
- Certitude 1
- Christian History 8
- Christian Mysticism 17
- Christian Theology 9
- Christianity 44
- Consciousness 42
- Death 1
- Deng Ming Dao 1
- Divine Feminine 9
- Ecology 1
- Ecumenicalism 15
- Ego 4
- Elders 1
- Fear 10
- Forgiveness 2
- Fundamentalism 3
- God 11
- Heart 6
- Heaven 1
- Hinduism 2
- Human Development 3
- Humility 1
- Insecurity 2
- Intuition 1
- Lack 1
- Life 1
- Love 7
- Mercy 1
- Mindfulness 11
- Modernity 1
- Mystery 3
- Mysticism 22
- Native American Folklore 1
- Nondualism 1
- Paradox 2
- Philosophy 5
- Poets 1
- Psychology 19
- Relationships 3
- Religion 1
- Sacred Feminine 1
- Scriptures 1
- Self 2
Over the following months I will make available to my readers a wonderful, insightful and practical set of commentaries based on select verses within given chapters of the Tao Te Ching. This fine interpretive work is crafted by author, teacher and student of the Tao, Galen Pearl. Like dazzling sea glass scattered along a shoreline, Ms. Pearl’s commentary wisdom shines throughout all 81 chapters. Her good work has aided and inspired me in my own trek into the human drama called Life. I thoroughly honor her heart, dedication and immense love for truth. She is a gift to us all!
Galen will be publishing all 81 chapters of commentary sometime during the 2022-2023 calendar years. I’ll keep you all posted on that release date.
Note: Ms. Pearl translated sections within various chapters for commentary purposes. For a broader perspective, I'm including full chapter translations from various authors. Those translations may or may not coincide with specific lines Ms. Pearl has translated and commented on."
~Keith Basar
INTRODUCTION
The Tao Te Ching is an ancient Chinese text consisting of spiritual teachings, folk wisdom, political instruction, cosmology, observations of nature, anti-Confucian doctrine, and mystical insights. Just as the Chinese language has experienced numerous transformations, the Tao Te Ching has changed and evolved over time. The present form of the Tao Te Ching is an amalgam of the combined wisdom and insights of many Chinese sages, which took form between the seventh and second centuries b.c.
Legend, however, gives us a more animated account of the Tao Te Ching’s origin. It says that during the time of Confucius (around 500 b.c.) Lao-tsu practiced Tao and Te (the Supreme Way and its Expression) and focused his teachings on humility and being nameless. He was keeper of the royal archives in the state of Chou. After he foresaw that the state would fall into decay, he packed his belongings and decided to leave through the Western gateway. The gatekeeper, Yin-hsi, seeing that this great sage was about to leave the world said, “Master, you are about to renounce this world, please compose a book for me.” Thereupon the “Old Master” came down from his oxcart, took out his pen and ink, and began to compose a book of two parts, discussing Tao and Te. Several hours later, Lao-tsu handed the finished text of slightly more than five thousand characters to the gatekeeper and then departed toward the West.
This popular story, however implausible, holds a symbolic charm that is consistent with the spirit of the Tao Te Ching: The verses were given to a gatekeeper—which represents their power to open the gate of understanding; it also symbolizes a turning point in one’s life. The entire book was given at a simple request—which shows the generosity of the sage, and how he poured forth his knowledge at the first opening of a seeker. Lao-tsu wrote the book in a single sitting—which is an example of the sage’s one-pointedness and perseverance. The sage came down from his oxcart (a scene often depicted in Chinese art), demonstrating his humility. He also “left toward the West,” which symbolizes that the teachings of the Tao Te Ching are universal and meant for all people—a reality that we now see manifest.
Tao is the Supreme Reality, the all-pervasive substratum; it is the whole universe and the way the universe operates. Te is the shape and power of Tao; it is the way Tao manifests, it is Tao particularized to a form or a virtue. Tao is the transcendent reality; Te is the immanent reality. Ching means a book or a classic work. Hence, the Tao Te Ching literally means, “The Classic Book of the Supreme Reality (Tao) and its Perfect Manifestation (Te),” “The Book of the Way and Its Power,” “The Classic of Tao and Its Virtue.”
Tao Te Ching–Chapter 1 (Translators - Gia-Fu Feng & Jane English)
The Tao that can be told is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and Earth.
The named is the mother of the ten thousand things.
Ever desireless, one can see the mystery.
Ever desiring, one sees 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.
The Tao Te Ching opens with its most famous line:
道 可 道 非 常 道
You can see that the character for Tao 道 appears three times. Many Chinese characters have multiple meanings. This character can mean Tao, as in the metaphysical Way or Path, or ultimate truth or reality. As a verb, it can mean to say or communicate, or to understand.
So this first line can mean: The way that can be understood is not the eternal Way
This line reflects the profound mystery of truth. Or of God. In Western culture, we are very fond of our thinking minds. We like to analyze and rationalize and scientifically prove things in order for them to be acknowledged as real or true. We love logic and facts.
As a lawyer, I get that. I also understand that when we peer beyond that comfort zone of the known and knowable, we can feel anxious or afraid. In the uncharted areas beyond the explored world, some ancient maps included the warning “Here there be dragons.” Indeed!
If all we contemplated of this entire ancient text was the first line, it would be enough.
But…
For those who want to delve further into this first chapter, let’s continue.
The name that can be named is not the eternal Name
The nameless is the origin of heaven and earth
The named is the mother of ten thousand things
Along with our love of logic comes our love of names. We like to label and categorize things. Adam was tasked by God to name all the creatures of the earth. Science has divided us into genus and species. Many traditions include sacred naming rituals for our children.
Naming identifies things and makes them known. Names bring forth mystery into the concrete, called here by the poetic image of the ten thousand things. The nameless abides in mystery. The Hebrew “unname” of God is YHWH, which, when one attempts to pronounce it, has no sound other than the breath.
Ever desireless one sees the mystery
Ever desiring one sees the manifestations
Ah, here’s the tough part. If what we want is to experience the mystery, the only way is to be without desire! My desire restricts my vision to the manifestation of the mystery in the ten thousand things.
How can I not want what I want most of all?
For me, the answer lies in surrender, in accepting that my effort, my will, my attempts to control, my attachment to outcome, will avail me nothing. Mystery is not achieved; it is revealed, glimpsed in fleeting moments of grace, sometimes when we least expect it. No, always when we least expect it.
So, if you dare, step into your small craft without desire, and sail into uncharted waters, into the “cloud of unknowing” where you will dance with dragons.
If you can understand it, it’s not God.
~St. Augustine
SOURCE: Galen Pearl — No Way Cafe
SOURCE: Jonathan Starr (Tao Te Ching — The Definitive Edition)
