Tao Te Ching (book)

THIS ARTICLE FOLLOWS THE PRINCIPLE OF WU WEI, SO IT IS BOTH UNDER CONSTRUCTION AND NOT UNDER CONSTRUCTION.

The Tao Te Ching, Daodejing, Dao De Jing, or Daodejing (simplified Chinese: 道德经; traditional Chinese: 道德經; pinyin: Dàodéjīng), also simply referred to as the Laozi (Chinese: 老子; pinyin: Lǎozǐ), is a Chinese classic text.

Theosophical Commentaries on the Tao Te Ching

HPB

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Walter Old

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C.H.A. Bjerregaard

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C. Jinarajadasa

In his 1915 compilation of lectures, Theosophy and Modern Thought, there is a brief section on Taoism (from lecture IV. The Search for Reality) which includes two excerpts from James Legge's Tao Teh King translation.

Move to Taoism article:

https://archive.org/details/theosophymodernt00jina

While not a verbatim translation of the Tao Te Ching, he writes about perceived aspects of Taoism in Adyar Pamphlet No. 180, The Book of Tao, from 1933. [While the "Editor" is uncredited, Jinarajadasa was editor of The Theosophist in 1933, so this is likely his work.] The Prefatory Note follows:

The Book of Tao is founded on the teaching of the esoteric schools of Chinese philosophy, both Buddhist and Taoist, and takes the form of a summary of their main principles. It is intended as a guide to those who aspire to Initiation into the Ancient Wisdom, and therefore deals rather with Mysticism than Occultism, for only by attaining a high degree of enlightenment can men prepare themselves for knowledge of the higher sciences, which would otherwise lead them into disaster. By following the precepts of The Book of Tao the aspirant can make himself fit for the study of practical Occultism — a dangerous weapon in the hands of those not properly trained — and can strengthen himself for the tests of courage and endurance through which it is necessary to pass before Initiation.

The work is divided into six sections, which treat of Non-attachment, Impersonality, Compassion, Renunciation, Self-reliance and Truth respectively, and to these I have added a number of footnotes to explain the Chinese words that are used in the text and to make the meaning of some obscure passages more intelligible. In most cases I have given the Sanskrit equivalents of the Chinese words, as students of Theosophy will be more familiar with them.

http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No180.pdf#

Richard Brooks

Many Theosophists have fallen in love with the little Chinese classic known as the Tao Te Ching and ascribed to the sage Lao Tzu. We see in it an echo of many familiar Theosophical ideas. Others share our enthusiasm, however, since it has been translated into English more often than any other book except the Bhagavad Gita. But what, exactly, is the nature of this little book? And why does it fascinate people?

First of all, it is a short "classic" (ching). It is traditionally divided into eighty-one chapters, which are further organized into two sections, one dealing with tao (literally "way") and one dealing with te (usually translated "virtue," but conveying the idea of "moral force"). There are several different versions of the text, but each contains about five thousand Chinese characters. That makes it a manageable task for a reader.

Second, it is often cryptic. Many passages are susceptible of quite different translations. Not only does this offer a challenge to any translator or reader, it also leads to a feeling, on the part of many, that they know what it really means, whereas others have missed the point. In fact, Lao Tzu even encourages this attitude, when he says:

My words are easy to understand and easy to practice,
Yet no one under Heaven understands or practices them.
My words have an ancestor, my deeds have a lord.
Precisely because men do not understand this, they do not understand me.
Because those who understand me are few, I am greatly valued.
Therefore, the Sage wears a coarse woolen coat, and carries his jade underneath it. [ch. 70]

To have an "ancestor" and a "lord" was to be part of the social order, that is to say, not to be a wild man. Here it is a metaphorical way of claiming that the Tao Te Ching has a coherent teaching. The last line is a metaphor to say that the teaching is, however, hidden under an apparently rough exterior guise. These lines make an important point for those who cannot read Chinese: one should always be cautious about citing any translation uncritically. And that applies to those in this essay, which are all my own.

Third, where one finds general agreement among translators on the meaning of certain passages, the philosophic viewpoint that the Tao Te Ching offers is so strikingly different from our normal way of thinking that it causes us to sit back and reassess our own viewpoint--especially in the realms of metaphysics and interpersonal behavior. Again, Lao Tzu alludes to this when he writes:

When the best student hears of the Way (tao),
He practices it diligently.
When the average student hears of the Way,
He half believes, half disbelieves it.
When the foolish student hears of the way,
He laughs out loud.
If he didn’t laugh, it couldn’t be considered the Way! [ch.41]

That is true of most really profound teachings. And that is why Theosophists find the Tao Te Ching a book well worth careful, repeated study. But that’s just the beginning. We still haven’t answered the question what is its nature? The answer to this question is crucial to any translation, since it will color how certain important words, and even whole passages, are translated.

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Although important metaphysical ideas are scattered throughout the Tao Te Ching, most of them can be found in the tao or first section of the book (chs. 1–37). The first idea is that Nature is unitary—one coherent, mysterious, interrelated ground of being, such that it cannot be delineated or described in language, but can only be apprehended in a desire-free, transcendental, unitive experience (clearly a Theosophical idea):

Something there is mysteriously formed, Existing before Heaven and Earth, Silent, still, standing alone, unchanging, All-pervading, unfailing, It may be regarded as the mother of Heaven and Earth. I do not know its name; I call it tao. If forced to give it a name, I call it Great (ta). Being great, it flows out; Flowing out means far-reaching; Being far-reaching, it is said to return. [ch. 25]

The tao that can be told of is not the unvarying tao; The name that can be named is not the unvarying name. The nameless is the beginning of Heaven and Earth; The named is the Mother of the ten thousand things. Therefore, ever desireless one sees its essence, But ever desiring one sees its manifestations. These two are the same, But after being produced have different names. This may be called a mystery: A mystery within a mystery, The gateway to all essences. [ch. 1]

The second idea, as already alluded to above, is that nature or tao is cyclic:

Returning is the movement of tao;

Weakness [or yielding] is the method of tao; The ten thousand things are born from Being; And Being is born of Nonbeing. [ch. 40]

This too is a common Theosophical idea. So also is the third characteristic of Nature: it is impersonal, not partial to humans or any other beings:

Heaven and, Earth are not humane (jên);

They regard the ten thousand things as straw dogs. The Sage is not humane (jên); He regards the hundred families as straw dogs. [ch. 5]

"The ten thousand things" in Chinese means "all things"; and "the hundred families" means "all people." The Taoist philosopher Chuang Tzu (about 369–286 BC prior to the compilation of the Tao Te Ching) reports that certain ancient ceremonies in China used dogs woven of straw; during the ceremony these straw dogs were treated with the greatest respect, but after they had served their purpose in the ceremony they were discarded and trampled on. This idea ofthe impersonality of Nature runs through all the major philosophical Taoist writings, and it is echoed in letter 10 (88 in the chronological series) of The Mahatma Letters to A. P. Sinnett:

Nature is destitute of goodness or malice; she follows only immutable laws when she either gives life and joy, or sends suffering[and] death, and destroys what she has created. . . . The butterfly devoured by a bird becomes that bird, and the little bird killed byan animal goes into a higher form. It is the blind law of necessity and the eternal fitness of things, and hence cannot be called Evil in Nature.

Fourth, manifested Nature is dual, having two aspects. These are indicated, in one passage, by the familiar terms yang (more frequently called Heaven or t’ien in thetext) and yin (more frequently called Earth or ti). But a closer reading of the text also shows that the two are but different aspects of a more fundamental energy, termed ch’i:

The ten thousand things carry yin on their backs and embrace yang in their arms,
And by blending the ch’i achieve harmony. [ch. 42]

The Secret Doctrine (1:14–5) has passages in which the"one absolute Reality" ("rootless root," "Be-ness," or "Parabrahman") is called"that Essence which is out of all relation to conditioned existence" and is said to have two aspects, "abstract Space" and "abstract Motion," the latter also called the "Great Breath." H. P. Blavatsky further says that once one passes from this level of abstraction, "duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object." Yang, then, would be equivalent metaphorically to Spirit and yin to Matter, although they are often interpreted more literally as just "sky" and "earth."

Finally, Lao Tzu mentions a trinitarian aspect to Nature. The manifested one not only gives rise to two, but two, in turn, gives rise to three--thence to the "ten thousand things":

Tao gives birth to one;
One gives birth to two;
Two gives birth to three;
Three gives birth to the ten thousand things. [ch. 42]

Such a trinitarian aspect of the creative, manifesting side of Nature is a common theme in several of the world’s religions. The Secret Doctrine (1:16) also identifies three logoi, the third of which is called "the Universal World-Soul, the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature," which sounds very much like the same idea expressed cryptically above. There is one other passage from the Tao TeChing which some Theosophists have thought even suggests influence from or upon Hindu and Judeo-Christian theology:

We look at it but do not see it: it is

   termed elusive (or evanescent, minute,
   formless, invisible) (yi);

We listen to it but do not hear it: it is

   termed inaudible (or rarefied) (hsi);

We touch it but do not feel it: it is termed

   intangible (or subtle, infinitesimal) (wei). [ch. 14]

The three words used here to characterize tao are yi, hsi, and wei in Chinese, suggesting a trinitarian parallel with yod, he, and vau or YHV of the Hebrew Divine Name transliterated as Jehovah, or, i, sha, and va of the Hindu "Isvara." But since philosophical Taoism is naturalistic, not theistic, these parallels are more probably a linguistic coincidence. Theosophists shouldn’t make too much of them. In fact, H. P. Blavatsky quotes Max Müller in pointing out that this is, in his phrase, a false analogy (SD 1:472).

The Theosophy of the Tao Te Ching, Part One Originally printed in the January - February 2001 issue of Quest magazine. Citation:Brooks, Richard W. "xxx." Quest 89.1 (JANUARY - FEBRUARY 2001): 18-21.