Tao Te Ching: A New Translation

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The moment the power to perceive awakens and becomes once more active is the moment manifestation begins cosmic ideation and cosmic substance arise together, simultaneously. Thus perception and action are seen as a fundamental complimentary pair. When, at the close of pralaya cosmic night the power is directed to once again initiate manifest, it is naturally and immediately stopped from unmanifesting.

Thus these verses would seem to trace the initial stage of manifestation, when SELF awakens to itself and thus directs its power to once again begin manifesting. This, and the following five verses, are given in both a surface exoteric rendering and a deeper esoteric rendering. The esoteric rendering is developed through analysis of the Chinese compound characters by searching through to their root-meanings.

This may give some insight into the multi-layered nature of the original text.

Tao Te Ching - Wikipedia

For a deep analysis of the term under consideration, see here. In the semi-exoteric significance the rays are the light-rays of the Sun that shine their gift upon us on Earth, but the esoteric significance is exactly that of the rays of the stanzas of Dzyan see Secret Doctrine , I, I, I, I, etc.

This verse seems to go to the heart of the nature of Duration and the concept of Periodicity, the regular, predictable, turning of cyclic manifestation, which allows for the period of a manvantara as well as that of a single moment to be calculated accurately. So the Word, the Logos, is the divine Voice by which the key-note vibration of manifestation is struck, from which all forms and effects arise.

This easy movement is contrasted by:. Thus we have the difficult, constrained and shackled movements of one under the sway of karma who is bound to embodiment—the meaning can be applied macrocosmically or microcosmically.

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This two-character verse not typically included in translations is, in a sense, a more graphic recapitulation of the previous verse, but also carries the genesis one step further. See Secret Doctrine , I These thus stand for the two primary powers of the One Self: the power to ideate and the power to perceive. Perfectly harmonious action, non-binding action, actionless action, action in perfect harmony with Tao, etc.

The meaning would seem to be that both word and act mouth and right-hand are in harmony, are bound together as one the way a hook may be threaded through several things in order to bind them together. It is a pictograph of a beard, which is symbolic of growth, change, maturity, hence the underlying idea of a change of state, i.

The kind of binding indicated in these verses would seem to be that which binds the Subjective to the Objective, or Spirit to Matter. Under this apparent contradiction in terms, there rests a fact of Nature to realise which in the mind, rather than to argue about words, is the important thing. The SELF, and its rays, are beyond the duality of ex-istence.

These four verses seem to contain a concise fourfold division of the cycle of life, from birth to youth to maturity and to death. We may follow the line of reasoning thus:. So the cycle is completed.

So the compound meaning seems to indicate the complete or perfect body of manifestation, the tenfold-body built by the power of the Word the Logos. Your email address will not be published. Collection of the Chaldean Oracles. For more titles, visit: www. Read more. What is Theosophy?

Blavatsky William Q. Judge Charles Johnston D. Judge D. Chapter 1 The Tao Te Ching has been translated into English countless times, but we have yet to see one that brings out the cosmogony described above by H. We may follow the line of reasoning thus: 1. Beginning in the s and s, Marc Aurel Stein and others found thousands of scrolls in the Mogao Caves near Dunhuang.

They included more than 50 partial and complete "Tao Te Ching" manuscripts. In , archeologists discovered copies of early Chinese books, known as the Mawangdui Silk Texts , in a tomb dating from BC. Based on calligraphic styles and imperial naming taboo avoidances, scholars believe that Text A can be dated to about the first decade and Text B to about the third decade of the 2nd century BC.

Both the Mawangdui and Guodian versions are generally consistent with the received texts, excepting differences in chapter sequence and graphic variants. Several recent Tao Te Ching translations e. Other notable English translations of the Tao Te Ching are those produced by Chinese scholars and teachers: a translation by linguist Lin Yutang , a translation by author John Ching Hsiung Wu , a translation by sinologist Din Cheuk Lau , another translation by professor Wing-tsit Chan , and a translation by Taoist teacher Gia-Fu Feng together with his wife Jane English.

Many translations are written by people with a foundation in Chinese language and philosophy who are trying to render the original meaning of the text as faithfully as possible into English.

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Some of the more popular translations are written from a less scholarly perspective, giving an individual author's interpretation. Critics of these versions claim that their translators deviate from the text and are incompatible with the history of Chinese thought. It embodies the virtues its translator credits to the Chinese original: a gemlike lucidity that is radiant with humor, grace, largeheartedness, and deep wisdom. These Westernized versions aim to make the wisdom of the Tao Te Ching more accessible to modern English-speaking readers by, typically, employing more familiar cultural and temporal references.

Classical Chinese relies heavily on allusion to a corpus of standard literary works to convey semantic meaning, nuance, and subtext. This corpus was memorized by highly educated people in Laozi's time, and the allusions were reinforced through common use in writing, but few people today have this type of deep acquaintance with ancient Chinese literature. Thus, many levels of subtext are potentially lost on modern translators. Furthermore, many of the words that the Tao Te Ching uses are deliberately vague and ambiguous.

Since there are no punctuation marks in Classical Chinese, it can be difficult to conclusively determine where one sentence ends and the next begins.

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Moving a full-stop a few words forward or back or inserting a comma can profoundly alter the meaning of many passages, and such divisions and meanings must be determined by the translator. Some editors and translators argue that the received text is so corrupted from originally being written on one-line bamboo strips linked with silk threads that it is impossible to understand some chapters without moving sequences of characters from one place to another.

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Tao Te Ching: An All-New Translation

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Tao te ching : a new translation & commentary

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