Daoism: The Philosophy of Dao/Wu

1. Daoism: The Philosophy of Dao/Wu • The ways that can be walked are not the constant Way; • The names that can be named are not the eternal name. • The nameless (wu-ming 無名)is the origin of the myriad creatures; • The named (you-ming 有名) is the mother of the myriad creatures. • Therefore, • Always be without desire (wuyu 無欲) • in order to observe its wondrous subtleties • Always have desire (youyu有欲) • so that you may observe its manifestations.

2. Both of these derive from the same source; • They have different names but the same designation. • Mystery of mysteries • The gate of all wonders! (TTC/DDJ, 45)

3. Reading “Being” and “Nonbeing” separately • The ways that can be spoken of are not the constant Way; • The names that can be named are not the eternal name. • Wu （無), is what is used name the origin of heaven and earth (tiandi 天地) • You (有), is what is used to name the mother (formation) of the myriad creatures

4. Therefore, always observe “Wu” • To see the wondrous subtitles of the Way, • In the meantime, observe “You” • To see its manifestation • Both “Wu” and “You” emerge from the same source (Dao) but have different names • Both are mysterious, • [With Wu] being the most mysterious • [and being] the gate of all wonders

5. Things come from Nothing • The above reading can help understand the following lines: • All creatures under heaven are born from being (you) • Being is born from nonbeing (wu) • TTC/DDJ 4/40

6. Tao/Wu: the Genesis of the universe • The Way gave birth to unity [one], • Unity gave birth to duality [two], • Duality gave birth to trinity [three], • Trinity gave birth to the myriad creatures [things]. • The myriad creatures bear yin on their backs • and embrace yang in their bosoms. • They neutralize these vapors (ch’i, qi) • and thereby achieve harmony. (TTC/DDJ, 5/42)

7. Metaphors and Symbols of Tao/Wu--the source and the procreation process • The nature and functions of the Tao are represented by four types of metaphors/images and symbolism: • Non-entity: bellows, hub, (55/11) • Generative power: ancestor [forefather], mother, valley spirit, mysterious female, root, (50/65) • The beginning state of procreated objects: baby, unhewn log (uncarved block) (76/32) • The greatness, vastness, and immeasurableness: valley, rippling water, river, ocean (78/34)

8. The Wheel and the Hub • Thirty spokes converge on a single hub, • but it is in the pace where there is nothing • that the usefulness of the cart lies. • Clay is molded to make a pot, • but it is in the space where there is nothing

9. that the usefulness of the clay pot lies. • Cut out doors and windows to make a room, • but it in the spaces where there is nothing • that the usefulness of the room lies. • Therefore, benefit may be derived from something, • but is in nothing that we find usefulness. (TTC/DDJ, 55/11)

10. Ancestor, mother, valley spirit, mysterious female, etc. • The valley spirit never dies-- • it is called “the mysterious female.” • the gate of the mysterious female • is called “the root of heaven and earth” • Gossamer it is, • seemingly insubstantial, • yet never consumed through use. (TTC/DDJ, 50/6)

11. Baby, unhewn log, etc. • The way is eternally nameless. • Though the unhewn log is small • No one in the world dares subjugate it. • If feudal lords and kings could maintain it, • The myriad creatures would submit of themselves. • Heaven and earth unite • to suffuse sweet dew • Without commanding the people, • equality will naturally ensue

12. …. • In metaphorical terms, • The relationship between all under heaven to the Way • is like that of valley streams to the river and sea (TTC/DDJ, 76/32)

13. Water, river, ocean, etc. • Rippling is the Way, flowing left and right! • Its tasks completed, its affairs finished, • Still it does not claim them for its own • The myriad creatures return to it, • But it does not act as their ruler • Eternally without desire,

14. It may be named among the small; • The myriad creatures return to it, • Bit it does not act as their ruler; • It may be named among the great. • For these reasons, • The sage can achieve greatness, • Because he does not act great • Therefore, • He can achieve greatness (TTC/DDJ, 78/34)