Tao Te Ching: A New Translation

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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 utilize these two versions, sometimes with the verses reordered to synthesize the new finds.


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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.

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. 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.

The Tao Te Ching is written in Classical Chinese , which poses a number of challenges to complete comprehension. As Holmes Welch notes, the written language "has no active or passive, no singular or plural, no case, no person, no tense, no mood. Since there are no punctuation marks in Classical Chinese, it can be difficult to conclusively determine where one sentence ends and the next begins. 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. From Wikipedia, the free encyclopedia. Holy places. This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed.

January Learn how and when to remove this template message. The Encyclopedia of World Religions. Infobase Publishing. Archived from the original PDF on Retrieved This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references.

Tao Te Ching: A New Translation with Commentary

Tao Te Ching. Lao Tzu. Some scholars believe the author was an elder contemporary of Confucius. Our Lists. View all online retailers Find local retailers. Read more. Also by Lao Tzu. Related titles. The Road Less Travelled. Super Genes. Deepak Chopra , Rudolph E.

Lao Tzu & Laozi, Tao Te Ching: An All-New Translation - PhilPapers

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Tao Te Ching: The New Translation from Tao Te Ching: The Definitive Edition

The Tao models itself on Nature, the So-of-Itself. The Tao is Nature. It has no other model. Transformation of Human Heart-and-Mind. All is in the Heart-and-Mind. The wiles of the Human Heart-and-Mind are thorns and brambles, futile expense of Spirit, a poor harvest. This is the Transformation of the Tao. Brambles are Transformed into healing herbs, the poor harvest into an Abundance. Observation and Contemplation.

Magister Liu stresses the importance of the stage of Observation in Self-Cultivation, whereby the Taoist first perceives the working of the Tao in the outer physical world, then proceeds to Inner Contemplation of its Marvels. In freedom from Desire, we look within and Contemplate the Inner Marvel, not with eyes but inwardly by the Light of Spirit.

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Looking outward, with the eyes of Desire, we Observe the Outer Radiance. Desire itself is born within the Heart-and-Mind, in the first Inklings, in the embryonic Springs of Thought. I am the Tao.


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Joseph Needham calls it pneuma , or matter-energy. It is a fundamental concept in the whole range of Chinese traditional thinking. It is the basic substance out of which the entire universe is composed. Human beings have some measure of control over the rate at which their original endowment of Breath-Energy qi stagnates or is depleted.

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Breath-Energy is a force that expands and animates the world in a turning motion, in the revolutions by which it spreads and distributes itself into every corner of Space and Time. This translation rather than either heart or mind reflects the blending of belief and desire thought and feeling, ideas and emotions in the Chinese word xin.

Expel Cleverness, Treasure the Light within. Every step down this path leads further towards Danger. Things just Happen. The folk Return to Calm, to Simplicity and Purity. The Master is Calm, his is the magical passivity that is also called Non-Action. The Tao is Non-Action. Not-Contending is Non-Action.

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Therein lies its Excellence. Every Excellence in dwelling, in Heart-and-Mind, in friendship, in words resembles that of Water, which does not Contend. Non-Being, Emptiness. This is the opposite of Being, it is the formless undifferentiated Void or Chaos out of which Being comes.

Tao Te Ching by Lao Tzu - Full Audiobook

This is the Prime Symbol of the Tao. Water is close to the Tao. It resembles the Woman who lies Beneath the Man. Dammed it comes to a Halt, released it Flows. It follows and obeys. This is its Nature. None can find fault with Water.