Encounter with Mystery Essay Example

surrounds the meaning of its title, Tao, which can be interpreted as the way ahead, te, which refers to virtue, and Ching, which can be translated as scripture. Consequently, the title can be rendered as "The Classic of the Way and the Power," "The Great Book of the Way," or "The Doctrine of the Path and its Virtues." In D.C. Lau's translation featured in our text, the initial lines state, "The way that can be spoken of / Is not the constant way." Ursula K. Le Guin's version rephrases it as, "The way you can go / Isn't the real way." Philip J. Ivanhoe's interpretation reads, "The Dao that can be told is not the eternal Dao." The primary focus of the first chapter of the Tao-te Ching lies in the problem of translation and the limitations of language.

Lao Tse stresses that the true essence of the Tao, which can be seen as the Universal Truth or the Divine Reality, cannot be fully conveyed through words alone. It is important to not mistake words for the actual objects they stand for. As explained by Longxi, when an internally understood concept is verbally expressed, it inevitably loses its entirety and coherence. In chapter 70 of the Tao Te Ching, Lao Tse states that his teachings are easy to understand and put into practice; however, as noted by Legge, no one in the world is truly capable of comprehending and implementing them.

Our inherent fear of the unknown prevents us from understanding the Tao, and our desire to name it further hinders our understanding. The Tao, which is the nameless Way of understanding, goes beyond naming as it

is the source of all existence and cannot be described in terms of other existences. Lao-tse states that desire is necessary but also blinding. When driven by desires, we can only see what we want - the outward manifestations of the Tao, not its essence. Only when free from desire can we perceive the true un-manifested essence of the Tao. However, desires are still necessary in order to observe the manifestations of the Tao." (Fisher, Bailey).

Lao Tse states that the manifest and unmanifest Tao are essentially the same, but are differentiated by their names as they emerge. When we attempt to describe the Tao with words, there is a divergence that signifies the entrance to numerous hidden truths. Beyond this gateway lies the enigmatic essence of life, where comprehension of the source of existence, known as the Tao, can be achieved without the need for words (Fisher, Bailey).

Part II

The concept of Tao and the necessity to perceive it form the central beliefs of Taoism, a religious and philosophical ideology. The dualistic nature of Tao is exemplified through the Yin and Yang symbol, which represents two opposing forces. It is through the combination and interaction of these forces that the universe is brought into being and functions.

The Taoists believe in embracing the entirety of the universe, including both its good and evil aspects, its light and dark. They find virtue in maintaining a balance between these two forces. In Chapter 1, Lao Tse refers to them as mysteries. The mystery lies in the potential that comes from balancing the forces that generate and drive the universe. The teachings of Taoism aim to instill specific

behaviors in its practitioners. The Tao represents the natural and effortless way of the universe, by which creation and destruction occur spontaneously.

According to Taoism, humans should live in harmony with the natural universe by abandoning all desires and efforts. Humans should not desire anything other than what already exists and should not strive to improve their lives or compete with others. Individuals must completely transcend the state of desire and be unable to even be associated with or referred to as desiring. This state of not desiring and refusing to act against the current circumstances is known as wu wei, or not doing (Fisher). The individual must practice not taking any action that would create disharmony with the Tao. By simply doing what is necessary without exerting dominance or pursuing more, the individual can achieve virtuosity.

In order to maintain balance between yin and yang and embrace natural tendencies, individuals can practice enlightened non-action, also known as wu wei. Taoists strive to live in harmony with their instincts. The universe operates based on its inherent dynamic order, rather than being governed by an external system imposed upon it. Therefore, attempts to regulate human behavior through government-imposed rules disrupt the natural equilibrium of humanity. While strict social order may initially appear beneficial, as individuals become conscious of the legality of their actions towards others, the fear of punishment compels virtuous conduct rather than genuine disposition.

They distort our understanding by characterizing their behavior based on human laws rather than natural laws. The labeling and definition of behavior using moral codes also distorts our true nature, highlighting the issue of language.

Part III

As someone who regularly grapples with interpreting empirical

data, I find it convenient to agree that my ability to reason through language falls short in comprehending the fundamental truths of the universe. This prospect is both appealing and unappealing, as it frees me from the responsibility of seeking enlightenment with my limited intellect.

According to Lao Tse, one must refrain from thinking and naming in order to perceive the hidden Tao. However, one should still engage in thinking and naming in order to observe the earthly manifestations of the Tao and cultivate a desire to uncover its true essence. I have personally experienced moments of a comparable spiritual realization. When encountering exceptional beauty and elegance, I have found myself unable to express my response and longing for it. I have observed a similar response in audiences following an especially profound musical performance.

Silence, not loud applause, accompanies these moments. This silence is particularly respectful as it is unaffected by imperfect speech. Having been addicted before, I can empathize with Lao Tse's counsel on desire. He suggests, "Henceforth, release your desires to comprehend its enigmas." During my addiction, I lacked comprehension of the link between my desires and my own being.

To recover, I needed to acknowledge and accept my addiction and the fact that I had no control over it. Simply ignoring my desires would not have brought me relief. Lao Tse believed it was crucial to recognize and observe our desires in order to comprehend their effects (Fisher, Bailey). Desire plays a significant role when comparing Taoism and Christianity. While Lao Tse advises individuals to acknowledge, accept, and permit their desires, Jesus instructs his disciples to release their desires.

Jesus teaches us to let go of

everything we treasure, to give up our lives and follow Him. He emphasized to His disciples the significance of praying to God for liberation from worldly desires by saying, "Thy will be done." Lao Tse also used the idea of a gateway, known as the "gateway of the manifold secrets" (Fisher, Bailey), to illustrate the division between human and divine enlightenment. Additionally, Jesus compared this separation to a gate that acts as a boundary allowing us to travel from earthly existence to heavenly realms. Saint Peter is often portrayed as the protector of the pearly gates leading into heaven.

According to the Aquarian Gospel (Chapter 143, Verse 42), Jesus is quoted as saying, "The paths of carnal life do not ascend the mountain towards its peak; instead, they circumnavigate the mount of life, and if you directly approach the upper gate of consciousness, you intersect with the paths of carnal life" (Internet Sacred Text Archive). This passage shares a resemblance to Lao Tse's writing and conveys a similar sentiment.