Walking the Tao
by
William Martin
Published in Smashwords Edition by William Martin
Copyright 2016 by William Martin
All rights reserved. Except for brief passages quoted in newspaper, magazine, radio, television, or online reviews, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher.
William Martin www.taoistliving.com
PO Box 982
Mount Shasta, California 96067
Other Books by William Martin
The Parents Tao Te Ching
The Couples Tao Te Ching
The Sages Tao Te Ching
A Path and a Practice
The Tao of Forgiveness
The Caregivers Tao Te Ching
The Activists Tao Te Ching
eBooks
Thirty Days of Tao
Day by Day With the Tao Te Ching
The Wheel Will Turn
Lost in the Tao
Fiction
Tales of the Happy Frog
Introduction
I have translated and interpreted the Tao Te Ching for thirty years and I never tire of exploring its fathomless depths. Recently I guided a group of students from several different countries through an intensive email exploration of this classic book. As part of that exploration titled Walking the Tao, I wrote a new translation especially for these fellow travelers. I wrote it from my current (2015) understanding and life situation and it emerged quickly and easily. I meant it simply as a touch point for this small group of students. However the feedback regarding this translation was so overwhelmingly positive that I have decided to incorporate it into a little ebook.
The fact that there are over one hundred English translations speaks to the impossibility of having a definitive, accurate, and once-and-for-all translation of this text. We dont know if the book is the work of one person or the collection of Taoist wisdom from many sources compiled by one editor at a later time. It really doesnt matter. The very ambiguity of authorship and origins works in harmony with the philosophy itself - the wisdom is intuitive and cannot be pinned down, controlled, and understood in the way our conditioned mind would like it to be.
The book was copied and recopied, edited and re-edited, modified and changed for hundreds of years before the copies we now use became available for translation. The manuscripts we have do not agree with each other completely. The complexity of Chinese characters adds to the difficulty. Each character represents many different ideas and meanings. The Chinese written language of the Tao does not have tenses, active or passive voice, singular or plural usage, case, person, or mood. Meaning has to be gained from context and the context of such an ancient book is often impossible to discern. This, in fact, is one of the blessings of the Tao Te Ching. As its traditional opening lines might say: The Tao that can be translated is not the Eternal Tao.
For this study we will use the name, Lao-Tzu - which can mean Old Youngster to carry our gratitude for all those throughout history who caused this work to be available to us today. Legend has it that Lao-tzu didnt want to write anything but was forced into it by a border guard. The constant warfare, social inequalities, and general lack of consciousness in China had left him feeling no alternative but to leave. When he reached the border, about to slip away into obscurity, he was asked by the border officer to write down his understandings of Taoism to leave as a legacy. He refused, saying, If I write it down, it wont be the Tao. Nevertheless, the guard would not let him pass until he wrote. Taking a brush and paper, Lao-tzu sat under the shade of a tree and, in one afternoon, wrote the short book of poetic wisdom that has become, 2500 years later, one of the most-translated, and well-beloved books in the history of the written word. Whatever the truth behind the legend, I am personally filled with gratitude both to Lao-tzu and to the nameless border guard whose stubbornness allowed the words to take a journey all the way from 600 BCE to the present day. It is in that sense of gratitude that I want us to undertake this walk together. We know the words we share will not be the Truth Itself, but we trust that they will point us in the right direction.
Bill Martin
Mount Shasta, CA, Summer 2016
Chapter 1
Talking about a path
is not the same as
walking that path.
The Tao contains both
the talk, and the walk.
Concepts are not the same as the reality itself.
The Tao contains both
the concept and the reality.
Our thinking mind separates,
Our Tao Mind unites,
Yet our thinking mind can be the gate
that opens into our Tao Mind.
This gate is often hidden
by the confusion of culture,
but it remains waiting always.
This first poem contains one of the most often quoted lines from the book, a line that is sometimes translated as: The tao that can be spoken is not the eternal Tao. The Chinese character Tao can be translated in many ways. It literally means a path, a road, or a way. But it also represents the mysterious and natural Way the cosmos unfolds. Lao-Tzu begins by stating the impossibility of pinning this mystery down. The minute we put it into words, it slips away from us.
The whole chapter deals with the slipperiness of concepts and with what seem to be two functions of the mind. On the one hand the mind has the ability to experience the deep mystery of life; on the other, it fills itself with constant yammering thoughts that actually hide this experience. It seems our thinking mind can be a gateway that is either closed or open. I call the deeper mind function, Tao Mind and the everyday functioning mind, conditioned mind. Its an overly simplistic distinction but it helps me understand the point I think Lao-Tzu is making. Both minds are, of course, part of the Tao.
It is possible to sense the subtle ways we shift between the mind that churns out ideas, opinions, fears, hopes, stories, and concepts; and the mind which simply rests and allows life to flow through it. Noticing which "mind" is present at a given moment helps us more consciously make this shift.
Which mind is really "you?"
Where did all the chatter in your mind originate?
How might you notice when you are caught in your conditioned mind?
How might you shift to the Tao Mind?
Chapter 2
We cant speak of beauty without knowing ugliness.
We cant speak of virtue without knowing vice.
We cant speak of life without knowing death.
We cannot achieve without knowing failure.
We cannot find silence without knowing noise.
Therefore why do we strive and strain
to keep things in place?
Much better to enjoy our work,
with no thought of reward;
to enjoy our achievements,
with no thought of honor; and our life,
with no thought of clinging.
This chapter introduces the essential duality of life. Everything gives rise to its opposite and nothing can exist separate from this paradox. Yin and Yang are inseparable. One part of Newtons Law of physics echoes this theme, saying that, for every force applied, there is an equal and opposite reaction force.
The second part of the chapter is a somewhat separate theme, but grows out of the first. If force always implies a reaction force, the question becomes, Is our habit of using force really an effective way of living? This is where Lao-Tzu introduces the concept of wu-wei or effortless doing. It is one of the most difficult concepts in the Tao Te Ching for our culture to understand. It implies a way of doing that is effective primarily because it doesnt constellate the resistance that always accompanies conditioned ways of doing things. It doesn't mean inert inaction. It means action that emerges naturally and flows without second thoughts or resistance.
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