The Divine Feminine Tao Te Ching

"The poems are presented in a beautiful, flowing form, the typography spacious. And the book wraps up nicely with Notes on the translation and calligraphy, as well as an annotated bibliography. I recommend this little gem of a book to anyone wanting to study the Tao Te Ching – especially to consider it in the context of a gentle, non-striving practice."

Autorentext

Rosemarie Anderson, Ph.D., is professor emerita of transpersonal psychology at Sofia University, an author, and an Episcopal priest. She cofounded the Transpersonal Research Network in 2014 and the Sacred Science Circle in 2017. Also in 2017 she received the Abraham Maslow Heritage Award from the Society of Humanistic Psychology of the American Psychological Association. She is the author of several books, including Celtic Oracles and Transforming Self and Others through Research. She lives in Oregon.

Klappentext

The first translation of the ancient classic that reveals the feminine nature of the Tao

• Restores the feminine essence of the Tao Te Ching as well as the simplicity and poetic undertones of the chapters

• Offers commentary for each of the 81 chapters and key Chinese characters to reveal their profound wisdom

• Translated from ancient silk and bamboo slip manuscripts, the oldest known copies of the Tao Te Ching

• Paper with French flaps

In this book, Rosemarie Anderson shares her discoveries of the Divine Feminine Tao alongside her original translation of the Tao Te Ching. Working from ancient silk and bamboo slip manuscripts, the oldest known copies of the Tao Te Ching, the author slowly translated all 81 chapters over the course of two years, allowing each section to reveal its intimate poetic and spiritual nature. To her surprise, she discovered that the Tao was unmistakably feminine, consistently referred to as “mother,” “virgin,” and the “womb” of creation.

Anderson explains how the Tao is a feminine force, the Dark Womb of Creation, the Immortal Void renewing life again and again in ordinary times and in times of crisis. She offers commentary for each of the 81 chapters to help reveal their profound wisdom. The author also restores the chapters’ simplicity and musical undertones, explaining how, in the original Chinese manuscripts, the text is poetic and rhymed because the Tao Te Ching was often recited or sung--yet most English translations are written in scholarly prose with long sentences and complex syntax. She shows how the great Tao’s message of wei wu wei--“act without acting” and “do without doing”--offers a path of peace and well-being for ourselves and for our relationships with others and the earth, a path that arises from spontaneous action that seeks no gain for the self.

Capturing the original feminine nature of this ancient text, Anderson’s translation sheds new light on the esoteric wisdom contained within the Tao Te Ching and on the mystical feminine essence of the Tao.

Zusammenfassung
The first translation of the ancient classic that reveals the feminine nature of the Tao

Leseprobe
From Introduction: My Journey to the Tao

In 1977 I was a thirty-year-old tenured professor, comfortably settled into my life--teaching psychology and supervising research at an elite private American university. Asia was “the Orient,” a faraway place overflowing with ancient traditions and largely untouched by Western TV and media. And yet, mysteriously, Asia called to me, speaking to me in ways nothing else did. I needed to get there. So I resigned from my university position and, almost overnight, dropped into another world, embarking on an adventure that continues to unfold today. As few signs were transliterated from Chinese characters into Roman letters, I had to learn to read basic Chinese quickly so I could find the women’s restroom, get on the right train and off at the right station, and buy more than just items I recognized like vegetables, eggs, and beer.

I kept reading, kept learning, and before long fell in love with the etymology of Chinese characters and the elegance of Chinese calligraphy. Everywhere I traveled in those years in Asia I sought out the national art museums and spent hours in the rooms dedicated to Chinese calligraphy. The beauty of the various forms of calligraphy touched me, and the reverence the Chinese gave to the characters inspired me. “Now here’s a culture that knows what matters,” I thought.

Living in Asia in my early thirties challenged almost everything I thought I knew about the world. I learned the hard lesson of accepting things as they were and not as I thought they were or as I wanted them to be. Looking back, I realize that I had begun to learn what the Chinese call wei wu wei, which means to “act without acting” or “know without knowing.” Not having a car and having to walk or take public transportation everywhere, I mingled with hundreds, if not thousands, of Asian people every day. I was so happy to be in Asia. I suspect that I was like a young child, imitating the people near me as infants do. In so doing, I embodied their wei wu wei effortlessly and certainly came back to the United States a “revised” human being.

Discovering the Divine Feminine Tao 40 Years Later

Since wei wu wei is an essential lesson of Lao-tzu’s Tao Te Ching, this on-the-ground learning gave me the experiential and embodied understanding I needed to translate the text into English decades later. In fact, wei wu wei was invaluable to me--first as a reader and then as a translator--because it allowed me to wait for a poem to reveal itself to me instead of chasing down meanings intellectually or multi-tasking. I had to slow down, turn off my agenda, and listen until a great silence entered my being.

Being with the Tao Te Ching, reading it with wei wu wei patience, I often found esoteric gems in the poems that had not made it into any English translations I had read over the years. These phrases would flash at me and speak to me intimately, spiritually. However, it was not until I retired that I wondered if I could translate the Chinese manuscript for myself. Afterall I could read basic Chinese and scholarly books were now available to help me with the Chinese characters that I did not recognize. Perhaps in translating the poems initially just for my own benefit and delight, I might discover something new in the Tao Te Ching or something new about myself.

To my surprise, I discovered that the Tao was profoundly feminine! Never could I have predicted that because, in the English translations I read, the Tao is commonly referred as “It” throughout the poems. How could so many translators, almost all men, not have noticed that the Tao is consistently referred to as “mother,” “virgin,” and “womb of creation,” all of which are clearly feminine and hardly gender neutral? Only in a rare poem do a few translators refer to the Tao as “She” when the reference to “mother” or “womb” is blatant. Therefore, as I continued to translate the poems, I kept asking myself, “Am I really the first to notice that the Tao is feminine throughout the poems?” Having recognized the Tao in this intensely feminine way, I could not possibly refer to the Tao as anything other than “She.” There was no going back. You will see what I mean in the next chapter. . . .

From Rosemarie Anderson’s translation of Lao-Tzu’s Tao Te Ching

--1--

The Tao that can be told
Is not the everlasting Tao
The name that can be named
Is not the everlasting name

Nameless is the virgin of all things
Named is the …