Etymology of the Ideogram ‘Dao’
Example of Bronze
Character Inscriptions for ‘Dao’ – Zhou Dynasty (1122-221 BCE)
Examples of Seal
Character Inscriptions for ‘Dao’ – Qin-Han Dynasties (221 BCE-200 CE)
Modern
Chinese Ideogram for 'Dao'
The Chinese ideogram, or character, for ‘道’
(dao4) does not appear on the oracle bone inscriptions associated with the
Shang Dynasty (1766-1122 BCE), but emerges during the time of the Zhou Dynasty
(1122-221 BCE) as an identifiable character on numerous cast-bronze objects,
often used for ritualistic purposes, and the recording of important and
otherwise significant events. During the
Zhou Dynasty, writing also occurred on bamboo strips, but as bamboo is delicate
and subject to decay and relatively easy to destroy, very few examples of this
recording of written characters survive today.
However, from its inner structure, it is obvious that the character ‘道’
conveys a multiplicity of meanings – starting from interpretations that are
quite ordinary and mundane - and culminating as an indicator for the sublime
heights of psychological and physical transformation, spiritual attainment, and
prolonged and enhanced existence. Its
common usage in everyday communication within the Chinese language denotes a
general direction of travel; a road, a path, and a street, etc. This ‘directional’ purpose remains its
primary meaning, but it can also be used to refer to the concepts of good
leadership, a good theory, the ability to constructively think and consider,
the ability to justly govern, and a skill acquired through the practice of a
profoundly structured, and well developed art or craft. The character ‘道’
(dao4) has at least three distinct meanings:
1) In everyday Chinese language usage - 道 – is used to refer to the direction of travel, and the path, street, or road used to travel that path. Generally speaking, this usage is purely practical in nature, and has no ‘higher’ or ‘transcendental’ implicit or explicit meaning.
2) A superior mind-body manifestation premised upon the possession of innate or cultivated virtue (德 – De), that allows for an enhanced ability to guide and free others from the suffering caused by living outside of the rhythms and seasonal cycles of nature. This type of ‘virtue’ is the product of effectively ‘seeing’ into the essence of nature’s reality, and perceiving its empty and underlying structurelessness. In this interpretation, ‘Dao’ has a perceivable ‘essence’ and an experienceable ‘functionality’ – it is both of these things simultaneously – but when individuals seek the ‘Dao’, and are not yet in harmony with its profound realisation, it may be initially entered or encountered either through its empty ‘essence’ (i.e. ‘meditation’), or through one of its many refined psychological-physical arts (i.e. magic, spirit writing, or martial arts, etc.). The penetration of the Dao maybe shallow, moderate, or deep – and this serves to define the use of the ideogram in practical terms. A good leader, for instance, maybe virtuous and good to the people he or she leads, but this does not necessarily mean that they possess an interest or inclination toward advanced or profound Daoist cultivation – which is a matter of degree of inner development, natural inclination, and circumstance. Here, the term ‘道’ possesses definitions of the ordinary and the sublime that co-exist side by side with no contradiction. This is because the essence of one, is the essence of the other, and there is no permanent paradox.
3) Briefly stated, the ancient surname ‘道’ (Dao) is recorded as having its origins during the Western Zhou Dynasty (1046–771 BCE) and is directly associated with the ‘State of Dao’ (道国 – Dao Guo), which occupied a geographical location now associated in modern times with Runan County, which is situated in southern area of Henan province. It is associated with the surname ‘Ji’ (姬). The ‘Han Book of Geographical Records’ (汉书·地理志 – Han Shu Di Li Zhi) describes the State of Dao as being situated in Runan County, Yangan prefecture – Ying Shao (应邵) stated: “Just as the State of Dao exists – the Dao Pavilion exists also.” The State of Dao was eventually over-run by the State of Chu, and following many years of political and military upheaval, many of its aristocratic occupants eventually fled to a geographical area now associated with modern Hubei province. These survivors of the State of Dao adopted the surname ‘Dao’ as a reminder of their political and geographical origination.
Taken as a distinct character, the ideogram ‘道’ is comprised of the following constituent particles:
a) Left-hand side of the ideogram: 辶 (chuo4) – this indicates the action of walking along a path, or following a specific route, or direction. The literal picture (or ‘ideogram’) it conveys is that of ‘feet’ (彳) treading upon a ‘path’ (止). An alternative (and directly related) particle also referred to as ‘chuo4’ is ‘辵’ which depicts the two soles of a person’s feet – indicating movement through walking.
b) Right-hand side of the ideogram: ‘首’ (shou3). This is a straight-forward depiction of a male human head. It is a face comprising a nose – situated on a head that has its hair tied in two top-knots. In ancient China there was a prevalent belief that life in the womb started from the nose area and developed outward into a complete body. This ‘particle’ of the ‘Dao’ character, is in fact an ideogram in its own right, which is used to convey the meaning of ‘leader’ and ‘leadership’. Just as the head serves as the ‘top’ of the body, so the leader of a group, community, or country, is situated at the top of a social order premised upon feudal hierarchy. The two tufts of hair signify the act of progressive and advanced ‘thinking’ that unites without contradiction, all that is on earth with the natural order of the divine sky – or cosmos.
c) When ‘辶’ (chuo4) is combined with ‘首’ (shou3), the concept of ‘道’ (dao4) is formed. This indicates that a good teacher is one who has already trodden the path and can lead by example. Therefore effective ‘rule’ or ‘leadership’ is established by those who already ‘know’ the direction to be travelled, the exertion required to make the journey, the pitfalls to be expected, and how long the journey will take, as well as the expected benefits of such an undertaking. However, the concept of ‘Dao’ does not just refer to effective leadership, but also to the ‘path’ itself. Just as a correct knowledge of the path is never out of rhythm with the cycles of nature, so the path that is always in accordance with the order of the cosmos – is itself a manifestation of a progressive and advanced way of thinking. This is why the concept of the ‘Dao’ denotes both superior thinking and optimum action in the world.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.
1) In everyday Chinese language usage - 道 – is used to refer to the direction of travel, and the path, street, or road used to travel that path. Generally speaking, this usage is purely practical in nature, and has no ‘higher’ or ‘transcendental’ implicit or explicit meaning.
2) A superior mind-body manifestation premised upon the possession of innate or cultivated virtue (德 – De), that allows for an enhanced ability to guide and free others from the suffering caused by living outside of the rhythms and seasonal cycles of nature. This type of ‘virtue’ is the product of effectively ‘seeing’ into the essence of nature’s reality, and perceiving its empty and underlying structurelessness. In this interpretation, ‘Dao’ has a perceivable ‘essence’ and an experienceable ‘functionality’ – it is both of these things simultaneously – but when individuals seek the ‘Dao’, and are not yet in harmony with its profound realisation, it may be initially entered or encountered either through its empty ‘essence’ (i.e. ‘meditation’), or through one of its many refined psychological-physical arts (i.e. magic, spirit writing, or martial arts, etc.). The penetration of the Dao maybe shallow, moderate, or deep – and this serves to define the use of the ideogram in practical terms. A good leader, for instance, maybe virtuous and good to the people he or she leads, but this does not necessarily mean that they possess an interest or inclination toward advanced or profound Daoist cultivation – which is a matter of degree of inner development, natural inclination, and circumstance. Here, the term ‘道’ possesses definitions of the ordinary and the sublime that co-exist side by side with no contradiction. This is because the essence of one, is the essence of the other, and there is no permanent paradox.
3) Briefly stated, the ancient surname ‘道’ (Dao) is recorded as having its origins during the Western Zhou Dynasty (1046–771 BCE) and is directly associated with the ‘State of Dao’ (道国 – Dao Guo), which occupied a geographical location now associated in modern times with Runan County, which is situated in southern area of Henan province. It is associated with the surname ‘Ji’ (姬). The ‘Han Book of Geographical Records’ (汉书·地理志 – Han Shu Di Li Zhi) describes the State of Dao as being situated in Runan County, Yangan prefecture – Ying Shao (应邵) stated: “Just as the State of Dao exists – the Dao Pavilion exists also.” The State of Dao was eventually over-run by the State of Chu, and following many years of political and military upheaval, many of its aristocratic occupants eventually fled to a geographical area now associated with modern Hubei province. These survivors of the State of Dao adopted the surname ‘Dao’ as a reminder of their political and geographical origination.
Taken as a distinct character, the ideogram ‘道’ is comprised of the following constituent particles:
a) Left-hand side of the ideogram: 辶 (chuo4) – this indicates the action of walking along a path, or following a specific route, or direction. The literal picture (or ‘ideogram’) it conveys is that of ‘feet’ (彳) treading upon a ‘path’ (止). An alternative (and directly related) particle also referred to as ‘chuo4’ is ‘辵’ which depicts the two soles of a person’s feet – indicating movement through walking.
b) Right-hand side of the ideogram: ‘首’ (shou3). This is a straight-forward depiction of a male human head. It is a face comprising a nose – situated on a head that has its hair tied in two top-knots. In ancient China there was a prevalent belief that life in the womb started from the nose area and developed outward into a complete body. This ‘particle’ of the ‘Dao’ character, is in fact an ideogram in its own right, which is used to convey the meaning of ‘leader’ and ‘leadership’. Just as the head serves as the ‘top’ of the body, so the leader of a group, community, or country, is situated at the top of a social order premised upon feudal hierarchy. The two tufts of hair signify the act of progressive and advanced ‘thinking’ that unites without contradiction, all that is on earth with the natural order of the divine sky – or cosmos.
c) When ‘辶’ (chuo4) is combined with ‘首’ (shou3), the concept of ‘道’ (dao4) is formed. This indicates that a good teacher is one who has already trodden the path and can lead by example. Therefore effective ‘rule’ or ‘leadership’ is established by those who already ‘know’ the direction to be travelled, the exertion required to make the journey, the pitfalls to be expected, and how long the journey will take, as well as the expected benefits of such an undertaking. However, the concept of ‘Dao’ does not just refer to effective leadership, but also to the ‘path’ itself. Just as a correct knowledge of the path is never out of rhythm with the cycles of nature, so the path that is always in accordance with the order of the cosmos – is itself a manifestation of a progressive and advanced way of thinking. This is why the concept of the ‘Dao’ denotes both superior thinking and optimum action in the world.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.