Mining Gnosis Through the Tao Te Ching, v. 41

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Last week I started hopefully a series, of mining gnosis through the Tao Te Ching. Last week’s episode explained the process by which I mine gnosis through the Tao. I’ve been mining that gnosis for well over 20 years without even realizing that it was going to turn into Gnosticism or a Gnostic interpretation of the Tao Te Ching.

The Tao Te Ching is an ancient Chinese manuscript. It’s full of gnosis, and I have found it to be entirely compatible with the gnosis taught through the Tripartite Tractate of the Nag Hammadi, which is the book of the Nag Hammadi that I use here at Gnostic Insights to share my gnosis with everyone. Today we’re going to do another verse from the Tao Te Ching, the next verse in the book, verse 41.

I’m not going to explain to you again the process by which I do this, but let me begin by reading to you Jonathan Star’s interpretation of the Tao Te Ching, verse 41, and here’s how it goes.

The best seeker hears of Tao. He strives with great effort to know it.

When an average seeker hears of Tao, he thinks of it now and again. When the poorest seeker hears of Tao, he laughs out loud.

Tao is always becoming what we have need for it to become. If it could not do this, it would not be Tao.

There is an old saying: The clear way seems clouded. The straight way seems crooked. The sure way seems unsteady. The greatest power seems weak. The purest white seems tainted. The abundant seems empty. The stable seems shaky. The certain seems false. The great square has no corners. The great vessel is never filled.

A beginner may be clumsy, but after practice, what talent! A large drum may sit silently, but when banged, what noise!

Tao lies hidden, yet it alone is the glorious light of this world.

So that’s verse 41 by Jonathan Star. Now, for comparison’s sake, let’s look at another translation of the Tao Te Ching, this one by David Bentley Hart from his new book, Tao Te Ching, A New Translation. And thank you very much, Gabriella, one of our followers, who recommended it.

The very best scholar listens to the Way and lives diligently in accord with it. The scholar of middling gifts listens to the Way, at one moment believing, at another losing faith. The poorest scholar listens to the Way and finds it risible. Then again, if he did not laugh at it, it would not really be the Way.

These then be our maxims: The way of enlightenment seems dim and obscure. Every advance along the Way seems like a retreat. The easy level path seems arduous and uneven. The most exalted power seems like a plunging chasm. The purest clarity seems tarnished and dark. The most abundant power seems impoverished. The most formidable power seems like frailty. What is most substantial seems fluid and inconstant. The ideal square has no corners. The finest vessel takes till evening to perfect. The sweetest melody is hushed and tenuous.The perfect form has no shape.

The way is hidden and nameless. Yet, for just this reason, the Way knows how to nourish and fulfill.

So that’s verse 41, interpreted by David Bentley Hart.

Now I’m going to share with you my interpretation of verse 41. And remember, all of these interpretations come from a myriad of choices, because we’re dealing with pictograms. And you can interpret the pictogram in many, many ways. I’m going to go through verse 41 line by line, pictogram by pictogram, and interpret it in a more obviously Gnostic type of way.

The best, wisest, highest, student or type of person, hears Tao earnestly, attentively, with devotion, and lives in accordance with it, practices with diligence. The average, middle type of person hears about Tao and sometimes follows, sometimes believes, and sometimes doubts, sometimes loses it. The lesser, lowest, inferior type of person hears about Tao and ridicules it, laughs out loud. If they did not laugh, it would not be thusly the Tao.

Now, before going on, let me explain that Tao means the Way, the path, and it is the Way of the Father. It is the path of glory.

The Tao is the emanation of what we call the Father in Gnosticism. So whenever the Tao Te Ching speaks of Tao, think of it as the word of God, or the Way of the Father. And these first three stanzas described the three types of human, and interestingly enough, these exact three types of humans appear throughout Gnosticism.

The Tripartite Tractate describes these three types of humans in verses 98 through 100.

The best, wisest, highest type of person is called the pneumatic, P-N-E-U-M-A-T-I-C, also interpreted as the right ones. The pneumatic, those of God, are on the right. Those of the good thought, workers and servants of the Father, of the Father’s beauty and rest.

The average middle type of person, as it says in the Tao, maps to what in Gnosticism we call the psychic, the fiery ones, the middle ones. They are characterized by a lust for power and ambition, and that is most humans. That’s from verse 100.

And the lesser, the lowest, the inferior type of person, who laughs at Tao and ridicules it, they are referred to as the hylic, the left, the dark ones, the last. And they are brought forth by envy and jealousy. That’s verse 100.

So, in other words, those who ridicule the path, who ridicule the Father—it’s their envy and jealousy that pulls them down.

The middle type, the psychic, the fiery ones, the middle ones, they are characterized by emotion. They’re emotional. And this emotion brings them to a lust for power and ambition, because the emotions are resonating to the fallen ego, or the ruler of this world, the demiurge. And all of the emotions that get stirred up down here in the cosmos by the demiurge and the archons, they are meant to engage the majority of humans in fighting each other in the never-ending war for power and control, because of their ambition, and just being stirred up and upset all the time.

The fewest type is the pneumatic, and those are the teachers of the Word of God, the saints, the prophets, the children of God in the truest sense, in that they have the heart of God, the heart of the Father. They’re not doing this ritualistically or rule-bound. They’re not hypocritically pretending to be good moral people. They are good moral people, and that’s how they view the world, through the eyes of the Father. Carrying on now in verse 41,

Therefore, constructive sayings, proverbs, and maxims, such as the following: The enlightened Tao is the path to illumination, seems obscure, dark, and dull. Advancement toward Tao seems like, or resembles, retreat, falling backwards.

And in a Gnostic way, we would say that what the seeker is retreating from, the retreat, the falling backward, is from worldly concerns and patterns. Because in order to follow the Way, you need to disengage from the world. The Bible says we are in the world, but not of the world.

So, it’s like water and oil—they can be in the same bucket, but they do not mix. The next verse says,

The straight and smooth Tao, path or Way, seems like, resembles, roughness—uneven, and difficult.

I interpret this to mean that the actual path of Tao, the Way of God, the Way of the Father, the Way of glory, the glory beam, is straight, but it seems difficult, uneven. The path of glory coming down from above is true and straight and perfect, but our attempts to walk it are difficult. The next line is,

The highest, exalted, superior Te—that’s power or virtue.

It’s in the title of the book, the Tao Te Ching.

The Way of Virtue resembles an empty chasm.

So, the virtue around us in the world is like a vacuum. It’s an emptiness, it’s a chasm. And I would say from a Gnostic point of view that that is because the world is full of the Demiurge. We second-order powers were sent here to bring the love, consciousness, and life of the Father into this chasm. So, the Way of Te is the Way that we are to behave as second-order powers, spreading love and consciousness.

Also concerning this idea that the highest Te seems empty, in the Tripartite Tractate, verses 59-65, it says, describing the Father’s relationship to the Totalities, that have been emanated from the Son–so, this is way upstream, this is before any humans, before any second-order powers, even at the very inception of the flowering of the Father into the fullness of consciousness that comes down to us—the Father doesn’t reveal Himself to the Totalities, yet they yearn for Him. What they know of the Father is but a trace of Him, revealed as a pleasant odor. So, the Father does not reveal Himself to the Totalities, which are the Totalities of the variables of the Son, all of the properties of the Son, but yet they seek the Father, like they’re pulled into a vacuum. The Father doesn’t reveal Himself, but, like a beautiful aroma, they long to reunite with the Source. It’s another way of looking at that verse. Carrying on with verse 41.

Most perfect and pure clarity, innocence, looks like, or appears, sullied, tarnished, disgraceful.

That is puzzling, isn’t it? I think it’s because those who actually express the path of Tao, or the Way of the Father, righteousness, they can be painted by others as disgraceful, tarnished, sullied. Their motives are denigrated. They’re made fun of, in the manner that the Hylics make fun of righteousness itself. So, even if you are passing through this world in a perfect and pure and innocent manner, you will look to others tarnished, disgraceful. The next verse says,

The most abundant, overflowing, far-reaching Te, which is power and virtue, appears insufficient, defective, lacking.

So, this is saying that the most abundant, glorious, righteous path that you may be on seems like it’s not enough, and it seems like it’s lacking something. I mean, after all, where’s your ambition to succeed? Where’s your ambition to acquire a big house and a lot of material goods? What are you lacking that you don’t have that drive? The next verse says,

Firmly established and vigorous Te, power, virtue, goodness, appears unsteady, flimsy, forced—like a stuck door.

Now, we could also interpret that to mean that we are not faithful in our righteousness. We act righteously, or are in the glory beam and doing God’s work, but then we fall out, and then we have to force our way back into that glory beam, not because it is rejecting us, but because we have stumbled and fallen away. So, we have to come back to it, and the pictogram is forcing a stuck door open. The next verse says,

Genuine, solid, substantial, reality, truth, and virtue, seems fluid, unsubstantial, uncertain, faded.

This is because we’re living in the world, and it has different values, demiurgic values, than the Father and the pleroma of the Fullness of God. The virtues are the solid and substantial reality. The Father, Son, and Fullness hold and dispense truth and virtue to us freely. But to us, it’s insubstantial. You can’t grab it. You can’t hold on to it. You can’t prove it to an unbeliever. It seems like it’s faded. The next verse is,

The supreme—that is, greatest, perfect—region has no corners, boundaries, or angles. It cannot be limited or contained.

And that is the Father’s kingdom. That’s the ethereal plane. The Father itself, the Source, is illimitable. It’s formless. It has no corners, no boundaries. It cannot be limited or contained. The next verse says,

The supreme—that is, the greatest, the most perfect—vessel, implement, talent, or tool, is slow to mature.

I would say that we are the vessels into which the Spirit of the Fullness of God lives, is poured, emanates. We carry it with us, and we are slow to mature. Verse 95 of the Tripartite Tractate says,

The seed of promise is guarded for an upcoming mission.

The next verse of the Tao Te Ching says,

The supreme, greatest, perfect, tone, or sound, or we could say vibratory pattern, lacks sound, is silent, is hard to hear.

The Tripartite Tractate refers to the Totalities, which were the first emanations of the Son—before they became the Aeons stacked in their hierarchy, they were called the Totalities of the ALL, and they were simply all of the properties and powers of the Son, sitting there in that starburst pattern—they all acted as one. They were coexistent with the Son. They didn’t have their own identities or egos at that point. The Tripartite Tractate describes the Totalities as the Silences. They do not have voice until they give glory and thereby become self-aware.

It was through giving glory to the Son and the Father that the Totalities noticed themselves—that they were each individual properties—and that noticing of themselves immediately caused them to migrate and arrange themselves into their proper positions, places, duties, and names. And that is what I refer to as their egos. And in the beginning there, the egos of the Aeons—it’s all good. It’s merely their designation. It’s not a striving for power or anything. That all comes from the fall. The next verse says,

The supreme, greatest, perfect form has no form, material, or substance.

Speaking of the illimitable characteristics of the Father. The next verse says,

Tao remains hidden, concealed, in the background, without name, nameless. For this exact reason, Tao knows how to, is excellent at, providing support, nourishment, fulfillment, and completion.

So this is a paradoxical type of verse, because the Tao, or the Father, the Father’s righteousness, the Fullness of God, remains hidden and concealed in the background. You can’t put a finger on it. It’s hard to name. But because of its nature, it is able to get inside and carry us forward. It is all around us. It’s imminent and eminent, meaning it’s within us and outside of us.

By the way, in the Simple Explanation of Absolutely Everything, I described that shape, that basic shape of energy that is this cosmos, as toroidal, the shape of basically a donut or a bagel with a zero-point hole in the middle. So picture a donut with a tiny, tiny center. And I’ll put an illustration in the transcript here.

It floats in the sea of consciousness of the Father, both at the tremendous scale—our entire cosmos, our universe is wrapped in a torus—but each one of us, each one of our parts, our cells, our organs, all of the units of consciousness in us, our Self, is shaped like a torus, energetically or spiritually, you could say.

And the thing about the torus, when you think about it, if it’s floating in the sea of illimitable consciousness of God, think of it like a torus-shaped bubble. So that means that the center of the torus is completely available to be touched by God, because God pours down the funnel at the top of that donut into that hole, see? And the zero-point field at the middle is here and now, and then it passes down below as energy, as karma, as history.

This is Simple Explanation stuff. It’s not exactly out of the Tripartite Tractate, I admit, or out of the Tao Te Ching. This is my gnosis, having to do with toruses. And my long-running blog, A Simple Explanation of Absolutely Everything, and the book of the same name that you can still purchase at Amazon, describes everything in that torus shape and shows you all of the motions and flow of the torus.

The reason I bring it up is that if you properly picture the shape of the torus, you can see that the entire exterior is bathed in the Father’s essence. The outside is out there touching the Father. And when you come down into the funnel, which is still outside, it’s still touching the Father, it comes together at the center, at the zero-point field at the middle of the torus. And now, all of a sudden, you’re inside.

So this is how the outside of consciousness reaches the inside of each unit of consciousness. Don’t worry if you don’t understand what I’m saying. It’s a big, big concept.

And that was verse 41 of the Tao Te Ching. I’ll carry on with another one of these next week if you tell me that you like this.

So leave me your comments, and I’ll continue going through the Tao Te Ching in a gnostic, interpretive manner. Please, I’d like to dialogue with you, so leave your comments, questions, anything you have. These are only my gnostic interpretations of the Tao Te Ching and they are not, by any means exhaustive.

God bless us all, and Onward and Upward!

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