Hello and welcome to this edition of the Nüwa Newsletter. Often, Daoist teachers explain the meaning of a certain idea by looking at its corresponding Chinese character. These etymological explanations are not usually mainstream — they’re specifically Daoist, and used in order to help explain complex ideas.
What are Chinese Characters?
Chinese is composed of symbols that represent words rather than sounds. Other scripts that do this are Egyptian hieroglyphs and Mesopotamian cuneiform. Chinese written symbols are called characters, and may be broken into three basic categories. First, the oldest characters are pictograms that look like the object they represent. For example, the character for mountain (山) looks like a mountain. Second, pictograms can be combined to represent more complex ideas. These are called ‘associative compounds’. For example, the character for a Daoist immortal (仙) is composed of two pictographic elements — person (人) and mountain (山). The third kind of character is composed of pictographic and phonetic elements. For example, the character for pond (池) is composed of the pictographic water radical (氵) and the phonetic component 也. A phonetic component holds no meaning, but included because it once indicated how the character was pronounced. Pronunciation has changed a lot over the millennia, so phonetic elements often seem arbitrary today. The vast majority of Chinese characters (85-90%) fall into this third category.
道
Dao.
One of the first things that is learnt when studying Daoism is that the Dao is ineffable. In fact, the Daode Jing even says that “forced to name it, I call it Dao”. In other words, neither word nor character have any great significance. Nevertheless, a Daoist etymological reading of it is still possible. The character consists of the walking radical (辶) and the pictographic element of a head (首). We can further analyse the head as being composed of yin yang (丷) joined in unity (一) within oneself (自, zì = oneself). In other words, Daoism is an internal path walked by moving from duality to oneness.
德
1) virtue, 2) inner power.
Pronounced dé. Within Chinese thought broadly, dé refers to virtue. Within Daoism, it refers to the way in which the Dao manifests in the world through a highly cultivated practitioner. The left side consists of the stepping radical (彳). The right side consists of the associate compound for ‘direct’ (直) above heart-mind (心). In other words, the Dao manifests in the world as the result of a well-regulated heart-mind.
玄
1) mystery, 2) dark, black.
Pronounced xuán. It’s perhaps the most common term used to describe the Dao. One of the alternative names used by Daoists to name their tradition is xuanfeng, mysterious winds. The general consensus with this character is that its etymology is unknown. However, a Daoist etymology might interpret it as a pictogram of a skein of silk dipped in indigo dye, thus suggesting depth and darkness of colour. This is more evident when we look at an ancient version of the character, in seal script:
靈
1) numinous, 2) efficacious.
Pronounced líng. This a subtle and multifaceted term within Daoism, often used to speak about a kind of spiritual power possessed by a practitioner or ritual. The character’s etymology gives a clear impression of this. It’s composed of rain (雨) above three mouths (口), above shaman (巫). The character for shaman is composed of two people (人) connecting (|) heaven (upper 一) and earth (lower 一).
觀
1) to observe.
Pronounced guān. The practice of observation is linked to the cultivation of awareness, which lies at the heart of Daoism. This character is generally understood to consist of a phonetic element on the left (雚, pronounced guàn, definition: egret) and a pictographic element on the right (見, definition — to see, watch). However, from a Daoist etymological perspective we might ask why they chose this phonetic component as opposed to any other. Egrets snare their prey by standing still for long periods, closely watching the water for the slightest movement. This gives a tangible, embodied example of what the practice of observation entails.
清靜
1) clarity and stillness.
Pronounced qīngjìng. Another key concept in Daoist practice, the subject of numerous Tang Dynasty meditation texts, most importantly the Classic of Clarity and Stillness (Qingjing Jing). See The Nüwa Newsletter, Edition 2 for an extract and commentary of this text.
清 mean clarity. It’s usually interpreted as comprising a pictographic element on the left (water radical,氵) and a phonetic component on the right (青, pronounced qīng, definition — a colour bordering green and blue).
靜 means stillness. It’s usually interpreted as comprising a pictographic element on the left (青, a colour bordering green and blue) and a phonetic element on the right (争, pronounced zhēng, definition — to strive, contend).
A Daoist etymological reading would immediately link clarity and stillness with the quality of being like water. It brings to mind still pools and forest glades, the cleansing nature of running water, or fresh vegetation after heavy rains.
There are a number of other really interesting Daoist etymological readings, such as those concerning xing, ming and the Three Treasures. I’ll save them for later pieces specifically about these aspects of Daoist theory. Many thanks to Louis Komjathy for guiding me through this material. If you would like to know more about what he calls ‘Daoist creative etymology’, I highly recommend Entering Stillness: A Guide to Daoist Practice.
道炁長存
Oscar
Amazing how the deeper meaning opens up through the characters. Even just observing the form of the characters without knowing the meanings. Thank you
This is probably one of the most illuminating explanations of these characters. They seem to be saturated with intimations of or guidelines to practice. Many thanks!