Textual Analysis Of The Tao Te Ching

When reading the Koran, I was shocked at the forceful language that was deployed throughout the text. The intense phrases and descriptors that it contains, intimidating the doubters with “God’s own kindled fire” which will “close in upon them, in towering columns,” appeared as unnecessarily aggressive to me. Reading it verbally, I sounded like a dictator giving authoritative commands to my citizens who need to obey my words to a fault or reap the consequences, no room for hesitation. I recognize that my interpretation reflects only my thoughts and will diverge from others, especially Muslims’ who better comprehend the significance that accompanies the Koran. They could view the words as protective and as acting in their best interest. I think

Reminding its readers to stay connected to nature while also thinking of themselves as one. Although the Tao is nature-centric, it also appeals to the people and rulers of empires. The Tao slowly advances towards to the pilgrimage aspect of religion, but does not necessarily grasp the level the Koran attains. In verse 16, “And once again merge back into perfect emptiness––their true repose, their true nature,” it calls for the reversion to the pure, untainted human selves from birth. Before society’s laws began to alter humans into superficial beings, causing the deviation further from nature. In verse 4, “Thus the Sage rules: by stilling minds and opening hearts,” a Sage emerges and spreads the word of the Tao. The Sage’s appearance shows the slow transition the Tao takes to appeal to society by showing the possibility of human achievement. “If princes could just hold hit/ All things would flock to their kingdom/ Heaven and earth would rejoice with the dripping of sweet dew/ Everyone would live in harmony not by official decree, but by their own inner goodness,” verse 32 adds royalty to the mix and the Tao starts to appeal to emperors because if they follow, their kingdom will too. But the Tao still makes sure to keep its integrity in check by referring to the people’s innate virtue, after connecting with the Tao, as the force pushing towards tranquility. “When Tao is present in

His mix of wandering and Islamic lifestyle act as a type of bridge for the Koran and the Tao Te Ching. In “Put This Design in Your Carpet,” Rumi merges both nature and humans, much like the Tao, as one. “You’re water. We’re the milestone. You’re the wind. We’re the dust blown up into shapes.” Here, Rumi says that the readers are nature. But he goes on to say “When the ocean surges, don’t let me just hear it. Let it splash inside my chest!” suggesting just being nature is not enough, you have to experience it, feel it in you. In “Flowering Gifts,” the main character is a functioning member of society, but achieves freedom through a dream. “What did you dream of that you woke so drunken? You woke without boundaries!” The quote also contains characteristics of wandering and going against societal norms traits that reflect the Tao’s principles. Rumi starts itching towards the pilgrimage aspect religion tends to lean towards. In “Ayaz and the King’s Pearl,” the poem centers around a king asking his subjects to break the lavish pearl worth a fortune. Everyone preceding Ayaz refuses to do so because of the pearl’s value, but Ayaz executes the kings order because he believes that the King’s means more than anything. The pearl and the king could be allusions to humans and God, respectively, tackling the idea of not placing anyone above god the Koran stresses continuously. “Following the Sunset” exceeds the Tao’s