(excerpt from Dynamic Tao and Its Manifestation)
by Wayne L. Wang 2004

If not ridiculed at, it could not be Tao. (From Laotzu Chapter 41)

In Part I, we want to present Tao philosophy in a systematic framework with appropriate conceptual language to describe its key concepts and their networked relationships. The Tao principles are based on the words of Laotzu, i.e., the Tao Te Ching 道德經 According to Laotzu, the dynamics of Tao starts with Chi flowing in the universe. This Chi determines the nature of the interactions and the manifestations of Tao. Laotzu describes his model of Tao in an ancient poetic language; we want to decode his principles and present them with minimal personal interpretation.

With his concept of Chi, Laotzu describes Tao with a field theory. He describes the bipolar symmetries in the natural man-heaven interactions. He defined the states of Wu 無, Yu 有, and Oneness as the fundamental states of Tao. He describes the properties of these states and the process of Yu-Wu transmutations in various chapters. The Yu-Wu transmutation process reflects yin 陰 - yang 陽 bipolar transmutation.

A field theory is commonly used to describe general interactions in physics, so it is not a surprise to see Laotzu use it as an interaction model.[1] In order to preserve Laotzu’s particular concepts of Tao, we find that quantum field theory can provide a convenient conceptual framework. Tao principles are based on the words of Laotzu and Tao philosophy should be independent of the representation framework we choose.

We discuss our modern scientific approach to the ancient Tao and the Quantum Field Theory of Tao in Section 1. [In my opinion, Laotzu was the first person to introduce the concept of a field and formulated his field theory of Tao in the Tao Te Ching. He introduced the concept of Chi as mediator of man-heaven interactions. The properties of Chi are determined by its intrinsic symmetry due to yin-yang bipolar interplay. He neutralized the explicit divine power of heaven. The holistic states of the Tao universe are discussed in terms of the harmonious interplay of the states of a system with man and heaven.]

Our model shows a unified view on Wu and Yu. We review the historical debates on Yu and Wu in Section 5. Finally, as a very surprising conclusion, we relate our Tao analysis to the current research in quantum Cosmology, which shows astonishing similarities to Tao philosophy with its Holographic Principle, as discussed in Section 6. We make some comments on Tao philosophy and traditional religions in Section 7. We discuss some examples of our interpretations in Section 8 to show the source of common errors in interpreting the Tao Te Ching and our way to eradicate the paradoxical interpretations. A summary is given in Section 10.