t of Yin and Yang, the polarities running through all things:
The things of the world originate in being,
And being originates in nonbeing (Lao-Tzu 11).
In Taoism, perfection is achieved by the mystic who is able to see the greater truth. Perfection means the loss of self in the trace state that allows conjunction between the individual and the universal. The one to which this perfection aspires is Tao, or the total spontaneity of all things. Te is the virtue or morality of the Confucians, and for the Taoist this is the tao inherent in anything. It is the object's power. Tao is the way and te is its power, and these are the fundamental conceptions of Taoism. The adept therefore opposes institutions, moral laws, and government as human artifices that obstruct the free-play of tao and the working of te. When one can become one with Tao, life and death no longer m
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