The Dao (the truth) which you try to express in words is not complete truth,but is partial Dao.
Long story make short "Dao also is Pathless path, nameless name"
"Reversion is the action of dao. In dao the motion is a return"

How Lao Zi thought about Dao?

Dao is Origin of all things.

There is a thing, formless yet complete.
Before heaven and earth it existed.
Without sound, without substance,
it stands alone and unchanging.
It is all-pervading and unfailing.
One may think of it as the mother of all beneath Heaven.
We do not know its name, but we call it Tao.
DDJ ch25.

Deep and still, it seems to have existed forever.
DDJch4.

Sustainer of all things.

The Great Tao flows everywhere.
It may go left or right.
All things depend on it for life, and it does not turn away from them.
It accomplishes its tasks, but does not claim credit for it.
It clothes and feeds all things, but does not claim to be master over them.
Always without desires, it may be called the Small.
All things come to it and it does not master them;
it may be called The Great.
DDJch34.

Tao is incomprehensible to us by normal means or language.

We look at it and do not see it;
Its name is the invisible.
We listen to it and do not hear it;
Its name is the inaudible.
We touch it and do not find it;
Its name is the Subtle (formless).
These three cannot be further probed,
and hence merge into one . . .
Infinite and boundless, it cannot be given any name;
It reverts to nothingness.
This is called shape without shape, form without object.
It is the vague and elusive.
Meet it and you will not see its head.
Follow it and you will not see its back.
DDJch14.

character 'Tao'
.......Most of Chinese Characters are actually pictures of their meanings..If you study Chinese calligraphy you will easy to understand the word(character) of Dao which is made from two part. part 1(Red colour) call 'Zou zhi' mean any thing relate to distance and road and step all will use it. so any word companion with part 1(Red) will all relate to some thing with road,distance......Part 2(Black colour ) is independent Character call "Shou" mean head; frist; up front, important....if we put part 1 red and part 2 black together it is become the Mystical word "Dao". so from surface we can see the distance/path+ frist/head/important = Dao. from that we maybe can get some idea of dao. if we think backward and we will ask our self who's idea to made character of Dao at long time ago(more than 2500years ago)?

.Chapter 1: Comparing our edition with other translations of the Tao Te Ching, you may discover that they can be wildly different. One problem is just that ancient Chinese really is a different language from modern Chinese. This can create uncertainties even in translating Confucius, who was trying to be clear and simple. But the problems multiply with Taoism, which is often deliberately obscure and paradoxical. Why Taoism is that way is explained by the first verse: the Tao really cannot be spoken of or named.
Verse 1 [see Chinese text and literal translation at right]: "The Way that can be spoken of/Is not the constant way." The Tao Te Ching begins with a pun: "Way" and "spoken of" ("said") are the same character (Dào). So the first line says: "The Tao that can be tao-ed is not the constant Tao." "The name that can be named..." Here the pun can be maintained in English, where "name" can be both noun and verb.
Verse 2: "The nameless." The Tao is really nameless. Why it is called the "Tao" we will see later.

.10 defferent translations of the Dao de Jing Chapter 1

<a>
The Way (Tao) that can be told of is not an unvarying Way;
The name that can be given is not an unvarying name.
Nameless is the beginning of the World.
Named is the mother of the myriad creatures.

One experiences without Self to sense the World,
And experiences with Self to understand the World.
The two experiences are the same within Tao;
They are distinct only within the World.
Neither experience conveys Tao
Which is infinitely greater and more subtle than the World.

<b>

There are ways but the Way is uncharted;
There are names but not nature in words:
Nameless indeed is the source of creation
But things have a mother and she has a name.
The secret waits for the insight
Of eyes unclouded by longing;
Those who are bound by desire
See only the outward container.

These two come paired but distinct
By there names.
Of all things profound,
Say that their pairing is deepest,
The gate to the root of the world.

<c>

The Way that can be experienced is not true;
The world that can be constructed is not true.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.

To experience without intention is to sense the world;
To experience with intention is to anticipate the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.

Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world.


<d>
The Way that can be described is not the absolute Way;
the name that can be given is not the absolute name.
Nameless it is the source of heaven and earth;
named it is the mother of all things.

Whoever is desireless, sees the essence of life.
Whoever desires, sees its manifestations.
These two are the same,
but what is produced has different names.
They both may be called the cosmic mystery:
from the cosmic to the mystical
is the door to the essence of all life.

<e>
The Tao that can be followed is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth
While naming is the origin of the myriad things.
Therefore, always desireless, you see the mystery
Ever desiring, you see the manifestations.
These two are the same--
When they appear they are named differently.

This sameness is the mystery,
Mystery within mystery;

The door to all marvels.

(f)
The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the enduring and
unchanging name.

(Conceived of as) having no name, it is the Originator of heaven
and earth; (conceived of as) having a name, it is the Mother of all
things.

Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.

Under these two aspects, it is really the same; but as development
takes place, it receives the different names. Together we call them
the Mystery. Where the Mystery is the deepest is the gate of all that
is subtle and wonderful.

(g)

The Tao that can be told is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and Earth.
The named is the mother of the ten thousand things.
Ever desireless, one can see the mystery.
Ever desiring, one sees the manifestations.
These two spring from the same source but differ in name; this appears as darkness.
Darkness within darkness.
The gate to all mystery.

<h>

The Tao that can be known is not Tao.
The substance of the World is only a name for Tao.
Tao is all that exists and may exist;


The World is only a map of what exists and may exist.
One experiences without Self to sense the World,
And experiences with Self to understand the World.
The two experiences are the same within Tao;
They are distinct only within the World.
Neither experience conveys Tao
Which is infinitely greater and more subtle than the World.

<i>

If you can talk about it,
it ain't Tao.
If it has a name,
it's just another thing.

Tao doesn't have a name.
Names are for ordinary things.

Stop wanting stuff. It keeps you from seeing what's real.
When you want stuff, all you see are things.

These two statements have the same meaning.
Figure them out, and you've got it made.

<J>

Existence is beyond the power of words
To define:
Terms may be used
But are none of them absolute.
In the beginning of heaven and earth there were no words,
Words came out of the womb of matter;
And whether a man dispassionately
Sees to the core of life
Or passionately
Sees the surface,
The core and the surface
Are essentially the same,
Words making them seem different
Only to express appearance.
If name be needed, wonder names them both:
From wonder into wonder
Existence opens.

<K>
THE way that can be told of is hardly an eternal, absolute, unvarying one;
The name that can be coded and given is no absolute name.
Heaven and earth sprang from something else: the bright nameless;
The named is but the said mother that rears the ten thousand creatures of heaven and earth, each after its kind.
He that rids himself of base desire can see the secret essences;
He that didn't and reached high being, he can see outcomes.
Still the two are the same; the secret and its manifestations came from the same ground, the same mould, but anyway sound different -
They're given different names where they appear.
They can both be called the cosmic mystery, awesome deep.
Or rather more secret than so-called mystery.

There's the deeper mystery: the gate and doorway all hidden essences issued from: all such subleties.
And the subtle, mysterial opening homewards.
Call it the door mystery or golden secret of all life.

The Tao that can be spoken is not the constant Tao
The Name that can be named is not the constant Name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things

Thus, constantly free of desire
One observes its wonder
Constantly filled with desire
One observes its key

These two emerge similarly but differ in name
The unity is the mystery
Mystery of mysteries, the door to all wonders

8 more Translations of Chapter One...

TAO called TAO is not TAO.
Names can name no lasting name.

Nameless: the origin of heaven and earth.
Naming: the mother of ten thousand things.

Empty of desire, perceive mystery.
Filled with desire, perceive manifestations.

These have the same source, but different names.
Call them both deep-
Deep and deep again deep:
The gateway to all mystery.

 

There are ways but the Way is uncharted;
There are names but not nature in words;
Nameless indeed is the source of creation
But things have a mother and she has a name.

The secret waits for the insight
Of eyes unclouded by longing;
Those who are bound by desire
See only the outward container.

These two come paired but distinct
By their names.
Of all things profound,
Say that their pairing is deepest,
The gate to the root of the world.

"The Way of Life" - R. B. Blakney..New American Library, 1955

A way can be a guide, but not a fixed path;
names can be given, but not permanent labels.

Nonbeing is called the beginning of heaven and earth;
being is called the mother of all things.

Always passionless, thereby observe the subtle;
ever intent, thereby observe the apparent.

These two come from the same source but differ in name;
both are considered mysteries.

The mystery of mysteries is the gateway of marvels.

 

Therefore, the subtleties of Tao are always apprehended through their formlessness,
The limits of things are always seen through their form.

These two (the form and the formless) have the same source but different names.

Both of them can be called deep and profound,
The deepest and the most profound, the door of all mysteries.

 

The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.

The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.

Hence always rid yourself of desires
in order to observe its secrets;
But always allow yourself to have desires,
in order to observe its manifestations.

These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.

 

The Tao which can be expressed is not the unchanging Tao;
the name which can be named is not the unchanging name.

The nameless is the beginning of the Heaven
Earth; the mother of all things is the nameable.

Thus, while the eternal not-being leads toward the fathomless,
the eternal being conducts to the boundary.

Although these two have been differently named they come from the same.

As the same they may be described as the abysmal.
The abyss of the abysmal is the gate of all mystery.


The DAO that can be expressed is not the eternal DAO.
The name that can be named is not the eternal name.
'Non-existence' I call the beginning of Heaven and Earth.
'Existence' I call the mother of individual beings.

Therefore does the direction towards nonexistence lead to the sight of the miraculous essence,
the direction towards existence to the sight of spatial limitations.

Both are one in origin and different only in name.
In its unity it is called the secret.
The secret's still deeper secret is the gateway through which all miracles emerge.

 

The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.

It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after its kind.

Truly, 'Only he that rids himself forever of desire can see the Secret Essences';
he that has never rid himself of desire can see only the Outcomes.

These two things issued from the same mould, but nevertheless are different in name.
This 'same mould' we can but call the Mystery,
Or rather the 'Darker than any Mystery',
The Doorway whence issued all Secret Essences.

 

(100+ Translations of Chapter 1)

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