The "Tao Te Ching" (道德經, pronounced Daodejing), means literally, "The Book (Ching) of the Way (Tao) and its Virtue (Te)." Ellen M. Chen translates it, "The Canon of Tao and Nature." It is one of the major source texts in Chinese Taoism. It was probably compiled in the 5th century B.C.E. as a collection of teachings, for the most part passed down from a much older, oral tradition.

According to Galia Patt-Shamir (2009), the Tao Te Ching presents "practical poetry, anti-theoretical philosophy, inconsistent logic, atheistic religion, daily metaphysics, earthly mysticism, inactive politics and ancient feminism." TTC translator Kari Hohne (2009) would include "scientific transcendentalism, biological philosophy, illusions of logic described, nature's sanctuary, daily reminders, earthly answers, natural politics, and achieving an unclassified awareness."

The oldest extant version, the Guodian, which is incomplete, dates back to the 4th to early 3rd century, B.C.E. The name of the Tao Te Ching's faithfully nameless author, Lao-tzu (pronounced "Laozi") (老子), means simply "old master."

According to Ellen M. Chen's translation (1989), "of all the ancient classics still extant, the Tao Te Ching alone draws its inspiration from the female principle." Its profound inclusion of the feminine divine is in fact essential to its core teaching. As Karyn Lai (2003) points out in an introduction to the TTC's environmental philosophy: its basic tenor (with a "strong affinity" to ecofeminism) "is that a more complete life for all forms of existence can be achieved only through a full appreciation of the connectedness of all beings."

At the same time, according to Anabella Lyon (2010), "the Daodejing respects difference, a respect exceeding tolerance with its hierarchical implications of gracious acceptance; in the Daodejing difference is the inescapable nature of being." This spirit of individuality and diversity as a wellspring of spirituality, may be aided and abetted, in any study of the TTC, by utilizing as many different translations as is comfortable. Allowing these translations to inform each other is a good way to catch on to the various spiritual implications and unworded images, suggested but not spelled out in the ancient Chinese text. As Jeaneane D. Fowler (2005) makes clear, the TTC is "tantalizing in its depth," even perhaps purposely enigmatic, so that "the deepest meanings of the text are only hinted at."

In her essay, "Daode Jing in Practice," Eva Wong (2008) comments: "In the Daoist tradition, study and practice are inseparable: to study is to practice and to practice is to study. Understanding a text can help us practice its teachings; practicing its teachings can help us understand its meanings."

"The reader will notice in the many passages where Lao-tzu describes the Master, I have used the pronoun 'she' at least as often as 'he.' The Chinese language doesn't make this kind of distinction; in English we have to choose. But since we are all, potentially, the Master (since the Master is, essentially, us) I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao-tzu is by far the most female. Of course you should feel free, throughout the book, to substitute 'he' for 'she' or vice versa."

"Scholarly translators of the Tao Te Ching, as a manual for rulers, use a vocabulary that emphasizes the uniqueness of the Taoist 'sage,' his masculinity, his authority. This language is perpetuated, and degraded, in most popular versions. I wanted a Book of the Way accessible to a present-day, unwise, unpowerful, and perhaps unmale reader, not seeking esoteric secrets, but listening for a voice that speaks to the soul. I would like that reader to see why people have loved the book for 2500 years.

"It is the most lovable of all the great religious texts, funny, keen, kind, modest, indestructibly outrageous and inexhaustibly refreshing. Of all the deep springs, this is the purest water. To me it is also the deepest spring."

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