当我再次探寻《道德经》时，一股新意油然而生，时而豁然开朗，时而又陷入更深的迷惘，思考愈加深入，愈加活跃，那博大精深、玄妙深远的感悟愈发强烈。 自此，我将与诸君分享我对《道德经》的全新认知，欢迎大家一同研习交流。
第一章云：“道可道，非常道；名可名，非常名”，那么“道”和“名”究竟何指？既然是“道”便不止一条两条，而是有无数选择之路，但最终抵达之处必定是源于自身的选择。虽云“条条大路通罗马”，但惟有不断修持，不畏艰辛跋涉者，方能接近或达至那真实的“道”之境界！
“道”可以被感知认知，即“可道”，但此被感知认知的道并非永恒不变具有自然属性的道本身， 而是烙印了人主观意识的思维认知，此等认知存有局限，不可能与真正的道性完全契合。人所感知认知的道，可以用语言描述，即“可名”，但此等描述无法成为永恒不变的认知，亦无法给予它永恒不变的命名。万事万物皆处于变化之中，“道”与“名”亦不例外。新事物的不断出现，必然带来认知新变革，以发展的眼光审视 عالم，避开思维认知的固化僵化，方能愈加接近真道。惟有把握道是世界的本源，是认知世界的思想准则，是指导人类认识世界的思维工具，方能透过表象洞悉本质，在清静无为中体察道的玄妙，在不断践行中发挥“道”无穷无尽的功用，福泽自身。
“无名万物之始，有名万物之母”。“无名”所指是那尚未被发现认知却有无限造化之能的“道”，是那未显形、虚空、博大却无处不在的生命源泉，是宇宙万物的初始状态。“有”生于“无”，“有名”生于“无名”，即“有形”世界的诞生，是无形母体“道”孕育的结果，是宇宙万物的开端。有形之时自然会被感知认知，于是便会有“有名”。“有名”正是生命的显现。由“无名”到“有名”是生命孕育的进程，万事万物由无到有皆是如此。
“ 故常无欲，以观其妙；常有欲，以观其徼”阐述了“道”从认知到实践的转变。此处的“无欲、有欲”不可肤浅理解为“无欲望、有欲望”，从《道德经》全篇的整体角度审视，“无欲、有欲”多次出现，应当视作一对辩证统一的哲学范畴。老子在第二章云 “有无相生”，这里的“有”与“无”，所指是有形与无形的相依相生构成的生命体，好比人的实体之躯与灵魂不可分割，阴阳调和，生命方得协调。那么“无欲”“有欲”该如何理解呢？我以为“无欲”指的是清静无为中体察道的玄妙顺应自然的本真心念，是一种本真状态。“有欲”指的是在“无欲”本真的境界下去实践、求证求真，即依照道本来的规律，去发挥道的功用做事，解决实际难题。譬如在我们的生活中，商人有经商之道，养生的人有养生之道， воспитание потомства has practicing the teaching, handling problem. Farmer planting crops, understanding principles cultivate cereals. Sympathies, every action has motivations. Human should coordinated with other of nature, conflicts decrease. Peaceful comparisons lead to sustainable result, whereas conflicts may result opposing propositions and make progress. Despite difficult acts harmonized with world, as well as with people and situations happen respectively among surroundings and actions and may or may not includes awareness of circumstance.
Laozi next spoke, “These pair identify to source while different names, same; albeit their divergence, preach metaphysics in motion and suppression – action by an immeasurable of secrets' gate.” To note whom are those “two”? Views ran divergent and questioned plenty; some claim to beginning and mother, some at refutal and effect, some consider metaphysics commotion and leverage, others contemplation after effect. The most mysterious secrets has been understood, surely the subtle of them all to comment. I perceive their aspects as “Void” and “Form”, “Unified in differentiation”, “Void” among “Form” originate from Daoist thought, differences in perception needed. Cosmic earth elements root to Daoist manifestations, this transmuted from Void to Form, their uses differentiated, charges remained customized, Void begets Form, Yin-Yang blend harmonies, “Void expects implementation, Form anticipates applications”. Dao expect timeless subsistences, opening pathways resolved cosmic enigma, namely the “Gate to Sublimities”.
When one actually patronizes in alignment by Dao, does not deviate from it, elevating through inaction within mindfulness, featuring essence and complexion of Dao across ten thousand things, comprehends its functions; thus activation is otherwise intentional, or tunnel visioned, self-flagellating, no bearing ill-will upon heavens or others for their inadequacies, presents inclusivity among them. Harmony within context of surroundings and mankind reflects positive completion of handling situations or events.
"Hence always non-desiring, observing the process" is a standard set for interactions existing in and amongst heavens and earth, beside bolstering resistance internally against their incumbents.