1.1 The Way that can be described is not the absolute Way; the name that can be given is not the absolute name.
1.2 Nameless it is the source of heaven and earth; named it is the mother of all things.
1.3 Whoever is desireless, sees the essence of life. Whoever desires, sees its manifestations.
1.4 These two are the same, but what is produced has names.
1.5 They both may be called the cosmic mystery: from the cosmic to the mystical is the door to the essence of all life.
Heaven a and Earth @ - the first great dichotomy, are products of Tao. a where only potentiality exists and @ where shit happens. Here we discover ourselves trapped between force and consequence; between fate and circumstance. We can try to look beyond a and @ but it is impossible. We try to label the forces and consequences (never always rational, never understood), just as we try to label all the manifestations of our perception, again to no avail. Just because we put a name on it the name itself is not the true nature, or reality, of the thing so named. Heaven and Earth are not real Heaven and real Earth, simply convenient constructs we agree to use, symbols for the unknown force and consequence. We see a and @inside us and outside us, the second great dichotomy, and we attempt co-relations between those things we separate into each area and between the inside and outside. The process of "seeing" thus is the same, the products (tangible-intangible) the same, that is, perceived true but without reality or even perceived false but still without reality.
Here then is the point at which we exist, the source of all mystery; in other words, the source of all we try to understand ourselves and the universe to be. Everything grows from these initial dichotomies; the Tao, which lies just beyond these primal perceptions, by giving rise to them becomes the mother of the 10,000 things.
The Buddha wasn't far off when he preached the illusory nature of all things, the built-in falsity of human perception, and the need to move our minds beyond perception, that is toward the Tao and the realization that surpasses description or intellectual understanding. The Tao, whether we name it or find it impossible to name, however we perceive it, is.