The Dao occupies a position of supreme conceptual priority across the depth-psychology corpus that engages Chinese thought, functioning simultaneously as cosmological ground, ethical ideal, and the ineffable source from which all differentiation proceeds. Within the Daoism Handbook tradition surveyed by Livia Kohn, the term carries at least two distinct registers that exist in productive tension: in philosophical Daoism (daojia), the Dao names the absolute, self-subsisting principle that is both transcendent and immanent, identified with nonbeing (wu) yet productive of the ten thousand things; in religious Daoism (daojiao), the Dao becomes personified in the divine Laozi and institutionalized through revelation, ordination hierarchies, and liturgical transmission. Wang Bi’s interpretive tradition, as mediated through the I Ching commentary, introduces a third valence: the Dao as the dynamic reciprocity of yin and yang, a name for nonbeing that pervades and underlies all change without itself being reducible to any particular substance or place. Han cosmology further integrates the Dao as the totalizing matrix of correlative homologies linking heaven, earth, and human order. The competing emphases — Dao as ineffable ground versus Dao as cosmological operator versus Dao as revealed teaching — constitute the central interpretive tension the corpus inherits and perpetuates.