- another powerful trend in ancient Chinese philosophical thought.
The Taoist system is based on the concept of “tao” (“path”) - the beginning, the impersonal world law, the path to comprehend nature and its laws. Tao is nothing, the beginning and the end of the world, since all material things are born from non-existence, and then, being destroyed, again go into non-existence. Hence, only Tao (non-existence) is eternal, everything else is transitory. Tao is the primordial nothingness that has no name; by naming it, we transform it into being. The Taoists endowed the Tao with contradictory attributes, i.e. viewed as something in which opposites become identity.
It must be borne in mind that Taoism was formed largely as an opposition to Confucianism. According to historical tradition, Lao Tzu, as the chief keeper of the archives at the Zhou court, met with Confucius and was well acquainted with his teachings. However, over time, he became disillusioned with the Chinese statehood and went wandering. And it was precisely this disappointment that became the reason that he created the teaching, which was reflected in the book “Tao Te Ching” attributed to him ( “Book about the Path and its manifestations”), created in the V - IV centuries. BC e.
This opposition between Taoism and Confucianism is manifested in the interpretation of the concept of “Tao,” which plays a leading role in both the philosophy of Confucianism and the philosophy of Taoism. Confucius viewed Tao as following the principles of morality, observing the requirement of philanthropy (ren) and improving one's personality through exercise in the arts: archery, playing musical instruments, calligraphy and mathematics. In other words, Tao is seen in Confucianism as a social phenomenon. Taoism focuses primarily on the natural aspect of Tao, and this is expressed in the most important position of Taoism: “Follow the nature of all things and have nothing personal in yourself.” Naturalness and simplicity are what underlie the philosophy of Taoism. Many of these ideas would later be developed by many Western philosophers.
Founder of Taoism
Its founder is considered Chinese philosopher Lao Tzu(or "Old Master/Philosopher"). The thinker Zhuang Tzu, who lived in the 4th century BC, is also considered a major representative of this trend. e.
According to legend, the secrets of this teaching were discovered by the ancient legendary Yellow Emperor (Juan di). In fact, the origins of Taoism go back to shamanic beliefs and the teachings of ancient magicians. He outlined the views of Taoism in his treatise "Tao Te Ching"(Treatise on the Law of Tao and Its Manifestations) legendary sage Lao Tzu. In contrast, the sources do not contain information about him of either a historical or biographical nature. The legend tells of the miraculous birth of Lao Tzu: his mother conceived him by swallowing a piece of rock crystal. At the same time, she carried him in her womb for several decades and gave birth to him as an old man. From here the dual meaning of his name becomes clear, which can be translated both as “old child” and as “old philosopher.” Legends also tell about Lao Tzu's departure from China to the west. Crossing the border, Lao Tzu left his work “Tao Te Ching” with the guard of the border post.
Ideas of Taoism
The main idea of Taoism- the statement that everything is subject to Tao, everything arises from Tao and everything returns to Tao. Tao is the universal Law and the Absolute. Even the great Heaven follows the Tao. To know the Tao, to follow it, to merge with it - this is the meaning, purpose and happiness of life. Tao manifests itself through its emanation - de. If a person knows Tao and follows it, then he will achieve immortality. To do this you need:
- Firstly, feeding the spirit: - this is an accumulation of numerous spirits - divine forces, which corresponded to the heavenly spirits. Heavenly spirits keep track of a person's good and evil deeds and determine his life span. Thus, nourishing the spirit is performing virtuous deeds.
- Secondly, it is necessary body nutrition: adherence to a strict diet (the ideal was the ability to feed on one’s own saliva and inhale the ether of dew), physical and breathing exercises, sexual practice.
This path to immortality was long and difficult, and not accessible to every person. Therefore, there is a desire to simplify it by creating a miraculous elixir of immortality. Emperors and representatives of the nobility especially needed this. The first emperor who wished to achieve immortality with the help of the elixir was the famous Qin Shi Huangdi, who sent expeditions to distant countries to search for the components necessary for the elixir.
Within the framework of Taoism there arises concept of non-action- denial of purposeful activity that runs counter to the natural world order. The best ruler is the one who does nothing for his subjects. The task of the sovereign is to harmonize relations, prevent unrest, and the subjects themselves will figure out what to do.
Forms of Taoism
There are three main forms of Taoism:
Philosophical- served the needs of the educated elite of society, who looked for the opportunity to express their thoughts and thoughts in him;
Mystical- attracted the uneducated masses who went to Taoist monks for help, advice, and recipes. It was in this form of Taoism that a gigantic pantheon of gods emerged: every person who performed virtuous deeds could be deified;
Proto-scientific - is engaged in the study of the laws of nature and their use in medicine, astronomy, mathematics, etc. Official science in China was, but the Chinese are known as the discoverers of many technical achievements: gunpowder, glass, porcelain, compass, etc. Many of these discoveries were made by Taoist monks who were trying to create an elixir of immortality and along the way made significant scientific discoveries. The Taoists created the teaching that is so popular today Feng Shui(geomancy), breathing exercises - qigong, as well as martial arts, in particular Wushu.
Taoists substantiated the idea of universal equality and social justice, which determined the popularity of Taoism, especially in times of disasters and political crises. This happened at the end of the 2nd century. AD, when a powerful popular uprising took place under the leadership of Taoist monks, which was called the uprising "Yellow Turbans" The leader of the rebellion was a Taoist magician Zhang Jue. He declared his goal to overthrow the existing system and replace it with a kingdom Great Equality; 184 was declared the beginning of a new 60-year cycle - the era
“Yellow Sky”, which will bring happiness to people and will forever end the era of “Blue Sky”, which has become a symbol of evil and injustice. As a sign of their commitment to new ideas, the rebels wore yellow bands on their heads. The uprising was suppressed by government troops. The surviving rebels fled to the north, where, uniting with another Taoist sect, they formed a theocratic state of Taoist popes, which existed in China until the mid-20th century.
During the Middle Ages, a network of Taoist monasteries was established throughout China. However, the Taoists had no influence outside their community. Taoism did not create a centralized organization, but a certain amorphism allowed it to penetrate all structures of Chinese society. Taoism gradually reformed under the influence of other religions that existed in China.
Currently, Taoism is popular in China, Taiwan, Hong Kong and among Chinese emigrants in different countries. Taoist temples and monasteries are active here, which are visited by hundreds of thousands of believers.
What is the Great Tao?
“The Great Tao has no form, no name. Doesn't need questions and doesn't give answers. It is great that it has no boundaries, it is small that it does not contain anything. It is impossible to follow it even if you have heard about it, it is impossible to achieve it even if you practice diligently.”
“Zhong-Lu zhuan-dao ji” is the teaching of the Tao of the ancient master Zhongli Quan, transmitted to his student Lu Dongbin.
This is a medieval Chinese treatise that gives you a chance to extend your life for a long time and achieve immortality.
Tao is the source of all life, and at the same time it is emptiness. It is pointless to ask about the Tao itself; it is impossible to give an answer. But when the Great Simplicity of the true source is in separation - “Tao gives birth to One, One gives birth to Two, Two gives birth to Three. O bottom is the structure, Two is its function, and Three is transformation. Structure and form are nothing but Yin and Yang, and transformation is the result of the fusion of Yin and Yang.”
“The actions of Heaven and Earth are the Path by which the Great Tao manifests itself in the Universe. Up and down, up and down - it moves without stopping.”
The treatise was written more than 1000 years ago and arose from the very depths of Chinese culture. The figurative Chinese language is already difficult to understand even for professional language researchers, and even the meaning of the text was specially veiled so that the most key points of practice would not become available to outsiders.
“Zhong Lü Zhuan Dao Ji” tells about the deeds of 8 Immortal Taoists, among whom there is one woman.
“Zhong Lü Zhuan Dao Ji” is still one of the most studied texts today; it is included in the compulsory curriculum of schools of modern Taoism - Quanzhen Jiao. Tianshidao and the Green City Sect.
Is it possible to Divide (for Better Understanding) the Teaching in the Treatise?
The teaching presented in the treatise can be divided into 5 sections:
- What is immortality and how to achieve it?
- The small way is the art of healing.
- The middle path is the art of longevity.
- The highest path is the achievement of immortality.
- Signs of spiritual progress and difficulties of the path.
How many Types of Immortality (according to the Teaching) exist?
“Inner contemplation helps to concentrate the spirit, but “gathering the spirit multiplies the demons,” which is why obstacles arise. There are 9 of them, these are: the need (until immortality is achieved) for clothing and food; karmic debts; family bonds; attachment to wealth and status; life's adversities; false teachers; disputes about the benefits of the path; laziness; immersion in worldly vanity.
There are 5 types of immortality:
- This is the immortality of a ghost
- Immortality of man
- Immortality of the earth
- Immortality of the spirit
- Heavenly immortality.
The small path gives immortality in the human world. His methods make it possible to heal the human body and prepare for higher spiritual practices.
Earth and Sky, Sun and Moon are eternal, because they follow the laws of Tao. And if a person does not want to taste the taste of death, then he must subject his body to the action of these principles - this is the main idea of the treatise.
It was always difficult to meet a real Taoist at all times - the Path imposed certain requirements on a person, and only by wise statements or advice could one understand that this was a practitioner of the Path.
Nowadays, some people claim that they are true Taoists and give interviews to various magazines and newspapers. But, according to the old Feng Shui Masters, these are ordinary people posing as true Masters of the Way.
The path changes and expands a person’s consciousness - hence life values change. There is no human recognition or fuss in them. They simply don't need them!
“Tao generates One, One generates Two, Two generates Three, Three generates the darkness of things.”- said Lao Tzu in ancient times.
The Chinese equivalent of the expression “search for truth” is “search for Tao.” The search for Tao is therefore not a search for what is, it is not a search for reality, it is not a search for being. It is also a search for a Method, as well as a Search Method. Therefore, Taoism is not a teaching only about Tao-truth or about Tao-method. This is a two-pronged teaching about the Truth-Path, truth as the Path and the Path as Truth.
Taoism is an extremely practical and practical teaching. What is important here is not so much the teacher’s knowledge as his skills. Changes dominate the world, “a perfect person resists them and perishes.” And Tao - the Path - is the great Regulator of change. Changes (processes) lead to an understanding of the 5 primary elements and their interaction: mutual generation and mutual overcoming.
To put it another way, a series of correspondences is established between the primary elements and certain states of energy in various phenomena. One of these correspondence series:
Tree = origin of Yang - East - Spring - Green - Dragon - Humanity - Liver.
Fire = Maturity Yang - South - Summer - Red - Phoenix - Awe - Heart.
Earth = YIN-YANG Harmony - Center - Midyear - Yellow - Sincerity - Spleen.
Metal = Origin of YIN - West - Autumn - White - Tiger - Justice - Lungs.
Water = Maturity YIN - North - Winter - Black - Turtle - Wisdom - Kidneys.
What do Spring, Dragon and Liver have in common?
The answer is simple - these 3 phenomena (in time, in the animal world and in the microcosm) embody the same state of energy, the state of the generation and growth of Yang energy.
Are you interested in Feng Shui? What about its history and development? If yes, read the blog, it contains a lot of interesting things. I'll be glad to help you.
Tao... Nowadays, this term is quite widely used in a variety of fields of activity, and the term “philosophy of Tao” is becoming increasingly popular. But, unfortunately, one often observes a distortion of its true understanding. To understand what it means, it is necessary to turn, first of all, to the Taoist Tradition, because it is at its core that lies the desire to comprehend the Tao and the true nature of reality.
Tao is the root cause and source of all things. Tao is the Primordial True Reality, existing as if beyond the boundaries of our reality, our space, time and, in general, any categories and forms with which we are accustomed to describe the world around us. This is exactly what the first line of the Tao Te Ching indicates: Tao is not a path that can be passed (named, described in the usual categories) - see this below in more detail.
However, existing beyond the ordinary, Tao permeates the entire Universe, exists everywhere, in everything and always, defining the principle of existence of everything else, which is, in fact, only one of the manifestations of Tao. Due to its “otherworldliness,” Tao cannot be understood by the ordinary human mind/consciousness, since the latter is limited, while Tao is limitless in understanding and manifestations.
Therefore, any attempt to explain with the help of the mind what is beyond its limits is meaningless and doomed to failure in advance. This concept is well illustrated in the movie "The Matrix" - you cannot understand what the Matrix is while inside it.
A reasonable question arises: how then can one comprehend Tao if consciousness is powerless in this matter? In fact, our consciousness is potentially as limitless as Tao, and limitations are imposed on it by the reality in which we live (the Post-Heavenly aspect of existence). Since childhood, we see this world, interacting with people around us, form our worldview, our personality, Ego, and gradually get used to perceiving reality through the prism of the picture of the world that is already in our head. This is the limitation. And to comprehend the Tao, you need to move away from it, “awaken”, cleanse your consciousness of the After-Heaven, returning to the clarity and purity of your Primordial consciousness/Primordial Spirit.
How to do it? The answer to this question lies in another meaning of the term Tao - Tao, as a Path, a method, a set of practices for transforming a person’s body and consciousness and gaining them... Tao (as the Highest Truth, the Primary Source). Already in this dual understanding of the term Tao, a distinctive feature of Taoist philosophy is visible: the rejection of clear, unambiguous concepts that once again limit human consciousness. Instead, hints and pointers are used that can move a person towards a correct understanding, but only if he is not afraid to lose the “solid ground” of established concepts and stops clinging to the “old slippers” of the usual worldview.
The philosophy of Tao lies in the understanding of its infinity, the impossibility of enclosing it in predetermined frameworks and rules. Therefore, she takes a very flexible approach to improve a person's self-improvement and explain various concepts. At the same time, it is always necessary to remember that what is manifested and expressed is not the final Truth, but only a way to indicate the direction of movement necessary for the practitioner here and now, at a given level of skill. And here it is very important over time not to mistake “the finger for the moon it points to.”
Remember that any unambiguous concept (about the origin of the world and man, about what the Path, practice, etc. should be) only limits a person, since the Highest (Tao) cannot be limited and unambiguous.
Thus, if we do not get attached to words, then any word can be used for a deeper understanding of Tao. But if we cling to words, then we will never come to the truth, since we will always be limited by them.
Let us consider the hieroglyphic writing of the Tao, since it already contains a deep philosophy, the understanding of which is very important for the correct practice of the Tao. The hieroglyph consists of 2 parts: left and right. The right part, in turn, can be divided into 2 parts: upper and lower.
The upper right part means “one Universe”; the two lines at the top symbolize . This means that the entire Universe (Universe) consists of two polar forces and, at the same time, remains a single whole. The lower right part means “myself” (自), and looking at it carefully you can see that the hieroglyph is a rectangle, inside of which there are three sectors. But, according to the Taoist tradition, a person (“I myself”) has: Jing, Qi and Shen, as well as three most important energy centers - dantian (lower, middle and upper), which represent different levels of the reality of human existence. It is this trinity that the hieroglyph “I myself” symbolizes, which must be realized through the practice of internal alchemy.
At the top of the rectangle is a vertical line, which is located exactly in the middle and is the connecting link between the upper and lower hieroglyphs. It means that when the 3 Treasures are united and when the central (middle) channel of Zhong Mai opens and the “unity of the three original ones” is achieved, a “spiritual channel” opens, making it possible to understand the “single Universe”. From this moment on, man and the Universe become one. After all, only by realizing the state of the One, a person comprehends his True Nature, which is the goal of his spiritual development.
By connecting the lower and upper hieroglyphs, we get a new one, meaning “head” (首) and symbolizing the fact that the whole world is “in our head,” i.e. is a creation of our mind/consciousness. This statement is difficult to even accept, let alone comprehend its full depth and meaning.
The left side of the Dao character is translated as “movement”, “go with stops”, “path” (辶). This reflects the second aspect of the term Tao, as the path of progress towards understanding the True Nature of the universe.
Having asked the question “what is the meaning of life?”, a person begins to look for a Path, a tradition that could help him find the answer. If the Path is chosen correctly, then the neophyte begins, first of all, to study himself, to develop his physical, energetic and spiritual sides. Continuing his studies, he understands that the division into “I” and “Nature” is a Post-Heavenly conditioning. And therefore, he follows the Path of uniting particulars to the One, moving from “branches to the root-primary source”, follows the reverse movement from the manifested to the original. In the course of correct practice, the three external forces (Heaven, Earth and Man) and the three internal primordial forces (Jing, Qi and Shen) are united, as a result of which the practitioner becomes an enlightened being who is devoid of any obscurity and comprehends the Tao. One who has reached this level of realization in the Taoist Tradition is called a True Heavenly Immortal.
Now let's turn to one of the most important Taoist treatises, which is revered in all Taoist schools. This is "" (a treatise on Tao and Te), and there in §1 the first line reads as follows:
道可道非常道 - which reads as “DAO KE DAO FEI CHAN DAO.”
It is not so easy not only for us, but also for the Chinese to understand what this phrase is, but we will still try to analyze it a little. "Tao" ( 道 ) here means “The Path”, which should be known and comprehended through internal practice, as well as the process of movement itself. "Ke" ( 可 ) – means “may” or “possibility”. "Fay" ( 非 ) – means “not”, i.e. negation. "Chan" ( 常 ) – means “constantly”. Thus, you can try to create possible combinations yourself, taking into account synonymous words.
After several attempts, you can see that not everything is so simple and that a simple literal translation here will not clarify much and what is needed first of all is a translation that has a semantic understanding of what is said in this phrase. And since each translator has his own understanding and priorities, translations can be different and each of them can be situationally correct in its own way. Below are several common translations of the phrase “Dao ke Dao fei chang Dao”:
- The path that can be walked is not a permanent path. (Torchinov)
- In the Path that one can follow, there is nothing of the eternal Tao-Path (Torchinov)
- The Tao that can be expressed in words is not the permanent Tao. (Yang Hing Shun)
- A Path that ends in a goal cannot be the Eternal Path. (Kuvshinov)
- Chosen One of the Tao - The Tao is not permanent. (Yu Kang)
- The Constant Path is made up of the possibility of choosing a Path and the impossibility of choosing a Path. (Vinogrodsky)
- The Tao that can be expressed is not the permanent Tao (Lukyanov)
- Truth can be expressed in an unusual way. (Wanderer)
Another difficulty in translation lies in the fact that in the ancient Chinese language there are no declensions, conjugations, specific tense and gender, as well as a frequent absence of conjunctions (as if, like, yes, even, barely, if, same, and, or, so, how, somehow, when, whether, or, etc.). All this gives a very large scope for possible translation, where the meaning of the translated text can be either similar or completely different. Therefore, it should be understood that, in principle, there cannot be a perfectly correct translation here, just as when the Chinese themselves read the original, the text can be understood very differently. Therefore, all Traditional Schools talk about the importance of a living Teacher who can clarify all the nuances of theory and philosophy and how they are understood in a particular School.
As a result, it should be remembered that in Taoism there are many different Schools with their own methodologies and philosophical basis, and they cannot all be lumped together, naively believing that everything should be the same everywhere. So, for example, what is correct in the Zheng Yi School may never be used in Quan Zhen and vice versa. And in the School of Wang Chongyang and Zhang Boduan there were completely different approaches and views on where to start practice, despite the fact that both of their Schools go back to Patriarch Lü Dongbin. And such examples can be continued for a very long time.
And since our people are completely unfamiliar with the history of different Taoist Schools, having learned the position of one School, they immediately naively believe that this should be the case with others (this applies not only to practice, but also to philosophical views on the world, on the person, on the interpretation of various terms, etc.) and begin to fanatically prove to others that they are unequivocally right, not realizing that this only indicates their narrow-mindedness.
Below we present several fragments from Lao Tzu’s treatise “Tao Te Ching” to try to hear and understand his vision of the Tao:
§ 14
Translation by E. Torchinov:
I look at him and don’t see him - I call him the subtlest.
I listen to him and don’t hear him - they call him the quietest.
I catch him, but I can’t grab him - I’ll call him elusive.
This triad cannot be explained in words: it is chaotic and united. Its top is not illuminated, its bottom is not darkened. It stretches and curls, but you can’t name it; she returns to the absence of existence.
Therefore they say: formless appearance, immaterial image.
That's why they say vague and vague things.
I don’t see the beginning when I walk towards her, I don’t see the end when I hurry after her.
I hold on to the ancient Path-Tao and thus control what exists now. I can comprehend the ancient principle and call it the foundations of the Tao-Way.
Translation by Yang Hin Shun:
I look at it and don’t see it, and therefore I call it invisible. I listen to it and don’t hear it, so I call it inaudible. I try to grab it and can't reach it, so I call it the smallest. There is no need to strive to find out the source of this, because it is one. Its top is not illuminated, its bottom is not darkened. It is infinite and cannot be named. It returns to nothingness again. And so they call it a form without forms, an image without a being. That is why they call it unclear and foggy. I meet him and don’t see his face, I follow him and don’t see his back.
Translation by A. Lukyanov:
I look at him - I don’t see him, I call him “invisible”.
I listen to him - I don’t hear him, I call him by his name “silent”.
I catch it - I don’t find it, I call it by the name “hidden”.
These three cannot be distinguished because they are mixed
and form one.
Its top is not light, its bottom is not dark, it curls continuously,
[it] cannot be named.
[It] found refuge in the immaterial.
This is an image without an image, an image without flesh.
This is the foggy mixture.
I walk towards him, but I don’t see his face (head).
I follow him - I don’t see his back (tail).
Only by unswervingly following the ancient Tao to rule
existing today, one can recognize the ancient beginning.
This is the weft (guiding thread) of Tao.
Translation by B. Vinogrodsky:
You look at him without seeing him.
Call the name: “Abstracted.”
You listen to him without hearing him.
Name it: “Sparse.”
You grab it without holding it.
Name it: “The Subtle One.”
This trinity cannot be determined by asking questions.
Causality:
By mixing, they realize one thing.
When moving up it is not light.
When moving down it is not dark.
Like a slipping thread.
It cannot be defined by name.
Repeated return
into a state of absence of things.
This is determined by:
Trembling and shimmering.
You move towards him without seeing his head.
You follow him without seeing his back.
Use the path of antiquity
to control the presence of this moment.
Be able to know the beginning of antiquity.
This is determined by:
Guiding thread.
§ 25
Translation by E. Torchinov:
Here is a Thing accomplished in Chaos, born before Heaven and Earth!
O silent one! O formless one!
You stand alone and do not change, you surround everything that exists and do not perish!
You can be called Mother of the Celestial Empire. I don’t know your name, but, denoting it with a sign, I call you the Way-Tao. Making an effort, I call you Great.
Translation by Yang Hin Shun:
Here is a thing that arises in chaos, born before heaven and earth! O silent one! O formless one! She stands alone and does not change. It works everywhere and has no barriers. She can be considered the mother of the Celestial Empire. I don't know her name. Denoting it with a hieroglyph, I will call it Tao.
Translation by A. Lukyanov:
There is something that forms chaos, living before Heaven and Earth.
Silent! Empty!
Stands alone, does not change, revolves within itself tirelessly.
You can consider him the Mother of Heaven.
I don't know his name.
I give him a nickname - I call him Dao.
I choose a name for him - I call him Great
Translation by B. Vinogrodsky:
The thing in existence is formed from a formless swirl.
Born before Heaven-Earth.
In soundlessness, in serenity.
Stands independently, without changing.
Moves in cycles without dying.
This is how the generative principle can be realized in the Celestial Empire.
My essence does not know this name.
Let's denote it with the sign “Path”.
Trying to find a name for him, let’s define him as “great.”
§ 21
Translation by E. Torchinov:
Tao is such a thing: unclear and vague, faceless and foggy.
O obscure one! O vague one!
There are images in your center.
O faceless one! O foggy one!
There are things in your center
Translation by Yang Hin Shun:
The Tao is vague and uncertain. However, its vagueness and uncertainty contain images. It is foggy and uncertain. However, in its vagueness and uncertainty, things are hidden.
Translation by A. Lukyanov:
Tao is something vague, indistinguishable!
Oh, indistinguishable! Oh, foggy!
It contains images within.
Oh, foggy! Oh, indistinguishable!
Things are contained within Him.
Translation by B. Vinogrodsky:
The path is realized in things
just like a flickering, just like a flutter.
Here's a flutter, here's a flicker.
And at the core is the presence of an image.
Here's a flicker, here's a flutter.
And at the core is the presence of a thing.
DAO (lit. - path, road), one of the most important concepts of Chinese philosophy, the central concept of Taoism. In the philosophy of Lao Tzu, Tao is the invisible, omnipresent natural law of nature, human society, behavior and thinking of an individual, inseparable from the material world and governing it (therefore, Tao is sometimes compared to the logos of Heraclitus). Tao gives birth to the darkness of things; is inactive, thereby doing everything; Tao is eternal and nameless, empty and inexhaustible; Failure to follow the Tao leads to death.
Tao (NFE, 2010)
DAO (Chinese, literally - the path, as well as approach, schedule, function, method, pattern, principle, class, teaching, theory, truth, morality, absolute) is one of the most important categories of Chinese philosophy. Etymologically goes back to the idea of primacy (show) in "movement/behavior". The closest correlative categories are de (“grace”) and qi (“tool”). In modern language, binomial daode means morality. The term Tao conveyed the Buddhist concepts “marga” and “patha”, expressing the idea of the path, as well as “bodhi” (“enlightenment”, “awakening”). Logos and Brahman are often recognized as analogues of Tao.
Wang Dao
WANG DAO (Chinese: “the path of the perfect ruler”, “the path of the true king”) is a concept of traditional Chinese, mainly Confucian, political thought, expressing the ideal of government. First mentioned in the Shu Jing. The character “wan” included in the binomial wang dao denotes the title of the supreme ruler in ancient China (until the end of the 3rd century BC). The outline of the hieroglyph - three horizontal lines connected by a vertical one - can also be interpreted as the hieroglyph “tu” (“earth”, “soil”), bounded at the top by a horizontal line, and carries the idea of connecting Heaven and Earth, i.e.
Tao (Gritsanov, 1998)
DAO (Chinese - God, word, logos, path) is a concept in ancient Chinese philosophy, meaning that: having neither name nor form; being eternally one, unchangeable, imperishable, existing from eternity; being inaudible, invisible, inaccessible to comprehension - indefinable, but perfect; being in a state of rest and constant movement; acting as the root cause of all changes, she is the “mother of all things,” the “root of everything.” Tao - ("all-one" according to Lao Tzu) - depends only on itself: "man depends on the earth, the earth on the sky (space), the sky on Tao, and Tao on himself."
Tao (Frolov)
DAO is one of the most important categories in Chinese classical philosophy. Originally Tao meant “way”, “road”. Subsequently, the concept of “Tao” was used in philosophy to designate the “path” of nature, its laws. At the same time, Tao also acquired the meaning of a person’s life path and turned into the concept of “ethical norm” (Daode). In thinking, D. means “logic”, “reason”, “argument” (dao-li). The content of the concept of “Tao” changed along with the development of Chinese philosophy.
Tao, Yin, Yang, Confucianism, Taoism - all these words evoke thoughts about China, an ancient civilization that largely influenced the development of world history. Not every modern person has any idea what Tao means, but there are quite a few sages who are ready to enlighten us on this issue. A huge number of works have been published. Various eminent authors have repeatedly raised the topic of Tao in their works in an attempt to understand the essence of this unique phenomenon, the teaching that came to us from eastern countries.
What is it about?
It is commonly said that Tao is an abstract world order. The phenomenon is absolutely natural, reflecting the development of our world and everything that exists in it. Tao expresses dynamism as the most significant characteristic of space and civilization. There is no real Tao, tangible with the hands, accessible to taste or hearing. This term denotes a certain idea, and many even call Tao the essence of the world.
In the books about the Tao one cannot find an accurate description of what the intended universal order is, and some find in this ambiguity a justification for their actions. If you wish, you can call anything Tao, explain the phenomenon by this, and you will not be able to find arguments that can refute the statement. At the same time, one cannot use this term in this way, since such a use conflicts with the essence of Tao.
No beginning and no end
Tao is a unique order from which the interaction and opposition of black and white, male and female, Yin and Yang is born. Tao includes opposites as the main phenomenon of our world, its foundation. Taoism asserts: without oppositions, opposites, life would be impossible. White can only exist when there is black - and this is true in the opposite direction.
The uniqueness of the phenomenon of Tao is the simultaneous unification in this term of a specific order of things and our entire world as a whole. The Tao cannot be divided into parts - it is an integral and indivisible reflection of the essence of the world. It simultaneously represents all the events happening around, but is also their absence.
Taoism: a general concept
Among all the philosophical teachings developed by the Chinese sages, Taoism - the school of Tao - stood out especially. This is a philosophical movement founded by Lao Tzu back in the 6th century before the beginning of the current era. The author of the teaching is a contemporary of Confucius, a philosopher who was somewhat older than the famous Chinese sage.
It was he who created the famous work “Tao De Ching”, in which he described the main aspects of ideology. In the future, the movement attracted the attention of outstanding minds and actively developed. Significant contributions to Taoism were made by Yang Zhong and Le Zing. A couple of centuries after the first formation, the general movement was divided into two branches: one of them was inclined towards religion, and the other was dominated by philosophical ideas.
Religious Taoism (school of Tao) is a direction in which attention was paid to magic and medicine. People who devoted themselves to this specialized in alchemy and studied demons, and also considered other elements, devoting a considerable amount of time to them, creating significant works on this topic. Many of them have survived to this day. Despite the considerable cultural value of the works, it is worth recognizing that this movement had very little in common with classical Taoism.
How did it all start?
The work “Tao De Jing” set the classical course of Taoism. It is in it that this phenomenon penetrates into all areas and spheres of life and is the basis of all things. Tao is both reason and the proper path to follow, as well as grace and truth. It is impossible to translate and define the Tao in words. Even in the primary teachings it was said: “Tao is an emptiness without limits, but filled with an incalculable amount of information and knowledge.”
As follows from the Tao De Jing, philosophers adhering to Taoism are obliged to follow the path of Tao, which means to follow the natural development of events, taking into account the nature of things. It is necessary to strive to achieve a stable and harmonious existence with the cosmos and the universe. The task of man is to comprehend the unity between nature and civilization.
The essence of Taoism is the desire for naturalness, which is usually understood as the random, uncontrolled embodiment of true nature. The addition of this idea is realized through “inaction,” that is, preventing the violation of natural laws by one’s activity. In Taoism, special attention is paid to a person’s ability to control and regulate their mental reactions.
Theory and application in practice
Speaking of terms, it is worth remembering the Tao sword. This name was given to a specific blade, developed in ancient times and actively used in eastern countries. Only those who comprehended the path in accordance with the classical philosophy of Taoism could master it perfectly.
In this teaching, a person masters the theory and learns to apply in practice the mechanisms to control his behavior. Based on this regulation, a combat school was created. Martial arts, including the ability to wield a special sword, were also described in books about the Tao, devoted to the applied aspects of philosophy.
Traditions and teachings
Within the framework of Taoism, followers of this teaching mastered not only religious nuances and subtleties of mystical spheres. Special methods of fortune telling, scientific approaches, methods of meditation, and even shamanic traditions were developed. Lao Tzu's Tao Te Jing was a basic work on the great teachings of the Absolute and the law.
A multi-valued phenomenon that the great Chinese philosopher tried to consider continues to this day attract the attention of outstanding minds on our planet. It is not easy to understand endless movement, just as it is not easy to understand the essence of the cosmos and the rules according to which existence, the universe, the world develops. Initially it was declared: “Tao is everywhere, has no boundaries and dominates what is happening. This is where the beginning comes from. Tao sets the form and indicates what name should be for everything that exists and happens. The sky, no matter how great it is, also follows the Tao” - this is exactly what the ancient teachings say.
The path of Tao is dedicated to merging, achieving unity and harmony. A person must strive to unite the soul with the order that rules our world. Achieving fusion is a major theme explored in Taoism.
Historical panorama
It is worth noting that the basic work of Taoism was not born by chance. The Tao Te Jing, written by Lao Tzu, was created in the unusual situation of the country’s relative isolation from the outside world. Ancient China was quite isolated; until the beginning of the last century, it had a minimum of close contacts with other civilizations. This is precisely what explains such a unique system of philosophy, religion, medicine, and social structure.
The newest scientific, philosophical, educational achievements of the European powers practically did not reach here, and those that did reach did not find a response in the minds of people - they were too far from the usual way of life.
Lao Tzu, who lived many centuries ago, grew up in this specific environment, and his philosophical talent was nurtured by the surrounding society. He himself believed in the development of the universe in accordance with destiny, and this is exactly what he taught to others. Lao Tzu called for seeking happiness and wisdom in adapting to the order of what is happening around. He taught to recreate the path of Tao within oneself, without trying to change the movement of the world.
Lao Tzu's thoughts on the Tao turned out to be extremely popular and popular in society. They greatly influenced the life of the Chinese people and the development of a great civilization.
Today scientists say that without the teachings of Tao the world would be a much poorer place. The works of Lao Tzu became the foundation for the most important philosophical movement. True, modern study of ancient Chinese history allows us only to imagine in general terms what the author of the path of Tao was like. Vague information allows us to imagine him as a wise, calm person, prone to philosophy, with a good sense of humor.
However, the image is more legendary than realistic, although many are ready to prove, citing an abundance of documents, that he actually lived. For example, there is a well-known story about Confucius visiting it. The philosophers spent a lot of time talking. There are references to Lao Tzu in various works of future generations.
Movement and calm
It is believed that Lao Tzu's teachings on the Tao were influenced by the problems that troubled ordinary people of that time. The author of the first book that gave rise to Taoism saw around him many, many Chinese people interested in finding answers to questions that were not possible to resolve. This is what prompted him to write his work. Even in those days, the people of China put a lot of effort into trying to understand themselves, their personality, their nuances of life and ways to change it for the better.
Who they could be, how to become better and how to change their lives for the better, what fruits attempts at change could bring - all these doubts tormented numerous of the thinker’s contemporaries. It is believed that society as a whole was optimistic, and the ancient Chinese looked to the future with confidence, believing in the best.
In his teaching about the Tao, Lao Tzu drew attention to nature: its development is natural, not subject to momentary whims, harmonious and consistent. The inhabitants of Ancient China understood and believed: they are also part of nature, and Lao Tzu was an element of this society, having absorbed from childhood an understanding of the unity of civilization and the world around it.
At the same time, he saw how some were trying to fight, neglecting traditions, changing what was given to them without accepting it, and could not achieve success. It was then that he encouraged people to choose other ways to achieve wisdom and satisfaction.
The methods used by many of his contemporaries made them, according to Lao Tzu, blind. The teachings are based on his statements about the balance of simplicity and satisfaction, the correspondence between acceptance and kindness, and the analogy between faith and wisdom. He called for understanding how the world works, coming to terms with it and adapting oneself to it - but not vice versa.
The path and our world
People first started talking about Tao in life much earlier than Lao Tzu was born. This term denoted the path of development of the universe and nature. We should not forget that civilization and each individual person are only elements of the Universe. The naturalness of man lies in observing natural laws. Man is a part of a huge world. If he does not interfere with Tao and allows everything to take its course, the world will develop according to the most positive scenario, since Tao represents perfection and harmony without the slightest shortcomings.
The Tao in life is the source of it, as well as everything that exists. Tao can be called the cause of the appearance of everything that exists, including divine beings. At the same time, Tao is not a god, but a reality. Tao preceded our universe, it was created by its forces, through it the world receives energy for existence.
Everything that happens and disintegrates, comes and goes are just opposite energetic entities present in Tao and giving rise to our world. So it was, is and will be. At the same time, Tao does not force an individual person to act in a specific way, but only sets a general direction.
Step by step
Currently, in many ways it is close to the classical teaching of Shou-Dao - a philosophical direction that diligently preserves the basic principles formulated by Lao Tzu and his students. They considered the Tao a way of existence and strove for nature as the proper order. The early followers of philosophy proposed to abandon customs, rituals, civilization, since all this represents interference in the path of the Universe.
Early followers of Taoism believed that in the past people existed in absolute harmony, strictly following the natural order of things. They were free, their lives were simple, and the benefits that everyone strives for have been lost to civilization since the end of that period.
However, modern authors can argue with them (a good example is the book by Irina Khakamada “The Tao of Life”). In ancient times, followers of Tao believed that nature could provide answers to any question in life and that only in harmony with it can one find happiness. Naturalness gives inner peace and allows you to accept everything that is given from the outside. Aggression and ambition are contrary to nature, and a person begins to conflict with himself, thereby eliminating the possibility of his happiness.
Followers and opponents
Lao Tzu's ideas were impartiality, harmony, calmness, and acceptance of what is happening. Among his contemporaries, however, there were many who did not agree with this position. People sought to bring change to society, were not happy with the existing order and loudly expressed their opinions.
By the way, Confucius was one of these people, who actively carried his ideas of virtue throughout the country as the only possible path to prosperity. He suggested that everyone strive to fulfill their duties and responsibilities - only in this way can happiness be achieved. It is worth noting that this camp of teaching on the Tao also referred to the lost times of absolute happiness, but they attributed that period to the ability of people to follow their duty. It was suggested that happy times could be revived by teaching everyone to interact productively with each other.
No less interesting Dao is Viet Vo. This system was completely aggressive, and over time it developed into martial arts and was used to eliminate the enemy and for a quick victory. The development of philosophy followed this path in Vietnam. To this day, in this country there are many adherents of a combat school that has proven itself over many centuries.
There were some conflicts
Perhaps, a lot of controversy would certainly arise if adherents of the teachings of Lao Tzu and Confucius from previous centuries met, as well as our contemporaries, inspired by Irina Khakamada’s book “The Tao of Life”. Each person has his own vision, and supporters of different camps argued a lot with each other in previous centuries. The first Taoists spoke of achieving virtue and fulfilling one's duty only through the natural course of things, and the pursuit of good is a wrong direction of thought. They convinced that goodness would appear on its own when attempts to achieve it ceased, and the search for virtue would not allow one to obtain it.
Typical reformers were not approved of by Lao Tzu and his disciples, and introducing rules to improve life was considered by them to be a wrong approach. The reformers tried to explain to people how to become righteous, how to achieve purity. Lao Tzu drew attention to the fact that human disputes are not characteristic of nature, it is always natural, and there are no arguments that can lead it astray. Earthly forces do not insist on their own, do not enter into disputes, but only work as they should.
Tao does not require force - the power of this phenomenon lies in the absence of tension and in constant action. A person who adheres to such a teaching must renounce the power that destroys goals. Anyone who tries to remake the world to suit his vision harms himself and those around him, and those who persist and achieve selfish goals only drown in efforts and lose the value of what they seek. Man destroyed the ideal with his own hands, which leads to his collapse.
Using examples
In Irina Khakamada’s book “The Tao of Life” you can find many interesting examples, but the most expressive to this day remains the one that Lao Tzu invented in his time. He suggested imagining a pond filled with dirty water. If you stir its contents, the purity will not increase, but if left on its own, the pond will gradually become clearer. Similar processes occur in people even at the level of civilization. Such an example is especially important to understand and present to the ruler.
Another expressive picture formulated by Lao Tzu was the following: small fish - that the people and the management of people are similar to preparing a dish. You need to be careful. If you overcook, overcook, or stir too vigorously, everything will fall apart, crumble, and lose its taste.
Lao Tzu also said that he who believes that he knows a lot about others can consider himself wise, but only those who know themselves can master the truth.
To speak or to remain silent?
From ancient works, information has reached our days about Lao Tzu’s dislike of talking. This was also the case with his first and most important student and follower, Zhuang Tzu. They argued their position by the impossibility of expressing the Tao through speech.
And yet people demanded from philosophers precise definitions, concepts, and terms. Lao Tzu expressed himself as follows: “Tao is like crossing a river in winter - cautious, indecisive, like a man afraid of his neighbors. At the same time, it is a modest guest and a soft, pliable entity, like ice ready to melt.” It is believed that this description reflects the nature of things and it is for this reason that it has value, and not at all because of the name of the author who formulated it.
The following story is known:
Zhuang Zi was fishing, and at that moment high-ranking officials of the province decided to visit him. Although he did not look up from his fishing rod, officials began to talk to him, praising his wisdom, and also offered him a position in the department in order to gain recognition. Without looking up from his fishing, the sage told the story of a sacred turtle that died three thousand years ago and was preserved by a prince.
He invited officials to choose what would bring greater happiness to the turtle: to be the remains of which they pray, or to live in a pond. The officials sensibly replied that a living being is always happier to live in its own environment, to which Zhuang Tzu replied: “So I am the same.” So he refused a post in the government, choosing instead the natural course of life.
What should you value?
The teaching of Tao pays special attention to understanding what is truly worth the effort. Tao does not require a person to sit idle all his life. The difficulties of everyday life surround people, and the philosophy of life should reflect the current of thought. Philosophers of ancient times formulated three basic values - humility, moderation, love. Love allowed them to be brave, moderation gave them security, and humility became a method of managing those in power.
It is believed that those who have realized Tao can see it in their surroundings - in civilization, in the Universe, in every being. Such a person realizes his well-being as good for others. This also works in the opposite direction. In ancient times this was called “being in a state of love.” Having comprehended the Tao, you can begin to do good for everyone and make love your payment, regardless of the attitude towards you. But another response to hatred, even a fair one, will not bring a positive effect - evil returns as evil, and the result is disappointing. Love is a state that gives courage. Having comprehended the Tao, you can trust the world without looking back and feel its trust in you.
Following Tao, a person gains the ability to control and restrain thoughts and actions. Satisfaction is impossible in the presence of excess, and the next Tao cannot tell in advance how and when he will act. Deciding in advance how to behave is contrary to the path of Tao. A person who adheres to it must carefully follow the simplest path. Only this allows you to be confident that the right actions are being taken.
There is a time for everything and a place for everything
Neither the founder of the classical teaching of Tao, nor his students and followers sought to occupy positions in the government, since this came into conflict with the very idea of Taoism. You cannot help if you direct a person’s actions. You can achieve what you want faster if you are in a humble place, and the superiority of one over the other is not typical of our world. Mutual help and naturalness are the optimal atmosphere for living in the world, and success and personal wealth are erroneous aspirations.
The earth does not change, but the sky above us is eternal. They are like this because they do not care about momentary desires, and this allows them to always be. A wise man must deny himself. Nevertheless, he will remain in front, and the one who remains on the sidelines will be present in the matter.
The main treasures of the teachings of Tao are available to everyone, even if there is no personal teacher or familiar philosopher ready to convey the essence. The Tao is based on the inherent characteristics of a person, although we usually do not look at them. To find the Tao within yourself, you need to get rid of fears, reject the familiar, abandon the superficial. Without finding the Tao within himself, without trying to realize it, a person behaves unnaturally, does not realize and cannot achieve happiness - he is depressed.
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