Taoism
Taoism, also known as
Daoism, is a philosophical and religious tradition that emphasizes living in
harmony with the Tao (or Dao). The word "Tao" translates roughly to
"way" or "path" but in the context of Taoism, it refers to
a sort of intrinsic order or fundamental essence of the Universe. Taoism
originated in China around the 4th century BCE and is traditionally attributed
to the philosopher Laozi, although it has evolved significantly over the
centuries.
Taoism includes several
key concepts:
- Tao: As mentioned
above, the Tao is the natural, spontaneous, eternal and indescribable way
everything began and took course. It's an underlying, non-dualistic principle
that governs the universe.
- Yin and Yang: These are
opposite and complementary principles in nature. Yin is passive, dark, and
feminine, Yang is active, light, and masculine. The interplay between these two
forces shapes the universe and everything in it.
- Wu-wei: This means
"non-action" or "effortless action". It's a state of being
in which our actions align with the ebb and flow of the natural world.
- Ziran: This translates
to "naturalness" or "spontaneity". It describes the state
of existing without pretense or artificiality, in harmony with the Tao.
Taoism has influenced many
aspects of Chinese culture, including literature, art, medicine, martial arts,
and cuisine. It's considered one of the three main pillars of traditional
Chinese thought, alongside Confucianism and Buddhism.
Taoism can be seen both
as a philosophy and a religion. As a philosophical system, it primarily deals
with the natural philosophy and ethics, emphasizing naturalness, simplicity,
spontaneity, and the Three Treasures: compassion, moderation, and humility. As
a religious system, it incorporates rituals, ancestor veneration, divination,
and various spiritual practices, with different sects and interpretations over
time.
In terms of texts, the
"Tao Te Ching" (also spelled Daodejing) and the "Zhuangzi"
are two of the most significant. The former is attributed to Laozi and the
latter to the philosopher Zhuangzi. Both discuss the nature of the Tao and how
to live in accord with it.
Please note that
understanding Taoism can be difficult, as it's often paradoxical and works more
as a system of thought to be experienced rather than as a set of dogmas to be
followed.
...
Preamble
Chang Tao
Tao
The existence
Wu - Wei
Preamble
“The Tao that we
can talk about (call it the Tao) is not the "Unchangeable Tao "
(Ch'ang Tao).
The name we can
give it is not "Unchangeable Name" (ch'ang ming ).
Invisible (Wu) is
the name I give to the Generator of Yang and Yin.
Visible (Yeu) is
the name I give to the Mother of ten thousand beings.
Truly, in Wu
(“not to be”, “to have no determinations”, invisible) we will marvel at the mystery.
In the Yeu
("Being", "has determinations", visible) we will see the
external phenomena.
These two (Wu and
Yeu) spring from the same (Tao), but their ways are different.
This
"same" (Tao), I call the Dark (Xuan).
The darkest of
this darkness is the "Gate of All Mysteries" (Ch'ang Tao).
(Tao Te Ching, chapter 1).
Chang Tao
TAO is the Only
Reality:
“The Tao of which we can speak (call it Tao) is not the ETERNAL UNCHANGING TAO (CHANG TAO)”, (Tao Te Ching, chapter 1).
Tao
The Tao which we
can talk about is described in chapter 25.
"There was
an indefinite complete,
It was, before
Heaven and earth appeared.
Silent, without
any identifiable substance,
Resting on
nothing, Immutable,
It penetrates
(and is felt) everything, pervades everything, remaining Inexhaustible.
It is the source
of all things.
I don't know its
real name.
Tao is a name I
give to It.
Trying to define
it, I should say Mega (Ta, Infinite, Immeasurable).
But
"ta" also means to evolve according to its nature
And to evolve
means to spread to infinity
And to stretch
out to infinity is to return back to its source.
Thus, as the Tao
has "this property of evolving"
And as Uranus
also has this property
And as the earth
has it
So, the dominant
man also has this ability.
Thus, within
"reality" there are four processes of evolution
And one refers to
"man".
The
"ways" of men adapt to those of the earth
The
"ways" of earth to those of Heaven
The
"ways" of Heaven to those of the Tao
And the
"ways" of the Tao in those "of It who is thus of Itself" (Ch'ang Tao).
(TTK, 25).
Within the texts
of Lao Tzu a clear distinction is therefore made between the Ch'ang Tao and the
Tao (of which we can speak), that is, the Reality that can be perceived.
The Chang Tao is
Te. It is identified with Te (Spontaneous Energy), contains Te, manifests
through Te. When Te calms then Ch'ang Tao is Ch'ang Tao. When Te is active then
Tao is revealed. Tao in this sense means "Activity",
"Process", Evolutionary Course, Path, Way (and in this sense it is
not distinguished from Te). From the Tao all things arise and to the Tao they
return (TTK, 25).
How is this
possible? Within the Tao emerge two forces, yang (represented by a solid line)
and yin (represented by a dashed line) activities that complement each other
and exist simultaneously both together. Yang means spiritual energy,
intelligence, the mentality that grasps abstract realities, relationships, etc.
Yin means the essential element, the essence. Substance can have a
"spiritual texture" or more coarse (what appears as
"matter"). This depends on the level of activity (as explained
below).
Yang and yin
exist simultaneously, always, but their action is complementary. When Yang
increases, Yin decreases and vice versa. This results in a spectrum of activity
starting from Pure Yang and as yin progressively increases it ends up in pure
yin. In this spectrum of activity there are infinite gradations but roughly
different fields of activity can be distinguished. The transition from one
field of activity to another is gradual but for purely practical reasons we
identify three main phases represented by three lines, (as in the trigrams
K'ien and K'uen ) or by the combination of three trigrams.
So, from Chiang
Tao is born the One (Tao). From the One are born the two forces Yang and Yin.
From the two forces are born the three distinct phases of activity that produce
all fields of activity and all phenomena. According to Lao Tzu:
"The Tao
(Ch'ang Tao) gave birth to the One,
One gave birth to
duality,
Then two gave
birth to three,
All three gave
birth to all that exists.
These ten
thousand creations have yin on their backs
And they embrace
Yang
And their balance
is based on this combination of forces..."
(TTK, 42).
In the beginning
Yang predominates and yin is potent. This state is completely abstract and
there are no discernible determinations for it and it is called Unseen (Wu,
"not to be", "not to have determinations"). Nevertheless,
three phases, states, can be distinguished, which are represented by three
continuous lines, one on top of the other (the trigram Kien). This means the
complete Predominance of Yang (which is why it is called Pure Yang, or simply
Yang, or Heaven), but also the three phases, the transition from Pure Yang to
the strengthening and emergence of yin.
In these three
purely spiritual states the Tao appears to be:
1) I, Indistinct,
undistinguished, "without idioms", "empty".
2) Si, Voiceless,
Silent, "without presence".
3) Wei,
Intangible, Subtle, imperceptible, "non-existent".
According to Lao
Tzu:
"I look with
my eyes but do not see: this I therefore call the Indiscernible (I).
I listen with the
ears but do not hear it: and then I call it the Silent (Si).
I feel it with my
hands but I do not feel it: and so I call it the Subtle (Wei).
All three of
these experiences reveal the unexplored,
Thus, I perceive
nothing but an Undifferentiated Unity.
Rising it does
not shine, setting it does not darken.
Infinity, chain,
not specified
Because it is
within the space where there is no discrimination.
Described as
shapeless,
Like an image
without a face
That's why they
call it Inconceivable.
You stare at it,
but it has no face.
You follow it,
but it has no spine.
And yet if you
devote yourself to the ancient Tao
You will dominate
even today.
Knowing the
principle
It means "to
have found the essence of Tao ".
When yin is
active then there are distinct differences and different fields of activity are
identified. All these states are characterized as the Visible (Yeu,
"being", "having determinations"). While in the higher
field of activity (Invisible) existence is composed of Yang, while yin is in
potential and perceived as an Undifferentiated Unity, in the lower fields of
activity (Visible) existence is composed of Yang and yin and appears to break
down into Subject, consciousness of ego, (hsig , of Yang nature , spiritual
energy) and object (mig , of Yin nature , vital substance). In the higher realm
of Vision the hsig is pure intelligence and the mig is mental in texture. In
the middle field of vision the hsig is degraded and the mig is energetic in
texture. In the lower realm of Vision the hsig is even more degraded and the
mig is of a material texture. Thus, in the Visible existence appears fragmented
(the subject perceives itself within an objective world) and multiple (there
are many subjects and objects).
Within Visible, three main fields
of activity emerge, each comprising three phases.
1) When Yang
dominates but Yin is active.
2) When yin
dominates but yang is active.
3) When yin and
yang fully prevail, it exists in potential.
Analytically:
1) The field of
activity in which Yang dominates but yin is active is called Huen . Huen means
the general state of the spiritual, luminous, higher soul but also the
individual spiritual soul (of Yang nature). The individual spiritual soul is
composed of spiritual energy (xig , of Yang nature ), concretized into
mentality (xin), and vital substance
(mig , of Yin nature ), of mental texture. There are three main activities in this
field represented by the three trigrams Tui, Li, Suen, which consist of two
continuous lines and one broken line (top, middle, bottom, respectively). The
three trigrams show (from top to bottom) the progressive strengthening of yin
which slowly becomes the basis of existence. These three activities correspond
to mental activities, functions, which in Western philosophy are called
intellect, intelligence, perception.
2) When yin is
further strengthened we pass into a field of activity qualitatively different
from the previous one, the field where yin dominates but yang is active which
is called p'o . Which means the general state of the "physical",
dark, lower soul but also the individual "physical" soul (of the yin
nature). The individual "physical" soul is composed of degraded
mental activities and vital substance (mig) of energetic texture, which is
gross and therefore appears as a form and is called "physical". There
are three main activities represented by the three trigrams Chen, K'an, Ken
which consist of two broken lines and one continuous line (bottom, middle, top,
respectively). The three trigrams show (from top to bottom) the further
strengthening of yin which at some point fully dominates. These three
activities correspond to the animal energies, activities, consciousness, will,
sense, of Western philosophy.
3) When yin is further strengthened we move into a field of activity qualitatively different from the previous one, in the field where yin fully predominates and yang exists in potential. This field is represented by the trigram K'wen consisting of three dotted lines. The three dotted lines mean the full Predominance of yin (hence called pure yin, earth), appearing as a substance of "material texture". The three lines further indicate that there are three states of material substance. Abstract energy, energy transformed into matter, and the totality of material objects.
The existence
The Chang Tao is
the Only Reality From the Ch'ang Tao emerges the Tao . From Tao comes the
Invisible (Wu) where Undifferentiated Unity prevails and the Visible (Yeu) with
the various fields of activity where multiplicity of consciousness is
manifested.
Thus,
"that" which appears as "being", "existence", is
the Tao manifested in the various fields of existence. In the Invisible Field
there is perception of the Oneness of existence. In the Visible Fields the
being also has an individual consciousness and manifests through a body of
mental texture, energy texture, material texture (depending on the field in
which it manifests). In the realm of pure yin, the being manifests itself
through a carrier of material texture (the body).
Thus, being in
the material realm is:
1) Tao.
2) Wu, Three
states of conscious unity, (I, Si, Wei).
3) Yeu, (huen),
three mental activities.
4) Yeu, (p'o), three animal activities.
5) Son, body.
Wu - Wei
The Chang Tao is
the Only Reality. From Chiang Tao, when it is active (Te) the Tao emerges, and
from the Tao everything emerges, develops and returns again to the primordial
state. Return is the Way, the natural culmination of evolution. When the
Activity (Te) is released it will complete its cycle and return back to the Tao
(in Ch'ang Tao). So, we must not interfere in the course of things. This Action
is characterized as Wu -Wei (Non-Action) because it occurs spontaneously (chu
ran), without any "grab" in the activity or the phenomenon.
Everything that appears emerges from the Tao and sinks back into It, it is
nothing different.
“Rise to ultimate
emptiness
Hold fast in the
state of calmness
And you will
dominate all phenomena.
I have noticed
them as they come back.
See, all things
come out of nothing
They return back
to the source from which they came.
This return to
the source is called Tranquility,
Tranquility is
called adaptation to "nature".
Whatever conforms
to its "nature" becomes one with the Tao.
When you know the
Tao you are enlightened.
To not know it is
to walk blindly towards destruction.
He who knows the
Tao has understanding.
He who has
understanding attains an unbiased universality.
To be so is to be
majestic,
To be majestic is
to have the nature of Yang,
To have the
nature of Yang is to become one with the Tao.
The Tao is
eternal and he who knows the Tao well
Although his body
dies he is not destroyed."
(TTK, 16).
The Tao only
exists, nothing else. The Tao Is the true nature of all beings. All phenomena
emerge from Tao, through Te and return to It again. This happens on a global
and individual level.
When Te manifests
unhindered, when there is Wu-Wei (Non-Action) everything follows its natural
course and reaches its natural end, the Tao. But when the Te from Wu -Wei
(Non-Action) is diverted to Wei (Action), when there is rapture in the
activity, the situation, the phenomenon then there is confusion and the process
is complicated.
The Tiers of Wu
-Wei
Wu - wei as
action (or rather as non-action) is not passive observation of phenomena but
disciplined behavior aimed at raising consciousness from the lower functions of
existence to the higher, as the Tao. This is done by calming the functions,
starting with the lower and outer and progressing progressively to the higher
and inner.
Practice consists
of not getting attached to anything. The typological levels are:
1) Chiang Tao.
2) Wu, Tai -I,
three states ( wu hsin )
3) Yeu, three
degrees of hsin calmness.
4) Yeu, three
levels of qi calming.
5) Yeu, calmness
of the body.
Lao Tzu describes
this path in chapter 56:
"Those who
know don't talk about it,
Those who chatter
know nothing.
Blocked the flow
of the senses,
Close all the
gates of entry and exit of the will,
Let all the
turmoil of the world soften and fade away.
All
entanglements, all complications are dissolved
The delusive
light of intellect has dimmed,
The split mind,
the dust of thought, has settled.
This is called the
mystical plane (the mystical unity).
He who has
attained mystical unity has neither attachments nor fears, (i.e. he becomes
Wei, "non-existent"),
He is offended by
nothing, flattered by nothing, (i.e. becomes Si, "without presence"),
He has no gains
or losses, (i.e. it becomes I, “without idioms”, “empty”),
And for this very
reason he becomes the supreme being (i.e. the Tao)
(TTK, 56).
