The primary religious figures in Taoism are Lao-Tzu (Chuang-Tzu lǎo and two scholars who dedicated their lives two balancing their inner spirits. Classical Taoist philosophy formulated by Lao-Tzu (Old Master, the fifth century BC), anonymous editor of the Daodejing (Classic of the Way and Its Power and dào Jing Chuang-Tzu (third century BC), was a reinterpretation and development of an ancient tradition of nature worship and divination nameless.
Lao-Tzu and Chuang-Tzu, living in a time of social disorder and great religious skepticism, developed the idea of Dao (Tao - way or path dào as the source of all creation and the force, unknowable in its essence but observable in its manifestations, which is behind the operation and changes in the natural world saw in Dao and nature the basis of a spiritual approach to living This, they believed, was the answer to the burning question of the day: .. what is the basis of a stable social order, unified and lasting?
To Lao-TzuThe and harmony of nature, they said, it was much more stable and enduring than either the power of the state or the civilized institutions constructed by human learning. Healthy human life could flourish only in accordance with Dao, which is a natural, simple, free and easy approach to life. The early Taoists taught the art of living and surviving adjusting to the natural way of things; they called their approach to action wu wei (non-action 无为 wu wei), nature-inspired action.
Their sages were wise, but not in the way the teacher Confucius was wise, learned and a moral model. Chuang-Tzu sages were often artisans, butchers or woodcarvers. The lowly artisans understood the secret of the art and the art of living. To be skillful and creative, they had to have inner spiritual concentration and put aside concerns about the external, such as monetary rewards, fame and praise. Art, like life, followed the creative path of nature, not the values of human society.
Lao-Tzu and Chuang-Tzu had reinterpreted the ancient nature worship and esoteric arts, but slipped back to tradition as ways to use knowledge of the Dao to enhance and prolong life.
Lao-Tzu
Lao-Tzu was a philosopher of ancient China and is a central figure in Taoism (also spelled "Daoism"). Lao-Tzu literally means "Old Master" and is generally considered an honorific. Lao-Tzu is revered as a god in religious forms of Taoism. According to Chinese tradition, Lao Tzu lived in the sixth century BC. Historians variously contend that Lao-Tzu is a synthesis of multiple historical figures, that he is a mythical figure, or actually lived in the fourth century BC, coinciding with the hundred schools of thought (bǎi jiā míng 百家争鸣 Zheng) and the Warring States Period (Zhan Qi 战国 时期 guó shí). A central figure in Chinese culture, both nobility and common people claim Lao-Tzu in his lineage. Throughout history, the work of Lao-Tzu was embraced by various anti-authoritarian movements.
Daodejing
Daodejing
Lao-Tzu magna, the Daodejing, the work is one of the most important treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Lao-Tzu often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme and rhythm.
The Daodejing, often called simply the Lao-Tzu after its reputed author, describes the Dao (or Tao) as the mystical source and ideal of all existence: it is unseen, but not transcendent, immensely powerful and supremely humble, being the root of all things. The Tao Te Ching, or Daodejing, is widely considered the most influential Taoist text. It is a foundational scripture of central importance in Taoism. It has been used as a ritual text throughout the history of religious Taoism.
The opening verse, the literal translation is: Daodejing
The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
(Conceived of as) having no name, is the Creator of heaven and earth;
(Conceived as) having a name, is the mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we see.
Under these two aspects, it is really the same; but as development takes place,
it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful.
Tao literally means "path" or "way" and can figuratively mean "essential nature", "destiny", "principle" or "true path". The philosophical and religious "Tao" is infinite, without limitation. One view states that the paradoxical opening is intended to prepare the reader for teachings about the unteachable Tao. Tao is believed to be transcendent, indistinct and without form. Therefore, it can not be named or categorized. Even the word "Tao" can be considered a dangerous temptation to make Tao a "name" limiting.
According to the Daodejing, humans have no special place within the Dao, being just one of its many ("ten thousand") manifestations. People have desires and free will (and thus are able to alter their own nature). Many "unnatural" act, upsetting the natural balance of the Dao. The Daodejing intends to lead students to a "return" to their natural state, in harmony with the Tao. Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
Here is a famous verse:
a verse of Daodejing
All in the world know the beauty of the beautiful,
and by doing this they have (the idea of) what ugliness is;
they all know the skill of the crack,
and by doing this they have (the idea of) what is the lack of ability.
So the existence and non-existence give birth the one to (the idea of) the other;
The difficulty and the ease of producing the (the idea of) the other;
the length and difficulty of fashion out the figure from the other;
that (the ideas of) height and lowness arise from the contrast with each other;
musical notes and tones become harmonious through the relation of one with another; and that being front and back of the idea of giving one after another.
Therefore the sage manages affairs without doing anything,
and conveys his instructions without the use of the word.
All things arise, and no one who refuses to appear;
growing, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of a reward for the results).
The work is carried out, and no resting in it (as an achievement).
The work is done, but how no one can see; lotus
It is this that makes the power not cease to be.
Wu wei, literally "non-action" or "inaction" is a central concept of the Daodejing. The concept of wu wei is very complex and is reflected in the multiple meanings of the words' even in English translation; can mean "do nothing", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment."
It is a concept used to explain the nature or harmony with the Tao. It includes the concepts that value differences are ideological and seeing ambition of all sorts as originating from the same source. Lao-Tzu used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. In political terms, means avoiding circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between wu wei and esoteric practices, such as "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Chuang-Tzu.
Chuang-Tzu
Chuang-Tzu
Chuang-Tzu was an influential Chinese philosopher who lived around the fourth century BCE during the Warring States Period, corresponding to the Hundred Schools of Thought philosophical summit of Chinese thought.
Chuang-Tzu, widely regarded as the intellectual and spiritual successor of Lao-Tzu, had a significant impact on Chinese literature, culture and spirituality.
In general, the philosophy of Chuang-Tzu is slightly skeptical, arguing that life is limited and the amount of things you need to know is unlimited. To use the limited to pursue the unlimited, he said, was nonsense. Our language and cognition in general presuppose a Dao that each of us is bound by our various hobbies our ways. Consequently, we must be aware that our most carefully considered conclusions might seem misguided had we experienced a different past. "Our heart-minds are completed along with our bodies." Natural dispositions to behavior combine with acquired, including provisions to use names of things, to approve / disapprove based on those names and act according to the consecrated standards. Thinking about and choosing our next step down our Dao or path is conditioned by this unique set of natural acquisitions.
Chuang-Tzu and Huizi walked along the dam when the waterfall Hao Chuang-Tzu said: "! See how the minnows come out and throw around where they please That's what fish really enjoy," said Huizi "you're not a fish - how do you know what fish enjoy?" Chuang Tzu said, "You're not me, so how do you know you do not know what fish enjoy?" Huizi said, "I am not you, so you definitely do not know what you know on the other hand, certainly you're not a fish - so we still proves that you do not know what fish enjoy." Chuang-Tzu said: . "Let's go back to your original question, please you asked me how I know what fish enjoy - .. so you knew that I knew that when I know the question is made by standing here beside Hao "
Lao-Tzu and Chuang-Tzu, living in a time of social disorder and great religious skepticism, developed the idea of Dao (Tao - way or path dào as the source of all creation and the force, unknowable in its essence but observable in its manifestations, which is behind the operation and changes in the natural world saw in Dao and nature the basis of a spiritual approach to living This, they believed, was the answer to the burning question of the day: .. what is the basis of a stable social order, unified and lasting?
To Lao-TzuThe and harmony of nature, they said, it was much more stable and enduring than either the power of the state or the civilized institutions constructed by human learning. Healthy human life could flourish only in accordance with Dao, which is a natural, simple, free and easy approach to life. The early Taoists taught the art of living and surviving adjusting to the natural way of things; they called their approach to action wu wei (non-action 无为 wu wei), nature-inspired action.
Their sages were wise, but not in the way the teacher Confucius was wise, learned and a moral model. Chuang-Tzu sages were often artisans, butchers or woodcarvers. The lowly artisans understood the secret of the art and the art of living. To be skillful and creative, they had to have inner spiritual concentration and put aside concerns about the external, such as monetary rewards, fame and praise. Art, like life, followed the creative path of nature, not the values of human society.
Lao-Tzu and Chuang-Tzu had reinterpreted the ancient nature worship and esoteric arts, but slipped back to tradition as ways to use knowledge of the Dao to enhance and prolong life.
Lao-Tzu
Lao-Tzu was a philosopher of ancient China and is a central figure in Taoism (also spelled "Daoism"). Lao-Tzu literally means "Old Master" and is generally considered an honorific. Lao-Tzu is revered as a god in religious forms of Taoism. According to Chinese tradition, Lao Tzu lived in the sixth century BC. Historians variously contend that Lao-Tzu is a synthesis of multiple historical figures, that he is a mythical figure, or actually lived in the fourth century BC, coinciding with the hundred schools of thought (bǎi jiā míng 百家争鸣 Zheng) and the Warring States Period (Zhan Qi 战国 时期 guó shí). A central figure in Chinese culture, both nobility and common people claim Lao-Tzu in his lineage. Throughout history, the work of Lao-Tzu was embraced by various anti-authoritarian movements.
Daodejing
Daodejing
Lao-Tzu magna, the Daodejing, the work is one of the most important treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Lao-Tzu often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme and rhythm.
The Daodejing, often called simply the Lao-Tzu after its reputed author, describes the Dao (or Tao) as the mystical source and ideal of all existence: it is unseen, but not transcendent, immensely powerful and supremely humble, being the root of all things. The Tao Te Ching, or Daodejing, is widely considered the most influential Taoist text. It is a foundational scripture of central importance in Taoism. It has been used as a ritual text throughout the history of religious Taoism.
The opening verse, the literal translation is: Daodejing
The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
(Conceived of as) having no name, is the Creator of heaven and earth;
(Conceived as) having a name, is the mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we see.
Under these two aspects, it is really the same; but as development takes place,
it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful.
Tao literally means "path" or "way" and can figuratively mean "essential nature", "destiny", "principle" or "true path". The philosophical and religious "Tao" is infinite, without limitation. One view states that the paradoxical opening is intended to prepare the reader for teachings about the unteachable Tao. Tao is believed to be transcendent, indistinct and without form. Therefore, it can not be named or categorized. Even the word "Tao" can be considered a dangerous temptation to make Tao a "name" limiting.
According to the Daodejing, humans have no special place within the Dao, being just one of its many ("ten thousand") manifestations. People have desires and free will (and thus are able to alter their own nature). Many "unnatural" act, upsetting the natural balance of the Dao. The Daodejing intends to lead students to a "return" to their natural state, in harmony with the Tao. Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
Here is a famous verse:
a verse of Daodejing
All in the world know the beauty of the beautiful,
and by doing this they have (the idea of) what ugliness is;
they all know the skill of the crack,
and by doing this they have (the idea of) what is the lack of ability.
So the existence and non-existence give birth the one to (the idea of) the other;
The difficulty and the ease of producing the (the idea of) the other;
the length and difficulty of fashion out the figure from the other;
that (the ideas of) height and lowness arise from the contrast with each other;
musical notes and tones become harmonious through the relation of one with another; and that being front and back of the idea of giving one after another.
Therefore the sage manages affairs without doing anything,
and conveys his instructions without the use of the word.
All things arise, and no one who refuses to appear;
growing, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of a reward for the results).
The work is carried out, and no resting in it (as an achievement).
The work is done, but how no one can see; lotus
It is this that makes the power not cease to be.
Wu wei, literally "non-action" or "inaction" is a central concept of the Daodejing. The concept of wu wei is very complex and is reflected in the multiple meanings of the words' even in English translation; can mean "do nothing", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment."
It is a concept used to explain the nature or harmony with the Tao. It includes the concepts that value differences are ideological and seeing ambition of all sorts as originating from the same source. Lao-Tzu used the term broadly with simplicity and humility as key virtues, often in contrast to selfish action. In political terms, means avoiding circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between wu wei and esoteric practices, such as "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Chuang-Tzu.
Chuang-Tzu
Chuang-Tzu
Chuang-Tzu was an influential Chinese philosopher who lived around the fourth century BCE during the Warring States Period, corresponding to the Hundred Schools of Thought philosophical summit of Chinese thought.
Chuang-Tzu, widely regarded as the intellectual and spiritual successor of Lao-Tzu, had a significant impact on Chinese literature, culture and spirituality.
In general, the philosophy of Chuang-Tzu is slightly skeptical, arguing that life is limited and the amount of things you need to know is unlimited. To use the limited to pursue the unlimited, he said, was nonsense. Our language and cognition in general presuppose a Dao that each of us is bound by our various hobbies our ways. Consequently, we must be aware that our most carefully considered conclusions might seem misguided had we experienced a different past. "Our heart-minds are completed along with our bodies." Natural dispositions to behavior combine with acquired, including provisions to use names of things, to approve / disapprove based on those names and act according to the consecrated standards. Thinking about and choosing our next step down our Dao or path is conditioned by this unique set of natural acquisitions.
Chuang-Tzu and Huizi walked along the dam when the waterfall Hao Chuang-Tzu said: "! See how the minnows come out and throw around where they please That's what fish really enjoy," said Huizi "you're not a fish - how do you know what fish enjoy?" Chuang Tzu said, "You're not me, so how do you know you do not know what fish enjoy?" Huizi said, "I am not you, so you definitely do not know what you know on the other hand, certainly you're not a fish - so we still proves that you do not know what fish enjoy." Chuang-Tzu said: . "Let's go back to your original question, please you asked me how I know what fish enjoy - .. so you knew that I knew that when I know the question is made by standing here beside Hao "
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