Even the largest tree starts from a small seed.
Even the tallest tower starts from a pile of earth.
Even the longest journey starts with the first step.
However, in the middle of the first millennium BCE, China was hit by political and social unrest. Traditional values gradually lost their original meaning and no longer satisfied the needs of the people of that time. In the desire to find and provide meaning to existence, many philosophical-religious movements emerged. Among more than a hundred movements, six basic ones are known today, two of which had the strongest influence: Confucianism and Taoism.
It should be emphasized that neither Confucius and Lao Tzu did not bring any new teachings different from the ones already existing. Both of them were actually reformers of the fundamental principles of ancient philosophy. All of these philosophical schools are intertwined and intertwined with each other, so understanding one often requires referring to the other.
Furthermore, we will not find any Chinese philosophical writings that comprehensively analyze or systematize a specific topic, as is the case in Western philosophy. Chinese texts speak through short sayings, aphorisms, or anecdotes, in which there is much more left unsaid, only vaguely indicated, rather than directly explained. The depth and meaning of the entire Chinese philosophy may perhaps be best defined by the saying: “Reversal is the movement of the Tao.”
The Old Teacher
Lao Tzu is considered the founder of the philosophical, and later religious, movement called Taoism. Historian Su-ma-Chien (around 100 BC) records: “He was born in the village of Kuh-si Yen, in the Li Province, in the state of Chu… He cultivated virtue and wisdom.” Tao. He strived to remain hidden and nameless. He lived with Chua for a long time, and when he saw that they were headed towards destruction, he left. At the border, the guard Yin Hsi told him, “Before you go, I demand that you write a book for me!” That’s when Lao Tzu wrote a book in two parts that speaks about the meaning of Tao and its virtue (Te) in five thousand or more words. Nobody knows where it ended up.”
Although the information is quite comprehensive, there is still very little reliable knowledge about the person of the Old Teacher, which is the literal translation of the name Lao Tzu. Historians do not agree on his birth, his name, or even whether he is the actual author of the book Tao Te Ching. Chuang Tzu claims that he died at home, surrounded by his scribes. Some argue that his real name was Li-El, others say it was Li-Tan, Po-Jang, Lao-Tan… Some believe he was born in 604 BC, others in 571 BC, while others place him in the fifth or fourth century. Vang Chung, a historian from the 18th century, claims that it was not Lao Tzu who wrote the Tao Te Ching, but someone else. There are different opinions about the authorship of the book Tai-Shi-Tan, a historian from the Chou dynasty; some claim that the book was transmitted orally before being written down, while others argue that it wasn’t the work of a single author. However, everyone agrees that the legendary encounter between Lao Tzu and Confucius actually happened: the meeting of the “old” and “young” teacher.
Despite all the doubts about authorship and numerous attempts to attribute the book to multiple authors, the richness of style, abundance of parables, simplicity, and depth of the content support the idea of a single author. Although it may seem that the themes in the book are complex and without any particular order, it is still possible to discern how the reader is gradually introduced to the complexity and structure of the subject matter, which, like a symphony, simultaneously weaves several fundamental musical themes that meet and unravel in surprising turns, leading to the final tranquility in the ideal community (Chapter 80) and in the ideal human being (Chapter 81). As Karl Jaspers says: There is no doubt that this book was created by a person of high rank. Its words are almost tangible. They talk to us.
Who was the Old teacher, Lao Tzu, and what was he like?
Only one thing can tell us that today – his work. Taoists portrayed him as an allegorical image representing him and his teachings. On the back of a bull (symbol of tamed personality), sits an old man with long ears (Long-eared was a nickname affectionately given to him by Chan followers, according to the Indian belief that long ears are a characteristic of a wise person), calmly riding down the path (Tao) which disappears into the distance, speaking clearly and calmly:
There is something, unclear, but complete
Quiet, empty
Always the same, in all changes
Ever-changing, always the same
It can be seen as the mother of all things
I do not know its name
So I call it Tao.
Indeed, peace emanates from Lao Tzu’s words, but it is not a passive tranquility of indifference. He clearly perceives the state of the world, which, unaware of reality, lives consumed by its own thoughtless notions and desires:
Entering life means starting to die.
Three out of ten are slaves. these desires for life.
Three out of ten are slaves to the fear of death.
Three out of ten want to prolong life,
but are still limited by the concept of death.
Why?
Because they cling to this life.
Nevertheless, he does not seek to escape from such a world, nor does he deny its value. On the contrary, the whole book seems to be motivated by Lao Tzu’s realization, expressed in verses:
A virtuous man takes responsibility for himself.
An evil man blames others.
Lao Tzu understands that a person cannot change and renounce their beliefs and desires all at once, regardless of what they may be. Because in order to follow the universal law, it is necessary to constantly change oneself, one’s character, one’s perception of oneself as a being, until it becomes identical to the true nature of humanity. This is more difficult the less humility there is, and the greater our perception of our own importance and achievements. Therefore, the problem of harmonizing with an environment that may not have the same perceptions about things arises. This logically leads to “conflict of perceptions,” misunderstanding, and disagreement. of suffering and pain, which is the result of our own wrongful actions for which we are often to blame ourselves.
By defining what is beautiful, people also define what is ugly.
By defining what is good, people also define what is evil.
Affection and cruelty cause anxiety.
What we value and what we fear
is within us.
What does this mean:
What we value and what we fear
is within us?
We fear because we have an ego.
When we let go of the ego, there is no more fear.
Therefore:
One who finds themselves gains distance from the world.
One who lives themselves is separate from the world.
Here, the term “ego” does not refer to the true essence of a person, but rather to what would be more fitting to the concept of the personal: the ephemeral, changing self, subject to all influences of psycho-physical and mental states, as well as external influences. Lao Tzu primarily criticizes intellectual knowledge and worldly, customary morals. Since they do not rest on the original, on the understanding of the Tao, they do more harm than good. If knowledge is not fully understood – that is, not only as intellectual, but also as practical knowledge. The one that is applied and confirmed through action – it arouses false morality and arrogance in society. False differences are created which are well hidden within customs and laws using ingenuity and cunning. All of this, Taoists say, is external. It is necessary to discover one’s inner self, suppress selfishness, and be simple. By this, he does not mean abandoning civilization and returning to “original,” primitive forms of life, but rather that which is deeply original: Tao.
Lao Tzu teaches that it is not possible to learn and progress if there is a belief that everything is known and understood; then there is actually stagnation, closedness to any further progress and learning.
The one who knows that he does not know is the highest.
The one who thinks he knows is limited.
The Way and Virtue: Tao and Te
Not even entire volumes of explanation would be able to express everything contained in the Tao Te Ching, that small booklet of five thousand words, organized into eighty-one poems. Each poem, each stanza, each line speaks for itself about things that… And everything deeply affects us, whether we are aware of it or not.
The word Tao is usually translated as “Path” today. But that definition is far from encompassing all the meanings of Tao. The Chinese expression “Tao is the name that is not a name” may provide a better understanding. Tao surpasses the ability of our logical reasoning to comprehend it deeply. It is present in everything, in all activities, in everything that exists, and beyond that. It is simultaneously existing and beyond existence. It is the one from which everything that exists originated, without losing any part of itself in the process, without increasing or diminishing, while simultaneously encompassing everything that exists. And it is contained in everything. Because Tao is comprehensive, nothing can escape it. But all this is from a universal standpoint, but what about the human being? He has forgotten the Tao that he initially followed:
In ancient times, the following achieved unity:
Heaven, through the One, became light.
Earth, through the One, became stable.
Spirit, through the One, became conscious.
Space, through the One, became full.
All beings became through the One…
If Tao rules in the land,
military horses assist in plowing.
When Tao disappears in the land,
horses trample the fields.
There is no greater curse than the lust for power.
There is no greater evil
than the desire for possession.
Over time, there is a separation from Tao and it will continue, says Lao Tzu, as long as human beings engage in their desires and allow themselves to be blinded by the senses:
Bright colors blind the eyes.
Loud sounds deafen the ears.
Strong spices dull the taste.
Intense passions delude the spirit.
Great desires lead astray.
Therefore, the wise one:
Reflects on their own existence, not the ego.
They go towards themselves and abandon their “what is external.”
“The concept of Tao existed long before Lao Tzu wrote the Tao Te Ching, but it is Lao Tzu who emphasizes the importance of Te, that is, what can help humans harmonize with Tao.”
“The ideogram Te is usually translated as virtue, power, or character, but all these expressions are not sufficient to fully explain the meaning of Te. It is not virtue in the sense of kindness, justice, humility, etc. We could call it a super-virtue, because it is the virtue of Tao (the Way), and in that context, all other virtues are included in Te.”
“If we name it as power, it does not imply force, but rather the strength that allows something to express itself in its own unique way. For example, the Te of a seed is the power that will enable the seed to sprout. It also includes certain characteristics and specificities that differentiate individual beings, objects, or phenomena. Thus, the Te of the wind contains the power of blowing, but also cold and heat, etc. Therefore, Te signifies the character, specificities, and abilities of each thing, but even that is not enough.” Tao enables everything that exists to establish a connection with it and promotes the evolution of everything:
Tao gives them life
And nourishes them.
The art of the heart and “non-doing”: hsin-chou and wu-wei
Lao Tzu seeks to overcome his own limitations and align his thoughts, feelings, and actions with Tao, but he is also aware of the weight of the task. He says: My teaching is very easy to understand and follow, but many find it difficult to understand and follow… Only through the realization of the meaning of existence can a correct way of life and action emerge:
Proper activity leaves no trace
Proper speech causes no confusion
Proper thought requires no calculation.
Every person has experienced at least one moment of “special awakening,” when something seemingly everyday and ordinary, which they have passed by a thousand times, suddenly appears to them with “different eyes,” as if they are seeing it for the first time. In that moment, it reveals itself in its full beauty and expressive richness, abundant with meaning. And in it, they discover a part of their own existence. or something that is significant to him at that moment. That event takes on special importance: it becomes part of us, our own existence, because through it, a state of our soul is revived, a shift in understanding the world or ourselves.
When Taoists speak of correct perception and observation of the world, they mean exactly those “moments of wakefulness”. However, these moments should cease to be just moments because we can act correctly only if we constantly observe the world with wakeful attention. Such an attitude enables the sage to feel unity with the world. From this perspective, the observer becomes a part of what he observes, and it becomes a part of him.
Taoists call such a view of the world and man as part of that world hsin-chou, the art or doctrine of the heart. Every observation of the external world deepens our knowledge of ourselves. Likewise, observing ourselves deepens our knowledge of the external world. Therefore, Lao Tzu says: Without leaving the house, you can know the whole world.
Kuan, The literal translation of “tihi promatrač” is “silent observer” and it is crucial for a Chinese sage. The sage is both “of this world” and “otherworldly”, their role is not to be detached from the world, on the contrary, they actively participate in it. The saying “Internal wisdom and external kingdom” best describes them. External action arises from internal contemplation and harmony with nature. As it originates from Kuan, it does not deal with the consequences, but with the causes:
Act without acting
Act effortlessly
Feel the unfelt
Elevate the low, multiply the one
Respond to vice with virtue
Deal with the complex while it is still simple
Accomplish greatness in small things.
With the difficult matters of the world,
One should deal with them while they are still easy.
With the great matters of the world,
One should deal with them while they are still small.
Therefore, the sage never
deals with the difficult and great,
but accomplishes the difficult and great.
Here we are talking about “action without action” (wu-wei), which actually means that such a person is free from doubts. They do not think whether it is good to do this or that. They lo Blunt towards its true nature, he himself is such. Non-action is the foundation of Taoist action in the world. However, it does not imply giving up action and inactivity. By acting from a state of silent observation (Kuan) through which a person is united with the world, he can behave correctly, naturally, without the interference of thoughts and desires. Therefore, the sage: Governs without governing. Shapes without harming. Corrects without force. Shines without dazzling.
Lao Tzu knows that man, torn between his own ideas, thoughts, and feelings, can hardly understand the message of the Tao Te Ching. He warns about it: True words are not always beautiful. Beautiful words are not always true. Good words are not always convincing. Convincing words are not always good. Therefore, he advises the only possible way to help others. Not through words, but through one’s own example: Being humble means being elevated. Being flexible means being strengthened.
The ultimate goal is understanding without words, the one in which silence prevails. “With the heart and soul that arises from a clear view of the world (hsin-chou: the art of the heart). This does not entail everyone being identical, but rather a harmonious collaboration, like different parts of the same organism. In regards to this vision of the world, Lao Tzu says: Oh, awakening is still far away, for everything that people possess is the result of their will and efforts. In this context, the following words also hold true:
When the highest man hears about the Tao,
he diligently practices.
When the average man hears about the Tao,
he occasionally practices.
When the lowest man hears about the Tao,
he laughs out loud:
If he did not laugh like this,
the Tao would not be the Tao.”