BORN OUT OF NOTHINGNESS: A FEW WORDS ON TAOISM

Born Out of Nothingness : A Few Words on Taosim Dr. Tatyana Danylova, National University of Life and Environmental Sciences of Ukraine, Kiev, Ukraine Abstract : more people. The basis of the Taoist worldview is one unified pulsating cosmos and all its manifestations. Taoist thinkers interpret existence as a continuous process. They consider complementary forces to be the source of movement. The world creates itself out of its own potential existence. This process can be described as a cyclical: rise and decline, life and death, condensation and rarefaction. There is neither "Before" nor "After", neither "Progress" nor "Regress", but just "Unfoldment" and "Return". The source of changes is not an external force but a tendency for transformation inherent in the universe. This paper aims to analyze the key concepts of Taoism. Analysis of studies and publications: Key words: Tao, Te, Wu Chi, Tai Chi, Wu Wei, Qi (Chi), Five Elements. Introduction: Ancient formula «Ex Oriente Lux» takes on a new meaning today. The spiritual heritage of the East has attracted attention and considerable interest. Taoism as a complete philosophical system, which includes three relatively autonomous, but deeply interconnected levels religious doctrine, philosophical discourse, and psycho-techniques (Rudoj&Ostrovskaja, 1987) is becoming increasingly popular in Western countries. Taoism is perhaps the only one religious and philosophical system that encourages its adherents to live a happy, long, healthy life in this (not in the transcendent) world. According to some researchers (Needham, 1959; Li, 2005), Taoism has contributed to the development of science and medicine in China. Many herbs, minerals were discovered in the search for extraordinary means to prolong life or achieve immortality. Taiwanese say: “Confucianism is a food store, Buddhism is a department store, and Taoism is a drug store”. Today Taoist practices of physical and spiritual healing, universal human development are well known outside of China. Some among them are Tai Chi Chuan, Hsing-i Chuan, Bagua Zhang, Qigong, internal alchemy, meditation, breathing techniques, which are mastered by more and Volume - III, Issue - 1, October 2014 Many researchers were interested in the problem of definition and essence of Taoism. The term “Taoism” is generally used to refer to the philosophical works of Lao Tzu, Chuang Tzu, Lieh Tzu, Ge Hong, as well as to numerous religious, meditative, shamanic, alchemical, medical practices, and divination. Taoism is sometimes considered to be a philosophical school, which was transformed into religion; in other cases it is interpreted as the national religion of China. According to well-known researcher of Taoism E. Torchinov (Torchinov, 1993), these contradictions are inherent in the object of research itself: in Taoist teachings the paradigm for all things is Hun Tun (primordial chaos) that affects the entire worldview of Taoists. Such systems are much less amenable to logical analysis (sometimes not amenable at all) than European discursive systems, because their logic is paradoxical, it is contrary to the laws of formal logic. Famous scholars L. Vieger, A. Graham, N. Girardot, A. Seidel, H. Maspero, I. Robinet, G. Weil, J. Needham, N. Sivin, K. Schipper, M. Strickman, I. Shchutsii, V.P. Vasil'ev, A. Kobzev, V. Malyavin, E.Torchinov, Zhang Zhong-yuan, Xu Dishan, Wen Yiduo, Chen Guofu and many others made a significant contribution to research on Taoism. However, Taoism is still “dark” for understanding due to its numerous interpretations. This is contrary to the very idea of the first Taoist philosopher semi-mythical Lao Tzu, who insisted on complete clarity and transparency of his teaching. Perhaps, one of the reasons for different interpretations is the method of transmitting thoughts: almost all Taoist teachers preferred to express their ideas through parables and allegories. Ironically, philosophy that did not allow any internal contradictions and inaccuracies was hidden within the mystical shell. Theoretical basis and results: Taoist worldview is not focused on the human: humans are not superior to nonhuman world. The basis of the Taoist worldview is one unified 1 pulsating Cosmos and all its manifestations. Plato's opposition “The World of Ideas” - “The World of Sensible Things” simply does not exist. The world was not created by God. It created itself out of its own potential existence (the idea of transcendental gods or one God the Creator was unacceptable in Chinese culture). Cosmos is the only God. Taoist world is not split into the eternal spirit and temporarily existing matter. „The world of Chinese culture is purely immanent, intervention of transcendence in its existence is excluded due to lack of transcendence itself. Thus, naturalism, vitalism, and holism. Unified and holistic Cosmos is permeated with flows of vitality, Cosmos, all elements of which are interrelated and harmoniously united and at the same time are constantly transformed and changed in its original energetic plasticity‟ (Torchinov, 2007: 30). The core of the Taoist worldview is neither matter nor consciousness, but life energy called Qi (Ki, Chi). Qi is the vital force that gives life to all forms of the Universe. It is a vibrating component of existence, continuous flow of life at the molecular, atomic, and sub-atomic levels. For Chinese people, the understanding of Qi is inherent in their language: the literal translation of character Health is “original Qi”, Vitality – “high-quality Qi”, Friendliness – “peaceful Qi” (What is Qi (Chi)?). Everything that exists in the world is Qi and its states. Qi is a grand vital force that permeates the whole Cosmos, in fact, it is Cosmos itself. Everything exists due to its transformation: as water becomes steam or ice, so condensing Qi becomes matter and rarefying Qi becomes spirit. Ontology of Taoism is ontology of processes. It is not ontology of things since every thing appears to be a process. Thus, there is no insurmountable boundary between matter and spirit: they are different modes of one unified Qi. The laws of Qi circulation are the same for both Cosmos and the human body. On our planet it moves along the meridians, which are called “dragon veins (lines)”. In the places where the meridian comes close to the surface of the earth, the soil is fertile and the climate is favorable for life. In those places where Qi energy is low, the land is like a desert. In the human body Qi circulates along the energy channels filling them with life. The hidden basis of any disease is a violation of the free flow of Qi. The experienced physicians can recover it. Traditional Chinese medicine is closely associated with the practice of Taoism. Humans are born with a store of Qi energy, which is called Prenatal Qi. This “original” energy is depleted over the years, which leads to aging and death. Qi that people accumulate during their daily life comes from air they breathe, food they eat, special practices (Qigong, Tai Chi Chuan, meditation). The replenishment of Prenatal Qi by Postnatal is one of the main goals of Taoist practices. Practitioners strive to change their bodies and minds, get rid of the usual limits of physicality and spirituality, establish their “bodies of light”, and achieve immortality. Taoism like any philosophical worldview is a peculiar way of perceiving and understanding the world - the world where Tao is the highest and ultimate reality. Tao is the central concept of Taoist philosophy. It is translated as “way”, “route”, “path”, “doctrine”, “principle”, “to go with”, “to lead”, “to flow”. For Taoist philosophers, the term Tao is not the name of things, but the definition of the natural order of existence. This is the absolute beginning and the absolute value, which is manifested in being and at the same time is merged with the cosmic body of being. It is the supreme law of the universe, its substantial basis, and the principle of its emergence. Tao can not be expressed. „The Tao that can be spoken is not the eternal Tao The name that can be named is not the eternal name The nameless is the origin of Heaven and Earth The named is the mother of myriad things Thus, constantly without desire, one observes its essence Constantly with desire, one observes its manifestations These two emerge together but differ in name The unity is said to be the mystery Mystery of mysteries, the door to all wonders‟ (Tao Te Ching, 2006: Chapter 1). Tao is the universal way, the highest norm of Cosmos and human society. Tao may be interpreted as the Universe in the flow of formation or as the essence/model of Nature that gives order and balance to the world. At first it is exhausted and later it is full - that is what creates “the ten thousand things”. That is what the Heaven cannot destroy, the Earth cannot absorb, 2 Yin and Yang cannot engender. A man of the highest virtue knows it as “Tao-Way”. Actions of Tao are mysterious. They look like a windmill that is constantly circling. Everything in the world is changing: developing, becoming mature and eventually decaying into basic elements. Tao forms the entire process of creation: it creates and destroys, thereby maintaining the balance of the universe. Tao is the way of every single thing and at the same time it is the fundamental law of the Universe. It is inherent in all cosmic phenomena. Taoism is the concept of non-duality. Tao is one unified whole that originates all the elements of the Universe. Through the lens of Tao antinomy of good-and-evil disappears, since good and evil are relative: they define each other and make no sense without each other. Good is good only in relation to evil. „When the world knows beauty as beauty, ugliness arises When it knows good as good, evil arises‟ (Tao Te Ching, 2006: Chapter 2). Tao is devoid of form and content, but all its actions are harmonious. Harmony means how Tao creates, maintains, restores and renews itself in its eternal fullness. Since the actions of Tao are formless, its highest harmony is in itself - where nothing is created and nothing is disappeared. Tao is constantly in its fullness, integrity, and completeness. Tao is always identical to itself, it is determined by its own nature. „Humans follow the laws of Earth Earth follows the laws of Heaven Heaven follows the laws of Tao Tao follows the laws of nature‟ (Tao Te Ching, 2006: Chapter 25). Tao is like water: it is soft and pliable, but nothing can overcome it; it is weak and compliant, but nothing can resist its force; it is clear and clean and nothing pollutes it; it is passive, but nothing can be more active; it does not fight, but conquers all and it is always at peace. The universe and all its manifestations are inextricably linked organic unity growing out of deep, secret, hidden Tao. Everything that you can think of is within this principle. Taoist universe operates according to invariable natural laws. As a part of Cosmos, humans can become aware of these laws and act in accordance with them. These are natural laws that constitute the basic principles of Taoism. Adherence to these principles provides a universal perception and understanding as well as an opportunity to live in harmony with Tao. The first chapter of Lao Tzu‟s treatise “Tao Te Ching” refers to two kinds of Tao. There are nameless Tao and Tao that has a name. The first Tao is the highest, deepest force. The second Tao is the force that manifests itself as the mother of all things. The theory of two Tao was very popular among the Taoist thinkers. For example, Wang Xuanlan (VII c.) wrote about two Tao. One is the norm of all things - the eternal, unchanging, ultimate universal principle. The other is the norm of each particular thing or creature inconstant, changeable (Torchinov, 2007) In “Tao Te Ching” the second Tao is interpreted as Te/Virtue, as a force and energy of Tao. Tao manifests itself, takes care of all that exists through Te. Te manifests itself as the laws of the visible world. Thus, Tao, which is beyond any knowledge, can be perceived through Te. Te is internal and external force generated by Tao, all the qualities inherent in the nature of each type of life. Te represents the energy of Tao. The term “Te” can be interpreted in several ways. It means “action”, “virtue”, “morality”, “beauty”, “mercy”, “inner strength”, “integrity”. Te is the manifestation of Tao in all things. To comprehend Te in all its fullness, humans must be in harmony with their own “I” and the world. According to Taoist ideas, Tao and Te cannot be understood in isolation from one another. As soon as seeds of Tao grow, actions of Te occur. Tao is invisible - Te is visible; Tao is impossible to feel - Te is felt; Tao is impersonal - Te is personified; Tao is invariable - Te is changeable. Due to this esoteric transformation matter becomes visible, forms become tangible. These manifestations of Te are generated by awakening energy of Tao. Te is the evolution from unmanifest to manifest reality. Te is the highest level of transformation into matter (the phenomenal world), while it retains the highest essence of Tao. Humans, who live according to Tao, are related to Tao. They also related to Te. The force of Tao becomes the basis of life and transforms into Te virtues later. Among the meanings of the Chinese word “Te” there is “rise” that means the rise of the human spirit (Chia&Huang, 2005). Te as a good action is a spontaneous interaction of body and mind; it is a 3 deep perception of all manifestations of the universe. Taoist way is focused on the achievement of harmony with the energy field of the Earth and transformation of the planet energy. And at the same time Taoists strive for harmonious life in the world of humans following the path of beauty, compassion, mercy, justice, i.e., following Te. The way of Te is simplicity, smallness, sincerity, peace, non-action, non-competition. Being at rest, it is possible to feel that any large-scale action is similar to a retreat. „Therefore a proverb has the following: The clear Tao appears unclear The advancing Tao appears to retreat The smooth Tao appears uneven High virtue appears like a valley Great integrity appears like disgrace Encompassing virtue appears insufficient Building virtue appears inactive True substance appears inconstant The great square has no corners The great vessel is late in completion The great music is imperceptible in sound The great image has no form The Tao is hidden and nameless Yet it is only the Tao That excels in giving and completing everything‟ (Tao Te Ching, 2006: Chapter 41). Thus, Te is a manifestation of cosmic goodness, incarnation of mystical Tao in good deeds. Tao manifests itself in the relationship between Wu Chi and Yin – Yang. The basis of all things is the Great Void, which has no phenomenal manifestations. The ancient Chinese called it Wu Chi (Infinite, Unlimited, Boundless). Heaven and Earth were not formed, the universe was in the state of primordial Chaos (Hun Tun), Yin and Yang have not yet arisen, and Qi was an organic whole. Wu Chi is an absolutely simple, unformed, indivisible, it is Absence (Wu) or Absence of Absence (Wu Wu). It can be symbolized by an empty circle. Lao Tzu characterized this state as inexhaustible Tao. „Know the white, hold to the black Be the standard of the world Being the standard of the world The eternal virtue does not deviate Return to the state of the boundless‟ (Tao Te Ching, 2006: Chapter 28). Thus, Tao has manifest and unmanifest aspects, rest and motion, being and non-being. Wu Chi refers to unmanifest aspect of Tao - it is Tao-atrest. This state is transformed into Tai Chi (The Supreme Ultimate) - Tao-in-motion, its manifestation, the world of phenomena. Tai Chi generates all manifestations of the world - “the ten thousand things”. These things return to the state of Wu Chi after going through the complete cosmic cycle. The transformation of being into non-being and non-being into being is a nonlinear, circular, cyclical process. There is neither “before” nor “after”, neither “progress” nor “regress”, but just “unfoldment” and “return”. Wu Chi unfolds in Tai Chi, Tai Chi – in Bagua, Bagua – in 64 cosmic situations (or configurations of reality) and then everything returns to Wu Chi (Shchutsii, 1997). It lasts forever. This understanding of the world is radically different from the Indo-European, which postulates “the goal to achieve” such as God, Heaven, Nirvana. For Taoists it is senseless to contrapose the sinful flesh and the spirit. They do not deny life in all its forms. On the contrary, over the centuries they try to find the way to achieve immortality, including corporal. A birth in this world is not a punishment for sins, but just a part of the cosmic cycle. Tao opposes any of its manifestations and does not seek to be unmanifest. The way of Tao does not deny our earthly life. Thus, Wu Chi is not the goal and destination, but the order of Tao actions. Sometimes the concepts of Tao and Wu Chi are distinguished. In this case, it means that Wu Chi transforming into Tai Chi ceases to exist. It manifests itself as Qi through the polarity of Yin and Yang. However according to Lao Tzu, Tao always exists and does not disappear during the development of local forms. Wu Chi is Unlimited that precedes the emergence of the universe. This state is impossible to imagine, it is similar to the quantum field of modern physics. Wu Chi precedes energy, matter, space, time. This is the field level phenomenon, which expresses the pure potentiality. The only characteristic inherent in Wu Chi is variability (i), because nothing can come out of the Void into space-time world without changes. Tai Chi (The Supreme Ultimate), which actually means the whole universe, is born out of Wu Chi (Infinite). 4 Variability is inherent in Tai Chi too. Chinese Master Jou Tsung Hwa (1989) explains this transformation by using an image of the tornado. Initially, there is the quiet atmosphere without any warning signs that the tornado may develop the situation is in the state of Wu Chi. Suddenly the wind comes, it moves circularly, there is the tornado - Tai Chi. Wind is getting stronger and is turning into the tornado. But the tornado lasts for a certain time only, the wind subsides, and it is the quiet atmosphere again: Tai Chi returns to the state of Wu Chi. Wu Chi gives life to Tai Chi, Tai Chi transforms and generates Yang. Yang reaches the top and becomes Yin. Yin in accordance with the similar algorithm becomes Yang. The world is polarized: there are positive charges (Yang) and negative charges (Yin). Yang is conceived of as active, light, heat, vertical lines, mountains, male. Yin is conceived of as passive, dark, cold, horizontal lines, water, female. This state of Qi is the Supreme Ultimate (Tai Chi), which is graphically depicted as a famous Monad - a circle that consists of white and black drop-shaped halves with the dots of the opposite colors inside them. The mutual transformation of Yin and Yang includes five phases, which in accordance with a long standing tradition were called “The Five Elements” - Wu Xing. „The alternation and combination of yang and yin generate water, fire, wood, metal, and earth. With these five [phases of] qi harmoniously arranged, the Four Seasons proceed through them‟ (Zhou Dunyi: C). The Wood element is young Yang, it generates Fire. The Fire element is mature Yang, it generates Earth. The Earth element is a balance of Yin and Yang, it gives life to Metal. The Metal element is young Yin. It is the source of Water, which means mature Yin. Water in turn creates Wood again. This order of creation is called a generating/creative cycle. The opposite direction - Wood - Water - Metal - Earth - Fire is an exhausting/weakening cycle. Wood absorbs Water; Water weakens Metal; Metal is taken from Earth; Earth snuffs Fire; Fire burns Wood. In the destructive cycle, five elements destroy one another: Water extinguishes Fire; Fire melts Metal; Metal cuts into Wood; Wood destroys Earth; Earth muddies Water. Knowledge of these principles of transformation is the key to the art of Feng Shui. Each of the Five Elements is a kind of a marker for the various spheres of life. Wood symbolizes the East, spring, green color, dragon, humanity, liver. Fire is the South, hot summer, red phoenix, ritual, awe, heart. Earth is perceived as a center, off-season, yellow color, unicorn, sincerity, trust, spleen. Metal is associated with the West, autumn period, white color, tiger, justice, lungs. Water is related to the North, winter, black color, turtle, wisdom, kidneys. The Five Elements are just Yin and Yang, Yin and Yang are the Supreme Ultimate, and the Supreme Ultimate is generated by Infinite. Taoist thinkers believed that this endless process of interaction and transformation of the two principles created three worlds: the world of Heaven – the world of Human - the world of Earth (Wong, 2005). Human beings, like all that exists, depend on Tao. When they are in harmony with the universal cosmic law, their life is long and happy. It becomes possible if they follow the principle of Wu Wei. “Wu” can be translated as “without”, “do not have”, “Wei” – as “to act”, “to do”, “to govern”, “to effort”. Hence, this concept literally means non-action/non-doing. Other variants of understanding are non-resistance, noninterference (in the natural order of events). In some cases, Wu Wei means action that does not require a struggle or excessive effort. A similar principle is used in the internal martial arts. Sometimes the concept of Wei Wu Wei is used: it means the action of non-action (Loy, 1985). Wu Wei is the special kind of “joining the flow of existence”, merging of the individual “I” and Qi, unity of subject and object. „Bearing it, rearing it Bearing without possession Achieving without arrogance Raising without domination This is called the Mystic Virtue‟ (Tao Te Ching, 2006: Chapter 10). There is neither active “I” nor object that requires efforts. The boundary between subject and object disappears. There is just a spontaneous act according to Tao-Way. Being in Wu Wei state, humans achieve inner balance and harmony, obtain invisible soft power. When they live in accordance with Tao - the rhythms of Cosmos - their actions become effortless and natural. They are aware of their place in the world, their involvement in all that exists. They are “dissolved” in the flow of Tao. 5 Taoist sages claim that the universe is one harmonious whole, which has its own way. When people act against it, they destroy this harmony. Desires, pseudo-needs imposed by society confuse serenity, create competition and alienation from the original source, distort and limit natural spontaneity. A person following the principle of Wu Wei realizes that there is no sense to cling to what is good and to avoid what is bad. Comprehending that these antinomies are just the opposite sides of the One Unified Whole, Taoist accepts the existence of both good and evil and does not strive for any of them. The enlightened sages do not cut the world in half, do not choose between good and evil, winning and losing, useful and harmful and do not depend on them. They follow the art of Wu Wei. They act in accordance with the nature of things - that is why the consequences of their actions do not affect them. Wu Wei is a cultivation of the state of being, in which the action takes place in accordance with the natural cycles. This is a flow of life filled with great simplicity, love, and awakening. Following Wu Wei, humans respond easily to any challenge. References : Conclusion : Taoist thinking is neither proto-philosophical nor anti-philosophical. Taoists act in an “open space”, they are not trapped by the only one ultimate truth. Just the opposite, they perceive the world through multi-faceted lens. Taoist practices that sometimes seem to be so different are just various methods of Tao-Way. Tao is the way of perceiving the world. Any perception of reality influences human life, their patterns of behavior. Taoism asserts that all life forces are directed toward harmony and balance, since this is their inner nature. People have a choice either to live their lives in a constant alignment with Tao-Way or to resist the natural order of things. The second option means that humans are alienated from themselves, their own Tao, and from the majestic flow of life. 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