Brief biography of Lao Tzu (604 BC. See what “Lao” is in other dictionaries

Lao Tzu (Old Child, Wise Old Man; Chinese translation: 老子, pinyin: Lǎo Zǐ, 6th century BC), ancient Chinese philosopher of the 6th-5th centuries BC. e., who is credited with the authorship of the classic Taoist philosophical treatise “Tao Te Ching”. Within the framework of modern historical science, the historicity of Lao Tzu is questioned, however, in scientific literature he is often still identified as the founder of Taoism. In the religious and philosophical teachings of most Taoist schools, Lao Tzu is traditionally revered as a deity - one of the Three Pure Ones.

Treatise Tao Te Ching written in ancient Chinese, which is difficult for today's Chinese to understand. At the same time, its author deliberately used ambiguous words. In addition, some key concepts have no exact correspondence in either English or Russian. James Leger, in his preface to the translation of the treatise, writes: “The written characters of the Chinese language represent not words, but ideas, and the sequence of these characters represents not what the author wants to say, but what he thinks.” . According to tradition, Lao Tzu is considered the author of the book, so sometimes the book is named after him. However, its authorship has been questioned by some historians; it is assumed that the author of the book could be another contemporary of Confucius - Lao Lai Tzu. One of the arguments for this point of view is the words in the Tao Te Ching, written in the first person.

...All people hold on to their “I”, only I chose to give it up. My heart is like a heart stupid man, - so dark, so unclear! The everyday world of people is clear and obvious; I alone live in a vague world, like evening twilight. The everyday world of people is painted down to the smallest detail; I alone live in an incomprehensible and mysterious world. Like a lake I am calm and quiet. Unstoppable, like the breath of the wind! People always have something to do, but I alone live like an ignorant savage. I am the only one who differs from others in that above all else I value the root of life, the mother of all living things.

TEACHINGS OF LAO TZU

Around the 6th century. BC e. the doctrine of the semi-legendary

philosopher Lao Tzu, whose name literally means "old

philosopher." The teachings of Lao Tzu were presented in his words and

edited after as a small but interesting

philosophical work - "Tao-de-ching" ("Book of Tao"), before

which is a collection of aphorisms, wise, but sometimes

strange and mysterious sayings. Central idea of ​​philosophy

Lao Tzu was the idea of ​​Tao. The word "dao" in Chinese

literally means path; but in this philosophical system it

received a much broader metaphysical, religious

method, principle. The very concept of "Tao" can be interpreted

materialistically: Tao is nature, the objective world.

The philosophy of Lao Tzu is also permeated with a kind of dialectic.

"From being and non-being everything came into being; from the impossible and

possible - execution; from long and short - form.

the lower ones produce harmony, the previous ones subjugate

subsequent." "From the imperfect comes the whole. From

crooked - straight. From deep - smooth. From the old -

new." "What shrinks expands; what

weakens - strengthens; that which is destroyed -

is being restored." However, Lao Tzu did not understand it as a struggle

opposites, but as their reconciliation. And from here they made

practical conclusions: “when a person reaches the point of not doing, then

there is nothing that has not been done"; "Who loves the people and

controls him, he must be inactive." From these thoughts

the basic idea of ​​philosophy, or ethics, of Lao Tzu is visible: this

the principle of non-doing, inaction, quietism. Every aspiration

do something, change something in nature or in life

people are condemned. Lao Tzu considers all knowledge to be evil:

The "holy man" who rules the country tries to prevent the wise

dare to do something. When everything is done

inactive, then (on earth) there will be complete peace."

"He who is free from all kinds of knowledge will never be

get sick." "Who knows the depth of his enlightenment and remains in

ignorance, he will become an example to the whole world." "There is no knowledge;

that's why I don't know anything." "When I do nothing, then

the people are becoming better; when I'm calm, people are done

fair; when I don't do anything new, then

people are getting rich..."

Lao Tzu placed the king’s power among the people very highly, but

understood it as purely patriarchal power: “The Tao is great,

the sky is great, the earth is great, and, finally, the king is great. So, in

there are four greatnesses in the world, one of which is

king." In Lao Tzu's understanding, the king is a sacred and

inactive leader. To his contemporary state

Lao Tzu had a negative attitude towards the authorities: “That’s why the people

is starving, that the state government is too big and heavy

taxes. This is precisely the cause of the people’s misfortunes.”

The main virtue is abstinence. "In order to

serve heaven and rule people, it is best to observe

bngdepf`mhe. Temperance is the first stage of virtue,

which is the beginning of moral perfection."

The teachings of Lao Tzu served as the basis on which the

the so-called Taoist religion, one of the three dominant

now in China.

Main ideas:

One should not strive for excessive education, increased erudition or sophistication - on the contrary, one should return to the state of “raw wood”, or to the state of a “baby”. All opposites are inseparable, complementary, interact with each other. This also applies to opposites such as life and death. Life is “soft” and “flexible”. Death is "hard" and "hard". The best principle resolving problems in accordance with Tao is a renunciation of aggression, a concession. This should not be understood as a call for surrender and submission - one should strive to master the situation without making too much effort. The presence in a society of rigid normative ethical systems - for example, Confucianism - indicates that it has problems that such a system only strengthens, being unable to resolve them.

The central idea of ​​Lao Tzu's philosophy was the idea of ​​two principles - Tao And Dae.

The word "Tao" literally means "way" in Chinese; one of the most important categories of Chinese philosophy. However, in the Taoist philosophical system it received a much broader metaphysical content. Lao Tzu uses the word "Tao" with special caution, for "Tao" is wordless, nameless, formless and motionless. No one, not even Lao Tzu, can define “Tao.” He cannot define "Tao" because to know that you do not know (everything) is greatness. Not knowing that you don't know (everything) is a disease. The word "Tao" is just a sound that came out of Lao Tzu's lips. He didn't make it up - he just said it at random. But when understanding appears, words will disappear - they will no longer be necessary. . “Tao” means not only the path, but also the essence of things and the total existence of the universe. "Tao" - universal Law and Absolute. The very concept of “Tao” can also be interpreted materialistically: “Tao” is nature, the objective world.

One of the most complex concepts in the Chinese tradition is the concept of “De”. On the one hand, “De” is what feeds “Tao” and makes it possible ( option from the opposite: “Tao” nourishes “Te”, “Tao” is limitless, “Te” is defined). This is a kind of universal force, a principle with the help of which “Tao” - as the way of things - can take place. It is also a method by which one can practice and conform to the “Tao.” “De” is a principle, a way of being. This is also the possibility of proper accumulation of “vital energy” - Qi. “De” is the art of correctly using “vital energy”, correct behavior. But “De” is not morality in the narrow sense. “De” goes beyond common sense, encouraging a person to release life force from the shackles of everyday life. Close to the concept of “De” is the Taoist teaching about Wu-wei, non-action.

The incomprehensible De is that which fills the form of things, but it comes from Tao. Tao is what moves things, its path is mysterious and incomprehensible. ...He who follows Tao in his deeds, ...purifies his spirit, enters into an alliance with the power of De

Lao Tzu on Truth

“A truth spoken out loud ceases to be such, because it has already lost its primary connection with the moment of truth.”

“He who knows does not speak, he who speaks does not know.”

From the available written sources it is clear that Lao Tzu was a mystic and quietist in modern understanding, who taught a completely unofficial doctrine that relied solely on internal contemplation. A person finds truth by liberating himself from everything false in himself. The mystical experience ends the search for reality. Lao Tzu wrote: “There is an Infinite Being who was before Heaven and Earth. How calm it is, how calm! It lives alone and does not change. It moves everything, but does not worry. We can consider him the universal Mother. I don't know his name. I call it Tao."

Religious Taoism

Religious Taoism at the beginning of the Middle Ages was divided into philosophical and religious directions, which was associated with the collapse of the Qingo and Han empires, wars and civil strife. Ancient deities penetrate into Taoism, and their hierarchy is formed; the practice of prayer and meditation leading to immortality (xian) is being revived. Great development alchemy (the creation of the “golden pill of immortality”) was also received, and the practice of yoga and meditation was improved. This new Taoism began to be called religious Taoism (Tao Jiao) to distinguish it from the teachings of Lao Tzu and Zhuang Tzu, who strive only for longevity. The Chinese value longevity as a sign that a person follows the “Tao - the path of heaven and earth”, submits to the natural order of things, taking all joys and hardships for granted. Such ancient thinkers, for example Le Tzu and the author of the eclectic work “Huainan Tzu”, as well as the school of “The Way of True Unity” and the later schools of “Supreme Purity” and “The Way of Perfect Truth” also played a significant role in the formation of Taoism. In modern China, purely religious Taoism is fading away, and of the once large schools, only two have survived: “The Way of Perfect Truth” and “The Way of the True One.” In religious Taoism (Tao jiao) special meaning attached to the search for immortality. They approached immortality through meditation, ritual practice, alchemy and philosophy. The direction of Taoism (Tao Jiao) consisted of the activities of numerous sects, groups and schools. Thus, in the 12th century, the canon of Taoist texts “Tao Zang” was basically formed. Some schools focus on achieving harmony in the cosmic flows of yin and yang through ritual performance; others focus more on meditative practices, breathing exercises, and experiments to gain control of the mind over the body. Among the Chinese, who remain faithful to traditions, religious Taoism still plays an organizing role in many folk festivals, and clergymen still practice healing and exorcism: they perform rituals of expelling evil spirits, strive to establish control over the dangerous excess of Yang power, in order to thus maintain harmony at the cosmic, social and individual levels. However, managing energy flows and achieving immortality are available to only a few adepts and teachers. Immortality is practiced literally - the acquisition of an incorruptible body consisting of a certain substance, or symbolically - as the achievement of internal freedom and emancipation of the spirit.

Spiritual renewal

In addition to festivals in honor of countless saints, immortals and heroes, the Taoist religion pays great attention to the celebration of the main

rituals life cycle(the birth of children, and especially sons, weddings, funerals), as well as the observance of fasts: Tutan-zhai (fast of dirt and coal), Huanglu-zhai (fast of the yellow talisman). An important role is played by the celebration of the New Year (according to the lunar calendar). The festival of He Qi ("fusion of the spirit") is secretly celebrated, during which Taoist believers consider themselves free from any sexual restrictions, much less prohibitions. Taoism places special emphasis on maintaining and preserving masculinity and feminine energies. Taoists, like Buddhists, attach great importance to the ritual reading of the canon. They believe that in this way moral improvement and spiritual renewal are achieved not only of the religious community, but also of society as a whole. In addition, participants in the ritual practice meditation and contemplation of religious symbols. Car rental, new conditions. The ritual helps to focus on the main thing in Taoism - establishing a balance between the forces of yin and yang and achieving harmony with nature. Taoism "stands" on the merging of man with nature. Reading the canon also plays a huge role, since it is believed that all its participants and patrons are guaranteed recognition of merit in the spiritual world. The sense of beauty and the desire to achieve union with the Tao continues to fuel this religion today. Taoism has had strong influence on literature, art, as well as other areas of Chinese culture and science; it still permeates everything Chinese society. The once closed mystical teaching moved to the level of everyday consciousness. For example, all Chinese medicine - acupuncture, breathing exercises, etc. - came out of Taoist practice. Taoism gave birth to many areas of traditional medicine in China. Taoism still has its adherents in China, as well as in Vietnam and Taiwan, but their exact number is impossible to determine, because a Chinese person participating in Taoist magical rituals may be a devoted Buddhist. According to a very rough estimate, by the end of the 20th century the most zealous Taoists numbered about 20 million people.

Qi energy

Taoism views the human body as a sum of energy flows of the organized substance qi, which is analogous to blood or "life force". The flow of qi energy in the body correlates with the flow of qi energy in the environment and is subject to change. In concentrated form, chi energy is a kind of seed called jing. This term is sometimes used to refer to sex hormones, but can also refer to a much more subtle area of ​​sexual energy that manifests itself in emotional and mental reactions. Qi represents inhaled air, later spirit pneuma) and even some subtle substance of spirit, mind or consciousness - shen. Taoism points to the close connection between body, mind and environment. Many principles of Chinese medicine and various psychophysical practices follow from this postulate. The management of qi energy received direction in breathing exercises. While concentrating, a person had to combine his qi energy with the natural qi energy. Gymnastics made it possible to improve one’s internal qi energy to achieve longevity and increase human capabilities. Tai Chi Chuan gymnastics embodies the principles established in the Tao Te Ching, the most important text of Taoism. It is designed to provide concentrations of jing energy in order to resist the enemy, relying on the power of the earth and the qi energy of the sky. Medicine, also using qi energy, restoring the body with the help of acupuncture. Manuscripts (atlases) were created that showed meridians - invisible lines along which blood and qi energy flow. Vital organs are nourished through these channels and the balance of yin and yang forces is maintained. These atlases were considered relics and kept away from prying eyes.

Rituals and ceremonies

The religion of Taoism is characterized by colorful festivals, the cult of ancestors, belief in the world of spirits and magical rituals, related to all areas of life - from buying a house to treating ailments. In this religion there are various kinds of rituals, holidays and meetings. Belonging to a particular clan or family here symbolizes rituals of the life cycle and sacrifices to ancestors, and a person’s connections with society - New Year celebrations, renewal rituals and numerous cults that are dedicated to the most important deities. Rental best cars. The meaning of numerous religious rites and rituals is the desire to achieve harmony of fundamental forces - yin and yang in nature, man and society. In homes, to protect against evil spirits, amulets depicting yin and yang symbols surrounded by eight trigrams were hung (trigrams are eight combinations of broken yin and solid yang lines.) They were especially popular before the celebration of the Chinese New Year, when people tried to cleanse their homes from the influence of yin power and ensure the protection of yang power for the entire coming year. At the end of January - beginning of February, the Chinese begin preparations for the New Year. Houses are thoroughly cleaned, red decorations are hung everywhere (they are believed to bring happiness), and children are given new clothes and toys. The New Year celebration continues for several days. Shops and various businesses are closed, people walk on the street, and fireworks are displayed. A symbol of the power of heaven and the highest manifestation of yang power is a dragon flying across the sky. In general, according to popular beliefs, dragons were the lords of rain and could take on a variety of forms, for example, they turned into clouds, a beautiful woman or a spring. One of the important practical elements associated with the daily religious life of people is Feng Shui (or geomancy). Feng Shui is the ability to determine favorable habitats for the living and the dead, where the flows of vital energy qi move freely. Advice on choosing the most favorable places is given by geomancers, who are very popular. Houses and settlements must be built according to these rules, the interaction of which creates the world in all the diversity of its forms and ensures the harmony of the forces of yin and yang. The most famous and popular deities in Taoism are Tsao-wang and Shousin. Tsao-wang is the deity of the home; he and his wife constantly look after the lives of family members. According to legend, they report the results of their annual observations to Emperor Yudi in heaven on New Year's Day. In folk religion, Yudi is the supreme ruler, to whom the entire universe is subordinate: earth, sky, underworld, as well as all spirits and gods. The deity Shoushin is the deity of longevity. He was depicted as an old man holding a staff in one hand, to which was tied a gourd (a symbol of prosperity for offspring) and a paper scroll (a symbol of longevity), and in the other hand a peach, also a symbol of long life, with a hatched chick sitting inside.

: Lao Tzu was born in the kingdom of Chu in southern China. Most During his life, he served as the custodian of the royal library of the Zhou state, where he met Confucius. In old age he left the country for the west. When he reached the border outpost, its chief Yin Xi asked Lao Tzu to tell him about his teachings. Lao Tzu fulfilled his request by writing the text “Tao Te Ching” (Canon of the Way and its Good Power).

According to another legend, Master Lao Tzu came to China from India, discarding his history, he appeared before the Chinese completely pure, without his past, as if born again.

Many modern researchers question the very existence of Lao Tzu. Some suggest that he could be an older contemporary of Confucius, about whom - unlike Confucius - there is no reliable information of either a historical or biographical nature in the sources. There is even a version that Lao Tzu and Confucius are one person. There are suggestions that Lao Tzu could be the author of the Taoist philosophical treatise “Tao Te Ching” if he lived in the 4th-3rd centuries. BC e.

Lao Tzu about himself. Here is what the Tao Te Ching says in the first person:

“...All people hold on to their “I”, only I chose to give it up. My heart is like the heart of a stupid man - so dark, so unclear! The everyday world of people is clear and obvious; I alone live in a vague world, like evening twilight. The everyday world of people is painted down to the smallest detail; I alone live in an incomprehensible and mysterious world. Like a lake I am calm and quiet. We will not stop, like the breath of the wind! People always have something to do, but I alone live like an ignorant savage. I am the only one who differs from others in that above all else I value the root of life, the mother of all living things.”

As Lao Tzu said:

• The voice of truth is disgusting to hear.
• He who does not fight is invincible.
• You are controlled by the one who makes you angry.
• The sage avoids all extremes.
• If there are Paths, they do not stagnate.
• A person dies from birth.
• When there are no enemies, there is no war.
• He who is content with himself is a rich man.
• If you accumulate a lot, a lot will disappear.
• He who talks a lot often fails.
• There is no misfortune worse than not knowing satisfaction.
• The best thing is to quit after achieving success.
• Nature is never in a hurry, but always has time.
• He who thinks he has comprehended everything knows nothing.
• The law of the worthy is to do good and not quarrel.
• There is no greater disaster than underestimating your enemy.
• Smart people are not learned; scientists are not smart.
• Even the most good weapon does not bode well.
• A truly enlightened person never fights.
• Easily achieved agreement is not trustworthy.
• If you lack faith, then existence does not believe in you.
• He who knows does not speak. The one who speaks does not know.
• If people are not afraid of death, then why frighten them with death?
• He who wages war for the sake of humanity will defeat his enemies.
• Be attentive to your thoughts - they are the beginning of actions.
• Loss is the beginning of reproduction, multitude is the beginning of loss.
• A moral person is not eloquent, and an eloquent person is a liar.
• Whoever takes, fills his palms, whoever gives, fills his heart.
• If the people are not afraid of power, then even greater power will come.
• He who, knowing nothing, behaves as if he knows a lot, is sick.
• For a wise man there is honor and shame from powerful of the world equally strange.
• The trouble of the whole world comes from little things, just as great things come from small things.
• When laws and orders multiply, the number of thieves and robbers increases.
• He who neglects his life does not value his life.
• If a thing is not suitable for one purpose, it can be used for another.
• You cannot be as precious as jasper, you need to become simple as a stone.
• There is no greater crime than indulging in harmful aspirations.
• And a loss can turn into a profit, and a profit can turn into a loss.
• Although war may have peace as its goal, it is undeniably evil.
• Nothing happens in vain, everything is preparation for the next scene.
• He who, knowing a lot, behaves as if he knows nothing, is a moral man.
• A smart person expands his knowledge every day. The wise person erases the excess every day.
• Never judge a person until you have walked a long way in their shoes.
• Strong love gives someone strength, and strong love gives someone courage.
• A worthy husband puts on thin clothes, but has a precious stone in himself.
• Tao constantly does not do, but there is nothing that it does not do.
• Whoever, knowing the limits of his activity, does not approach dangers, will live long.
• No one can defeat me because I have accepted my defeat and do not strive to win.
• Man follows the earth. The earth follows the sky. Heaven follows Tao, and Tao follows naturalness.
• There is nothing more powerful and creative than the emptiness that people seek to fill.
• If you measure your success by the measure of others' praise and blame, your anxiety will be endless.
• Where can I find a person who has forgotten all the words? I'd like to have a word with him.
• Temperance is the first stage of virtue, which is the beginning of moral perfection.
• People of the highest morality do not consider themselves moral, therefore they have the highest morality.
• He who knows when to stop is happy with his position. He who knows a lot is silent, and he who speaks a lot knows nothing.
• A truth expressed out loud ceases to be such, because it has already lost its primary connection with the moment of truth.
• The voice of truth is graceless, and graceful speech is deceitful. A moral person is not eloquent, and an eloquent person is a liar.
• The reason that it is difficult to govern the people is that the people are enlightened and there are many smart people in them.
• Boundless virtue is like its defect; spreading virtue is like plundering it.
• He who knows people is intelligent. He who knows himself is enlightened. He who conquers people is strong. He who conquers himself is powerful.
• Although there is no object in the world that would be weaker and more delicate than water, it can destroy the hardest object.
• He who is brave without knowing philanthropy, who is generous without knowing thrift, who goes forward without knowing humility, will perish.
• Be bent and you will stay straight. Be empty and you will remain full. Be worn out and you will remain new.
• The perfection of a warrior lies in vigilance, constant combat readiness, rigor, sincerity, and impenetrable calm.
• When you are prosperous, think about what you need to do in times of trouble, since great trouble begins with a small one.
• Be able to know the beginning and the path of antiquity, and this knowledge will allow you to see the guiding thread leading to today.
• A great man holds on to the essential and abandons the trivial. He does everything truthfully, but will never rely on laws.
• He who knows people is prudent. He who knows himself is enlightened. He who conquers people is strong. He who conquers himself is powerful.
• Free your mind from thoughts. Let your heart calm down. Calmly follow the turmoil of the world. Watch how everything falls into place.
• Fine words are not trustworthy. Kind is not eloquent. An eloquent person cannot be kind. He who knows does not prove, he who proves does not know.
• Gratitude to the world, and not only for the good, but also for painful lessons, should be constantly in a person’s heart, as the core of his life. Then it grows.
• Man with higher power the spirit corrects the internal in order to control the external. A person with lower Fortitude corrects the external in order to calm the internal.
• He who is brave and warlike will die; he who is brave and not warlike will live. These two things mean: one is benefit, and the other is harm. Who knows the reasons why heaven hates the warlike? It is difficult to explain this to a completely wise person.
• A completely wise person accumulates nothing. He does everything for people and gives everything to others. The Heavenly Dao benefits all beings and does not harm. The Tao of the completely wise is action without struggle. The desire for life is too strong. This is why death is despised. He who neglects his life values ​​his life.
• You judge people by their usefulness. I'm not saying you shouldn't do anything useful. Do useful things, but remember that the real and greatest experience life and ecstasy come from doing the useless. It comes through poetry, painting, love, meditation. The greatest joy will fill you only if you are able to do something that cannot be reduced to a product. The reward is spiritual, internal, it is manifested by energy. So, if you feel useless, don't worry. You can become a huge tree with a large crown. And people who have entered into useful activity... they sometimes need to rest in the shade.
• Anyone who forces himself will not achieve success.
• He who is visible to everyone cannot see clearly himself.
• Anyone who is just trying to start will never start.
• Anyone who feels sorry for himself cannot improve.
• Anyone who thinks he is right cannot improve.
• Anyone who is in too much of a hurry will achieve nothing.

The teaching of Taoism in Russia became popular with the onset of the 1990s. Then, in post-perestroika times, in Largest cities of the former Soviet Union, many teachers began to come from China and conduct seminars on various systems of oriental gymnastics, breathing exercises, meditation. Among the various practices were such as qigong, taijiquan, Tao yin, which are inseparable from the ideas of Taoism and were founded by its prominent followers.

A lot of literature was published at that time about Eastern worldviews, religions, methods of self-improvement, and the like. At the same time, a thin, soft-cover, small book was published, where the entire teaching of Lao Tzu was presented - a philosophical doctrine or treatise that became the foundation and canon of Taoism. Since then, plenty of articles and comments by Russian authors have been written on this topic, many translations have been published from Chinese and English languages, but in our country interest in Taoist ideas still does not subside and flares up periodically with new intensity.

Father of Taoism

Traditionally, the patriarch of the teaching in Chinese sources is Huang Di, also known as the Yellow Emperor, a mystical figure who is unlikely to have existed in reality. Huang Di is considered the predecessor of the emperors of the Celestial Empire and the ancestor of all Chinese. He is credited with many early inventions such as the mortar and pestle, boat and oars, bow and arrow, ax and other objects. During his reign, hieroglyphic writing and the first calendar were created. He is considered the author of treatises on medicine, diagnosis, acupuncture and acupuncture, treatment medicinal plants and cauterizations. In addition to medical works, the Yellow Emperor’s merits included the authorship of “Yinfujing,” a poetic work highly revered by followers of Taoism, as well as the ancient treatise “Su-nu jing” on working with sexual energy, a practice that became the basis

Other founders of the doctrine

Lao Tzu is an ancient Chinese sage who supposedly lived in the 6th century BC. In the Middle Ages he was ranked among the Taoist pantheon of deities - the triad of pure ones. Scientific and esoteric sources identify Lao Tzu as the founder of Taoism, and his Tao Te Ching became the basis on which the teaching subsequently developed. The treatise is an outstanding monument of Chinese philosophy; it occupies a significant place in the ideology and culture of the country. Discussions among modern historians, philosophers and orientalists about the content of the treatise, the historicity of its author and whether the book was directly written by Lao Tzu have never ceased.

Another primary source relates to the teaching - “Zhuang Tzu”, a collection short stories, parables, texts that also became fundamental in Taoism. Zhuang Tzu, the book's author, supposedly lived two centuries after Lao Tzu, and his identity is more specifically confirmed.

History of Lao Tzu

There is one of the parables about the birth of the founder of Taoism. When Lao Tzu was born, he saw how imperfect this world was. Then the wise baby again climbed into his mother’s womb, deciding not to be born at all, and stayed there for several decades. When his mother finally gave birth, Lao Tzu was born a gray-haired, bearded old man. This legend points to the name of a Taoist philosopher, which can be translated as “wise old man” or “old baby.”

First and most Full description the founder of Taoism was compiled in the 1st century BC. e. Sima Qian, Chinese hereditary historiographer, scientist and writer. He did this according to oral traditions and stories several centuries after the death of Lao Tzu. His teaching and life had by that time become a tradition, most of which had turned into legends. According to the Chinese historian, Lao Tzu's surname is Li, which is very common in China, and the philosopher's name is Er.

Sima Qian points out that the Taoist sage served at the imperial court as a custodian of archives, in the modern sense a librarian or archivist. Such a position entailed maintaining manuscripts in proper order and preservation, classifying them, arranging texts, observing ceremonies and rituals, and probably writing commentaries. All this points to high level education of Lao Tzu. According to the generally accepted version, the year of birth of the great Taoist is 604 BC. e.

The Legend of the Spread of the Teaching

It is unknown where and when the sage died. According to legend, noticing that the archive he kept was falling into disrepair, and the state where he lived was deteriorating, Lao Tzu went to wander west. His journey on a buffalo served as a frequent subject of traditional oriental painting. According to one version, when at some outpost that blocked the path, the sage had to pay for passage, he handed over to the head of the guard post a scroll with the text of his treatise instead of payment. Thus began the spread of the teachings of Lao Tzu, which in the future received the name Tao Te Ching.

History of the treatise

The number of translations of the Tao Te Ching is probably second only to the Bible. The first European translation of the work into Latin was made in England in the 18th century. Since then, in the West alone, Lao Tzu's work has been published in different languages ​​at least 250 times. The Sanskrit version of the 7th century is considered the most famous; it served as the basis for many translations of the treatise into other languages.

The primary text of the doctrine dates back to the 2nd century BC. This copy, written on silk, was found in the early 1970s during excavations in the Changsha region of China. He for a long time was considered the only and most ancient. Before this discovery, many modern experts were of the opinion that the original ancient text of the Tao Te Ching did not exist, nor did its author.

Lao Tzu's teaching on Tao contains about 5,000 hieroglyphs, the text is divided into 81 zhang, each of which can be conventionally called a short chapter, paragraph or verse, especially since they have a peculiar rhythm and harmony. The ancient dialect in which the doctrine is written is spoken by very few Chinese specialists. Most of its hieroglyphs have several meanings; in addition, service and connecting words are omitted from the text. All this significantly complicates the interpretation of each zhang. For a long time there have been many commentaries on the Tao Te Ching, since the treatise is written in an allegorical form with some contradictions, many conventions and comparisons. And how else can we describe the indescribable and convey the indescribable?

1. Description and meaning of Tao.
2. Te is the law of life, an emanation of Tao and at the same time the path along which a person walks.
3. Wu-wei - inaction, a kind of passivity, main way following de.

Tao is the source of all things and everything that exists, everything comes from it and returns to it, it embraces everything and everyone, but it itself has no beginning and end, name, appearance and form, it is limitless and insignificant, inexpressible and indescribable, it commands, but does not force. This is how this all-encompassing power is described in the Tao Te Ching:

Tao is immortal, nameless.

Tao is insignificant, unruly, elusive.

To master, you need to know the name,

shape or color.

But Tao is insignificant.

Tao is insignificant

but if the great ones follow it -

thousands of little ones submitted and calmed down. (zhang 32)

Tao is everywhere - right and left.

Commands, but does not force.

Owns, but does not claim.

Never dares

That’s why it’s insignificant, aimless.

The living and the dead strive for him,

but Tao is lonely.

That's why I call him great.

Never shows greatness

therefore it is truly majestic. (Zhang 34)

Tao gives birth to one.

From one will be born two,

Out of two, three will be born.

Three is the cradle of a thousand thousand.

Of thousands of thousands in each

yin and yang fight

qi pulsates. (zhang 42)

Great Te is the way of existence outlined or prescribed by the Tao for all things. This is order, cyclicality, infinity. By obeying De, a person is directed towards perfection, but whether he follows this path is up to him to decide for himself.

Law of life, great De -

This is how Tao manifests itself under the sky. (Zhang 21)

Become fearless and humble

like a mountain stream -

you will turn into a full-flowing stream,

the main stream of the Celestial Empire.

So says the great De,

law of birth.

Experience the holiday, but live everyday life -

You will become an example for the Celestial Empire.

So says the great De,

law of life.

Know the glory, but love the oblivion.

The great river does not remember itself,

therefore her glory does not diminish.

So says the great De,

law of completeness. (Zhang 28)

Wu wei is a difficult term to understand. This is action in inaction and inaction in action. Do not look for reasons and desires for activity, do not place hopes, do not look for meaning and calculation. Lao Tzu's concept of "Wu-wei" causes the most controversy and commentary. According to one theory, this is compliance with moderation in everything.

The more effort

Far from Tao -

far from the beginning

and is close to the end. (zhang 30)

Philosophy of existence according to Lao Tzu

The Zhangs of the treatise not only describe Tao, Te and “non-doing”, they are filled with reasoned arguments about how everything in nature is based on these three pillars, and why a person, ruler or state following their principles achieves harmony, peace and balance.

The wave will overwhelm the stone.

The ethereal has no barriers.

That's why I value peace

I teach without words,

I do it effortlessly. (Zhang 43)

There are places where you can see similarities in the teachings of Confucius and Lao Tzu. The chapters built on contradictions seem like paradoxes, but each line is the deepest thought that carries the truth, you just have to think about it.

Kindness without boundaries is similar to indifference.

He who sows kindness resembles a reaper.

The pure truth is as bitter as a lie.

A real square has no corners.

The best jug takes a lifetime to sculpt.

High music is beyond the ear.

The great image has no form.

Tao is hidden, nameless.

But only Tao gives the way, light, perfection.

Complete perfection looks like a flaw.

Can't be fixed.

Extreme fullness is similar to complete emptiness.

Can't run out.

Great directness works gradually.

A great mind is clothed in simplicity.

Great speech descends as delusion.

Walk - you will defeat the cold.

Do nothing and you will overcome the heat.

Peace creates harmony in the Celestial Empire. (zhang 45)

I admire the deep philosophical and at the same time incredibly poetic reasoning about the meaning of earth and sky as eternal, constant, imperturbable entities, distant and close to man.

The earth and sky are perfect

That’s why they are indifferent to people.

The wise man is indifferent to people - live as you want.

Between heaven and earth -

blacksmith's bellows void:

the wider the scope,

the longer the breath,

the more emptiness will be born.

Close your lips -

you will know the limits. (zhang 5)

Nature is laconic.

The windy morning will be replaced by a quiet afternoon.

It won't rain like buckets all day and night.

This is how the earth and sky are structured.

Even the earth and sky

cannot create something that lasts,

especially a person. (Zhang 23)

Dissimilarity with Confucianism

The teachings of Confucius and Lao Tzu should be considered, if not opposite, then at least opposite. Confucianism adheres to a rather rigid system moral standards And political ideology, supported by ethical standards and traditions. A person's moral duties, according to this teaching, should be directed towards the benefit of society and others. Righteousness is expressed in philanthropy, humanity, truthfulness, common sense, prudence and prudence. main idea Confucianism - a certain set of qualities and such relationships between the ruler and his subjects that will lead to order in the state. This is a completely opposite concept to the ideas of Tao Te Ching, where the main principles of life are non-doing, non-striving, non-interference, self-contemplation, no coercion. You have to be pliable like water, indifferent like the sky, especially in politically.

Thirty spokes sparkle in a wheel,

seal the emptiness inside.

Emptiness gives meaning to the wheel.

You are making a jug,

you enclose emptiness in clay,

and the usefulness of the jug lies in emptiness.

They break through doors and windows - their emptiness serves the house.

Emptiness is the measure of what is useful. (zhang 11)

Differences in views on Tao and Te

Differences in views on Tao and Te

Tao in the understanding of Confucius is not emptiness and comprehensiveness, like Lao Tzu, but a path, a rule and a method of achievement, truth and morality, a certain measure of morality. And Te is not the law of birth, life and fullness, an essential reflection of the Tao and the path to perfection, as described in the Tao Te Ching, but a kind of good force that personifies humanity, honesty, morality, mercy, giving spiritual strength and dignity. De acquires in the teachings of Confucius the meaning of the path of moral behavior and morality of the social order, which a righteous person should follow. These are the main differences between the ideas of Confucius and his followers and the teachings of Lao Tzu. The victories of Marcus Crassus are an example of a feat in the name of society; they are fully consistent with the principles of Confucian ideology.

Tao gives birth

De - encourages,

gives form and meaning.

Tao is revered.

De - comply.

Because they don't require

observance and respect.

Tao gives birth

De encourages, gives form and meaning,

raises, teaches, protects.

Creates - and separates,

creates and does not seek reward,

governs without commanding -

This is what I call great De. (zhang 51)

Godian lists

During excavations in 1993 in the Chinese settlement of Guodian, another, more ancient text of the treatise was found. These three bundles of bamboo strips (71 pieces) with inscriptions were in the grave of an aristocrat buried around the end of the 4th - beginning of the 3rd century BC. This is certainly an older document than the one found on a piece of worn silk in 1970. But what is surprising is that the text from Godian contains approximately 3,000 fewer hieroglyphs than classic version.

When compared with the later treatise, one gets the impression that the original unordered text was inscribed on the bamboo slats, which was later supplemented by another author, and perhaps more than one. And indeed, upon careful reading, one can notice that almost every Zhang of the already known treatise is conditionally divided into two. In the first parts of 2-6 lines we can feel special style, a peculiar rhythm, harmony, laconicism. In the second parts of the zhangs the rhythm is clearly disrupted and the style is different.

On this occasion, the French researcher Paul Lafargue suggested that the first parts are the original, more ancient ones, and the second are additions, comments, possibly compiled by someone after Lao Tzu. Or, on the contrary, the famous keeper of the archives, being only an official involved in the systematization and preservation of ancient manuscripts, could add his comments to the older wisdom, which was part of his duties. And in Guodian, a copy of the primary teachings of the ancient mystic was discovered, which later became the basis for Taoism and the teachings of Lao Tzu. It is not known whether scientists will give unambiguous answers to the question of who is the author of the texts on the bamboo slats. What if the primary short sayings belong to the wisdom of the Yellow Emperor himself, and Lao Tzu only streamlined them and made his own explanations? Apparently, no one will ever know for sure.

The central idea of ​​Lao Tzu's philosophy was the idea of ​​two principles - Tao and Te.

The word "Tao" in Chinese literally means "way"; one of the most important categories of Chinese philosophy. However, in the Taoist philosophical system it received a much broader metaphysical content. Lao Tzu uses the word "Tao" with special caution, for "Tao" is wordless, nameless, formless and motionless. No one, not even Lao Tzu, can define “Tao.” He cannot define the Tao, because to know that you do not know (everything) is greatness. Not knowing that you don’t know (everything) is a disease. The word "Tao" is just a sound that came out of Lao Tzu's lips. He didn't make it up - he just said it at random. But when understanding appears, words will disappear - they will no longer be necessary. "Tao" means not only the path, but also the essence of things and the total existence of the universe. "Tao" is the universal Law and the Absolute. The very concept of “Tao” can also be interpreted materialistically: “Tao” is nature, the objective world.

One of the most complex concepts in the Chinese tradition is the concept of “De”. On the one hand, “Te” is what feeds “Tao”, makes it possible (a variant of the opposite: “Tao” feeds “Te”, “Tao” is limitless, “Te” is defined). This is a kind of universal force, a principle with the help of which “Tao” - as the way of things - can take place. It is also a method by which one can practice and conform to the "Tao". “De” is a principle, a way of being. This is also the possibility of proper accumulation of “vital energy” - Qi. "De" is the art of properly managing "vital energy" correct behavior. But “De” is not morality in the narrow sense. "Da" goes beyond common sense, encouraging a person to release vitality from the shackles of everyday life. Close to the concept of “De” is the Taoist teaching about Wu-wei, non-action.

Main ideas. The development of the Universe occurs in accordance with certain patterns and principles that cannot be clearly defined. One can, however, call them - although this is not entirely accurate - “Tao”. As for “De,” you cannot strive for it; it arises spontaneously, naturally. “De” manifests itself as a universal pattern of the revealed, manifested world, as the law of Universal Harmony.

The best way to realize the "Tao" in outside world is the principle of Wu Wei - unintentional activity.

One should not strive for excessive education, increased erudition or sophistication - on the contrary, one should return to the state of “unprocessed wood”, or to the state of a “baby”. All opposites are inseparable, complementary, interact with each other. This also applies to opposites such as life and death. Death is the end of life, which is also the beginning of another life. And the end of “death” is the beginning of another “life”. The point is not in words, concepts, but in the meaning everyone attaches to them. Just like the entrance on one side is the exit on the opposite side. IN ancient roman mythology the analogy for this is Janus, the two-faced god of doors, entrances, exits, various passages, as well as beginnings and ends.

Life is “soft” and “flexible”. Death is “hard” and “hard”. The best principle for resolving problems in accordance with the “Tao” is renunciation of aggression, concession. This should not be understood as a call for surrender and submission - one should strive to master the situation with as little effort as possible.

The presence in a society of rigid normative ethical systems - for example, Confucianism - indicates that it has problems that such a system only strengthens, being unable to resolve them.

The main virtue is abstinence.

Ideas are close to the teachings of Advaita - non-duality

Lao Tzu on truth.

• · Truth expressed out loud ceases to be such, because it has already lost its primary connection with the moment of truth.”
• · “The one who knows does not speak, the one who speaks does not know.”

It is clear from the available written sources that Lao Tzu was a mystic and a quietist in the modern sense, teaching a completely unofficial doctrine that relied solely on inner contemplation. A person finds truth by liberating himself from everything false in himself. The mystical experience ends the search for reality. Lao Tzu wrote: “There is an Infinite Being who was before Heaven and Earth. How calm he is, how calm! He lives alone and does not change. He moves everything, but does not worry. We can consider him the universal Mother. I don’t know his name. I call him Tao."

Dialectics. Lao Tzu’s philosophy is also permeated with a peculiar dialectic:

· “From being and non-being, everything came into being; from the impossible and possible - fulfillment; from long and short - form. The high subjugates the low; higher voices together with the lower ones they produce harmony, the preceding subjugates the subsequent.”

However, Lao Tzu understood it not as a struggle of opposites, but as their reconciliation. And from here practical conclusions were drawn:

• · “When a person reaches the point of not-doing, then there is nothing that has not been done.”
• · “He who loves the people and governs them must be inactive.”

From these thoughts one can see the main idea of ​​Lao Tzu's philosophy, or ethics: this is the principle of non-doing, inaction. All sorts of things violent the desire to do something, to change anything in nature or in people’s lives is condemned.

• · "A bunch of mountain rivers flows into the deep sea. The reason is that the seas are located below the mountains. Therefore, they are able to dominate all streams. So the sage, wanting to be above people, he becomes lower than them, wanting to be in front, he stands behind them. Therefore, although his place is above people, they do not feel his burden, although his place is in front of them, they do not consider it injustice."
• · “The “holy man” who rules the country tries to prevent the wise from daring to do anything. When everyone becomes inactive, then (on earth) there will be complete peace.”
• · “He who is free from all kinds of knowledge will never get sick.”
• · "There is no knowledge; that's why I don't know anything."

Lao Tzu placed the power of the king among the people very highly, but understood it as a purely patriarchal power. In Lao Tzu's understanding, a king is a sacred and inactive leader. To his contemporary state power Lao Tzu was negative.

• · “The people are starving because state taxes are too high and heavy. This is precisely the reason for the people’s misfortunes.”
• · Sima Qian brings together the biographies of Laozi and Han Fei, the legalist philosopher of the late Warring States era who opposed Confucianism. The treatise "Han Fei Tzu", containing the teachings of the latter, devotes two full chapters to the interpretation of Lao Tzu.

Lao Tzu(Laozi, Old Baby, Wise Old Man) - legendary ancient Chinese philosopher-thinker who lived in the 6th-5th centuries. BC e. He is considered the author of “Tao Te Ching” (“Book of the Path and Good Power”) - a classic Taoist philosophical treatise, the founder of the religious and philosophical movement “Taoism”, although in the historicity of this person many representatives modern science there are big doubts.

Lao Tzu was a legendary character and became an object of deification already at the early stage of the existence of Taoism. There is a legend according to which the philosopher, having spent several decades in his mother’s womb, saw this world as an old man (the possible translation of the name as “Old Child” is connected with this). The mythologized biography, coupled with the lack of reliable historical information, provides rich ground for speculation about the biography of Lao Tzu. For example, there are versions according to which this legendary character is none other than the great Confucius. There is a legend that reports the arrival of Lao Tzu to Chinese soil from India, and the Master appeared to the inhabitants of the Celestial Empire as if born again, without a past.

The most famous and widespread biography of Lao Tzu dates back to the works of the famous historian Sima Qian, who lived around 145-186 BC. e. In his Historical Notes there is a chapter entitled “Biography of Lao Tzu by Han Fei Tzu.” The place of his birth is called the kingdom of Chu (Southern China), Ku county, Quren village, where he was born in 604 BC. e. A significant part During his lifetime, Lao Tzu held the position of custodian of the imperial archive and state library in Zhou. In 517 BC. e. he met with Confucius, which made a very strong impression on the latter, especially since Lao Tzu was more than half a century older than him.

Being an old man, disillusioned with the world around him, he moved into westward to leave the country. When the philosopher approached the border outpost in the Hangu region, he was stopped by Yin Xi, the “guardian of the outpost,” and asked him to tell him about the teaching. This is how a text of five thousand words appeared - the book “Tao Te Ching”, which Lao Tzu wrote or dictated and which began to be considered the canonical text of Taoism. After leaving China, the philosopher went to India, preached there, and largely thanks to his teachings Buddhism arose. Nothing is known about his death and its circumstances.

At the center of Lao Tzu’s philosophy is the concept of “Tao”, a principle that cannot be cognized and expressed in words, representing the unity of being and non-being. Using a metaphor, it is compared to water: it is soft, giving the impression of pliability, but its strength is actually irresistible. The way of existence dictated by Tao, the way of action, is non-action, implying renunciation of struggle, non-resistance, and the search for harmony. Lao Tzu ordered wise rulers not to wage war and not to live in luxury, but to instill in their people the desire to live simply, purely and naturally, according to the customs that existed before the implantation of civilization with its morality and culture. Those who keep peace in their heart, making it dispassionate, are likened to the Eternal Tao. This aspect of the ancient Chinese concept formed the basis for the search for ways to achieve physical immortality, characteristic of the later stages of Taoism.

The laconicism and aphorism of the Tao Te Ching create fertile ground for versatile interpretations; the book has been translated into a large number of languages, including European.

Biography from Wikipedia

(Old Baby, Wise Elder; Chinese translation: 老子, pinyin: Lǎo Zǐ, VI century BC BC) - ancient Chinese philosopher of the 6th-5th centuries BC. e., who is credited with the authorship of the classic Taoist philosophical treatise “Tao Te Ching”. Within the framework of modern historical science, the historicity of Lao Tzu is questioned, however, in scientific literature he is often still identified as the founder of Taoism. In the religious and philosophical teachings of most Taoist schools, Lao Tzu is traditionally revered as a deity - one of the Three Pure Ones.

According to the records in the “Shijing” of the first Chinese historian Sima Qian (II-I centuries BC), Lao Tzu was a native of Ku county in the kingdom of Chu, had the surname Li, the name Dan, served as the chief custodian of the archives of the state of Zhou and met with Confucius when he came to him for advice and guidance. Seeing the decline of the Zhou state, Lao Tzu resigned and went west. At the request of the head of the border post, he wrote a book in two parts, consisting of 5,000 words.

Already in early Taoism, Lao Tzu became a legendary figure and the process of his deification began. Legends tell of his miraculous birth. His first name was Li Er. The words “Lao Tzu,” meaning “old philosopher” or “old child,” were first spoken by his mother when she gave birth to her son under a plum tree. His mother carried him in the womb for several decades (according to legend, 81 years), and he was born from her thigh. The newborn had White hair, which made him resemble an old man. Seeing such a miracle, the mother was very surprised.

Many modern researchers question the very existence of Lao Tzu. Some suggest that he could be an older contemporary of Confucius, about whom - unlike Confucius - there is no reliable information of either a historical or biographical nature in the sources. There is even a version that Lao Tzu and Confucius are one person. There are suggestions that Lao Tzu could be the author of the Tao Te Jing if he lived in the 4th-3rd centuries. BC e.

The following version of the biography is also considered: Lao Tzu is a semi-legendary Chinese thinker, founder of the philosophy of Taoism. According to legend, he was born in 604 BC, this date is accepted in the chronology of world history adopted in modern Japan. The same year is indicated by the famous modern sinologist Francois Julien. However, the historicity of his personality is not confirmed in other sources and therefore raises doubts. In his short biography it is said that he was a historiographer-archivist at the imperial court and lived 160 or even 200 years.

The most famous biography of Lao Tzu is described by the Chinese historian Sima Qian in his work Historical Narratives. According to him, Lao Tzu was born in the village of Quren, Li volost, Hu county, in the kingdom of Chu in southern China. For most of his life he served as custodian of the imperial archives and librarian in state library during the Zhou Dynasty. A fact that speaks of his high education. In 517, the famous meeting with Confucius took place. Lao Tzu then said to him: “Leave, O friend, your arrogance, various aspirations and mythical plans: all this has no value for your own self. I have nothing more to tell you!” Confucius walked away and said to his students: “I know how birds can fly, fish can swim, game can run... But how a dragon rushes through the wind and clouds and rises into the skies, I do not comprehend. Now I have seen Lao Tzu and I think that he is like a dragon.” In his old age, Lao Tzu left the country for the west. When he reached the border outpost, its chief Yin Xi asked Lao Tzu to tell him about his teachings. Lao Tzu fulfilled his request by writing the text Tao Te Ching (Canon of the Way and its Good Power). After which he left, and it is unknown how and where he died.

According to another legend, Master Lao Tzu came to China from India, discarding his history, he appeared before the Chinese completely pure, without his past, as if born again.

Lao Tzu's journey to the West was a concept developed in the Hua Hujing treatise for purposes of anti-Buddhist polemics.

Tao Te Ching

When Lao Tzu lived in the capital of Zhou, he wrote the Treatise Tao Te Ching about the way of things and its manifestations, written in ancient Chinese, which is difficult for today's Chinese to understand. At the same time, its author deliberately used ambiguous words. In addition, some key concepts do not have exact correspondence in either English or Russian. James Leger, in his preface to the translation of the treatise, writes: “The written characters of the Chinese language represent not words, but ideas, and the sequence of these characters represents not what the author wants to say, but what he thinks.” According to tradition, Lao Tzu is considered the author of the book, so sometimes the book is named after him. However, its authorship has been questioned by some historians; it is assumed that the author of the book could be another contemporary of Confucius - Lao Lai Tzu. One of the arguments for this point of view is the words in the Tao Te Ching, written in the first person:

...All people hold on to their “I”,
I alone chose to give it up.
My heart is like the heart of a foolish man, -
so dark, so unclear!
The everyday world of people is clear and obvious,
I'm the only one living in a troubled world,
like evening twilight.
The everyday world of people is painted down to the smallest detail,
I alone live in an incomprehensible and mysterious world.
Like a lake I am calm and quiet.
Unstoppable, like the breath of the wind!
People always have something to do
I alone live like an ignorant savage.
I'm the only one who differs from others in that
that above all I value the root of life, the mother of all living things.

Philosophy

The central idea of ​​Lao Tzu's philosophy was the idea of ​​two principles - Tao And Dae.

The word "Tao" literally means "way" in Chinese; one of the most important categories of Chinese philosophy. However, in the Taoist philosophical system it received a much broader metaphysical content. Lao Tzu uses the word "Tao" with special caution, for "Tao" is wordless, nameless, formless and motionless. No one, not even Lao Tzu, can define “Tao.” He cannot define "Tao" because to know that you do not know (everything) is greatness. Not knowing that you don't know (everything) is a disease. The word "Tao" is just a sound that came out of Lao Tzu's lips. He didn't make it up - he just said it at random. But when understanding appears, words will disappear - they will no longer be necessary. “Tao” means not only the path, but also the essence of things and the total existence of the universe. “Tao” is the universal Law and the Absolute. The very concept of “Tao” can also be interpreted materialistically: “Tao” is nature, the objective world.

One of the most complex concepts in the Chinese tradition is the concept of “De”. On the one hand, “De” is what feeds “Tao” and makes it possible ( option from the opposite: “Tao” nourishes “Te”, “Tao” is limitless, “Te” is defined). This is a kind of universal force, a principle with the help of which “Tao” - as the way of things - can take place. It is also a method by which one can practice and conform to the “Tao.” “De” is a principle, a way of being. This is also the possibility of proper accumulation of “vital energy” - Qi. “De” is the art of correctly using “vital energy”, correct behavior. But “De” is not morality in the narrow sense. “De” goes beyond common sense, encouraging a person to release life force from the shackles of everyday life. Close to the concept of “De” is the Taoist teaching about Wu-wei, non-action.

The incomprehensible De is that
what fills the form of things,
but it comes from Tao.
Tao is what moves things,
his path is mysterious and incomprehensible.
...The one who follows the Tao in deeds,
...purifying your spirit,
enters into an alliance with the power of De.

Main ideas

The development of the Universe occurs in accordance with certain patterns and principles that cannot be clearly defined. One can, however, call them - although this is not entirely accurate - “Tao”. As for “De,” you cannot strive for it; it arises spontaneously, naturally. “De” manifests itself as a universal pattern of the revealed, manifested world, as the law of Universal Harmony.

The best way to implement the “Tao” in the outside world is the principle of Wu Wei - unintentional activity.

One should not strive for excessive education, increased erudition or sophistication - on the contrary, one should return to the state of “raw wood”, or to the state of a “baby”. All opposites are inseparable, complementary, interact with each other. This also applies to opposites such as life and death. Death is the end of life, which is also the beginning of another life. And the end of “death” is the beginning of another “life”. The point is not in words, concepts, but in the meaning everyone attaches to them. Just like the entrance on one side is the exit on the opposite side. In ancient Roman mythology, the analogy for this is Janus, the two-faced god of doors, entrances, exits, various passages, as well as the beginning and the end.

Life is “soft” and “flexible”. Death is “hard” and “hard”. The best principle for resolving problems in accordance with the “Tao” is renunciation of aggression, concession. This should not be understood as a call for surrender and submission - one should strive to master the situation with as little effort as possible.

The presence in a society of rigid normative ethical systems - for example, Confucianism - indicates that it has problems that such a system only strengthens, being unable to resolve them.

The main virtue is abstinence.

The ideas are close to the teachings of Advaita - non-duality.

Lao Tzu on Truth

• “A truth spoken out loud ceases to be such, because it has already lost its primary connection with the moment of truth.”
• “He who knows does not speak, he who speaks does not know.”

It is clear from the available written sources that Lao Tzu was a mystic and a quietist in the modern sense, teaching a completely unofficial doctrine that relied solely on inner contemplation. A person finds truth by liberating himself from everything false in himself. The mystical experience ends the search for reality. Lao Tzu wrote: “There is an Infinite Being who was before Heaven and Earth. How calm it is, how calm! It lives alone and does not change. It moves everything, but does not worry. We can consider him the universal Mother. I don't know his name. I call it Tao."

Dialectics

Lao Tzu’s philosophy is also permeated with a peculiar dialectic:

• “From being and non-being everything came into being; from the impossible and the possible - execution; from long and short - form. The high subjugates the low; The higher voices together with the lower ones produce harmony, the previous subjugates the subsequent.”

However, Lao Tzu understood it not as a struggle of opposites, but as their reconciliation. And from here practical conclusions were drawn:

• “When a person reaches the point of not-doing, then there is nothing that has not been done.”
• “He who loves the people and governs them must be inactive.”

From these thoughts one can see the main idea of ​​Lao Tzu's philosophy, or ethics: this is the principle of non-doing, inaction. All sorts of things violent the desire to do something, to change anything in nature or in people’s lives is condemned.

• “Many mountain rivers flow into the deep sea. The reason is that the seas are located below the mountains. Therefore, they are able to dominate all streams. So the sage, wanting to be above people, he becomes lower than them, wanting to be in front, he stands behind them. Therefore, although his place is above people, they do not feel his burden, although his place is in front of them, they do not consider it unfair.”
• “The “holy man” who rules the country tries to prevent the wise from daring to do anything. When everyone becomes inactive, then (on earth) there will be complete peace.”
• “He who is free from all kinds of knowledge will never get sick.”
• “There is no knowledge; that's why I don't know anything."

Lao Tzu placed the power of the king among the people very highly, but understood it as a purely patriarchal power. In Lao Tzu's understanding, a king is a sacred and inactive leader. Lao Tzu had a negative attitude towards the state power of his day.

• “The people are starving because state taxes are too high and heavy. This is precisely the cause of the people’s misfortunes.”
• Sima Qian brings together the biographies of Laozi and Han Fei, the legalist philosopher of the late Warring States era who opposed Confucianism. The treatise "Han Fei Tzu", containing the teachings of the latter, devotes two full chapters to the interpretation of Lao Tzu.

Cult of Lao Tzu

The process of deification of Lao Tzu begins to take shape in Taoism, apparently as early as the end of the 3rd - beginning of the 2nd century BC. e., but it took full shape only during the Han Dynasty in the 2nd century AD. e. In 165, Emperor Huan Di ordered a sacrifice to be made to him in Lao Tzu’s homeland in Ku County, and a year later he ordered it to be performed in his palace. The creator of the leading Taoist school of heavenly mentors, Zhang Daoling, reported the appearance into the world in 142 of the divine Lao Tzu, who transferred his miraculous powers to him. The leaders of this school compiled their own commentary on the treatise “Tao Te Ching”, called “Xiang Er Zhu”, and established the worship of Lao Tzu in what they created at the end of the 2nd - beginning of the 3rd century. theocratic state in Sichuan province. During the era of the Six Dynasties (220-589), Lao Tzu began to be revered as one of the Three Pure Ones (san qing) - the highest deities of the Taoist pantheon. The worship of Lao Tzu acquired a special scope during the Tang dynasty (618-907), the emperors of this dynasty revered him as their ancestor, erected shrines to him and endowed him with high ranks and titles.