First of all, the ideas of the theorists from Jixia were reflected in the famous treatise, which is considered to be the main and fundamental work of Taoism - the treatise “Daodejing”. The author of this treatise is considered to be Lao Tzu.

Biographical information about this philosopher is extremely scarce and unreliable, and later legends about his miraculous birth (he spent several decades in his mother’s womb and was born as an old man, which is where his name came from - “Old Child”, “Old Philosopher”) sowed a lot doubts about the reality of this figure.

The historian Sima Qian was the first to collect biographical information about Lao Tzu. The identity of the philosopher was already unclear to him - he even gives three different options for identifying the name of Lao Tzu with real-life ancient Chinese figures. In Sinology, in connection with the problem of the authenticity of Lao Tzu’s personality, a wealth of literature has accumulated, but so far no one has been able to either prove the existence of Lao Tzu or refute it.

It is believed that Lao Tzu was an older contemporary of Confucius. He was born at the end of the 7th century. BC. in the kingdom of Chu, where he lived almost his entire life. At one time he served as the keeper of the library of the Zhou kingdom, where he met Confucius. According to ancient Chinese sources, Confucius had several respectful conversations with Lao Tzu, was delighted with his wisdom and knowledge and compared him to a dragon. The 31st chapter of the Taoist treatise “Zhuang Tzu” is dedicated to this episode, as well as the unique monument “Record at the Altar on the Reconciliation of Confucius”, which is a translation of this chapter of “Zhuang Tzu” into the Tangut language and discovered by the Russian orientalist N.A. Nevsky in the 30s. XX century

However, all these descriptions of meetings are constructed and presented in such a way that they closely resemble deliberate interpolations, and therefore do not deserve much confidence, although they cannot be completely rejected.

As the traditional legend goes, towards the end of his life Lao Tzu became so disillusioned with the possibility of implementing his teachings in China that he went west. At the border outpost, he met with the head of the outpost named Yin Xi (Kuan Yin-tzu) and, at his request, outlined his main views in a small book in two parts. This book was the famous treatise “Daodejing”. (And Yin Xi, according to Taoist tradition, is considered the first disciple of Lao Tzu and the preacher of his teachings).

The problem of the authorship of the treatise and its dating gave rise to fierce debate among sinologists. The fact is that the time of compilation of the treatise clearly does not correspond to the traditional dating of Lao Tzu’s life - neither in language nor in style. And in terms of content, the treatise dates back to the 4th-3rd centuries. BC. Scientists have made attempts to identify the author of the treatise with one of the Taoist philosophers of the Jixia Academy, but the question of authorship remains open.

But be that as it may, for thousands of years the name of Lao Tzu has been associated with the ideas of Taoism expressed in the Daodejing. In addition, the legendary personality of the author only increased the popularity of his ideas.

Lao Tzu is considered the second philosopher of China after Confucius. Many outstanding minds of mankind, including Leo Tolstoy, were captivated by his ideas. And the name of Lao Tzu was glorified by his small book “Daodejing”, which is rightfully considered the quintessence of Taoism. It is in this treatise that in a concise and laconic form everything that constitutes the essence of philosophical Taoism is set out and over time became the foundation of religious Taoism.

According to the teachings of Lao Tzu, the basis of the foundations of nature, society and the entire Universe is the great Tao. As we have already said, the concept of Tao - Way, Truth, Order - was also adopted by Confucianism. Some scholars believe that this concept was originally Confucian, while others, on the contrary, are inclined to think that the Confucians borrowed the idea of ​​Tao from the Taoists. But it is most correct to assume that the idea of ​​Tao arose and was formed in early Zhou China even before the formation of both Confucianism and Taoism, and that both teachings had equal grounds to take this idea into service and give it their own interpretation and content.

Confucius saw in the Tao mainly the personification of the supreme laws of Heaven, which prescribe the creation of a certain order in society. In other words, for Confucians, the Tao is, first of all, the sum of social regulations and a system of discipline and ethics.

Lao Tzu's followers viewed the Tao differently. For them, Tao is, first of all, the Universal Law of Nature, the Beginning and End of Creation. If we briefly summarize the main characteristics of Tao given in the book of Lao Tzu, it turns out that Tao is everything and nothing. No one created the Tao, but everything comes from it and returns to it. The Tao is not known to anyone, it is inaccessible to the senses. What can be heard, seen, felt and understood is not Tao. It is constant and inexhaustible. It cannot be given any name or title; it cannot be compared with anything.

Being itself nameless, Tao gives names and names to everything. Being itself formless, it is the cause of all forms. Tao is beyond time and beyond space. This is infinity and the absolute. Even Heaven follows Tao, and Tao itself follows only naturalness, Nature. The great all-encompassing Tao gives rise to everything, but all this is manifested only through De - the specific quality of Tao, the means of its discovery. If Tao gives birth to everything, then De nourishes everything.

Leading Taoist concepts also include the principles Zi Ran() – “self-naturalness”, spontaneity of Tao, and wu wei() – “inaction”. Zi Ran literally means “that which in itself ( zi) is what it is ( jan)". In this case we are talking about the fact that Tao absolutely free, does not depend on anything else and follows only its own nature.

From this follows the principle of following Tao, i.e., behavior consistent in microcosm with Tao(nature) of man, and in the macrocosm - with D ao Universe. Therefore, a sage should not, based on his own subjectively limited desires and passions, oppose the nature of the things and phenomena around him. On the contrary, he must "follow things" ( Shun Wu). All things are equal to each other, and therefore a true sage is free from partiality and prejudice: he looks equally at the noble and at the slave, connects with eternity and with the Universe and does not grieve either about life or death, understanding their naturalness and inevitability.

Wu Wei presupposes the absence of arbitrary goal-setting activity that does not agree with the natural world order, which is based on the spontaneity and preconditions of the Tao. This thesis encourages a person to withdraw from active work and interfere as little as possible during life: “let nothing go, and there will be nothing left undone.” In other words, everything will happen by itself, as a result of the natural course of naturally determined events.

The early Taoists interpreted wuwei as absolute alienation, which was quite consistent with the era of the early hermits, “practitioners” of proto-Taoism with their extreme forms of alienation from the outside world and its society.

Principle wuwei was equally a denial of both the Legist cult of administration and law and the gigantic Confucian system of social ethics and politics. And it was precisely this denial of administration and power and the call for a practical departure from the hated social fetters that fetter human freedom that had a huge influence on the ideological principles of the Taoist sects, which more than once led peasant uprisings throughout Chinese history.

Lao Tzu's teachings are presented in very difficult and unclear language. The terms, concepts and sentences used in it are subject to a wide variety of interpretations. This was the reason that researchers differ greatly in their interpretation of original Taoism as a philosophical doctrine.

Some scientists see materialistic ideas in the teachings of Taoists, others (the vast majority) see an idealistic and mystical orientation. And such opposite conclusions are based not only on the interpretation, but also on the very essence of a number of provisions of Taoism. However, even if we agree with the fact that there are some materialistic provisions in the Daodejing, we cannot help but admit that there is much more mysticism in it.

In any case, there is no doubt that this teaching opened up wide scope for mysticism and metaphysical constructions and that already in Lao Tzu’s treatise itself the foundations were laid for the degeneration of Taoist philosophy into religion.

The most typical example of this is one of the central provisions of the treatise: “Tao gives birth to one thing, one gives birth to two, two gives birth to three, and three gives birth to all things.” The decoding of the meaning of this phrase sounds something like this. Tao gives birth to one thing, qi. From qi everything consists of the world. One gives birth to two: qi two genders, male and female, i.e. yang qi And yin qi. Two begets three. These three, generated in thought by the obligatory principles, male and female, which in their totality and interaction alone can give rise to everything else, are the great triad consisting of Heaven, Earth and Man. And from these beginnings came everything else in nature and society.

Thus, pneuma qi, which is generated by the unknowable absolute of Tao, is the spiritual principle and substance of the entire universe.

Despite the apparent materialism of certain provisions of the Daodejing, this book is considered an example of mysticism and metaphysics, and its alleged author, Lao Tzu, is one of the great mystics of mankind.

It was the mystical side of Taoist philosophy that turned out to be the most significant in it and served as the theoretical basis for the emergence of religious Taoism on its basis.

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 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”, 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. 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 for resolving problems in accordance with 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 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” 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 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 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."

The Book of Changes, the works of thinkers Lao Tzu and Confucius - without these three things, the philosophy of Ancient China would have resembled a building without a foundation or a tree without roots - so great is their contribution to one of the most profound philosophical systems in the world.

"I-Ching", that is, "", is one of the earliest monuments philosophy of ancient China. The title of this book has a deep meaning, which lies in the principles of variability of nature and human life as a result of a natural change in the energies of Yin and Yang in the Universe. The Sun and Moon and other celestial bodies in the process of their rotation create all the diversity of the constantly changing celestial world. Hence the title of the first work philosophy of ancient China- “Book of Changes.”

In the history of ancient Chinese philosophical thought, the “Book of Changes” occupies a special place. For centuries, almost every sage of the Celestial Empire tried to comment on and interpret the contents of the “Book of Changes.” This commentary and research activity, which lasted for centuries, laid the foundations philosophy of ancient China and became the source of its subsequent development.

Prominent representatives philosophy of ancient China, who largely determined its problematics and the issues being studied for two millennia to come, are Lao Tzu and Confucius. They lived during the 5th-6th century. BC e. Although Ancient China also remembers other famous thinkers, it is still primarily the legacy of these two people that is considered the foundation of the philosophical quest of the Celestial Empire.

Lao Tzu - "The Wise Old Man"

The ideas of Lao Tzu (real name - Li Er) are set out in the book “Tao Te Ching”, in our opinion - “The Canon of Tao and Virtue”. Lao Tzu left this work, consisting of 5 thousand hieroglyphs, to a guard on the Chinese border when he went to the West at the end of his life. The importance of the Tao Te Ching can hardly be overestimated for philosophy of ancient China.

The central concept that is discussed in the teachings of Lao Tzu is "Tao". The main meaning in Chinese is “path”, “road”, but it can also be translated as “root cause”, “principle”.

“Tao” for Lao Tzu means the natural path of all things, the universal law of development and change in the world. “Tao” is the immaterial spiritual basis of all phenomena and things in nature, including humans.

These are the words with which Lao Tzu begins his Canon on Tao and Virtue: “You cannot know Tao only by talking about It. And it is impossible to call by a human name that beginning of heaven and earth, which is the mother of everything that exists. Only one freed from worldly passions is able to see Him. And the one who preserves these passions can only see His creations.”

Lao Tzu then explains the origin of the concept “Tao” he uses: “There is such a thing formed before the appearance of Heaven and Earth. It is independent and unshakable, changes cyclically and is not subject to death. She is the mother of everything that exists in the Celestial Empire. I don't know her name. I’ll call it Tao.”

Lao Tzu also says: “Tao is immaterial. It is so foggy and uncertain! But in this fog and uncertainty there are images. It is so foggy and uncertain, but this fog and uncertainty hides things within itself. It is so deep and dark, but its depth and darkness conceals the smallest particles. These smallest particles are characterized by the highest reliability and reality."

Speaking about the style of government, the ancient Chinese thinker considers the best ruler to be the one about whom the people only know that this ruler exists. A little worse is the ruler whom people love and exalt. Even worse is a ruler who inspires fear in the people, and the worst are those whom people despise.

Great importance in the philosophy of Lao Tzu is given to the idea of ​​renouncing “worldly” desires and passions. Lao Tzu spoke about this in the Tao Te Ching using his own example: “All people indulge in idleness, and society is filled with chaos. I am the only one who is calm and does not expose myself to everyone. I look like a child who was not born into this idle world at all. All people are overwhelmed by worldly desires. And I alone gave up everything that was valuable to them. I’m indifferent to all this.”

Lao Tzu also cites the ideal of the perfectly wise man, emphasizing the achievement of "non-action" and modesty. “A wise person gives preference to non-action and remains at peace. Everything around him happens as if by itself. He has no attachment to anything in the world. He does not take credit for what he has done. Being the creator of something, he is not proud of what he created. And since he does not extol himself or boast, and does not strive for special respect for his person, he becomes pleasant to everyone.”

In his teaching, which had a great influence on philosophy of ancient China, Lao Tzu encourages people to strive for the Tao, talking about a certain blissful state that he himself achieved: “All Perfect people flock to the Great Tao. And you follow this Path! … I, being in inaction, wander in the boundless Tao. This is beyond words! Tao is the subtlest and most blissful."

Confucius: the immortal teacher of the Celestial Empire

Subsequent development philosophy of ancient China associated with Confucius, the most popular sage of the Celestial Empire, whose teachings today have millions of admirers both in China and abroad.

The views of Confucius are set out in the book “Conversations and Judgments” (“Lun Yu”), which was compiled and published by his students based on the systematization of his teachings and sayings. Confucius created an original ethical and political teaching that guided the emperors of China as an official doctrine throughout almost the entire subsequent history of the Celestial Empire, until the communists gained power.

The basic concepts of Confucianism that form the foundation of this teaching are “ren” (humanity, philanthropy) and “li” (respect, ceremony). The basic principle of “ren” is don’t do to others what you wouldn’t want for yourself. “Li” covers a wide range of rules that essentially regulate all spheres of social life - from family to government relations.

Moral principles, social relations and problems of government are the main themes in the philosophy of Confucius.

In relation to knowledge and awareness of the surrounding world, Confucius mainly echoes the ideas of his predecessors, in particular Lao Tzu, even inferior to him in some ways. An important component of nature for Confucius is fate. The teachings of Confucius speak about fate: “Everything is initially predetermined by fate, and here nothing can be added or subtracted. Wealth and poverty, reward and punishment, happiness and misfortune have their own root, which cannot be influenced by the power of human wisdom.”

Analyzing the possibilities of knowledge and the nature of human knowledge, Confucius says that by nature people are similar to each other. Only the highest wisdom and extreme stupidity are unshakable. People begin to differ from each other due to their upbringing and as they acquire different habits.

Regarding the levels of knowledge, Confucius offers the following gradation: “The highest knowledge is the knowledge that a person has at birth. Below is the knowledge that is acquired in the process of studying. Even lower is the knowledge gained as a result of overcoming difficulties. The most insignificant is the one who does not want to learn an instructive lesson from difficulties.”

Philosophy of Ancient China: Confucius and Lao Tzu

Sima Qian, the famous ancient Chinese historian, gives in his notes a description of how the two greatest sages of the Celestial Empire once met.

He writes that when Confucius was in Xiu, he wanted to visit Lao Tzu to listen to his opinion regarding rituals (“li”).

Note, Lao Tzu said to Confucius, that those who taught the people have already died, and their bones have long since decayed, but their glory, nevertheless, has not yet faded. If circumstances favor the sage, he rides in chariots; and if not, he will begin to carry a load on his head, holding its edges with his hands.

“I heard,” continued Lao Tzu, “that experienced merchants hide their goods as if they had nothing. Likewise, when a sage has high morality, his appearance does not express this. You need to give up your pride and various passions; get rid of your love for beauty, as well as your inclination towards sensuality, since they are useless to you.

That's what I'm telling you, and I won't say anything more.

When Confucius said goodbye to Lao Tzu and came to his students, he said:

It is known that birds can fly, fish can swim in water, and animals can run. I also understand that with snares you can catch those who run, with nets you can catch those who swim, and with snares you can catch those who fly. However, speaking of the dragon, I don't know how to catch it. He rushes through the clouds and rises into the sky.

Today I saw Lao Tzu. Maybe he is a dragon?..

From Sima Qian's note above, one can see the difference in the depth of thought of both philosophers. Confucius believed that the wisdom of Lao Tzu and his profound teachings was incommensurate with his own. But one way or another, both thinkers - Lao Tzu and Confucius - with their creativity laid a powerful foundation for the development philosophy of ancient China 2 thousand years ahead.

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 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.

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 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 “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.”

From the available written sources it is clear 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; 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 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. 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 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 is a legendary Chinese sage, according to legend, the founder of the religion of Taoism and the creator of the treatise “Tao Tze Jing”. According to this book, Tao (the eternal path) is metaphorically compared to water - an ever-flowing element.

The Legend of Lao Tzu

He was born in a village called “Distorted Kindness” in the “Bitterness” district of the “Cruelty” province. Having spent more than 80 years in his mother’s womb, he came out a very old man, but every year he became younger. His name can be translated as “Old Child,” although some researchers translate it as “Eternal Teacher.”

Having spent his entire life as a keeper of books and having gained wisdom from them, in his old age he mounted a black and red bull and set off towards the distant Western Mountains to leave China forever and find a blessed country where there is no sorrow and suffering.

At the request of a guard stationed at the border, he drew five thousand hieroglyphs, which later formed the book “The Tale of Tao,” which contained all the wisdom of the world.

After leaving China, he moved to India and became Buddha.

Facts from the life of a sage

Lao-er was born at the beginning of the 7th century BC. in, served as an archivist in the Chu book depository. Already as an old man, he communicated with Confucius and had a great influence on the formation of his worldview.

Soon after this fateful meeting, Lao Tzu was about to leave China forever, but was stopped at the border by a wandering monk who asked to dictate to him the basic tenets of Taoism and possible moral and ethical laws for the existence of people in society. According to legend, Lao dictated more than five thousand words to him, which became the famous book “The Book of Tao and Te.” After which he continued his journey to India.

According to some legends, he is considered the father of the founder of the first world religion, Buddhism, Gautama Sidhartha.

How did Taoism originate?

Why can't people live in peace and harmony? Why does the strong always offend the weak? Why do terrible wars take thousands of lives and leave orphans and widows?

Why are we constantly dissatisfied with our lot? Why do we envy? Why are we greedy, as if we are going to live forever and can spend all the wealth in the world? Why do we change our beliefs and, having achieved what we want, again begin to desire something unrealistic?

The Chinese sage gives us the answer to all these questions. We are too subject to the opinions of others, and at the same time we want to subordinate people to our will. We live by our desires, obeying the body, not the soul. We cannot change our views and beliefs and, most importantly, we do not want to change them if they go against our desires.

We do not think that the world is ruled by the DAO - the great and unshakable path to comprehending the truth. The DAO is both the basis and the world order; it is he who rules the world and all things, material and spiritual, in this world.

Therefore, if a person follows the right path, the path of the DAO, he renounces his carnal unrighteous desires, renounces money and precious things, rethinks his beliefs and turns into a naive child who comprehends new laws of existence. In this case, he follows the path of harmony with nature and the universe, the path of the DAO.

It is believed that one must begin the path of understanding Taoism by reading the book of Lao Tzu. It is difficult to understand and comprehend the truths contained in it, but you need to read it over and over again and then learn to read between the lines and understand the inner meaning of what is written. Intuitively, you will comprehend the previously incomprehensible, and your mind will change and be able to expand the horizons of knowledge.

One Taoist liked to repeat: “If I don’t read the Tao for two or three days, then my tongue becomes stone and cannot preach the teaching.”

Basic dogmas of Taoism

“Heaven and earth are durable because they do not exist for themselves.“,” Lao wanted to say that both heaven and earth are eternal and unshakable, every person needs them and gives joy to everyone. If the sky is always above your head, and the earth is under your feet, then you don’t need to look for anything else and you don’t need to achieve anything except self-improvement.

“A truly wise person never shows off his knowledge; he puts himself below others, but finds himself ahead of everyone,” This saying of the sage is so clear that it does not require any interpretation; it is very similar to the saying of Socrates: “All I know is that I don’t know anything.”

The more knowledge a person has, the more he understands that he has only touched the truth of knowledge, but it is impossible to know everything and only a fool will boast of his knowledge.

Lao Tzu considered water to be the basis of life; he said that there is nothing more gentle, softer and weaker than water, but in an instant it can become a cruel and destructive element and can destroy a strong stone.

By this he wanted to say that with the help of tenderness and weakness one can defeat the strong and strong. Any person comes into the world gentle and weak, and leaves it strong and tough. Everyone understands this, but no one acts accordingly, because they try to be cruel to the cruel, and gentle only to the gentle.

The sage also wanted to say that it is reason and knowledge that are the most powerful weapons, although they can be called “gentle.” Aggression causes retaliatory aggression, and tolerance will help achieve mutual understanding without cruelty.

“He who knows people is smart, he who knows himself is wise” and again we return to the philosophy of antiquity. The ancient Greek philosopher Thales of Miletus said: “What is most difficult? Know yourself." And indeed, it is difficult for a person to look into his soul and know the origins of his actions. And if you can understand the deep origins of your actions, you will be able to recognize other people, since people are the same in many ways.

“If you don’t allow yourself to look at what makes you want, your heart won’t flutter.”

By this the Chinese sage wanted to say that people constantly strive for unnecessary things: they want money, jewelry, silks and luxury, but if you do not know about their existence and never see such things, then you will not desire them. And if you strive only for fame, honors and wealth, instead of leading a righteous life full of reflection and knowledge of the world, then over the years you will have to be sad about missed opportunities.

“He who does not worry about life is wiser than he who understands life,” At first glance, this statement is somewhat vague, but it is this idea that runs through the entire world philosophy. A person must live every day and appreciate every minute of his existence. A person needs to overcome the fear of death and go through life without being afraid to face it. This fear makes us weak and prevents us from achieving our goal.

Only by getting rid of this fear can you live life to the fullest, breathe deeply and enjoy every moment.

DAO is the eternal and unshakable Absolute, to which all living things strive, even the eternal Heaven is subject to the laws of DAO, and the meaning of life for any person is to merge with it in eternal harmony and fast the divine ecstasy of the unity of cosmic souls.