Cosmology

What Laozi calls the “constant Tao” in reality is nameless. The name (ming) in ancient Chinese thought implied an evaluation assigning an object its place in a hierarchical universe. The Tao is outside these categories.

It is something formlessly fashioned, that existed before heaven and earth… Its name (ming) we do not know; Tao is the byname that we give it. Were I forced to say to what class of things it belongs I should call it Immense.

Tao is the “imperceptible, indiscernible,” about which nothing can be predicated but that latently contains the forms, entities, and forces of all particular phenomena: “It was from the Nameless that heaven and earth sprang; the Named is the mother that rears the Ten Thousand Things, each after its kind.” The Nameless (wuming) and the Named (youming), Nothing (wu) and Something (you), are interdependent and “grow out of one another.”

Nothing (wu) and Tao are not identical; wu and you are two aspects of the constant Tao: “in its mode of being Unseen, we will see its mysteries; in the mode of the Seen, we will see its boundaries.”

Nothing does not mean “Nothingness” but rather indeterminacy, the absence of perceptible qualities; in Laozi’s view it is superior to Something. It is the Void (that is, empty incipience) that harbors in itself all potentialities and without which even Something lacks its efficacy.

Emptiness realized in the mind of the Taoist who has freed himself from all obstructing notions and distracting passions makes the Tao act through him without obstacle. An essential characteristic that governs the Tao is spontaneity (ziran), the what-is-so-of-itself, the self-so, the unconditioned. The Tao, in turn, governs the cosmos: “The ways of heaven are conditioned by those of the Tao, and the ways of Tao by the Self-so.”

This is the way of the sage who does not intervene but possesses the total power of spontaneous realization that is at work in the cosmos; of proper order in the world, “everyone, throughout the country, says ‘It happened of its own accord’ (ziran).”

The microcosm-macrocosm concept

The conception of the cosmos common to all Chinese philosophy is neither materialistic nor animistic (a belief system centering on soul substances); it can be called magical or even alchemical. The universe is viewed as a hierarchically organized organism in which every part reproduces the whole. The human being is a microcosm (small world) corresponding rigorously to this macrocosm (large world); the body reproduces the plan of the cosmos. Between humans and the world there exists a system of correspondences and participations that the ritualists, philosophers, alchemists, and physicians have described but certainly not invented. This originally magical feeling of the integral unity of mankind and the natural order has always characterized the Chinese mentality, and the Taoists especially have elaborated upon it. The five organs of the body and its orifices and the dispositions, features, and passions of humans correspond to the five directions, the five holy mountains, the sections of the sky, the seasons, and the Five Phases (wuxing), which in China are not material but are more like five fundamental phases of any process in space-time. Whoever understands the human experience thus understands the structure of the cosmos. The physiologist knows that blood circulates because rivers carry water and that the body has 360 articulations because the ritual year has 360 days. In religious Taoism the interior of the body is inhabited by the same gods as those of the macrocosm. Adepts often search for their divine teacher in all the holy mountains of China until they finally discover him in one of the “palaces” inside their heads.

Return to the Tao

The law of the Tao as natural order refers to the continuous reversion of everything to its starting point. Anything that develops extreme qualities will invariably revert to the opposite qualities: “Reversion is the movement of the Tao” (Laozi). Everything issues from the Tao and ineluctably returns to it; Undifferentiated Unity becomes multiplicity in the movement of the Tao. Life and death are contained in this continuing transformation from Nothing into Something and back to Nothing, but the underlying primordial unity is never lost.

For society, any reform means a type of return to the remote past; civilization is considered a degradation of the natural order, and the ideal is the return to an original purity. For the individual, wisdom is to conform to the rhythm of the cosmos. The Taoist mystics, however, not only adapt themselves ritually and physiologically to the alternations of nature but create a void inside themselves that permits them to return to nature’s origin. Laozi, in trance, “wandered freely in the origin of all things.” Thus, in ecstasy he escaped the rhythm of life and death by contemplating the ineluctable return: “Having attained perfect emptiness, holding fast to stillness, I can watch the return of the ever active Ten Thousand Things.” The number 10,000 symbolizes totality.

Change and transformation

All parts of the cosmos are attuned in a rhythmical pulsation. Nothing is static; all things are subjected to periodical mutations and transformations that represent the Chinese view of creation. Instead of being opposed with a static ideal, change itself is systematized and made intelligible, as in the theory of the Five Phases and in the 64 hexagrams of the I Ching (Pinyin: Yijing; Book of Changes), which are basic recurrent constellations in the general flux. An unchanging unity (the constant Tao) was seen as underlying the kaleidoscopic plurality.

Zhuang Zhou’s image for creation was that of the activity of the potter and the bronze caster: “to shape and to transform” (zaohua). These are two phases of the same process: the imperceptible Tao shapes the cosmos continuously out of primordial chaos; the perpetual transformation of the cosmos by the alternations of yin and yang, or complementary energies (seen as night and day or as winter and summer), is nothing but the external aspect of the same Tao. The shaping of the Ten Thousand Things by the Supreme Unity and their transformation by yin and yang are both simultaneous and perpetual. Thus, the sage’s ecstatic union is a “moving together with the Tao; dispersing and concentrating, his appearance has no consistency.” United with the constant Tao, the sage’s outer aspect becomes one of ungraspable change. Because the gods can become perceptible only by adapting to the mode of this changing world, their apparitions are “transformations” (bianhua); and the magician (huaren) is believed to be one who transforms rather than one who conjures out of nothing.