In the journey to explore the spirituality of Asia, we now delve into the profound spiritual world of Chinese civilization. While Hinduism in India seeks the unity of the universe's origin and the human soul, and Buddhism examines the causes of suffering and the path to liberation, Chinese Daoism presents a unique spiritual perspective that views humanity, nature, and the cosmos as interconnected.
Daoism is not merely a religion; it is a philosophy, a way of life, and a worldview that seeks to understand the relationship between nature and humanity. Above all, Daoism is one of the deepest roots that shape the spiritual world of the Chinese people. To comprehend Chinese history and culture, one must understand both Confucianism, as proposed by Confucius, and Daoism, as articulated by Laozi. While Confucianism offers principles for governing society, Daoism explores the essence of human existence and the universe. Confucianism emphasizes order and responsibility, whereas Daoism highlights freedom and harmony. While Confucianism aims to change the world, Daoism seeks to unite with it.
Today, the world is entering an era of artificial intelligence, quantum computing, space exploration, and biotechnology. Paradoxically, modern individuals are experiencing greater anxiety and confusion than ever before. Competition is fierce, the pace of life is accelerating, and humanity is drifting further from nature. In this context, the message left by Laozi 2,500 years ago is gaining renewed attention, as Daoism teaches that humans are not conquerors of nature but rather a part of it.
Laozi, known as the founder of Daoism, is one of the most enigmatic figures in Eastern philosophy. His life is a blend of history and legend. According to Sima Qian's Records of the Grand Historian, Laozi's name was Li Er and his courtesy name was Dan. He is said to have been an official in charge of the royal archives during the Zhou Dynasty. Observing the rise and fall of human society through countless classics, he decided to leave the world as political chaos and moral decay deepened towards the end of the Zhou Dynasty.
Legend has it that Laozi rode a green ox westward. Upon reaching the Han Gu Pass, a guard named Yin Xi recognized his extraordinary nature and said,
“Before you leave, please leave wisdom for future generations.”
Laozi accepted this request and left behind a brief text, which is regarded as one of the greatest philosophical works in human history: the Tao Te Ching. This short book, consisting of about 5,000 characters, has had an immeasurable impact on human civilization and is considered one of the most translated Eastern classics, second only to the Bible in the West.
The Tao Te Ching is composed of 81 chapters. An intriguing point is that the Cheonbu-gyeong, a representative scripture of the Korean people, also consists of 81 characters. Although there is no historical evidence that the two texts directly influenced each other, the symbolism of the number 81 in Eastern thought is noteworthy. Eighty-one is the square of nine, which symbolizes the greatest positive number and completion in the East. Therefore, 81 is interpreted as representing a complete cosmic order and harmonious circulation.
While the Cheonbu-gyeong begins with “Ilsi Musil Il (一始無始一)” to explain the creation of the universe and human existence, the Tao Te Ching starts with “Dao ke Dao, fei chang Dao (道可道 非常道)” to describe the origin of the universe. Both texts share a remarkable commonality in their attempts to articulate the essence of the universe in human language.
The first line of the Tao Te Ching, “Dao ke Dao, fei chang Dao, Ming ke Ming, fei chang Ming (道可道 非常道 名可名 非常名),” can be considered the essence of Eastern philosophy. It is often translated as, “The Dao that can be spoken of is not the eternal Dao, and the name that can be named is not the eternal name.” Here, Laozi points out the limitations of human language, suggesting that while truth exists, human language cannot fully encapsulate it.
We can describe the ocean, but we cannot become the ocean itself. We can define love, but we cannot fully express love itself. Similarly, the Dao, the source of the universe, transcends human language, which is Laozi's insight.
So, what is the Dao?
Laozi did not refer to the Dao as a deity or as material. However, he viewed it as the source of all deities and all matter. The Dao exists independently and is the fundamental principle of the universe that gives birth to and nurtures all things. Chapter 42 of the Tao Te Ching succinctly explains this:
“Dao sheng yi (道生一), yi sheng er (一生二), er sheng san (二生三), san sheng wanwu (三生萬物).”
The Dao gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to all things.
This sentence, written 2,500 years ago, displays remarkable imagination even from the perspective of modern cosmology. While it may not perfectly align with the process of the universe's creation, which involves the expansion of the universe after the Big Bang, the creation principles it attempts to explain hold deep significance.
Another core idea expressed by Laozi is “wu wei ziran (無爲自然).” Many people misunderstand “wu wei” as doing nothing. However, the “wu wei” that Laozi speaks of is not laziness; it is about not forcing actions. It means not going against the natural order and not pursuing desires at the expense of oneself and the world.
Today, we compete day and night for achievements, seeking more money, higher status, and greater success. Yet, Laozi asks,
“What is the end of this?”
Human desires are endless. The more one tries to satisfy them, the more new desires arise. Thus, Laozi viewed a life lived in harmony with the flow of nature as the ideal way of living.
Laozi's most beloved entity was water. He considered water to be the teacher of the universe.
“Shang shan ruoshui (上善若水).”
This means that the highest virtue is like water.
Water flows to lower places and does not boast of itself. Yet, it ultimately carves rocks, creates rivers, and forms valleys, changing the world. Water is the softest yet the strongest. Laozi believed that humans should live like water, achieving harmony with the world through flexibility rather than attempting to dominate it through strength.
This philosophy has profoundly influenced Chinese culture over time. The Daoist worldview permeates Chinese landscape painting, calligraphy, garden culture, traditional medicine, martial arts, and Zen. The attitude of living in harmony with nature, rather than against it, has become a significant characteristic of Chinese civilization.
Daoism also holds unique significance as a political philosophy. Laozi believed that the more rulers intervene, the more chaotic society becomes. He envisioned governance that helps people live naturally rather than oppressive power that suppresses them. This idea continues to inspire many political and management scholars today.
In the 21st century, the renewed attention on Laozi and Daoism stems from this very reason. While the world has advanced technologically, it has become spiritually fatigued. Humans possess more yet live with greater anxiety. Consequently, people are beginning to ask again,
“How should we live?”
Laozi already provided the answer 2,500 years ago:
“Do not force it. Do not go against nature. Empty yourself. And flow with the universe.”
Daoism does not instruct humans to become winners or conquerors. Instead, it encourages them to become beings in harmony with nature. This is not a philosophy of the weak but of those who endure over time. A strong tree may break in a storm, but a flexible bamboo withstands the wind. Laozi taught this very truth.
Today, humanity faces immense challenges, including climate crises, environmental issues, the AI revolution, and civilizational transitions. In such times, Laozi's Dao takes on even deeper significance, reminding us that humans are not the masters of nature but rather a part of it, and that we are not the center of the universe but one component of it.
Understanding the spirituality of Asia is not merely about studying past religions; it is a process of seeking wisdom for the future. The teachings of the Dao left by Laozi continue to question us across 2,500 years:
“Do you seek to conquer the world, or do you seek to become one with it?”
This question is the reason Daoism remains relevant today and is one of the most precious gifts that Asian spirituality offers humanity.
* This article has been translated by AI.
Copyright ⓒ Aju Press All rights reserved.