#暑期创作大赛 #
Reading reminder: This article is only for advanced Taoist researchers, if you have not yet clarified the basic concepts of Tao, please read the book "Understanding the Tao Te Ching" and then participate in the discussion.
First, the Tao is "Daoer", the childlike sound of the ancients' "road".
A very simple concept, but eventually become a "sauce jar culture", various genres, various cognitions, various interpretations, and finally lose its essence, and the chaotic interpretation of the sky interacts with each other, forming a smelly sauce jar.
The most classic Tao Te Ching, the most classic in Chinese studies, should have been able to bring earth-shaking changes to China. However, after the "four great inventions", especially the contention and depression of hundreds of schools, the basic rot and corruption of Taoism gradually transformed into secular mythology. What "Immortal Cultivation True Sutra", what "Code of Conduct", what "Secret Method of Success", what "Self-cultivation Cheat".
The high hats are one after another, but they are getting farther and farther away from the essence of Taoism, and they have almost become reactionary.
Tao is "Daoer", the childlike sound of the ancients' "road".
In chapter 25 of the Tao Te Ching, Lao Tzu describes it very clearly. It is, first of all, an objective existence. It is not the content involved in subjective initiative, any "world view", any personal cognition, any personal thought, etc. is not "Tao". See Chapter 25, in the original text, "Something is mixed and born a priori".
Figure 1
Second, the operation of Dao'er (children's sound) is endless
In chapter 14 of the Tao Te Ching, Lao Tzu almost drew the "Tao" for everyone.
Figure II
The Tao is the "Tao", "from one point to another", a "road" that is "invisible, touched, unsmellable". (See chap. XIV, in red.)
And the reason why "you can't see, touch, smell or smell": it is because the first starting point refers to the "cause" of the change in the movement of things; The second foothold refers to the "result" of changes in the movement of things.
That is, Tao = the process of changing the movement of things "from the cause to the effect".
Since the starting point is the "cause" and the ending point is the "effect", it is natural to "not see, touch, or smell".
Therefore, the Tao is "invisible, touchable, and unsmellable."
In order to elaborate the form of "Daoer" more vividly, Lao Tzu used "rope rope", which means that each Daoer forms a "trajectory, trace, route" like a rope. (See, Figure III, green part)
(Note: This original version has obviously been tampered with, changing "rope rope" to "rope rope", which is inconsistent with the multidirectionality of the original text.) "Rope and rope" has a plural form. It means that the movement of things is varied, that is, thousands of ways)
Figure III
We also know that the cause of the change in the movement of things is preceded by the cause, and the effect is followed by the effect. The whole process is "endless and endless". Therefore, Lao Tzu said, "If you don't see its head, you don't see its end." (See, yellow line section).
For example, the Himalayas are not only the cause of drought in the northwest, but also the "moving fruit" of the extrusion of the earth's crust. Moving forward, the extrusion of the earth's crust is caused by the drift of the earth's plates, and pushing back the drought in the northwest will cause land weathering, soil desertification, flooding of the Yellow River and other consequences.
This is the Tao that Lao Tzu is going to expound (see Chapter 14, "It is the Taoist Chronicle.") It shows that Taoism was founded by Lao Tzu, and any interpretation that thinks that Tao is something else is nonsense.
Third, visible:
First, the Tao is the process of changing the movement of things "from cause to effect".
Second, the Tao is objective, and the connotation involved in any subjective initiative is not the Tao. At most, it is enlightenment. But, enlightenment ≠.
Third, "enlightenment" is the "cause" of the movement of things. Where is the moving effect? Exploration and thinking, other forms of "enlightenment" are self-deception.
Fourth, "monasticism" is a revision of the perception of changes in the movement of things. That is, correcting or correcting cognitive errors through practical activities.
Fifth, "practice" refers to the correction of the changing operation of the movement of things. (important here) is the operation of "artificial correction" of changes in the motion of things.
For example, the natural growth of watermelon can change the growth and development process (motor change process) by artificial fertilization, soil loosening, weeding and other means.
Sixth, "self-cultivation" is not "repairing the body" or "transforming the body." That is what we often call "cultivating immortals".
Because "body" in Taoism means "mind, consciousness" (see Figure 4, red part) does not refer to the shell. There is simply no such thing as "opening up certain acupuncture points, certain veins".
The meaning of the red part: the saint encounters a problem, is not in a hurry to express an opinion, needs to be thoughtful to say an opinion, seems to be behind others, but cognitively ahead. They will think outside the movement of things, will not be disturbed by specific problems, objective and calm, so their understanding will stand the test of time.
Of course, there may really be this "immortal cultivation" skill, but it is not Taoism. It can be said to be "immortal cultivation", but it cannot be said to be Taoism. At least it cannot be understood as a subject of Taoism.
(Because, if "immortal cultivation" does exist, it is only a branch of "change in the movement of things".) cannot be called Taoism)
Figure IV
Seventh, Taoism is an overview and overview of the changes in the movement of all things. That is, "general theory". It does not involve the elaboration of the movement of any one specific thing. Any exposition involving the fields of "state management, human condition, self-cultivation, promotion and wealth" is not a Taoism.
Because once Taoism involves a certain field of detailed explanation, it is "lattice physics", modern "science".
Science = Breaking down philosophy into "one subject and one subject" Analysis = Decomposing philosophy into "one case and one case" Analysis = lattice physics.
Since Taoism does not involve specific fields, most of the discussions in the Tao Te Ching are Lao Tzu's "sorting out things", that is, giving examples, describing and metaphors.
If you cannot understand the essence of Taoism (philosophical reason) behind "sorting out things", you are doomed to not understand Taoism.
For example, in chapter 80, "old and dead do not communicate with each other" is the theme of the entire chapter. Others can be completely ignored, let alone understood as "what Lao Tzu advocates and does not advocate".
Figure V
Throughout the article, Lao Tzu only needs to express one meaning: "In the process of changing the movement of things, we must clearly distinguish between primary and secondary, grasp important contradictions, and ignore secondary contradictions." Learn to grasp the big and let go of the small. ”
And "small countries and widows" is the "secondary contradiction", and "old and dead do not communicate with each other" is to ask people to give up their attention to "secondary contradiction".
However, the vast majority of us do not understand Lao Tzu's intentions, exert too much force, pay too much attention to the "content of the story", and even become the evidence of Lao Tzu's advocacy of the "foolish policy", and the interpretation of what "Lao Tzu advocates knotting rope notes" also comes out, which is simply absurd and inexplicable.
Including many Taoist enthusiasts, they do not understand the "three elements of exposition", and ignore the "conclusion" at the end of each article. But he was very enthusiastic about "arguments and arguments", and this article did not clarify what to say, but interpreted it as Lao Tzu's personal proposition of "what he likes and what he dislikes".
For example, in Chapter 2, the core content is the paragraph after "Saints do nothing".
Figure VI
Since, none = cause. Wuwei = Discovery of the cause.
The entire article is a detailed explanation of "the connotation and characteristics of causes". However, due to excessive force, the "all the world is beautiful and beautiful is evil" in the "argument" part is interpreted to the fullest. However, the "internal cause" of the movement and change of things is the driving force for the movement and change of all things, and "everything does not give up" is that "the movement and change of everything is inseparable from the driving force of the driving force", but I don't understand it.
For example, a person's whole life is governed by the operation of genes, and this gene is the "internal cause" and the driving force of a person.
Note, gene = internal cause, is also the cause.
Thus, the second chapter is "a detailed explanation of the causes" without knowing it. The translation of the article is not nondescript, and it is thousands of miles away from Lao Tzu's thought.
This is the result of exerting too much force on Taoism.
In fact, the essence is still not to read ancient texts at all. For example, basically no one understands "wuwei = exploration and discovery of causes", let alone "wu-wei = causes". Only using modern language concepts to interpret ancient texts, the harder you work, the farther away you are from Lao Tzu's thought.