china was built on a ground of philosophy that believed that all mankind is connected into the universe and the heavens and because they are connected, the natural order of everythings very existence should be seen in human biology.
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Basic concepts of Daoism
Certain concepts of ancient agrarian religion have dominated Chinese thought uninterruptedly from before the formation of the philosophic schools until the first radical break with tradition and the overthrow of dynastic rule at the beginning of the 20th century, and they are thus not specifically Daoist. The most important of these concepts are (1) the continuity between nature and human beings, or the interaction between the world and human society; (2) the rhythm of constant flux and transformation in the universe and the return or reversion of all things to the Dao from which they emerged; and (3) the worship of ancestors, the cult of heaven, and the divine nature of the sovereign.
Concepts of the universe and natural order
Cosmology
What Laozi calls the “constant Dao” in reality is nameless. The name (ming) in ancient Chinese thought implied an evaluation assigning an object its place in a hierarchical universe. The Dao is outside these categories.
It is something formlessly fashioned, that existed before heaven and earth… Its name (ming) we do not know; Dao is the byname that we give it. Were I forced to say to what class of things it belongs I should call it Immense.
Dao 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 Dao are not identical; wu and you are two aspects of the constant Dao: “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 harbours in itself all potentialities and without which even Something lacks its efficacy.
Emptiness realized in the mind of the Daoist who has freed himself from all obstructing notions and distracting passions makes the Dao act through him without obstacle. An essential characteristic that governs the Dao is spontaneity (ziran), the what-is-so-of-itself, the self-so, the unconditioned. The Dao, in turn, governs the cosmos: “The ways of heaven are conditioned by those of the Dao, and the ways of Dao by the Self-so.”
The microcosm-macrocosm concept
The conception of the cosmos common to all Chinese philosophy is neither materialistic nor animistic (a belief system centring 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.
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 Yijing (Book of Changes), which are basic recurrent constellations in the general flux. An unchanging unity (the constant Dao) was seen as underlying the kaleidoscopic plurality.
Zhuangzi’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 Dao 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 Dao. 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 Dao; dispersing and concentrating, his appearance has no consistency.” United with the constant Dao, 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.
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