This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", and it sometimes seems to show an incomparably huge driving force between the universe and the heavens and the earth; Sometimes they depict before us the state of the eternal barbarism of the chaos of heaven and earth; Or show the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Derived from a biological sense, the relationship between man and nature, both spiritual and material, has been expressed as an almost primitive dependence from ancient times to the present, like a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the future of politics and the dark reality, it is natural for him to have a return to nature and a desire to ask for help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the "return to nature" trend that is surging in terms of people's needs for life and cultural ideas today also explains, in a broader sense, the reason why ancient scholars have tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was moved upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.

This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", and it sometimes seems to show an incomparably huge driving force between the universe and the heavens and the earth; Sometimes they depict before us the state of the eternal barbarism of the chaos of heaven and earth; Or show the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Derived from a biological sense, the relationship between man and nature, both spiritual and material, has been expressed as an almost primitive dependence from ancient times to the present, like a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the future of politics and the dark reality, it is natural for him to have a return to nature and a desire to ask for help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the "return to nature" trend that is surging in terms of people's needs for life and cultural ideas today also explains, in a broader sense, the reason why ancient scholars have tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was moved upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.

This term, which is quite oriental mysticism, appears frequently in the book "Lao Tzu", and it sometimes seems to show an incomparably huge driving force between the universe and the heavens and the earth; Sometimes they depict before us the state of the eternal barbarism of the chaos of heaven and earth; Or show the beginning of heaven and earth, the beginning of all things, the vigorous vitality of grass and trees, and so on.

From Lao Tzu's various conceptions of "Tao", we can fully appreciate the origin of his almost pious worship and reverence for "Tao". Lao Tzu's reverence for the Tao stems entirely from his faith in nature and the laws of nature, which is completely different from the ideological concepts of that era, which regarded "heaven" and "God" as absolute authority. "Dao", for Lao Tzu, is only a new ground proposed to completely get rid of religious domination, and it is more authoritative than "God".

Lao Tzu's "Tao" has a unique understanding and profound understanding of life in the universe, which stems from his meticulous observation of the natural world and a strong mystical intuition. This deliberate attention to nature and its laws is the cornerstone of Lao Tzu's philosophical thought.

Derived from a biological sense, the relationship between man and nature, both spiritual and material, has been expressed as an almost primitive dependence from ancient times to the present, like a baby to its mother. The ancients had a saying: "If people are poor, they will turn against their roots." This so-called "nature" means, in a broader sense, "nature", the mother of humanity and all things. Why does Qu Yuan's long poem "Heavenly Questions" raise so many questions about the celestial bodies of the universe, history, mythology, and the human world? When he is disappointed with the future of politics and the dark reality, it is natural for him to have a return to nature and a desire to ask for help. Out of a kind of dissatisfaction and anxiety with reality, he pushes the source to the extreme, desperately hoping to find a suitable place for man in front of the mysterious forces of nature.

Freud's "Happiness Principle" said that while civilization brings material benefits to human beings, it also brings extremely heavy depression to the human spirit, which is one of the major shortcomings of civilization. However, the principle of the innate pursuit of happiness that he spoke of is also based on the harmonious relationship between man and nature. Isn't the "return to nature" trend that is surging in terms of people's needs for life and cultural ideas today also explains, in a broader sense, the reason why ancient scholars have tried their best to explore the nature of the universe? From this, we can also understand the historical reasons for Lao Tzu's philosophy of respecting nature, rejecting knowledge, pursuing the political life of "small countries and widows", and exaggerating the simple nature and mysterious primitive power of "Tao".

During the Spring and Autumn Period and the Warring States Period, the royal power was moved upward, and the political and social relations underwent drastic changes. And when the clan system in the real society restricts the development of history, the old "concept of the mandate of heaven" and "the concept of heavenly Taoism" also restricts the development of thought. Laozi's metaphysical "Dao" was put forward to find a theoretical basis for rejecting the "Mandate of Heaven" and "Heavenly Daoism" from the understanding of natural history, so it was revolutionary and rational in the history of ancient Chinese philosophy.