Dao and cosmology
...t or not, these two unique theories all relate closely with Daoism, and come all together to form scientific evidences of Daoism. Finally definition of “Dao” ought to be stated for comparability. Lao tzu illustrates Dao as “nature” in chapter 25 of Tao Te Ching; Lao tzu tells, “Human follow the laws of earth; earth follows the laws of heaven; heaven follows the laws of Dao; Dao follows the laws of nature .” “Nature” in Chinese consists of two characters symbolizing “self” and “so.” Put the words together, “nature” is defined as “what is so of itself .” This definition is more equivalent with an adjective “naturally” in English, than a noun “nature” as in mountains and oceans. Also beware that “nature” is a “state” of “what is so of itself,” which can be translated as “non-action,” (wuwei) and “letting it be.” Now that all the terms are clearly and comparably defined, specific relevance and techniques are to be addressed. Relativity theory plays a large role in serving Daoism ideas. The theory all begins with a question raised by early 20th century scientists, “Why light does not vary in relative velocity ?” Relative velocity is a concept of perceiving speed as relative observation, rather than absolute. For example, if you are running at a rate of 5km/hour in a train that is moving 100km/hour, you would look like you are running at 105km/hour to those who look from outside. What is special about light is, given the identical situation, and given the velocity of the light 300,000km/second, the speed of the light would be exactly the same at 300,000km/second whether measured from outside or inside. In 1907, Einstein’s Special relativity theory came out to answer the question. Einstein solved the problem simply by accepting that the light is an absolute benchmark of the universe. What is an “absolute benchmark” anyways? This question requires some additional imagination as follows; all movements and senses we do and comprehend are only relative measures. This intriguing fact can be simply experimented in your imagination; consider yourself in a dark and empty place. Assume you start running, and ask yourself how fast you are running. Would you be able to measure your velocity? The answer is “no”, since there is nothing to measure your speed against! When you say “I run 20km/hour,” it is apprehensible only if you can measure the “20 kilometers.” In our hypothetical world, dimension (space) does not exist since there is no consequent change in scenery of your movement. From this experiment one must infer what enables dimension to exist is consequent changes. If there is a change resulting from the movement, the dimension is realized and earned. On the other hand, as seen in the hypothesis, if the movement does not carry any consequent change, the dimension no longer exists. Time is no less absolute than the dimension. Back to the hypothesis, now you are in a world with no movement. Everything remains the same as they are for, let say, three minutes. Again, if everything is inactive, how does one (who is also still and unmoving,) realize how much time has passed? Will three minutes ever pass? Again, the answer is negative and therefore time is also unrealized when there is no motion. Likewise, for someone living in an unchanged and still world, even one nanosecond is infinite and inescapable. However, experiments showed that this relativity does not apply to the light; its measurement is always the same regardless where you measure it, and presence of the light deteriorates even those seems timeless. Einstein defines the light as an eternal unchangeable of the universe, which he calls an “absolute benchmark .” Compare these ideas of relativity and “absolute benchmark” to the texts in Tao Te Ching. In the second chapter first half Lao tzu claims, “When the people of the world all know beauty as beauty, there arises the recognition of ugliness .” Here, Lao tzu expresses his clear understandings of relativity of all beings. Moreover Lao tzu extends his understandings in the 11th chapter; Lao tzu writes, “It is not the clay the potter throws, which gives the pot its usefulness, but the space within the shape, from which the pot is made ,” and compares the relative existence (the usefulness of the pot,) and nonexistence (emptiness). Besides, Lao tzu declares a more interesting idea in the very same chapter; “Such is the utility of non-existence .” In short, Lao tzu suggests that Dao, which gave a birth to the “non-existence,” is the principle of all “beings” and their functions. In the 34th chapter Lao tzu tells more clearly, “Dao is everywhere! Thus it can be 'left' or the 'right.' The ten-thousand natural kinds depend on it and thus live .” This sentence states the same concept. In relativity theory, the same derivative can be gained. Light is the fundamental of all things and without light, existence will cease; because light gives birth to the dimension and time where substances are able to form and function. Finally, this process from the light to the “emptiness” (dimension and time) to the substances is almost identically described by Lao tzu. He claims, “Dao generates one. One generates two. Two generate three. Three generates ten thousand natural things ,” where the “one” is often interpreted as “potentiality” of creations (note i). In conclusion, Einstein's relativity theory serves as a scientific and experimental evidence of the Dao. Evolution theory is very controversial and famous, it is often misunderstood. Common delusion includes believing that human are evolved from monkeys. Although the idea can be interpreted from the entire theory, human evolution is only a tip of an iceberg that Darwin tells us. In short, evolution theory mandates that all being originated from a common ancestor. Also important is the concept of “natural selection.” Darwin proclaims that only the strongest kinds are selected to survive, and therefore all the beings evolve to adopt for survival . Evolution theory has long been st...