ISSN 1392-7450
SOTER 2011.37(65)
Romualdas DULSKIS
Vytauto Didžiojo universitetas
Ecological Spirituality in Daoism
Daoizmo ekologinis dvasingumas primena mums Jėzaus santykį su gamta ir gamtos temą evangelijų tekstuose. Kai
kurie Kristaus palyginimai artimi daoistiniam požiūriui į gamtą ir wuwei principui. Teilhardas de Chardinas priartėjo prie daoistinio požiūrio kontempliuodamas gamtą kaip dieviškąją aplinką. Daoizmo išminčiaus gyvenimo
pozicijai krikščioniškojoje tradicijoje labai artima atrodo kontempliatyviųjų vienuolių gyvenimo filosofija.
Daoist ecological spirituality reminds us of the relationship Jesus had with nature and the theme of nature in the
(PTQFMUFYUT$FSUBJODPNQBSJTPOT$ISJTUVTFEBSFDMPTFUPUIF%BPJTUWJFXPOOBUVSFBOEUIFwuwei principle.
Teilhard de Chardin came very close to the Daoist viewpoint since he was continually contemplating Nature as the
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nun in the Christian tradition.
Introduction
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MJWJOHDSFBUVSFTćJTQPJOUPGWJFXIBTNBEFBTJHOJĕDBOUQPTJUJWFJOQVUJOUP&VSPQFBO
mentality. However, in postmodern society, nature is treated as a mere instrument for
other needs. In Daoism nature is understood as an emanation of Dao and treated as something sacred and untouchable. Daoism, throughout its history, has developed a system
of concepts uniquely relevant to the harmonious relationship between man and nature.
ćF%BPJTUTQJSJUVBMJUZDPOUBJOTJOJUTQSJODJQMFTBOEDSFFETNBOZJEFBTDPNQBUJCMFXJUI
UIFDPODFQUPGFOWJSPONFOUBMQSPUFDUJPOIFMECZUPEBZTFDPMPHJTUT
ćFTFBSDIGPSIBSNPOJPVTFYJTUFODFIJHIMJHIUT$IJOBTFOUJSFIJTUPSZPGQIJMPTPQIZ
ćF$IJOFTFXFSFBMXBZTDPODFSOFEXJUIIBSNPOZCFUXFFO)FBWFOBOE&BSUIBOECFUXFFOUIFIVNBOBOEOBUVSFBTXFMMBTUIFIBSNPOZCFUXFFOQVCMJDBOEQFSTPOBMMJGF'SPN
the very start, in Chinese culture, philosophy was more a certain lifestyle than a contemplation of life. An analysis of the Laws of the Universe encouraged the sages of China to
pursue the application of these laws in personal and public life. Despite the dominance
of anti-religious ideology in the country over past decades, a sense of the harmony of the
universe is very much alive among Chinese people, even today. Modern Chinese are inclined to perceive Heavenly signs in natural catastrophes which indicate that the natural
BDDPSEJOUIFVOJWFSTFIBTCFFOJNQBJSFEćFWJFXPGUIF$IJOFTFJOUIFJSQIJMPTPQIJD
BOESFMJHJPVTUFBDIJOHTPOUIFOFDFTTJUZPGIBSNPOJPVTDPFYJTUFODFCFUXFFOUIFIVNBO
BOE OBUVSF JT BO JNQPSUBOU DPOUSJCVUJPO UP UIF DPOUFNQPSBSZ XPSMET FČPSUT UP SFTPMWF
ecological issues.
20
Romualdas DULSKIS
ćFFYQFSJFODFPG$IJOBPWFSUIFMBTUTFWFSBMEFDBEFTIBTWJTJCMZTIPXOUIBUUPBDIJFWF
BIBSNPOJPVTMJGFJUJTJNQPTTJCMFUPSFMZPOiIPSJ[POUBMwWBMVFTBMPOFćFQIJMPTPQIZPG
Daoism invites living in harmony with nature believing that nature, on its own accord, refers to the principle of transcendental life – Dao.1 Current ecological disasters and threats
urge a fresh reconsideration of the Daoist view on nature all the more. Today it becomes
ever more obvious that crude interference into natural processes, something the Daoist
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According to Daoism, the natural cycle of nature is inspired and regulated by Dao.
ćFIVNBOCFJOHTIPVMEBDDFQUUIJTDZDMJDBMMJGFBOEMJWFBTJNQMFBOEOBUVSBMMJGF%BPJTN
believes that it is highly important to let things remain in their natural state and to follow
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JO BMM UIJOHT BOE JO FBDI IVNBO CFJOH ćFSFGPSF BMM UIJOHT BOE BMM IVNBO CFJOHT BSF
inseparable and yet interdependent. Teilhard de Chardin came very close to the Daoist
viewpoint since he was continually contemplating Nature as the Divine milieu in which
“all elements of the universe touch each other”.2
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themselves according to the wuweiQSJODJQMFBOEOPUUPJOUFSGFSFXJUIUIFFBSUITFDPMPHZ
'BDJOHUPEBZTFDPMPHJDBMQSPCMFNTBOEUSZJOHUPĕOETPMVUJPOTXFDBOĕOENBOZTJHOJĕcant impressions in the simple and quiet Daoist lifestyle as well as in the simplicity in the
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ćFBJN PG UIF SFTFBSDIJTUPSFWFBMTPNFFDPMPHJDBMBTQFDUTPG%BPJTUTQJSJUVBMJUZ
UIBUBSFWFSZJNQPSUBOUGPSUPEBZTFOWJSPONFOUBMQSPUFDUJPO
1. The basis of spirituality: “tasting” Dao
*O%BPJTNUIFFDPMPHJDBMWJFXQPJOUPOOBUVSFFTTFOUJBMMZSFMBUFTXJUIBQFSTPOTJOUFSOBM
resolve. Laozi encourages, first and foremost, finding satisfaction in a natural and simple
life. He teaches the enjoyment of nature, of close family members and of other people met
JOMJGFoPGMJGFTDJSDVNTUBODFTEFFNFEUPCFMJWFEoBOEDPOUFOUNFOUXJUIFYJTUJOHNBterial resources. Laozi encourages discovering the taste of daily life: “taste the tasteless”.3
He uses these words to take heed that ordinary, daily life has its own meaning and worth.
A superficial glance at daily life makes it appear gray and dull. However, this is untrue.
Daily life becomes truly tasteless only to people who have drifted from Dao and people
who have no contact with him in their own everyday lives. An individual of this sort then
embarks on a pursuit for the “taste” of life by attempting to generate pleasant sensations
artificially. A person thus succumbs more and more, to various cravings attempting, in
UIJTXBZUPFYQFSJFODFBGVMMMJGF/POFUIFMFTTBT-BP[JOPUFTJUJTOPUBGVMMMJGFUIBUJT
FYQFSJFODFEJOUIJTNBOOFSBDUVBMMZTVDIBQFSTPOTJNQMZEJTUBODFTIJNTFMGGSPNBGVMM
life. By delighting in unnaturally generated pleasures and succumbing to uncontrollable
whims, a person loses the ability to sense the joy in daily life. By seeking an artificial, rather than a natural, “taste” of life, a person not only delights artificially but lives artificially
BTXFMMćFUSVFUBTUFPGMJGFSFNBJOTOFWFSFYQFSJFODFEćFSFGPSFCZVSHJOHUPiUBTUFUIF
tasteless” Laozi is encouraging the choice for a simple lifestyle in line with the wellspring
ECOLOGICAL SPIRITUALITY IN DAOISM
21
PGOBUVSFBOEIVNBOOBUVSF#ZDIPPTJOHBTJNQMFMJGFBQFSTPOFYQFSJFODFTJOUFSOBMQFace and contentment. Simplicity empowers living in the present, being attentive to every
person met, safeguarding nature and utilizing every hour of life meaningfully.
Nevertheless, a justifiable question comes up. Did Laozi limit himself to this minimalism? As he asserts the necessity of contentment with a simple and natural style of
life, Laozi does not forget Dao for a single second. If we were to reduce the aspirations
in our lives down to the most elementary minimalism, this would be nothing more than
a depreciation of the quality in our lives. Meanwhile Laozi is ceaselessly turning our attention to Dao while he is prompting us to be satisfied with simplicity. Conditions for
recognizing the greatness of Dao appear within the sphere of simplicity. Since a person
JTOPUPOMZHFUUJOHUPLOPX%BPCVUJTBMTPFYQFSJFODJOH%BPUIFQFSTPOiUBTUFTwUIFMJGF
PG%BP%BPHSBUJĕFTBOETBUJTĕFTBQFSTPOTEFFQFTUZFBSOJOHTUIFSFCZBQFSTPOJTBCMF
UPSFTUSJDUIJTIFSFYUFSOBMBOEEFTUSVDUJWFVOEFSUBLJOHT*OUIJTXBZiUBTUFUIFUBTUFMFTTw
leads to “tasting” Dao, something which surpasses any other sort of joy and any other sort
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both purposes: to become acquainted with Dao and to establish the correct relationship
between a person and nature.
2. “The greatest curse is discontent”
A Daoist sage limits consumption of natural resources not due to thrift or some negatively
understood asceticism but to be able to pursue the resolute purpose undisturbed – living
according to Dao. By increasing unnecessary consumption, people increase the obstacles
UIBUEJTUBODFUIFNGSPN%BPćJTXBZJOUIFUFBDIJOHTPG%BPJTNUIFNPEFSBUFVTFPG
natural resources acquires a strong anthropological foundation.
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EJTTBUJTGBDUJPOEPFTOPUTVSGBDFCFDBVTFBQFSTPOMBDLTPOFPSBOPUIFSFYUFSOBMUIJOHCVU
due to the essential limitations of life. If people are mistakenly convinced that feelings of
discontent arise due to their lacking material goods, then such a viewpoint encourages
unrestrained consumption which emaciates nature. If an individual comprehends that
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Dao. By choosing the way of Dao, a person not only becomes acquainted with Dao but
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only to comprehend but also to experience ever more and more that Dao is the true wellsQSJOHPGBGVMMMJGF6OBCMFUPĕOEBOPUIFSNFBOTUPFYQSFTTUIFGFFMJOHPGBGVMMMJGFUIBU
BOJOEJWJEVBMFYQFSJFODFTCZMJWJOHJOVOJUZXJUI%BP-BP[JVTFTUIFJNBHFPGBNPUIFS
and child.4ćVTMZ%BPJTOPUNFSFMZBUIFPSFUJDBMQSJODJQMFPGMJGFPSBGVOEBNFOUBMSVMF
PGFUIJDT%BPĕMMTBQFSTPOTIFBSUXJUIFUFSOBMQFBDFBHFOUMFKPZBOETFSFOFGBJUI+VTUBT
BOJOGBOUGFFMTTBGFTUBOEDBMNFTUMJLFOPXIFSFFMTFPOIJTNPUIFSTMBQTPUIF%BPJTUTBHF
reaches the optimal feeling of a full life, step by step on the way to Dao.
22
Romualdas DULSKIS
Laozi considers cravings, discontent and greed as the greatest sources of calamities.
ćFGPMMPXJOHUISFFNBUUFSTBSFFTTFOUJBMMZJOUFSSFMBUFE
The greatest temptation to crime is desire.
The greatest curse is discontent.
The greatest calamity is greed.
Whoever is content with contentment is always content. 5
ćFQFSTPOXIPJTOPUFYQFSJFODJOHDPOUFOUNFOUXJUIMJGFJTJODMJOFEUPTFFLIBQQJOFTT
CZTBUJTGZJOHIJTIFSWBSJPVTDSBWJOHT4JODFUIFGVMĕMMNFOUPGDSBWJOHTTUJMMGBJMTUPQSPWJEF
contentment, the individual is in danger of constantly having ever-increasing cravings.
By endlessly chasing after the pleasures of life – endeavoring for authority, accumulating
XFBMUIHSFFEJMZPSDPOTJEFSJOHDPNGPSUUIFHSFBUFTUHPBMJOPOFTMJGFoBQFSTPOOPUPOMZ
IBSNTUIFQFBDFXJUIJOIJTIFSPXOTPVMCVUBMTPCSJOHTIBWPDUPUIFOBUVSBMIBSNPOZ
PGUIFVOJWFSTF8BSJTBOFYUSFNFEJTSVQUJPOJOUIFXPSMETIBSNPOZEVFUPBDSBWJOHGPS
rule. Laozi notes, “weapons are tools of destruction, not used by good leaders” and “even
in victory there is no glory; those who celebrate victory delight in slaughter”. Because
numerous casualties of soldiers signify a war, “a victory should be celebrated with funeral
ceremonies”.6 At present, when the potential of a nuclear war and its consequential ecological catastrophe has arisen, the teachings of Laozi about the evil of war seem even more
SFMFWBOUUIBOUIFZXFSFEVSJOH-BP[JTUJNFT8IBUMJFTEFFQMZXJUIJOUIFSFBTPOGPSXBS
BDDPSEJOHUP-BP[JJTQFPQMFTJOBCJMJUZUPĕOEDPOUFOUNFOUXJUIUIFTJNQMFXBZPGMJGF
*GQFPQMFXFSFUPGPMMPX%BPUIFZXPVMEMFBSOUPSFGVUFCPVOEMFTTDSBWJOHTćFEJTIBSNPOZJOUIFXPSMEXIJDIJTDBVTFECZJNQMBDBCMFZFBSOJOHTJOQFPQMFTIFBSUTDBOPOMZCF
PWFSDPNFTVDDFTTGVMMZCZDIBOHJOHQFPQMFTIFBSUT*TJUBEJďDVMUPSBOJNQPTTJCMFUBTLUP
DIBOHFQFPQMFTIFBSUT -BP[JBTTVSFTUIBUUIJTJTBWFSZTJNQMFUBTLJUJTPOMZOFDFTTBSZUP
turn to Dao and accept his teachings.
3. Wuwei as an ecological principle
ćFCBTJTGPSUIFFDPMPHJDBMTQJSJUVBMJUZJO%BPJTNMJFTJOJUTIPMJTUJDXPSMEWJFX4JODFBIVman being is an integral part of the universe, the human is neither in opposition to nature
nor to its processes. Laozi taught, on the basis of his observations of nature, that the phenomena and processes of the world change constantly and move in a cyclical circle. “Life,
death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat – these are the alternations of the world, the workings
of fate.”7 It would be a matter of self-defeat to become attached to life or to fear death, because they are the two sides of the same coin. If we think about life positively, we must accept the reality of death just as positively. It is not worthwhile to cling to life and consider
it the only value, because it is designated to shatter during the time of death. Wanting to
highlight that human life passes in a ceaseless wheel of transformations, Zhuangzi visually
says that time “is over as quickly as the passing of a swift horse glimpsed through a crack
in the wall!”8 As told by Zhuangzi, life and death – these are relative values. Nonetheless,
ECOLOGICAL SPIRITUALITY IN DAOISM
23
GPSFYBDUMZUIJTSFBTPO;IVBOH[JVOEFSMJOFTUIFJNQPSUBODFPGMJGFBDDPSEJOHUP%BPBOE
encourages a fully valuable life.
Belief in the unity of the human being with nature assists in comprehending the end
of life as simply one of the many transformations in nature. All changes are considered
positively because each one of them comes from Dao and contains its own meaning. Dao
provides a physical form to the person being born, stimulates an adult to work and, in old
age, gives the soul peace and, ultimately, allows it to rest in death. One change relentlessly
GPMMPXTBOPUIFSJOUIFVOJWFSTFćBUJTXIZJUJTTFOTFMFTTUPMPWFMJGFBOEIBUFEFBUIi)PX
do I know that loving life is not a delusion? How do I know that in hating death I am not
like a man who, having left home in his youth, has forgotten the way back?”9 A calm and
carefree look upon all natural processes with an inner freedom is more worthwhile.
Nature is a reflection of Dao; thus natural processes must not be disrupted. Everything
in the world obeys the law of change and everything revolves in the endless circle of the
universe. Since the human being also participates in this circle, it is very important that
people understand that there is no stability in life and that people are subordinate to consUBOUDIBOHF5PVOEFSTUBOEBOESFDPHOJ[FUIFMBXHPWFSOJOHVOJWFSTBMBOEIVNBOFYJTtence means to gain insight. Once consciously aware and accepting of the change in nature,
people are able to comprehend the purpose of their lives. Such a person understands that
the objective of a human being is not to stop the ever-revolving wheel of transformations
but to allow it to turn and to try to make use of each change in accordance with the will of
%BP8FO[JFYQSFTTFEUIFCFMJFGUIBUBMMUIFFMFNFOUTPGOBUVSFTFSWFUIFIVNBOCFJOH
Great people are peaceful and have no longings; they are calm and have no worries. They make the sky their canopy and the earth their car; they make the four
seasons their horses and make dark and light their drivers. They travel where
there is no road, roam where is no weariness, depart through no gate. 10
Such a person is not frightened by the constantly occurring changes in nature, of which
the human being is part, because this individual is able to see changes as the will of Dao.
4JODF%BPSBJTFTDFBTFMFTTDIBOHFTUIFJSFTTFODFJTQPTJUJWFćFZBSFOPUVOEFSTUPPEBT
TFOTFMFTTDIBOHFTJOUIFOBUVSBMDZDMFCVUBTiIPSTFTwXIJDIBSFVTFEJOQVSTVJOHPOFTPXO
QVSQPTFJOMJGFćFDPOTUBOUMZSFQFBUJOHDZDMFPGCJSUIBOEEFBUIGPSUIF%BPJTUTBHFJT
UIFTQIFSFJOXIJDIUIFMJGFPG%BPJTMJWFEBOEXIFSFPOFTPXOQVSQPTFJTTPVHIUoJNmortality.11&BDIQIBTFPGMJGFCSJOHTBQFSTPOOFXPQQPSUVOJUJFTXIJDIXIFOFYQMPJUFE
for noble not egoistical goals, permit that person to become more spiritually enriched
BOENPSFNBUVSFćVTEFTQJUFUIFBMMFOWFMPQJOHUSBOTJFODFUIF%BPJTUTBHFMPPLTBUMJGF
PQUJNJTUJDBMMZBOEEFMJHIUTJOJUćFOFWFSSFMFOUJOHDIBOHFTPDDVSSJOHJOOBUVSFTJNQMZ
all the more emphasize the eternity of nature and Dao.
An understanding of the eternal natural changes and natural harmony lead to the
comprehension of the wuwei (non-action) principle. Daoism encourages peaceful action,
called the action of non-action (wei-wuwei). However, by viewing nature as merely anotIFSNFBOTUPBDDPNQMJTIPOFTPXOHPBMTBOEVOSFDPHOJ[JOHUIFTBDSFEOFTTPGOBUVSFB
person is unable to grasp the meaning of the wuwei principle. Such a person undertakes
iBDUJPOwBOEEVFUPIJTIFSPXOVOXJTFBDUTEJTSVQUTUIFIBSNPOZPGUIFVOJWFSTFDBV-
24
Romualdas DULSKIS
TJOHEFTUSVDUJWFDPOTFRVFODFTUPUIFIVNBODPNNVOJUZBTNVDIBTUPOBUVSF'PS;IVangzi action which is not in accord with the wuwei principle is unnatural and complicated
and it leads to conflict, friction and frustration. According to Zhuangzi, key features of the
BDUJPOPGOPOBDUJPOBSFFČPSUMFTTOFTTSFTQPOTJWFOFTTBOEVOPCUSVTJWFOFTT12ćFSFGPSF
action which is natural and spontaneous, or in accord with the wuwei principle, leads to
social harmony and personal contentment. In the state of wuwei, the Daoist sage merges
with Dao and becomes one with nature and all that is in the universe. By upholding this
QSJODJQMFBQFSTPOCMFOETJOUPUIFIBSNPOJPVTFYJTUFODFPGOBUVSFBOE%BPXIFSFVQPO
“to be in accord with the Way [i.e. Dao] is to be eternal”.13
WuweiJTNPSFUIBOBXBZPGBDUJOH'JSTUPGBMMJUJTBXBZPGBQQSPBDIJOHUIFXPSMEBTB
unit.14ćJTFOBCMFTPOFUPTFFCPUIIVNBOJUZBOEOBUVSFGSPNOPWFMBOEEJČFSFOUQFSTQFDtives, continuously finding new, diverse and, perhaps, infinite possibilities in things and
in human beings. Acting in accord with the wuwei principle is like water, renewing and
refreshing everything. It corrects and perfects, refreshes and strengthens. All this not only
speaks of respect and a responsible view towards nature but also reminds us of corresQPOEJOHWFSTFTJOUIF#JCMFćFXPSETCZUIF1SPQIFU*TBJBIBCPVU+FTVTDPOWFZUIFTBNF
sense of gentle and revitalizing harmony: “He does not cry out or raise his voice, his voice
JTOPUIFBSEJOUIFTUSFFUIFEPFTOPUCSFBLUIFDSVTIFESFFEPSTOVČUIFGBMUFSJOHXJDLw
*TBJBIo
ćFDSVTIFESFFEOPUPOMZTZNCPMJ[FTUIFQFSTPOJOKVSFECZTJOCVUBMTP
all of Creation which “until this time, has been groaning in labor pains” (Romans 8:22).
ćF%BPJTUTBHFTQPTJUJPOJOMJGFTFFNTNVDIBLJOUPUIFQIJMPTPQIZPGUIFDPOUFNQMBUJWF
NPOLOVOJOUIF$ISJTUJBOUSBEJUJPO"DDPSEJOHUP$8FODFMUIFDPOUFNQMBUJWFJOEJWJEVBMLOPXTUIFVMUJNBUFNFBOJOHPGOBUVSFćFSFGPSFTVDIBOJOEJWJEVBMTQFOETIJTIFS
days close to nature, learning “the fundamental lessons in life” from nature.15 Teilhard de
$IBSEJOFTQFDJBMMZEFFQMZDPOWFZFEJOIJTXSJUJOHTUIFCMFTTFEJOĘVFODFPG$ISJTUTHSBDF
in nurturing all of Creation, as revealed by the words in the Bible, “Look, I am making the
whole of creation new! <…> I am the Alpha and the Omega” (Revelation 21:5–6).16ćVT
UIF$ISJTUJBOXPSMEWJFXFTTFOUJBMMZTVCTUBOUJBUFT-BP[JTJOTJHIUT
Conclusions
In Daoism an alienation from nature is understood as the root of all evil. Nonetheless,
BMUIPVHIOBUVSFJTTBDSFEJO%BPJTNJUJTOPUUIFPOFBOEPOMZTVQFSJPSWBMVFćFHSFBUFTU
XPSUIPGOBUVSFMJFTJOUIFBTQFDUUIBU%BPTQSJODJQMFTSFĘFDUGSPNJUUIBUJTXIZMJWJOH
JOIBSNPOZXJUIOBUVSFNFBOTMJWJOHJOIBSNPOZXJUI%BPćFTFDVMBSJTNTQSFBEJOH
evermore in the Western world is evermore questioning not only the religious dimensiPOPGIVNBOFYJTUFODFCVUBMTPDFSUBJOQPTUVMBUFTPGOBUVSBMMBXćFSFCZFYQFSJFODFTPG
contemporary Western civilization confirm the belief of Daoism that nature and Transcendence are closely related with one another. When respect for the Divine is diminishing
in the public, sensitivity for nature is diminishing at the same time. Most ecological problems arise, because the modern person has turned away from a lifestyle that is temperate and responsible before God. Once a sense of Transcendence has been removed from
ECOLOGICAL SPIRITUALITY IN DAOISM
25
QFPQMFTDPOTDJPVTOFTTJUJTIBSEMZMJLFMZUIBUUIFQPJOUPGSFTJTUBODFXJMMCFGPVOEUPTUPQ
intemperate consumption and ambitious competitiveness.
ćFBOBMZTJTPG%BPJTUFDPMPHJDBMTQJSJUVBMJUZSFNJOETVTPGUIFSFMBUJPOTIJQ+FTVTIBE
XJUIOBUVSFBOEUIFUIFNFPGOBUVSFJOUIF&WBOHFMUFYUT"T)FJODBSOBUFE$ISJTUTUFQQFE
down to earth; in other words, He not only stepped down into the history of humankind
but into the world of nature. By his incarnation, the Son of God esteemed nature along
XJUIIVNBOLJOE)JTDPNJOHSFOFXFEUIFDPODFQUJPOPGIVNBOFYJTUFODFJOUIJTXPSME
When Christ was transmitting a new outlook on life, a fresh relationship with another
person and a more subtle feeling of responsibility, He used comparisons taken from nature. He spoke about the beauty of the lilies in the field (Matthew 6:28), the birds of the sky
and the mustard seed (Luke 13:19), the fig tree (Matthew 21:19), the vineyard and blackthorns, the wheat and the cockle (Matthew 13:29), etc. Certain comparisons Jesus used are
close to the Daoist view on nature and the wuwei principle.
ćFFČFDUTPG%BPNBOJGFTUJOOBUVSFUIFSFGPSFOBUVSBMQSPDFTTFTNVTUCFSFTQFDUFE
While following the wuwei principle, a person can successfully correct natural processes
without disturbing the harmony in nature. In the contrary case, when one turns away
GSPNUIFXBZPG%BPUIFFTTFOUJBMVOTVDDFTTJOUIFMJGFPGUIBUQFSTPOJTFYQFSJFODFEBOE
UIJTQFSTPOTBDUJWJUZCFDPNFTTPDJBMMZBOEFDPMPHJDBMMZEFTUSVDUJWF"DDPSEJOHUP%BPJTN
FDPMPHJDBM QSPCMFNT DBOOPU CF SFTPMWFE JO BOZ PUIFS XBZ FYDFQU CZ CFDPNJOH GBNJMJBS
with Dao and delving into its way. In such a manner, the correct relationships with nature
BSFEFUFSNJOFEBOEIVNBOBDUJPOTUIBUBSFJOBDDPSEXJUI%BPTQSJODJQMFTCSJOHUIFSJpest fruits to the community.
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P. 240–242.
Chardin de T. The Divine Milieu. New York: Harper. 1960. P. 92. Also: Tucker M. E. The Ecological
4QJSJUVBMJUZPG5FJMIBSE5FJMIBSE4UVEJFT/VNCFS"NFSJDBO5FJMIBSE"TTPDJBUJPO'BMM
Laozi 63. All citations from Laozi BSF UBLFO GSPN 4BOEFSTPO #FDL USBOTMBUJPO JO IUUQXXX
UFSFCFTTIVFOHMJTIUBPCFDLIUNM
Laozi 20.
Laozi 46.
Nonetheless, Laozi does not entirely discount the possibility of war: “When their use [i.e. the use
of weapons] cannot be avoided, the best policy is calm restraint.” Laozi 31.
;IVBOH[J"MMDJUBUJPOTGSPN;IVBOH[JBSFUBLFOGSPN#VSUPO8BUTPOTUSBOTMBUJPO5IF$PNQMFUF
Works of Chuang Tzu. New York, NY: Columbia University Press. 1968).
Zhuangzi 29.
Zhuangzi 2.
Wenzi 2, in: Cleary T.8FOU[V6OEFSTUBOEJOHUIF.ZTUFSJFT'VUIFS5FBDIJOHTPG-BPU[V#PTUPO
MA. 1991. P. 4.
Cf. Dulskis R. 5IF 1VSQPTF PG )VNBO &YJTUFODF BOE UIF .FBOJOH PG *NNPSUBMJUZ JO %BPJTN The Philosophical Basis of Inter-religious Dialogue: The Process Perspective. Editor: M. Patalon.
Cambridge Scholars Publishing. 2009. P. 109–120.
26
Romualdas DULSKIS
12
13
14
15
16
Cf. Fox A.3FGMFYBOE3FGMFDUJWJUZ8VXFJJOUIF;IVBOH[J"TJBO1IJMPTPQIZ7PMVNF
P. 59.
Laozi 16.
Cf. Fox A. P. 59–72.
Wencel C. The Eremitic Life. Encountering God in Silence and Solitude. Ercam Editions: Bloomingdale, Ohio. 2006. P. 207.
Cf. King U.$ISJTUJO"MM5IJOHT&YQMPSJOH4QJSJUVBMJUZXJUI5FJMIBSEEF$IBSEJO-POEPO4$.
Press. 1997. P. 58–78.
LITERATURE
1. Chardin de T. The Divine Milieu. New York: Harper. 1960.
2. Cleary T.8FOU[V6OEFSTUBOEJOHUIF.ZTUFSJFT'VUIFS5FBDIJOHTPG-BPU[V#PTUPO."
3. Dulskis R. 5IF 1VSQPTF PG )VNBO &YJTUFODF BOE UIF .FBOJOH PG *NNPSUBMJUZ JO %BPJTN 5IF
Philosophical Basis of Inter-religious Dialogue: The Process Perspective. Editor: M. Patalon. Cambridge Scholars Publishing. 2009. P. 109–120.
4. Fox A.3FGMFYBOE3FGMFDUJWJUZ8VXFJJOUIF;IVBOH[J"TJBO1IJMPTPQIZ7PMVNF
5. King U.$ISJTUJO"MM5IJOHT&YQMPSJOH4QJSJUVBMJUZXJUI5FJMIBSEEF$IBSEJO-POEPO4$.1SFTT
1997.
6. Küng H. Spurensuche. Die Weltreligionen auf dem Weg. 1. München-Zürich: Piper Verlag. 2005.
7. Laozi5SBOTMCZ4#FDLIUUQXXXUFSFCFTTIVFOHMJTIUBPCFDLIUNM
5IF$PNQMFUF8PSLTPG$IVBOH5[VUSBOTMCZ#8BUTPO/FX:PSL/:$PMVNCJB6OJWFSTJUZ
Press. 1968.
9. Tucker M. E. The Ecological Spirituality of Teilhard 5FJMIBSE 4UVEJFT /VNCFS "NFSJDBO
5FJMIBSE"TTPDJBUJPO'BMM
10. Wencel C. The Eremitic Life. Encountering God in Silence and Solitude. Ercam Editions. Bloomingdale. Ohio, 2006.
Gauta: 2010 09 29
Parengta spaudai: 2011 02 15
Romualdas DULSKIS
EKOLOGINIS DAOIZMO DVASINGUMAS
Santrauka
Visą Kinijos filosofijos istoriją lydi harmoningos egzistencijos paieškos. Kinams visuomet rūpėjo harmonija
tarp Dangaus ir Žemės, tarp žmogaus ir gamtos, taip pat visuomeninio bei asmeninio gyvenimo harmonija.
Kinų kultūroje filosofija nuo pat pradžių buvo labiau tam tikras gyvenimo būdas nei gyvenimo apmąstymas.
Visatos dėsnių analizė skatino kinų išminčius siekti šiuos dėsnius pritaikyti tiek asmeniniame, tiek ir visuomeniniame gyvenime. Nepaisant pastarųjų dešimtmečių antireliginės ideologijos vyravimo šalyje, kinų liaudyje
ir šiandien labai gyva visatos harmonijos pajauta. Gamtos katastrofas šiandieniai kinai linkę vertinti kaip Dangaus ženklus, rodančius, kad natūrali visatos darna yra pažeista.
Pastarųjų keleto dešimtmečių Kinijos patirtis akivaizdžiai parodė, kad pasiekti harmoningą gyvenimą, remiantis vien „horizontaliomis“ vertybėmis, yra neįmanoma. Daoizmo filosofija kviečia gyventi harmonijoje su
gamta: tikima, kad gamta savo ruožtu nurodo į transcendentinį gyvenimo principą – Dao. Šiandienės ekologinės nelaimės ir ekologinės grėsmės dar labiau skatina iš naujo permąstyti daoistinį požiūrį į gamtą. Tampa vis
akivaizdžiau, kad šiurkštus kišimasis į gamtos procesus, kurį daoistinė pasaulėžiūra laiko visiškai nepriimtinu,
iš tikro sukelia skaudžias destruktyvias pasekmes.
Ekologinio dvasingumo daoizme pagrindas – holistinė pasaulėžiūra. Kadangi žmogus yra integrali visatos
ECOLOGICAL SPIRITUALITY IN DAOISM
dalis, jis nėra nei gamtos, nei jos procesų priešininkas. Remdamasis gamtos stebėjimu, Laozi mokė, kad pasaulio reiškiniai ir procesai nuolat kinta ir juda cikliniu ratu. Todėl būtų apgaulinga prisirišti prie gyvenimo arba
bijoti mirties, nes tai dvi to paties medalio pusės.
Gamta yra Dao atspindys, todėl gamtos procesai turi būti netrikdomi. Viskas pasaulyje paklūsta virsmo
dėsniui ir viskas sukasi nesibaigiančiame visatos rate. Kadangi žmogus taip pat yra šio rato dalyvis, jam labai
svarbu suvokti, kad išoriniame jo gyvenime nėra jokio stabilumo ir jis yra pavaldus nuolatinei kaitai. Įsisąmoninęs nesiliaujančią gamtos kaitą ir su ja susitaikęs, asmuo suvokia savo gyvenimo tikslą. Jis supranta, kad
žmogaus tikslas nėra sustabdyti besisukantį virsmų ratą, bet leisti jam suktis ir pasistengti kiekvieną virsmą
išnaudoti pagal Dao valią.
Kadangi Dao kildina nesibaigiančius virsmus, šie virsmai savo esme yra pozityvūs. Jie suvokiami ne kaip
beprasmė gamtos ciklų kaita, bet kaip priemonės, kuriomis pasinaudojama siekiant gyvenimo tikslo. Nuolat
pasikartojantis gimimų ir mirties ciklas daoizmo išminčiui yra erdvė, kurioje jis gyvena Dao gyvenimą ir siekia
savo tikslo – nemirtingumo. Kiekviena gyvenimo fazė atneša žmogui naujas galimybes, kurias išnaudodamas
kilniems tikslams asmuo tampa dvasiškai turtingesnis ir brandesnis. Todėl nepaisant visa apimančio praeinamumo, daoizmo išminčius optimistiškai žvelgia į gyvenimą ir juo džiaugiasi. Nesiliaujantys gamtoje vykstantys
virsmai tik dar labiau pabrėžia gamtos ir Dao amžinumą.
Daoizme atitolimas nuo gamtos suvokiamas kaip visokio blogio šaknys. Vis dėlto gamta daoizmui nors
yra sakrali, tačiau nei vienintelė, nei aukščiausia vertybė. Didžiausia gamtos vertė ta, kad joje atsispindi Dao
principai, todėl gyventi harmonijoje su gamta reiškia gyventi harmonijoje su Dao. Vakarų pasaulyje plintantis
sekuliarizmas vis labiau kvestionuoja ne tik religinę žmogaus egzistencijos dimensiją, bet ir kai kuriuos prigimtinio įstatymo postulatus. Tad šiandienė Vakarų civilizacijos patirtis patvirtina daoizmo įsitikinimą, kad gamta
ir transcendencija tarpusavyje glaudžiai susijusios. Kai visuomenėje nyksta pagarba dieviškumui, kartu nyksta
jautrumas gamtai. Ekologinės problemos didžiąja dalimi kyla dėl to, kad šiandienis žmogus nusigręžė nuo santūraus ir atsakingo prieš Dievą gyvenimo būdo. Pašalinus Transcendencijos jausmą iš žmonių sąmonės, vargu
ar pavyks rasti atsparos tašką siekiant sustabdyti nesaikingą vartojimą ir ambicingą konkurenciją.
Daoizmo ekologinio dvasingumo analizė primena mums Jėzaus santykį su gamta ir gamtos temą evangelijų tekstuose. Kristus įsikūnydamas nužengė į žemę, t. y. jis nužengė ne tik į žmonijos istoriją, bet ir į gamtos pasaulį. Savo įsikūnijimu Dievo Sūnus pagerbė ne tik žmoniją, bet ir gamtą. Jo atėjimas atnaujino buvimo šiame
pasaulyje sampratą. Kristus, pateikdamas naują požiūrį į gyvenimą, naują santykį su kitu žmogumi ir subtilesnį
atsakomybės jausmą, vartojo palyginimus, paimtus iš gamtos. Jis kalbėjo apie laukų lelijų grožį (Mt 6, 28),
padangių sparnuočius ir garstyčios grūdą (Lk 13, 19), figmedį (Mt 21, 19), vynuogyną ir erškėčius, kviečius ir
rauges (Mt 13, 29), etc. Kai kurie Jėzaus palyginimai artimi daoistiniam požiūriui į gamtą ir wuwei principui.
KEY WORDS: spirituality, Daoism, ecology, Christianity.
PAGRINDINIAI ŽODŽIAI: dvasingumas, daoizmas, ekologija, krikščionybė.
Romualdas DULSKIS – kunigas, profesorius, teologijos daktaras, Vytauto Didžiojo universiteto Katalikų teologijos fakulteto ir Vilniaus kunigų seminarijos dėstytojas. Europos katalikų teologijos draugijos tarybos narys. Lenkijos dvasingumo teologijos draugijos narys. Mokslinių interesų sritis: krikščioniškasis pašaukimas ekumeninio ir
tarpreliginio dialogų perspektyvoje. Adresas: A. Jakšto g. 1, 44279 Kaunas. El. paštas [email protected].
Romualdas DULSKISo1SJFTU%PDUPSPGćFPMPHZ1SPGFTTPSBUUIF'BDVMUZPG$BUIPMJDćFPMPHZ7ZUBVUBT.BHOVT6OJWFSTJUZBOE7JMOJVT%JPDFTBO4FNJOBSZ.FNCFSPGUIF$VSBUPSJVNPG&VSPQFBO4PDJFUZGPS$BUIPMJDćFPMPHZ.FNCFSPGUIF1PMJTI4PDJFUZGPS4QJSJUVBMćFPMPHZ1SPGFTTJPOBM*OUFSFTUT$ISJTUJBOWPDBUJPOJOUIFQFSspective of the ecumenical and interreligious dialogue. Address: A. Jakšto g. 1, 44279 Kaunas. E-mail: r.dulskis@
ktf.vdu.lt.
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