What is the origin of the universe?

The origin of all things in heaven and earth is Tao.

In the traditional culture of China, the origin of everything is usually understood as "Tao". Tao is an invisible existence, the foundation and noumenon of all existence. Tao is natural, infinite and endless, with the characteristics of tolerance, harmony and inaction.

Tao is the foundation and essence of the universe and the source and motive force of all things. In the course of the development of the universe, Tao presents colorful changes and development, and also includes the existence and changes of all things. In human society, Tao is understood as a value concept and moral code, and it is the goal and idea that people pursue and advocate.

In the traditional culture of China, Tao is regarded as an existence beyond human consciousness and cognition, and it is difficult to be accurately described and expressed. Only through practice and enlightenment can people realize the existence and influence of Tao and realize their own life value and realm. Therefore, Tao is also regarded as a kind of wisdom and philosophy, which provides important support and guidance for people's life and cultural heritage.

In the traditional culture of China, Tao is the source of all things, the foundation and noumenon of all existence. It is the foundation and essence of the universe, and it is the goal and idea that people pursue and advocate. Through practice and enlightenment, people realize the existence and influence of Tao and realize their own life value and realm.

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As the pioneer of Taoist school, Laozi put forward a value system with "Tao" as the core. In Laozi's view, the creation of all things is formed by the mutual cooperation between Tao and some substance, and Tao dominates the growth and development of all things. Laozi advocates that the ideal society of "a small country with few people" can be realized by governing the country by Tao and practicing inaction politics. When he found that his ideal of governing the country could not be realized, he chose to retire and advocated being soft-hearted and not arguing to protect himself and cultivate his morality.

Compared with the values of the Huang-Lao School, Zhuangzi is more ideal. He yearns for a "virtuous world" and advocates "letting his own life be his own master" in order to realize this ideal. Zhuangzi's post-school focuses on the practical significance of inaction politics, recognizes the practical role of benevolence, propriety and law in state governance, advocates the transformation of benevolence, propriety and law in governing the country, and puts forward the views of "benevolence" and "propriety" while criticizing the utilitarian view of benevolence advocated by Confucianism.

Although Zhuangzi and his later scholars have made various discussions on how to realize the ideal society, they pay more attention to how to forget the sufferings in the world and live freely in the inner spiritual home by means of self-cultivation, such as "harmony with things", "fasting in the heart" and "forgetting".