Cosmogony refers to discourse on or theories concerning the origin of the cosmos.
Daoist cosmogony focuses on emanation, immanence, and cosmological processes. According
to classical Daoist cosmogony, our cosmos emerged through an impersonal and spontaneous
process. In terms of the origins of the manifest universe, or the present cosmic
epoch, the Dao represents primordial undifferentiation or pure potentiality. In a
pre-manifest “state,” the Dao is an incomprehensible and unrepresentable before.
Chapter two of the Zhuangzi 莊子 (Book of Master Zhuang) describes this “moment” as
“the beginning not yet beginning to be a beginning” (you weishi you you shi 有未始有有始).
Here the Dao is understood as Source of all that is. Through a spontaneous, unintentional,
and impersonal process of unfolding or differentiation, this undifferentiation became
the One or unity. That is, even unity or the wholeness of Being-before-being is not
the Dao in its ultimate sense. The One represents the first moment or stage of differentiation.
From this unity, separation occurs. In the next phase of differentiation, the one
divides into “two,” yin and yang. Here yin also relates to terrestrial qi or the
qi of the earth (diqi 地氣), while yang relates to celestial qi or the qi of the heavens
(tianqi 天氣). At this moment yin and yang have not yet formed patterns of interaction.
The interaction of yin and yang is referred to as “three;” this moment involves yin
and yang in dynamic and continual interaction, resulting in further differentiation.
This further differentiation leads to the emergence of materiality as well as more
individualized beings and forces, including human beings. Here the manifest universe
is understood as an emanation of the Dao and the Dao is seen as immanent in the universe.
Further Reading: Yuan Dao/D.C. Lau and Roger Ames; Heaven and Earth in Early Han
Thought/John Major; as well as reliable translations of classical Daoist texts.
See also Cosmology and Theology.
