The Ontological Mechanism of Contemplative Practice: Reinterpreting Laozi's Cognitive Pathway through the FAAS Necessity Theorem of Qualia

The complete isomorphism between the ontological structures described by Laozi's Dao De Jing and the FAAS axiomatic system raises a fundamental question: how did Laozi achieve this? This paper employs the FAAS Necessity Theorem of Qualia to argue that Laozi's contemplative method is not mysticism, but a rigorous technology of attention management and qualia calibration amenable to axiomatic reduction. Through "attaining ultimate emptiness and guarding steadfast stillness," Laozi withdrew his attention from external hijacking, restoring his qualia system to its uncompromised baseline. In the deep observation of "the myriad things arise, and I observe their return," he directly realized the evidences of his own finitude—pain, preference, benefit-seeking and harm-avoidance—and thereby anchored, from the negative side, the mode of existence of the infinite: without preference, without qualia, without consciousness. This paper further demonstrates that the ontological structure of contemplative practice is universal. It is a rigid requirement for finite agents to protect their qualia systems from hijacking in information-overloaded environments, rather than the product of any specific culture.