World Religions

CHAPTER EIGHT: Taoism

Fundamental questions1. What is the human condition?

– Tao, the Way, is our original nature. Nothing is evil, but things are out of balance because humans departed from the Way. Civilization has tried to improve on nature; as a result we have created conflict and chaos.

2. Where are we going?– We are already there, but we have to realize it by becoming fully in accord with the

Tao– Everything flows out of Tao, and will return to Tao: this is the fu (invariable law of

nature that ensures everything returns to a balanced state)3. How do we get there?• We achieve living the Way by:

– living a contemplative life in nature– taking no action, that is, not interfering with wu-wei (nature)– balancing yin with yang: yin being female, dark and receptive; yang being male,

bright and assertive– reconciling opposites on a higher level of consciousness or intuitive level– releasing Ch’i, the life force.

Key Names, Concepts, and Terms

Book/ Lecture • Lao-tze • Tao Te Ching• Chuang-tzu• Feng Shui• Taiji quan• Qigong• Falun Dafa• Shang Ti• Ancestor veneration

  

IB• Fu • Tao • wu-wei • Yin• Yang• Ch’i (qi)

Taoism Timeline

11th century BCE11th century BCE

6th century BCE4th century BCE2nd century CE3rd century CE6th century CE9th century CE

12th century CE

1445 CE

1949 CE

Development of belief in Shang TiChou overthrow the Shang dynastyLife of Lao-tzu, supposedly writes Tao Te ChingChuang-tzu collects Taoist materialBeginning of organized groups or sects of DaoismTsao Chűn, became 1st god of TaoismTaoist take up Buddhist pattern of monasticismEmperor Wu Tsung, influenced by Taoist priests, persecuted the Buddhists.School called Complete Perfection becomes the dominant Taoist monastic tradition.The present Taoist canon is compiled, contains over 1,500 scripturesChinese revolution ends with a Marxist government, which persecutes Taoism as a superstition.

Introduction to Chinese ReligionA. Westerners often find it difficult to understand the syncretic nature

of Chinese religions, and advocate for more than religion at a time– While Westerners may be tolerant of other religions, it is allmost

impossible to adhere to more than one at a timeB. History of China’s religions falls into four broad groups

1st: Earliest recorded time until Chou dynasty (11th century BCE)• Polytheistic religion intermingled with ancestor worship

2nd: Chou until Common Era• One Supreme God and emphasis on morality, produces by Lao-tzu and

Confucius3rd; Common Era until 11th century ce

• Buddhism and religious Taoism develop

4th; 11th century until present• Eclectic movement bringing about a synthesis among Buddhism, Taoism and

Confucianism

I) Basic Chinese Religious Concepts

A. Recognition of Multiple Gods and Spirits1. Polytheism and animism dominate early Chinese

religion2. The gods of heaven and earth are special focus of

worship3. Local deities and spirits worshipped

• The Shen: beneficial spirits of light places• The Kuei: evil spirits of dark places• Animals, grain, and sometimes humans, sacrificed

I) Basic Chinese Religious Concepts

B. Yin and Yang1. Belief that the comos is a manifestation of an impersonal

spiritual substance• qi (ch’i): the stuff of which all things are composed; has 2 aspects

2. Ancient Chinese philosophy explained order of universe as a balance between two forces: yin and yang • The yin: dark, negative, female, cool, damp, earth, moon,

shadows• The yang: light, positive, male, warm, dry, sun

3. All things (except sun and earth) are combination of the two primal forces

4. Happiness results when yin and yang in harmony5. Tao (way): the creative rhythm of the universe

The Basic Elements of Chinese Religion

Yang: dominant in males

• Active• Warm • Dry• Bright

Yin: dominant in females

• Lower and slower• Fertile and breeding• Dark• Cold

• Wet• Mysterious• Procreative• Expansive

I) Basic Chinese Religious Concepts

C. Filial Piety and Ancestor Worship1. Elder object of special respect in Chinese culture2. Veneration and ancestor worship

• Belief in the value of home and family• To forget ancestors brings disgrace• Dead ancestors in position to help family through contact

with spirit world• Sacrificial offerings to ancestors essential

I) Basic Chinese Religious Concepts

D. Divination1. Order of universe allows humans to predict future

events2. Ancient Chinese sought the future in the patterns

of the tortoise shell and/or stalks of grain3. The I Ching (Book of Changes) contains 64

hexagram patterns used to interpret meaning of coins or stalks of plants cast randomly

I) Basic Chinese Religious Concepts

E. Development of Belief in the Shang Ti1. Chou clans overthrow Shang Dynasty, eleventh century

B.C.E.2. Chou Dynasty asserts right to rule based on morality

and religion3. Chou Dynasty teaches existence of one high god

named Shang Ti• Shang Ti judges good and evil, particularly among rulers;

deposed Shang Dynasty because of its immorality• Shang Ti prefers righteousness to sacrifice• The Shu Ching records Shang Ti’s morality• Chinese rulers develop something like Hebrew ethical

monotheism

I) Basic Chinese Religious Concepts

F. Decline of the Feudal System1. Chou Dynasty organizes economic, political, social life

according to highly stratified feudal hierarchy2. Breakdown of Chou feudal system between eighth and

third centuries B.C.E. gives rise to warlords, merchant class, and general overturn of old aristocratic structure

3. Great Chinese schools of philosophical-religious thought emerge to deal with the social chaos of the declining feudal system

II) Introduction to TaoismA. Taoism is extremely difficult to define, it can be described

in terms of its history and effect on the Chinese people, but not clearly delineated as a religion with a certain body of doctrines and rituals

B. Taoism—the way of nature and immortalityC. Scholarly label applied to an array of beliefs and

practicesD. May involve Taoist practices and Confucian virtues and

Buddhist-style ritualsE. Institutional Taoism has tried to distance itself from

popular religion

III) The Life of Lao-tzuA. Lao-tzu (literally means “Old Master/Old Boy;”

real name of founder is Li-poh-yang) lives in sixth century B.C.E.

B. Possibly a bureaucrat in declining Chou Dynasty

C. Legend: attempts to flee China, compelled to write down his wisdom by border-guard; produces Tao Tê Ching

IV) The Tao Tê ChingA. Second only to Analects of Confucius for influence in

Chinese literatureB. Written by Lao-tzu C. Literal title: “The Classic of the Way and Its Power or Virtue”D. Contains 5,000 words; 81 chaptersE. Translated more than any book in world other than BibleF. Tao Tê Ching was likely composed over several centuries

and reached final form in fourth century B.C.E.G. Main theme: all human achievements are folly, especially

elaborate government 1. Can live happily by harmonizing self with the universe, being

receptive to beauty and nature, and being silent

V) Teachings of the Early Taoist Philosophers

A. The beliefs of the eary Taoists are difficult to ascertain. Two major sources are the Tao Te Ching and the work of a 4th century disciple of Lao-tzu, Chuang-tzu

B. Chuang-tzu, also known as Zhuangzi, (fourth century B.C.E.) A. collects Taoist materials from early Taoists for converting Chinese from ConfucianismB. an impoverished scholar who was a nonconformist and lived in northern ChinaC. A great Chinese literary and philosophical thinker who subsequently influenced all

philosophers and all the religions in the country.D. Best approach to life is detachmentE. Said to be author of book Zhuangzi, composed of writings from various sources.

• It teaches that the world is the result of a flowing together of semblances, and that the only real truth is Tao, which brings together all superficial conflicts and contradictions.

C. Core teachings of early Taoists1. Basic unity behind the universe is a mysterious and indefinable force called the Tao, the way

• Tao is fundamental, impersonal force• Tao is like an inexorable river• Goal of life: live simply and seek only to be in harmony with and understand the Tao• Taoist paradox of wu wei: actionless action

2. Life is the greatest of all possessions• All else is subject to decay• Prolonging and enriching life, even by magic, becomes a Taoist value

V) Teachings of the Early Taoist Philosophers

3. Life is to be lived simply1. Question the value of civilization, wealth, power, family ties, conventional

morality2. Innocence and detachment as ideals3. Minimal government is the ideal4. Small village is the social ideal5. Taoists tend toward pacifism because war is useless and wasteful6. Infant’s simplicity is the ideal

4. Pomp and glory are to be despised7. Pomp and prestige are the roots of social evil8. Pride and self-superiority are destructive9. Chuang-tzu refuses prime minister post

5. Non-theistic philosophy10. The Tao Tê Ching makes little mention of gods or heaven11. One neither prays nor sacrifices to Tao 12. No view of afterlife for individuals

“The Tao that can be told of Is not the Absolute Tao,

The Names that can be given Are not Absolute Names.

The Nameless is the origin of Heaven and Earth;The Named is the Mother of All Things...These two (the Secret and its manifestations)

Are (in their nature) the same;...They may both be called the Cosmic Mystery: Reaching from the Mystery into the Deeper MysteryIs the Gate to the Secret of All Life.”

Tao te ching, verse 1

VI Later Development of Taoism

A. Taoism moves from elites to being religion of massesB. Two types of Taoism develop

1st: Adherents to Lao-tzu and Chuang-tzu2nd: Long healthy life/immortality Taoism

• Dietary practices to extend life• Taoist alchemy seeks to extend life with various kinds of magic• Began to offer sacrifices to the stove god: Tsao Chűn, became 1st

god of Taoism.– The Kitchen God (Stove God) is one of the familiar spirits, and may be

propitiated with animal offerings. Folk tradition asserts that the Kitchen God, or spirit, lives in a family’s kitchen and makes an annual report to the Jade Emperor about the family’s virtues and failings. To ensure a good report, during the Lantern Festival at the end of Chinese New Year celebrations, the Kitchen God may be offered something sweet or intoxicating. Villages may make collective offerings to spirits affecting their wellbeing.

VI Later Development of Taoism

1. By second century C.E. Tao Tê Ching recognized as Chinese classic2. Charismatic Taoist leaders organize the Taoist movement, introduce faith healing, morality, temples, priests, rituals, etc.

• Ge Hong, a scholar who lived from 283 to 343 AD, stated that virtue, avoidance of sin, confession of sins, and good works, were the most important aspects, and took precedence over dietary regimes and hygiene prescriptions.

• Ge Hong also established the difference between immortals on earth and in heaven. 

– Those on earth had accomplished 300 good actions, and therefore did not die, but were carried away into the mountains and the clouds by cranes and dragons, where they lived a spiritual life with no need to eat and drink. They could reappear amongst mortals and carry out miracles.

– Celestial immortals, however, had accomplished 1,200 good actions, and their bodies had become the same as their spirit. They had achieved divinity and were mystically united with the Tao.

3. Taoism majority religion by third century C.E.

VI Later Development of Taoism

5. Buddhism begins entering China as early as the 3rd century bce– Theravada branch made little impact– Mahayana Buddhism, with its elaborate rituals and many gods had

much more influence• Extraordinary missionaries, such as the legendary Bodhidharma, brought the

dhyana version, which especially appealed to the masses – At first little rivalry, but presence of Mahayana Buddhism in fourth and

fifth century China causes conflict with Taoists• Emperor Wu Tsung, influenced by Taoist priests, persecuted the Buddhists on

a vast scale

6. Buddhist – Taoist syncretism gradually occurs– Taoists borrow Mahayana idea of afterlife– Taoists develop Buddhist-style monasticism– Buddhists consider Taoist heroes Bodhisattvas – Pattern for popular Taoism set by tenth century C.E.

VII) Popular Religion and Organized Taoism

A. The second century CE saw the beginning of organized groups or sects of Daoism, using longstanding practices such as alchemy, faith -healing, sorcery, and power objects. Chinese popular religious practice has long included worship of spirits who may affect one’s destiny.

B. The use of talismans (object believed to contain magical properties) is also widespread, as well as worship of virtuous people understood to have become divine after death. Families may hire either Daoist or Buddhist priests to perform funeral rites.

C. Some forms of Daoism advocate withdrawal from the hectic activity of everyday life for a life of contemplation and seeking harmony. One means of seeking harmony is feng shui, a form of geomancy which examines the flow of qi to determine the ideal placement of a building, grave, or even home furnishings.

VIII) Inner AlchemyA. One key component of Taoist practices is individual spiritual practices for

self cultivation, longevity, and perhaps immortality. These practices, said to be passed down secretly from teacher to pupil, seek to use the energy available to the body for physical health and intuitive perception of the universal order.

B. The body contains the “three treasures” of generative force (jing), vital life force (qi or chi), and spirit (shen). Breathing techniques, diets, visualization, etc. may be used to activate the three treasures.

1. To experience the divine realm of the Tao, practitioners of Qigong use the mind, breath and movement of the body to activate this invisible force of nature (qi)

2. The practice of Qigong can be traced back to the remote areas of China, where Taoist mystics sought to increase their qi and keep it flowing throughout their long days of meditation.

C. Literature and folk tradition refer to sages thought to be centuries old; especially famous are the Eight Immortals.

D. The Queen Mother of the West is an important celestial being who guards the elixir of life. There have also been noteworthy female Taoist sages.

IX) Taoism SectsA. Organized Taoist sects developed complex rituals, texts, and had organized

clergy. Some sects were founded on the basis of visionary revelations. Some, such as Highest Purity Daoism, advocated celibacy. In the fourth century, the Numinous Treasure group arose, assimilating elements of Buddhism.

B. It, in turn, was succeeded by a school called Complete Perfection, the dominant Taoist monastic tradition since the twelfth century. Complete Perfecting incorporates Taoist inner alchemy, Ch’an Buddhist meditation, and Confucian social morality. Their White Cloud Monastery is in Beijing.

C. Tao-tsang is a Chinese word whose literal translation is "Taoist treasury" and which refers to the Taoist Canon: a collection of Taoist philosophical texts, scriptures and liturgies, including works on Chinese medicine and internal alchemy.– To date, there have been four different versions of the Tao-tsang, as specific

texts were added or deleted from the official collection, through the history of Taoism.

– The first was complied in 400 CE (Chin Dynasty). The second was complied in 748 CE (Tang Dynasty). The third -- comprised of 4500 texts -- was compiled in 1060 CE (Song Dynasty). And the fourth -- the current version, comprising 5300 texts, was compiled in 1445 CE (Ming Dynasty)

X) Taoist Festivals and HolidaysA. Chinese New Year and the Lantern Festival

1. Celebrated at the end of January or the beginning of February, each year is associated with a particular animal.

2. Emphasis is on cleansing and renewal the coming of spring.3. Firecrackers, presents and parades are part of celebration4. Continues until the full moon of new month, ends with the Lantern Festival.5. Legend say that Tsao Chűn (Taoist Kitchen or Stove God) is responsible for

good fortune. His birthday falls on the fifteenth day of the first lunar month. It is said that Tsao Chűn likes all types of entertainment, so followers prepare various kinds of activities during which they pray for good fortune.

B. Double Ninth FestivalA. Traditional Chinese and Taoist holiday observed on the 9th day of the 9th

month of the Chinese calendar.B. Yang is known to contain numbers and double 9 is considered too much

Yang and dangerous– To protect against danger, it is customary to climb a high mountain, drink wine, visit the

graves of ancestors to pay their respects.

X) Taoist Festivals and HolidaysB. Pure and Bright Festival

1. Early April, this celebration includes ritual baths and the building of new fires that symbolize the newness of the spring season and the renewal of the yang forces in nature.

2. Graves of ancestors cleaned, redecoratedC. The Dragon Boat Festival

3. June, celebrates beginning of summer4. High point of yang power (longest day of the year) and

beginning of yin power5. Taoists exorcise pestilent spirits

D. Winter Holidays6. Taoist holiday of renewal in the universe (Chiao) on the

winter solstice7. Celebrations of various heroes, gods, goddesses, saints

XI) Taoism Today

A. In communist mainland China as well as Taiwan and overseas Chinese communities, Taoist practices are still pursued. Chinese temples combine Confucian, Buddhist, and Taoist elements. Throughout Chinese history, rulers have sometimes demanded allegiance to their own particular form of religion and suppressed others. Under communism, religion has been persecuted as well.

B. The Communist Party of the People’s Republic of China remains officially anti religious, but there has been a recent resurgence of religious practice throughout the country, and Confucian, Taoist, Buddhist, Muslim, and Christian religious sites are being built.

C. Hong Kong, now part of the People’s Republic of China, has long been home to many Taoist practices, and Taoist organizations there pursue social welfare and educational programs. Academic study of Taoism is intensifying as well.

X) Taoism TodayD. In both Asia and the West, Taoism continues in three major forms: organized religious

institutions, societies for self -cultivation, and practitioners of techniques for spiritual development, health, and longevity. Taoist ideas are also being promoted to help curb the environmental and social damage cause by rapid industrialization in China.

1. The religious current of Taoism evolved its own pantheon of deities that were worshipped in temples by the various sects. These Taoist deities, like the Buddhist or Hindu pantheon, represented different qualities and attributes and various ceremonies, depending on circumstances were conducted to appeal to them.

1. Yu-huang -- The Jade Emperor– Yu-huang is the great High God of the Taoists -- the Jade Emperor. He rules Heaven as the Emperor doe Earth. All other gods

must report to him. His chief function is to distribute justice, which he does through the court system of Hell where evil deeds and thoughts are punished. Yu-huang is the Lord of the living and the dead and of all the godsand all the demons.

2. Yuan-shih T'ien-tsun -- The First Principal– although Yu-huang is the High God, there are other abstract deities above him. He rules; they simply exist and instruct. First and

foremost is Yuan-shih T'ien-tsun - the First Principal. He has no beginning and no end. He existed "before the void and the silence, before primordial chaos." He is self-existing, changeless, limitless, invisible, contains all virtues, is present in all places and is the source of all truth.

3. San-ch'ing -- Three Pure Ones– These are the so-called Three Pure Ones. They are Yu-ch'ing (Jade Pure), Shang-ch'ing (Upper Pure) and T'ai-ch'ing (Great

Pure). They are believed to be different manifestations of Lao Tzu. They are not rulers, but rather seek to save mankind by teaching and benevolence.

4. San-kuan -- Three Officials– The San-kuan rule over all things in the three regions of the universe, keep a register of good and evil deeds and award good or

bad fortune accordingly. T'ien-kuan, the Ruler of Heaven, grants happiness. Ti-kuan, Ruler of Earth, grants remissions of sins, and Shui-kuan, Ruler of Water, averts all evil. Their compassion for all people is unbounded. The San-kuan originated in a rite from the time of the Yellow-Turban Taoists.

5. San-yuan -- Three Epochs (or Principals)– The San-yuan originate from a time in the Eastern Chin Dynasty (317-420 A.D.) when the year was divided into three unequal

periods. Shang- yuan ruled the first six moons (winter and spring); Hsia-yuan ruled the 7th and 8th moons (summer); and Chung-yuan ruled the 9th to 11th moons (fall). It was believed that they dwelled in the North Star (tzu-wei).

X) Taoism Today

E. Spiritual development techniques such as acupuncture, traditional Chinese herbal medicine, and the energy training practice of Taiji quan (which is a series of dance like postures that look like swimming in the air) are now popular (though not necessarily in a spiritual context, much like some western yoga practice).

F. Self-cultivation systems incorporating traditional health exercises are generally known as Qigong, used both in China and the West to cure disease and improve concentration and health. An example of such a system is Falun gong or Falun Dafa, which combines Buddhism and Taoist energy practices. Falun gong has been repressed in China.

Fundamental questions1. What is the human condition?

– Tao, the Way, is our original nature. Nothing is evil, but things are out of balance because humans departed from the Way. Civilization has tried to improve on nature; as a result we have created conflict and chaos.

2. Where are we going?– We are already there, but we have to realize it by becoming fully in accord with the

Tao– Everything flows out of Tao, and will return to Tao: this is the fu (invariable law of

nature that ensures everything returns to a balanced state)3. How do we get there?• We achieve living the Way by:

– living a contemplative life in nature– taking no action, that is, not interfering with wu-wei (nature)– balancing yin with yang: yin being female, dark and receptive; yang being male,

bright and assertive– reconciling opposites on a higher level of consciousness or intuitive level– releasing Ch’i, the life force.