Introduction to World

Religions and Belief

Systems

Quarter 2 – Week 4 :

Daoism / Taoism

MOST ESSENTIAL LEARNING COMPETENCY:

Analyze the brief history, core teachings,

fundamental beliefs, practices, and related
issues of Taoism

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At the end of the lesson, you should be able to :
1. understand the history of Daoism/Taoism.
2. explain the core teaching and practices of Daoism/Taoism
3. analyze the related issues in Daoism

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 Taoism (also known as Daoism) is a Chinese philosophy attributed to Lao Tzu (c. 500 BCE)
which contributed to the folk religion of people primarily in the rural areas of China and became
the official religion of the country under the Tang Dynasty.

Daoism functioned as a philosophy of abandonment and withdrawal from the rampant warfare
and social unrest which characterized the reign of the Zhou dynasty---a period of constant
struggle for power, wealth, and prestige. It began in the state of Chu in the southern part of the
present Hunan Province. In effect, it served as a protest of common people against the rising
despotism of rulers and served as a reaction to the growing firmness of the moralists, who were
followers of Confucius. Daoists struggled to fight for individual autonomy in the midst of the
struggle of rulers and moralists to bring people to conform to social patterns to achieve social
harmony. The ultimate goal of Daoists was to conform to the great pattern of nature, which is
called Dao, or “The Way.” As a philosophy, Daoism focuses on the great mysteries of the Dao;
as a religion, its goal is to achieve long life and, ultimately, immortality.

CONCEPT MAP

DAOISM

Worships and Observance Beliefs and Doctrines

Sacred Scriptures Subdivisions

SYMBOLS

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The Yin and Yang is the most well-known Daoist religious symbol. It is an image
composed of a circle divided into two swirling parts: one black and the other
white. Within each swirling or teardrop-shaped half is a smaller circle of the
opposite color. Overall, the Yin and Yang symbol signifies the perfect harmonic
balance in the universe. For example, day and night; birth and death.

According to Daoist cosmology, the big circle signifies the Tao (Dao), the source
of existence. Meanwhile, the black and white teardrop-shaped halves signify the
Yin-qi and Yang-qi, known as the primordial feminine and masculine energies,
respectively. Daoists believe that the interplay of the Yin- qi and Yang-qi created
the manifest world.

HISTORICAL BACKGROUND

Laozi (Lao-tzu), meaning “Old Master,” is believed to have authored the Dao De Jing (Tao te
ching or The Book of the Way and its Power), dating back to around third century B.C.E.
According to myth, Laozi was conceived by a shooting star and was born of a virgin mother,
who kept him in her womb for 82 years; Laozi was said to be born with flowing hair, which
signified that he would become a wise man. He is considered as the first important Daoist who is
believed to be a senior contemporary of Kung Fuzi (some said he even became Kung Fuzi’s
adviser) although there is much debate on his date and identity. The Chinese historian Sima Qian
wrote a biography of Laozi in the Historical Records (Shih Chi) in the late 2nd century B.C.E.
According to Sima Qian, Laozi’s family name was Li, his given name was Erh, and he was also
known as Tan. According to his biography, he worked as a government archivist but became
frustrated with government corruption, and sensing his unavoidable disgrace he left Chu and was
detained at Han-ku Pass by a gatekeeper named Yin Hsi, who requested him to write a book for
him before leaving. Laozi agreeably wrote two chapters about the Dao (Way) and De (individual
power), which came to be named Dao De Jing or Laozi.

SACRED SCRIPTURES

Dao De Jing

Daoism’s foundational text is the Tao te Ching or Dao De Jing, meaning “The Book of the Way
and its Power.” It is a mysterious collection of enigmatic remarks which many find hard to
understand. Its opening line which is often translated as “The name that can be named is not the
eternal name,” implies the difficulty of putting the truth into words, and can only be explained
through riddles and paradox. The Dao De Jing has often been attributed to Laozi, but some
believe that it was a product of the collective efforts among various groups in China, since a
closer analysis of the scripture reveals that there is no integrated philosophy in the Dao De Jing;
instead, it was a collection of sayings and proverbs, lines from popular songs, and clever maxims
coming from various contributors with various concerns..

Book of Chuang Tzu/Zuangzi

Another important scripture is the Zhuangzi, dating to the third century

B.C.E. and attributed to a man named Zhuangzi, the second founder of Daoism. It consists of
delightful parables, metaphors, and poetic passages, and is praised for its high literary value
which represents

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the most significant formulation of early Daoist thought. Zhuangzi is divided into three sections:
the Inner Chapters, Outer Chapters, and Miscellaneous Chapters. According to some experts,
certain chapters of the text were written by scholars during the early part of Han dynasty. But
some question this allegation, saying that some of its chapters are quoted by Han Feizi and Lushi
Chunqiu, which had been completed before the Ch’in (Sharma 1993). All in all, the book, which
is an anthology of essays that make use of parables and allegories, discusses spiritual freedom
which makes one surpass the limitations of one’s own mind, and not merely the freedom from
social norms and restrictions. Zhuangzi believes that such freedom can only be attained by living
according to the Dao itself. Part of living according to the Dao is to defer to its laws, which
includes the law of dying.

CONCEPTS/BELIEFS

Daoism can be best understood by discussing its concepts and beliefs. Some of its concepts
include the Dao or the “way of nature”; the De or “virtue/ proper” adherence to Dao; Wu Wei or
“action through inaction” which gives importance to humility and noncompetition, naturalness
and naturalism, and non-aggression; yinyang or the balance of nature or universe; and the Chi/Qi
or the natural energy or life force that sustains living beings.

The Dao

According to Laozi, the Dao, which is the essential concept and creative principle in Daoism,
existed before the world. It is undetectable, indistinct, shapeless, and indefinable, it is the
foundation of all being, and the way in which nature and the universe exist. All things come from
it, and are nourished by it, that is why sometimes the Dao is called “Mother.” Dao is the origin of
heaven and earth and it is also the way in which heaven and earth now live.

The Dao is distinct from God. It is not a being for it is the origin of all beings, and its great virtue
is that it does everything but desires nothing. It is “emptiness”, which does not compete with
other forces but is content with itself. This contentment, when practiced by people, will enable
them to lead good lives (Ching 1993).

Deity/God (Dao as the origin of all beings)

Unlike the Abrahamic religions, Daoism does not have a God, for Daoists believe that the
universe originated from the Dao, which created and controls the universe and distantly guides
things on their way. However, the Dao itself is not God and is not worshipped by the Daoists.
Instead, they worship deities, who are gods of a particular role, and they traditionally worship
Laozi not only as the first god of Daoism but also as the representation of the Dao.

The De

The De, which means virtue or the proper adherence to Dao, is another basic concept in Daoism.
It encourages inaction in nature and advocates the quiet and passive nature of a person so that the
Dao, or the creative principle in the universe, may act through them without interference. People
should simply follow the Dao and must do nothing on their own.

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“Non-competition in Emptiness” is said to be the other side of the principle of “inaction in
nature.” For Daoists, inaction means a person’s outward actions, and emptiness is the
corresponding inner state, which also means “absence of desire.” Daoists believe that when a
person becomes peaceful, that person acquires power to overcome all things without having to
compete with others. In line with this, humility and avoiding competition with others are two
virtues which Daoists value most. Lastly, “contentment with what is” is another expression of
inaction in nature and of non-competition in emptiness. By following the way of nature, a person
can attain contentment. For Laozi, the way of happiness is contentment. “There is no greater sin
than the desire for possession, no greater curse than the lack of contentment.” (Brown 1987)

Wu-Wei

Wu-wei means “no behavior” or “doing nothing.” It also means “to do without doing” (wei-wu
wei) or “actionless activity.” It is a concept used to negate or limit human action. It refers to the
cancellation or restriction of human behavior, especially human activities. Wu-wei may refer to
certain stages such as non-behavior or doing nothing; taking as little action as possible; taking
action spontaneously; taking a passive attitude toward society; waiting for the spontaneous
transformation of things; and taking action according to objective conditions and the nature of
things, or acting naturally. It advocates a “go with the flow” attitude by cultivating a state of
being wherein our actions are in harmony with the natural cycles of the universe. Laozi believed
that wu-wei can lead to a peaceful and harmonious society. The opposite of wu-wei, which is yu-
wei, means taking action, which Laozi believes causes vicious actions, theft, and crime. Wu-wei,
on the other hand, brings prosperity, harmony, and peace.

Yin Yang

As stated earlier, the concept of yin yang was articulated by the Daoist philosopher Zhuangzi
who stated that “yin in its highest form is freezing while yang in its highest form is boiling. The
chilliness comes from heaven while the warmness comes from the earth. The interaction of these
two establishes he (harmony), so it gives birth to things. Perhaps this is ‘the law of everything’
yet there is no form being seen.” (Zhuangzi Chapter 21) Yin yang is an important concept in
Daoism which explains Laozi’s methodology that everything contains opposite sides, and each
side depends on the other, which emphasizes the concept of dualism, of two halves forming a
whole. Yin yang emphasizes complementarity, interconnectedness, and interdependence of both
sides seeking a new balance with each other.

Qi/Chi

The qi refers to the natural energy or life force that sustains living beings. Qi literally means “air’
or “vapor.” It is the fundamental substance of nature and living beings, as well as life force. It
refers to matter, which is continuous, energetic, and dynamic. It is sometimes translated as
“material force” or “vital force.” It is considered as the foundation of body and life. Daoists
believe that everything is made up of qi and will eventually return to qi. Because of this, people
should not be afraid of death, for life and death are but phases of the

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circulation of qi (Sharma 1993). Zhuangzi articulated the concept of qi with the story of his
wife’s death, which narrates that when Huizi went to Zhuangzi to console him for the death of
his wife, he found Zhuangzi drumming upon an inverted bowl on his knees and singing a song.
Zhuangzi explained that while it is true that he was saddened by his wife’s death, he was also
aware that the qi is still there, it just evolved into another form, which is death (Zhuangzi Chaptr
18).

WORSHIP AND OBSERVANCES

Ritual or liturgical expressions are important to the Daoist religion. These include ritual initiation
meant for purification and renewal in the life-cycle and development of the human person.
Daoist priests are licensed to perform rituals of specific traditions. One form of ritual is
exorcism, performed in cases of sickness with the goal of gaining victory over the evil spirits.
Other rituals are performed in the form of festivals, especially New Year. In these rituals, incense
is a central aspect, together with the sacrificial offering of sacred writings such as paper charms
which contain the prayers of individuals, bearing their names and the intentions which are burned
as part of the ritual. Those who will perform such rituals are encouraged to prepare for them by
fasting and by having a spirit of forgiveness and reconciliation.

Meditative Practices

Humility and non-competition are among the most important virtues in Daoism. These virtues,
together with naturalness and naturalism, as well as non-aggression and passive rule, manifest
the fundamental virtue of wu wei. The physical appearance of the Daoist sage exemplifies the
virtue of humility, for on the outside the sage may dress shabbily but his mind is full of wisdom
and his heart, full of compassion. The sage also manifests the virtue of non-competition by not
competing but emerging victorious nonetheless. The sage has achieved oneness with the Dao by
understanding its simplicity; his mind is undistracted that is why he is able to discover the
simplicity in the Dao. In this regard, he is likened to a cat, which has much in common with the
sage. Like the cat which does not deviate from its own nature and being fully aware of the
situation at hand, it always lands on its feet no matter what. (Brodd World Religions: A Voyage
of Discovery).

Moral Practices

Physical and spiritual techniques are just as important as ethical or moral techniques or practices.
Daoists put emphasis on ethical behavior by incorporating it into their practices. They value the
need for a moral life, of good works as well as of ritual atonement for misbehavior (Ching 1993).
Daoism values the virtues of naturalness, behaving as nature dictates, not as caused by social
pressure or personal pride; and naturalism, which entails resisting temptation to meddle with
nature. Daoists tend not to initiate action; instead they wait for events to make action necessary,
avoiding letting their own desires and compulsions push them into doing things. Generally,
Daoism, just like other religions, disapprove of killing, stealing, lying, and promiscuity. It
promotes philanthropic, selfless, and humane behavior. Good behavior is seen as an essential
part not only of self-improvement but the world as a whole.

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To attain the spiritual perfection like the sage, Daoists practice certain rituals which are listed
below:

SELECTED ISSUES

Fatalism

Like any other religion, Daoism has its share of issues. One of them is that Daoism has often
been criticized for propagating laziness or espousing a fatalistic attitude in life by letting nature
take its course and reminding Daoists to just go with the flow. A closer examination of the wu-
wei, however, would reveal that inaction in Daoism simply means avoiding unnatural actions by
not doing forced or aggressive actions. It means performing all one’s actions with natural and
unforced attitude. The example of running water exemplifies this kind of unforced action, for
when running water in a stream encounters a rock on its path it does not need to force its way to
be able to pass through, instead it just passes through its sides for it to continue its path. Daoists
believe that force causes resistance.

Superstition

Another issue encountered by Daoism is the belief in superstitious practices. For instance, there
is a misconception that Daoism involves sorcery, which includes the drawing of signs, chants,
and other practices which led to the notion that Daoism promotes superstitious practices. But the
practice of ancestor worship has been an aspect of Chinese culture which found its way in
Daoism, similar to the Shinto practice among the Japanese, thus Daoists often find themselves in
temples, praying to their ancestors for guidance in their everyday lives. Daoists also pray as a
way of remembering their source to repay kindness and sow gratitude. They believe that all
things have spirits, and that deities of the heavens and earth are all around us. They are always
around us to guide, protect, and bless us, thus we should always see to it that we show our
gratitude to them by performing rituals such as praying and using incense as a medium of
communicating with the deities, for they believe that when the precious incense burns in the
golden incense burner, the smoke travels up to the heavens.

Urban Development

Another issue in Daoism is environmentalism. Daoists believe in the dictum “leave nature alone
and nature will thrive.” Daoism has advocated a utopian vision of society characterized by order
and harmony, and an

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emphasis on self-cultivation as a means of achieving social harmony. One should have a healthy
relationship with nature and it should begin with one’s own body.

Critical Thinking

1. How did Daoism try to address the problem of social disorder in China during the Zhou
period?
2. Why is Daoism often misunderstood as a fatalistic and superstitious philosophy/religion?
3. What aspect of Daoism can we adopt as Filipinos that will help us improve our society?
4. Why is Daoism often described as a critique to Confucianism? How is it possible for the
Chinese to adopt the two philosophies in their way of life?

Assessment
A. Identification. Write the letter of the correct answer.

a. Yin and Yang f. Zhuangzi

b. Tao te Ching g. Wu-wei
c. Taoism h. Laozi
d. Mother i. “Non-competition in Emptiness
e. Dao j. De

1. It is also known as Daoism. It is a Chinese philosophy attributed to Lao Tzu (c.

500 BCE) which contributed to the folk religion of people primarily in the rural areas of
China and became the official religion of the country under the Tang Dynasty.
2. It is the most well-known Daoist religious symbol.
3.This word has a meaning “Old Master”. He is also considered as the first important
Daoist who is believed to be a senior contemporary of Kung Fuzi
4. This is a mysterious collection of enigmatic remarks which many find hard to
understand.
5. This scripture consists of delightful parables, metaphors, and poetic passages, and is
praised for its high literary value which represents the most significant formulation of early
Daoist thought.
6. It is the essential concept and creative principle in Daoism, existed before the world
according to Laozi.
7. it means virtue or the proper adherence to Dao, is another basic concept in
Daoism.
8. it is said to be the other side of the principle of “inaction in nature.”
9. “no behavior” or “doing nothing.” It also means “to do without doing” or “actionless
activity.”
10. All things come from it, and are nourished by it, that is why sometimes the Dao is
called .

TRUE OR FALSE

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 Read each statement below carefully. Place a T on the line if you think a statement is
TRUE. Place an F on the line if you think a statement is FALSE.
1. Qi literally means “water’ or “vapor.”
2. The concept of yin yang was articulated by the Daoist philosopher Zhuangzi
who stated that “yin in its highest form is boiling while yang in its highest form is
freezing.
3. The opposite of wu-wei, which is yu-wei, means taking action, which Laozi believes
causes vicious actions, theft, and crime.
4. Ritual or liturgical expressions are important to the Daoist religion.
5. Humility and non-competition are among the most important virtues in
Daoism.
6. Daoists tend not to initiate action; instead they wait for events to make action
necessary, avoiding letting their own desires and compulsions push them into doing things.
7. Generally, Daoism, just like other religions, disapprove of killing, stealing, lying,
and promiscuity. It promotes philanthropic, selfless, and humane behavior.
8. Daoism has often been criticized for propagating laziness or espousing a fatalistic
attitude in life by letting nature take its course and reminding Daoists to just go with the
flow.
9. Daoists do not believe in superstition.
10. Daoists believe in the dictum “leave nature alone and nature will thrive.

REFERENCES

BOOK
Jose, Mary Dorothy dL. and Jerome Ong. Introduction to World Religions and Belief Systems Textbook.
Quezon City: Vibal Group Inc.
WEBSITE
https://www.ancient.eu/Taoism/

TEACHERS GUIDE

Most Essential Learning Competencies

SLM from School Division of Negros Oriental Region VII

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REFERENCES

BOOK
Jose, Mary Dorothy dL. and Jerome Ong. Introduction to World Religions and Belief Systems
Textbook. Quezon City: Vibal Group Inc.

WEBSITE
https://www.ancient.eu/Taoism/

TEACHERS GUIDE

Most Essential Learning Competencies

SLM from School Division of Negros Oriental Region VII

11