DAOISM

HISTORICAL BACKGROUND

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.
Zhuangzi (Chuang Tzu), is believed to have lived from 369 to around
286 B.C.E. Sima Qian also wrote a biography of Zhuangzi in the
Historical Records. According to Sima Qian, his last name was
Chuang, his given name was Chou, and Tzu means "master," thus
Chuang Tzu (Zhuangzi) means "Master Chuang." He was born in the
town of Meng in a small state of Sung, near the border between
present-day Hunan and Shandong Province. He served as an officer-
in-charge of a royal garden during the middle of the Warring States
period and was said to be invited by King Wei of Chu to become his
chief minister, which he declined. Zhuangzi is considered a great
philosopher and a great writer, and he wrote a book, together with
his followers, which became known as Zhuangzi, and was believed
to be completed before the Han dynasty (Fairbank and Reischauer
1989).

SOCIO-POLITICAL DYNAMICS

Daoism, an ancient philosophical and religious tradition in China, has

profoundly influenced the socio-political landscape of the country
throughout its history.
Daoism's Relationship with Imperial Power:
Daoism's interaction with imperial power has been varied, with
rulers sometimes embracing its beliefs and practices to legitimize
their authority.
Emperors sought support from Daoist priests and temples,
associating themselves with the concept of the "Daoist sage-king" to
bolster their legitimacy.

State Regulation and Control:

Despite periods of imperial patronage, Daoism faced state
regulation and control, particularly during efforts to standardize and
regulate rituals and practices, such as during the Tang Dynasty.
Integration into State Rituals:
Daoist rituals were often integrated into state ceremonies and
rituals, reinforcing Daoism's role within the political apparatus and
its connection to the imperial cult.
Rebellion and Resistance:
Daoism has been associated with rebellion and resistance against
central authority at times, with movements like the Yellow Turban
Rebellion drawing on Daoist ideas of righteousness and opposition to
tyranny.
Regional Variation:
The manifestation of Daoism varied across different regions of
China, reflecting local socio-political dynamics and cultural
traditions. Daoist temples and communities in some areas wielded
significant influence, acting as centers of local power and
governance.
Interaction with Confucianism and Buddhism:
Daoism interacted with other philosophical and religious traditions,
such as Confucianism and Buddhism, influencing socio-political
dynamics and religious syncretism in China.
Revival and Suppression:
Daoism experienced periods of revival and suppression, with varying
degrees of patronage and restriction by ruling regimes throughout
Chinese history.

Overall, the socio-political dynamics of Daoism in China have been

characterized by a complex interplay between imperial power, state
regulation, regional variation, and religious syncretism. These
dynamics have shaped the role of Daoism in Chinese society and
governance for centuries.

SACRED SCRIPTURES
Dao De Jing (Tao Te Ching):
Attributed to Laozi, the legendary founder of Daoism, the Dao De
Jing is one of the most important texts in Daoist philosophy. It
consists of 81 short chapters that expound on the concept of Dao
(the Way) and its application to various aspects of life, governance,
and spirituality. The text emphasizes the importance of spontaneity,
simplicity, and harmony with nature.

Zhuangzi (Chuang Tzu):

Named after its author Zhuangzi, this text is another key scripture in
Daoism. The Zhuangzi is a collection of philosophical essays and
anecdotes that explore themes such as relativity, transformation,
and the nature of reality. It contains humorous and imaginative
stories that illustrate Zhuangzi's philosophical insights and his
perspective on life.

Liezi (Lieh Tzu):

The Liezi is attributed to Lie Yukou, a philosopher who lived during
the 4th century BCE. It is a collection of philosophical teachings and
anecdotes that complement the Dao De Jing and the Zhuangzi. The
Liezi discusses topics such as human nature, virtue, and the Dao,
offering insights into the Daoist understanding of the world.

Daoist Canon (Daozang):

The Daoist Canon is a vast collection of Daoist texts compiled over
centuries. It includes a wide range of scriptures, rituals,
commentaries, and alchemical treatises related to Daoist practice
and belief. The Daoist Canon encompasses both philosophical and
religious writings, reflecting the diversity of Daoist traditions and
practices.

These sacred scriptures form the core of Daoist teachings and are
studied and revered by Daoist practitioners and scholars worldwide.
They provide insights into the philosophical principles, spiritual
practices, and cultural heritage of Daoism, shaping its development.

BELIEFS AND DOCTRINES

The Dao (Tao):

Central to Daoist philosophy is the concept of the Dao, often
translated as "the Way." The Dao is the fundamental principle
underlying the universe, encompassing the natural order of
existence. It is ineffable and transcendent, beyond human
comprehension. Daoism teaches that aligning oneself with the Dao
leads to harmony, spontaneity, and fulfillment.

Spontaneity and Naturalness:

Daoism advocates for spontaneity and naturalness in thought and
action. Instead of striving for rigid goals or imposing artificial
structures, Daoists emphasize going with the flow of life, embracing
change, and allowing things to unfold naturally.

Non-action (Wu Wei):

Wu Wei, often translated as "non-action" or "effortless action," is a
key concept in Daoist philosophy. It does not imply inactivity but
rather acting in accordance with the Dao, without undue effort or
resistance. Wu Wei involves intuitive action, where one responds to
circumstances with ease and fluidity.

Relativity and Transformation:

Daoism teaches that all things are interconnected and subject to
change. Reality is seen as fluid and constantly evolving, with no
fixed or absolute truths. Daoists embrace the relativity of existence,
recognizing that perspectives and perceptions are subjective and
contingent.

Yin and Yang:

Daoism incorporates the concept of Yin and Yang, representing the
complementary and interconnected forces of the universe. Yin
symbolizes receptivity, darkness, and the feminine principle, while
Yang represents activity, light, and the masculine principle. The
balance and interplay between Yin and Yang are essential for
harmony and equilibrium.

Immortality and Longevity:

Daoist traditions include practices aimed at achieving immortality or
longevity, both spiritually and physically. Through meditation,
alchemy, and internal cultivation, practitioners seek to attain
spiritual transcendence and physical vitality, aligning themselves
with the Dao and the natural order of life.

Religious Daoism:
In addition to philosophical Daoism, there is also a religious aspect
to Daoism, which includes beliefs in deities, spirits, and divine
forces. Daoist rituals, ceremonies, and temples are dedicated to
worshiping these entities, seeking their blessings, protection, and
guidance.
Cosmology and Nature Reverence:
Daoism emphasizes a deep reverence for nature and the cosmos.
The natural world is seen as a manifestation of the Dao, and Daoist
teachings encourage living in harmony with nature, respecting its
rhythms and cycles.

WORSHIP AND OBSERVANCES

Rituals and Ceremonies:

Daoist worship involves rituals and ceremonies performed in
temples or sacred spaces, including offerings, prayers, and
recitations of scriptures.

Temple Worship:
Daoist temples serve as centers of worship, where devotees pay
homage to deities, seek blessings, and participate in religious
activities.

Offerings and Sacrifices:

Devotees present offerings such as fruits, incense, and food to
deities as acts of reverence and supplication.

Taoist Festivals:
Daoism observes various festivals throughout the year, involving
elaborate rituals, processions, and communal celebrations.

Divination and Fortune-telling:

Daoist practitioners may engage in divination practices to seek
guidance and insight into personal or spiritual matters.

Pilgrimage:
Pilgrimage to sacred sites or mountains, such as Mount Tai and
Mount Hua, is significant in Daoism for spiritual purification and
enlightenment.

Ancestor Worship:
Daoist rituals may include offerings and prayers for deceased
ancestors, honoring their memory and seeking their guidance.

Internal Alchemy and Meditation:

Daoist worship encompasses internal practices like meditation and
qigong for spiritual enlightenment and alignment with the Dao.

SUBDIVISIONS

Daoism exhibits various subdivisions and branches that have

emerged throughout its long history. These subdivisions reflect
diverse interpretations, practices, and cultural adaptations of Daoist
teachings.

Philosophical Daoism (Dao Jia):

Philosophical Daoism focuses on the philosophical and ethical
aspects of Daoist teachings, emphasizing principles such as the Dao
(Way), Wu Wei (Non-action), and naturalness. It includes
foundational texts like the Dao De Jing and the Zhuangzi, and its
teachings have influenced Chinese philosophy, literature, and
aesthetics.

Religious Daoism (Dao Jiao):

Religious Daoism encompasses organized religious practices, rituals,
and beliefs centered around the worship of deities, spirits, and
immortals. It incorporates elements of folk religion, Taoist alchemy,
and esoteric practices aimed at spiritual cultivation and longevity.
Religious Daoism includes rituals performed in temples, ceremonies
for the veneration of ancestors, and practices related to health and
well-being.

Celestial Masters (Tianshi Dao):

The Celestial Masters tradition traces its origins to Zhang Daoling,
who founded the movement in the 2nd century CE. It emphasizes
moral purity, ritual purity, and the transmission of scriptures and
teachings from celestial beings. Celestial Masters Daoism played a
significant role in the development of organized Daoist institutions
and has been influential in Chinese history.

Quanzhen Daoism:
Quanzhen Daoism, founded by Wang Chongyang in the 12th
century, emphasizes internal alchemy (Neidan) and meditation
practices for spiritual cultivation. It integrates elements of
Confucianism, Buddhism, and Daoism and advocates for moral
integrity, simplicity, and self-cultivation. Quanzhen Daoism has
produced notable figures such as Qiu Chuji and Wang Zhe.

Shangqing and Lingbao Daoism:

Shangqing and Lingbao Daoism are two branches that emerged
during the Six Dynasties period (3rd to 6th centuries CE). Shangqing
Daoism, associated with the revelations of the Celestial Master Yang
Xi, focuses on meditation, visualization, and contact with celestial
beings. Lingbao Daoism, influenced by Tao Hongjing, emphasizes
ritual practices, scriptures, and the pursuit of immortality.

Way of the Five Pecks of Rice (Wudoumi Dao):

The Way of the Five Pecks of Rice was a Daoist movement led by
Zhang Jue during the late Eastern Han Dynasty (2nd century CE). It
gained popularity among peasants and the marginalized, advocating
for social equality, communal living, and the overthrow of the Han
Dynasty. The movement contributed to the Yellow Turban Rebellion
and influenced later Daoist and religious movements.

ISSUES

Fragmentation:
Daoism has splintered into various branches and sects, leading to
differences in beliefs and practices, which can sometimes cause
confusion among practitioners.

Modernization Challenges:
The rapid pace of modernization presents challenges to traditional
Daoist practices and rituals, threatening the preservation of cultural
heritage and sacred sites.

Interpretation:
The complex and symbolic nature of Daoist texts, such as the Dao
De Jing, can lead to differing interpretations among scholars and
practitioners, resulting in divergent understandings of key concepts.

Environmental Impact:
Some Daoist rituals, such as burning incense and paper offerings,
contribute to environmental degradation, raising concerns about
sustainability and ecological responsibility.
Social Relevance:
In contemporary society, Daoism may struggle to remain relevant to
younger generations who are increasingly disconnected from
traditional beliefs and rituals, posing challenges for its continuity
and adaptation.

Commercialization:
The commercialization of Daoist temples and practices for tourism
purposes can dilute the spiritual significance of sacred sites and
rituals, undermining their authenticity and integrity.

Interfaith Dialogue:
Daoism's interactions with other religions, such as Buddhism and
Christianity, raise questions about syncretism, cultural exchange,
and the preservation of distinct religious identities.

Political Influence:
The historical and contemporary relationship between Daoism and
political power in China raises concerns about state control,
censorship, and the autonomy of Daoist institutions and
practitioners.

MEMBERS:
Corpuz, Jig Krisdy
Ferrer, Kelsey*
Samson, Jackie*
Rafols, Jamison*
Ragual, Trexia*