The origins of Taoism
Lau Tzu
Taoism (also called Daoism) began in China before the rise of the Qin Dynasty, during the period of warring states left after the fall of the Zhou Dynasty. The founder of Taoism was Lao Tzu. Lao Tzu recorded his teachings in the Tao Te Ching, which translates into 'The Law of Virtue and its Way.' His theory on life was that one should live in harmony with themselves and nature by being virtuous and doing what is only necessary to live, and nothing else. In other words, to let nature take it's course without interfering with the ways of the world. If nature can survive and flourish without belongings, titles, inequality, complex social systems, and hatred caused by conflicting ideas, so should humans. As the ancient Chinese philosopher Zhuangzi (also called Chuang Tzu) said in regard to Taoism, “To regard fundamental as the essence, to regard things as course, to regard accumulation as deficiency, and to dwell quietly alone with the spiritual and the intelligent—herein lie the techniques of Tao of the ancients."
The Tao
To understand Taoism, one must have an idea of what the Tao is (also called the Dao). The Tao is the driving force of nature and the world. All things in the world are connected to the Tao through life, which the Tao gives. By following the ways of the Tao, one achieves tranquility by accepting the natural flow of life and nature. Knowing the ways of nature consequently became important to a Taoist, and as a result they spent much of their time meditating on the subject of how nature progresses. Another important aspect of the Tao is the theory of non-action. Action in any way results in the disruption of nature’s ordered course and the limitation of how events or objects can now play out or be used. For an example, if you cut down a tree, you can only now use the tree as wood to burn, carve, or just let rot. If you had let the tree live, it would have lived out its life while providing shade, beauty, and a possible home for animals, then naturally died for you to use. The tree still would have died in the end, but it could have done so much more if its life was not ended by someone else’s action. In a poem written by Lao Tzu, he says:
The Tao abides in non-action,
Yet nothing is left undone.
If kings and lords observe this,
Then ten thousand things would develop naturally.
If they still desired to act,
They would return to the simplicity of formless substance.
Without form there is no desire.
Without desire there is tranquility.
In this way all things would be at peace.
The goal of Taoism at its beginning was simply to live a simple life in harmony with the Tao.
The Tao abides in non-action,
Yet nothing is left undone.
If kings and lords observe this,
Then ten thousand things would develop naturally.
If they still desired to act,
They would return to the simplicity of formless substance.
Without form there is no desire.
Without desire there is tranquility.
In this way all things would be at peace.
The goal of Taoism at its beginning was simply to live a simple life in harmony with the Tao.
The Beginning of Modern Taoism
The San-ch'ing (the Three Pure Ones)
While Taoism began as a philosophy, it gradually evolved into a religion. As time went by, Lao Tzu began to be seen as a sort of saint among Taoists, until he finally became a deity in the manifestation of the San-ch’ing (the Three Pure Ones) who were Lao Tzu in three forms. But before Taoism developed its many deities, it first moved from a philosophy to an occultism, or the study of the supernatural. Most Taoists became fixated on astrology, divination, and especially alchemy by the time of the Han dynasty, which previously had no part in Taoism at all. From there, deities that included Yu-huang (the Jade Emperor, also their head deity), the San-ch'ing, who are Yu-ch'ing (Jade Pure), Shang-Ch'ing (Upper Pure), and T'ai-ch'ing (Great Pure), and the San-Kuan (the Three Officials who punish/reward people for all deeds) were formed. Also, legends were developed of the Pa-hsien, or the Eight Immortals, who were people who became immortal and are now worshiped as deities.
Similarities and differences
In today's society, Taoism has changed drastically compared to what it was upon its beginning in ancient China. What was once a philosophy on how to live in harmony is now its own religion with several deities that are worshiped. As it is, Taoism as a philosophy is rarely practiced today. More widespread is religious Taoism, with the Heavenly Master sect being the most common branch. It is the most popular Taoist group in eastern Asia, where Taoism is mainly practiced, and is especially popular in Taiwan. The Heavenly Master sect worships Zhang Daoling, who is believed to be an immortal. Although there are many differences between ancient and modern Taoism, some similarities still exist. Taoists today still place a heavy influence on meditation and the ways of the Tao. Their deities are believed to be various manifestations of the Tao instead of other polytheistic gods with their own powers over an aspect of nature. The Tao Te Ching remains an important religious text among Taoists. From the Tao Te Ching comes the Three Jewels, or three main qualities that Taoists believe they should posses, and are compassion, moderation, and humility. To ancient Taoists, living with compassion and kindness to nature and life, living a simple life, and being humble were also important traits. While the mechanics of this belief system have changed significantly over time, the over-all feeling and spirit of it remains the same, though not as strong.
Influence of Taoism today
Taoism today is an example of a how a belief system has negatively lost its influence and spirit to the changing culture of a society over time. All belief systems have to adapt to new changes in their environment to survive, but the importance of living in harmony with nature and the Tao has dramatically decreased with Taoists in eastern Asia. An example of this is in China, where Taoism is beginning to flourish, but as a commercial enterprise. Temples are being reconstructed and restored with tourism in mind instead of worship. One influential Taoist abbess, though, has chosen to rebuild her nunneries and temples by rejecting tourist income and instead using only money from private donors. Her name is Abbess Yin Xinhui, and believes that the real worship of deities such as the Jade Emperor (Yu-huang) and living harmoniously with the Tao have become secondary to making money for a lot of Taoist leaders. One reason this has become so is because of the Chinese communist party having strictly controlled the practicing of religious belief systems in the past, and now allowing churches to begin only if supervised by religious officials loyal to the communist party. One such person is Zhu Tieyu, who has helped to build retreats for Taoists like the one atop the roof of the Phoenix City building in Zhengzhou and also sponsor Taoist conferences. Like Abbess Yin, Zhu Tieyu believes that Taoism has drifted away from what it was meant to be, and is now trying to correct it, the only difference being he is attempting to bring back philosophical Taoism instead of religious Taoism. But either way, both would agree that Taoism has lost its influence with "following the rules of nature" (as Zhu said) and living in correspondence with the Tao. This shows how Taoism was forced to change due to new governmental belief systems that formed after Taoism's foundation, to stay "modern" enough to survive, or to not be considered outdated and eventually left behind.
Other factors such as scientific and technological advancements and cultural diffusion between societies force belief systems to change. As Taoism faced off with new scientific revelations, booming industry, and global trade and media, Taoism, like many other belief systems, has adapted negatively in relation to people's lives and ideologies. This belief system was intended to be the lens in which people viewed their world and interacted with it, but now has become secondary to commerce and industrialization. The emphasis that Taoism once put on the environment and living in peaceful harmony with life has also weakened, as shown by the construction of more and more temples on land that could naturally be used for something else. The less that belief systems, such as Taoism, are involved in people's lives, the weaker the foundation for moral standards which they upheld. Societies can have strong moral codes without religious belief systems, but religions do help to enforce them, as with Taoism and ancestor worship.
Other factors such as scientific and technological advancements and cultural diffusion between societies force belief systems to change. As Taoism faced off with new scientific revelations, booming industry, and global trade and media, Taoism, like many other belief systems, has adapted negatively in relation to people's lives and ideologies. This belief system was intended to be the lens in which people viewed their world and interacted with it, but now has become secondary to commerce and industrialization. The emphasis that Taoism once put on the environment and living in peaceful harmony with life has also weakened, as shown by the construction of more and more temples on land that could naturally be used for something else. The less that belief systems, such as Taoism, are involved in people's lives, the weaker the foundation for moral standards which they upheld. Societies can have strong moral codes without religious belief systems, but religions do help to enforce them, as with Taoism and ancestor worship.