DAOISM

DAOISM
DAOISM
• Strictly speaking there was no Daoism before the
literati of the Han dynasty (c. 200 B.C.E.) tried to
organize the writings and ideas that represented the
major intellectual alternatives available. The
name daojia, “Dao family” or “school of the dao” was a
creation of the historian Sima Tan (d. 110 B.C.E.) in
his Shi ji (Records of the Historian) written in the
2nd century B.C.E. and later completed by his son, Sima
Qian (145-86 B.C.E.).
• In Sima Qian’s classification, the Daoists are listed as one of the Six Schools: Yin-
Yang, Confucian, Mohist, Legalist, School of Names, and Daoists. So, Daoism
was a retroactive grouping of ideas and writings which were already at least one
to two centuries old, and which may or may not have been ancestral to various
post-classical religious movements, all self-identified as daojiao ("teaching of
the dao"), beginning with the reception of revelations from the deified Laozi by
the Celestial Masters (Tianshi) lineage founder, Zhang Daoling, in 142 C.E.This
article privileges the formative influence of early texts, such as the Daodejing and
the Zhuangzi, but accepts contemporary Daoists' assertion of continuity between
classical and post-classical, "philosophical" and "religious" movements and texts.
SYMBOLS
The Yin and Yang is the most well-
known Daoist religious symbols. 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 opposite color.
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 considered as the first important Daoist who believed
to be 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 (Shin 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
SACRED PICTURES
DAO DE JING
• Daoism’s foundational text is the Tao te ching or Dao De
Jing, meaning “ The Book of the Way 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.
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 consist of
delightful parables, metaphor, and poetic passages, and is
praised for its high literary value which represent the most
significant formulation of early Daoist thought.
ZHUANGZI IS DIVIDED INTO THREE
SECTIONS:
• Inner Chapters
• Outer Chapters
• Miscellaneous Chapter
According to some experts, certain chapters of the text
were written by scholars during the early part of Han
Dynasty
CONCEPTS/BELIEFS
Daoism can be best understood by discussing its concepts and

beliefs. Some of its concept 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.
DEITY/GOD (DAO AS THE ORIGIN OF ALL
BEINGS)
Unlike the Abrahamic religious, 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.
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 nonbehavior, especially human
activities.
Wu-wei may refer to certain stages such as nonbehavior or doing
nothing; taking as little action as possible; taking action sponteously;
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.
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 the things.
QI/CHI
The qi refers to the natural energy or life force that sustains

living being. 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 the body and
life.
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.
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 safe may dress shabbily but
his mind is full of wisdom and his heart, full of compassion.
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).
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.
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.
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 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.

DAOISM

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DAOISM

• Laozi ( Lao-tzu), meaning “old master”, is believed to have

Another important scripture is the Zhuangzi, dating to the

Daoism can be best understood by discussing its concepts and

According to Laozi, the Dao, which is the essential

The De, which means virtue or the proper adherence

Wu-wei means “no behavior” or “doing nothing”. It also

As stated earlier, the concept of yin yang was articulated by

The qi refers to the natural energy or life force that sustains

Ritual or liturgical expressions are important to the Daoist

Humility and non-competition are among the most

Physical and spiritual techniques are just as

Another issue encountered by Daoism is the belief in superstitious

Another issue in Daoism is environmentalism. Daoists

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