An Introduction to Daoism

Though the earliest days of Daoism are open to conjecture, it is believed that Daoism began as a philosophy in the sixth century B.C.E., reportedly founded by the old sage Laozi (Lao Tzu). Lao Tzu’s writings are thought to date back to the time of the gurus of the Upanishads, perhaps even preceding the enlightenment of the Siddartha Gautama (the Buddha).

Observing the remarkable natural world, Lao Tzu concluded that it was humans and their activities which constituted a blight on the otherwise perfect order of things. He encouraged people to turn away from the folly of human pursuits and return to their natural source of being.

According to legend, Lao Tzu was the keeper of the archives at the imperial court. When he was eighty years old, he set out for the Western border of China, toward what is now Tibet. He was disillusioned by society; saddened that people were unwilling to follow the path to natural goodness. At the border, a gatekeeper, realizing Lao Tzu was leaving for good, asked him to record his most important ideas so that they could be preserved once he was gone. Lao Tzu then composed, in 5,000 characters, the Dao De Jing (Tao Te Ching). The book was passed down for centuries in Chinese civilizations, the author, Lao Tzu, deeply revered.

The Tao Te Ching, translating as “The Way and its Power,” is a reflective work that encompasses the individualistic and mystical character of Daoism, deeply influenced by nature. A “harmony of opposites,” the Tao Te Ching encourages people to turn away from regulated society to pursue instead a solitary contemplation of nature. By doing so, it is believed that one can ultimately harness the powers of the Universe - essentially, by doing nothing, one can accomplish everything. This is achieved simply by living in harmony with the Dao, a formless, unfathomable, “mysterious cosmic power present in all human experiences.” It is recommended that people respect natural forces: that they follow the natural flow of events without pitting themselves against the natural order of things. People who insist on their own way in conflict with nature, may seem to succeed for a while, but inevitably, the pendulum will swing the other way. In the long run, humans cannot conquer nature. Those who harmonize their purposes with the way of the Dao can reach the highest possible achievement.

Daoists believe that the government that is best, governs least. The ideal society is a small village where each family tends to its own affairs. According to Lao Tzu, “ruling a big country is like cooking a small fish.” One must take care not to overdo it.

  Daoists regard humans as essentially good. They believe suffering comes from trying to conquer nature, altering the way of the Universe, and establishing artificial human organizations. To Daoists, the Universe is beyond good and evil - it just IS. No formal worship or prayer is necessary. Instead, only contemplation and meditation in a quiet way of life are helpful in intuiting the way of the Dao.

Daoists focus on understanding the nature of reality, increasing their longevity, ordering life morally, and regulating consciousness and diet. Their main ideas include:

the Dao = the “path” or “way” of the Universe

ziran = “naturalness”

how to become a shengren = “sage”

or zhenren = “realized person”

wuwei = “effortless action.” It emphasizes quietism and avoids aggression.

Yin and Yang are central themes to Daoism. The polarities of the symbol stand for female and male, earth and heaven. The Yijing (I Ching), or “The Book of Change,” demonstrates the application of these themes. The earliest form of the book predates even the earliest sages who are assigned names. The present form of the I Ching may date from the third century B.C.E.

The I Ching attempts to relate the day-by-day life of the individual to the ways of the Universe. The I Ching is a complex design centered around the Yin-Yang. It contains 64 possible hexagrams, each comprised of 6 lines. Traditionally, questions are asked of the I Ching and the answers are then interpreted through the use of coins or yarrow stalks. While forming a question in your mind, you roll three coins a total of six times, creating the hexagram (from bottom to top) as you go.

Mostly tails = solid line / positive

Mostly heads = broken line / negative

Have questions for the I Ching? Ask them here: www.eclecticenergies.com/iching

Daoists don’t believe in an afterlife so much as they believe in the eternal existence of all things in the form of the Dao. We are of the Dao when living and, upon death, are the Dao again. To a Daoist, this belief is simply logical...there is no need for invisible sky gods, mysticism, or beliefs in reincarnation. In fact, philosophic Daoists believe that the “gods” of the people are only ghosts; dead mortals wrongly deified. Ultimately, death is neither desired nor feared. The focus is not to worship one god (Daoism is not monotheistic), but instead to come into complete harmony with the Dao. The Dao is the essence of everything that is right, and complications exist only because people choose to complicate their own lives. If one succeeds in following “the Way,” eventually the hope is to become immortal, to have achieved Dao; to have reached the deeper life. This is the afterlife for a Daoist, to be in harmony with the Universe.

Zhuangzi (Chuang Tzu) was a champion of the Daoists. Like Lao Tzu, he exalted nature above culture, the individual over society, and freedom instead of social forms. It is said that Chuang Tzu turned down a civil service post that would have brought him much veneration in order to remain free from the constraints of society.

"Once, Chuang Tzu was fishing the P’u River when the King of Ch’u sent two of his ministers to announce that he wished to entrust to Chuang Tzu the care of his entire domain.

Chuang Tzu held his fishing pole and, without turning his head, said: 'I have heard that Ch’u possesses a sacred tortoise which has been dead for three thousand years and which the king keeps wrapped up in a box and stored in his ancestral temple. Is this tortoise better off dead and with its bones venerated, or would it be better off alive with its tail dragging in the mud?'

'It would be better off alive and dragging its tail in the mud,' the two ministers replied.

'Then go away!' said Chuang Tzu, 'and I will drag my tail in the mud!'"