Taoism
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'''Taoism''' (pronounced {{IPA|/ˈdaʊ.ɪ.zəm/}} or {{IPA|/ˈtaʊ.ɪ.zəm/}}; [[Daoism-Taoism romanization issue|also spelled '''Daoism''']]) refers to a variety of related [[philosophical]] and [[religious]] traditions and concepts. These traditions have influenced [[East Asia]] for over two thousand years and some have spread internationally.<ref>Miller (2003), p. ix.</ref> The [[Chinese character]] ''[[Tao]]'' 道 (or ''Dao'', depending on the [[Daoism-Taoism Romanization issue|romanisation scheme]]) means "path" or "way", although in [[Chinese religion]] and [[Chinese philosophy|philosophy]] it has taken on more abstract meanings. Taoist propriety and ethics emphasize the [[Three Treasures (Daoism)|Three Jewels of the Tao]]: compassion, moderation, and humility. Taoist thought focuses on [[wu wei]] (non-action), spontaneity, transformation and emptiness. An emphasis is placed on the link between people and nature, and that this link lessens the need for rules and order, leading one to a better understanding of the world and one's surroundings.{{Fact|date=April 2008}}
Nature and ancestor spirits are common in popular Taoism. Organized Taoism distinguishes its ritual activity from that of the folk religion, which some professional Taoists (''Daoshi'') view as debased. This sort of [[shamanism]] is eschewed for an emphasis on [[internal alchemy]] among the "elite" Taoists.{{Fact|date=April 2008}}
[[Alchemy#Chinese alchemy|Chinese alchemy]], [[Chinese astrology|astrology]], [[Chinese cuisine|cuisine]], several [[Chinese martial arts]], [[Chinese traditional medicine]], [[fengshui]], and many styles of [[qigong]] breath training disciplines are intertwined with Taoism throughout history.{{Fact|date=April 2008}}
==Categorization==
There is debate over how, and whether, Taoism should be subdivided. Some scholars have divided it into the following three categories:<ref>Kohn (2000), pp. XI, XXIX.</ref>
#"Philosophical Taoism". (''Daojia''). A [[philosophy|philosophical school]] based on the texts ''[[Tao Te Ching]]'' and ''[[Zhuangzi]]'';
#"Religious Taoism". (''Daojiao''). A family of organized [[Religion in China|Chinese]] religious movements originating from the Celestial Masters movement during the late Han Dynasty and later including the "Orthodox" (''[[Zhengyi Dao|Zhengyi]]'') and "Complete Reality" (''[[Quanzhen]]'') sects, which trace back to [[Lao Zi]] or [[Zhang Daoling]] in the late [[Han Dynasty]];
#"Folk Taoism". The [[Chinese folk religion]].
This distinction is complicated by [[hermeneutic]] difficulty. The categorization of Taoist sects and movements is very controversial.<ref>Mair (2001) p. 174</ref> Many scholars believe that there is no distinction between Daojia and Daojiao.<ref>Robinet (1997), p. 3.</ref>
Taoism's start is traced back to Lao-Tzu (or Laozi)
==Beliefs==
[[Image:Incense taiwan temple fu dog.jpg|thumb|A Taoist Temple in Taiwan. The religious practice of [[Jingxiang]], note images of the [[Fu Dog]] and [[Dragon]] can be seen.]]
Taoism has never been a unified religion, but has rather consisted of numerous teachings based on various revelations. Therefore, different branches of Taoism often have very distinct beliefs. Nevertheless, there are certain core beliefs that nearly all the schools share.<ref>Robinet (1997), p. 1.</ref>
===Principles===
Taoism theology emphasizes various themes found in the ''[[Tao Te Ching]]'' and ''Zhuangzi'', such as naturalness, vitality, peace, "non-action" (''wu wei''), emptiness (refinement), detachment, the strength of softness (or flexibility), receptiveness, spontaneity, the relativism of human ways of life, ways of speaking and guiding behavior.
====Tao====
{{main|Tao}}
Tao can be roughly stated to be the flow of the universe, or the force behind the natural order.<ref>Cane (2002), p. 13.</ref> Tao is believed to be the influence that keeps the universe balanced and ordered. Tao is associated with nature, due to a belief that nature demonstrates the Tao.<ref>Martinson (1987), pp. 168-169.</ref> The flow of [[qi]], as the essential energy of action and existence, is compared to the universal order of Tao. Tao is compared to what it is not, like the [[negative theology]] of Western scholars.<ref>Keller (2003), p. 289.</ref> It is often considered to be the source of both existence and non-existence.
Tao is rarely an object of worship, being treated more like the [[India]]n concepts of [[Atman (Buddhism)|atman]] and [[dharma]].<ref>LaFargue (1994) p. 283.</ref> The word "Taoism" is used to translate different [[Chinese language|Chinese]] terms. ''Daojiao/Taochiao'' (道教 "teachings/religion of the Dao") refers to Daoism as a religion. ''Daojia/Taochia'' (道家 "school of the Dao") refers to the studies of scholars, or "philosophical" Taoism. However, most scholars have abandoned the dichotomy of "religious" and "philosophical" Taoism.<ref>Kirkland (2004) p. 2.</ref>
====De====
{{details|De (Chinese)}}
Tao is also associated with the complex concept of ''De'' ([[wikt:德|德]]) "power; virtue", which is the active expression of Tao.<ref>Sharot (2001), pp. 77-78, 88.</ref> ''De'' is the active living, or cultivation, of that "way".<ref>Maspero (1981), p. 32.</ref>
====Wu wei====
{{main|Wu wei}}
Wu wei ({{zh-stp|s=无为|t=無為|p=wúwéi}}) is a central concept in Taoism. The literal meaning of ''wu wei'' is "without action". It is often expressed by the paradox ''wei wu wei'', meaning "action without action" or "effortless doing".<ref>Kirkland (2004), p. 60.</ref> The practice and efficacy of wu wei are fundamental in Taoist thought, most prominently emphasized in Taoism. The goal of wu wei is alignment with Tao, revealing the soft and invisible power within all things. It is believed by Taoists that masters of wu wei can control this invisible potential, the innate yin-action of the Way.<ref>Jones (2004), p. 255.</ref>
In ancient Taoist texts, wu wei is associated with water through its yielding nature.<ref>Oldmeadow (2007), p. 109.</ref> Water is soft and weak, but it can move earth and carve stone. Taoist philosophy proposes that the universe works harmoniously according to its own ways. When someone exerts his will against the world, he disrupts that harmony. Taoism does not identify man's will as the root problem. Rather, it asserts that man must place his will in harmony with the natural universe.<ref>Faching & deChant (2001), p. 35.</ref>
====Pu====
''Pu'' ({{zh-stpw |s= [[Wikt:朴|朴]]|t=[[Wikt:樸|樸]]|p=pǔ, pú|w=p'u}}; lit. "uncut wood") is translated "uncarved block", "unhewn log", or "simplicity". It is a metaphor for the state of ''wu wei'' (無為) and the principle of ''jian'' ([[儉]]).<ref>Slingerland (2003), p. 233.</ref> It represents a passive state of receptiveness. ''Pu'' is a symbol for a state of pure potential and perception without prejudice. In this state, Taoists believe everything is seen as it is, without preconceptions or illusion.<ref>Kraemer (1986), p. 286.</ref>
''Pu'' is seen as keeping oneself in the primordial state of ''tao''.<ref>Carr & Zhang (2004), p. 209.</ref> It is believed to be the true nature of the mind, unburdened by knowledge or experiences.<ref>Martin (2005), p. 15.</ref> In the state of ''pu'', there is no right or wrong, beautiful or ugly. There is only pure experience, or awareness, free from learned labels and definitions. It is this state of being that is the goal of following ''wu wei''.
===Spirituality===
Taoists believe that human is a [[microcosm]] for the [[universe]].<ref>Robinet (1997), p. 103.</ref> The body ties directly into the [[Chinese five elements]]. The five organs correlate with the five elements, the five directions and the seasons.<ref>Kohn (2000), p. 825.</ref> Akin to the "[[hermetic]] maxim" of "as above, so below", Taoism posits that by understanding himself, man may gain knowledge of the universe, and vice versa.
In Taoism, even beyond Chinese folk religion, various rituals, exercises, and substances are said to positively affect one's physical and mental health. They are also intended to align oneself spiritually with cosmic forces, or enable ecstatic spiritual journeys.<ref>Kohn (2000), p. 672.</ref><ref>Robinet (1993) p. 228.</ref> These concepts seem basic to Taoism in its elite forms. [[Internal alchemy]] and various spiritual practices are used by some Taoists to extend life, theoretically even to the point of immortality.<ref>Robinet (1997), p. 105.</ref>
==Ethics==
{{details|Three Jewels of the Tao}}
The Three Jewels, or Three Treasures (Chinese: 三寶; pinyin: sānbǎo; Wade-Giles: san-pao), are basic virtues in Taoism. The Three Jewels are compassion, moderation and humility. They are also translated as kindness, simplicity and modesty. Arthur Waley describes them as "[t]he three rules that formed the practical, political side of the author's teaching". He correlated the Three Treasures with "abstention from aggressive war and capital punishment", "absolute simplicity of living", and "refusal to assert active authority".<ref>Waley (1958), p. 225.</ref>
The first of the Three Jewels is ci (Chinese: 慈; pinyin: cí; Wade-Giles: tz'u; literally "compassion, love, kindness"), which the Tao Te Ching parallels with familial and brotherly love. It is compared to loving others and the world as a person loves their own existence. The second is jian (Chinese: 儉; pinyin: jiǎn; Wade-Giles: chien; literally "moderation, economy, restraint"), which the Tao Te Ching praises. Jian is connected with the Taoist metaphor ''pu''. (樸 "uncarved wood; simplicity"). It represents perfect efficiency and simplicity of desire. The third treasure is the phrase ''bugan wei tianxia xian'' (不敢為天下先), meaning "not dare to be first in the world". It is connected to a fear of death, out of a love for life. Taoism posits that to be first is to expose oneself to the world's destructive forces. Remaining behind and embracing humility allows time for one to bear fruit.
==Pantheon==
[[Image:SFEC BritMus Asia 021.JPG|thumb|right|180px|Chinese [[glaze]]d [[stoneware]] statue of a Taoist deity, [[Ming Dynasty]], 16th century.]]
{{see|:Category:Chinese deities}}
The traditional Chinese religion is [[polytheism|polytheistic]]. Its many deities are part of a heavenly hierarchy that mirrors the bureaucracy of [[Imperial China]]. According to their beliefs, Chinese deities may be promoted or demoted for their actions. Some deities are also simply exalted humans, such as [[Guan Yu]], the god of honor and piety. The particular deities worshiped vary according to geographical regions and historical periods in China, though the general pattern of worship is more constant.<ref>Maspero (1981), p. 92.</ref>
There are disagreements regarding the proper composition of this pantheon.<ref>Segal (2006), p. 50.</ref> Popular Taoism typically presents the [[Jade Emperor]] as the official head [[deity]]. Intellectual ("elite") Taoists, such as the [[Way of the Celestial Master|Celestial Masters]] sect, usually present [[Laozi]] (''Laojun'', "Lord Lao") and the [[Three Pure Ones]] at the top of the pantheon of deities.<ref>Maspero (1981), p. 41.</ref><ref>Robinet (1997), p. 63.</ref>
While a number of immortals or other mysterious figures appear in the ''[[Zhuangzi]]'', and to a lesser extent in the ''[[Tao Te Ching]]'', these have generally not become the objects of worship. Traditional conceptions of Tao are not to be confused with the Western concepts of [[theism]] and [[monotheism]]. Being one with the Tao does not indicate a union with an eternal spirit in the Hindu sense, but rather living in accordance with nature.<ref>Martinson (1987), pp. 168-169.</ref><ref>Faching & deChant (2001), p. 35.</ref>
==Scripture==
[[Image:Taopriest.jpg|thumb|Taoist Priest in [[Macau]], February 2006]]
===Tao Te Ching===
{{seealso|Tao Te Ching}}
The ''Tao Te Ching'', or ''Daodejing'', is widely considered to be the most influential Taoist text.<ref>Miller (2003), p. ix</ref> It is a foundational scripture of central importance in Taoism. It has been used as a ritual text throughout the history of religious Taoism.<ref>Kohn & LaFargue (1998), p. 158.</ref> However, the precise date that it was written is the subject of debate: there are those who put it anywhere from the 6th century [[BC]] to the 3rd century BC.<ref>Eliade (1984), p. 26</ref>
Taoist commentators have deeply considered the opening lines of the ''Tao Te Ching''. They are widely discussed in both academic and mainstream literature. A common interpretation is similar to [[Korzybski]]'s observation that "[[Map/territory relation|the map is not the territory]]".<ref>Barrett (2006), p. 40.</ref> The opening lines, with literal and common translation, are: <blockquote>道可道,非常道。 (Tao (way or path) can be said, not usual way)<br/>
"The Way that can be described is not the true Way."<br/>
名可名,非常名。 (names can be named, not usual names)<br/>
"The Name that can be named is not the constant Name."</blockquote>
''Tao'' literally means "path" or "way"(and also means "say" or "be said"), and can figuratively mean "essential nature", "destiny", "principle", or "true path". The philosophical and religious "Tao" is infinite, without limitation. One view states that the paradoxical opening is intended to prepare the reader for teachings about the unteachable Tao.<ref>Kim (2003), pp. 21-22</ref> Tao is believed to be transcendent, indistinct and without form. Hence, it cannot be named or categorized. Even the word "Tao" can be considered a dangerous temptation to make ''Tao'' a limiting "name".<ref>Kohn & LaFargue (1998), pp. 104.</ref>
The Tao Te Ching is not thematically ordered. However, the main themes of the text are repeatedly expressed using variant formulations, often with only a slight difference.<ref>Kim (2003), p. 13</ref> The leading themes revolve around the nature of Tao and how to attain it. Tao is said to be unnameable and accomplishing great things through small means.<ref>Van Voorst (2005), p. 165</ref> There is significant debate regarding which English translation of the Tao Te Ching is preferred, and which particular translation methodology is best. Discussions and disputes about various translations of the Tao Te Ching can become acrimonious, involving deeply entrenched views.<ref>Kohn & LaFargue (1998), pp. 185-86.</ref>
Ancient commentaries on the Tao Te Ching are important texts in their own right. The ''Heshang Gong'' commentary was most likely written in the second century AD, and as perhaps the oldest commentary, contains the edition of the Tao Te Ching that was transmitted to the present day.<ref>Schipper & Verellen (2004), p. 73.</ref> Other important commentaries include the [[Xiang'er]], one of the most important texts from the Celestial Master movement, and [[Wang Bi|Wang Bi's]] commentary.<ref>Schipper & Verellen (2004), p. 74-77.</ref>
===Daozang===
The [[Daozang]] (道藏, ''Treasury of Tao'') is sometimes referred to as the Taoist canon. It was originally compiled during the [[Jin Dynasty (265-420)|Jin]], [[Tang Dynasty|Tang]], and [[Song Dynasty|Song]] dynasties. The version surviving today was published during the [[Ming Dynasty|Ming]] dynasty.<ref>Schipper & Verellen (2004), p. 1.</ref><ref>Schipper & Verellen (2004), p. 30.</ref> The Ming ''Daozang'' includes almost 1500 [[sacred text|texts]].<ref>Schipper & Verellen (2004), p. 36.</ref> Following the example of the Buddhist [[Tripitaka]], it is divided into three ''dong'' (洞, "caves", "grottoes"). They are arranged from "highest" to "lowest":<ref>Schipper & Verellen (2004), p. 15.</ref><ref>Litte (2000), p. 46</ref>
#The ''[[Zhen]]'' ("real" or "truth"真) grotto. Includes the [[Shangqing]] texts.
#The ''[[Xuan]]'' ("mystery"玄) grotto. Includes the [[Lingbao]] scriptures.
#The ''[[Shen]]'' ("divine"神) grotto. Includes texts predating the Maoshan (茅山)revelations.
Daoshi generally do not consult published versions of the Daozang, but individually choose, or inherit, texts included in the Daozang. These texts have been passed down for generations from teacher to student.<ref>Schipper & Verellen (2004), p. 44.</ref>
The Shangqing school has a tradition of approaching Taoism through scriptural study. It is believed that reciting certain texts often enough will be rewarded with immortality.<ref>Robinet (1997), p. 132.</ref> In Taiwan, one often finds Buddhist texts being chanted in Taoist temples.{{Fact|date=December 2007}}
===Other texts===
While the Tao Te Ching is most famous, there are other important texts in traditional Taoism. ''Taishang Ganying Pian'' ("Treatise of the Exalted One on Response and Retribution") discusses sin and ethics, and has become a popular morality tract in the last few centuries.<ref>[http://weber.ucsd.edu/~dkjordan/chin/hbcanondaw-u.html Jordan: The Taoist Canon<!-- Bot generated title -->]</ref> It asserts that those in harmony with Tao will live long and fruitful lives. The wicked, and their descendents, will suffer and have shortened lives.<ref>Van Voorst (2005), p. 165</ref> Both the ''Taipingjing'' ("Scripture on Great Peace") and the ''Baopuzi'' ("Book of the Master Who Keeps to Simplicity") contain early alchemical formulas that early Taoists believed could lead to immortality.<ref>Schipper & Verellen (2004), p. 70-71.</ref><ref>Robinet (1997), p. 73.</ref>
A book titled "The Wisdom Of Laotse" offers a translation of "The Book of Tao" while comparing Laotse's philosophies against Kǒng Fūzǐ's (Confucius)<ref>"The Wisdom of Laotse" by Lin Yutang (1948) Random House</ref>
===Zhuangzi===
The ''[[Zhuangzi]]'' (莊子) was named after its [[author]], who also appears as a character in the book's narrative. It is more in the form of a collection of stories than the short aphorisms and maxims of the Tao Te Ching. Also among the cast of characters in the Zhuangzi's stories is Laozi of the Tao Te Ching, as well as Confucius.
==History==
{{main|History of Taoism}}
[[Image:Baiyun.jpg|thumb|300px|White Cloud Monastery, Beijing]]
Taoism's origins may be traced to prehistoric Chinese religions in China. They are found in the composition of the ''Tao Te Ching'' ([[3rd century BC|3rd]] or 4th century BC). [[Laozi]] received imperial recognition as a divinity in the mid second century AD.<ref>Robinet (1997), p. 50.</ref>, Several Song emperors, most notably [[Emperor Huizong (Song Dynasty)|Huizong]], were active in promoting Taoism, collecting Taoist texts and publishing editions of the ''Daozang.''<ref>Robinet (1997), p. 213.</ref> Aspects of Confucianism, Taoism, and Buddhism were consciously synthesized in the [[Neo-Confucian]] school, which eventually became Imperial [[orthodox]]y for state bureaucratic purposes.<ref>Kohn (2000), p. XVII.</ref> During the eighteenth century, the imperial library was constituted, but excluded virtually all Taoist books.<ref>Schipper (1993), p. 19.</ref> By the beginning of the twentieth century, Taoism had fallen so much from favor, that only one complete copy of the ''Daozang''still remained, at the White Cloud Monastery in Beijing.<ref>Schipper (1993), p. 220.</ref> Taoism is one of five religions recognised by the PRC, which insists on controlling its activities through a state bureaucracy (the China Taoist Association).<ref>{{PDFlink|[http://www.hrwf.net/advocacy/ext/religious_freedom_china.pdf Human Rights Without Frontiers "Religious Freedom in China in 2006"]|30.6 [[Kibibyte|KiB]]<!-- application/pdf, 31400 bytes -->}} An address given to the Delegation EU-China of the European Parliament.</ref>
==Adherents==
The number of Taoists is difficult to estimate, partly for definitional reasons (who counts as a Taoist?), and partly for practical ones (it is illegal for private parties to conduct surveys in China). The number of people practicing some aspect of the Chinese folk religion might number in the hundreds of millions. ([http://www.adherents.com Adherents.com] estimates "Traditional Chinese religion" at nearly four hundred million<ref>[http://www.adherents.com/Religions_By_Adherents.html Adherents.com - Major Religions of the World
Ranked by Number of Adherents]</ref>). The number of people patronising ''Daoshi'' (Taoist priests or masters) would be smaller by several orders of magnitude, while the number of literary ''Daojia'' would be smaller yet. At the same time, most Chinese people and many others have been influenced in some way by Taoist tradition. Most estimates for the amount of Taoists (either worldwide or simply outside of mainland China) are 20–30 million.<ref>[http://www.religionfacts.com/taoism/index.htm Taoism - ReligionFacts<!-- Bot generated title -->]</ref><ref>[http://www.geocities.com/taoist62/ Taoism<!-- Bot generated title -->]</ref><ref>[http://www.catholic.org.sg/cn/wordpress/?p=1783 Catholic News - Since 1935 » Understanding Taoism<!-- Bot generated title -->]</ref> <ref>[http://www.tolerance.kataweb.it/eng/cap_due/uno/religioni/daoismo.html Tolerance.it<!-- Bot generated title -->]</ref><ref>[http://www.adherents.com/Na/Na_624.html Adherents.com<!-- Bot generated title -->]</ref><ref>http://www.ubfellowship.org/archive/readers/601_taoism.htm</ref><ref>[http://www.religioustolerance.org/taoism.htm TAOISM<!-- Bot generated title -->]</ref>
Geographically, Taoism flourishes best in regions populated by Chinese people: mainland China, Taiwan, Malaysia, Singapore, and various Chinese diaspora communities. Taoist literature and art has influenced the cultures of Korea, Japan and Vietnam, and these countries' folk religions have many common elements. Organized Taoism seems not to have attracted a non-Chinese following until modern times. In Taiwan, 4.5<ref>Government Information Office, Taiwan (2002) [http://www.eridanus.cz/svet/hmota/telesa/planety/Zeme/mapa/Asie/Vychodni_Asie/Taiwan/Yearbook2002/chpt25-3.htm Taoism]Republic of China Yearbook. Retrieved on: [[March 9]], [[2008]]. </ref>–7.5 million people (33% of the population)<ref>[http://www.state.gov/g/drl/rls/irf/2006/71337.htm China (includes Taiwan only)<!-- Bot generated title -->]</ref> are Taoists. In Singapore, 8.5% of the population is Taoist.<ref>[http://www.indexmundi.com/singapore/demographics_profile.html Singapore Demographics Profile 2007<!-- Bot generated title -->]</ref><ref>[http://www.answers.com/topic/demographics-of-singapore?cat=travel Demographics of Singapore: Information and Much More from Answers.com<!-- Bot generated title -->]</ref> There are also small numbers of Taoists in the Western world, and Japan, Vietnam and Korea are culturally influenced by Taoism even though the organized religion has mostly died out.
==Practices==
[[Image:Daoist ritual from plum.jpg|thumb|right|250px|Detail of circa 1700 painting of a Taoist ritual for the dead, illustrating a scene from ''[[The Plum in the Golden Vase]]''. Note the plaques at the back of the altar of the Three Purities, and the various ritual implements including incense burner and ritual sword on the right. (According to the novel the sword is engraved with the seven stars of the big dipper.) Bowls hold food offerings for the deceased woman, Li Ping'er.]]
[[Image:Taoist priests at White Cloud Temple.PNG|thumb|250px|Taoist priests at Beijing's White Cloud Monastery]]
[[Image:Taoist ritual.PNG|thumb|250px|Chinese Taoist priests celebrating a ritual at the [[Wudangshan]] monastery]]
At certain dates, food may be set out as a [[sacrifice]] to the gods and/or spirits of the departed. (See, for example, [[Qingming Festival]].) This may include slaughtered pigs and ducks, or fruit. Another form of sacrifice involves the burning of [[Joss paper]] or [[Hell Bank Notes]], on the assumption that images thus consumed by the fire will reappear—not as a mere image, but as the actual item—in the spirit world, and be available for the departed spirit to use.
===Secular Activities===
Also at certain dates, street parades take place. These are lively affairs which invariably involve firecrackers and flower-covered floats broadcasting traditional music. Street parades may also include [[lion dance]]s and [[dragon dance]]s; [[human-occupied puppet]]s (often of the "Seventh Lord" and "Eighth Lord"); ''jitong'' (乩童 male "Mediums") who mutilate their skin with knives; ''Bajiajiang'', which are [[gongfu]]-practicing honor guards in demonic makeup; and [[palanquin]]s carrying god-images. The various participants are not considered performers, but rather possessed by the god in question.<ref>Schipper (1993), p. 28-29.</ref>
[[Fortune-telling]]—including [[astrology]], [[I Ching]], and other forms of [[divination]]—has long been considered a traditional Taoist pursuit.<ref>Silvers (2005), p. 129-132.</ref> [[Mediumship]] is also widely encountered. We may distinguish between martial forms of mediumship (like the aforementioned ''jitong'') and X spirit-writing, typically through the practice of [[fuji (planchette writing)]].<ref>Silvers (2005), p. 132. Discussing planchette writing</ref>
[[Image:Tien hau charm.jpg|thumb|left|100px|Taoist charm from [[Matsu (goddess)|Tien Hau]] Temple in San Francisco.]]
Many Taoists also participated in the reading and writing of books. Taoists of this type tend to be civil servants, elderly retirees, or in modern times, university faculty. While there is considerable overlap with religious Taoism, there are often important divergences in interpretation. Wang Bi, one of the most influential philosophical commentators on the Laozi (and [[Yijing]]) was in fact a Confucian.<ref>Schipper (1993), p. 192.</ref>
For many educated Chinese people (the Literati), life was divided into a social aspect, where Confucian doctrine prevailed, and a private aspect, with Taoist aspirations. Night-time, exile, or retirement provided the opportunity to cultivate Taoism and reread Laozi and Zhuangzi. The Literati often dedicated this period of life to arts such as calligraphy, painting, and poetry, or personal researches into antiquities, medicine, folklore, and so on.
A number of martial arts traditions, particularly [[T'ai Chi Ch'uan]], [[Bagua Zhang]], Won Yuen Yat Hey Jueng, Bak Mei Pai, Bok Fou Pai, Yaw Gong Moon and [[Xingyiquan|Xing Yi Quan]], embody Taoist principles to a greater or lesser extent, and some practitioners consider their art to be a means of practicing Taoism.<ref>Silvers (2005), pp. 135-137</ref> The accuracy of these claims varies greatly depending on the particular art and/or practitioner.
It should be noted that while many Japanese and Korean martial and cultural traditions (i.e. judo, kendo, cha-do, kyu-do, shinto, Hapkido, Taekwondo, Tangsudo) have developed a distinctly zen character over the years, the "do" or "to" is in fact one of the Japanese / Korean pronunciations of the Chinese "tao" (alternatedly rendered as "dao" by some translators), and it is written with the same character. Again, the extent to which these practices reflect taoist principles varies depending on the specific school and practitioner.
==Taoist symbols and images==
[[Image:Yin yang.svg|right|thumb|'''Taijitu''']]
There are many symbols and images that are associated with Taoism. Like the "[[Christian cross|cross]]" in [[Christianity]], and the "[[Dharmacakra|wheel]]" in [[Buddhism]], Taoism has Laozi, actual Chinese characters, and many other symbols that are often represented or associated with it.
The ''Taijitu'' ("[[yin and yang]]") symbol [[wikt:太極圖|太極圖]] as well as the [[Bagua (concept)|''Bagua'']] 八卦 ("Eight Trigrams") are associated with Taoist symbolism.<ref>Little (2000), pp. 131-139</ref> While almost all Taoist organizations make use of the [[yin and yang]] symbol, one could also call it Confucian, Neo-Confucian or pan-Chinese. The yin and yang make a backwards "S" shape, with yin (black or red) on bottom. One is likely to see this symbol as decorations on Taoist organization flags and logos, temple floors, or stitched into clerical robes. According to Song Dynasty sources, it originated around the 10th century.<ref>Little (2000), p. 131</ref> Previously, yin and yang were symbolized by a tiger and dragon.<ref>Little (2000), p. 131</ref>
(This is one of the places where the surface Dao and the hidden dao is shown. On the surface the picture of the Dao with a Tiger and a dragon is no more than just a picture. But beneath is the one of the way to immortality called [http://www.taotraditions.com "The White Tigress and The Jade Dragon"] and it is the pure Female-male energy.)
The two major way that are used today are white on top / black at bottom or reverse black on top / white at the bottom. White on top is called Early Heaven and symbolize going back to the basic or keeping the mind and the body young like a child. When it is black on top, it is called Later Heaven and is the way the world normally moves and normally means going to the grave.
The five directions as conceived by the ancient Chinese (east, south, west, north, center) each have their own attributes, as follows in the chart below.<ref>Little (2000), p. 129</ref>
{| table class="wikitable" width="60%"
|-
| '''Direction''' || '''[[Five elements (Chinese philosophy)|Element / Phase]]''' || ''' / [[Four Symbols (Chinese constellation)|Symbol]]''' || '''Season''' || '''Force'''
|-
| East || Wood || [[Azure Dragon]] || Spring ||''Yang''
|-
| South || Fire || [[Vermilion Bird]] || Summer ||''Yang''
|-
| West || Metal || [[White Tiger (Chinese constellation)|White Tiger]] || Autumn ||''Yin''
|-
| North || Water || [[Black Tortoise]] || Winter ||''Yin''
|-
| Center || Earth || [[Huang Long (mythology)|Yellow Dragon]] || Changing of the seasons || ''Yin/Yang balance''
|}
Taoist temples may fly square or triangular flags. They typically feature mystical writing or diagrams and are intended to fulfill various functions including providing guidance for the spirits of the dead, to bring good fortune, increase life span, etc.<ref>Kohn (2004), p. 116. (Translating a monastic rule.)</ref> Other flags and banners may be those of the gods or immortals themselves.<ref>Kohn (2004), p. 119</ref>
[[Image:Taoistlanterns.jpg|thumb|Paper lanterns outside of Taoist Benevolence Temple (Cíhuì Gōng) in Banqiao, [[Taipei]].]]
One sometimes sees a zigzag with seven stars, representing the [[Big Dipper]] (or the "Bushel", the Chinese equivalent). In the [[Shang dynasty]] the Big Dipper was considered a deity, while during the [[Han dynasty]], it was considered a ''qi'' path of the circumpolar god, ''Taiyi''.<ref>Little (2000), p. 128</ref>
Taoist temples in southern China and Taiwan may often be identified by their roofs, which feature [[Chinese dragon]]s and [[fenghuang|phoenix]]es made from multi-colored ceramic tiles. They also stand for the harmony of yin and yang (with the phoenix being yin). A related symbol is the flaming pearl which may be seen on such roofs between two dragons, as well as on the hairpin of a Celestial Master.<ref>Schipper (1993), p. 21.</ref> But in general, Chinese Taoist architecture has no universal features that distinguish it particularly from other structures.<ref>Little (2000), p. 74</ref>
==Relations with other religions and philosophies==<!-- This section is linked from [[Comparative religion]] -->
[[Image:Huxisanxiaotu.jpg|thumb|300px|left|''[[Confucianism]], [[Taoism]], and [[Buddhism]] are one'', a painting in the ''litang style'' portraying three men laughing by a river stream, 12th century, [[Song Dynasty]].]]
The origins of Taoism and other philosophical schools are intimately related. The authorship of the ''Daodejing'' is assigned to Laozi, traditionally thought to be a teacher of Confucius, yet appears to be reacting against Confucian doctrine (suggesting the text comes after [[Confucianism]]). Zhuangzi (Chuang Tzu), the other defining philosopher of Taoism, reacted both to the Confucian-Mohist ethical disputes and to related developments in theory of names (language). There is little evidence of a link between Laozi and Zhuangzi—whose most frequent interactions are with Hui Shi (of the school of names). However, the chapters of the Zhuangzi written after his death include dialogues between Laozi and Confucius that mimic (or inspire?) the style of the ''Daodejing'', suggesting the first association of the two texts dates from around that time. The "history of thought" contained in the Zhuangzi cites Laozi as a prior step (and demotes Hui Shi to a postscript). It includes the Mohists by name and the Confucians by implication and a cluster of other less well known thinkers.
These early Taoist texts reject numerous basic assumptions of Confucianism, embracing instead values based on nature, perspectivalism, and spontaneity. They express skepticism of conventional moralities and Mozi's Utilitarian or Mencius' benevolence based revisions. Since politics was conceived by these traditional schools as a scheme for unifying all "under the sky" in their favored ''dao'', Taoists tend toward [[anarchism]], mistrustful of hierarchical social structures and particularly, governments. (Zhuangzi argues that the proponents of benevolence and morality are usually found at the gates of feudal lords who have stolen their kingdoms.) Although philosophical Taoist appear to be anarchist, it is clearly an over statement. Mitigated Anarchism or [[libertarianism]] would better categorise the philosophical Taoists, they tend to believe in the idea that the government should act in a 'non-acting' or 'wu wei' manner. This means that they should only act when necessary and their actions should not be felt directly by the people, nor should they be visible to the people. Chapters 57-81 of the Dao De Ching all deal with government, ruling, and appeasing the people.
Taoist thought partly inspired [[Legalism (philosophy)|Legalist]] philosophers, whose theories were used by [[Qin Shi Huang]], founder of the Chinese Empire. The junction point can be found in the work of [[Hanfeizi]], a prominent Legalist thinker who commented on the Tao Te Ching. Hanfeizi used some chapters of the book to justify a structured society based on law and punishment and on the undiscussed power of the Emperor.
The entry of Buddhism into China was via its dialectic with later Taoism which transformed them both. Over the centuries of Chinese interactions, Buddhism gradually found itself transformed from a competitor of Taoism, to a fellow inhabitant of the Chinese cultural ecosystem.<ref>Maspero (1981), p. 46.</ref> Originally seen as a kind of foreign Taoism, its scriptures were translated into Chinese with Taoist vocabulary. [[Chan Buddhism]] in particular is inspired by crucial elements of philosophical Taoism, ranging from distrust of scripture, text and language to its more positive view of "this life", practice, skill and the absorption in "every-moment". In the Tang period some Taoist schools incorporated such Buddhist elements as monasteries, vegetarianism, prohibition of alcohol, the celibacy of the clergy, the doctrine of emptiness, and the amassing of a vast collection of scripture into tripartite organisation.<ref>Maspero (1981), p. 50-51.</ref> However, there are some who argue that Taoism had vegetarianism first. Some Buddhist schools incorporated it later. Also during Tang Dynasty, some Taoist practices and books spread to [[Tibet]] and became incorporated in [[Tibetan Buddhism]]<ref>http://www.guoxue.com/www/xsxx/txt.asp?id=554</ref>.
Ideological and political rivals in ancient times, Taoism, Confucianism, and Buddhism have inevitably deeply influenced one another, and eventually achieved a kind of ''[[modus vivendi]]'' in which each has its own particular ecological niche within Chinese society. With time, most Chinese people likewise came to identify to some extent with all three traditions simultaneously. This became institutionalised by the time of the Song Dynasty, when aspects of the three schools were consciously synthesised in the Neo-Confucian school, which eventually became Imperial [[orthodoxy]] for state bureaucratic purposes.
[[The Vinegar Tasters]] (sometimes called Three Vinegar Tasters) is a popular painting (usually in scroll format) that explained Taoist ideals in relation to the Neo-Confucian school which began in the 10th century and gained prominence in the 12th century. The image depicts Laozi together with [[Gautama Buddha|The Buddha]], and [[Confucius]]. In these paintings the three are gathered around a vat of vinegar and the motto associated with the grouping is "the three teachings are one." (However, see [[The Vinegar Tasters]] for an alternate interpretation.)
Taoism does not fall strictly under an umbrella or a definition of an organized religion like the Abrahamic traditions, nor could it be studied as the originator or variants of [[Chinese folk religion]], for the simple reason that these were not the tenets or core teachings of Taoism or those in [[Tao te Ching]].<ref>Robinet (1981), p. 103.</ref> Robinet further asserted that the nature of Taoism can be better understood as a psyche, and a way of life rather than a ''religion'',<ref>Robinet (1981), p. 20 stanza-1.</ref> as the adherents do not view Taoism in the manner analysed by historians who were neither Taoist and who did not understand the subject.<ref>Robinet (1981), p. 3-4.</ref>
Many scholarly works conclude that Taoism is a school of thought with a quest for [[Immortality]].<ref>Maspero (1981), p. 211.</ref><ref>Creel (1982), p. 40</ref> Viewed in this light,Taoism is dissimilar to most other religions who, though they may involve immortality of the soul such as in Hinduism where one's soul joins Brahman, or the spiritual immortality of an Enlightened Buddhist, but physical immortality is present only in Taoism and Christianity. In the latter, when God resurrects the dead, everyone judged to have had faith will live eternally.
==Tao in the West==
The west has recently embraced aspects of Taoism: the name and concept of Tao, the names and concepts of yin and yang; an appreciation for Laozi and Zhuangzi, and a respect for other aspects of Chinese tradition such as [[qigong]]. At the same time, Western appropriations differ in subtle (or not so subtle) ways from their Asian sources. For example, the word Tao is used in numerous book titles which are connected to Chinese culture only tangentially. Examples would include [[Fritjof Capra]]'s ''[[The Tao of Physics]]'', or [[Benjamin Hoff]]'s ''[[The Tao of Pooh]]''. These uses of Tao are more as a token of exoticism or esotericness (similar to "The [[Zen]] of...") rather than referring to Taoism itself.
Taoism has also been a resource for those in environmental philosophy, who see the non-anthropocentric nature of Taoism as a guide for new ways of thinking about nature and environmental ethics. Some consider Taoism to fit naturally with the radical environmental philosophy of [[deep ecology]]. ''Taoism and Ecology: Ways Within A Cosmic Landscape'' edited by N. J. Girardot, James Miller, and Liu Xiaogan is currently the most thorough introduction to studies done on concepts of nature and ecology within Taoism.
==See also==
* [[Anarchism]]
* [[Eastern philosophy]]
* [[Divine Feminine Institute]]
* [[List of Taoists]]
* [[Mitigated Anarchism]]
* [[Tao Yin]]
* [[Taoic religion]]
* [[Taoism in Vietnam]]
* [[Taoist diet]]
* [[Taoist sexual practices]]
* [[Western interpretations of Taoism]]
* [[Yingtan]]
==Notes==
{{reflist|3}}
==References==
*Anatole, Alex. ''The Truth of Tao'' (Center of Traditional Taoist Studies, 2005). ISBN 0-9742529-0-5
*Barrett, Rick. ''Taijiquan: Through the Western Gate'' (Blue Snake Books, 2006). ISBN 1583941398.
*Cane, Eulalio Paul. ''Harmony: Radical Taoism Gently Applied'' (Trafford Publishing, 2002). ISBN 1412247780.
*Carr, David T. & Zhang, Canhui. ''Space, Time, and Culture'' (Springer, 2004). ISBN 1402028237.
*Chang, Stephen T. ''The Great Tao'' (Tao Longevity LLC, 1985). ISBN 0-942196-01-5.
*Dean, Kenneth. ''Taoist Ritual and Popular Cults of Southeast China'' (Princeton: Princeton University, 1993).
*Eliade, Mircea. ''A History of Religious Ideas, Volume 2''. Translated by Willard R. Trask. Chicago: University of Chicago Press, 1984.
*Fasching, Darrell J. & deChant, Dell. ''Comparative Religious Ethics: a narrative approach'' (Blackwell Publishing, 2001). ISBN 0631201254.
*Graham, A.C. ''Disputers of the Tao: Philosophical Argument in Ancient China'' (Open Court, 1993). ISBN 0-8126-9087-7
*Graham, A.C. (translator). ''Chuang-tzu: The Inner Chapters'' (Indianapolis: Hackett Publishing Company, 2001). ISBN 0-87220-581-9
*Jones, Richard H. ''Mysticism and Morality: a new look at old questions'' (Lexington Books, 2004). ISBN 0739107844.
*Jordan, David K. ''Gods, Ghosts, and Ancestors: The Folk Religion of a Taiwanese Village'' (Berkeley: University of California Press, 1972).
*Kaltenmark, Max. ''Lao Tzu and Taoism'' (Stanford: Stanford University Press, 1969 [original French 1965]).
*Keller, Catherine. ''The Face of the Deep: A Theology of Becoming'' (Routledge, 2003). ISBN 0415256488.
*Kim, Ha Poong. ''Reading Lao Tzu: A Companion to the Tao Te Ching With a New Translation'' (Xlibris Corporation, 2003). ISBN 1401083161.
*Kirkland, Russel. ''Taoism: The Enduring Tradition'' (Routledge, 2004). ISBN 0415263220.
*Knauer, Elfried R. "The Queen Mother of the West: A Study of the Influence of Western Prototypes on the Iconography of the Taoist Deity." In ''Contact and Exchange in the Ancient World''. Ed. Victor H. Mair. University of Hawai'i Press. 2006 Pp. 62-115. ISBN 978-0-8248-2884-4; ISBN 0-8248-2884-4
*Kohn, Livia. ''The Taoist Experience: An Anthology'' (Albany: SUNY Press, 1993).
*Kohn, Livia, ed. ''Daoism Handbook'' (Leiden: Brill, 2000).
*Kohn, Livia. ''The Daoist Monastic Manual: A Translation of the <u>Fengdao Kejie</u>'' (New York: Oxford University Press 2004)
*Kohn, Livia & LaFargue, Michael, ed. ''Lao-Tzu and the Tao-Te-Ching'' (SUNY Press, 1998). ISBN 0791435997.
*Kraemer, Kenneth. ''World Scriptures: An Introduction to Comparative Religions'' (Paulist Press, 1986). ISBN 0809127814.
*LaFargue, Michael. ''Tao and Method: A Reasoned Approach to the Tao Te Ching'' (SUNY Press. 1994) ISBN 0791416011.
*Lau, D. C. ''Lao Tzu: Tao Te Ching'' (London: Penguin Classics, 1963). ISBN 0-14-044131-X
*Little, Stephen and Shawn Eichman, et al. ''Taoism and the Arts of China'' (Chicago: Art Institute of Chicago, 2000). ISBN 0-520-22784-0
*Liu Zhongyu, (Lü Pengzhi, trans.). "Daoist Folk Customs: Burning Incense and Worshiping Spirits." (Taoist Culture and Information Centre http://www.eng.taoism.org.hk/religious-activities&rituals/daoist-folk-customs/pg4-8-1.asp) (visited 3/23/2007).
*Mair, Victor H. ''The Columbia History of Chinese Literature'' (Columbia University Press, 2001). ISBN 0231109849
*Martin, William. ''A Path And A Practice: Using Lao Tzu's Tao Te Ching as a Guide to an Awakened Spiritual Life'' (Marlowe & Company, 2005). ISBN 1569243905.
*Martinson, Paul Varo. ''A theology of world religions: Interpreting God, self, and world in Semitic, Indian, and Chinese thought'' (Augsburg Publishing House, 1987). ISBN 0806622539.
*Maspero, Henri.''Taoism and Chinese Religion'' (Amherst: University of Massachusetts Press, 1981). ISBN 0-87023-308-4
*Miller, James. ''Daoism: A Short Introduction'' (Oxford: Oneworld Publications, 2003). ISBN 1-85168-315-1
*Ni, Hua-Ching. ''Tao: The Subtle Universal Law and the Integral Way of Life'' (SevenStar Communications, 1998). ISBN 0-937064-65-3
*Robinet. Isabelle. ''Taoist Meditation: The Mao-shan Tradition of Great Purity'' (Albany: SUNY Press, 1993 [original French 1989]).
*Robinet, Isabelle. ''Taoism: Growth of a Religion'' (Stanford: Stanford University Press, 1997 [original French 1992]). ISBN 0-8047-2839-9
*Saso, Michael R. ''Taoism and the Rite of Cosmic Renewal'' (2nd ed., Washington State University Press, 1990). ISBN 978-0-87422-054-4
*Segal, Robert Alan. ''The Blackwell Companion to the Study of Religion'' (Blackwell Publishing, 2006). ISBN 0631232168.
*Schipper, Kristopher. ''The Taoist Body'' (Berkeley: University of California Press, 1993 [original French version 1982]).
*Schipper, Kristopher and Franciscus Verellen. ''The Taoist Canon: A Historical Companion to the Daozang'' (Chicago: University of Chicago, 2004).
*Sharot, Stephen. ''A Comparative Sociology of World Religions: virtuosos, priests, and popular religion'' (New York: NYU Press, 2001). ISBN 0814798055.
*Silvers, Brock. ''The Taoist Manual'' (Honolulu: Sacred Mountain Press, 2005).
*Sivin, Nathan. ''Chinese Alchemy: Preliminary Studies'' (Cambridge: Harvard UP, 1968).
*Slingerland, Edward Gilman. ''Effortless Action: Wu-Wei as Conceptual Metaphor and Spiritual Ideal in Early China'' (Oxford University Press, 2003). ISBN 0195138996.
*Sommer, Deborah. ''Chinese Religion: An Anthology of Sources'' (Oxford University Press, 1995). ISBN 0-19-508895-6
*[[Robert E. Van Voorst|Van Voorst, Robert E.]] ''Anthology of World Scriptures'' (Thomson Wadsworth, 2005). ISBN 0534520995.
*Waley, Arthur. ''The Way and Its Power: A Study of the Tao Te Ching and Its Place in Chinese Thought'' (Grove Press, 1958). ISBN 0802150853.
*Wilson, Yong ''The Secret of Taoist Talismans'' (Cosmic Metaphysic Publication, 2004). ISBN 983-3206-00-X
==Further reading==
* Welch, H. and Seidel, A., ''Facets of Taoism'' (Yale University Press, 1979)
==External links==
{{commons|Taoism}}
;Organizations
*[http://www.taoist.org.cn/ Chinese Taoist Association]
*[http://www.chinataoism.org/ Chinese Taoist Organization]
*[http://www.twtaoism.net/ Taiwanese Taoist Association]
*[http://www.hktaoist.org.hk/ Hongkonger Taoist Association]
*[http://www.hktaoist.org/ United Hongkonger Taoist Association]
*[http://www.taoiststudies.org/belgian_taoist_association.html Belgian Taoist Association]
*[http://www.taoismo.org.br/stb/modules/news/ Brazilian Taoist Association]
*[http://www.taoists.co.uk/ British Taoist Association]
*[http://www.aftao.org/ French Taoist Association]
*[http://www.qingjing.net/ Spanish Taoist Association]
*[http://www.ataos.populus.ch/ ATAOS - Swiss Taoist Association]
*[http://www.cect-sanyuan.fr/site/ Sanyuan Taoist Association]
*[http://www.taoism.org.sg/ Singaporean Taoist Mission]
*[http://www.reformtaoism.org/ Reform Taoist Congregation]
*[http://www.daoistfoundation.org/ Daoist Foundation]
*[http://www.taoisttemple.net Taoist Temple Network]
;Wudang Tradition
*[http://www.chinawudang.com/wdjhb/index.asp Wudang Chinese Taoist Association]
*[http://www.wudangchina.com/ Wudang Taoist Cultural Center]
*[http://www.wudangdao.com/index.htm Wudang Dao Association]
;Study centers
*[http://www.tao.org/ Center of Traditional Taoist Studies]
*[http://www.daoistcenter.org/ Center for Taoist Studies]
*[http://www.taoiststudiesinstitute.org/index.html Taoist Studies Institute]
*[http://www.taoistcenter.net/ Vermont Taoist Center]
*[http://www.daoiststudies.org/ Taoist Studies]
;Miscellaneous
*[http://www.eng.taoism.org.hk/ Taoist Culture and Information Center]
*[http://www.wudangtao.net/home.html Wudang Tao: Enter the Mountain]
*[http://divinetao.com/index.html Divine Tao]
*[http://scbs.stanford.edu/ARC/china/projects/digital_resources.html Digital Resources in Daoist Studies]
*[http://www.taoisttraining.com Taoist Training Newsletter]
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*[http://www.taoistsecret.com Taoist Ritual & Talismanic Website]