Taoism

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https://en.wikipedia.org/wiki/Taoism 

 

Taoism
Tao, a Chinese word signifying "way", "path", "route", "road" or sometimes more loosely "doctrine".
Chinese	道教
Hanyu Pinyin	Dàojiào
Literal meaning	"Way Tradition"

Taoism (/ˈtaʊ-/), or Daoism (/ˈdaʊɪzəm/), is a philosophical and spiritual tradition of Chinese origin which emphasizes living in harmony with the Tao (Chinese: 道; pinyin: Dào; lit. 'Way', or Dao). In Taoism the Tao is the source, pattern and substance of everything that exists. Taoism teaches about the various disciplines for achieving "perfection" by becoming one with the unplanned rhythms of the universe, called "the way" or "Tao". Taoist ethics vary depending on the particular school, but in general tend to emphasize wu wei (action without intention), "naturalness", simplicity, spontaneity and the Three Treasures: 慈, "compassion", 儉, "frugality" and 不敢為天下先, "humility".

The roots of Taoism go back at least to the 4th century BCE. Early Taoism drew its cosmological notions from the School of Yinyang (Naturalists) and was deeply influenced by one of the oldest texts of Chinese culture, the I Ching (Yi Jing), which expounds a philosophical system about how to keep human behaviour in accordance with the alternating cycles of nature. The "Legalist" Shen Buhai (c. 400 – c. 337 BCE) may also have been a major influence, expounding a realpolitik of wu wei. The Tao Te Ching (Dao De Jing), a compact book containing teachings attributed to Lao Tzu (老子; Lǎozǐ; Lao³ Tzŭ³), is widely considered the keystone work of the Taoist tradition, together with the later writings of Zhuangzi.

Taoism has had a profound influence on Chinese culture in the course of the centuries and Taoists (dàoshi, "masters of the Tao"), a title traditionally attributed only to the clergy and not to their lay followers, usually take care to note the distinction between their ritual tradition and the practices of Chinese folk religion and non-Taoist vernacular ritual orders, which are often mistakenly identified as pertaining to Taoism. Chinese alchemy (especially neidan), Chinese astrology, Chan (Zen) Buddhism, several martial arts, traditional Chinese medicine, feng shui and many styles of qigong have been intertwined with Taoism throughout history.

Today, the Taoist tradition is one of the five religious doctrines officially recognized by the People's Republic of China. It is also a major religion in Taiwan and claims adherents in a number of other societies, in particular in Hong Kong, Macau and Southeast Asia.

Definition

Birth places of notable Chinese philosophers from Hundred Schools of Thought in Zhou Dynasty. Philosophers of Taoism are marked by triangles in dark green.

Spelling and pronunciation

Since the introduction of the Pinyin system for romanizing Mandarin Chinese, there have been those who have felt that "Taoism" would be more appropriately spelled as "Daoism". The Mandarin Chinese pronunciation for the word 道 ("way, path") is spelled as tao⁴ in the older Wade–Giles romanization system (from which the spelling 'Taoism' is derived), while it is spelled as dào in the newer Pinyin romanization system (from which the spelling "Daoism" is derived). Both the Wade–Giles tao⁴ and the Pinyin dào are intended to be pronounced identically in Mandarin Chinese (like the unaspirated 't' in 'stop'), but despite this fact, "Taoism" and "Daoism" can be pronounced differently in English vernacular.

Categorization

The word Taoism is used to translate different Chinese terms which refer to different aspects of the same tradition and semantic field:

1. "Taoist religion" (道敎; Dàojiào; lit. "teachings of the Tao"), or the "liturgical" aspect – A family of organized religious movements sharing concepts or terminology from "Taoist philosophy"; the first of these is recognized as the Celestial Masters school.
2. "Taoist philosophy" (道家; Dàojiā; lit. "school or family of the Tao") or "Taology" (道學; dàoxué; lit. "learning of the Tao"), or the "mystical" aspect – The philosophical doctrines based on the texts of the Yi Jing, the Tao Te Ching (or Dao De Jing, 道德經; dàodéjīng) and the Zhuangzi (莊子; zhuāngzi). These texts were linked together as "Taoist philosophy" during the early Han Dynasty, but notably not before. It is unlikely that Zhuangzi was familiar with the text of the Tao Te Ching, and Zhuangzi would not have identified himself as a Taoist as this classification did not arise until well after his death.

However, the discussed distinction is rejected by the majority of Western and Japanese scholars. It is contested by hermeneutic (interpretive) difficulties in the categorization of the different Taoist schools, sects and movements. Taoism does not fall under an umbrella or a definition of a single organized religion like the Abrahamic traditions; nor can it be studied as a mere variant of Chinese folk religion, as although the two share some similar concepts, much of Chinese folk religion is separate from the tenets and core teachings of Taoism. The sinologists Isabelle Robinet and Livia Kohn agree that "Taoism has never been a unified religion, and has constantly consisted of a combination of teachings based on a variety of original revelations."

The philosopher Chung-ying Cheng views Taoism as a religion that has been embedded into Chinese history and tradition. "Whether Confucianism, Taoism, or later Chinese Buddhism, they all fall into this pattern of thinking and organizing and in this sense remain religious, even though individually and intellectually they also assume forms of philosophy and practical wisdom." Chung-ying Cheng also noted that the Taoist view of heaven flows mainly from "observation and meditation, [though] the teaching of the way (Tao) can also include the way of heaven independently of human nature". In Chinese history, the three religions of Buddhism, Taoism and Confucianism stand on their own independent views, and yet are "involved in a process of attempting to find harmonization and convergence among themselves, so that we can speak of a 'unity of three religious teachings' (三敎合一; Sānjiào Héyī).

The term "Taoist" and "Taoism" as a "liturgical framework"

Traditionally, the Chinese language does not have terms defining lay people adhering to the doctrines or the practices of Taoism, who fall instead within the field of folk religion. "Taoist", in Western sinology, is traditionally used to translate Taoshih (道士, "master of the Tao"), thus strictly defining the priests of Taoism, ordained clergymen of a Taoist institution who "represent Taoist culture on a professional basis", are experts of Taoist liturgy, and therefore can employ this knowledge and ritual skills for the benefit of a community.

This role of Taoist priests reflects the definition of Taoism as a "liturgical framework for the development of local cults", in other words a scheme or structure for Chinese religion, proposed first by the scholar and Taoist initiate Kristofer Schipper in The Taoist Body (1986). Taoshih are comparable to the non-Taoist fashi (法師, "ritual masters") of vernacular traditions (the so-called "Faism") within Chinese religion.

The term dàojiàotú (道敎徒; 'follower of Taoism'), with the meaning of "Taoist" as "lay member or believer of Taoism", is a modern invention that goes back to the introduction of the Western category of "organized religion" in China in the 20th century, but it has no significance for most of Chinese society in which Taoism continues to be an "order" of the larger body of Chinese religion.

History

Lao Tzu Riding an Ox (1368–1644) by Zhang Lu

Lao Tzu is traditionally regarded as one of the founders of Taoism and is closely associated in this context with "original" or "primordial" Taoism. Whether he actually existed is disputed; however, the work attributed to him—the Tao Te Ching—is dated to the late 4th century BCE.

Taoism draws its cosmological foundations from the School of Naturalists (in the form of its main elements—yin and yang and the Five Phases), which developed during the Warring States period (4th to 3rd centuries BCE).

Robinet identifies four components in the emergence of Taoism:

1. Philosophical Taoism, i.e. the Tao Te Ching and Zhuangzi
2. techniques for achieving ecstasy
3. practices for achieving longevity or immortality
4. exorcism.

Some elements of Taoism may be traced to prehistoric folk religions in China that later coalesced into a Taoist tradition. In particular, many Taoist practices drew from the Warring-States-era phenomena of the wu (connected to the shamanic culture of northern China) and the fangshi (which probably derived from the "archivist-soothsayers of antiquity, one of whom supposedly was Lao Tzu himself"), even though later Taoists insisted that this was not the case. Both terms were used to designate individuals dedicated to "... magic, medicine, divination,... methods of longevity and to ecstatic wanderings" as well as exorcism; in the case of the wu, "shamans" or "sorcerers" is often used as a translation. The fangshi were philosophically close to the School of Naturalists, and relied much on astrological and calendrical speculations in their divinatory activities.

Wudangshan, one of the Taoist sacred places.

 

A part of a Taoist manuscript, ink on silk, 2nd century BCE, Han Dynasty, unearthed from Mawangdui tomb 3rd.

The first organized form of Taoism, the Way of the Celestial Masters's school (later known as Zhengyi school), developed from the Five Pecks of Rice movement at the end of the 2nd century CE; the latter had been founded by Zhang Taoling, who said that Lao Tzu appeared to him in the year 142. The Way of the Celestial Masters school was officially recognized by ruler Cao Cao in 215, legitimizing Cao Cao's rise to power in return. Lao Tzu received imperial recognition as a divinity in the mid-2nd century BCE.

By the Han dynasty (206 BCE–220 CE), the various sources of Taoism had coalesced into a coherent tradition of religious organizations and orders of ritualists in the state of Shu (modern Sichuan). In earlier ancient China, Taoists were thought of as hermits or recluses who did not participate in political life. Zhuangzi was the best known of these, and it is significant that he lived in the south, where he was part of local Chinese shamanic traditions.

Female shamans played an important role in this tradition, which was particularly strong in the southern state of Chu. Early Taoist movements developed their own institution in contrast to shamanism but absorbed basic shamanic elements. Shamans revealed basic texts of Taoism from early times down to at least the 20th century. Institutional orders of Taoism evolved in various strains that in more recent times are conventionally grouped into two main branches: Quanzhen Taoism and Zhengyi Taoism. After Lao Tzu and Zhuangzi, the literature of Taoism grew steadily and was compiled in form of a canon—the Tao Tsang—which was published at the behest of the emperor. Throughout Chinese history, Taoism was nominated several times as a state religion. After the 17th century, however, it fell from favor.

Taoism, in form of the Shangqing school, gained official status in China again during the Tang dynasty (618–907), whose emperors claimed Lao Tzu as their relative. The Shangqing movement, however, had developed much earlier, in the 4th century, on the basis of a series of revelations by gods and spirits to a certain Yang Xi in the years between 364 and 370.

Between 397 and 402, Ge Chaofu compiled a series of scriptures which later served as the foundation of the Lingbao school, which unfolded its greatest influence during the Song dynasty (960–1279). Several Song emperors, most notably Huizong, were active in promoting Taoism, collecting Taoist texts and publishing editions of the Taotsang.

Qiu Chuji (1503) by Guo Xu

In the 12th century, the Quanzhen School was founded in Shandong. It flourished during the 13th and 14th centuries and during the Yuan dynasty became the largest and most important Taoist school in Northern China. The school's most revered master, Qiu Chuji, met with Genghis Khan in 1222 and was successful in influencing the Khan towards exerting more restraint during his brutal conquests. By the Khan's decree, the school also was exempt from taxation.

Aspects of Confucianism, Taoism, and Buddhism were consciously synthesized in the Neo-Confucian school, which eventually became Imperial orthodoxy for state bureaucratic purposes under the Ming (1368–1644).

During the Qing dynasty (1644–1912), however, due to discouragements of the government, many people favored Confucian and Buddhist classics over Taoist works.

During the 18th century, the imperial library was constituted, but excluded virtually all Taoist books. By the beginning of the 20th century, Taoism went through many catastrophic events. (As a result, only one complete copy of the Tao Tsang still remained, at the White Cloud Monastery in Beijing).

Today, Taoism is one of five official recognized religions in the People's Republic of China. The government regulates its activities through the Chinese Taoist Association. However, Taoism is practiced without government involvement in Taiwan, where it claims millions of adherents.

World Heritage Sites Mount Qingcheng and Mount Longhu are thought to be among the birthplaces of Taoism.

Doctrines

Ethics

Taoism tends to emphasize various themes of the Tao Te Ching and Zhuangzi, such as naturalness, spontaneity, simplicity, detachment from desires, and most important of all, wu wei. However, the concepts of those keystone texts cannot be equated with Taoism as a whole.

Tao and Te

Xianguting Temple, a Taoguan in Weihai, Shandong, China

Tao (道; dào) literally means "way", but can also be interpreted as road, channel, path, doctrine, or line. In Taoism, it is "the One, which is natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course." It has variously been denoted as the "flow of the universe", a "conceptually necessary ontological ground", or a demonstration of nature. The Tao also is something that individuals can find immanent in themselves.

The active expression of Tao is called Te (also spelled—and pronounced—De, or even Teh; often translated with Virtue or Power; 德; dé), in a sense that Te results from an individual living and cultivating the Tao.

Wu-wei

The ambiguous term wu-wei (無爲; wú wéi) constitutes the leading ethical concept in Taoism. Wei refers to any intentional or deliberated action, while wu carries the meaning of "there is no ..." or "lacking, without". Common translations are "nonaction", "effortless action" or "action without intent". The meaning is sometimes emphasized by using the paradoxical expression "wei wu wei": "action without action".

In ancient Taoist texts, wu-wei is associated with water through its yielding nature. Taoist philosophy, in accordance with the I Ching, proposes that the universe works harmoniously according to its own ways. When someone exerts their will against the world in a manner that is out of rhythm with the cycles of change, they may disrupt that harmony and unintended consequences may more likely result rather than the willed outcome. Taoism does not identify one's will as the root problem. Rather, it asserts that one must place their will in harmony with the natural universe. Thus, a potentially harmful interference may be avoided, and in this way, goals can be achieved effortlessly. "By wu-wei, the sage seeks to come into harmony with the great Tao, which itself accomplishes by nonaction."

Ziran

Ziran (自然; zìrán; tzu-jan; lit. "self-such", "self-organization") is regarded as a central value in Taoism. It describes the "primordial state" of all things as well as a basic character of the Tao, and is usually associated with spontaneity and creativity. To attain naturalness, one has to identify with the Tao; this involves freeing oneself from selfishness and desire, and appreciating simplicity.

An often cited metaphor for naturalness is pu (樸; pǔ, pú; p'u; lit. "uncut wood"), the "uncarved block", which represents the "original nature... prior to the imprint of culture" of an individual. It is usually referred to as a state one returns to.

Three Treasures

The Taoist Three Treasures or Three Jewels (三寶; sānbǎo) comprise the basic virtues of ci (慈; cí, usually translated as compassion), jian (儉; jiǎn, usually translated as moderation), and bugan wei tianxia xian (不敢爲天下先; bùgǎn wéi tiānxià xiān, literally "not daring to act as first under the heavens", but usually translated as humility).

As the "practical, political side" of Taoist philosophy, Arthur Waley translated them as "abstention from aggressive war and capital punishment", "absolute simplicity of living", and "refusal to assert active authority".

The Three Treasures can also refer to jing, qi and shen (精氣神; jīng-qì-shén; jing is usually translated as essence, qi as life force, and shen as spirit). These terms are elements of the traditional Chinese concept of the human body, which shares its cosmological foundation—Yinyangism or the Naturalists—with Taoism. Within this framework, they play an important role in neidan ("Taoist Inner Alchemy").

Cosmology

Taoist cosmology is cyclic—the universe is seen as being in a constant process of re-creating itself. Evolution and 'extremes meet' are main characters. Taoist cosmology shares similar views with the School of Naturalists (Yinyang) which was headed by Zou Yan (305–240 BCE). The school's tenets harmonized the concepts of the Wu Xing (Five Elements) and yin and yang. In this spirit, the universe is seen as being in a constant process of re-creating itself, as everything that exists is a mere aspect of qi, which "condensed, becomes life; diluted, it is indefinite potential". Qi is in a perpetual transformation between its condensed and diluted state. These two different states of qi, on the other hand, are embodiments of the abstract entities of yin and yang, two complementary extremes that constantly play against and with each other and one cannot exist without the other.

Human beings are seen as a microcosm of the universe, and for example comprise the Wu Xing in form of the zang-fu organs. As a consequence, it is believed that deeper understanding of the universe can be achieved by understanding oneself.

Theology

Taoist theology can be defined as apophatic, given its philosophical emphasis on the formlessness and unknowable nature of the Tao, and the primacy of the "Way" rather than anthropomorphic concepts of God. This is one of the core beliefs that nearly all the sects share.

Taoist orders usually present the Three Pure Ones at the top of the pantheon of deities, visualizing the hierarchy emanating from the Tao. Lao Tzu is considered the incarnation of one of the Three Purities and worshiped as the ancestor of the philosophical doctrine.

Different branches of Taoism often have differing pantheons of lesser deities, where these deities reflect different notions of cosmology. Lesser deities also may be promoted or demoted for their activity. Some varieties of popular Chinese religion incorporate the Jade Emperor, derived from the main of the Three Purities, as a representation of the most high God.

Persons from the history of Taoism, and people who are considered to have become immortals (xian), are venerated as well by both clergy and laypeople.

Despite these hierarchies of deities, traditional conceptions of Tao should not be confused with the Western theism. Being one with the Tao does not necessarily indicate a union with an eternal spirit in, for example, the Hindu sense.

Texts

Tao Te Ching

1770 Wang Bi edition of the Tao Te Ching

The Tao Te Ching or Taodejing is widely considered the most influential Taoist text. According to legend, it was written by Lao Tzu, and often the book is simply referred to as the "Lao Tzu." However, authorship, precise date of origin, and even unity of the text are still subject of debate, and will probably never be known with certainty. The earliest texts of the Tao Te Ching that have been excavated (written on bamboo tablets) date back to the late 4th century BCE. Throughout the history of religious Taoism, the Tao Te Ching has been used as a ritual text.

The famous opening lines of the Tao Te Ching are:

道可道非常道 (pinyin: dào kĕ dào fēi cháng dào)
"The Tao that can be told is not the eternal Tao"
名可名非常名 (pinyin: míng kĕ míng fēi cháng míng)
"The name that can be named is not the eternal name."

There is significant, at times acrimonious, debate regarding which English translation of the Tao Te Ching is preferable, and which particular translation methodology is best. 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.

The leading themes revolve around the nature of Tao and how to attain it. Tao is said to be ineffable, and accomplishing great things through small means. Ancient commentaries on the Tao Te Ching are important texts in their own right. Perhaps the oldest one, the Heshang Gong commentary, was most likely written in the 2nd century CE. Other important commentaries include the one from Wang Bi and the Xiang'er.

Zhuangzi

The Zhuangzi (莊子), named after its traditional author Zhuangzi, is a composite of writings from various sources, and is generally considered the most important of all Taoist writings. The commentator Guo Xiang (c. CE 300) helped establish the text as an important source for Taoist thought. The traditional view is that Zhuangzi himself wrote the first seven chapters (the "inner chapters") and his students and related thinkers were responsible for the other parts (the "outer" and "miscellaneous" chapters). The work uses anecdotes, parables and dialogues to express one of its main themes, that is aligning oneself to the laws of the natural world and "the way" of the elements.

I Ching

The eight trigrams of the I Ching, known as pa-kua

The I Ching was originally a divination system that had its origins around 1150 BCE. Although it predates the first mentions of Tao as an organized system of philosophy and religious practice, this text later became of philosophical importance to Taoism and Confucianism.

The I Ching itself, shorn of its commentaries, consists of 64 combinations of 8 trigrams (called "hexagrams"), traditionally chosen by throwing coins or yarrow sticks, to give the diviner some idea of the situation at hand and, through reading of the "changing lines", some idea of what is developing.

The 64 original notations of the hexagrams in the I Ching can also be read as a meditation on how change occurs, so it assists Taoists with managing yin and yang cycles as Laozi advocated in the Tao Te Ching (the oldest known version of this text was dated to 400 BCE). More recently as recorded in the 18th century, the Taoist master Liu Yiming continued to advocate this usage.

The Taoist Canon

The Taoist Canon (道藏, Treasury of Tao) is also referred to as the Taotsang. It was originally compiled during the Jin, Tang, and Song dynasties. The extant version was published during the Ming Dynasty. The Ming Taotsang includes almost 1500 texts. Following the example of the Buddhist Tripiṭaka, it is divided into three dong (洞, "caves", "grottoes"). They are arranged from "highest" to "lowest":

1. The Zhen ("real" or "truth" 眞) grotto. Includes the Shangqing texts.
2. The Xuan ("mystery" 玄) grotto. Includes the Lingbao scriptures.
3. The Shen ("divine" 神) grotto. Includes texts predating the Maoshan (茅山) revelations.

Taoist generally do not consult published versions of the Taotsang, but individually choose, or inherit, texts included in the Taotsang. These texts have been passed down for generations from teacher to student.

The Shangqing School has a tradition of approaching Taoism through scriptural study. It is believed that by reciting certain texts often enough one will be rewarded with immortality.

Other texts

While the Tao Te Ching is most famous, there are many 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. It asserts that those in harmony with Tao will live long and fruitful lives. The wicked, and their descendants, will suffer and have shortened lives.

Symbols and images

Basic depiction of the taijitu symbol without trigrams

 

A spider web ceiling depicting a taijitu surrounded by the pa-kua.

The taijitu (太極圖; tàijítú; commonly known as the "yin and yang symbol" or simply the "yin yang") and the Ba-gua 八卦 ("Eight Trigrams") have importance in Taoist symbolism. In this cosmology, the universe creates itself out of a primary chaos of material energy, organized into the cycles of Yin and Yang and formed into objects and lives. Yin is the receptive and Yang is the active principle, seen in all forms of change and difference such as the annual season cycles, the natural landscape, the formation of both men and women as characters, and sociopolitical history. While almost all Taoist organizations make use of it, its principles have influenced Confucian, Neo-Confucian or pan-Chinese theory. One can see this symbol as a decorative element on Taoist organization flags and logos, temple floors, or stitched into clerical robes. According to Song dynasty sources, it originated around the 10th century CE. Previously, a tiger and a dragon had symbolized yin and yang.

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, bringing good fortune, increasing life span, etc. Other flags and banners may be those of the gods or immortals themselves.

A zigzag with seven stars is sometimes displayed, representing the Big Dipper (or the Bushel, the Chinese equivalent). In the Shang Dynasty of the 2nd millennium BCE, Chinese thought regarded the Big Dipper as a deity, while during the Han Dynasty, it was considered a qi path of the circumpolar god, Taiyi.

Taoist temples in southern China and Taiwan may often be identified by their roofs, which feature dragons and phoenixes made from multicolored ceramic tiles. They also stand for the harmony of yin and yang (with the phoenix representing 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. In general though, Chinese Taoist architecture lacks universal features that distinguish it from other structures.

Practices

Rituals

A hall of worship of the Erwang Temple, a Taoist temple in Dujiangyan, Sichuan. There are elements of the jingxiang religious practice (incense and candle offerings).

In ancient times, before the Taoism religion was founded, food would sometimes be set out as a sacrifice to the spirits of the deceased or the gods. This could include slaughtered animals, such as pigs and ducks, or fruit. The Taoist Celestial Master Zhang Taoling rejected food and animal sacrifices to the Gods. He tore apart temples which demanded animal sacrifice and drove away its priests. This rejection of sacrifices has continued into the modern day, as Taoism Temples are not allowed to use animal sacrifices (with the exception of folk temples or local tradition.) Another form of sacrifice involves the burning of joss paper, or hell money, 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, making them available for revered ancestors and departed loved ones. The joss paper is mostly used when memorializing ancestors, such as done during the Qingming festival.

Also on particular holidays, street parades take place. These are lively affairs which invariably involve firecrackers and flower-covered floats broadcasting traditional music. They also variously include lion dances and dragon dances; human-occupied puppets (often of the "Seventh Lord" and "Eighth Lord"), Kungfu-practicing and palanquins carrying god-images. The various participants are not considered performers, but rather possessed by the gods and spirits in question.

Fortune-telling—including astrology, I Ching, and other forms of divination—has long been considered a traditional Taoist pursuit. Mediumship is also widely encountered in some sects. There is an academic and social distinction between martial forms of mediumship (such as tongji) and the spirit-writing that is typically practiced through planchette writing.

Physical cultivation

Chinese woodblock illustration of a waidan alchemical refining furnace, 1856 Waike tushuo (外科圖説, Illustrated Manual of External Medicine)

A recurrent and important element of Taoism are rituals, exercises and substances aiming at aligning oneself spiritually with cosmic forces, at undertaking ecstatic spiritual journeys, or at improving physical health and thereby extending one's life, ideally to the point of immortality. Enlightened and immortal beings are referred to as xian.

A characteristic method aiming for longevity is Taoist alchemy. Already in very early Taoist scriptures—like the Taiping Jing and the Baopuzi—alchemical formulas for achieving immortality were outlined.

A number of martial arts traditions, particularly the ones falling under the category of Neijia (like T'ai Chi Ch'uan, Pa Kwa Chang and Xing Yi Quan) embody Taoist principles to a significant extent, and some practitioners consider their art a means of practicing Taoism.

Society

Adherents

The White Cloud Temple in Beijing

The number of Taoists is difficult to estimate, due to a variety of factors including defining Taoism. According to a survey of religion in China in the year 2010, the number of people practicing some form of Chinese folk religion is near to 950 million (70% of the Chinese). Among these, 173 million (13%) claim an affiliation with Taoist practices. Furthermore, 12 million people claim to be "Taoists", a term traditionally used exclusively for initiates, priests and experts of Taoist rituals and methods.

Most Chinese people and many others have been influenced in some way by Taoist traditions. Since the creation of the People's Republic of China, the government has encouraged a revival of Taoist traditions in codified settings. In 1956, the Chinese Taoist Association was formed to administer the activities of all registered Taoist orders, and received official approval in 1957. It was disbanded during the Cultural Revolution under Mao Zedong, but was reestablished in 1980. The headquarters of the association are at the Baiyunguan, or White Cloud Temple of Beijing, belonging to the Longmen branch of Quanzhen Taoism. Since 1980, many Taoist monasteries and temples have been reopened or rebuilt, both belonging to the Zhengyi or Quanzhen schools, and clergy ordination has been resumed.

Taoist literature and art has influenced the cultures of Korea, Japan, and Vietnam. Organized Taoism seems not to have attracted a large non-Chinese following until modern times. In Taiwan, 7.5 million people (33% of the population) identify themselves as Taoists. Data collected in 2010 for religious demographics of Hong Kong and Singapore show that, respectively, 14% and 11% of the people of these cities identify as Taoists.

Followers of Taoism are also present in Chinese émigré communities outside Asia. In addition, it has attracted followers with no Chinese heritage. For example, in Brazil there are Taoist temples in São Paulo and Rio de Janeiro which are affiliated with the Taoist Society of China. Membership of these temples is entirely of non-Chinese ancestry.

Art and poetry

Six Persimmons, a Taoist-influenced 13th-century Chinese painting by the monk, Mu Qi.

Throughout Chinese history, there have been many examples of art being influenced by Taoist thought. Notable painters influenced by Taoism include Wu Wei, Huang Gongwang, Mi Fu, Muqi Fachang, Shitao, Ni Zan, T'ang Mi, and Wang Tseng-tsu. Taoist arts represents the diverse regions, dialects, and time spans that are commonly associated with Taoism. Ancient Taoist art was commissioned by the aristocracy; however, scholars masters and adepts also directly engaged in the art themselves.

Political aspects

Taoism never had a unified political theory. While Huang-Lao's positions justified a strong emperor as the legitimate ruler, the "primitivists" (like in the chapters 8-11 of the Zhuangzi) argued strongly for a radical anarchism. A more moderate position is presented in the Inner Chapters of the Zhuangzi in which the political life is presented with disdain and some kind of pluralism or perspectivism is preferred. The syncretist position in texts like the Huainanzi and some Outer Chapters of the Zhuangzi blended some Taoist positions with Confucian ones.

Relations with other religions and philosophies

Confucianism, Taoism, and Buddhism are one, a painting in the litang style portraying three men laughing by a river stream, 12th century, Song dynasty.

Many scholars believe Taoism arose as a countermovement to Confucianism. The philosophical terms Tao and De are indeed shared by both Taoism and Confucianism. Zhuangzi explicitly criticized Confucian and Mohist tenets in his work. In general, Taoism rejects the Confucian emphasis on rituals, hierarchical social order, and conventional morality, and favors "naturalness", spontaneity, and individualism instead.

The entry of Buddhism into China was marked by significant interaction and syncretism with Taoism. Originally seen as a kind of "foreign Taoism", Buddhism's scriptures were translated into Chinese using the Taoist vocabulary. Representatives of early Chinese Buddhism, like Sengzhao and Tao Sheng, knew and were deeply influenced by the Taoist keystone texts.

Taoism especially shaped the development of Chan (Zen) Buddhism, introducing elements like the concept of naturalness, distrust of scripture and text, and emphasis on embracing "this life" and living in the "every-moment".

The Hanging Monastery, a monastery with the combination of three religions: Taoism, Buddhism, and Confucianism.

On the other hand, Taoism also incorporated Buddhist elements during the Tang dynasty. Examples of such influence include monasteries, vegetarianism, prohibition of alcohol, the doctrine of emptiness, and collecting scripture in tripartite organization in certain sects.

Ideological and political rivals for centuries, Taoism, Confucianism, and Buddhism deeply influenced one another. For example, Wang Bi, one of the most influential philosophical commentators on Lao Tzu (and the I Ching), was a Confucian. The three rivals also share some similar values, with all three embracing a humanist philosophy emphasizing moral behaviour and human perfection. In time, most Chinese people identified to some extent with all three traditions simultaneously. This became institutionalized when aspects of the three schools were synthesized in the Neo-Confucian school.

Some authors have undertaken comparative studies between Taoism and Christianity. This has been of interest for students of history of religion such as J. J. M. de Groot, among others. The comparison of the teachings of Lao Tzu and Jesus of Nazareth has been done by several authors such as Martin Aronson, and Toropov & Hansen (2002), who believe that they have parallels that should not be ignored. In the opinion of J. Isamu Yamamoto the main difference is that Christianity preaches a personal God while Taoism does not. Yet, a number of authors, including Lin Yutang, have argued that some moral and ethical tenets of these religions are similar. In neighboring Vietnam, Taoist values have been shown to adapt to social norms and formed emerging sociocultural beliefs together with Confucianism.

 

Tao

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Tao

Tao
Chinese name
Chinese	道
Literal meaning	way

Transcriptions
Vietnamese name
Vietnamese alphabet	đạo
Chữ Hán	道
Korean name
Hangul	도
Hanja	道

Transcriptions
Japanese name
Kanji	道
Hiragana	どう

Transcriptions
English name
English	/daʊ/ DOW, /taʊ/ TOW

Tao or Dao is a Chinese word signifying the "way", "path", "route", "road" or sometimes more loosely "doctrine", "principle" or "holistic beliefs". In the context of East Asian philosophy and East Asian religions, Tao is the natural order of the universe whose character one's human intuition must discern in order to realize the potential for individual wisdom. This intuitive knowing of "life" cannot be grasped as a concept; it is known through actual living experience of one's everyday being.

Laozi in the Tao Te Ching explains that the Tao is not a "name" for a "thing" but the underlying natural order of the Universe whose ultimate essence is difficult to circumscribe due to it being non-conceptual yet evident in one's being of aliveness. The Tao is "eternally nameless" (Tao Te Ching-32. Laozi) and to be distinguished from the countless "named" things which are considered to be its manifestations, the reality of life before its descriptions of it.

The Tao lends its name to the religious tradition (Wade–Giles, Tao Chiao; Pinyin, Daojiao) and philosophical tradition (Wade–Giles, Tao chia; Pinyin, Daojia) that are both referred to in English with the single term Taoism.

Description and uses of the concept

The bagua, a symbol commonly used to represent the Tao and its pursuit.

The word "Tao" (道) has a variety of meanings in both ancient and modern Chinese language. Aside from its purely prosaic use to mean road, channel, path, principle, or similar, the word has acquired a variety of differing and often confusing metaphorical, philosophical and religious uses. In most belief systems, the word is used symbolically in its sense of 'way' as the 'right' or 'proper' way of existence, or in the context of ongoing practices of attainment or of the full coming into being, or the state of enlightenment or spiritual perfection that is the outcome of such practices.

Some scholars make sharp distinctions between moral or ethical usage of the word "Tao" that is prominent in Confucianism and religious Taoism and the more metaphysical usage of the term used in philosophical Taoism and most forms of Mahayana Buddhism; others maintain that these are not separate usages or meanings, seeing them as mutually inclusive and compatible approaches to defining the principle. The original use of the term was as a form of praxis rather than theory – a term used as a convention to refer to something that otherwise cannot be discussed in words – and early writings such as the Tao Te Ching and the I Ching make pains to distinguish between conceptions of the Tao (sometimes referred to as "named Tao") and the Tao itself (the "unnamed Tao"), which cannot be expressed or understood in language. Liu Da asserts that the Tao is properly understood as an experiential and evolving concept and that there are not only cultural and religious differences in the interpretation of the Tao but personal differences that reflect the character of individual practitioners.

The Tao can be roughly thought of as the flow of the Universe, or as some essence or pattern behind the natural world that keeps the Universe balanced and ordered. It is related to the idea of qi, the essential energy of action and existence. The Tao is a non-dualistic principle – it is the greater whole from which all the individual elements of the Universe derive. Keller considers it similar to the negative theology of Western scholars, but the Tao is rarely an object of direct worship, being treated more like the Hindu concepts of karma or dharma or Ṛta than as a divine object. The Tao is more commonly expressed in the relationship between wu (void or emptiness, in the sense of wuji) and yinyang (the natural dynamic balance between opposites), leading to its central principle of wu wei (inaction, or inexertion).

The Tao is usually described in terms of elements of nature, and in particular as similar to water. Like water it is undifferentiated, endlessly self-replenishing, soft and quiet but immensely powerful, and impassively generous. Much of Taoist philosophy centers on the cyclical continuity of the natural world, and its contrast to the linear, goal-oriented actions of human beings.

In all its uses, the Tao is considered to have ineffable qualities that prevent it from being defined or expressed in words. It can, however, be known or experienced, and its principles (which can be discerned by observing Nature) can be followed or practiced. Much of East Asian philosophical writing focuses on the value of adhering to the principles of the Tao and the various consequences of failing to do so.

The Tao was shared with Confucianism, Chán and Zen Buddhism and more broadly throughout East Asian philosophy and religion in general. In Taoism, Chinese Buddhism and Confucianism, the object of spiritual practice is to 'become one with the Tao' (Tao Te Ching) or to harmonize one's will with Nature (cf. Stoicism) in order to achieve 'effortless action' (Wu wei). This involves meditative and moral practices. Important in this respect is the Taoist concept of De (德; virtue). In Confucianism and religious forms of Taoism, these are often explicitly moral/ethical arguments about proper behavior, while Buddhism and more philosophical forms of Taoism usually refer to the natural and mercurial outcomes of action (comparable to karma). The Tao is intrinsically related to the concepts yin and yang (pinyin: yīnyáng), where every action creates counter-actions as unavoidable movements within manifestations of the Tao, and proper practice variously involves accepting, conforming to, or working with these natural developments.

De

De (德 "power; virtue; integrity") is the term generally used to refer to proper adherence to the Tao; De is the active living or cultivation of the way. Particular things (things with names) that manifest from the Tao have their own inner nature that they follow, in accordance with the Tao, and the following of this inner nature is De. Wuwei (Pinyin: wúwéi), or "naturalness", is contingent on understanding and conforming to this inner nature, which is interpreted variously from a personal, individual nature to a more generalized notion of human nature within the greater Universe.

Historically, the concept of De differed significantly between Taoists and Confucianists. Confucianism was largely a moral system emphasizing the values of humaneness, righteousness, and filial duty, and so conceived De in terms of obedience to rigorously defined and codified social rules. Taoists took a broader, more naturalistic/metaphysical view on the relationship between humankind and the Universe, and considered social rules to be at best a derivative reflection of the natural and spontaneous interactions between people, and at worst calcified structure that inhibited naturalness and created conflict. This led to some philosophical and political conflicts between Taoists and Confucians. Several sections of the works attributed to Chuang Tzu are dedicated to critiques of the failures of Confucianism.

Religious, philosophical, and cultural interpretations

Taoist interpretations

[Tao] means a road, path, way; and hence, the way in which one does something; method, doctrine, principle. The Way of Heaven, for example, is ruthless; when autumn comes 'no leaf is spared because of its beauty, no flower because of its fragrance'. The Way of Man means, among other things, procreation; and eunuchs are said to be 'far from the Way of Man'. Chu Tao is 'the way to be a monarch', i.e. the art of ruling. Each school of philosophy has its tao, its doctrine of the way in which life should be ordered. Finally in a particular school of philosophy whose followers came to be called Taoists, tao meant 'the way the universe works'; and ultimately something very like God, in the more abstract and philosophical sense of that term.

The Tao is what gives Taoism its English name, in both its philosophical and religious forms. The Tao is the fundamental and central concept of these schools of thought. Taoism perceives the Tao as a natural order underlying the substance and activity of the Universe. Language and the "naming" of the Tao is regarded negatively in Taoism; the Tao fundamentally exists and operates outside the realm of differentiation and linguistic constraints.

Diversity of views

The Tao causes the people to be fully in accord with the ruler.

— Sun Tzu, Art of War

There is no single orthodox Taoist view of the Tao. All forms of Taoism center around Tao and De, but there is a broad variety of distinct interpretations among sects and even individuals in the same sect. Despite this diversity, there are some clear, common patterns and trends in Taoism and its branches.

The diversity of Taoist interpretations of the Tao can be seen across four texts representative of major streams of thought in Taoism. All four texts are used in modern Taoism with varying acceptance and emphasis among sects. The Tao Te Ching is the oldest text and representative of a speculative and philosophical approach to the Tao. The Tao T'i Lun is an eighth century exegesis of the Tao Te Ching, written from a well-educated and religious viewpoint, that represents the traditional scholarly perspective. The devotional perspective of the Tao is expressed in the Ch'ing Ching Ching, a liturgical text that was originally composed during the Han dynasty and is used as a hymnal in religious Taoism, especially among eremites. The Zhuangzi (also spelled Chuang Tzu) uses literary devices such as tales, allegories, and narratives to relate the Tao to the reader, illustrating a metaphorical method of viewing and expressing the Tao.

A Taoist monk practicing Chinese calligraphy with water on stone. Water calligraphy, like sand mandalas, evokes the ephemeral nature of physical reality.

The forms and variations of religious Taoism are incredibly diverse. They integrate a broad spectrum of academic, ritualistic, supernatural, devotional, literary, and folk practices with a multitude of results. Buddhism and Confucianism particularly affected the way many sects of Taoism framed, approached and perceived the Tao. The multitudinous branches of religious Taoism accordingly regard the Tao, and interpret writings about it, in innumerable ways. Thus, outside of a few broad similarities, it is difficult to provide an accurate yet clear summary of their interpretation of the Tao.

A central tenet in most varieties of religious Taoism is that the Tao is ever-present, but must be manifested, cultivated, and/or perfected in order to be realized. It is the source of the Universe and the seed of its primordial purity resides in all things. The manifestation of the Tao is De, which rectifies and invigorates the world with the Tao's radiance.

Alternatively, philosophical Taoism regards the Tao as a non-religious concept; it is not a deity to be worshiped, nor is it a mystical Absolute in the religious sense of the Hindu Brahman. Joseph Wu remarked of this conception of the Tao, "Dao is not religiously available; nor is it even religiously relevant." The writings of Lao Tzu and Chang Tzu are tinged with esoteric tones and approach humanism and naturalism as paradoxes. In contrast to the esotericism typically found in religious systems, the Tao is not transcendent to the self nor is mystical attainment an escape from the world in philosophical Taoism. The self steeped in the Tao is the self grounded in its place within the natural Universe. A person dwelling within the Tao excels in themselves and their activities.

However, this distinction is complicated by hermeneutic (interpretive) difficulties in the categorization of Taoist schools, sects and movements.

Confucian interpretations

The Dao, or Way, of Confucius can be said to be 'Truth'. Confucianism regards the Way, or Truth, as concordant with a particular approach to life, politics, and tradition. It is held as equally necessary and well regarded as De (virtue) and ren (humanity). Confucius presents a humanistic 'Dao'. He only rarely speaks of the t'ien Dao (Way of Heaven). An influential early Confucian, Hsiin Tzu, explicitly noted this contrast. Though he acknowledged the existence and celestial importance of the Way of Heaven, he insisted that the Dao principally concerns human affairs.

As a formal religious concept in Confucianism, Dao is the Absolute towards which the faithful move. In Zhongyong (The Doctrine of the Mean), harmony with the Absolute is equivalent to integrity and sincerity. The Great Learning expands on this concept explaining that the Way illuminates virtue, improves the people, and resides within the purest morality. During the Tang dynasty, Han Yu further formalized and defined Confucian beliefs as an apologetic response to Buddhism. He emphasized the ethics of the Way. He explicitly paired 'Dao' and 'De', focusing on humane nature and righteousness. He also framed and elaborated on a "dàotǒng" (tradition of the Way) in order to reject the traditions of Buddhism.

Buddhist interpretations

Buddhism first started to spread in China during the first century AD and was experiencing a golden age of growth and maturation by the fourth century AD. Hundreds of collections of Pali and Sanskrit texts were translated into Chinese by Buddhist monks within a short period of time. Dhyana was translated as ch'an (and later as zen), giving Zen Buddhism its name. The use of Chinese concepts, such as Dao, that were close to Buddhist ideas and terms helped spread the religion and make it more amenable to the Chinese people. However, the differences between the Sanskrit and Chinese terminology led to some initial misunderstandings and the eventual development of East Asian Buddhism as a distinct entity. As part of this process, many Chinese words introduced their rich semantic and philosophical associations into Buddhism, including the use of 'Dao' for central concepts and tenets of Buddhism.

Pai-chang Huai-hai told a student who was grappling with difficult portions of suttas, "Take up words in order to manifest meaning and you'll obtain 'meaning'. Cut off words and meaning is emptiness. Emptiness is the Dao. The Dao is cutting off words and speech." Ch'an (Zen) Buddhists regard the Dao as synonymous with both the Buddhist Path (marga) and the results of it; the Eightfold Path and Buddhist enlightenment (satori). Pai-chang's statement plays upon this usage in the context of the fluid and varied Chinese usage of 'Dao'. Words and meanings are used to refer to rituals and practices. The 'emptiness' refers to the Buddhist concept of sunyata. Finding the Dao and Buddha-nature is not simply a matter of formulations, but an active response to the Four Noble Truths that cannot be fully expressed or conveyed in words and concrete associations. The use of 'Dao' in this context refers to the literal 'way' of Buddhism, the return to the universal source, dharma, proper meditation, and nirvana, among other associations. 'Dao' is commonly used in this fashion by Chinese Buddhists, heavy with associations and nuanced meanings.

Neo-Confucian interpretations

During the Song dynasty, Neo-Confucians regarded Dao as the purest thing-in-itself. Shao Yong regarded the Dao as the origin of heaven, earth, and everything within them. In contrast, Zhang Zai presented a vitalistic Dao that was the fundamental component or effect of ch'i, the motive energy behind life and the world. A number of later scholars adopted this interpretation, such as Tai Chen during the Qing Dynasty.

Zhu Xi, Cheng Ho, and Cheng Yi perceived the Dao in the context of li (Principle) and t'ien li (the Principle of Heaven). Cheng Hao regarded the fundamental matter of li, and thus Dao, to be humaneness. Developing compassion, altruism, and other humane virtues is following of the Way. Cheng Yi followed this interpretation, elaborating on this perspective of Dao through teachings about yin-yang interactions, the cultivation and preservation of life; and the axiom of a morally just universe.

In total, the Dao is equated with the Absolute. Wang Fuzhi expressed the Dao as the tai chi, The Great Ultimate, as well as the road leading to it. Nothing exists apart from the Principle of Heaven in Neo-Confucianism. The Way is contained within all things. Thus, the religious life is not an elite or special journey for Neo-Confucians. The normal, mundane life is the path that leads to the Absolute, because the Absolute is contained within the mundane objects and events of daily life.

Christian Interpretations

Noted Christian author C.S. Lewis used the word Tao to describe "the doctrine of objective value, the belief that certain attitudes are really true, and others really false, the kind of thing the Universe is and the kind of things we are." He asserted that every religion and philosophy contains foundations of universal ethics as an attempt to line up with the Tao—the way mankind was designed to be. In Lewis' thinking, God created the Tao and fully displayed it through the person of Jesus Christ.

In some Chinese translations of the New Testament, λόγος (logos) is translated with the Chinese word dao (道) (e.g. John 1:1), indicating that the translators considered the concept of Tao to be somewhat equivalent to logos in Greek philosophy and the Logos in Christianity.

Linguistic aspects

The term dao 道 is analyzable in terms of Chinese characters, alternate dào "way" or dǎo "guide" pronunciations and meanings, a possible Proto-Indo-European etymology, and loanwords such as English Dao or dao.

Bronze script for dao 道

 

Large seal script for dao 道

 

Small seal script for dao 道

Characters

Dao is written with the Chinese character 道 in both Traditional Chinese and Simplified Chinese. It typifies the most common Chinese character classification of "radical-phonetic" or "phono-semantic" graphs, which compound a "radical" or "signific" (roughly providing semantic information) with a "phonetic" (suggesting ancient pronunciation).

Dao 道 graphically combines the chuo 辶 (or 辵) "go" radical and shou 首 "head" phonetic. Furthermore, dao 道 is the phonetic element in dao 導 "guide; lead" (with the cun 寸 "thumb; hand" radical) and dao 檤 "a tree name" (with the mu 木 "tree; wood" radical).

The traditional interpretation of the 道 character, dating back to the (121 CE) Shuowen Jiezi dictionary, was a rare huiyi 會意 "compound ideogram" or "ideogrammic compound". The combination of chuo 辶 "go" and shou 首 "head" (numbers 162 and 185 in the Kangxi radicals) signified a "head going" or "to lead the way".

Dao is graphically distinguished between its earliest nominal meaning of dao 道 "way; road; path;" and the later verbal sense of "say". It should also be contrasted with dao 導 "lead the way; guide; conduct; direct; ". The Simplified character 导 for dao 導 has si 巳 "6th of the 12 Earthly Branches" in place of dao 道.

The earliest written forms of dao are bronzeware script and seal script characters from Zhou Dynasty (1045–256 BCE) bronzes and writings. These ancient dao characters more clearly depict the shou 首 "head" element as hair above a face. Some variants interchange the chuo 辵 "go; advance" radical with the xing 行 "go; road" radical, with the original bronze "crossroads" depiction written in the seal character with two 彳 and 亍 "footprints".

Bronze scripts for dao 道 occasionally include an element of shou 手 "hand" or cun 寸 "thumb; hand", which occurs in dao 導 "lead". The linguist Peter A. Boodberg explained,

This "tao with the hand element" is usually identified with the modern character 導 tao < d'ôg, "to lead," "guide," "conduct," and considered to be a derivative or verbal cognate of the noun tao, "way," "path." The evidence just summarized would indicate rather that "tao with the hand" is but a variant of the basic tao and that the word itself combined both nominal and verbal aspects of the etymon. This is supported by textual examples of the use of the primary tao in the verbal sense "to lead" (e. g., Analects 1.5; 2.8) and seriously undermines the unspoken assumption implied in the common translation of Tao as "way" that the concept is essentially a nominal one. Tao would seem, then, to be etymologically a more dynamic concept than we have made it translation-wise. It would be more appropriately rendered by "lead way" and "lode" ("way," "course," "journey," "leading," "guidance"; cf. "lodestone" and "lodestar"), the somewhat obsolescent deverbal noun from "to lead."

These Confucian Analects citations of dao verbally meaning "to guide; to lead" are: "The Master said, 'In guiding a state of a thousand chariots, approach your duties with reverence and be trustworthy in what you say" and "The Master said, 'Guide them by edicts, keep them in line with punishments, and the common people will stay out of trouble but will have no sense of shame."

Pronunciation

In Modern Standard Chinese, dao 道's pronunciations are tonally differentiated between 4th falling tone dào "way; path" and 3rd dipping tone dǎo (usually written 導) "guide; lead".

Besides these common 4th and 3rd tonal specifications dào 道 "way" and dǎo 道 (or 導) "guide", 道 has a rare 1st level tone dāo pronunciation in the regional idiomatic expression shénshendāodāo 神神道道 "odd; bizarre". This reduplication of shen 神 "spirit; god" and dao occurs in Northeast China speech.

In Middle Chinese (ca. 6th–10th centuries CE) tone name categories, 道 and 道/導 were qusheng 去聲 "departing tone" and shangsheng 上聲 "rising tone". Historical linguists have reconstructed Middle 道 "way" and 導 "guide" as d'âu- and d'âu: (Bernhard Karlgren), dau and dau daw^' and daw^h dawX and daws (William H. Baxter), and dâu^B and dâu^C.

In Old Chinese (ca. 7th–3rd centuries BCE) pronunciations, reconstructions for 道 "way" and 道/導 "guide" are *d'ôg (Karlgren), *dəw (Zhou), *dəgwx and *dəgwh, *luʔ, and *lûʔ and *lûh.

Meanings

The word dao 道 has many meanings. For example, the Chinese Hanyu Da Zidian 漢語大字典 dictionary defines 39 meanings for dào 道 "way; path" and 6 for dǎo 道 (導) "guide; lead".

John DeFrancis's Chinese-English dictionary gives twelve meanings for dào 道 "way; path; say", three for dǎo 道 (or 導) "guide; lead", and one for dāo 道 in an "odd, bizarre" idiomatic expression. Note that brackets clarify abbreviations and ellipsis marks omitted usage examples.

²dào 道 N. [noun] road; path ◆M. [nominal measure word] ① (for rivers/topics/etc.) ② (for a course (of food); a streak (of light); etc.) ◆V. [verb] ① say; speak; talk (introducing direct quote, novel style) … ② think; suppose ◆B.F. [bound form, bound morpheme] ① channel ② way; reason; principle ③ doctrine ④ Daoism ⑤ line ⑥〈hist.〉 [history] ⑦ district; circuit canal; passage; tube ⑧ say (polite words) … See also ⁴dǎo, ⁴dāo

⁴dǎo 导/道[導/- B.F. [bound form] ① guide; lead … ② transmit; conduct … ③ instruct; direct …

⁴dāo 道 in shénshendāodāo … 神神道道 R.F. [reduplicated form] 〈topo.〉[non-Mandarin form] odd; fantastic; bizarre 

Etymologies

The etymological linguistic origins of dao "way; path" depend upon its Old Chinese pronunciation, which scholars have tentatively reconstructed as *d'ôg, *dəgwx, *dəw, *luʔ, and *lûʔ.

Boodberg noted that the shou 首 "head" phonetic in the dao 道 character was not merely phonetic but "etymonic", analogous with English to head meaning "to lead" and "to tend in a certain direction," "ahead," "headway".

Paronomastically, tao is equated with its homonym 蹈 tao < d'ôg, "to trample," "tread," and from that point of view it is nothing more than a "treadway," "headtread," or "foretread "; it is also occasionally associated with a near synonym (and possible cognate) 迪 ti < d'iôk, "follow a road," "go along," "lead," "direct"; "pursue the right path"; a term with definite ethical overtones and a graph with an exceedingly interesting phonetic, 由 yu < djôg," "to proceed from." The reappearance of C162 [辶] "walk" in ti with the support of C157 [⻊] "foot" in tao, "to trample," "tread," should perhaps serve us as a warning not to overemphasize the headworking functions implied in tao in preference to those of the lower extremities.

Victor H. Mair proposes a Proto-Indo-European etymology for dao 道, supported by numerous cognates in Indo-European languages, and semantically similar Arabic and Hebrew words.

The archaic pronunciation of Tao sounded approximately like drog or dorg. This links it to the Proto-Indo-European root drogh (to run along) and Indo-European dhorg (way, movement). Related words in a few modern Indo-European languages are Russian doroga (way, road), Polish droga (way, road), Czech dráha (way, track), Serbo-Croatian draga (path through a valley), and Norwegian dialect drog (trail of animals; valley). …. The nearest Sanskrit (Old Indian) cognates to Tao (drog) are dhrajas (course, motion) and dhraj (course). The most closely related English words are "track" and "trek", while "trail" and "tract" are derived from other cognate Indo-European roots. Following the Way, then, is like going on a cosmic trek. Even more unexpected than the panoply of Indo-European cognates for Tao (drog) is the Hebrew root d-r-g for the same word and Arabic t-r-q, which yields words meaning "track, path, way, way of doing things" and is important in Islamic philosophical discourse.

Axel Schuessler's etymological dictionary presents two possibilities for the tonal morphology of dào 道 "road; way; method" < Middle Chinese dâu^B < Old Chinese *lûʔ and dào 道 or 導 "to go along; bring along; conduct; explain; talk about" < Middle dâu^C < Old *lûh. Either dào 道 "the thing which is doing the conducting" is a Tone B (shangsheng 上聲 "rising tone") "endoactive noun" derivation from dào 導 "conduct", or dào 導 is a Later Old Chinese (Warring States period) "general tone C" (qusheng 去聲 "departing tone") derivation from dào 道 "way". For a possible etymological connection, Schuessler notes the ancient Fangyan dictionary defines yu < *lokh 裕 and lu < *lu 猷 as Eastern Qi State dialectal words meaning dào < *lûʔ 道 "road".

Loanwords

Many languages have borrowed and adapted Chinese dao 道 "the way" as a loanword.

In Chinese, this character 道 is pronounced as Cantonese dou6 and Hokkian to7. In Sino-Xenic languages, 道 is pronounced as Japanese dō, tō, or michi; Korean do or to; and Vietnamese đạo, dạo, or nhạo.

Since 1982, when the International Organization for Standardization adopted Pinyin as the standard romanization of Chinese, many Western languages have changed from spelling this loanword tao in national systems (e.g., French EFEO Chinese transcription and English Wade–Giles) to dao in Pinyin.

The tao/dao "the way" English word of Chinese origin has three meanings, according to the Oxford English Dictionary.

1. a. In Taoism, an absolute entity which is the source of the universe; the way in which this absolute entity functions.

1. b. = Taoism, taoist

2. In Confucianism and in extended uses, the way to be followed, the right conduct; doctrine or method.

The earliest recorded usages were Tao (1736), Tau (1747), Taou (1831), and Dao (1971).

A derivative, Daoshi (道士, "Daoist priest"), was used already by the Jesuits Matteo Ricci and Nicolas Trigault in their De Christiana expeditione apud Sinas, rendered as Tausu in the original Latin edition (1615), and Tausa in an early English translation published by Samuel Purchas (1625).

Psychedelic experience

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Psychedelic_experience

A psychedelic experience (known colloquially as a trip) is a temporary altered state of consciousness induced by the consumption of a serotonergic psychedelic substance such as mescaline, LSD, psilocybin, or DMT. For example, an acid trip is a psychedelic experience brought on by the use of LSD, while a mushroom trip is a psychedelic experience brought on by the use of psilocybin. Psychedelic experiences are interpreted in exploratory, learning, recreational, religious/mystical and therapeutic contexts.

Etymology

The term psychedelic was coined by the psychiatrist Humphrey Osmond during written correspondence with author Aldous Huxley and presented to the New York Academy of Sciences by Osmond in 1957. It is derived from the Greek words ψυχή (psychḗ, "soul, mind") and δηλείν (dēleín, "to manifest"), thus meaning "mind manifesting," the implication being that psychedelics can develop unused potentials of the human mind. The term trip was first coined by US Army scientists during the 1950s when they were experimenting with LSD.

Phenomenology

Despite several attempts that have been made, starting in the 19th and 20th centuries, to define common phenomenological structures of the effects produced by classic psychedelics, a universally accepted taxonomy does not yet exist.

Visual alteration

A prominent element of psychedelic experiences is visual alteration. Psychedelic visual alteration often includes spontaneous formation of complex flowing geometric visual patterning in the visual field. When the eyes are open, the visual alteration is overlaid onto the objects and spaces in the physical environment; when the eyes are closed the visual alteration is seen in the "inner world" behind the eyelids. These visual effects increase in complexity with higher dosages, and also when the eyes are closed. The visual alteration does not normally constitute hallucinations, because the person undergoing the experience can still distinguish between real and imagined visual phenomena, though in some cases, true hallucinations are present. More rarely, psychedelic experiences can include complex hallucinations of objects, animals, people, or even whole landscapes.

Mystical experiences

A number of scientific studies by Roland R. Griffiths and other researchers have concluded that high doses of psilocybin and other classic psychedelics trigger mystical experiences in most research subjects. A 2011 study from Johns Hopkins University identified mystical experiences by means of psychometric questionnaires, including the States of Consciousness Questionnaire (using only a relevant subset of items), the Mysticism Scale, and the APZ questionnaire. The researchers observed that psilocybin "occasions personally and spiritually significant mystical experiences that predict long-term changes in behaviors, attitudes and values."

Some research has found similarities between psychedelic experiences and non-ordinary forms of consciousness experienced in meditation and near-death experiences. The phenomenon of ego dissolution is often described as a key feature of the psychedelic experience.

Individuals who have psychedelic experiences often describe what they experienced as "more real" than ordinary experience. For example, the psychologist Benny Shanon observed from ayahuasca trip refers to "the assessment, very common with ayahuasca, that what is seen and thought during the course of intoxication defines the real, whereas the world that is ordinarily perceived is actually an illusion." Similarly, the psychiatrist Stanislav Grof described the LSD experience as "complex revelatory insights into the nature of existence… typically accompanied by a sense of certainty that this knowledge is ultimately more relevant and 'real' than the perceptions and beliefs we share in everyday life."

Bad trip

A "bad trip" is a highly unpleasant psychedelic experience. A bad trip on psilocybin, for instance, often features intense anxiety, confusion, and agitation, or even psychotic episodes. Bad trips can be connected to the anxious ego-dissolution (AED) dimension of the APZ questionnaire used in research on psychedelic experiences. As of 2011, exact data on the frequency of bad trips are not available. Some research suggests that the risk of a bad trip on psilocybin is higher when multiple drugs are used, when the user has a history of certain mental illnesses, and when the user is not supervised by a sober person.

In clinical research settings, precautions including the screening and preparation of participants, the training of the session monitors who will be present during the experience, and the selection of appropriate physical setting can minimize the likelihood of psychological distress. Researchers have suggested that the presence of professional "trip sitters" (i.e., session monitors) may significantly reduce the negative experiences associated with a bad trip. In most cases in which anxiety arises during a supervised psychedelic experience, reassurance from the session monitor is adequate to resolve it; however, if distress becomes intense it can be treated pharmacologically, for example with the benzodiazepine diazepam.

The psychiatrist Stanislav Grof wrote that unpleasant psychedelic experiences are not necessarily unhealthy or undesirable, arguing that they may have potential for psychological healing and lead to breakthrough and resolution of unresolved psychic issues. Drawing on narrative theory, the authors of a 2021 study of 50 users of psychedelics found that many described bad trips as having been sources of insight or even turning points in life.

Interpretive frameworks

Link R. Swanson divides scientific frameworks for understanding psychedelic experiences into two waves. In the first wave he includes model psychosis theory (the psychotomimetic paradigm), filtration theory, and psychoanalytic theory. Aldous Huxley was a proponent of filtration theory. In his book The Doors of Perception, he presents the idea of a mental reducing valve in order to explain the significance of the psychedelic experience. According to Huxley, the central nervous system's main function is to shut out the majority of what we perceive; the brain filters those perceptions which are useful for survival. Society aids in this filtering by creating a symbolic system which structures our reality and which reduces our awareness. Huxley postulated that psychedelics lessened the strength of the mind's reducing valve, allowing for a broader spectrum of one's overall experience to enter into conscious experience.

In the second wave of theories, Swanson includes entropic brain theory, integrated information theory, and predictive processing.

Czech psychiatrist Stanislav Grof characterised psychedelic experiencing as "non-specific amplification of unconscious mental processes", and he analysed the phenomenology of the LSD experience (particularly the experience of psychospiritual death and rebirth) in terms of Otto Rank's theory of the unresolved memory of the primal birth trauma.

In religious and spiritual contexts

Alan Watts likened psychedelic experiencing to the transformations of consciousness that are undertaken in Taoism and Zen, which he says is, "more like the correction of faulty perception or the curing of a disease… not an acquisitive process of learning more and more facts or greater and greater skills, but rather an unlearning of wrong habits and opinions." Watts further described the LSD experience as, "revelations of the secret workings of the brain, of the associative and patterning processes, the ordering systems which carry out all our sensing and thinking."

According to Luis Luna, psychedelic experiences have a distinctly gnosis-like quality; it is a learning experience that elevates consciousness and makes a profound contribution to personal development. For this reason, the plant sources of some psychedelic drugs such as ayahuasca and mescaline-containing cacti are sometimes referred to as "plant teachers" by those using those drugs.

Furthermore, psychedelic drugs have a history of religious use across the world that extends back for hundreds or perhaps thousands of years. They are often called entheogens because of the kinds of experiences they can induce. Some small contemporary religious movements base their religious activities and beliefs around psychedelic experiences, such as Santo Daime and the Native American Church.