Taoism/Daoism TodayTaoism/Daoism Today

In China: Two major schools:In China: Two major schools:Celestial Masters School (Celestial Masters School (TianshiTianshi))

In TaiwanIn Taiwan6565thth Celestial Master Celestial MasterTo types of Daoists: To types of Daoists:

red-head: therapeutically oriented, healing and exorcism red-head: therapeutically oriented, healing and exorcism black-head: more scripturally oriented, used liturgiesblack-head: more scripturally oriented, used liturgies

Focuses on rituals of cosmic harmony, purification, Focuses on rituals of cosmic harmony, purification, healing, and burialhealing, and burial

Complete Complete Perfection Perfection School School ((QuanzhenQuanzhen))In Hong Kong In Hong Kong

and Chinaand ChinaMonasticMonasticPromote self-Promote self-

cultivation, cultivation, Qigong Qigong health health practicepractice

•Jingxiu (Karine Martin, from Montlucon, France

•Ph.D. in Medical Science, University of Paris

•Priestess of the 32nd generation of Quanzhen Daoism

Expression/Social Functions of DaoismExpression/Social Functions of Daoism

Contemporary Daoism finds its expression in Contemporary Daoism finds its expression in ritualsrituals

Two categoriesTwo categories Rites of Purgation Rites of Purgation (Zhai)(Zhai) JiaoJiao-Offering Rites-Offering Rites (Jiao) (Jiao)

Three major types of ritesThree major types of rites Secret ceremoniesSecret ceremonies Semi-public ceremoniesSemi-public ceremonies Requiem service for the dead:Requiem service for the dead:

Funerary riteFunerary rite Universal salvation rite (Universal salvation rite (PuduPudu))

Qigong and Taiji quanQigong and Taiji quanQigongQigong: (energy exercise): (energy exercise)

practices divided into two groups:practices divided into two groups:martial martial HealingHealing

Qigong Qigong forms: based on the imitation of forms: based on the imitation of certain animalscertain animalsThe Crane patternThe Crane patternThe Five Animals Pattern,The Five Animals Pattern,The Snake and Tortoise PatternThe Snake and Tortoise Pattern

Taiji quan:Taiji quan:

Daoist Temple Baiyun Guan (White Cloud Monastery) in Beijing

Nomenclature Nomenclature

Common terms/ Common terms/ phrasesphrases Tao/Dao, Te/De, Tao/Dao, Te/De, Wu, youWu, you Daoism/Taoism, Daoism/Taoism,

Daoist/Taoist, Daoist/Taoist, Laozi/ Lao-tzu, Laozi/ Lao-tzu,

Zhuangzi/Chuang-tzu, Zhuangzi/Chuang-tzu, qi, yin-yangqi, yin-yang

氣

氣

Confucius--/Kongzi--Confucius--/Kongzi--K’ung-tzu--Master K’ung-tzu--Master Kong--Master K’ungKong--Master K’ung

Confucian or Confucian or ConfucianistConfucianist

ConfucianismConfucianismRen/Jen Ren/Jen

((Humanness, Humanness, humanity)humanity)

YiYi ( (II, Rightness, , Rightness, Righteousness)Righteousness)

仁 義

wanwu wanwu (myriad things/creatures(myriad things/creatures)) tianxia tianxia (all-under-heaven)(all-under-heaven) Inner alchemy, outer alchemyInner alchemy, outer alchemyRitual, self-cultivation, longevity techniques, Ritual, self-cultivation, longevity techniques,

qigong, fengshui,qigong, fengshui,Names of dynasties/periods:Names of dynasties/periods:

the Zhou dynasty, the Warring State Period, the the Zhou dynasty, the Warring State Period, the Qin Dynasty, the Han Dynasty, the Tang Dynasty, Qin Dynasty, the Han Dynasty, the Tang Dynasty, the Song Dynasty, the Ming Dynasty, the Qing the Song Dynasty, the Ming Dynasty, the Qing Dynasty Dynasty

Daoist schools:Daoist schools:TianshiTianshi ( (Zhengyi Zhengyi ), or Celestial Masters), or Celestial MastersQuanzhen, Quanzhen, or Complete Perfection or Complete Perfection

Taoism/Daoism in the USTaoism/Daoism in the USKnown because of many translations of the Known because of many translations of the

Daode jingDaode jing//Tao te chingTao te ching..Became popular through the introduction of Became popular through the introduction of

Taiji quan in the 1950s and 1960sTaiji quan in the 1950s and 1960sOrganized Daoist communities appeared in Organized Daoist communities appeared in

the 1980sthe 1980sTwo camps in Asian communities:Two camps in Asian communities:

Ritual lineages (based on the Celestial Masters, Ritual lineages (based on the Celestial Masters, TianshiTianshi))

Self-cultivation (based on the Complete Self-cultivation (based on the Complete Perfection, Perfection, QuanzhenQuanzhen))

A Long History of Taoism/Daoism A Long History of Taoism/Daoism

Taoism/Daoism has a long and highly Taoism/Daoism has a long and highly complex history that began from 5complex history that began from 5thth century century BCE or earlierBCE or earlier

Developed and evolved throughout Chinese Developed and evolved throughout Chinese history, with new elements added to history, with new elements added to respond and react to social and political respond and react to social and political changes and challenges changes and challenges

Became an integral part of Chinese culture Became an integral part of Chinese culture and cannot be excluded from the discussion and cannot be excluded from the discussion of Chinese history, religion, philosophyof Chinese history, religion, philosophy

Tao-te ching/Daode Jing Tao-te ching/Daode Jing (Lao-tzu)(Lao-tzu), the text, the text

Three extant texts (before Three extant texts (before 2009)2009)Received/standard text (3rd Received/standard text (3rd

century AD), often called Wang century AD), often called Wang Bi textBi text81 chapters, with title the 81 chapters, with title the Lao-Lao-

tzu/Laozitzu/Laozi1-37 chapters—1-37 chapters—Tao/DaoTao/Dao

ching/jingching/jing38-81 chapters—Te/De 38-81 chapters—Te/De ching/jingching/jing

Mawangdui text, a Mawangdui text, a silk manuscripts (200 silk manuscripts (200 BCE, 1973)BCE, 1973)Does not bear a titleDoes not bear a titleDao jingDao jing and and De jingDe jing

are in the reverse are in the reverse orderorder

Contains a few Contains a few hundred more hundred more characters than Wang characters than Wang Bi’s textBi’s text

Guodian text (ca. 4th BCE, 1993), in Guodian text (ca. 4th BCE, 1993), in inscribed bamboo stripsinscribed bamboo strips2/5 of what was to become the 2/5 of what was to become the DaodejingDaodejing were were

presentpresent

When and by whom the first Lao-tzu text When and by whom the first Lao-tzu text was written remain a mysterywas written remain a mystery

Beida Laozi text: (ca. late 1Beida Laozi text: (ca. late 1stst century century BCE) .BCE) .Also in inscribed bamboo slips, but more Also in inscribed bamboo slips, but more

complete, more organizedcomplete, more organizedTwo parts: Two parts: Laozi ShangjingLaozi Shangjing, , Laozi Xiajing Laozi Xiajing

Mawangdui ExcavationMawangdui Excavation1972-1974, Hunan, Chansha1972-1974, Hunan, ChanshaTwo saddle-shaped hills that contain tombs Two saddle-shaped hills that contain tombs

belonging to the first Marquis of Dai and his belonging to the first Marquis of Dai and his family membersfamily members

Many artifacts and three corpses were Many artifacts and three corpses were discovereddiscoveredTomb no. 1: Lady Xinzhui Tomb no. 1: Lady Xinzhui 辛追辛追Tomb no. 2: Marquis of DaiTomb no. 2: Marquis of Dai 軑侯軑侯 , Li Cang , Li Cang 利蒼利蒼Tomb no. 3: son of Li Cang and XinzhuiTomb no. 3: son of Li Cang and Xinzhui

Lady Xinzhui’s Mummified body

Modern reconstruction of Lady XinzhuiA T-shaped silk banner

in tomb no.1

Guodian Laozi unearthedIn 1993

Three sets of bamboo slips:

A-39, 1090 charactersB-18, 389 charactersC-14, 270 characters

TheThe Pre-manuscript TraditionPre-manuscript Tradition

The excavated manuscripts The excavated manuscripts support this theory:support this theory:The text called The text called Lao-tzuLao-tzu ( (LaoziLaozi) )

cannot and should not be ascribed cannot and should not be ascribed to a single, historically identifiable to a single, historically identifiable authorauthor

It is a collection of separate sayings, It is a collection of separate sayings, transmitted orally before they were transmitted orally before they were written downwritten down

The written text underwent a long The written text underwent a long and complex editorial and and complex editorial and commentarial processcommentarial process

The Nature of those sayings or versesSome sound like oraclesSome like riddlesSome seem to be ritual

formulasMeant to be learned by

heart and transmitted orally

WasWas

Laozi Laozi the the

authorauthor??

Scholars are still asking the questions about author(s) and date

Historical account says Laozi and his writing of the textBiography of Laozi in the The Grand

Scribe’s Record says:A meeting between Laozi and Confucius

took placeLaozi was asked by the frontier guard to

write the text in 5000 characters to leave behind his wisdom, when traveling westwards

“LaoziRiding

An Ox”,Song

DynastySilk

tapestry Water color painting

By FachangSong Dynasty

meaning meaning of of

Tao/DaoTao/Daoandand

audienceaudienceof of

the textthe text

MeaningLexicalEtymologicalTao/Dao in the Tao-

te chingTao/Dao and Wu

AudiencePolitical leaders of

the Warring States Period

An organic world/cosmic systemAn organic world/cosmic system

Dao can be understood in these sensesDao can be understood in these senses metaphysical metaphysical sociopoliticalsociopolitical individual cultivationindividual cultivation

Analogy used to associate natural world Analogy used to associate natural world and human worldand human world An organicism/organism (whether it is a An organicism/organism (whether it is a

complete/perfect system or not)complete/perfect system or not) Holographic universeHolographic universe

A prescriptive, advisory system A prescriptive, advisory system than a descriptive, explanatory than a descriptive, explanatory systemsystemFocuses on result, effect, “how to” Focuses on result, effect, “how to”

rather than “truth” or “ultimate rather than “truth” or “ultimate truth”truth”

Assumes that natural or cosmic Assumes that natural or cosmic order and structure correspond to order and structure correspond to that of human worldthat of human world

Suggests that everything in the Suggests that everything in the world is utterly interrelated world is utterly interrelated

Tao/DaoTao/Dao and and WuWu

The fundamentals of Daoism: The fundamentals of Daoism: – YouYou and and wuwu– Being and non-beingBeing and non-being– Emptiness and fullnessEmptiness and fullness– Presence and nonpresencePresence and nonpresence

Dao and Dao and WuWu– cosmology and cosmogonycosmology and cosmogony– productive force and source of all thingsproductive force and source of all things– the principle/function and the the principle/function and the

phenomenon/state (of being or non-being)phenomenon/state (of being or non-being)

Reappraisal ofReappraisal of the the TTC/DDJTTC/DDJ

The The TTC/DDJTTC/DDJ continued to appeal continued to appeal to the elite class throughout to the elite class throughout Chinese historyChinese history

the the TTCTTC regained currency in the regained currency in the Ming dynasty—a time when Ming dynasty—a time when syncretic religion became popularsyncretic religion became popular

The brevity and ambiguity of the The brevity and ambiguity of the text opens room for new text opens room for new interpretationsinterpretations

Commentaries on the text accrued from Commentaries on the text accrued from early China to the present time, with early China to the present time, with Western scholars participating in the Western scholars participating in the efforteffort

Studies of newly unearthed Daoist texts Studies of newly unearthed Daoist texts reshape our understanding of the reshape our understanding of the change and evolution of Daoismchange and evolution of Daoism

Scientists, e.g., Fritjof Capra and David Scientists, e.g., Fritjof Capra and David Bohm, are inspired by the DDJ’s notion Bohm, are inspired by the DDJ’s notion of interconnectedness of all things of interconnectedness of all things

Example of Differences in Exegeses The ways that can be walked are not the constant Way; The names that can be named are not the eternal name. The nameless (wu-ming 無名 )is the origin of the

myriad creatures; The named (you-ming 有名 ) is the mother of the

myriad creatures. Therefore,

Always be without desire (wuyu 無欲 )in order to observe its wondrous subtleties

Always have desire (youyu有欲 )so that you may observe its manifestations.

Both of these derive from the same source;Both of these derive from the same source;They have different names but the same They have different names but the same

designation.designation.Mystery of mysteriesMystery of mysteriesThe gate of all wonders! The gate of all wonders!

((TTC/DDJTTC/DDJ, 45/1), 45/1) See an alternative translation in the next slide

The gist of this verse is: The Tao/Dao is ineffable, undefinable, unexplainable

the Dao is “Nonbeing,” “Nonentity” from which the Dao is “Nonbeing,” “Nonentity” from which “Being,” “Entity” emerges.“Being,” “Entity” emerges.

The ways that can be spoken of are not the constant Way;The ways that can be spoken of are not the constant Way; The names that can be named are not the eternal name.The names that can be named are not the eternal name. Wu Wu （無（無 ), is what is used to name the origin of heaven ), is what is used to name the origin of heaven

and earth (and earth (tianditiandi 天地天地 )) YouYou ( ( 有有 ), is what is used to name the mother (formation) ), is what is used to name the mother (formation)

of the myriad creatures of the myriad creatures

An Alternative ReadingAn Alternative Reading

Therefore, always observe “Wu”To see the wondrous subtitles of the Way, In the meantime, observe “You”To see its manifestationBoth “Wu” and “You” emerge from the same

source (Dao) but have different namesBoth are mysterious, [With Wu (nonbeing] being the most

mysterious [and You (being] the gate of all wonders

11stst Paradox: Paradox: Define the Unnamable Define the Unnamable Tao/DaoTao/Dao

There was something featureless There was something featureless yet complete,yet complete,

born before heaven and earth;born before heaven and earth; silent--amorphous--silent--amorphous-- it stood alone and unchanging.it stood alone and unchanging. We may regard it as the mother of We may regard it as the mother of

heaven and earth.heaven and earth. Not knowing its name,Not knowing its name,

I styled it the “Way.”I styled it the “Way.” If forced to give it a name,If forced to give it a name, I would call it “great.”I would call it “great.”Being great implies flowing ever onward,Being great implies flowing ever onward, ““Flowing ever onward” implies far-reaching,Flowing ever onward” implies far-reaching,Far-reaching implies reversalFar-reaching implies reversal

((TTC/DDJTTC/DDJ, 69/25), 69/25)

Describe the ineffable: The Amorphous Tao/Dao

We look for it but do not see it;We look for it but do not see it;we name it “subtle.” (we name it “subtle.” ( 微微 wéi )wéi )

We listen for it but do not hear it;We listen for it but do not hear it;we name it “rare.” (we name it “rare.” ( 希希 xī )xī )

We grope for it but do not grasp it;We grope for it but do not grasp it;we name it “serene.” (we name it “serene.” ( 夷夷 yí )yí )

These three cannot be fully fathomed, These three cannot be fully fathomed, Therefore, they are bound together to make Therefore, they are bound together to make

unity. (unity. ( 一一 yī )yī )Of unity, Of unity,

its top is not distant, its top is not distant, (there is nothing more encompassing above it) 謬 miù

its bottom is not blurred.its bottom is not blurred.(and nothing smaller below it.and nothing smaller below it.) 物 wù

Infinitely extended and unnamable,Infinitely extended and unnamable,

It returns to It returns to nonentity.. 無無 wú wú 物物 wù wù

This is called This is called

““the form of the formless,the form of the formless, 無無 wú wú 狀狀 zhuàng zhuàng 之之 zhī zhī 狀狀 zhuàngzhuàng

““the image of nonentity.”the image of nonentity.” 無無 wú wú 物物 wù wù 之之 zhī zhī 象象 xiàng xiàng

This is called “the amorphous.”This is called “the amorphous.”

((TTC/DDJTTC/DDJ, 58/14), 58/14)

Following behind it,Following behind it,You cannot see its back;You cannot see its back;

Approaching it from the front,Approaching it from the front,You can not see its head.You can not see its head.

Hold to the Way of todayHold to the Way of todayTo manage the actualities of today, To manage the actualities of today, 今 jīn 之 zhī 有yǒu

Thereby understanding the primeval beginning.Thereby understanding the primeval beginning.

This is called “the thread of the Way”This is called “the thread of the Way” 道道 dào dào 紀紀 jì jì