• “Last” of the major “old” religions of the world
– Goes back to at least 1751 BCE, but probably much older
– Also, probably the least officially codified of any of the major religions, and in truth many Chinese blend it Confucianism and Buddhism anyway
– There are two main types of Daoist: Classical (or Philosophical) and Folk; then there are many sub sects within/merged those
• Closest thing to a founder is Laozi (Lao Tzu)
• 4 th * largest religion in the world; vast majority of all modern day
Daoists live in China & Taiwan
• Polytheistic with heavy emphasis on ancestor worship
• Belief in the oneness of the soul** and a return to the Spirit World
(heaven or (one of multiple) hells) at death
– Also believes perfection of inner alchemy can extend life-including immortality; many folk readings include reincarnation
– **One can achieve oneness with the Dao and return to wu (a state of nonbeing perfection)—beyond immortality if you chose to take that path
• Sacred Texts: Dao De Jing, Yijing, Zhuangzi, Daozang
• Holy sites: Five Marchmounts, Baxian Gong, Kunlun Mountain
(mythological)
• Holy Days: Lantern festival, Qingming, Hungry Ghost festival, Duanwu
(dragon boat) festival

(pp. 1473-1474, 1479-1487 & 1492-1494)
• Define, in detail and your own words, the Dao.
• Evaluate the impact the West has had on Daoism and vice versa.
• Distinguish between Classical and Folk Daoism.
• To what extent has Daoism had to reinvent itself to deal with changing Chinese history and Western relations?
• Explain how the key texts and folk practices of
Daoism have dovetailed to impact its evolution
• Evaluate the division and reunification of the two main, modern schools of Daoism
• Contrast the interaction between Daoism, China, and the West in the late 20 th & early 21 st centuries.

• Classical Daoism says virtually nothing about the origins of the universe; as result most of the ideas come from indigenous Chinese religion.
– Part of this is now usually defined as Folk Daoism
• There are many different myths as to the origins of the world, but all center on a commonality: balance
– All speak of a time of harmony with the Dao (the way) rule by Huang Di (aka the Yellow Emperor) who promoted De (virtue)
• Very few scholars believe the Yellow Emperor actually existed, but most date the aforementioned time period to around
2600s BCE
• Since then, humans have fallen out of touch the Dao through lack of wu wei (inaction) and our world has degenerated

• Our world is naturally balanced and perfect that is the Dao
– DO NOT READ THIS AS EVERYTHING IS GOOD—IT IS SIMPLY
BALANCED
– In Classical Daoism, there is no good and bad, things that are balanced just are
• To clarify, things might have good and bad parts, but as whole they have to always balance (think of this like a Chemistry or Algebraic equation)
• These things are know as Yang (generally seen by humans as
“good”) and Yin (generally seen by humans as “bad”)
• However, humans, being unable to appreciate the perfection within this, have interfered and tried to improve nature, and in doing so, messed things us, putting the world out of balance
• The goal of Classical Daoism is to rebalance the world through wu wei. This is illustrated by pu (and uncarved block which is mean to represent perfection via inaction)
• However, Folk Daoism believes that humans can harness the imbalance to their benefit through alchemy (both internal and external physical and mental concoctions)
– When they do this, they can have superhuman powers (flying, immortality, walking through mountains, etc.)

• According to Classical Daoism, we’re already there—we just don’t know it.
– By understanding the Dao, practicing De, being aware of Yin and Yang, and restraining in wu wei, we can, little by little attempt to bring the world back into balance
– However aside from understanding how to work with (or not) the Dao, we must also be aware of fu (the idea that everything comes from and goes back to the Dao) and have the depth of knowledge and patience, without interfering for it to work itself out
• Folk Daoism is much different: it contains as spirit world with a heaven and several hells
– If one dies without harnessing qi (the lifeforce flowing through us) via alchemy, one goes to heaven or hell, but can, under some circumstances and according to some school, be reincarnated
– Heaven is a paradise, which everything one would; but it is hard to get there—you must be a God or have very strong harnessing of qi
• Everything that occurs on earth is mirrored, with perfection in heaven
– Really bad people go to one of many hell where they are subject to pain and torture
– Most people go the ancestor world—a sort of limbo where they can continue and try to understand the Dao and possibly eventually be reincarnated

• Quite simply, by following the Dao—which is good and bad, everything and nothing, alive and dead, a state of being and non being. However practically:
– Living a contemplative life—understanding and trying to work with nature
• As this begin to mix with elements of Hinduism and Buddhism, it also came to mean living a hermetic life with lots of meditation
– Understanding when to follow wu wei and when (though rarely) to take action
• If, for example, your child is drowning, Daoism says you’re more welcome to help him; but if you hear he’s already drowned you need to make peace with this and move on—a lot like the Greek idea of stoicism
– Balancing yin and yang, and reconciling opposites on a higher level of consciousness and intuition.
• Think of this like Newton’s Law: for every action there is an equal and opposite reaction. And the some total of that action just is.
– Balancing and harnessing qi through internal and external alchemy
– Reverence for ancestors and corresponding rituals

The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery—
The gateway of the manifold secrets.

Why are we here?
• Since classical Daoism says little to nothing about creation (aside from the idea of fu), scholars look to Folk Daoism to creation stories.
Two problems occur here
1.
The stories are very old, usually passed down by an oral tradition, that like many other oral traditions conflates and changes ideas over time
2. China is a really big area that wasn’t always united, so pockets of indigenous ideas sprung up, and they don’t always agree
• Thus, creation stories vary a lot:
– One story has man and others popping out of an egg, much like the main
Hindu myth, the dying and have his body spread to create the world
– Another has a serpent-like emperor Fu-xi who comes down and teaches the Chinese about balance and the Dao
• Even before this many humans, half-humans and animals served as sovereigns of China for a long time (one reign lasting 18,000 years)
– Usually the stories have some type of devious spirit, who is beaten by a good spirit, who, while doing, purposefully or accidentally creates man while also creating the Five Marchmounts
• Only main thing they agree on is the need for balance within and around Tai Di (or the supreme being) embodied in the Dao and
Tai Ji (supreme ultimate); and that the Yellow Emperor and his reign is the genesis of most Chinese religion and philosophy

Why are we here?
(pp. 1515-1519 & 1526-1530)
• Define, in detail and your own words, the Dao.
• Compare and contrast the ideas (not the ease of reading) of
Laozi & Zhuangzi.
• Evaluate the meaning of the seemingly abstract and contrasting poems in the Dao De Jing. (Pick one or two good examples and analyze them, specifically.)
• Discuss the importance of animals and their interactions in the understanding of Daoism.
• Examine the commentaries of both works on the relationship and role of humans and the natural world
• Deduce the importance of parables in the work of Zhuangzi.
To what extent do this make Daoism less classical and what are the ramifications of this?

Why are we here?
(pp. 1521-1525 & 1530-1531)
• Explain the difference between Dao and De.
• Evaluate the impact of how Laozi’s more concrete commentary on virtue effects Classical Daoism.
• Some scholars have argued that originally the work was written/orally told with Book 2 (De) first and then later changed so that the book on the Dao would come first. To what extent would this change one’s understanding of
Daoism?
• Explain the “Parable of Knives” in the context of virtue and its oneness with the Dao.
• Define heaven in the terms of Classical Daoism
• To what extent is Zhuangzi a better textual source for the religion than Laozi; but, why is Laozi considered more authoritative?

What is the human condition?
• This mainly pertains to Classical Daoism and has little to do with Folk Daoism
• According to Classical Daoism the world was already in its perfect natural state, but because humans have tried “improve things” they have fallen out of balance with nature, corrupting the world.
– The way to return to balance is for everyone to return themselves to their own natural state through wu wei—if everyone does their own personal job perfection will be re-achieved.
• This is kind of like “going with the flow” but not entirely—inaction requires thought and purposeful concentration, not just doing nothing. For example, if someone wants to cut down trees & build a dam, you don’t just do nothing, you try to prevent them and get them to recognize the importance of their inaction.
– In action must pertain to both the physical and social body—if that can be achieve equilibrium will return the world to a state of “pure whiteness” and move use forward to a more perfect time.
• Example: An emperor asked Zhuangzi how inaction could occur when trying to govern a country: “The country is like a body: follow the nature of things, don’t let your mind harbor any partiality, and the whole world will be governed.

• Texts: Excerpts from Zhuangzi (pp. 1538-1545); “The Old
Man and the River Commentary” (pp. 1580-1581); excerpt from The Wondrous Scripture of the Upper
Chapters of Limitless Salvation—according to the school of the Celestial Masters (pp. 1733-1739); excerpt from
Regulations for the Acceptance and Cultivation of
Daoism… (pp. 1810-1813); “A Taste of Immortality”— according to the school of Complete Perfection (pp. 2027-
2032); excerpt from The Dao of Physics (pp. 2142-2149)
• Discuss on the roles and beliefs of Daoism, how they have changed with various schools of Daoism and how they have been received and interpreted in Chinese and
Western history.
• You will receive talking points for HW the night before.
• This is a (50 point) culminating grade.

What is the human condition?
• One thing that both Classical and Folk Daoism espouse is the necessity of balance—as represented in Yin and Yang.
– Yin is “bad” and yang is “good” but both are needed for balance—which is key in both forms of Daoism, hence the dots on opposing sides of the Taijitu (symbol of the
Supreme Ultimate)
– Yang: good, light, summer, warmth, white, Shen Sprits
(heavenly, kindly spirits), life, love, male
– Yin: bad, dark, winter, cold, black, Gui Spirits (earth/hell mischievous spirits), death, hate, female
Directions: Using the writings of Laozi & Zhuangzi as well as the Symbol of the Great Ultimate, graphically illustrate how the ideas of Daoism present themselves as balanced opposites, yet still unified. Use direct quotes as evidence.

What is the human condition?
(pp. 1561-1568)
• This mainly pertains to Folk Daoism and has little to do with Classical Daoism
• Find a partner and play ten games of paper, rock, scissors. Keep score and count how many rounds each person wins. To what extent is this a reflection of both the Yijing and the beliefs of Folk Daoism?
• Compare and Contrast Classical and Folk Daoism.
• Explain the importance of the ideas of virtue and being/non-being in the Yijing. Examine why the presentation of these ideas in the
Yijing might be easier for the common people to understand.
• Outline the system of elements, trigrams, bagua, etc. Explain why this makes Folk Daoism have more components of religion than
Classical Daoism
• Define Alchemy. Deduce the importance of Alchemy to the Yijing and Folk Daoism.

What is the human condition?
• The goal of Alchemy in both forms of Daoism is to balance one’s body in harmony with the Dao
– Kinda like the old Western idea of the Four Humors
• When balanced, according to Folk Daoism, extraordinary abilities can occur
– Ancient Daoists also believed that with the right balance of qi you could
“feign death” and be reborn—if you did not have the right balance you went to “hell”
• First thing to note: there are two types of Alchemy—internal and external
– Internal: Harnessing one’s qi through personal methods (thought, mediation, etc.)
– External: Involves introducing presences, known as Elixirs into the body to balance it or give it supernatural powers.
Directions: Pull out the excerpt on alchemy. Visually explain (cartoon, comic strip, book, short story, etc.) a few methods you can use via alchemy to balance qi. Your methods cannot be random, they must be part of prescribed practice and have reasoning behind them—see the Yijing if you’re confused. To do this create a fictional character and tell his/her story. You might have to do additional research to do this well—but this is not a requirement. How you visually demonstrate this, is up to you. Be ready to share with the class.

Where are we going?
(pp. 1653-1658; 1684-1689; 1733-34 & 1737-1741; 1851-1857; 2019-2023)
• Outline your respective readings for your group
• Discuss what commonalities each account of the afterlife and/or immortality has. Compare and contrast their common descriptions, ideas, and themes. (Get a t-chart going, it should be fairly lengthy.)
• Explain how and deduce why Folk Daoism differs from its Classical ancestor so greatly in this area.
• Distinguish between a prescribed Daoist afterlife and the idea of superpower/immortality. To what extent does this change Daoist ideas (within and outside Daoism) about “where are we going?”
Directions: Draw the afterlife/immortality according to
Daoism. Your evidence must be an amalgamation of ideas from the readings. Label your drawing so I know what the heck you think you’re representing, even if you’re an expert artist.

Where are we going?
• One commonalities “older” religions as well as polytheistic religions have is ancestor worship
– This is the same thing as “household gods” in the Greco-Roman pantheon if you know what that means, good for you. (If not, you should probably read more, in a general sense  ).
• This is also more common in modern Eastern cultures than Western
• Daoism has a number of rituals and festivals that involve personalized worship of one’s ancestors
– Most famous is the Ghost Festival; it is believed at this time the spirit world opens its doors and anything “needed” can be sent to one’s ancestors
• This even includes paying real money to burn “fake” money up to ones ancestors.
• Some of these, particularly key funeral rituals, involve fasting & celibacy for a while and then drinking a lot of an alcoholic tonic to help the ancestor pass on.
• The more people that attend a funeral the better the afterlife will be for that person.
• Watch this video on the Ghost Festival
• Discuss key thoughts concerning ancestor worship and the Ghost
Festival, as it supplements your understanding of Daoism.
• To what extent do these holidays, ceremonies, rituals, etc. help Folk
Daoism gain more influence than Classical Daoism?

How do we get there?
• Derives itself from the
Celestial Masters School
• Tends towards Folk Daoism
• Common rituals and elixirs
(external) used to balance qi
• Main school of Daoism for those associated with the modern world (sages live in cities, can marry, etc.)
• Adapted itself to fit most modern Chinese holidays
(and vice verse)
• Currently popular and thriving
• Appeared circa 12 th century CE
• Originally seen as return to more Classical forms of
Daoism
• Rare elixirs and mediation used to balance qi
• More ascetic form of Daoism
(sages tend to be celibate, vegetarian, aloof, and live in mountains either alone or in monasteries)
• Tends to be fairly out of sync with the modern world (i.e. some Sages never heard of
Chairman Mao)
• Low and declining numbers

How do we get there?
(pp. 1646-1650 & 2048-2051)
• Outline the key concepts and ideas behind External alchemy
(i.e. the making of Elixirs).
• Examine the key correlations between the Daoist idea of balance and use of Elixirs.
• Compare and contrast the differences between male and female alchemy.
• Examine whether or not the ideas behind female alchemy are misogynistic or simply different.
• Based on your understanding of Daoism, discuss whether or not external alchemy is a valid method on soul balance/purification or simply a fallacy/shortcut to a more difficult task.
• To what extent can we combine the idea of external alchemy and Elixirs with our understanding of modern science and its anatomical ideas and remedies?

How do we get there?
(pp. 1923-1928 & 2155-2159)
• Outline the ideas behind each of your readings.
• Examine the importance of both bodily location and different elements within Daoist rituals. Draw this out to show clear connections and overlaps. Discuss how this aligns with the Daoist idea of balance.
• Compare and contrast the first, more ancient understanding of ritual with the second, more modern understanding of ritual.
• Discuss the complexity associated with ritual. To what extent does this agree with the Classical forms of Daoism?
• Grab a phone, ipad, surface or computer. Go online and look at a couple different ritual videos on YouTube. Explain how this enhances your understanding of Daoist ritual
• Discuss why Folk Daoism has become more popular. Consider whether it is fair to lump the two together in the same religion.
• Discuss whether one forms of Daoism is superior to the other and why. To what extent are these two religions able to exist within each other?