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Taoism.

Taoism.

By: Popular Culture and Religion.
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 Taoism.
Taoism, also romanized as Daoism, is an indigenous Chinese tradition encompassing philosophy and organized religion, both oriented toward aligning human life with the Dao, the ineffable cosmic process and underlying reality of the universe. Originating in the 6th century BCE, it traces its foundational ideas to Laozi (Lao Tzu), a semi-legendary figure credited with authoring the Daodejing (Tao Te Ching), a concise text of aphorisms emphasizing simplicity, spontaneity, and the principle of wu wei—effortless action in accordance with natural rhythms rather than coercive intervention. The tradition bifurcates into philosophical Taoism (Daojia), which prioritizes introspective self-cultivation, relativism, and critique of artificial social norms through texts like the Zhuangzi, and religious Taoism (Daojiao), which emerged later with ritual, alchemical, and longevity practices aimed at transcending mortality, incorporating deities, talismans, and communal worship. Central concepts include the dynamic interplay of opposites (yin and yang), the rejection of rigid dualism in favor of fluid unity, and the pursuit of harmony with nature's uncarved block (pu), influencing subsequent Chinese thought in ethics, aesthetics, medicine, and governance while adapting through millennia of syncretism with Confucianism and Buddhism.Copyright Popular Culture and Religion.
Episodes
  • 31 - History of Taoism.

    31 - History of Taoism.
    Apr 24 2026
    History of Taoism. Three Kingdoms period (220–265). During the Three Kingdoms period, the Xuanxue (Mysterious Wisdom) school, including Wang Bi, focused on the texts of Laozi and Zhuangzi. Many of the school's members, including Wang Bi himself, were not religious in any sense. Wang Bi mostly focused on reconciling Confucian thought with Taoist thought. Because the version of the Tao Te Ching that has been passed on to the present is the one that Wang Bi commented upon, his interpretations became very influential as they were passed on alongside the Tao Te Ching. In addition, his commentary was compatible with Confucian ideas and Buddhist ideas that later entered China. This compatibility ensured Taoism would remain an important aspect of Chinese culture, and made the merging of the three religions easier in later periods, such as the Tang dynasty. Six Dynasties (316–589). Taoist alchemist Ge Hong, also known as Baopuzi (The 'Master Embracing Simplicity') was active in the third and fourth centuries and had great influence on later Taoism. Major scriptures were produced during this time period, including the Shangqing ('Supreme Clarity') (365–370) and Lingbao ('Sacred Treasure') scriptures (397–402) received at Maoshan. The Shangqing revelations were received by Yang Xi, a relative of Ge Hong's; the revelations emphasised meditative visualisation (neiguan). They spoke of the Shangqing heaven, which stood above what had been previously considered the highest heaven by Celestial Master Taoists. Yang Xi's revelations consisted of visitations from the residents of this heaven (the "Zhenren") many of whom were ancestors of a circle of aristocrats from southern China. These Zhenren spoke of an apocalypse which was to arrive in 384, and claimed that only certain people from this aristocratic circle had been chosen to be saved. For the first century of its existence, Shangqing Taoism was isolated to this aristocratic circle. However, Tao Hongjing (456–536) codified and wrote commentaries on Yang Xi's writings and allowed for the creation of Shangqing Taoism as a popular religion. The Lingbao scriptures added some Buddhist elements, such as an emphasis on universal salvation. Also, during the Six Dynasties period, the Celestial Master movement re-emerged in two distinct forms. The Northern Celestial Masters were founded in 424 century by Kou Qianzhi, and a Taoist theocracy was established that lasted until 450 CE. After this time, the Northern Celestial Masters were expelled from the Wei court and re-established themselves at Louguan where they survived into the Tang dynasty. The Southern Celestial Masters were centered at Jiankang (modern-day Nanjing), and were likely made of those adherents who fled Sichuan and others who fled from Luoyang after its fall in 311 CE. These various followers of The Way of the Celestial Master coalesced to form a distinct form of Taoism known as the Southern Celestial Masters, who lasted as a distinct movement into the fifth century. Tang dynasty (618–907). Taoism gained official status in China during the Tang dynasty, whose emperors claimed Laozi as their relative.[32] However, it was forced to compete with Confucianism and Buddhism, its major rivals, for patronage and rank. Skepticism about the existence and goodness of xian, the traditional view on heaven, and other factors boosted conversion from Chinese folk religion and Taoism to Buddhism, especially among peasants. Tiān often was seen by Chinese peasants as a capricious force that only granted certain chosen ones the privilege of becoming xian and bound all other souls in "gloomy underworld jails." Taoist sects and Buddhist temple monks were often bitter ideological rivals that made scathing statements about each other and the faith they did not represent. Emperor Xuanzong (685–762), who ruled at the height of the Tang, wrote commentaries on texts from all three of these traditions, which exemplifies the fact that in many people's lives they were not mutually exclusive. This marks the beginning of a long-lived tendency within imperial China, in which the government supported (and simultaneously regulated) all three movements. The Gaozong Emperor added the Tao Te Ching to the list of classics (jing) to be studied for the imperial examinations. Song dynasty (960–1279). Several Song emperors, most notably Huizong, were active in promoting Taoism, collecting Taoist texts and publishing editions of the Daozang. The Quanzhen school of Taoism was founded during this period, and together with the resurgent Celestial Masters called the Zhengyi is one of the two schools of Taoism that have survived to the present. The Song dynasty saw an increasingly complex interaction between the elite traditions of organised Taoism as practised by ordained Taoist ministers (daoshi) and the local traditions of folk religion as practised by spirit mediums (wu) and a new class of non-ordained ritual ...
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    6 mins
  • 30 - History of Taoism.

    30 - History of Taoism.
    Apr 24 2026
    History of Taoism. The history of Taoism stretches throughout Chinese history. Originating in prehistoric China, it has exerted a powerful influence over Chinese culture throughout the ages. Taoism evolved in response to changing times, with its doctrine and associated practices being revised and refined. The acceptance of Taoism by the ruling class has waxed and waned, alternately enjoying periods of favor and rejection. Most recently, Taoism has emerged from a period of suppression and is undergoing a revival in China. Laozi (Lao Tzu) is traditionally regarded as the founder of the Taoist religion and is closely associated in this context with "original", or "primordial", Taoism. Whether he actually existed is disputed, and the work attributed to him – the Daodejing (Tao Te Ching) – is dated between the 8th and 3rd century BC. The Yellow Emperor, Huangdi (2697–2597 BCE) is also often associated with the origin of the Tao; his works are believed to have greatly influenced Laozi. It is possible Taoism existed before Laozi, as he refers to the "Tao masters of antiquity" in the 15th chapter of the Daodejing; however it is also possible he was referring to masters—mythical or historical—of the wisdom to which Taoism points, rather than masters of Taoism as an already established religion. Sinologist Isabelle Robinet identifies four components in the emergence of Taoism: - Philosophical Taoism, i.e. the Daodejing and Zhuangzi. - Techniques for achieving ecstasy. - Practices for achieving longevity or immortality. - 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 (shaman) (connected to the "shamanism" of Southern China) and the Fangshi (which probably derived from the "archivist-soothsayers of antiquity, one of whom supposedly was Laozi 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 Yin-Yang, and relied much on astrological and calendrical speculations in their divinatory activities. Shang dynasty (1600–1046 BC). Predecessors to Taoism existed among the lower class during the Shang dynasty. Zhou dynasty (770–256 BC). According to traditional accounts, Laozi was a scholar who worked as the Keeper of the Archives for the royal court of Zhou. This reportedly allowed him broad access to the works of the Yellow Emperor and other classics of the time. The stories assert that Laozi never opened a formal school but nonetheless attracted numerous students and loyal disciples. There are many variations of a story retelling his encounter with Confucius, most famously in the Zhuangzi. Sima Qian stated that Laozi grew weary of the moral decay of life in Chengzhou and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard Yinxi. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the Tao Te Ching, although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again. Laozi's disciples Yinxi and Wenzi went on to write their own works, the Guan Yi and Tongxuan zhenjing, respectively. Lie Yukou was born in the State of Zheng, near today's Zhengzhou, Henan Province. He was living in the Chêng State not long before the year 398 BC, when the Prime Minister Tzu Yang was killed in a revolution. It was at this time that Yukou wrote the Liezi. Zhuang Zhou was born around 369 BCE in a town called Meng, in the state of Song, where he worked as a minor town official. Zhuang made himself well acquainted with all the literature of his time, but preferred the views of Laozi; and ranked himself among his followers. He wrote stories to satirize and expose the disciples of Confucius, and clearly exhibit the sentiments of Lao. These were collected in the Zhuangzi, which contains stories and anecdotes that exemplify the carefree nature of the ideal Taoist sage. Zhuang died in 286 BCE. During the late Warring States period, a hermit named Guigu Xiansheng was said to have compiled the Guiguzi, a work that discusses techniques of political lobbying based in Taoist thinking. He conveyed the teachings of this School of Diplomacy to Su Qin, Zhang Yi, Sun Bin and Pang Juan, who would all go on to become famed military ...
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    8 mins
  • 29 - Internal Alchemy.

    29 - Internal Alchemy.
    Apr 23 2026
    Internal Alchemy. Internal Alchemy Taoism or Transformation Taoism focuses on internal transformation through the use of various self-cultivation techniques like qigong, neidan (internal alchemy), Yangsheng and so forth. The basic worldview of this Taoist tradition is that all beings are born with certain forms of energy (mainly the three treasures of jing, qi and shen), which become dissipated, weak and lost as we age. To prevent this and to increase our inner vital energies, one must practice various methods of "internal alchemy" (neidan) to harmonize the internal energy in one's body and refine the "golden elixir" (jindan) inside the body. These meditative inner alchemical practices are believed to lead to greater longevity and even immortality (union with the Tao at death). Another worldview is that beings must "harmonize yin and yang forces internally to achieve immortality." A term used by some Taoists that sums up traditions that do not use these practices is "singular path". Most traditions follow the "singular path". These include the Longmen (Dragon Gate) sect of the Quanzhen School, the Xiantiandao (Earlier Heaven Way) sect, the Wuliupai sect, and the Wudang quan sect. The Quanzhen School was founded by Wang Chongyang (1112–1170), a hermit in the Zhongnan mountains who was said in legends to have met and learned secret methods from two immortals: Lu Dongbin and Zhongli Quan. He then moved to Shandong and preached his teachings, founding various religious communities.[88] His school popularized Internal Alchemy Taoism and the usage of the term. One of his "seven perfected" disciples, Qiu Chuji (1148–1227), founded the Dragon Gate lineage. Chuji was also made the leader of all religions in China by Genghis Khan, making his tradition the most powerful in all of China, and contributing to Longmen's lasting influence. Another important Quanzhen lineage is the Qingjing pai, founded by the nun Sun Bu'er (1119–1182), the only female member of the "seven perfected". Today, Quanzhen is mainly made up of celibate monastics who practice vegetarianism, sobriety, internal alchemy and recite daily liturgies. The largest lineage is Dragon Gate Taoism. Much like Taoists who see writings made by influential members of their faith as having a divine nature, some Taoists view self-cultivation as a way for emotions and self to partake in divinity, and a smaller subset of these view some mythological beings such as xian as being divine. Xian were viewed in many lights and as completely different types of beings over different times and in different places. They were sometimes viewed as deities, parts of the celestial hierarchy, metaphorical ideals that people should strive to be like, reclusive Taoist masters who know how to control and harness spiritual energies or shamans. Hygiene Taoism. Hygiene Taoism is a Taoist tradition meant to increase life and "physical and mental harmony". Some Taoists from the "Hygiene School" believed that they could survive only on their own breath and saliva to purify their bodies. Much of Taoism in general is about cleanliness in some way and involves free thinking, as well as rejecting the gratification of the senses, in order to purify oneself to make the mind like "the sky", "sun", and nature in general. Karmic Taoism. Karmic Taoism, or "Action and Karma Taoism", according to Wong, focuses on ethics and is grounded in the idea that the sacred celestial powers aid and reward those who do good and punish those who do evil. This tradition can be traced back to Song dynasty Taoist Li Ying-chang and his Laozu Treatise on the Response of the Tao (T'ai-shang kan-ying p'ien). Li sparked a popular movement which focused on the everyday life of ordinary persons instead of on temples, monasteries and sages. At the core of this tradition is living in harmony with the Tao and with the Way of Heaven, which means acting with benevolence, kindness and compassion. Doing evil is considered a transgression against the way and this evil will be punished by deities, celestial ministers and judges. These ideas are quite ancient, the Taiping Jing (Scripture of Great Peace) states: "accumulate good deeds, and prosperity will come to you from the Tao". Besides wealth and prosperity, Karmic Taoism also believes that doing good increases longevity, while doing evil decreases it. Another common idea in this group of Taoist traditions is that there deities, like the Kitchen Lord, who monitor our actions and report to Heaven and the Jade Emperor (who tallies them and metes out punishment and reward). Karmic Taoism is a nonsectarian tradition adopted by many Taoist sects. The Laozu Treatise on the Response of the Tao is studied in Quanzhen Taoism, Hsien-t'ien Tao and in the Wu-Liu sect. All major schools of Taoism view ethics as the foundation for spirituality. Furthermore, there are those who are not affiliated with a Taoist sect who may still follow Karmic Taoism in daily ...
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    8 mins
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