What is Orthodox Daoism?
Orthodox Daoism is about adhering to the accepted traditional and established orthodox system of Daoism, especially in religious studies. learning, cultivation and practice, and learning about the ways of the Dao, self-cultivation skills to achieve Dao and practicing the teachings of Daoism.
Its origins are traced back to the time of the Yellow Emperor (Huang Di, 黄帝), thereafter it was promoted by the philosophical writing of Lao Zi (老子), and finally organized as a formal religion by Zhang Dao Ling (张道陵), the religion's Celestial Master.Daoism is the only indigenous religion of China. It embodies forms of Chinese beliefs and traditions practiced from the early days of Chinese civilization. Thus, as the great Chinese writer Lu Xun put it, "The root of the Chinese people is Daoism." It is commonly said that to understand Chinese culture, one has to understand the Daoist religion as Chinese culture lies in Daoism.Daoism draws its philosophy and teachings from Lao Zi's "Dao De Jing" but it has never developed a dogmatic belief system. Instead Daoism wholeheartedly adopted the philosophy and principles of the "DAO". Daoism emphasizes the paramount importance of understanding the natural order of things, because only by knowing the principles of the Dao people then can live in harmony.Daoism views the universe and all its manifestations as operating according to a set of unchanging natural laws. Human beings can gain knowledge of these laws and become attuned to them. It is these natural laws that constitute the core principles of Daoism. Aligning ourselves with these principles provides a universal perspective and understanding that allows life to be lived in harmony with the Dao. Hence, Daoism may be defined as the Chinese philosophic-religious tradition dedicated to achieving harmony with the transcendent Dao.Daoists dedicate Lao Zi's birthday, 15th day of the 2nd Lunar Month to offer homage. All Daoist temples conduct prayers to mark the Supreme Patriarch of Daoism and keep this day as the Daoist Day.
Three Grand Deities of Daoism
The Yellow Emperor (黄帝)
The Yellow Emperor is commonly acknowledged as the progenitor of the Chinese world and is therefore also honored as the founder of Daoism. The date of the beginning of his reign - BC 2697 is taken as the beginning of the Chinese calendar (the first jia zi 甲子). The Daoist calendar also dates itself from that point in time, and so Daoists regard the current year AD 2001 as the 4698th year on the Daoist calendar.
Lao Zi (老子)
Lao Zi is recognized as the initiator of Daoist philosophy. He was born during China's Shang Dynasty, in the middle of the second lunar month in BC 1301. His actual name was Li Er. According to Daoist annals, he is the incarnate of the Celestial King of the Creation (元始天尊), and also the personification of the Lord of Divine Treasure (神宝君). He is also addressed as Tai Shang Lao Jun or Tai Shang Dao Zhu or Dao De Tian Zun, and is considered to be one of the Trinity of Holiness and Purity. Lao Zi is the author of the world-famous "Dao De Jing" (The Book of the Dao and its Virtues).
Zhang Ling (张陵)
Zhang Ling is also known as Zhang Dao Ling. He founded the Orthodox One Sect (正一派) of Daoism. He was born in AD 34, during the Eastern Han Dynasty, and was a Descendent of Zhang Liang. Zhang Ling synthesized the prevailing customs of the people at that time with the teachings of the Dao De Jing to form a Wu Dou Mi Daoist Sect (五斗米道, another name for the Orthodox One Sect) and he became the Heavenly Master (天师). He preached the Dao of the Yellow Emperor and Lao Zi and formalized rituals and regulations to give Daoism a form identity as a religion. The Sect performed charity far and wide and its reputation gradually spread throughout the land to become a religion of the Chinese people.
Basic Tenets of Orthodox Daoism
Daoism's main precepts are "loyalty" and "filial piety". In practice, it calls on its faithful to "respect heaven, honor ancestors, and be compassionate to man and all things under heaven". In promoting the learning and cultivation of Dao, it adheres to the principles of liberty, equality and peace. Personal cultivation in Daoism has two aspects to it: Inner (内修) and Outer (外修). The Inner stresses a state of truth to and authenticity within one's self. The Outer requires one to be loyal, filial, benevolent and thrifty, all with the purpose of improving oneself and helping others. There is, however, no clear dividing line between the Inner and the Outer.
Good deeds are emphasized in all teachings of Daosim. This message is clearly stated in the Daoist text Tai Shang Gan Yin Pian (太上感应篇):If you are in harmony with the Dao you will advance…. Be kind and compassionate to all things. Be dedicated in whatever you do… Help the orphans and widows. Respect the old and care for the young. Do not hurt trees, grass, and insects. Share in the suffering of others. Delight in the joys of others. Help people in desperate need. Save people from harm. View the good fortune of others as your good fortune. View the losses of others as your own loss.
We Daoists worship many deities and so Daoism is polytheistic. The deities belong to three realms: Shen (神) (Wu ji or the Limitless Realm), Xian (仙) (Tai ji or the Great Realm) and Sheng (圣) (Terrestrial Realm). They may be translated into the approximate English terms of gods, fairies and saints. In Chinese, the Divine is collectively called "shen ming" (神明), which literally means "radiance of the celestial soul", thus referring to a divine or supernatural force
We Daoists usually perform worship in their own household or in the temple. The temple is metaphorically the residence of a heavenly official. Thus, it is built with the characteristics of the palaces and residences of imperial China. Cosmologically, the temple represents the Daoist image of the world. The principal door of the temple opens toward the south and the temple walls on either side often have the images of the Green Dragon and White Tiger. Another easily noticeable characteristic is the roof. It is often an image of a sacred mountain, the paradise of the Immortals. The figurines that decorate the roof depict legendary figures and heroes of sacred myths. One can also find that at the top of the roof, two dragons looking at each other over a flaming pearl located in centre. This pearl represents the pure energy (Qi) that emanates from the incense burner in the temple. Being the sanctuary of the Divine, the décor is often very elaborate and expensive. It represents the sincerity of devotees towards the Deity.
At times of festivities, we Daoists also perform worship in temporary tents and shelters. Such structures are often set up because the temple ground is too small to hold a large congregation of devotees and also the need to engage the services of Daoist masters to perform rituals. Such special ritual space is called "the Dao's enclosure" (Dao-chang 道场).
In the Daoist religion, ancestors are remembered and honored with offerings; they are also worshipped. The practice of remembering and honoring one's ancestors is to promote harmony and happy living within the family unit. It reaffirms the family identity and maintains the transition in order of succession.
The Daoist Symbol (TaiJi)
The symbol of Daoism called the TAI JI (meaning the "Great Ultimate") is a circle divided into two parts. One part is dark and the other is light. They represent the forces of ying (negative) and yang (positive) which embody the Dao. The dark side of the Tai Ji is called "Yin" and it represents earth, night, darkness, coldness, inwardness and femininity. The light side is called "Yang" represents heaven, day, brightness, heat, outwardness and masculinity.
The forces function in the form of the five basic elements: water, fire, wood, metal and earth. The movement and transformation of yin and yang are constant and spontaneous, producing cycles of changes. When these cycles reach an apogee, it will be, as Lao Zi puts it: "The Dao produces the one. The one produces the two. The two produces the three. The three produces all beings."
The yin and yang complement and counterbalance each other but neither yin nor yang is good or bad in itself. Only an excessive predominance of one or the other is dangerous. For the Daoist, yin and yang are complementary opposites and neither could exist without the other. The merger of yin and yang into one circle called the Tai Ji is the perfect stage of Dao, also named "Tai Ping" (太平) a symbol of harmony and the final unity of Dao.
Basic Greeting Rites
Daoists greet each other by cupping left hand in the right before one's chest. Similar to the common way of greeting in traditional Chinese culture, Daoists will cup the hand in a unique way to form the symbol of Tai Ji. When Taoists pay homage to the Deities, they will also use the same hand sign and in addition, they would prostrate 3 times in front of the Divine. The Tai Ji symbolises the entire universe and the Daoist is showing as much respect to his fellow friend as he will show to the Divine. However, due to lack of religious education, the act of clasping both hands together is thought to be the hand sign for Daoists.
Daoist View on Life and Death
Life: Man/Woman, like all living things, belongs to the world of nature and has limited life cycle. Hence, man should learn to love his body and develop both its physical and spiritual potentials. Whatever human desires should be kept in moderation. Man should perform charitable acts, be modest and thrifty, and love his fellow human beings in order to achieve an inner peace.
Daoism believes that man embodies the yin and the yang. The yang component comprises the three Hun (三魂) and the yin component comprises the seven Po (七魄).
The three Hun (魂) are made up of: Tai Guang (胎光), Suan Ling (爽灵) and You Jin (幽精).
The seven Po (魄) are made up of: Shi Gou (尸狗), Fu Fu (伏夫), Que Yin (雀阴), Tun Zei (吞贼), Fei Du (非毒), Chu Hun (除秽) and Chou Fei (臭肺). These are the filthy elements inside our body.
As recorded in the book You Yang Za Zhu (酉阳杂俎), "The three Hun form the skeleton and the seven Po make up the flesh". A process of yin and yang combining (a merger of heaven and earth) makes Man to give him a physical form, and that is when the three Hun are assembled. Thereafter, every seven days brings into the body a Po; and within a period of 49 days, the entire seven Po would be assembled. That moment is called the Full-month (弥月).
Death: Is not the ending of life but the beginning of a next stage in life: the "spiritual stage". Daoists are therefore advised to undertake Chao Yu (超幽), a ritual that would allow the deceased's spirit (the three Hun) to transport itself from the realm of Jiu You (九幽) to the Dong Hua Ji Le (东华极乐) realm, the eternity of the other world. However, the seven Po linger after death and Daoists believe that a ritual should send off each of these seven Po once every seven days. Only when that is done at the end of 49 days, is the deceased fully at rest and also capable of blessing the living descendants from that other realm.
Daoist Scriptures
The Daoist Canon (道藏)
The Daoist Canon is the main compilation of Daoist texts over the centuries. The contents comprise of religious, philosophy, rites, ceremonies, medical, geomancy, etc. There had been several versions of the Daoist Canon over the different Chinese dynasties. However, all had been destroyed except the last one complied during the Ming Dynasty. The Daoist Canon is an important source of reference for the religion; however, it is currently under utilized because of the obscure language and symbolism it contains. At this point of time, Daoist academics and scholars are still in the process of adding modern-day Chinese language explanations to make the Canon reader-friendly.
Dao De Jing
The Dao De Jing (道德经), known also as the Laozi (老子) is a short text of about five thousand characters. It is the classic of all Daoism, the oldest and most important of its works. It is divided into eighty-one chapters and two major sections, dealing with the Dao and the Virtue respectively.
The opening chapter of Dao de Jing describes the Dao as:
The Dao that can be spoken ofIs not the eternal DaoThe names that can be given are not absolute names,The nameless was the beginning of heaven and earth:The named was the mother of all myriad creatures …Mystery upon mystery - the gateways of manifold secrets.
The Dao is the source of life of all things. It is nameless, invisible, and ungraspable by normal modes of perception. It is boundless and cannot be exhausted, although all things depend on it for existence. Hidden beneath transition and constant change, the Dao is the permanent underlying reality.
Although the Dao is the source of all life, it is not a deity or spirit. In the "Dao De Jing", the sky, the earth, rivers, and mountains are part of a larger and unified power, known as the Dao, which is an impersonal and unnamed benevolent force behind the workings of the universe.
Cosmology
The Dao is the origin of all things and the underlying unity of all things. The Dao De Jing specifically defines it as:
The Dao gave birth to the One (Tai Chi)
The One gave birth to the Two (yin and yang)
The Two gave birth to the Three (heaven, earth and man)
The Three