In the ancient East, a thinker emerged in the long river of history - Lao Tzu. His philosophical insight was profound, and his book "Tao Te Ching" was influential, and he advocated a philosophy of living in accordance with nature and inner peace. However, as time passed, the wheels of history ran over the dusty years, and a new religious force quietly arose - Taoism. It claims to inherit Lao Tzu's ideas, but in practice it gradually deviates from his original teachings.
The origin and development of Taoism.
During the Eastern Han Dynasty, Chinese society underwent a great transformation in religious and philosophical thought. During this period, Taoism, as a new religion, gradually sprouted and developed in the context of Han culture. Although Taoism claims Lao Tzu as its ancestor and regards the Tao Te Ching as the supreme classic, in reality, there are significant differences between the teachings and practices of Taoism and Lao Tzu's original philosophical thought.
During the Han and Han dynasties, the social background provided fertile soil for the emergence of Taoism. At this time, Taoist thought had been deeply rooted in the hearts of the people, and Lao Tzu's "Tao Te Ching" was widely circulated. However, Taoism did not fully follow the ideas of Lao Tzu. On the contrary, it incorporated elements of witchcraft that were popular at the time on the basis of Huang Lao's learning, and began to take on the color of mysticism.
Witchcraft played an important role in Han society, and its sacrificial rituals and superstitious activities were very popular among the people. In the early stages of its development, Daoism was influenced by this cultural background and began to introduce elements of witchcraft, such as divination, charms, and prayer rituals, which occupied an important place in later Taoist practice.
At the same time, the introduction of Buddhism also had an important impact on the formation of Taoism. During the reign of Emperor Ming of the Eastern Han Dynasty, as Buddhism was introduced to China from India, this new religious thought and practice provided a new reference and reference for Taoism. Buddhist practices such as temple architecture, monk organization, recitation, and meditation influenced the formation of Taoism to a certain extent. Taoism borrowed from Buddhism the experience of temple management, Taoist organization, and revision, and formed its own unique religious system and practice.
By the end of the Eastern Han Dynasty, with the social turmoil and the diversification of folk beliefs, Taoism began to show a more definite religious form. During this period, religious groups represented by "Taiping Dao" and "Wudou Mi Dao" appeared one after another, which not only disseminated Taoist teachings, but also organized a large number of believers, forming a religious organization with a certain scale and influence. While promoting the teachings of Taoism, these groups also carried out a series of innovations and reforms, so that Taoism gradually changed from a philosophical school of thought to a religion with complete doctrines, religious rituals, and organizational structure.
Founded by Zhang Daoling, Taiping Tao advocates the realization of a "peaceful" state for society and individuals through Taoist teachings and practices. While preaching Taoist teachings, Zhang Daoling also combined folk beliefs and witchcraft practices, making "Taiping Dao" have a strong attraction among the people. In addition, he also founded a complete system of Taoist rituals and organizations, which laid the foundation for the later development of Taoism.
The relationship between Lao Tzu and Taoism.
While Taoism reveres Lao Tzu in its religious system and has the Tao Te Ching at the heart of its teachings, this reverence is more in form than substance. Lao Tzu's philosophical thought mainly revolves around the concept of "Tao", emphasizing the law of nature, the political concept of ruling by non-action, and the personal cultivation of "no desire is rigid". However, in the course of its development, Taoism gradually transformed and developed these ideas into a set of religious systems and beliefs that were very different from the original Taoist philosophy.
In the teachings of Taoism, the concepts of cultivating to become immortals and alchemy to seek immortals occupy a central position. These concepts pursue the goal of transcending life and death and immortality through specific cultivation methods and ritual activities. This pursuit and practice of supernatural powers is very different from the idea of conforming to nature and inner cultivation advocated by Lao Tzu. Lao Tzu's "Wu Wei" advocates the naturalness of political and personal behavior, emphasizing the natural laws of the Tao rather than the pursuit of supernatural forces.
In addition, Taoist alchemy is contrary to Taoist philosophical principles. Alchemy attempts to create substances that can prolong life and even elixir through chemical and alchemical means. This pursuit and experimentation of material transformation is not in line with Lao Tzu's natural philosophy, nor is it far from his political philosophy of doing nothing. The "Tao" in Lao Tzu's philosophy is an abstract cosmic law, rather than a concrete substance that can be manipulated and changed by human means.
More importantly, in the process of development, Taoism gradually formed a complex mythological system and religious hierarchy. To a large extent, these systems and institutions were gradually developed after the Han Dynasty according to the needs of the social and cultural environment and folk beliefs at that time. For example, many of the gods in Taoism, including the Three Qings, the Four Emperors, and the Eight Immortals, as well as the rich myths and legends and temple rituals associated with them, were gradually developed and added to the Taoist philosophy. These gods and myths do not exist in Lao Tzu's philosophical system.
Taoist rituals and spells, such as fasting, charms, steps, pujas, etc., were developed in the later stages according to the religious needs of Taoism itself. These rituals and spells also have no basis in Lao Tzu's philosophy. They are more a reflection of the religious practices that Taoism developed as a religion in order to satisfy the believers' need for mystical experiences and supernatural powers.
The difference between Taoism and Taoism.
Although Taoism and Taoism come from the same cultural background, they show essential differences in the process of development. At its core, Taoism, as a philosophical and academic system of thought, emphasizes harmony with nature, personal cultivation, and inner peace. Taoism, on the other hand, exists in the form of a religion, and its practice is more focused on religious rituals and spells, pursuing supernatural powers and immortality.
Taoist philosophy was first proposed by Lao Tzu and Zhuangzi, emphasizing the concept of "Tao", advocating conforming to the laws of nature and pursuing the rule of non-action. In the Tao Te Ching, Lao Tzu advocated a simple life, avoiding excessive interference in affairs, and living in harmony with nature. Zhuangzi further developed Laozi's thought in his writings, emphasizing freedom, leisure, and the spiritual realm beyond the material realm. Taoism not only focuses on the macrocosmic laws of nature, but also on the cultivation of the soul and spiritual freedom of the individual.
In contrast, the formation and development of Taoism as a religious belief was more influenced by the social and cultural environment of the Han Dynasty. On the basis of inheriting Taoist philosophy, Taoism incorporated elements of witchcraft, folk beliefs, Buddhism, etc., and gradually developed a complete set of religious systems. This system includes not only the interpretation and inheritance of the ideas of Laozi, Zhuangzi and others, but also a complex series of religious rituals, spells, myths and legends, and organizational structures.
Taoist cultivation practices, such as alchemy, inner danjutsu, and spell spells, are all concrete manifestations of its pursuit of supernatural power and immortality. Taoist priests try to achieve physical and mental unity through cultivation, fasting, chanting, alchemy, etc.
1. Be in harmony with the universe and transcend the realm of life and death. These practices are absent from the philosophical systems of Lao Tzu and Zhuangzi, and they reflect more of Taoism as a religion in response to the spiritual needs and supernatural pursuits of believers.
The mythological and religious system of Taoism is also a very different part of Taoist philosophy. There is a complex system of gods in Taoism, such as the Three Qings, the Four Emperors, and the Eight Immortals, as well as the rich myths and legends and temple rituals associated with them. These gods and legends do not exist in Lao Tzu's philosophy, they are gradually constructed in the process of development of Taoism according to folk beliefs and social and cultural needs.
In addition, the organizational structure and social functions of Taoism are also different from those of Taoist philosophy. Taoism has formed a well-established Taoist temple system, and Taoist priests not only carry out religious cultivation, but also undertake functions such as conducting religious ceremonies, teaching teachings, and providing medical and social services. Taoism, as a philosophical thought, is more about the personal cultivation and thinking of scholars and thinkers, and does not involve the formation of a structure similar to that of a religious organization.
The rise and fall of Taoism.
During the Tang Dynasty, Taoism reached its heyday in history under the strong impetus of the Li royal family. The Li royal family, especially Li Shimin, Taizong of the Tang Dynasty, declared themselves to be the descendants of Lao Tzu in order to consolidate their power and enhance the sanctity of imperial power. This assertion not only strengthened the ties between Taoism and imperial power, but also gave Taoism an unprecedented status and influence politically and culturally. Taoism was elevated to the status of state religion, and its teachings, rituals, and organization were strongly supported and promoted by the royal family.
During the Tang Dynasty, Taoism was not only promoted on a religious level, but also had a profound impact on a social, cultural, and even political level. The royal family and aristocracy widely supported Taoism, built a large number of Taoist temples, held grand Taoist ceremonies, and promoted the development of Taoist culture. At this time, the Taoist theory of immortals, alchemy, and the pursuit of immortality were seen as the path to eternity and transcendence, and were deeply worshipped by the royal family and the people.
However, in the Tang and Song dynasties, there was a turning point in the development of Taoism. Although the Taoist theory of immortals was still used to maintain the legitimacy of the emperor during this period, its internal theoretical development began to stagnate. Daoist alchemy and the pursuit of immortals were gradually revealed to be vain, unable to truly realize the ideal of immortality, which led to the decline of Taoist mystery and the weakening of faith.
During the Song Dynasty, although Taoism still existed as a religion, its influence and political status were much less than before. With the revival of Confucianism and the increased pursuit of science and reason, some superstitious and mystical overtones of Taoism were gradually questioned. During this period, the status of Taoism gradually changed from a state religion to a folk belief.
By the Ming and Qing dynasties, Taoism had undergone a more pronounced transformation. During this period, Taoism was no longer revered as a state religion, but turned more to the folk and became a part of the lives of ordinary people. The development of Taoism during this period was more diverse and flexible, incorporating more elements of folk beliefs, such as the worship of local gods and folk festival customs. The practice of Taoism has also shifted from the pursuit of supernatural powers to a greater emphasis on people's moral cultivation and life guidance.
The difference between the ideas of Taoism and Lao Tzu.
As Taoism grew, its core teachings and practices gradually changed. On the basis of inheriting Laozi's thoughts, Taoism incorporated many folk beliefs, witchcraft and later some elements of Buddhism to form a unique religious system. In this system, cultivating to become an immortal and alchemy to seek immortality have become important practical goals. Taoist cultivation methods include various Danshu, Xianshu and Qigong, etc., which aim to achieve the goal of transcending the physical body, prolonging life, and even becoming an immortal through specific cultivation procedures.
This pursuit of supernatural power and immortality is contrary to the spirit of conforming to the laws of nature and inner cultivation advocated by Lao Tzu. Lao Tzu's philosophical proposition is to understand and conform to the natural flow of the "Tao", rather than to pursue the power of transcending nature through artificial means of cultivation. These practices of Taoism have obviously deviated from the original teachings of Lao Tzu.
In addition, Taoism also formed a complex system of immortals and cosmology in the process of development. In this system, there are various levels of gods and spirits in heaven and earth, each performing their own duties and managing the order of the universe and the world. These immortals are often believed to have been transformed by Taoist priests who cultivated to become immortals, or by historical celebrities who were deified after death. For example, the Three Qings, the Four Emperors, and the Eight Immortals in Taoism were all formed in the later development of Taoism.
Taoism also developed a complex system of religious rituals and spells, including fasting, praying for blessings, and exorcism of evil spirits. These rituals and spells are absent from Lao Tzu's philosophical system, and they embody more of the ritualistic and mystical characteristics of Taoism as a religion. This emphasis on external rituals and mystical spells is far from Lao Tzu's emphasis on inner cultivation and simplicity.
To sum up, although Taoism regards Lao Tzu as its leader, it has greatly deviated from Lao Tzu's original philosophical ideas in its teachings and practices. Lao Tzu's thought emphasizes naturalness, simplicity, and inner peace, while Taoism focuses more on supernatural powers and the quest for immortality.
References: 1Tao Te Ching
2.History of Taoism in China
3.Religion and Social Change in China