Eastern Religions: A Humanistic Focus in Daoism - Essay Sample

Introduction

The Westerners have a tendency to view the Eastern religions as metaphysical and abstract in their traditions of worship. However, the canons and beliefs of the Eastern faiths are highly humanistic just like Daoism. Daoism is a liturgical and religious institution focusing on the entire social body of the community. The spiritual practice has continued to be a fundamental part of the lives of many people, particularly those from China. The existence of a distinction between the content of the religion as outlined in religious texts and its socially institutionalized constructions is a common thing among all the world religions. Such is the case for the canon of Daoism where the personal experience of the faith and the existing communal traditions exist as two distinct parts. As a result, texts have resulted in distinguishing between religious and philosophical Daoism. However, such is only an artificial distinction, and it is not more than the differences found in other religions between the practices of faith and the philosophical ideas behind such.

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A key aspect of philosophical Daoism is the mystical teachings of Tao translated as the way. centered on the fundamental beliefs of the religion. Tao is presented as the power which flows through every object in the universe and ties together all the constituents of the world. A critical notion of the doctrine is that followers have a responsibility to observe nature, and to design the best possible environment for the experience of Dao. The belief creates an understanding that human beings can reach a point of maximum realization of their purpose on earth through facilitating a close connection with everything. In other words, it is only by creating a balance with other animals and species that human beings can find their essence. The state of equilibrium is believed to be the force behind the creation of all things and the reason for all things emerging together. Efficacy is what nurtures all things; events tend to shape all the species while having a role consummates everything. Dao is thereby intangible, profound, and tranquil. Research reveals that Daoism comprises believing that ''I live in the world and the world and I are the same.'' Thereby, individuals are just but a component of the fabric of all things.

Another critical aspect of Daoism philosophy is that all things derive themselves naturally and they are free from any external forces. Such contribute to an understanding that all species are their own God. There lacks differences in species that can lead to some of them being regarded as honorable while others are shameful. It is just occurs naturally that some of the species can indeed conquer others with their higher intelligence and strength.

For all things to express their natural character in the Dao, they inhibit unprincipled knowing. Primitive strength of mind is vital in the Daoism system. Any kind of knowledge that can disturb people minds is supposed to be ignored. The notion of unprincipled knowledge is opposed to the ideological dogmas that come with fixed code of practice and principles. Unprejudiced knowledge is required, the kind of knowing that is unaided by principles or norms.

Another philosophical principle is that of non-coercive action. The notion involves taking action following the nature of all objects. The paradigm is understood as letting things take their natural course or non-doing. The substance of Dao comprises silence, indifference, quietude, non-coercive action and absolute vacancy. Tao students would let things proceed as they are destined by nature through mediation. An individual subjectivity is not to be imposed to others, so that every individual can gain unprejudiced insight into all things. The sages are undesired since they can empty the minds and the hearts of people thereby weakening their aspirations and abilities to gain unprincipled knowledge. Non-coercive action not means the absence of action but the non-existence of any activity that can interfere with the things that are within a certain extent of influence. As a result, Daoism does not support sermons based on unchanging principles but a lesson on continuing with service with no coercion to service is encouraged.

Philosophical Taoism seeks to reduce the friction inherent in different life activities and to encourage individuals to preserve vital energy. Though Daoism uphold similar beliefs with Confucianism entailing origin from real life, Daoism prohibits social etiquette and strenuous activities. Those who do things strenuously opposing the natural order fail while those that do not try to control things actually succeed. Human beings are challenged to be non-interfering in their governance and uphold order for a harmonious society.

Religious Daoism on the other hand emphasizes theology and tenets, an orientation that has never been a basis of Daoism philosophy. Throughout history, Daoism has been subject to challenges regarding the critical teachings from Buddhists and Confucianism as well. Unfortunately, Daoism hasn't won in such debates contributing to the modern efforts to define the doctrine from a perspective of western religions. The preoccupation to understand Daoism as a western religion has contributed to the greater focus on tenets, classics and organizations.

Modern Daiosm emphasizes individual practice as the only aspect remaining in religion Daoism. The present move to define Daoism from a perspective of real practice by believers has contributed to watering down of the philosophical aspects of study and rituals as aspects of cultural heritage.

In contrary, to the long held philosophical beliefs of mediation as the means by which Daoism is passed from the teacher to the student, religious Daoism, in other words, referred as Tao-Chiao entails the institutionalized Daoist church itself. Since Daoism was philosophically oriented it was never institutionalized and great emphasis was on meditation alone. Religious Daoism emphasizes monasteries and temples. Such aspects are considered as vital to followers understanding of religion and practice. The spiritual elements are eminent from drawing a connection between Daoism and other religious faiths in China. The Taoist ethical practices are understood as existing to regulate the relationship between people and the world of spirits and gods. An examination of the Daoism in its present state reveals that the faith has Daoist associations and temples. Reportedly, just like other religious movements, the National Daoist Association got established in 1957 and later re-established and hosted a National Congress for the third time in 1980. The initial task of the National Daoist Association was to ensure the restoration of the Daoist temples that were earlier on demolished by the Red guards at the time of the ten years chaos.

Antithetical to the belief that all things were God in themselves, the religious Daoism practices are centered on activities that include spirit writing ceremonies. Individuals gather in halls and altars to worship the same god. The gods worshipped in sacred places include Jigong and Guagong.. Spirit writing ceremonies are the main method of communication with the gods. Spirit writing contributed to the production of religious texts that were later used in spreading Daoism.

In contrast to the critical belief on non-coerced action, todays Daoism is connected to internalized practices required of all the members. The practices include cultivating good health and banishing evil. The emphasis on yoga for instance comes a direction to be considered by all followers and it is thereby a coercive action.

Religious Daoism support the notion that death is not the eventual destiny for everyone. Such assumptions are contrary to the Philosophical beliefs of Daoism that nothing proves an individual as extraordinary compared to others. Heaven in religious Daoism is connected to some innovative aspects. The individuals who are believed to have conquered death are portrayed as spiritual people who are of a particular kind. Through specific dietary and religious rules, a follower can facilitate their ability to escape physical death. Importantly, some ethical practices of a devoted Daoist were seen as having the capability of delivering the dead members of an individual clan or family.

Heaven is considered in religious Daiosm as a place reserved for the religious virtuosos. Philosophical Daosim is based on the belief there lacks any quality that make an individual more deserving than the other and therefore heaven can only be a place for the mighty ones who manage to excel in military and political power.. The religious notion about the entry to heaven is in compatible with the Chinese belief of a heaven founded on the dualism of both evil and good.

The teachings of Daoism are thought to be contained in one text, the Daodejing. The perspective conforms to the protestant conception of religious teachings. The Daodejing symbolizes the unaltered, pure, and most primal ideas of Daoism. The text is thought to contain all the theological teachings of Daoism, including rules, sites, rituals, classics. The move to announce one manuscript as the only believable text containing the Daoism teachings is in line with Protestants debates about the standardized orthodoxy focusing on the aim to reject any integrated and hybridized false religious phenomena. The notion of a primal text seems to be contrary to the idea of things expressing their natural character through simple principles such as objectless desire, unprincipled knowing and non-coercive action.

In a practical sense, Daoism is portrayed to have an influential clergy a component that is contrary to the philosophical notion of unprincipled knowing. The temples are vital places for Daoist to practice religion and for the clerics to preserve contact with the religious masses. The temples are portrayed as fulfilling the same objective like the churches in compelling followers to adopt subjective knowledge held by clergy and in the long run, interfering with objective knowledge. Philosophical Daoism supports learning that is conceived as rule of thumb and laws of nature, encouraging individuals to welcome new information with an open mind.

Daoism is conceptualized as religions with basic rules. The rules are contained in commandments and taboo that are consistent with the modern conceptions of religious ethics. The doctrine is portrayed as putting great emphasis on granting of runes. Taboos are viewed as one element of the offering of runes connected to a specific place in the hierarchy. Also, religious Daoism contains rules about rituals that can be carried out to ensure individuals a long life. Such teachings help in the pursuit of cleanliness and purity and thereby serve to put death to rest. Instructions of purification, for instance, are an instrumental tool for the serving adherent in avoiding death. Also, internal alchemy entailing morals and practice is a critical aspect to ensuring long life.

Despite the indefinable differences between the religious and philosophical dimensions of Daoism, the two paradigms share several traits that prove of their underpinning. Such include their emphasis on the highest achievable longevity. The philosophical aspect holds that all things can live for the most prolonged duration possible and have their value extended by obeying the rules of nature. Still, the religious dimension holds that individuals can reach to the extent of attaining immortality through purification and observing other aspects of cleanliness. In the same manner the doctrine of observing a healthy living is basically a continuation of the philosophical ideals of Dao particularly those highlighting aspects of longevity.

Philosophical and religious Daoism are inseparable since both perspecti...