Taoist righteousness

Taoist righteousness

Daoism’s doctrines and teachings form the heart and foundation of its cultural and spiritual system, guiding the faith and practices of its followers and creating a unique spiritual landscape and cultural tradition.

• Doctrines: The Foundation of Faith and Practice

The doctrines of Daoism are the fundamental principles of its belief system and practical disciplines. They are deeply rooted in Daoist philosophy, cosmology, and views on life, encompassing Daoism’s understanding of the universe, the essence of life, and methods of cultivating the Dao.

• The Distinction Between Doctrines and Teachings

The doctrines and teachings of Daoism are an integral whole, fundamentally challenging to distinguish through mere words. The essence of these doctrines and teachings is to guide what to believe, the ultimate realm of faith, the rules for cultivation, how behavior should be restrained and regulated, and ultimately ensuring that cultivation and faith align with the demands of the doctrines and teachings without deviating from their core purpose. “Yunjizhuiqian: The Origin of Daoism” once stated, “Teaching is to inform, involving words, reason, and meaning.” On the differentiation between doctrines and teachings, Mr. Chen Yining in his writings said: every religion must have a belief system, and with belief, there must be reasons for belief. Using language and text to explain these reasons, making it easier for people to understand and enter, is what religious figures call “doctrines”; for a religion, based on its classical texts, to succinctly and summarily propose a few words or sentences as the daily thinking and action guidelines for its followers, and for these to completely align with the “doctrines” without obvious conflict, is what religious figures call “teachings”. Mr. Chen’s distinction helps us understand the concepts of doctrines and teachings. From the perspective of Daoist history, while doctrines as the fundamental essence of Daoism remain unchanged, the teachings evolve and enrich over time with societal development because the purpose of religious teachings is to enlighten people. Enlightening people requires teaching tailored to individuals and times, necessitating the continuous enrichment and development of teaching ideas without violating the doctrines, playing an active role in societal progress.

The “Tao Te Ching” is regarded as the sacred scripture of faith and practice in Daoism. Fundamental Daoist doctrines, such as the generation of virtue from the Dao, naturalness and non-action, tranquility and minimal desires, gentleness and non-contention, and the pursuit of longevity, all originate from the supreme “Tao Te Ching.” When Zhang Daoling established the Daoist religious community, he took the “Tao Te Ching,” which consists of five thousand characters, as the holy scripture. He also composed “Laozi Xiang Er Zhu,” elucidating the essential principles of the Dao and standards for cultivation, thereby laying the foundation for the Daoist doctrinal system. The term “Zhengyi” (Orthodox Unity) was used to indicate the advocated teachings are the true and unparalleled orthodox teachings. Furthermore, many classics and writings by revered Daoist figures also extensively develop or necessarily deduce based on the “Tao Te Ching.” The revered “Zhuangzi” (Nan Hua Jing) and “Chung Ching” uphold the thoughts of the “Tao Te Ching,” enriching and elaborating on the Daoist ideas of cultivating the body and spirit, carefree living, meditative cultivation, and immortal transformations. This led to the rational Daoist teachings transitioning to the doctrinal teachings of Daoism under the inheritance and elaboration by later revered figures, merging them into a cohesive whole. “The Taiping Jing” bases its arguments on religious teachings, fully explaining the creation story of the “Tao Te Ching,” where the Dao generates the universe and all things within it, and the doctrine that “the way of heaven reduces the excess to supplement the deficient.” Ge Hong, in discussing the arts of immortality, belongs to the supreme Daoist system. “The Scripture on Converting People,” centering on the principle “The immortal Dao values life, guiding countless beings,” perfectly reflects the fundamental doctrines of the “Tao Te Ching.” In summary, Daoist doctrinal thoughts are fundamentally based on the “Tao Te Ching,” thus revered as the holy scripture in Daoism.

• Daoism Centers on the “Dao” as Its Core Doctrine

The “Dao,” as outlined in the supreme “Tao Te Ching,” is the core doctrine of Daoism. Daoism is named for the “Dao,” and “Yunjizhuiqian” classifies the “Virtue” section as the primary category, while “Daoist Doctrine Pivot” also starts with the “Doctrine of Virtue” as its foundational principle. This is because Daoists center their highest faith and core doctrine on the “Dao.” As stated in “Dao Canon Discussion,” Daoists should regard the “Dao” as their practice. The supreme Dao, in Daoist faith, is formless, colorless, tasteless, silent, passionless, and faithless, pre-existing before heaven and earth; it is omnipresent, the origin of all tangible things. It cannot be adequately described with tangible words, but for ease of reference, it is forcibly named the “Dao.” The Dao generates and nurtures the universe and all things within it through the formless primal qi, which differentiates into the yin and yang qi to accomplish everything. All things grow naturally according to their innate qualities. Upon the emergence of human life, the Dao gathers qi to form divine beings, educating people about the essence of the “Dao,” valuing life, and establishing a worldview that aligns with the nature of the “Dao.” Before the cosmos was formed, the Dao transformed into the Primordial Sovereign; after the formation of heaven and earth, it became the Numinous Treasure Sovereign; and in the process of creating all things, it transformed into the Daoist Deity, the Lord Lao. Thereafter, the supreme Dao incarnated through the ages, promulgating the essence of the “Dao” and revered as the teacher, incarnating as Laozi during the reign of King Wen of the Yin dynasty, who wrote the “Tao Te Ching” and founded the source of the immortal Dao. Therefore, after the establishment of Daoism, the Primordial Sovereign, Numinous Treasure Sovereign, and Lord Lao were revered as the highest deities, worshipped in faith. This personification and imagery of faith in the “Dao” centralize its core belief in the “Dao.” In cultivation, the principles of the supreme Dao are fundamental. The supreme “Dao” is not only the creator and the most sacred deity but also embodies the noble virtues worth revering and contemplating by practitioners, establishing a positive worldview for those cultivating the Dao. The “Dao” generates all things, follows the principle of naturalness and non-action, allows all things to grow naturally without pride in its dominion, seeks no reward, and remains devoid of selfish desires, maintaining tranquility as its essence and gentleness as its application. Like water, it benefits all things

The belief in the “Dao” should be clearly understood to achieve its application. The principles of the supreme Dao are essential and accessible, but its fundamental doctrine lies in promoting the way of heaven to illuminate the human path. This means exploring the true, eternal, and natural way to elucidate the framework of human civilization. Its thought and cultural system essentially constitute the Chinese traditional doctrine of the unity of heaven and man. Here, the supreme Dao is the true, eternal way of heaven, i.e., the principle of nature; humans must conform to human ethics, which should align with the way of heaven, i.e., the principle of the supreme Dao. From heaven to humans, using the principle of nature as the foundation of the cultural system, so that the doctrinal principles and human civilization do not contravene the natural way of heaven. Thus, realizing the philosophical conception of the unity of heaven and man, achieving the purpose of understanding thoroughly to apply effectively. The relationship between understanding and application, as said by the supreme, is the relationship between the “eternal Dao” and the “expressible Dao.” The “eternal Dao” is the natural way that generates and nurtures all things, eternally present, the highest faith of Daoism, with the supreme Daoist ancestor as the personification of the “eternal Dao.” The “expressible Dao” includes all teachings and deeds of successive masters, disciplinary rules, scriptures, and all doctrines of cultivation and maintenance, but all conform to or are derived from the “eternal Dao.” Those who practice and cultivate truth should, through comprehending the “eternal Dao,” understand the true essence of the “Dao” and implement it in their cultivation and practices. Or, through diligent practice according to the teachings of the “expressible Dao,” accumulate true merits, return to the realm of the “eternal Dao,” attain the Dao, and become genuine.

• All Methods Lead to the Core Principle 

The so-called all methods lead to the core principle refers to all Daoist doctrines, scriptures, scientific teachings, legal schools, disciplinary rules, and methods of cultivation and nourishment must return to the core of believing in and practicing the Dao, sincerely contemplating the Dao. For those studying and practicing the Dao, regardless of their sect or specialization in teachings such as verbal, behavioral, or scientific teachings, their faith and basic doctrines should be consistent. Regarding sects, Daoism has two major branches, Zhengyi and Quanzhen, but both branches have a consistent belief system and scriptural system, all venerating the eternal truth of the supreme Dao, honoring the Three Pure Ones, and considering the Three Caverns and Four Auxiliary Scriptures as the foundation of their scriptures and teachings. Zhengyi focuses on the true unity without duality, condemning falsehoods, while Quanzhen promotes accumulating true merits and practicing genuine actions as the essence, both embodying and advocating the true Dao of the supreme. Although cultivation involves distinctions like alchemical cauldrons and talismans, the core content is to enlighten oneself and others. For a Daoist, whether Zhengyi or Quanzhen, one should cultivate both mind, body, and Daoist principles without neglect. The thirtieth-generation Celestial Master Zhang Jixian once said: “Outside this body, there is no method,” indicating that practicing the Daoist method starts with cultivating the mind and body, accumulating Daoist merits, refining the spirit to align with the Dao, aiming to enlighten oneself (cultivating mind and body, aligning with the Dao to become genuine) and others (using one’s Daoist merits to help others). Disciplinary rules and teachings are to regulate those studying and practicing the Dao to conform to the requirements of cultivation, such as the Three Refuges and Five Precepts: the Three Refuges require Daoists to take refuge in the three treasures of Dao, scripture, and master to clarify their faith; the Five Precepts, which prohibit killing for amusement, dishonesty, theft, false speech, and excessive drinking, are to enhance moral cultivation. Scientific teachings involve chanting scriptures and performing rituals to clear the mind and spirit, aligning one’s spirit with the divine, and realizing the truth of the Dao. At the same time, it’s an important way to promote Daoist doctrines and spread teachings.

In summary, all teachings and practices in Daoism center on the “Dao” as the core principle. As Daoists, one should focus on morality. There’s a couplet in the ancestral hall of the Celestial Master on Mount Longhu: “With high Dao, dragons and tigers submit; with heavy virtue, ghosts and gods respect.”

• Venerating the Dao and Valuing Virtue 

In Daoism, the most revered are the Dao and virtue, with much emphasis on explaining the Dao and virtue in Daoist scriptures. “Yunjizhuiqian” places the “Virtue” section first, “Daoist Doctrine Pivot” starts with the “Doctrine of Virtue” as the primary principle, and ” Xuanganglun” considers “Dao and Virtue” as the essentials of Daoist teachings. The high regard for Dao and virtue in Daoism was established early on during the manifestation of the supreme, with Laozi imparting teachings through the Dao and Virtue chapters. The doctrine of venerating the Dao and valuing virtue stems from the discussions in the “Tao Te Ching” about the Dao generating and nurturing virtue, stating, “Thus, all things under heaven revere Dao and value virtue.”

The reason Daoism venerates the Dao is that the “Dao” is the main object of faith for Daoists, with all Daoist beliefs and practices centered around the “Dao.” Broadly, this encompasses four main aspects: First, the “Dao” is the primal force behind the creation and transformation of the universe, the root of all creation. Second, the “Dao” is the basis of divinity, from the Three Pure Ones formed by the three primordial qi to the personification of the supreme Daoist deity, Lord Lao. Third, the “Dao” embodies the greatest virtues, characterized by nothingness, tranquility, gentleness, and non-action. Fourth, the “Dao” is eternal, unchanging, ever-present, and omnipresent, persisting through all time and space. The greatness and sanctity of the “Dao” are evident everywhere. As previously discussed in “An Overview of Doctrinal Principles,” further details are omitted here. In summary, due to the greatness and sanctity of the “Dao,” Daoism venerates it as the highest faith and teaches followers to learn, practice, spread, and glorify the Dao. The highest expression of the greatness of the “Dao” is “virtue.” The Dao creates and nurtures all things through virtue, and deities are revered for their supreme virtues. Therefore, Daoism venerates the Dao and values virtue.

On the exposition of Dao and virtue, “Daoist Doctrine Pivot – Doctrine of Virtue” says, “Dao and virtue are one body with two meanings, one but not two, two but not one.” This means Dao and virtue are inherently a whole because virtue is manifested through the Dao, though they differ in principle, they are inseparable yet cannot be merged into one. Virtue is not the root of creation or the essence of divinity. However, for Daoists practicing and cultivating the Dao, “virtue” must be the foundation to realize and achieve the Dao. From the above exposition, we understand that possessing the Dao necessitates noble virtues, and only with noble virtues can one attain the Dao. Therefore, cultivation should be based on virtue. For those dedicated to practicing the Dao, establishing virtue is a prerequisite for cultivation. Establishing virtue involves continuously accumulating moral deeds in daily life, focusing on improving personal cultivation and embodying good character, both internally and externally, in accordance with the principles of the Dao. Practices include embracing tranquility and minimal desires, gentleness and non-contention, broad-mindedness, eschewing fame and profit, humility, refraining from boasting, jealousy, lying, indulgence in pleasures or fine foods. Rejoicing in others’ happiness, empathizing with their suffering, aiding in their emergencies, rescuing them from poverty. Offering kindness without seeking rewards, abstaining from killing for amusement, benefiting the world, showing compassion towards all beings, maintaining true faith and honesty. Aligning oneself with the great Dao. By practicing in this manner, virtue accumulates, establishing a foundation for cultivating the Dao, achieving truth, and attaining immortality.

The doctrine of valuing life in the pursuit of immortality is a core principle of Daoist belief, highlighting Daoism’s distinctive features. “The Immortal Dao” refers to Daoism’s goal of achieving immortality and attaining the Dao. Daoism believes in the teachability and reality of immortals, whose lives are free and unimpeded, eternal, and undying. They are true beings who have attained the Dao, serving as models for those learning and practicing the Dao. A crucial aspect of becoming an immortal is through one’s cultivation, achieving longevity and perpetual vision. Therefore, Daoism teaches people to value, cherish, and enjoy life, elevating the quality of existence to that of immortals, achieving the unity of life and the Dao, which is to attain the Dao. “The Scripture on Converting People” summarizes this doctrine as: “The Immortal Dao values life, guiding countless beings.” The thought of “The Immortal Dao values life” primarily originates from two aspects: the Fangxian belief in the Qin and Han dynasties, and the principles of cultivation for eternal life and perpetual vision in the supreme “Dao De Jing.” When Zhang Daoling established Daoism, he integrated the belief in immortals with the principles of the eternal Dao, completing the Daoist belief system. He stated in “Laozi Xiang Er Zhu”: “Life is another aspect of the Dao,” and “The Dao values life over death.” The goal of cultivation is “only wishing for longevity,” “endless life.” Thus, forming the important doctrine of valuing life in the pursuit of immortality. Daoism believes that through cultivation, physical life can be extended, and spiritual life can be elevated, ultimately achieving immortality. Consequently, generations of revered Daoists actively explored ways to cultivate life, summarizing a wealth of nurturing doctrines and methods. Motivated by the spirit of “My fate is mine, not heaven’s,” they aimed to enlighten themselves and seek balance, reflecting Daoism’s attitude of valuing and enjoying life and its broad-minded approach to human existence. Cultivating the Dao to achieve longevity and immortality requires an active and detached attitude towards life. Human life, formed by the spiritual essence of the Dao and the world, is precious and should be especially cherished. The requirements for cultivation mainly involve the cultivation of moral character and physical life, known in Daoism as “dual cultivation of essence and life,” aiming to perfect both spirit and form. Cultivating moral character and improving oneself is the foundation for cultivating physical life. The standards for nurturing moral character are to learn the virtues of the Dao, such as tranquility, minimal desires, gentleness, non-contention, eliminating all selfishness and desires, indifference to fame and fortune, not being burdened by external things, and preserving life. Additionally, one should perform good deeds, benefit others, accumulate merits, and cultivate virtues. The cultivation of life is based on the foundation of moral cultivation, nourishing the essence, qi, and spirit through practices such as dietary regulation, meditation, breath control, alchemy, and dynamic and static exercises, promoting health and longevity. Ultimately achieving unity of spirit and form, attaining immortality.

Daoism’s foundational beliefs and scriptural system stem from the Three Caverns, regarded as the fundamental elements of Daoism. The Three Caverns represent the beginning of the universe’s chaos, stating “From one division come the Three Primordials; the Three Primordials transform into three qi, and from three qi come all things.” However, “The origin of the Three Caverns shares the same Daoist qi, which is singular but manifests in three applications.” This is a basic explanation of the Three Caverns in “Yunjizhuiqian.” In summary, the Daoist qi transforms into the Three Primordials, which are the First Mysterious Primordial, the Second Red Primordial, and the Third Darkly Translucent Primordial. From these Primordials come three qi, which then give birth to all things. The process of creation begins with primordial qi before chaos, leading to the establishment of heaven and earth, followed by the birth of all things from the three qi. “Dao De Jing” states: “The Dao produces the One, the One produces the Two, the Two produce the Three, and the Three produce all things.”

As the belief system of the Dao transforming all things, the Three Caverns also embody the Three Treasures or rulers. The First Heavenly Treasure arises from the First Mysterious Primordial; the Second Spiritual Treasure from the Second Red Primordial; and the Third Divine Treasure from the Third Darkly Translucent Primordial. These Three Treasures govern the realms of the Three Pure Ones, hence also referred to as the Three Pure Ones. The Heavenly Treasure governs the realm of the Jade Pure, the realm of pure subtlety, its qi being the beginning of green; the Spiritual Treasure governs the realm of the Upper Pure , the realm of supreme subtlety, its qi being the primal yellow; the Divine Treasure governs the realm of the Great Pure, the realm of vast subtlety, its qi being the profound white. Although the Three Primordials originate from the same Daoist qi, the titles of the Three Treasures may differ, yet they share the same essence. The Three Treasures or the Three Pure Ones—The Celestial Master of the Origin from the Jade Pure, The Celestial Master of the Numinous Treasure from the Upper Pure, and The Celestial Master of the Dao and its Virtue (Lord Lao) from the Great Pure—are regarded as the highest deities in Daoism, the ancestors of divinity and creation, and also the patriarchs of the teachings, passing down the Three Caverns and thirty-six scriptures of the true Dao. “Daoist Three Caverns Foundational Principles” states: The Celestial Master of the Origin delivered twelve scriptures, serving as the patriarch of the true teachings; The Celestial Master of the Numinous Treasure delivered another twelve scriptures, serving as the patriarch of the profound teachings; The Celestial Master of the Dao and its Virtue delivered the final twelve scriptures, serving as the patriarch of the divine teachings. Together, these form the thirty-six revered scriptures of the Three Caverns. Each Cavern has its intended disciples, aligning with the levels of Daoist study and practice. For those beginning on the path, the divine scriptures of the Three Caverns initiate them into the immortal ranks, hence the elementary teachings pertain to the divine scriptures. As wisdom matures and progresses to the intermediate level, teachings move to the profound scriptures of the Numinous Treasure. Finally, reaching the advanced level, where wisdom and application are unobstructed, teachings advance to the true scriptures of the Origin. The goal is to guide ordinary people towards immortality through the teachings, transitioning from the mundane to the Dao. Hence, the compilation of the “Daozang” (Daoist Canon) follows the “Three Caverns and Four Auxiliaries,” constructing a doctrinal system based on the foundational principles of the Three Caverns as the core of faith.

• Tranquility and Minimal Desires

Chapter 45 of the “Tao Te Ching” states: “Great perfection seems flawed, yet its utility is never impaired. Great fullness seems empty, yet it will be inexhaustible. Great straightness seems bent. Great skill seems clumsy. Great eloquence seems awkward. Movement overcomes cold. Stillness overcomes heat. Clear quietness is right for the world.” “Laozi Xiang Er Zhu” interprets this as: “The Dao is always desireless, thus enjoys tranquility, hence allowing heaven and earth to be always in order.” This clarifies, unmistakably, that in learning and practicing the Dao, one should rid themselves of personal desires and delight in tranquility, aligning with the Dao’s nature. The Dao nurtures and protects all beings with its tranquil nature, never expecting anything in return or desiring anything, remaining desireless towards all creations. If human society also governs and cultivates itself with the thought of “tranquility,” the world would be harmonious and peaceful, people would achieve better rest and rejuvenation, and life would be elevated. Thus, those who study and believe in the Dao must first understand tranquility, using constant tranquility as a behavioral standard to realize the pursuit of cultivation and attainment of the Dao. Therefore, when summarizing the essence of tranquility, the “Qingjing Jing” (Scripture of Purity and Stillness) states: “If people can remain constantly tranquil, then the universe will return to purity.” Elevating the doctrine of tranquility to significant importance. The Daoist teaching of tranquility corresponds with agitation. The “Qingjing Jing” says: “Purity is the source of turbidity, movement is the foundation of stillness,” meaning purity is the source of turbidity, and movement clarifies the condition for stillness. In cultivation, one seeks to return from turbidity to purity, from stillness to movement, enabling the mind to be clear and tranquil, generating vitality, enriching spiritual clarity, protecting and nurturing life’s driving force, and enhancing the quality of life. This relationship and manifestation of purity and turbidity, movement and stillness, are complete expressions of the Dao’s tranquility, as stated in the “Qingjing Jing”: “The Dao encompasses purity and turbidity, movement and stillness.” Practicing the Dao, embodying the principles of interconversion between purity and turbidity, movement and stillness, aligns with the spirit of tranquility. Understanding tranquility in a dogmatic way or considering mere stillness as the essence of tranquility does not fully align with the Dao’s intention.

How, then, can one enter the true realm of tranquility? “Yunjizhuiqian” states: “Concentrate spirit and accumulate essence, not mingling with things, is called purity; reverting spirit and regulating qi, calm without movement, is called stillness.” “Zhenxian Zhi Zhi Yu Lu” (Record of Direct Pointers to the True Immortals) also says: “Purity means purifying the source of the heart, stillness means calming the sea of qi. When the source of the heart is pure, external things cannot disturb it, and the nature is settled and the spirit clear. When the sea of qi is still, evil desires cannot act, the essence is complete, and the body is solid.” The core principle is to think less and desire less. However, in life, people continually encounter temptations of fame, wealth, and pleasures, sparking desires and disturbances. But those dedicated to practicing the Dao cannot completely conform to worldly behaviors; instead, they must sincerely contemplate the Dao, achieving minimal thoughts and desires. “Tao Te Ching” states: “There is no greater sin than desire,” meaning the greatest cause of misfortune comes from excessive desires. Hence, one should “eliminate excess, extravagance, and hubris,” that is, to “minimize desires.” Minimal desires require a correct attitude towards worldly fame, wealth, and pleasures, not pursuing them with extreme actions or harboring undue thoughts and extravagant wishes. Excessive desires not only harm one’s physical and mental health but also complicate interpersonal relationships, becoming a root of societal evils. Adopting minimal desires as a behavioral guideline ultimately achieves the highest state of “the Dao is always desireless and enjoys tranquility.”

• Naturalness and Non-action

The Dao follows the principle of naturalness, accomplishing everything through non-action, thus achieving all things and the self. This principle is simple yet profound. Naturalness and non-action are two doctrinally distinct yet closely related terms. “Naturalness,” according to the “Tao Te Ching”: “Humans follow the earth, the earth follows heaven, heaven follows the Dao, and the Dao follows what is natural.” Commentary by the true person of the river states: “The nature of the Dao is naturalness, without any model.” This explains that the Dao’s nature is inherently natural, serving as a model for heaven and subsequently for earth. Humans, residing between heaven and earth, should ideally emulate the Dao’s natural principle in their actions. Naturalness entails no fixed patterns; the Dao gives birth to and nurtures all things, allowing them to grow according to their innate qualities without coercion or expectation, ensuring harmony in the natural world. Thus, in cultivating the true Dao, one should emulate the Dao’s natural essence, adhering to the laws of natural change in heaven and earth, respecting the characteristics of all life within nature, and striving to maintain natural harmony. Regarding all things in the human world, one should not force but rather comply with the natural laws of development and occurrence. To be content, to know when to stop, and to understand constancy leads to a tranquil spirit and an elevated soul. However, achieving or entering the state of “naturalness” requires practicing the method of “non-action.” The “Tao Te Ching” says: “The sage manages affairs without action and spreads teachings without words” and “The Dao is constant in non-action, yet there is nothing it does not do.” This teaches that the Dao embodies non-action and through non-action, accomplishes everything, reflecting the grand nature of the Dao. Thus, non-action is not about being passive but rather opposing deliberate action, following the laws of nature without forcibly intervening in or altering the natural progression and development of things. Perfection is achieved naturally. Wang Jingyang, in “Ming Dao Pian,” has a poem saying: “The way of nature originally involves non-action, but to insist on non-action then becomes action,” warning cultivators to embody the true Dao of naturalness and non-action without any attachment. Hence, early Daoism regarded “non-action” as a fundamental principle for aligning with the Dao, achieving the heavenly heart, and bringing peace to the world, indicating that cultivation through the Dao’s non-action is beneficial for both personal spirituality and societal well-being, reflecting Daoism’s basic stance towards social governance and personal cultivation. In life, the pursuit of fame, luxurious clothes, exquisite foods, treasures, and wealth is natural, but exceeding the principles of naturalness and non-action transforms these pursuits into greed. In addition to adhering to the teachings of tranquility and minimal desires, cultivators should also maintain a simple and non-action lifestyle. Eradicating greed, being detached to enlighten the will, not forcibly pursuing, and ensuring basic desires do not stray from societal realities, with the goal of full-bodied cultivation yet avoiding danger, ultimately reaching a state of forgetting the physical form, devoid of attachments, embodying naturalness and non-action. “Yunjizhuiqian” further explains this from two aspects: one must first avoid harm, keep away from suspicions, petty people, and gains, and be cautious in speech, actions, and interactions. Constantly reflect on one’s mistakes, change for the better, and second, understand astronomy, geography, human affairs, spirits, and timing. On the foundation of actively understanding nature, society, and interpersonal relations, one can better study and cultivate the Dao.

• Gentleness and Non-contention

Gentleness and non-contention are Daoist teachings for self-cultivation and worldly living. Laozi profoundly elaborated on “the soft overcomes the hard, and the weak overcomes the strong” and “humans are born soft and weak, and die hard and strong” from observing and analyzing nature. Thus, the Dao employs gentleness and weakness, and it’s crucial for Daoists in their study and practice to regulate and maintain themselves with the doctrine of gentleness and weakness. The term “gentleness and weakness” might seem to indicate fragility and lack of spirit at first glance, but in Daoist thought, it goes beyond the literal meaning, reflecting mainly in two aspects.

Firstly, gentleness and weakness encapsulate the essence of life’s existence and continuation. All living beings in nature exhibit their own forms of softness because of life, and this is even more true for humans, where the absence of life results in rigidity. Hence, the “Tao Te Ching” states: “At birth, humans are soft and weak; at death, they are hard and strong.” Teaching people to cultivate and maintain the softness of life to seek longevity. In inheriting and promoting this doctrine, Daoism requires people to value the cultivation of softness and always practice “concentrating qi to achieve softness,” achieving harmony in breathing, and maintaining peace and tranquility in dealing with matters, thereby nurturing the body and spirit.

Secondly, gentleness and weakness embody a proactive life philosophy. Daoism uses gentleness and weakness, advocating that all actions should not be too rigid since the rigid are easily broken, and the strong are easily bent. Cultivation should be about waiting quietly, maintaining gentleness and weakness without unnecessary actions, thereby broadening one’s capacity for tolerance. Learning from water’s ability to overcome the hard with softness, one should approach life and interactions with a positive attitude, nourishing body and spirit.

The doctrine of “non-contention” in Daoism is closely related to the idea of “gentleness and weakness.” “Non-contention,” according to the “Tao Te Ching,” means “The way of heaven is beneficial, not harmful. The way of the sage is to act but not to contend.” It suggests that the operation of heaven, earth, and all things should follow nature without force, closely aligned with the doctrine of naturalness and non-action. Therefore, there’s also the saying of “acting through non-action and non-contention.” The spirit of non-contention is deeply explained in the “Tao Te Ching” through the analogy of water, which benefits all things without contention. Water flows to the lowest places, taking shapes as required, selflessly nourishing all beings, providing for human use, and fostering growth without pride, self-righteousness, or egotism, epitomizing supreme goodness and perfection. Thus, at the beginning of establishing the teachings, Zhang Daoling especially advocated the doctrine of supreme non-contention, making non-contention an essential practice for cultivators. “Laozi Xiang Er Zhu” states: “The sage does not contend with the common folk; when there is contention, they avoid it and depart.” Those seeking longevity should also “not labor over thoughts of wealth for sustenance, nor seize from rulers for glory, not indulge in flavors, wear tattered clothes, and not contend with the worldly.” Later generations of revered Daoists, eschewing worldly fame and fortune, chose to live humbly and practice in seclusion, extending kindness and benefiting society, embodying the doctrine of non-contention. Therefore, a true practitioner should embody the teachings of gentleness, non-contention, nurturing oneself without competing for fame or wealth, knowing contentment, knowing when to stop, desiring little, not being arrogant, self-righteous, or self-congratulatory. Doing good for its own sake, always harboring the intention to benefit the world, thus overcoming oneself, perfecting oneself, and contributing to societal peace and development.

• Returning to Simplicity and Authenticity

The aim of studying and practicing Daoism is to return one’s life to its original state, known in Daoism as “returning to simplicity and authenticity.” Daoism believes that the original nature of humans is pure and true, close to the nature of the Dao. Hence, children are often said to be innocent and pure, but as they age, thoughts and desires emerge, compounded by societal influences and the temptation of wealth and pleasures, gradually diminishing the original true essence of life and clouding the inherent purity. If desires continue unchecked, they can severely damage one’s heart and life’s health, leading away from the Dao. Studying and practicing Daoism aims to return the heart and life to a state of purity and truth. “Simplicity” here refers to the original truth, extending to the plain state of the Dao, representing the intrinsic nature of the eternal Dao. However, returning to simplicity requires embracing simplicity. The “Tao Te Ching” advises: “See simplicity, embrace purity, reduce selfishness, have few desires.” It means to hold onto the Dao and uphold truth, nourishing the true essence of life so as not to be lured by material desires or troubled by selfish thoughts. The most crucial aspect here is to minimize selfishness and desires. One should be honest and upright in conduct, adhere to public morality in actions, and live a simple life, allowing one’s nature to gradually return to a state of purity and align with the Dao. In the process of spiritual cultivation, it is essential to restore the life essence that has been dissipated through cultivation, ensuring physical health. Further, through practices like refining essence into qi, qi into spirit, and spirit back to emptiness, one aims to return life to the state of the true Dao and achieve immortality. The practice of returning to simplicity and authenticity has been exemplified by many revered Daoists throughout history. For instance, Wei Boyang, a true person from the Han dynasty, was known for embracing simplicity and shunning power and glory, focusing on cultivation. Ge Hong, steadfast in the face of worldly changes, spoke truthfully, eschewed mockery, and remained silent, revered as a person of simplicity. He advocated for “preserving the great origin of simplicity and guarding the source of truth.” Ji Kang, a Daoist enthusiast, also adopted “valuing the body over possessions, aiming to preserve simplicity and maintain truth” as his principle of cultivation. Today, those who study and practice Daoism should further promote the doctrine of preserving simplicity and authenticity, leaving a legacy of purity and truth for future generations.

• Heaven’s Retribution

The aim of Daoist teachings is to purify the heart, bringing tranquility to the mind and spirit, fostering goodness and generosity, benefiting society and people, and thus playing a positive role in the harmonious coexistence of society. From its perspective on the concept of karma, Daoism has developed a doctrine unique to its characteristics, known as Heaven’s Retribution, which believes in the cyclical nature of heaven and that good and evil bear their own consequences. The core theme revolves around life and death, echoing the idea from “Laozi Xiang Er Zhu” that “the Dao rewards goodness with life and threatens evil with death.” The Daoist concept of “retribution” originates from the “Taiping Jing,” suggesting that ancestors who accumulate virtue and perform good deeds can benefit their descendants; conversely, if ancestors commit sins and evil acts, their descendants may undeservedly suffer misfortunes. This notion highlights the interconnected responsibility between generations. However, the “Taiping Jing” offers two interpretations of “retribution”: one emphasizes the transmission of virtues and sins across generations, while the other discusses the cycle of heaven, suggesting that excessive desires and evils disrupt the natural order, leading to chaos and ultimate return to the source. Heaven’s cyclical retribution for wrongdoing and excessive desires causes significant harm to future generations and the natural world (including society). To prevent harm and disasters, people are encouraged to study, believe in, and practice the Dao to alleviate the curse of “retribution.” Practicing the Dao means adhering to the Dao’s behavioral principles, acting in accordance with the Dao, accumulating merits, doing good, and benefiting others. Within the doctrine of retribution, Daoism also places significant emphasis on the immediate recompense of good and evil in this life. The “Taiping Jing” states that goodness leads to prosperity, while evil brings illness, and fortune or misfortune stems from one’s actions. “Laozi Xiang Er Zhu” asserts that the Dao rewards good deeds and punishes evil, suggesting that blessings and curses, life and death, follow one’s moral conduct. Therefore, practitioners should perform good deeds and cultivate virtue to connect spiritually with heaven, achieving immortality. The teachings on good and evil retribution and immediate karma have profoundly influenced subsequent generations, advocating for a positive outlook on life. Simultaneously, it incorporates the doctrine of karmic retribution and reincarnation, where virtuous cultivation leads to ascent to the immortal realms, whereas sins result in punishment in hell. After death, family members are encouraged to practice virtue, recite scriptures, and pray to Taiyi Saving the Suffering Tianzun for salvation.

The above discussion outlines the foundational doctrines of Daoism. While it does not cover all aspects of Daoist teachings, such as venerating Huang-Lao, the unity of life and the Dao, the true and profound Dao, the integration of form and spirit, and transcending form through meditation, these core and fundamental doctrinal ideas should help gain a true understanding and appreciation of Daoism.