Tao (pronounced "Dow") can be roughly translated into English as path, or the way. It is basically indefinable. It has to be experienced. It refers to a power that envelops, surrounds and flows through all things, living and non-living. The Tao regulates natural processes and nourishes balance in the Universe. It embodies the harmony of opposites (i.e. there would be no love without hate, no light without dark, no male without female).
The founder of Taoism is believed by many to be Lao-Tse (604-531 BCE), a contemporary of Confucius. He was searching for a way that would avoid the constant feudal warfare and other conflicts that disrupted society during his lifetime. The result was his book: Tao-te-Ching. Others believe that he is a mythical character.
Some of Lao Tzu's most significant teachings are as follows:
Taoism started as a
combination of psychology and
philosophy but evolved into a religious faith in 440 CE when it was
adopted as
a state religion. At that time Lao-Tse became popularly venerated as a
deity.
Taoism, along with Buddhism and Confucianism, became one of the three
great religions
of
Taoism currently has about
20 million followers,
and is primarily centered in
The philosophy of Taoism is
traditionally held to
have originated in
The term Tao is typically translated into English as "way", but it can also be translated as "path," "road," or "course." Interestingly, however, one scholar cites James Legge as stating that the term might even be understood "in a triple sense as at once 'being', 'reason', and 'speech'."
After Lao Tzu, probably the most important Taoist philosopher has been Chuang Tzu, who is generally believed to have lived sometime between 399-295 B.C. Like the Greek philosopher Heraclitus, Chuang Tzu viewed all of reality as dynamic and ever-changing. Also like Heraclitus, he embraced a sort of moral relativism, believing that there is no ultimate difference between what men call good and evil for all opposites are reconciled in the Tao.
Throughout history, Taoist ideas have been expressed in various ways. Huston Smith, in The World's Religions, divides Taoist thought into three different, yet related, camps--the philosophical, "vitalizing", and religious Taoisms.
Historically, the two most prominent representatives of philosophical Taoism have been Lao Tzu and Chuang Tzu. The chief object of philosophical Taoism is to live in a way that conserves life's vitality by not expending it in useless, draining ways, the chief of which are friction and conflict. One does this by living in harmony with the Tao, or Way, of all things: the Way of nature, of society, and of oneself. Taoist philosophers have a particular concept characterizing action that is in harmony with the Tao. They call it wu-wei. Literally this means "non-action", but practically speaking it means taking no action which is contrary to nature. Thus, action in the mode of wu-wei is action in which friction--in interpersonal relationships, in intra-psychic conflict, and in relation to nature--is reduced to the minimum.
"Vitalizing" Taoists have a different approach to life. Rather than attempting to conserve vitality by taking no action contrary to nature, "vitalizing" Taoists desire to increase their available quota of vital energy, which they refer to as ch'i. "Vitalizing" Taoists have sought to maximize ch'i, or vital energy, through--among other things-- nutrition, breathing exercises, and meditation. The last variety, religious Taoism, did not take shape until the second century A.D. Religious Taoists attempt to use magical rites to harness occult powers for humane ends in the physical world. Sadly, this form of Taoism is filled with many harmful superstitions.
Having briefly described the three dominant forms of Taoism above, I will now turn attention back to the thought of Lao Tzu in Tao Te Ching.
In the first place, what did Lao Tzu teach about Tao? Interestingly, (and somewhat ironically), Tao Te Ching begins by asserting that words are not adequate for explaining Tao: "The Tao that can be told is not the eternal Tao.”
Of course, just because words cannot adequately explain Tao does not mean that we can gain no conception of Tao. Indeed, if that were so the first sentence should have also been the last. But it was not. Thus, chapter 25 reads in part:
There was something undifferentiated and yet complete,
Which existed before heaven and earth.
Soundless and formless, it depends on nothing and does not change.
It operates everywhere and is free from danger.
It may be considered the mother of the universe.
I do not know its name; I call it Tao.
From this passage we learn a great deal about Tao: it existed prior to the physical world; it is independent and immutable (i.e. does not change); its action is omnipresent; and finally, it may be considered the mother of the universe. It is quite interesting that Tao, as described above, appears to share many attributes with the Christian conception of God. However, it is important to keep in mind that some of these similarities are more apparent than real--and there are also major differences. I will mention some of these later.
Another way to describe the indescribable is to say what Tao most closely resembles. The closest analogue to Tao in the physical world is water. Thus we read in chapter 8:
The best (man) is like water.
Water is good; it benefits all things and does not compete with them.
It dwells in (lowly) places that all disdain.
This is why it is so near to Tao.
According to Lao Tzu, man should model himself after Tao. Since water so closely resembles the workings of Tao, the Taoist sage could draw certain lessons for human behavior by carefully observing the behavior of water. Thus, the sage might observe the beneficial qualities of water, and that these qualities are combined with water's natural tendency to seek the lowest places. It may have been just such observations that led Lao Tzu to conclude his classic thus:
The Way of Heaven is to benefit others and not to injure. The Way of the sage is to act but not to compete.
Such principles have application not only for the individual, but also for society. A proper application of Tao to the art of government requires the principle of wu-wei (i.e. taking no action contrary to nature). Taoism seeks a harmonious relationship with nature rather than one of domination or interference. Likewise, Lao Tzu believed the best government to be the one which interfered least with the governed (i.e. a laissez-faire approach). So long as men live in harmony with Tao, both their private and public lives will be free from conflict. But when Tao is abandoned, conflict is inevitable--and with it misery, oppression, and war.
In some respects the Taoism of Chuang Tzu represents a significant departure from that of Lao Tzu. Still, there are also important similarities that should not be overlooked. One of these concerns the relationship of Tao to the physical universe. In words reminiscent of Tao Te Ching, the Chuang Tzu declares:
Before heaven and earth came into being, Tao existed by itself from all time. . . . It created heaven and earth. . . . It is prior to heaven and earth. . . .
The most interesting part of this statement is the assertion that Tao "created heaven and earth." How are we to understand this? Does Chuang Tzu view Tao as Creator in the same sense in which Christians apply this term to God? Probably not. In addressing such questions it has been written that any personal God . . . is clearly out of harmony with Chuang Tzu's philosophy. Taoists view Tao more as a principle than a person.
This distinction is more clearly seen when one considers Chuang Tzu's moral philosophy. Chuang Tzu embraced a doctrine of moral relativism; that is, he did not believe that there was really any ultimate distinction between what men call "right" and "wrong", or "good" and "evil." He writes:
In their own way things are all right . . . generosity, strangeness, deceit, and abnormality. The Tao identifies them all as one.
This statement helps clarify why the notion of a personal God is inconsistent with Chuang Tzu's philosophy. Persons make distinctions, have preferences, and choose one thing over another. However, according to Chuang Tzu, Tao makes no distinction between right and wrong, but identifies them as one.
This has serious implications for followers of Tao. Unless educated to suppress such notions, most people inherently recognize the validity of moral distinctions. Indeed, the Chuang Tzu confirms this, but belittles those who embrace such distinctions by saying that they "misunderstand . . . the reality of things" and "must be either stupid or wrong." Once the goal of the Taoist sage is to live all of life in harmony with Tao, it seems that Chuang Tzu would have his followers abandon genuine moral distinctions. This appears to be his intention when he writes, "...the sage harmonizes the right and wrong and rests in natural equalization. This is called following two courses at the same time." This appears to represent somewhat of a departure from the doctrines of Lao Tzu. True, slight strains of moral relativism can be found in Tao Te Ching, but Chuang Tzu elevates this doctrine to a place of central importance in his own philosophy.
Finally, something must be
said of Chuang Tzu's
belief that all reality is characterized by incessant change and
transformation. Although Heraclitus had already taught a similar
doctrine to
the Greeks, there are strains of differences as relating to
Things are born and die . . . they are now empty and now full, and their physical form is not fixed . . . Time cannot be arrested. The succession of decline, growth, fullness, and emptiness go in a cycle, each end becoming a new beginning. This is the way to talk about the . . . principle of all things.
With Chuang Tzu the doctrine of change assumed something of a permanent significance in Taoist thought.
Heraclitus was a Greek philosopher who thrived around 500 B.C. Although there are differences, the similarities between his philosophy and that of Chuang Tzu are quite impressive. Both held the doctrine of monism, believing that all reality is essentially one, or of the same essence. Both emphasized that this reality is in a state of constant change and transformation. And both embraced a doctrine of moral relativism, the idea that there are no objective moral standards that are universally true for all people at all times.
But here a distinction emerges which is very important to the rest of this discussion. Heraclitus wrote in Greek; Chuang Tzu wrote in Chinese. Thus, Heraclitus never explicitly referred to Tao, for this is a Chinese term. He did, however, begin using a particular Greek word in a new, technical sense, to communicate concepts similar (though not identical) to that of Tao. The Greek word Heraclitus chose was logos. Depending on its context, the word logos can have a variety of meanings; however, it is most commonly used in the sense of "word," "message," "speech," and "reason." It is the word John used of the pre-incarnate Christ in the prologue of his Gospel when he wrote, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). In this verse it is the Greek term logos that is translated as "Word." Now think back to the beginning of this discussion. It was mentioned that while Tao is generally translated "way"or "path," at least one scholar has said the term might also be understood "in a triple sense as at once 'being', 'reason', and 'speech.'" This makes a conceptual comparison with the term logos possible.
But only a comparison. The terms do not mean exactly the same thing and would not be interchangeable in every context. Still, some translators have seen enough similarity to justify using one term in place of another in at least some contexts. Remember John's prologue? The Chinese translation reads, "In the beginning was the Tao, and the Tao was with God, and the Tao was God." What are we to make of this?
The first issue we must consider is whether the Apostle John was influenced by pagan thought in his use of the term logos. Although there have been many scholars in the past who thought he was, the drift of contemporary scholarship has been away from such notions. In fact, more recent scholarship contends that we need only look to the Septuagint, the Greek translation of the Hebrew Bible, for the source of John's logos doctrine. In the Hebrew Bible, the phrase "The word of the Lord" is often used. And, often enough, the Hebrew term for word was translated into Greek as logos. Since John intends to communicate that Jesus is the Word of God incarnate, we need look no further than the Septuagint for the source of this doctrine. Thus, John was most likely influenced by the Jewish scriptures rather than pagan philosophy in his doctrine of the logos.
Given that the Apostle John, in his doctrine of the logos, was likely influenced by the Septuagint, what would those Gentile readers, not familiar with the Septuagint, but quite familiar with Greek philosophy make of John's Gospel? A similar difficulty arises with the Chinese translation: might not the use of the term Tao affect their understanding of Christ?
Of course it might. Indeed, it seems that John's use of the term logos did influence some people to read ideas from Greek philosophy into their conception of Christ. Likewise, some Chinese readers might interpret Christ in a more Taoist manner due to the use of the term Tao in John's Gospel. We all approach every text with a certain pre-understanding that naturally influences our interpretation. Still, there would seem to be certain limits on how far this can reasonably influence our interpretation of Christ in John's Gospel.
Thus,
even
though the term Tao is used of Christ in the
Chinese translation of
John's Gospel, we should not infer that Taoism and Christianity are
really
about the same thing. They are not. Christianity proclaims a personal
Creator who is morally outraged by man's sinfulness and will one day
judge the
world in righteousness (Rom.
The Teachings of
Taoism
The Tao
In The Tao Te King, the central concept is that of the Tao. Finding the
proper
definition of the term is no easy task, for while the word "Tao"
literally means "way" or "path," the concept goes far
beyond that. The opening words of The Tao Te King express the Thought
that the
Tao that can be understood is not the real Tao. The name that can be
named is
not the real name.
A famous Taoist saying is, "Those who know do not say and Those who say do not know." It is a mysterious term beyond all our understanding, imagination and senses. Yet it is the way of ultimate reality, the ground of all existence. It is the way of the universe, the way by which one should order his life.
The cosmic Tao is invisible, inaudible, unnamable, undiscussable, inexpressible (Max Mueller, ed., Sacred Books of the East, London: Krishna Press, 1879-1910, 40:68, 69).
The perfect man is peaceful like the Tao (Ibid, 39: 1992-193).
The ideal condition is a
by-gone utopian simplicity
in a state of nature (Ibid.,
39:278).
Vacancy, stillness, placidity, tastelessness, quietude, silence,
non-action
this is the level of Heaven and Earth, and the perfection of the Tao
(Ibid.,39:331).
The question arises, how does one get his life in harmony with the Tao?
If
mankind's chief aim is to conform
his existence to the
way of the Tao, what must he do to accomplish this? The Tao Te King
teaches
this can be done by practicing the basic attitude of Wu Wei, which
literally
means inaction.
This principle calls for the avoidance of all aggressiveness by doing
that
which is natural and spontaneous. Mankind should live passively,
avoiding all
forms of stress and violence to properly commune with nature. In doing
this,
his life will flow with the Tao.
Yin and Yang
A concept that has been accepted in Confucianism, as well as
philosophical and
religious Taoism, is that of the yin and yang. Although all things
emanate from
the Tao, there are those elements that are contrary to each other, such
as good
and evil and life and death. The positive side is known as the "yang"
and the negative side the "yin." These opposites can be expressed in
the following manner:
Yang, Yin
Male, Female
Positive, Negative
Good Evil
Light, Darkness
Life, Death
Summer, Winter
Active, Passive
These concepts are interdependent and find themselves as expressions of
the
Tao. The concept of yin and yang is used to explain the ebb and flow in
both
man and nature. According to Taoism,
“to blend with the cycle
(of the universe) without effort is to become one with the Tao and so
find
fulfillment" (Maurice Rawlings, Life-Wish: Reincarnation: Reality or
Hoax,
Nashville, TN: Thomas Nelson Inc., 1981).
A broader Chinese concept regarding yin and yang is that the harmonious life can be achieved with the proper interaction of these forces. Richard C. Bush expands this idea:
An understanding of the world had emerged: there were powers
from above
associated with Heaven such as rain and sun, and powers of the earth
below such
as the fertility of the soil. It follows naturally that the forces of
heaven
and earth should be in a state of interaction and that all of life
flows from
this interaction. All people have observed this process in nature, have
planted
and harvested their crops accordingly, and therefore developed a rhythm
of
life. The ancient Chinese sensed beneath this rhythm the movement of
two basic
forces called yang and yin. Yang is above, male, light, warm and
aggressive;
yin is below, female, dark, cold, and passive. Harmonious life is a
complementary interaction of male and female, darkness and light. Rain
and sun
(yang) fall on the earth (yin) and crops grow. The
passive yields to the aggressive but, by yielding, absorbs and overcomes
(this reminds me of the teaching of Jesus, that the meek shall inherit
the earth[comment by
R.Coleman).. The result is a philosophy of
continual change which is believed to explain the rise and fall of
dynasties as
well as the change from day to night and back to day again. The goal of
this
process is a harmony between ruler and subject, among the members of
the
family, and in society as a whole becomes the goal of life, both in
ancient
China and among many Chinese today (Richard C. Bush, The Story of
Religion in
China, Niles, IL: Argus Communications, 1977, pp. 6, 7).
Excerpts from the Tao Te King: Principles of Taoism
The following excerpts from The Tao Te King demonstrate the basic
Thought of
Taoism (translation by James Legge):
Chapter I: The Tao That Can Be Trodden
The Tao that can be trodden is not the enduring and unchanging Tao. The
name
that can be named is not the enduring and unchanging name.
Conceived of as having no name, it is the Originator of heaven and
earth;
conceived of as having a name, it is the Mother of all things.
Always without desire we must be found, If
its deep
mystery we would sound; But if desire always within us be, Its outer
fringe is
all that we shall see.
Under these two aspects, it is really the same; but as development
takes place,
it receives the different names. Together we call them the Mystery.
Where the
Mystery is the deepest is the gate of all that is subtle and wonderful.
Chapter LVI: He Who Knows the Tao
He who knows the Tao does not care to speak about it; he who is ever
ready to
speak about it does not know it.
He who knows it will keep his mouth shut and close
the
portals of his nostrils. He will blunt his sharp points and unravel the
complications of things; he will temper his brightness, and bring
himself into
agreement with the obscurity of others. This is called "the Mysterious
Agreement."
Such a one cannot be treated familiarly or distantly; he is beyond all
consideration of profit or injury; of nobility or meanness -he is the
noblest
man under heaven.
Chapter LXIII: It Is the Way
It is the way of the Tao to act without thinking of acting;
To conduct affairs without feeling the trouble of them;
To taste without discerning any flavor;
To consider what is small as great, and a few as many; and
To recompense injury with kindness.
The master of it anticipates things that are difficult while they are
easy, and
does things that would become great while they are small.
All difficult things in the world are sure to arise from a previous
state in
which they were easy, and all great things from one in which they were
small.
Therefore the sage, while he never does what is great, is able on that
account
to accomplish the greatest things.
He who lightly promises is sure to keep but little faith; he who is
continually
thinking things easy is sure to find them difficult. Therefore the sage
sees
difficulty even in what seems easy,
and so never has
any difficulties.
Chapter XXV: There Was Something
There was something
undefined and complete, coming
into existence before Heaven and Earth. How still it was and formless,
standing
alone, and undergoing no change, reaching everywhere and in no danger
of being
exhausted! It may be regarded as the Mother of all things.
I do not know its name, and I give it the designation of the Tao (the
Way or
Course). Making an effort further to give it a name I call it The Great.
Great, it passes on in constant flow. Passing on, it becomes remote.
Having
become remote, it returns. Therefore the Tao is great; Heaven is great;
Earth
is great; and the sage king is also great. In the universe there are
four that
are great, and the sage king is one of them.
Man takes his law from the Earth; the Earth takes its law from Heaven;
Heaven
takes its law from the Tao. The law of the Tao is its being what it is.
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By this nature of the Tao.
Chapter LI: All Things
All things are produced by the Tao, and nourished by its outflowing
operation.
They receive their forms according to the nature of each, and are
completed
according to the circumstances of their condition.
Therefore all things without exception honor the Tao, and exalt its
outflowing
operation.
This honoring of the Tao and exalting of its operation are not the
result of
any ordination, but always a spontaneous tribute.
Thus it is that the Tao produces all things, nourishes them, brings
them to
their full growth, nurses them, completes them, matures them, maintains
them,
and overspreads them.
It produces them and makes no claim to the possession of them;
It carries them through their processes and does not vaunt its ability
in doing
so;
It brings them to maturity and exercises no control over them;
This is called its mysterious operation.
The Way is like an empty vessel which is the ancestry from which come
all
things in the world.
The value of an act is judged by its timing.
Thirty spokes unite in the hub, but the worth of the wheel
will depend on
the void where the axle turns.
What gives a clay cup value is the empty space its walls create.
Usefulness is to be found in non-existence.
If you know righteousness, though you
die, you shall not perish.
If you trust people not enough, they may trust you not at all.
Get rid of your preachers and discard your teachers, and the people
will
benefit a hundredfold. Root out your schemers and renounce your profiteers, and thieving will
disappear.
Between "yes" and "no" how small the
difference; between "good" and "evil" how great the
difference.
He who is not a competitor, no one in the whole world can compete with
him.
If you work by the Way, you will be of the Way.
Little faith is put in those who have little faith.
There is something that existed before the earth and the sky began and
its name
is the Way.
Man conforms to the earth; the earth conforms to the sky; the sky
conforms to
the Way; the Way conforms to its own nature.
As for those who would take the whole
world to tinker with as they see fit, observe that they never succeed.
The wise reject all extremes.
Those who are on the Way might be compared to rivulets flowing into the
sea.
He who understands others is wise; he
who understands himself is enlightened.
He who conquers others is strong; he who conquers his own will is
mighty.
If you would take, you must first give,
this is the beginning of intelligence.
Absence of desires brings tranquility.
A cart is more than the sum of its parts.
The Way is nameless and hidden, yet all things gain their fulfillment
in it.
To the good I would be good, and to the
bad I would be good; in that way all might become good.
Wars are best waged by stratagem; but people are best governed by
forthrightness.
The more prohibitions, the more
poverty; the more laws, the
more crimes; the more skills, the more luxuries; the more weapons, the
more
chaos.
In serving Heaven and in ruling men use moderation.
Everything difficult must be dealt with while it is still easy.
A Thousand-mile journey can be made one step at a time.
Three things prize above all:
gentleness, frugality and humility. For the gentle can be bold, the
frugal can
be liberal and the humble can become leaders of men.
If you cannot advance an inch, retreat
a foot.
You have tasted the flavor of the wisdom which emanates from
Tao in the above
verses. It is
wisdom that any Christian
should appreciate.
Philosophical
and Religious Taoism
Philosophical
Taoism has historically taken two different roads. Taoism as
a philosophy,
or philosophical Taoism, began around 300 B.C. Emphasizing the Tao as
the
source of ultimate reality, philosophical Taoism attempted to put man
in touch
with the harmony of nature by allowing him to exercise freely his
instincts and
imaginations.
Religious Taoism began forming around the second century A.D. when the
emperor
Huan ordered a temple built in honor of Lao-tzu, with offerings also
being made
to him. However, as a formal religion Taoism did not actually make an
appearance until the seventh century. John B. Noss explains why this
occurred:
By this time Buddhism had made its appearance as a great and
significant factor
in Chinese religious life. Neither Confucianism, the rather stiff and
formal
mode of Thought and behavior known chiefly to the literati and
officials, nor
Taoism, still the preoccupation either of intellectuals on the one hand
or of
students of the esoteric and the occult on the other, was wholly
satisfactory
to the unlearned and lowly masses. Hinayana Buddhism was no better in
the eyes
of these unlettered but spiritually hungry souls, but the Mahayana was
another
matter. The beneficent Bodhisattvas who gave aid in daily life and the
Dhyani Buddhas who
admitted one to paradise, were soon being plied
with gifts and prayers by millions.
As Buddhism swept across China and into Korea, the Taoists, struck with
amazement and yet sure that China had her own resources, so to speak,
in the
way of gods and spirits, began to look into their own heritage, and
finding
much to value, they began to ape the powerful faith brought in from
India (John
B. Noss, Man's Religions, New York: MacMillan Company, 1969).
Religious
Religious Taoism had sacred scripture, a priesthood, temples and
disciples.
There was also an eschatological belief that a new age would come
about,
overthrowing the old established order. As time went on, gods were
brought into
the religious system along with belief in heaven and hell and
eventually the
deification of Lao-tzu.
Taoism has for many years been in decline. According to the latest
reports, as
a religion it is now dead. The government frowns upon it and is
determined to
suppress it. But many still cling to it as magic,
no
matter how secret they must be about it nor how carefully they must try
to
elude the vigilant eye of the Communist district leaders (Ibid., p.
274).
Taoism and Christianity
In his book The World's Living Religions, Robert E. Hume lists the
following
weaknesses in Taoism:
Its not sufficiently personal and responsible Supreme Being.
Its founder's positively ignoble
example of withdrawing from
difficulty; not organizing for reform.
Its inadequate recognition of the
evils in the world.
Its inadequate appreciation of
physical facts and resources,
discouraging to scientific inquiry.
Its over-emphasis on inactivity (Wu-Wei), belittling to human effort.
Its lack of a commanding enthusiastic
principle for living;
mostly negative advice.
Its ethical ideal of indifference and
irresponsibility.
Its inadequate conception of immortal
life; merely a
protracted existence.
Its lack of a program for the uplift
of society; only a
return to an uncivilized simplicity.
Its relapse into polytheism,
demonolatry, and practice of
magic (Hume, op. cit., p. 151).
Although Taoism may have run its course
in China, it is a very real threat in the West. Rest assured,
however, that
even though the Tao may have appeal, it ultimately cannot fulfill its
disciples. The impersonal Tao is in stark contrast to the personal
loving God
of Christianity, who is both willing and able to meet the deepest needs
we all
have.
The Bible says, "Come to Me, all who are weary and heavy laden, and I
will
give you rest. Take My
yoke upon you, and learn from
Me, for I am gentle and humble in heart; and you shall find rest for
your
souls. For My yoke is easy, and My
load is light"
(Matthew
Taoism has no answer to the
problem of evil, for
the Taoist "solution" of ignoring or withdrawing from the ills of
society does nothing to cure those very real ills.
Jesus, on the other hand, taught His disciples to get involved with the
problems of the world. "Go therefore and make disciples of all the
nations, baptizing them in the name of the Father and the Son and the
Holy
Spirit" (Matthew 28:19 NASB). "But you shall receive power when the
Holy Spirit has come upon you; and you shall be My
witnesses both in
God, through Jesus Christ, became involved with the problems we all face and provided a once-and-for-all solution by His death on the cross. The near extinction of the religious side of Taoism is a testimony to the fact that it does not meet our deepest needs. God in Jesus Christ made the ultimate identification with our suffering and by it, secured our salvation from it. "Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil; and might deliver Those who through fear of death were subject to slavery all their lives... Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of Those who are tempted" (Hebrews 2:14, 15, 17, 18 NASB).
The essence of Taoism and the Bible:
"Tao" (pronounced "Dow") is basically indefinable. It has to be experienced. It "refers to a power which envelopes, surrounds and flows through all things, living and non-living. The Tao regulates natural processes and nourishes balance in the Universe. It embodies the harmony of opposites (i.e. there would be no love without hate, no light without dark, no male without female.)"
In Taoism, Tao, roughly translated as path, is a force which flows through all life and is the first cause of everything. The goal of everyone is to become one with the Tao. Tai Chi, a technique of exercise using slow deliberate movements, is used to balance the flow of energy or "chi" within the body. People should develop virtue and seek compassion, moderation and humility. One should plan any action in advance and achieve it through minimal action.
Yin (dark side) and Yang (light side) symbolize pairs of opposites which are seen through the universe, such as good and evil, light and dark, male and female. The impact of human civilization upsets the balance of Yin and Yang. Taoists believe that people are by nature, good, and that one should be kind to others simply because such treatment will probably be reciprocated. Taoism's focus on nature and the natural order complements the societal focus of Confucianism, and its synthesis with Buddhism is the basis of Zen.
The concept of a personified deity is foreign to Taoism, as is the concept of the creation of the universe. Thus, Taoists do not pray as Christians do; there is no God to hear the prayers or to act upon them. They seek answers to life's problems through inner meditation and outer observation. Each believer's goal is to become one with the Tao, which can be viewed as a pantheistic goal without a theistic God to unite with.
I
can see no
harm to the Christian in reading the philosophy of Tao if it be
remembered that
it is philosophy, and the philosophy does differ from Christian Faith. Now, the religion of Tao
is another
matter. The
Christian can discount
Taoist religion as mere superstition.
The other side
of Taoism: Priests,
magic, spirits, emperor
Lao-Tze left no church, no priests, no rituals and services. Today
religious Taoism lives in syncretism with the old Animism of China, and
it is
demeaned by polytheism, witchcraft, demonology, spiritism, spirit
spells, and a
degenerate priestly lineage.
The "Yin" and "Yang represented as a
"dragon" and a "tiger", live in a sort of cosmic struggle
of gestation and have to be controlled in life by the "priests"
rituals, plus the "medium", the "shaman", and the
"oracle"... and the Emperor..
The "priests" head the rituals in the
temples, and an
"incense burner" is essential to every magic rite and exorcism...
these "temples", besides of the religious rituals, are as well a
"cultural axis", providing fairs, puppet shows, story-tellers,
opera... and most Chinese have they altars at home, to the ancestors,
and to
spell the bad spirits.
The "medium" whose body is occupied by a
spirit while in
trance, communicates with the ancestors, makes divination...
The "shaman" travels into the afterlife, either to
heaven or
hell, and makes healing rituals, alchemical formulae, medicine, herbal
texts...
The "oracle" speaks in the words of a by
standing spirit,
and fulfills the role of a seer, healer, and keeper of justice mainly
in the
villages, providing a sense of stability.
The Emperor is the only one who can
communicate with Tao, so, for
centuries, became the "Emperor-god",
the actual god of
the people of
Summation
As
I have
delineated in the material above, A Christian can benefit from reading
philosophical Taoism. There
is nothing
to fear from perusing pages of philosophical Taoist texts. There are similarities as
well as differences
when compared to Christianity. I
have
underscored in this short paper some of the similarities and
differences.
Christians
must reach out to people of other faiths.
To do so, we as Christians must understand from where
adherents of other
faiths are coming. We
cannot afford to
have the attitude of “it is our way or the highway.” A
highway has a coming path and a going path, does it not? There are two paths on a
highway. There are
intersections that lead in other directions,
as well. When we as
Christians encounter
some who are traveling on a highway in life, possibly leading in a
direction we
know will not lead to the Truth, would it not be appropriate that we
point out
why the Christian direction of the highway will take one to the
felicitous goal
those people on the other path seek and base this on their particular
religious
background? We as
Christians cannot
afford to be arrogant,
if we wish to reside in a
peaceful world, if we wish to see our children grow up in a peaceful
world. We are to
serve, which means we have to know
how to relate to others. There
should be
no pride in being a Christian. A
Christian is a man or woman who does not know pride.
Pride is cloaked selfishness.
I
hear this
far too often: “We
must help God, we must
do this and that for God. We
must do, do, do
for God. We must
bring people to Christ.”
Stop and think. God
does not need our help. He
draws people to Christ. We
need His help and guidance. God
allowed other faiths to be created
because, in His Infinite Wisdom, He knew sadly that all would not be
able to
accept Christ, for one reason or another. (Let it not be because
Christians are
so arrogant that they label those who differ as going to hell in a
bushel
basket!!) Yet, He loves these people enough that He provided for them a
faith
to get them by in this life. We
have to
look at it in this light. There
is truth
in every religion and in many philosophies.
It is not The Truth, only Christ is The Truth, but there
are truths in
these other faiths and philosophies, some of which may have been seeded
by God
without these adherents knowing it.
Christians
must love the Jew, the Buddhist, The Taoist, the Bahai, the Sufi, the
Hindu,
the Sikh, the Moslem, the atheist.
Why
must we? Because
Christ loves them (and wants them to come to Him through the drawing of
the
Father and the assistance of the Holy Spirit) as he loves us. If we are to love our
enemies, then we sure
as well must love those who see God in a different light than we see
Him. This
does not entail a superior attitude as if we are better than they. Jesus did not assume
superiority to us. He
made himself a servant to and for us, is
this not so?
Verily, verily, I say unto you, when one is in Christ there are no superiors, nor inferiors: there are no enemies. God does not have enemies. He cannot have enemies. Only people who do not know Christ have enemies. The only way to convert a supposed enemy is to love. Christ taught this, Buddha taught this, Lao-Tse inferred this. Why do you think Christ taught us to love those who are enemies to us? Because in loving another, hatred, that which gives birth to an enemy, is neutralized. Acts of kindness and love decimates hate. Only love can do this.
Then where does hatred come from? From acts toward others that do not originate in love. Hatred spawns hatred. Love destroys hatred. How can one love such as to arrest the cycle of hatred? Christ is Love, God is love. Turn to Christ. He will soon imbue you with the power to love in the face of hatred. And your world, the world around you, your everyday coming in and going out, will be changed. A walking journey of a thousand miles begins with small steps, one at a time, going forward. Walk in the Light and there can be no darkness….for you.
If you are a Buddhist, Jew, Moslem, Sikh, Bahai, Zoroastrian, Hindu, Christian…yes Christian (too many Christians walk with their mouth in the correct direction but their feet are taking them in the wrong direction)….whatever you are…look at Christ anew. He is not arrogant, He is your servant. Let Him serve you the best God has to offer. I have never met a man or woman who does not wish to be loved and to know how to love in the face of strife and hatred. Allow Christ to show you this way. I have studied all the religions of the world. They are good. Yet the way to Love, to eternal Love, is the way of service through Jesus Christ. His yoke is easy, not hard. He will not Lord it over you. Love cannot lord over anyone.
It is in your best interest
to turn to Christ and
be healed.
Think about it
In Christ,
Dr. Ronald Coleman, D.Div, ThD.
Taoism
Sources:
Capra, Fritjof. 1984. “The
Tao of Physics.” 2d ed.
Chan, Wing-Tsit.
1963. “A
Source Book in Chinese Philosophy.”
Chan,
Wing-tsit. 1963. "The Way of Lao
Tzu, a Translation and Study
of the Tao Te Ching."
Ch'u,
Ta-Kao. 1937. "Tao Te Ching: A
New Translation.”
Cooper, J.C. 1981. "Yin and Yang: The Taoist Harmony of Opposites." Wellingborough: Aquarian Press.
Clarke, J.J. 2000.
"The Tao of the West."
Feibleman,
James K. 1977. “Understanding
Oriental Philosophy”
Graham, A.C. 1981. "Chuang-Tzu:
The Seven Inner Chapters."
Johnson, D. H., 1992. "Logos,"
in Dictionary of Jesus and the Gospels, eds. Joel B. Green, Scot Mcknight, and
Kaltenmark,
Max. 1969. "Lao Tzu and Taoism."
Stanford:
Kohn, Livia.
1998. "God of the Dao: Lord Dao in History and
Myth."
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1879-1910. “Sacred Books of
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Nash, Ronald H. 1992.“The
Gospel and the Greeks.”
Noss, John B. 1969.
“Man's Religions.”
Occhiogrosso,
Peter. 1991. "The Joy of Sects."
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Living Spirit Ministries International