Abstract
This chapter introduces its other dimensions, in particular the religious movements that developed from this heritage. Here we briefly discuss the differences and associations between Daoist philosophy and religion, and introduce briefly the origins and transformations of Daoist religion, its religious theories and practices, major masters and scriptures, as well as its movements and transformation. There are additional positions on the relation of Daost religion and philosophy, but this chapter hopes to provide basic information and analysis. In an appendix, we also briefly lay out the complicated relation between Daoist religion and fengshui 風水 (geomancy).
The author is very much grateful for Dr. He Xiaoxin, who authored the section of appendix between fengshui and religious Daoism, and for Ms. Yama Wong who helped me compile the first draft of the main text. I remain fully responsible for any mistakes or faults in this essay. The major part of this essay is excerpted and altered from Liu 1993.
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Notes
- 1.
- 2.
According Webster’s Dictionary, the first known use of D[T]aoism is in 1838. See http://www.merriam-webster.com/dictionary/taoism?show=0&t=1348302546.
- 3.
Thus, Han Yu (768–824), a famous writer of the Tang dynasty, said that while ren (仁humanity) and yi (義righteousness) are dingming (定名substantiated terms), while Dao and de are xuwei (虛位 a void position, i.e., terms without specific meanings).
- 4.
The term metaphysics in the Western tradition means studies and issues beyond and above the physical and phenomenal world and presumes the separation of physical and metaphysical kingdoms. However, Dao penetrates and is embodied in the world or myriad things, thus it is different from metaphysics in its original sense. The term “quasi-metaphysics” is used to remind us of this divergence between Chinese and Western philosophical traditions and practices. Nevertheless, as long as we aware of this difference, the prefix “quasi” is not always necessary.
- 5.
In the conclusion part of Chap. 15 of this volume, Lynn also discussed the relationship between Daoist philosophy and religion. According to Western or modern academic convention, the distinction between the two concepts seems necessary, but there was no such clear byfurcation of Daoism in history, especially in early period.
- 6.
In its formative period, the Daoist religion was associated with a number of rebellions, and some later rebellions borrowed the Daoist banner. This, however, was not a feature of mature Daoist religion.
- 7.
See Chap. 8 of this volume on the three groups of Outer and Miscellaneous chapters of the Zhuangzi.
- 8.
A different historical record gives 343 as the year of Ge’s death. Both are questionable.
- 9.
- 10.
The work described in this paper was partially supported by a grant from the Research Grants Council of the Hong Kong Special Administrative Region, China. (Project no.CUHK447909)
- 11.
The text of the Book of the Tomb has different visions. This quotation is a translation based on Dr. He Xiaoxin’s research (He 1998).
- 12.
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Liu, X., He, X., Wong, Y. (2015). Daoism from Philosophy to Religion. In: Liu, X. (eds) Dao Companion to Daoist Philosophy. Dao Companions to Chinese Philosophy, vol 6. Springer, Dordrecht. https://doi.org/10.1007/978-90-481-2927-0_20
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