DR. FILEMON C.

AGUILAR MEMORIAL COLLEGE OF LAS PIÑAS

Golden Gate Subd., Talon III, Las Piñas City
Tel No. 403-1985, 478-8671, 519-1960

Module 11 & 12 - Taoism / Confucianism --- A Search for Heaven’s Way

Introduction:

Taoism, Confucianism, and Buddhism constitute the three major religions of China and the Far East. Unlike
Buddhism, however, Taoism and Confucianism have not become world religions but basically remained in
China and wherever Chinese culture has asserted its influence. Though no official figures of the current
number of their followers in China areTao,available, Taoism and Confucianism together have both dominated the
religious life of nearly one-quarter of theaworld’s
‘the way person population for the past 2,000 years.
should go’
Lesson Presentation:
‘’Let a hundred flowers bloom; let a hundred schools contend’’ that saying made by Mao Tse-tung of the
People’s Republic of China in a speech in 1956 was actually a paraphrase of the expression that Chinese
scholars have used to describe the era in China from the fifth to the third centuries B.C.E., called the Warring
States period. By this time the mighty Chou dynasty
had deteriorated into a system of loosely bound feudal
states that were engaged in continuous warfare, much
to the distress of the common people. The turmoil and
suffering brought about by the wars seriously
weakened the authority of the traditional ruling party
class. The common people were no longer content with
submitting themselves to the whims and wiles of the
aristocracy and silently suffering the consequences. As
a result, long-suppressed ideas and aspirations burst forth like a hundred flowers” Different schools of
thought advanced their ideas on government, law, social order, conduct, and ethics, as well as on subjects
such as agriculture, music, and literature, as the means for restoring some normalcy to life. They came to be
known as” hundred schools.” Most of them did not produce a lasting effect. Two schools, however, gained
such prominence that they have influenced life in China for over 2,000 years. They were what eventually
came to be known as ‘Taoism and Confucianism.’

Tao---What is it?
The word itself means” way, road, or path.” By extension, it can also mean “method, principle, or doctrine.”
To the Chinese, the harmony and orderliness they perceived in the universe were manifestations of Tao, a sort
of divine will or legislation existing in and regulating the universe. In other words, instead of believing in a
Creator God, who controls the universe, they believed in, a will of heaven, or simply heaven itself as the
cause of everything. Applying the concept of Tao to human affairs, the Chinese believed that there is a
natural and correct way to do everything and that everything and everyone has its proper place and its proper
function. They believed, for example, that if the ruler performed his duty by dealing justly with the people
and looking after the sacrificial rituals pertaining to heaven, there would be peace and prosperity for the
nation. Similarly, if people were willing to seek out the way, or Tao, and follow it, everything would be
harmonious, peaceful, and effective. But if they were to go contrary to or resist it, the result would be chaos
and disaster. Taoism and Confucianism are two different expressions of the same concept.

Taoism----A Philosophical Start

In its early stages, Taoism was more a philosophy than a religion. Its founder, Lao-tzu was dissatisfied with
the chaos and turmoil of the times and sought relief by shunning society and returning to nature. Not a great
deal is known about the man, who is said to have lived in the sixth century B.C.E., although even that is
uncertain. He was commonly called Lao-tzu, which means “Old Master” or “Old One,” because, as legend
 DR. FILEMON C. AGUILAR MEMORIAL COLLEGE OF LAS PIÑAS
Golden Gate Subd., Talon III, Las Piñas City
Tel No. 403-1985, 478-8671, 519-1960

has it, his pregnant mother carried him for so long that when he was
born, his hair had already turned white. The only official record about
Lao-tzu is in Shih Chi (Historical Records), by Ssu-ma Ch’ien, a
respected court historian of the second and first centuries B.C.E.
According to this source, Lao-tzu’s real name was Li Erh. He served
as a clerk in the Imperial archives at Loyang, central China. The book
written by Lao-tzu is known as Tao Te Ching (generally translated as
“The Classic of the Way and the Power’) and is considered the
principal text of Taoism. It was written in terse, cryptic verses, some
of which are only three or four words long. Because of this and
because the meaning of some characters has changed considerably
since the time of Lao-tzu, the book is subject to many different
interpretations.

From Philosophy to Religion

In their attempt to be at one with nature, Taoists became obsessed

with its agelessness and resilience. They speculated that perhaps by
living in harmony with Tao, or nature’s way, one could somehow tap
into the secrets of nature and become immune to physical harm,
diseases, and even death. Although Lao-tzu did not make this an issue,
passages in Tao Te Ching seemed to suggest this idea. For example,
‘Being at one with the Tao is eternal. And though the body dies, the Tao
will never pass away.” Chuang-tzu also contributed to such
speculations. For instance, in a dialogue in Chuang-tzu, one mythical
character asked another, “You are of a high age, and yet you have a
child’s complexion. How is this?” The latter replied: “I have learned
Tao.” Regarding another Taoist philosopher, Chuang -tzu wrote: “Now
Lieh-Tzu could ride upon the wind. Sailing happily in the cool breeze,
he would go on for fifteen days before his return. Among mortals who attain happiness, such a man is rare.”

Stories like these fired the imagination of Taoists, and they started to experiment with meditation, dieting, and
breathing exercises that supposedly could delay bodily decay and death. Chinese history reports that in 219
B.C.E. the Ch’in emperor, Shih Huang-Ti, sent a fleet of ships with 3,000 boys and girls to find the legendary
island of P’eng-lai, the abode of the immortals. To bring back the herb of immortality. Needless to say, they
did not return with the elixir, but tradition says that they populated the islands that came to be known as
Japan. It was said that Emperor WU Ti, though promoting Confucianism as the official State teaching, was
much attracted to the Taoist idea of physical immortality. He was particularly taken up with concocting
‘immortality pills’ by alchemy. In the Taoist view, life results when the opposing yin and yang (female and
male) forces combine.

Meeting the Challenge of Buddhism

By the seventh century, during the T’ang dynasty (618-907 C.E.) Buddhism was making inroads into Chinese
religious life. As a countermeasure, Taoism promoted itself as a religion with Chinese roots. Lao-tzu was
deified, and Taoist writings were canonized. Temples, monasteries, and nunneries were built, and orders of
monks and nuns were established, more or less in the Buddhists fashion. In addition, Taoism, also adopted
many of the gods, goddesses, fairies, and immortals of Chinese folklore, such as the Eight Immortals (Pa
Hsien), the god of the hearth (Tsao Shen), city gods (Ch’eng Huang), and guardians of the door (Men Shen).
 DR. FILEMON C. AGUILAR MEMORIAL COLLEGE OF LAS PIÑAS
Golden Gate Subd., Talon III, Las Piñas City
Tel No. 403-1985, 478-8671, 519-1960

The result was an amalgam embracing elements of Buddhism, traditional superstitions, spiritism, and
ancestor worship. (1Corinthians 8:5) As time wore on, Taoism slowly degenerated into a system of idolatry
and superstition. Each person simply worshipped his favorite gods and goddess at the local temples,
petitioning them for protection against evil and foe help for attaining earthy fortune. The priests were for hire
to conduct funerals, select favorable sites for graves, houses, and businesses, communicate with the dead,
ward off evil spirits and ghosts, celebrate festivals, and perform sundry other rituals. Thus, what started off as
a school of mystic philosophy had transformed itself into a religion deeply mired in belief in immortal spirits,
hellfire, and demigods---ideas drawn from the stagnant pool of false beliefs of ancient Babylon.

China’s Other Prominent Sage

Another school that eventually came to prominence, in fact, dominance, was Confucianism. But why did
Confucianism come to such prominence? Of all Chinese sages, Confucius is undoubtedly the best-known
outside of China, but who really was he? And what did he teach? Shortly after his birth, his father died, but
his mother though poor, managed to provide him with proper education. He developed a keen interest in
history, poetry, and music. He devoted himself to scholarly study when he reached the age of 15. At age 17,
he was given a minor government post in his native state of Lu. His financial status apparently improved, so
he married at the age of 19 and had a son the next year. In his middle 20’s, however, his mother died. That
evidently had quite an effect on him. Being a meticulous observer of ancient traditions, Confucius retired
from public life and mourned his mother at her grave for 27 months, thus furnishing the Chinese with a
classic example of filial piety.

The word “Confucius” is a Latin transliteration of the Chinese K’ung-fu-tzu, meaning “K’ung the Master.”
Jesuit priests who came to China in the 16th century coined the Latinized name when they recommended to
the pope of Rome that Confucius be canonized as a “saint” of the Roman Catholic Church. Because
Confucius made few comments about God, many people view Confucianism as only a philosophy and not a
religion. Yet, what he said and did shows that he was religious. This can be seen in two respects. First, he had
a reverent fear for a supreme cosmic spiritual power, what the Chinese call T’ien or Heaven, which he
regarded as the source of all virtue and moral goodness and whose will, he felt, directs all things. Second, he
placed great emphasis on meticulous observance of the rites and ceremonies relating to the worship of heaven
and the spirits of departed ancestors. Though Confucius never advocated those views as a form of religion, to
generations of Chinese they have become what religion is all about.

Confucius----the Teacher

Thereafter, he left his family and took up the occupation as a wandering teacher. The subjects he taught
included: music, poetry, literature, civics, ethics, and science, or what there was of it at that time. He must
have made quite a name for himself, for it was said that at one time he had as many as 3,000 students.

In the Orient, Confucius is revered principally as a master teacher. In fact, the epitaph on his grave in Ch’u-
fou, Shantung Province, reads simply “Ancient, Most Holy Teacher.” One Western writer describes his
teaching method this way:” He walked about from place to place accompanied by those who were absorbing
his views of life.’ Whenever the journey took them any distance, he rode in an ox cart. The slow pace of the
animal enabled his pupils to follow on foot, and it is evident that the subject of his lectures was frequently
suggested by events occurring on the road.” Interestingly, Jesus at a later date, and independently, used a
similar method.

What made Confucius an honored teacher among the Orientals, no doubt, was the fact that he was a good
 DR. FILEMON C. AGUILAR MEMORIAL COLLEGE OF LAS PIÑAS
Golden Gate Subd., Talon III, Las Piñas City
Tel No. 403-1985, 478-8671, 519-1960

student himself, especially in history and ethics. “People were attracted to Confucius, less because he was the
wisest man of his time than because he was the most learned scholar, the only one of his days who could
teach them about the ancient books and ancient scholarship,” wrote Lin Yutang. Pointing to this love of
learning as perhaps the key reason. Confucianism triumphed over other schools of thought, Lin summarized
the matter this way: “The Confucian teachers had something definite to teach and the Confucian pupils had
something definite to learn, namely, historical learning, while the other schools were forced to air merely
their own opinions.”

“It Is Heaven That Knows Me!”

In spite of his success as a teacher, Confucius did not consider teaching to be his lifework. He felt that his
ideas on ethics and morals could save the troubled world of his day if only the rulers would apply them by
employing him or his pupils in their governments. To this end, he and a small group of his closest disciples
left his native state of Lu and went traveling from state to state trying to find the wise ruler who would adopt
his ideas on government and social order. After so much suffering, he returned to Lu, disappointed but not
broken. For the remainder of his days, he devoted himself to literary work and teaching. Undoubtedly, he
lamented his obscurity, he said:” I do not murmur against Heaven. I do not grumble against man. I pursue my
studies here on earth and am in touch with Heaven above. It is Heaven that knows me! Finally, in the year
479 B.C.E., he died at the age of 73.

The Essence of Confucian Ideas

Although Confucius excelled as a scholar and as a teacher, his influence was by no means limited to
scholastic circles. In fact, the aim of Confucius was not just to teach rules of conduct or morals, but also to
restore peace and order to society, which was, at the time, torn apart by the constant warfare between the
feudal lords. To achieve that goal, Confucius taught that everyone, from the emperor to the common folk,
must learn what role he was expected to play in society and live accordingly. This concept is known as
propriety, courtesy, the order of things, and by extension, ritual, ceremony, and reverence. “Li” is the rule of
conduct by which a true gentleman (chan’tzu, sometimes translated as “superior man”} carries out all his
social relations. When everyone endeavors to do so, “everything becomes right in the family, the state, and
the world,” said Confucius, and that is when Tao, or heaven’s way, is done. Another central concept of
Confucianism --- jen (pronounced re), humaneness or human-heartedness. Confucius’s principal disciple,
Mencius expressed that human nature is basically good. Thus, the solution to all social ills lies in self-
cultivation, and that starts with education and knowledge.

Confucianism Became a State Cult

Under Emperor Wu Ti, Confucianism was elevated to the status of a state cult. Only those versed in the
Confucian classics were selected as State officials, and anyone hoping to enter government service had to
pass nationwide examinations based on the Confucian classics. Confucian rites and rituals became the
religion of the royal house. This elevated the position of Confucius in Chinese society. The Han emperors
started the tradition of offering sacrifices at the grave of Confucius. Honorific titles were bestowed on him,
temples were erected in every province in his honor, and he was elevated to the status of a god and
Confucianism became a religion hardly distinguishable from Taoism or Buddhism.
 DR. FILEMON C. AGUILAR MEMORIAL COLLEGE OF LAS PIÑAS
Golden Gate Subd., Talon III, Las Piñas City
Tel No. 403-1985, 478-8671, 519-1960

The Four Books The Five Classics

1. The Great Learning (Ta Hsueh) A. The Book of Poetry (Shih Ching)
 The basis of a gentleman’s  305 poems providing a picture of
education, the first test studied by daily life in early Chou times
schoolboys in old China. (1000-600 B.C.E)

2. The Doctrine of the Mean (Chung Yung) B. The Book of History (Shu Ching)
 A treatise on the development of  Converting 17 centuries of Chinese
human nature through moderation. History beginning with the Shang
Dynasty (1766-1122 B.C.E)
3. The Analects (Lun Yu) C. The Book of Changes (I Ching)
 A collection of Confucius’ sayings,  A book of divination based on
considered the main source of interpretations of the 64 possible
Confucian thought. combinations of six whole or
broken lines.
4. The Book of Mencius (Meng-tzu) D. The Book of Rites (Li Chi)
 Writings and sayings of Confucius’  A collection of rules on ceremonies
greatest disciple Meng-tzu or and rituals.
Mencius.
E. Annals of Spring and Autumn (Ch’un
Ch’iu)
 A history of Confucius native state
of Lu, covering 721-478 B.C.E.

The Legacy of the Wisdom of the East

In Confucianism and Taoism, we see how a system based on human wisdom and reasoning no matter how
logical and well-meaning, ultimately falls short in the search for true God. Why? Because it leaves out one
essential element, namely, the will and requirements of a personal God. Confucianism turns to human nature
as the motivating force to do good, and Taoism turns to nature itself. But this is misplaced confidence
because it simply amounts to worshipping created things rather than the Creator. (Psalm 62:9; Psalm 146:3,4;
Jeremiah 17:5. On the other hand, the tradition of ancestor and idol worship, reverence for cosmic heaven,
and veneration of spirits in nature, as well as the rites and

rituals connected with them, have become so deeply rooted in the Chinese way of thinking that they are
accepted as the unspoken truth. Often, it is very difficult to talk to a Chinese person about a personal God or
Creator because the concept is so foreign to him. Romans 1:20-25

It is undeniable that nature is filled with great marvels and wisdom and that we humans are endowed with the
wonderful faculties of reason and conscience. As pointed out in the module on Buddhism, the wonders we see
in the natural world have caused reasoning minds to conclude that there must be a Designer or Creator. That
being the case, then, is it not logical that we should endeavor to search out the Creator? In fact, the Creator
invites us to do so,” Raise your eyes high up and see Who has created these things? It is the One who is
bringing forth the army of them even by number, all of whom he calls even by name.” (Isaiah 40:26) Doing
so, we will come to know not only who the Creator is, namely Jehovah God but also what he has in store for
our future.