Taoism
The great Chinese contribution to world religion and Spiritual insight is Taoism. In a nutshell, Taoism is made up of a number of concepts and practices which are called "The Way". The Tao Te Ching is considered the root text of Taoism but as Thomas Cleary's work demonstrates there are many more Taoist works as well. Tai Chi and Chi Gung are Taoist practices, yet Taoism includes basic principles or "theories" regarding the body, diet, breathing and physical exercises, uses of herbs, philosophical inquiry and, of course, meditation. The Taoist is in a constant process of transformation, knowing that balance is an ongoing process of coming into closer alignment with the "natural order"

On Taoism continued

... of life and living - a pathway that the bulk of humanity seems to have strayed from.

When did Taoism arise:
Generally 570 BC is considered the approximate date of "Lao Tzu's" birth, but some say that Lao Tzu was really Lau Tan or Er Lee. If Lao Tzu was really Er Lee then perhaps he might have been Lau Tan but if Lau Tzu was really Lau Tan perhaps Er Lee wrote the earlier work. Of course, Su Ner is not considered to be a viable source and neither is La Ter, considering that "Lao Tzu" attributes the Tao to the emperor Huang-Ti the legendary civilizer of China in 2697 BC. If this is the case then the Tao may qualify as the oldest spiritual work in existence.
The Tao Te Ching, or Maps of the Way explores reality or the knowable universe in terms of opposite components, whether physical (hard/soft; dark/light), moral (good/bad), or biological (male/female), which may be classed as either YANG (pronounced "yong") or YIN. When combined, existence is produced, and is manifest as TAO. Neither yin nor yang can exist independently (ergo the fallacy of "yin" or "yang" styles). The symbol of Tao is the "fish symbol" within which are two small dots (yin in the yang section, yang in the yin section), and around which are a pair of arrows, symbolizing dynamic interaction. The arrows have often been removed in contemporary motiffs, but were popularized again when used by Bruce Lee in his Jeet Kune Do emblem.

Taoism has its roots in a set of fifth century writings ascribed to Lao Tzu. Yet, like Christ, there is little historical evidence about Lao Tzu and some venture that the Tao Te Ching is a composite of several writer's works sharing a common theme. In this light, one could compare it to the Gospels with the distinction that in Taoism there is little focus on the personality or life of Lao Tzu and an intense focus on "the way" and the actions, practices and attitudes that constitute being truly on the mystic path or way. The focus of the Tao Te Ching being the importance of living the path. It can be pointed out that Lao means "ancient, venerable" and Tzu is a common term of respect which can be equated to "Master, Wise or Worthy One".

2 Schools of Thought:
There are primarily 2 divisions in Taoism: philosophical and religious, similar to the broad divisions seen in Buddhism which can in turn be compared to the original diversity in Christianity which is once again reasserting itself. Taoists and Buddhists both studied nature, but for different reasons. Philosophical Taoists, saw the teachings of Tao as a guide for life that is essentially deity-independent, studied nature to look for harmony. Religious Taoists, believed in a pantheon of greater and lesser spirits and studied life to look for ways to change the course of nature (alchemy). The latter can seem particularly difficult to understand because altering nature is often depicted as moving against the flow. But at the same time the elitist streak that many see in the Tao Te Ching would bring this into perspective.

The philosophical Taoists are largely atheistic, looking to nature for the secrets to harmony and bliss. As a result, Taoist martial artists mimicked animals in their quest for martial arts techniques, and many styles, including mantis, snake, and some tiger, show distinct patterns of nature mimicry.

Religious Taoists believed that by understanding the harmony of nature, you could alter nature without bringing harm to the underlying balance. In addition to alchemy, religious taoists developed complicated schools of ceremonial magic, and developed the martial arts style of Pakua.

Taoists have had their own temples and their own system of martial arts (Hsing-I, Pakua). Emphasis was on internal styles. T'ai Chi Ch'uan (="supreme, ultimate fist;" a rather interesting, if redundant, use of superlatives), often attributed to Taoism, seems to have a slightly different origin. It was a 1200 years old martial art designed for training imperial soldiers and later was adopted by the Taoists.

While both Taoists and Buddhists understood and studied the concepts of duality in nature, the Taoist was more focused on the differences of Yin and Yang, while the Buddhist was more interested in the state of dynamic harmony of the two (ironically, Buddhists focused on the wholeness of the Tao rather than its parts). Taoist philosophy is concerned with the intrinsic nature of Yin-ness and Yang-ness, readily seen when studying Taoist medicine or magic, for example. The Taoist perspective examines"Yin" versus "Yang" techniques, "Hard" versus "Soft" styles.

Philosophical Taoism: Perhaps best described by Deng Ming-Dao in his book "Scholar Warrior" this school of thought may be the most common Taoist orientation. Similar to "monastic Taoism" but geared to daily use by "common folk". Not always considered ideal for persons in the "Autumn" or "Winter" of their lives but an excellent orientation for persons in the Summer of their lives to become exposed to and follow Tao. Includes dietary and herbal recommendations, meditative exercise, Yin Yang The Five Elements; Martial Arts development and expertise as well as meditation and philosophy.

Philosophical Taoism works well for agnostic or atheistic individuals seeking deeper meaning to life. Having a spiritual rather than a religious focus, Philisophical Taoism utilizes the Impersonal "God" approach philosophically, thus it is particularly well suited for individuals from the scientific community. When we examine the beliefs of Einstein and Hawkins, we discover that their beliefs are in alignment with philosophical Taoism. This form of Taosim which is very similar to New Thought is popular in Europe and the Western United States especially California and Hawaii. Also found in Philadelphia, New York City and Chicago.

Wang Chung (27 to 100 A.D.) a Taoist, declared that Heaven takes no direct action; that there is no such thing as teleology; that fortune and misfortune come by chance or by the failure of the individual to make good choices; and that humans do not become a ghosts at death. These beliefs contrasted with prevailing currents of superstition and divination which were common at this time.

When material forces (chi) of heaven and earth come together all things are spontaneously produced, just as when the vital forces (chi) of husband and wife unite children are naturally conceived. Among the manifestions that arise out of the interplay of the Divine, organic "blood" creatures come into existence which are conscious of hunger and cold. Subsisting on the ingestation of other non-conscious organic matter, "the five grains", these creatures obtain and eat them. With furthur evolution of consciousness, the organic creatures become aware that silk and hemp can be worn & thus, they obtain and wear them. This evolutionary outlook contrasts with certain theistic Taoist who did not take the position that humans evolved but emphasized that humanity was a form of artwork and that Heaven produces the five grains in order to feed its artwork and produces silk and hemp in order to clothe it.This is to say that Heaven becomes a farmer or a mulberry girl for the sake of humanity .This is contrary to the understanding of spontaneity. Therefore such ideas are flawed and should not be followed.

Duality:
Taoists feel life exists in a dual (opposite) and constantly changing form; that is night is opposite day. The night becomes day and day becomes night. And while day and night are opposites, there is no real line between them. If one observes either a sunrise or a sunset; one can easily see that day or night does not suddenly arrive, but rather transitions over a period of hours with light slowly dispelling the darkness in the case of dawn or with light fading away as in the case of dusk.

Laws of gravity follow the same "rule" of opposites - what goes up; does come down. There are opposites or "duals" to almost everything in nature. There are sweet fruits and bitter ones. There are cool colors and there are warm ones. There are women and there are men.

When male and female mate - they enter each other, they do not consume each other and after the mating they become separate - just as night remains night and day - day.

The symbol of this phenomenon is the symbol of Universal Supreme or Tao. It is a Circle with a curved line dividing black and white colors. Each color has a small dot of the opposite color in it. It can be likened to fishes constantly swimming after each other. It represents the state of constant change.

The concept of Yin and Yang is the expression of duality (opposition). Yin being the coolness, softness, darkness, shadow, passive, wet, negative and Yang being opposite as warmness, hard, light, bright, active, dry, positive components of changes in general. Yin/Yang is NOT the separation of "good and evil" as thought by many people.

Yin and Yang often exist together within matter. For a good example: imagine a slinky toy. That metal or plastic spiral which can be set into motion and climb down stairs. In its standing, unmoving state - it is Yang. But once the slinky is engaged into motion, it has become Yin. They exist together in the toy, at one point being solid and straight and then becoming motion. The motion does not necessarily have to come from the toy, it is the motion of the toy that "transforms" its state to that of Yin.

Yin/Yang is the perpetual dichotomy from which all things come. It is the force which creates life and from life comes - energy. The Chinese say,"From the Creative Yang and the receptive Yin emerge the ten thousand things". These ten thousand things that the Chinese refer to is everything living and non living in the universe.

Duality is recognized in science as well. Magnets have reversing polarity and protons and electrons have different charges. All of the study of chemistry surrounds polarity and the interaction between opposing forces, so does the study of physics.

If you spend only a little time considering what is around you and allow the "ten thousand things" to be seen as they are, you will no doubt come to respect this basic element of both Eastern and Western thought - Duality.

Emptiness:
This philosophical approach is an interesting perception. The uneducated will almost immediately associate the term emptiness with negative feelings or emotions.

Emptiness is seen by some as loneliness, uselessness, hollowness, being barren and so on. It is likely that at first, few people would find anything positive to be associated with this word. However, Lao Tzu did see emptiness or "the void" as being a positive component of life and living. He felt it was the hole in a hub which made it possible to connect a wheel to a wagon or cart. Without the hole, one could not use the wheel!

In many verses of the "Tao Te Ching", he talks about emptiness being essential for usefulness. The empty space in a cup was what made it useful as a cup.

The emptiness of a window is what lets light and air into a room. Even if the window had glass, the absence "emptiness" of color in the glass made it possible for the light to come through. The emptiness that is the space of a door allows one to enter and use a room and so on.

Physicists have had a field day with this concept that has considerable mathematical application. Zeros represent "void" yet without the zero, we could not count beyond 9.

Emptiness can be applied to human behavior as well. Modern day psychology and
educational studies have shown that it is often necessary for one to "empty out" a set of feelings or understandings before one is able to take on another set. Psychological approaches to issues surrounding resolution, grief therapy and loss all utilize emptiness in some manner.

Wu-Wei:
A uniquely Taoist concept is wu-wei, nonaction. This does not mean no action, but rather not exceeding spontaneous action that accords with needs as they naturally arise; not indulging in calculated action and not acting so as to exceed the very minimum required for effective results.

Taoist Alchemy - Symbolic Language
The language of Taoism is a language that is about the truth. It expresses the fundamental core of life. It is about nature and nature's principles and as such is eminently real. For those who have eyes to see it, it is without equal for revealing the essence, depth, and authenticity of things. It is an eloquent language which speaks plainly.

Yet not all people have an eye to discern the subtle language of the inner "Way" of nature. For this reason many who have attained the Tao have used symbolic language to explain the "secrets" and workings of the Tao. As with other spiritual traditions, this language has sometimes been misinterpreted and turned into a misguided path, yet many people have been enlightened by such language. It has served it purpose many times over during the times when it was properly understood.

To those of another age or culture this symbolic language is very cryptic and mysterious. Especially when the symbolic language became very timely and clique-ish. Still, at its best and most universal symbolic language can open up the eyes of many people. It can offer a slightly different slant on essential truths, helping those who are close to understanding, but not fully clear on the deepest meanings. Symbolic language elucidates and elaborates. It allows the truth to be seen from different perspectives allowing certain people to come to grips with the deeper meanings of the way of Taoism. In the final analysis, all the words of symbolic language are meant to point to the same active and actual reality. This is where one really wants to find oneself in the end.

In all ancient Taoist methods the whole process of speaking about these things was a way of approaching the truths of reality. The methods and words were meant to help people understand life and to approach certain ways of cultivating themselves. Often these old methods were given Alchemical contexts. This has been and often continues to be the cause of many ideas being misconstrued and misinterpreted. Some people have in the past and still to this day continue to misunderstand the alchemical texts. They unfortunately think the texts refer to the use of actual chemical substances to induce enlightenment, but this is not in fact what alchemy was truly about.

Alchemical language was chosen because of the subtle intonations of the words. These intonations were used to guide the practitioner through the morass of intricate meanings of philosophical and psychological concepts. Words like heaven and earth, fire and water, lead and mercury, tiger and dragon, the jade furnace, medicine, mysterious pass, golden elixir, immortal embryo, gate of no gate, and many more terms stand as cryptic guides to the world of truth and self-cultivation. One simply needs to look at the words and phrases closely, study the classic texts, and relate it to what is actually happening in real life.

Alchemical language is a challenge, to be sure. In the end, it is at the very least, an intriguing and interesting path to explore the incredible truths of inner and outer life. Scholars and practitioners who are willing to explore the ancient alchemical language can be rewarded with deep insights about the present -- and, as well, about the way the ancient practitioners of Taoism perceived the world.

Once true sense is enjoined, without concealing, without deception, the original spirit can arise and the biased and illusioned spirit can be overcome. The method of reaching this point is not a matter of conscious contrivance or manipulation; it is a matter of attaining the natural, "living" sense of vitality and reality which exists in every being. To do this is to understand outside cultural prejudice and learning. One must be very clear-minded. Impartial objectivity must be used to see past one's own personal agenda and what it calls for or needs. Such a mind-set is sometimes referred to as non-doing. It is very important in solving the cryptic problems of alchemical language.

Those who are interested in Taoist alchemical language and its deeper meanings must look into the code words and figure out the hidden meanings behind the cryptic and difficult to fathom symbols and phrases. Hearing ideas like "heaven" and "earth","fire" and "water", "lead", "mercury", "tiger" and "dragon", "jade furnace", "medicine", the "mysterious pass", "golden elixir", the "immortal embryo", and the "gate of no gate" one must not think such words refer to the preparation of chemical potions to ingest or parts of the body, but remember that these words and phrases are symbols. They use a language which speaks of one thing to allude to another.

In the end, the path of Alchemy is simply a spiritual path. Being a spiritual path, it must be a path of "realness". To follow such a path is to follow practices which help one to remain authentic and true to oneself and to the original source of all things. To follow such a path is to eschew delusion and acculturation. It is to know the path of the universal, the path of yin and yang, the whole path of the heart and rationality as one, and the path of nature. To cleave to the course of usual conditioning is to be ensconced in the mundane which doesn't know its own beauty. To cleave to the course of usual conditioning is to miss being an "enlightened and empowered immortal being".