Although there are many of similarities between Daoism and Buddhism, there are also several contrasting reasons that the philosophy Daoism believed that everyday life could be peaceful and happiness, but they must follow the way of Dao and the way of nature. If they break the rules, they will not receive peace and harmony. Nevertheless, Buddhism is an idealism and they believed that we can rebirth. Everyone had to pay for their action. If a man did a bad action in his life, he must need to experience some pains before he could receive Enlightment.
The web article relates four primary objectives regarding Daoism’s affinity with nature. The first mentions Daoism’s concept “the way,” furthermore resisting life and nature is futile, thus describing Daoism’s inclination of inaction, particularly concerning the achievements of humans. When human’s primary focus is achievement, nature suffers, and by damaging nature, humans desecrate the Divinity of Daoism. The second explains Daoism’s desire for homeostasis, additionally regarded as Yin and Yang. Overabundance generates disparity, therefore causing damage and destruction.
Daoist thought is holistic and universal, based on the observation of relationships among all phenomena (Jung, 1997). The Dao is a concept that is difficult to explain. It is described as that which is within everything, as a certain philosophy of living, and as a “Way” or path to enlightenment. Watts (1993) describes it as “a vast Oneness that precedes and in some mysterious manner generates the endlessly diverse forms of the world” (p.xxvii). The Dao is often explained in metaphorical terms, and through the use of other poetic literary devices such as rhyming and repetition.
The Daodejing of Laozi was first written in classical Chinese between 6th BCE and 3rd BCE. Laozi who the founder of the idea of Daoism, which is primarily focused around living with the Dao (Tao) and not against the Way. The Daodejing can be split up into three parts; Dao (Tao) equals the Way or natural living, de (te) meaning virtue and power, and jing (ching) in context means classic. The main idea of the Daodejing simply put is, no being can abandon their place or change the “natural limits” without dismantling the balance of the Way. The key purpose is to live with the Way and not against it, otherwise any action is self-defeating.
Daoism, Confucianism, and Buddhism are all religious systems held at a high value in East Asian culture and their practices tend to be blended together. All of these religions also highly value our earth as living beings, the only difference is that Daoism and Confucianism sees them as deities and Buddhism does not worship the elements of the earth (Fisher p.189,192). Daoism also values great mental and physical discipline like the Buddhist religion; thus they have similar practices to the Buddhist ones that practice Zen. Through meditation they are able to maintain a mental and physical state of health and find some inner peace. Daoism also practices detachment from people and objects so that they can have a clear, realistic mindset.
Daoist views Dao as a supreme being deity that rules the world and humans. Daoist stood on the ground that a believers' goal was to harmonize themselves with Dao. This means that Daoist are supposed to seek for harmony and self- perfection to harmonize with Dao. Daoist principles make it quite clear that in order to connect with the ground and all the beings, one must not follow the intelligible form of things back there to their first principle (CH.XI, 15). Lao Tzu notion of formlessness is a amazing, structured phenomenon.
The Shinto appreciates nature, describing it as a force of beauty, which they celebrate and honor it, since they have built a sense of gratitude towards the natural world. Due to the deep value that the Shinto hold towards nature they believe that the divine spirit dwells in nature, since the divine spirits dwells in nature, they make sure to keep nature pure. As a result, the spirits will bring them joy and a bountiful place for life. Since the Japanese were given an abundant of blessings from nature, they have a sense of harmony or bond that unites them with nature. Not only does nature bless them with resources and food, they also view nature as the dwellings for spirits.
Confucian says “if I can hear the Dao in the morning I will die contented that evening!” For the reason being that in his time men of virtue and uprightness must take it upon themselves to protect and preserve this ideal or civilization would be doomed only when men of power are unwilling or incapable to uphold their order. Daoist from the beginning hold Dao as their primary source of the cosmos. Daoist are self-consciously they express a decidedly alternative understanding of the Dao and ideal human action. Dao is not only the deep transcendent entity that gives rise to all things but also the immanent core that exist in all things making all things equal.
The Tao is not a thing and it is not seen like a God because it is not worshipped, it is more of a system of guidance. It is best described as “developing oneself so as to live in complete conformity with the teaching of the Tao.” Daoism is a religion of opposites and unity. It is where yin and yang started and the principal of it is it sees the world as filled with complementary forces. Daoism practices include meditation, which is concentration or mindfulness or visualization.
Daoism is a multifaceted tradition that has been around for over 2,500 years; there is a wide inequality in the way the society relate to women. For instance, Stephen translates, “Now I leap in joy, forgetting limitations, in the hope that you might instruct me and dispel me ignorance, thereby saving this human, Yang Xi. This is only wish, night after night” (Stephen 174). The nature of these relationships differed greatly, but most are guided by the intricacy of other beliefs. They regularly perceive fruitfulness, sexuality, motherhood, arcane knowledge, and hidden powers as the directly associated with the woman and assess these elements optimistically.
Kung Fu Religion Daoism, a Chinese religion or philosophy constituted by Laozi more than two-thousand years ago, is referenced many times in the movie “Kung Fu Panda.” The main character, Po, has a yin-yang pattern on his face, this representing the equity between balance and harmony that Daoism focuses on. This demonstrates that “Kung Fu Panda” does allude to Taoism. In the movie “Kung Fu Panda” it bears two characters Tai Lung, a evil savage, and the dragon warrior, the “chosen one” to defeat Tai Lung, gives the essence of good versus evil. This is an important subject in Taoism.
In the broadest sense, a Daoist attitude toward life can be seen in the accepting and yielding, the joyful and carefree sides of the Chinese character (www.brittannica.com).” Moreover, Laozi (lao Tzu), the sage of China believed to have been the author of “Dao De Jing (Tao Te Ching) and is regard as the founder of Daoism. However, I glean historically, Daoism developed forms that included common people as well as philosophers. Conversely, some sought immorality through alchemy, some, special ways of healing, health, also magical and political powers (Matthews 184). Yet, if understanding correctly, to describe and rate Daoism’s strengths or weaknesses, one must be an excellent Chinese scholar.
Developed most notable by the Chinese philosopher Lao Tzu or Laozi around the beginning of 5th century BCE, Daoism, or Taoism, is a Chinese philosophy that focuses on living in tune with the “Tao” or the natural order of the universe. Inspired by the ideas of yin and yang and the five elements, Taoists believe that our decisions and actions should match and be logical in regard to the Tao. Daoism is still practiced in China to this day as one of the five official religions. Daoism focuses on three dogmas: ethics, cosmology, and theology. Each of these doctrines play a vital role in the proper practice of Daoism, and each of these dogmas emphasize their own important traits that a Taoist must possess for proper worship.
The Yellow Dragon (黃龍 Huánglóng) is the zoomorphic incarnation of the Yellow Deity—the center of the universe in Chinese religion and mythology. Ancient Chinese lore tells of Five August Emperors whose reigns date back to before 2500 BCE. They are sometimes called “culture heroes,” in which tradition credits them with providing humankind with a host of skills and essential practical wisdom. As guardians of the five sacred mountains, the divine quintet ruled the cardinal directions and the center. Each was associated with a color: green with the east, red with the south, white with the west, black (or “dark”) with the north, and yellow with the center.
Calligraphy, or an art of writing, was the visual art form prized above all others in traditional China. It was not until the Song dynasty, when painting became closely allied with calligraphy in form and technique. In addition to the central role played by the written word in traditional Chinese culture, is the distinctive visual form of the written language. The Chinese characters are dynamic, closely bound to nature and the kinesthetic energies of the human body. Calligraphy is the counterbalance of order and dynamism manifested in all aspects of Chinese writing.
