Page 346 - The Encyclopedia of Taoism v1_A-L

DAO

found in texts like the Daode jingo But such usages can easily be explained in
terms of the pre-Qin groups that engaged in certain forms of 'bio-spiritual
cultivation." In the Neiye, the term dao was a nebulous denominator for "reali-
ties that one ought to cultivate," often used synonymously with such terms as
*shen (spirit). That use of the term clearly retained a central place throughout
later Taoism. Generally, all Taoist meditation, from classical times through
modern *Quanzhen practices, involve the "cultivation of Dao," i.e., an effort
by individuals and groups to cultivate within themselves a numinous reality
that constitutes the deepest and purest essence of reality.
A common element of many explanations of Taoist practice- by insiders
and outsiders alike- is that such practices are directed toward the "getting"
or "achieving" of Dao: from classical to modern times, the person who has
fulfilled the spiritual life is commonly styled "he / she who 'has (the) Dao'"
(youdao zhe ~:@: 1lf). A common assumption, both within Taoism and, more
broadly throughout Chinese culture, is that people's ordinary life lacks an
important quality, which must be acquired or achieved by appropriate practice
and effort. In that sense, dao is the term generally applied, by Taoists and non-
Taoists alike, to the goal of Taoist religious practice, which is to be achieved
by moral and spiritual self-development, under the instruction of those who
have already fully achieved the goal. (Japanese cultural usages resonate with
such meanings.) So Taoists generally used the term dao to suggest a deepest
and purest essence of reality that is universal and everlasting, but can only be
attained by the religious practices specified in a given oral! textual tradition.
"Dao"; "The divine. " In broadest terms, Taoists also used the term dao as
shorthand for what Westerners might simply term "the divine." Assuredly,
Chinese culture eschewed many elements of Western concepts of "God" (i.e.,
as creator, lawgiver, or judge). Zhang Daoling did reportedly claim to transmit
an authoritative covenant from Lord Lao (*Laojun), and in later Taoism, Lord
Lao was often associated with or assimilated to the Lord of the Dao or Lord
Dao (Daojun :@:Z), to whom was often assigned the title Most High (Taishang
"* J:). Meanwhile, *Lingbao texts say that the world's evolution was initiated
by the Celestial Worthy of Original Commencement (Yuanshi tianzun 5t~i1
7( ~). As Taoism developed a cult to serve the needs of the general populace
and its rulers, it also developed a pantheon. But Lingbao theology seems to
have left its mark on modern Taoism, in that all members of the pantheon
have their own identity, but are ultimately understood as personifications of
the transcendent reality called Dao.
Modern interpreters' secularistic world-view often makes them uncomfort-
able with Taoism's theistic dimensions. Some modems have imagined "Taoism"
as no more than a "naturalistic philosophy" that may allow for individualistic
mystical practice but does not demand, or even encourage, belief in beings