Common Elements of Eastern Religious Traditions - Essay Example

Common Elements of Eastern Religious Traditions Introduction Whether an individual believes in a higher power, or that there is no God or gods, religion will still play an important role in their lives (Malloy, 2010). Religion has always been something that people turn to for various reasons especially when faced with challenges. Religion gives people a sense of belonging and helps in the greater understanding of the universe as a whole. Understanding the vitality and richness of the world’s religion provides a compelling and clear account of the major traditional religions in the whole world (Molloy, 2010). Many Chinese do not consider themselves spiritual but their traditions with local gods and daily practices have provided a sense of religion for them for over a thousand years. In the recent years, there has been an increase in interest between the relationship of spiritualism and business (Rarick, 2009). Daoism, also known as Taoism, has greatly shaped the Chinese way of thinking. Daoism is one of the greatest religious systems in China (Hansen, 2013). Definitions of religion vs spirituality A person can be spiritual but not religious. Molloy (2010), views religion as a belief system and focuses on how those beliefs’ expression in different contexts. The meaning of religion differs depending on an individual’s society and upbringing. Religion denotes a particular system of faith and worship and/or the human recognition of a higher power (Park & Paloutzian, 2013). In the Eastern cultures, religion encompasses a set or system of beliefs and practices adhered by a given community, supported by rituals that recognize or worship the ultimate truth, reality or nirvana (Park & Paloutzian, 2013). In the natural world, spiritual relationships are important and are very common as they are part of the human survival (Molloy, 2013). Spirituality connotes the personal and effective relationship with God. It is the domain of spirits; God or gods, souls, angels, jinni, demons and metaphorical extensions to other intangible or invisible things (Park & Paloutzian, 2013). Origin/ Founder of Daoism Daoism is traceable to shamanism, which spread in china and Mongolia more than ten thousand years ago. The Dao is the opposing force and energy of the universe, and is the beginning and the end of Daoism. The Dao represents a cosmic principle that permeates all the aspects of creation. The exact founding date of Daoism is unknown, even though there is a belief that the mystic Laozi (Lao Tzu) is the one who developed the spiritual and philosophical orientation of Daoism. According to Laozi, the Great Unity known as Yin and Yang ruled the universe. Yin and Yang represent goodness and contends iniquity only emerges in the case of imbalance among the two (Rarick, 2009). Laozi cited the Dao as an unexplainable force, which maintained balance (Rarick, 2009). Brief background of Founder of Daoism There was a belief that the legend Lao Tzu was born as an 81-year-old man and lived to be 160. Lao Tzu was a Confucius contemporary and curator of dynastic archives (Lao Tzu, 2013). He was an archivist in the Court of Chou (Rarick, 2009). He allegedly gave his teachings to a border guard who then compiled the Lao Tzu teachings. His wrote parables in an incantatory language and advocated for passive behavior in natural harmony with the Dao (Rarick, 2009). Schools were then built to teach the writings of Lao Tzu (Rarick, 2009). Brief History of Daoism The Tao Te Ching, the alleged writings of Lao Tzu, refers to Tao as something that existed even before the formation of heaven and earth (Hansen, 2013). Taoism came about because of a sect known as “Way of the Celestial Masters” who based the sect on the spiritual concept defined by Lao Tzu (Hansen, 2013). Daoism is a natural reaction towards the elitist and moralistic inclinations of Confucianism, which stood for a traditional pattern of hierarchical social behavior. Assignment of duties depended on a person’s social role. Daoism is an ancient tradition of religious belief and philosophy deeply rooted in the Chinese customs (Hansen, 2013). It is possible to trace the origin of Daoism, accordingly, in an attitudinal way and a theoretical way (Hansen, 2013). The Daoism attitude is expressed as amoral because it targets a Confucian conception. Like the attitudinal way, philosophical interpretations require authoritarians to push people towards an optimistic primitivism (Hansen, 2013). The approaches of ethics and morality in both the West and China are bound with conceptions of religion, the ultimate truth and conceptions of nature (Miller, 2013). The Confucian, Daoist and Buddhist thinking see desire and sensuality as a fundamental problem in humans (Miller, 2013). Moreover, Daoism and Confucianism are spiritual and do not worship gods or God. In addition, Daoism focuses on the concept of Yin and Yang, which is similar to the Zen Buddhism philosophy (Adler & Smart, 2002). Confucianism and Taoism started in China and both religions have absorbed the teachings of Confucius (an ancient philosopher). In most parts of China and Taiwan, people believe in a mixture of Taoist, Confucianism and Buddhism (Adler & Smart, 2002). At some point, people may feel connected to something larger than life especially when it comes to nature. At that moment, one transcends the narrow confines of self and encounters an expanded reality (Tse & Mitchell, 2008). The boundaries between oneself and the world seem to disappear. At that particular moment, that experience of oneness with all life is the same as the Daoism philosophy of alignment of one’s life with nature. Moreover, the concepts of Daoism may function as a spiritual guide and is applicable to daily life (Tse & Mitchell, 2008). The word Tao refers to the way people perceive the world around them. In the same way, Taoism in the modern world gives people a practical wisdom for spiritual growth (Tse & Mitchell, 2008). Daoism enforces an understanding of the world, helps in decision-making and takes action (Lao Tzu, 2013). Our consciousness, as part of the Tao energy, has a sense of wholeness that promotes harmony and balance in the modern world. It ensures that people’s needs are in accordance with the needs of others and for every action performed, there is maximization of the greater good of the society (Lao Tzu, 2013). Furthermore, in the modern world, most people are not able to deal with the challenges presented by life resulting to stress. In dealing with these challenges, people seek solutions that restore balance and satisfy the way of living. By following the characteristics of Dao, people are able to align themselves with the Tao energy flow. As people learn to go with the flow, they connect more intimately with their true nature and are able to solve their own problems (Lao Tzu, 2013). Meditation is also a Taoist practice practiced worldwide up to date. According to Lao Tzu, a single step is the beginning of a thousand miles journey (Lao Tzu, 2013). From the above information, it is evident that Daoism is one of the greatest religious systems in China (Hansen, 2013). During the Tang dynasty in China, Daoism was a semi-official religion and it continued even during the Song dynasty. The religion also flourished greatly in Taiwan. Even with a traditional history of more than 1800 years, the philosophies of Taoism are continually being taught in the west, although in china and Taiwan, it functions as a conventional religion (Hansen, 2013). It is impossible to calculate the number of Tao believers but Taoism is applicable to the day-to-day life, even though the people applying Daoism may not necessarily belong to the conventional religion (Hansen, 2013). The balancing forces of Yin and Yang are applicable in the modern world. In addition, Daoism covers a range of similar doctrines motivated by the same beliefs (Hansen, 2013). Some people claim that without an understanding of the Daoism, it is very hard to understand the Chinese culture. Reference Adler, J.A., & Smart, N. (2002). Chinese Religious Traditions (Religions of the World). Upper Sadldle River, NJ: Prentice Hall. Hansen, Chad, "Daoism", The Stanford Encyclopedia of Philosophy (Fall 2013 Edition), Edward N. Zalta (ed.), Retrieved from . In Paloutzian, R. F., & In Park, C. L. (2013). Handbook of the psychology of religion and spirituality. Lao Tzu. (2013). Columbia Electronic Encyclopedia, 6th Edition, 1. Miller, J. (2013). Authenticity, Sincerity and Spontaneity: The Mutual Implication of Nature and Religion in China and the West. Method & Theory In The Study Of Religion, 25(3), 283-307. doi:10.1163/15700682-12341259 Molloy, M. (2010). Experiencing the world’s religions: Tradition, challenge, and change (5th ed.). New York, NY: McGraw-Hill. Rarick, C. A. (2009). Daoism And The Religious Community Traditions: Their Influence On Chinese Managerial Theory. Allied Academies International Conference: Proceedings Of The Academy For Studies In International Business (ASIB), 9(2), 16-19. Tse, L., Laozi, ., & Mitchell, S. (2008). Tao Te Ching . Radford, VA: Wilder Publications. Read More