Origin
Daoism as we see it today began over 2,000 years ago (4th to 3rd century BC). It emerged during the Warring States period, a time of political unrest and instability. Daoism is traditionally said to have come from the teachings of Laozi, whose name means “Old Master.” It is said that as Laozi observed the unrest in the world around him, he decided to renounce his worldly life and head west to live as a hermit. Along his journey, he met the gatekeeper Yin Xi, who implored Laozi to write down his teachings before he left. In a single night, Laozi wrote the 5,000 characters that comprise the Dao De Jing.
Classic Texts
Multiple texts provide knowledge and wisdom into Daoist principles, however the classic texts are The Dao De Jing, The Liezi, and The Zhuangzi.
The Dao De Jing is attributed to Laozi, who is believed to be the founder of Daoism. The Dao De Jing is comprised of 81 chapters and 5,000 characters. Each chapter is concise yet profound, making it the perfect book to begin with for those new to Daoism. This is considered the first and foundational Daoist text, exploring themes such as wu wei, softness, virtue, naturalness, emptiness, and flexibility.
“Reveal the simple, embrace the uncarved; have little thought of self, and few desires.”
The Zhuangzi is attributed to Zhuangzi (Zhuang Zhou.) The entire book consists of 33 chapters and 3 sections. The Inner Chapters, one through seven, were directly written by Zhuangzi himself. The Outer and Miscellaneous Chapters were written by his disciples and followers. The Zhuangzi uses storytelling to reflect themes like perspective, uselessness, reality, and the ideal sage.
Once, I, Zhuang Zhou, dreamed I was a butterfly. A butterfly fluttering freely, joyful and unaware of myself.
Then I awoke. I was Zhou again.
But I did not know—was I Zhou dreaming I was a butterfly? Or a butterfly now dreaming I am Zhou?
Between Zhou and the butterfly, there must be a difference.
This is called the Transformation of Things.
The Liezi is attributed to Liezi (Lie Yukou.) This book consists of 8 chapters; each one packed with parables and tales which represent deep philosophical ideas about death, nature, and illusion.
“When my spirit enters its gate,
and my bones return to their root,
what then remains of ‘I’?”
This is not an exhaustive list. There are many other Daoist texts such as The Wenzi and the myriad texts within The Daoist Canon. Some texts such as the I Ching are not explicitly Daoist, but are used for divination or other purposes by Daoists.
Key Concepts
Dao (The Way): The Dao De Jing itself states that the eternal Way cannot be named, and it cannot be understood simply through words. However, it is described as the fundamental principle underlying all existence, the mother of all things. It is the invisible, inexhaustible, ineffable source that flows through all things.
Wu Wei: One of the main principles of Daoism, which translates directly to non-action. Wu wei is not truly about doing nothing, and can be more simply described as effortless action. Wu wei is aligning your actions with the natural Way, doing things in manner that allows for ease instead of forcing. The sage practices wu wei, never striving or forcing their way to results.
Emptiness: In Daoism, emptiness is seen as a benefit rather than a lack. Emptiness allows space for filling and for use. Fullness invites spilling and loss. The sage releases instead of holds, and emptiness is encouraged in Daoism.
The Uncarved Block: A representation of simplicity and wholeness. The uncarved block is a reflection of us in our natural state, before the influence of desires, societal expectations, and other worldly influences. The sage returns to the uncarved block: whole and simple.
Yin and Yang: A representation of the dynamic and fluid balance of the universe. Yin represents stillness, earth, coolness, darkness, and femininity; whereas Yang represents movement, heaven, warmth, light, and masculinity. The two forces do not oppose each other, instead complimenting each other perfectly. Both rely on each other to achieve balance harmony, and each contain a piece of each other.
Naturalness: Daoist teachings prioritize a natural, spontaneous life. Ideally, life should be lived in a way that allows things to simply be as they inherently are, without artificial interference. This comes as a result of alignment with the Way. All things in the universe have a natural course that, if not interfered with, leads to flourishing and balance.
Virtue: Mentioned often in the Dao De Jing, virtue in Daoism differs from the standard idea of the term. It is not the same as the Confucian virtue of moral righteousness. It is instead the inherent integrity that follows from alignment with the Way. A person of great virtue embodies the qualities of the Way in human form, and one who embodies virtue does not do things out of striving for virtue; they do so because it is natural and innate.