TAOISM'S THREE MAIN PATHS

Tao, the elusive, dark mystery.

Yet, many have chased its secrets for thousands of years and will continue to do so for an infinite more. Why? And just who are these mavericks of the spiritual world?

Regardless of the many divisions and sects of Taoism, three basic categories of searchers have evolved throughout history:

• The Scholar-Taoists


• The Folk-Taoists (AKA - Popular-Taoists)


• And what I call The Truth-Taoists.

Those who approach Taoism from a scholar's view engage ina study of what is common in all three paths of Taoism; the study of the classics, called The Canon, and also the study of more obscure texts. The most well-known and most translated text is Lao Tzu's Tao Teh Ching, which imparts his wisdom through 81 chapters in a very symbolic fashion. For example, the 68th chapter states:

"A good warrior is never violent.
A good fighter is never offensive.
A great victor defeats his opponent,
but not by challenging him.
A great commander is humble.
This is called the power of non-contention.
This is also called making use of the efforts of others.
To follow this is to follow the pattern of the subtle law of the universe."

A lesser known work of Lao Tzu's is the Hua Hu Ching, a book also of 81 chapters, but formatted in a question and answer discussion between a wise old master his student, the prince. This work addresses areas of Taoism in a slightly more direct fashion. For example, in Chapter 49, the prince says:

"Venerable Teacher, I am now deeply aware that to know or think about something is much different than actually aligning oneself with the reality of being and doing it. To have a quick mind or tongue is not equal to real achievement. A person may think he is a good rider, but once he takes up the horse's reigns, it takes time and practice in order to ride well. To talk and think about the Tao is merely talking and thinking, which do not go beyond the relative realm; to an integrated being, talking and thinking are irrelevant. The Tao is not just a matter of speaking wisdom, but one of continual practice in order to reach a universal realization. If one hopes to align oneself with it, one must practice it. If one does not practice it, one will never reach it. Although it takes years of practice to become one with the Tao, it takes but an instant to realize it."

This chapter clearly discerns the scholarly view from Popular and Truth-Taoists. Of the texts studied, there are also two classics by the taoist Chuang Tzu.

One, the Nan Hua, is set in story-like mode with quite a bit of symbolism (as is prevalent in Taoist-Literature) dealing with Taoist sciences. The other classic is simply called the First Three Chapters, which tells of his philosophy in free verse. The theme commonly identified with this work by the scholars is that Chuang Tzu dreamed of being a butterfly. When he awoke, he realized he was not a butterfly, but then...he was not sure. Who was dreaming who?

Many other many other texts are sought after to be studied by the Taoist scholar, that are much lesser known to the general public, such as:

• Exquisite Compendium of the Three Caverns
• Ten Compilations on the Cultivation of Perfection
• Scripture of Lord Mao, the most high, Speaking on the Numerous Efficacy of the Celestial Consort in Relieving Distress

And there are many more.
Scholars in this pursuit have different goals, but without the proper training of a wise taoist, the true meanings of the works are lost.

Popular-Taoism is what, until recently, the general public associated Taoism with. Temples, rituals, talismans, sorcery, and exorcism are all part of this common view of Taoism. These taoists were trained either from master to student in the temple or from father to son in the family. From a very young age, they were trained in the classics, as well as Taoist philosophy and the Taoist Pantheon. The Pantheon consists of many divinities of the body's organs, divinities of nature, immortals, and divinities of the heavens and hells. Although Popular-Taoism stresses the invoking of spirits and divinities by name, Truth-Taoists do not. Another common practice associated with Popular-Taoism is that of I Ching reading. The I Ching, or Book of Changes, is an ancient book that teaches about the changes of life and yet also the unchanging universal truths of nature, human society, and individual life. It was initiated by the quest of mind which wanted to find the rules in life of how to behave and respond to life situations in order to bring about a good result.

Popular-Taoists could be coaxed by a townsperson to read the the consequences of their actions by the I Ching for a price. Rituals also there for Popular-Taoists to perform, not only to preserve their own person, but also to aid in the state in releiveing of the people from assorted disasters. Although Popular-Taoism preserves the spiritual root beneath their many religious ceremonies, they are still a bit different than the Truth Taoism.

The third group of people are those that take live in the midst of the general population, but take Taoism as their own personal way of life, using taoist integrated sciences. A Truth-Taoist has similar personal taoist goals as a Popular-Taoist, such as cultivating all areas of one's self to the highest degree.

Students will commonly begin by training in kung fu at an early age and then go on to learning basic essentials of the Tao. These include the ideas of yin and yang, the five elements or phases of energy manifestation, and then one would go on to learn how these ideas could be used to ones advantage in daily life. As the student moves along the path, more subjects are learned, such as the classics, the I Ching, various internal martial arts and various qigongs. More subjects are added as time goes on:

• Military Strategy
• Astrology
• Meteorology
• Divination
• Geomancy
• Painitng
• Poetry
• Music
• Calligraphy
• Ascetic Austerities
• Ritual

All subjects studied are re-enforced by basic Taoist mind-sets. Hua-Ching Ni, one of today's leading authorities on Taoism, says that "Taoist knowledge and skills...are all developed by the energy breaking through first in the body and then in the mind. After this, one receives the knowledge and skills. These are the accumulations of Taoist cultivation for the convenience of worldly life."

Through the cultivation of one's self, one's intuitive faculties begin to grow. In Taoist understanding, the world manifests itself from the subtle spirit to the gross material level. Material or gross energy can be perceived by the five senses; spiritual and subtle energy can be perceived only through our intuitive faculties.

Because these higher faculties remain unused and underdeveloped, the ordinary person perceives the world in a shallow, and almost one-dimensional way. If, however, one becomes more aware of ones limited perspective and desires sufficiently to progress spiritually, then one simply needs to follow the integral way of Tao. Through self discipline, cultivation, and the assistance of an awakened Master, one can discover true happiness, peace, and the divinity of one's whole being.

It is commonly said that the Taoists understand the universe through intuition, not the intellect. In the case of medicine, Taoism may be recognized as the sacred practice of sound health. Acupuncture, herbal medicine, and other aspects of Taoist healing ways were developed and are practiced through the use of the trained, accurate intuitive mind. Taoist healing may also be used to prevent illness through applying insight into how one can remain healthy. Taoist medicine values the preventative method, and not so much the remedies and compensating efforts.

Life is at the very center of Taoism. All the aspects of Taoist knowledge and techniques serve the function of improving the quality of life. The complete system of Taoism combines much diversity in its broad latitude; all aimed at helping the individual lead a whole, integrated, and happy life.

It is evident that there is much similarity found in the three paths mentioned above. Original Taoist Classics, as well as Taoist philosophy and some practices and skills compromise the main bloodline serving all three traditions, as with everything, there is much internal and external debate.

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