Baybay City Division

Baybay City, Leyte

Week No. 13
Information Sheet No. 1

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Taoism.(no code on MELC)
Objective : State that “Dao is the origin of all beings whose essence is nothing”

KEY CONCEPT

DAOISM

The picture below is a typical Daoist painting, which is characterized by elements of nature
such as the bamboo. Much of Chinese art, particularly the development of landscape painting,
nature poetry, and garden culture was influenced by Daoism, a philosophy which flourished in
China during the late Bronze Age and emphasizes humanity’s relationship with nature. In this
lesson, we will know more about another Daoic religion— Daoism—and understand its historical
development and its relevance to Chinese society and culture.
Daoism functioned as a philosophy of abandonment and withdrawal from the rampant
warfare and social unrest which characterized the reign of the Zhou dynasty---a period of constant
struggle for power, wealth, and prestige. It began in the state of Chu in the southern part of the
present Hunan

Province. In effect, it served as a protest of common people against the rising despotism of
rulers and served as a reaction to the growing firmness of the moralists, who were followers of
Confucius. Daoists struggled to fight for individual autonomy in the midst of the struggle of rulers
1
and moralists to bring people to conform to social patterns to achieve social harmony. The ultimate
goal of Daoists was to conform to the great pattern of nature, which is called Dao, or “The Way.”
As a philosophy, Daoism focuses on the great mysteries of the Dao; as a religion, its goal is to
achieve long life and, ultimately, immortality.

SYMBOLS

The Yin and Yang is the most well-known Daoist religious symbol. It is an image composed
of a circle divided into two swirling parts: one black and the other white. Within each swirling or
teardrop-shaped half is a smaller circle of the opposite color. Overall, the Yin and Yang symbol
signifies the perfect harmonic balance in the universe. For example, day and night; birth and
death.

According to Daoist cosmology, the big circle signifies the Tao (Dao), the source of
existence. Meanwhile, the black and white teardrop-shaped halves signify the Yin-qi and Yang-qi,
known as the primordial feminine and masculine energies, respectively. Daoists believe that the
interplay of the Yin-qi and Yang-qi created the manifest world.

HISTORICAL BACKGROUND
Laozi (Lao-tzu), meaning “Old Master,” is believed to have authored the Dao De Jing (Tao
te ching or The Book of the Way and its Power), dating back to around third century B.C.E.
According to myth, Laozi was conceived by a shooting star and was born of a virgin mother, who
kept him in her womb for 82 years; Laozi was said to be born with flowing hair, which signified that
he would become a wise man. He is considered as the first important Daoist who is believed to be
a senior contemporary of Kung Fuzi (some said he even became Kung Fuzi’s adviser) although
there is much debate on his date and identity. The Chinese historian Sima Qian wrote a biography
of Laozi in the Historical Records (Shih Chi) in the late 2nd century B.C.E. According to Sima
Qian, Laozi’s family name was Li, his given name was Erh, and he was also known as Tan.
According to his biography, he worked as a government archivist but became frustrated with
government corruption, and sensing his unavoidable disgrace he left Chu and was detained at
Han-ku Pass by a gatekeeper named Yin Hsi, who requested him to write a book for him before
leaving. Laozi agreeably wrote two chapters about the Dao (Way) and De (individual power),
which came to be named Dao De Jing or Laozi.
Zhuangzi (Chuang Tzu), is believed to have lived from 369 to around 286 B.C.E. Sima Qian
also wrote a biography of Zhuangzi in the Historical Records. According to Sima Qian, his last
name was Chuang, his given name was Chou, and Tzu means “master,” thus Chuang Tzu
(Zhuangzi) means “Master Chuang.” He was born in the town of Meng in a small state of Sung,
near the border between present-day Hunan and Shandong Province. He served as an officer-in-
charge of a royal garden during the middle of the Warring States period and was said to be invited
by King Wei of Chu to become his chief minister, which he declined. Zhuangzi is considered a
great philosopher and a great writer, and he wrote a book, together with his followers, which
became known as Zhuangzi, and was believed to be completed before the Han dynasty (Fairbank
and Reischauer 1989).

REFERENCE
Ong, J.A., Jose, M.D. dL. 2016. Introduction to World Religions and Belief Systems. Quezon City: Vibal
Group, Inc.

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 Baybay City Division
Baybay City, Leyte

Week No. 13
Activity No. 1

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Taoism.(no code on MELC)
Objective : State that “Dao is the origin of all beings whose essence is nothing”

Direction: Answer the following question briefly.

1. Why is Dao considered as the origin of all beings whose essence is nothing? Explain your
answer in 100 words.

RUBRICS

CRITERIA DESCRIPTION POINTS

The concept was clearly
ORGANIZATION and creatively 10
conveyed.
Daoism concepts were
CONTENT clearly used and 5
explained.
The idea was clearly
PRESENTATION presented based on the 5
words used.

TOTAL 20

3
 Baybay City Division
Baybay City, Leyte

Week No. 13
Information Sheet No. 2

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Give examples of act showing love and respect of nature and
environment.

KEY CONCEPT

SACRED SCRIPTURES

Dao De Jing
Daoism’s foundational text is the Tao te Ching or Dao De Jing, meaning “The Book of the
Way and its Power.” It is a mysterious collection of enigmatic remarks which many find hard to
understand. Its opening line which is often translated as “The name that can be named is not the
eternal name,” implies the difficulty of putting the truth into words, and can only be explained
through riddles and paradox. The Dao De Jing has often been attributed to Laozi, but some
believe that it was a product of the collective efforts among various groups in China, since a closer
analysis of the scripture reveals that there is no integrated philosophy in the Dao De Jing; instead,
it was a collection of sayings and proverbs, lines from popular songs, and clever maxims coming
from various contributors with various concerns. The Dao De Jing, which literally means The Book
of the Way and its Power, expounds on the meaning of Dao and its accompanying concept of
De—the power or virtue acquired by a person by means of living in harmony with Dao. It is said to
have a paradoxical element, meaning it contains assertions that were rather contradictory and
illogical, yet contain deeper meaning which can be understood through intuition than through
rational thinking.

Book of Chuang Tzu/Zuangzi

Another important scripture is the Zhuangzi, dating to the third century B.C.E. and attributed
to a man named Zhuangzi, the second founder of Daoism. It consists of delightful parables,
metaphors, and poetic passages, and is praised for its high literary value which represents the
most significant formulation of early Daoist thought. Zhuangzi is divided into three sections: the
Inner Chapters, Outer Chapters, and Miscellaneous Chapters. According to some experts, certain
chapters of the text were written by scholars during the early part of Han dynasty. But some
question this allegation, saying that some of its chapters are quoted by Han Feizi and Lushi
Chunqiu, which had been completed before the Ch’in (Sharma 1993). All in all, the book, which is
an anthology of essays that make use of parables and allegories, discusses spiritual freedom
which makes one surpass the limitations of one’s own mind, and not merely the freedom from
social norms and restrictions. Zhuangzi believes that such freedom can only be attained by living
according to the Dao itself. Part of living according to the Dao is to defer to its laws, which includes
the law of dying. According to the book, the sage—through his exceptional wisdom—is liberated
4
from life’s ups and downs and the world and has overcome his sensibility. This gives equal
importance to life and death, and does not advocate longevity as opposed to Confucianism. There
are other passages in the text, however, which suggests otherwise. For instance, there is a
passage which describes the sage as immortals who no longer depend on a diet of grains, have
defeated death, and have the ability to help others get well from sickness and overcome other
evils (Ching 1993). Zhuangzi’s central theme, however, is the relativity of things or nature or the
balance of yinyang, which will be discussed later.

CONCEPTS/BELIEFS
Daoism can be best understood by discussing its concepts and beliefs. Some of its
concepts include the Dao or the “way of nature”; the De or “virtue/ proper” adherence to Dao; Wu
Wei or “action through inaction” which gives importance to humility and noncompetition,
naturalness and naturalism, and non-aggression; yinyang or the balance of nature or universe;
and the Chi/Qi or the natural energy or life force that sustains living beings.

The Dao
According to Laozi, the Dao, which is the essential concept and creative principle in
Daoism, existed before the world. It is undetectable, indistinct, shapeless, and indefinable, it is the
foundation of all being, and the way in which nature and the universe exist. All things come from it,
and are nourished by it, that is why sometimes the Dao is called “Mother.” Dao is the origin of
heaven and earth and it is also the way in which heaven and earth now live. Its meaning differ
across religions and philosophies: for Confucians, it refers to the basic principles of moral
philosophy while for the Legalists, it is the way of power (Brown 1987).
The Dao is distinct from God. It is not a being for it is the origin of all beings, and its great
virtue is that it does everything but desires nothing. It is “emptiness”, which does not compete with
other forces but is content with itself. This contentment, when practiced by people, will enable
them to lead good lives (Ching 1993).

Deity/God (Dao as the origin of all beings)

Unlike the Abrahamic religions, Daoism does not have a God, for Daoists believe that the
universe originated from the Dao, which created and controls the universe and distantly guides
things on their way. However, the Dao itself is not God and is not worshipped by the Daoists.
Instead, they worship deities, who are gods of a particular role, and they traditionally worship Laozi
not only as the first god of Daoism but also as the representation of the Dao. Most of the deities
worshipped by the Daoists were borrowed from other cultures, but they are within the universe and
are subject to the Dao. The Daoist pantheon has often been described as a divine administration
which reflects the secular governments of Imperial China. However, some believe that it is the
other way around—that the secular administrations are just reflections of the divine administration
(Fairbank and Reischauer 1989). For the Daoists, the Dao possesses heavenly qualities, is
mysterious, indescribable, lies under the surface of sense perception, and unifies obvious
opposites on a different level. Daoists also believe that the Dao can only be found in silence since
it is heavenly and beyond change. For the Daoists, God is found inside us, in the thoughtful
emptiness from which all power and life originates in all directions; it is the “Nothing” within all of
us where all our energy comes from.

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 Baybay City Division
Baybay City, Leyte

Week No. 13
Activity No. 2

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Give examples of act showing love and respect of nature and
environment.

For objective number 2.

1. As a senior high school student, how can you apply Daoism ideas in protecting the
environment? Write a list of things that you can do to accomplish this.

RUBRICS

CRITERIA DESCRIPTION POINTS

The concept was clearly
ORGANIZATION and creatively 10
conveyed.
Daoism concepts were
CONTENT clearly used and 5
explained.
The idea was clearly
PRESENTATION presented based on the 5
words used.

TOTAL 20

6
 Baybay City Division
Baybay City, Leyte

Week No. 13
Information Sheet No. 2

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Explain the core teaching of Daoism is becoming one with “Dao”

KEY CONCEPT

The De
The De, which means virtue or the proper adherence to Dao, is another basic concept in Daoism.
It encourages inaction in nature and advocates the quiet and passive nature of a person so that
the Dao, or the creative principle in the universe, may act through them without interference.
People should simply follow the Dao and must do nothing on their own. In this regard, Laozi
professed a distaste for culture and civilization for they are products of human activity and proof of
humanity’s tampering with nature. In line with this, he preferred the use of inaction in ruling the
people (Brown 1987). “Non-competition in Emptiness” is said to be the other side of the principle
of “inaction in nature.” For Daoists, inaction means a person’s outward actions, and emptiness is
the corresponding inner state, which also means “absence of desire.” Daoists believe that when a
person becomes peaceful, that person acquires power to overcome all things without having to
compete with others. In line with this, humility and avoiding competition with others are two virtues
which Daoists value most. Lastly, “contentment with what is” is another expression of inaction in
nature and of non-competition in emptiness. By following the way of nature, a person can attain
contentment. For Laozi, the way of happiness is contentment. “There is no greater sin than the
desire for possession, no greater curse than the lack of contentment.” (Brown 1987)

Wu-Wei
Wu-wei means “no behavior” or “doing nothing.” It also means “to do without doing” (wei-wu
wei) or “actionless activity.” It is a concept used to negate or limit human action. It refers to the
cancellation or restriction of human behavior, especially human activities. Wu-wei may refer to
certain stages such as nonbehavior or doing nothing; taking as little action as possible; taking
action spontaneously; taking a passive attitude toward society; waiting for the spontaneous
transformation of things; and taking action according to objective conditions and the nature of
things, or acting naturally. It advocates a “go with the flow” attitude by cultivating a state of being
wherein our actions are in harmony with the natural cycles of the universe. Laozi believed that wu-
wei can lead to a peaceful and harmonious society. The opposite of wu-wei, which is yu-wei,
means taking action, which Laozi believes causes vicious actions, theft, and crime. Wu-wei, on the
other hand, brings prosperity, harmony, and peace.
Wu-wei—considered by Daoism as the highest form of virtue—emphasizes passivity, which
may benefit less fortunate or weak people, for it will help them overcome their opponents and
become strong. Spontaneity, or “being natural” is important in wu-wei, for Daoists believe that
everything in the world should develop naturally. Non-aggression is also important in wu wei, for
Laozi believed that the Daoist ideal society is a primitive community with a natural, harmonious,
7
and simple life which exists without war and competition (Sharma 1993). One may practice wu wei
by becoming an “enlightened leader,” one who rules in such a way that the people become happy
and prosperous. Another way of practicing wu wei is to become a hermit by withdrawing from
society and wandering through the mountains, meditating in the caves, and eating based on what
the natural world has to offer.

Yin Yang
As stated earlier, the concept of yin yang was articulated by the Daoist philosopher
Zhuangzi who stated that “yin in its highest form is freezing while yang in its highest form is boiling.
The chilliness comes from heaven while the warmness comes from the earth. The interaction of
these two establishes he (harmony), so it gives birth to things. Perhaps this is ‘the law of
everything’ yet there is no form being seen.” (Zhuangzi Chapter 21) Yin yang is an important
concept in Daoism which explains Laozi’s methodology that everything contains opposite sides,
and each side depends on the other, which emphasizes the concept of dualism, of two halves
forming a whole. Yin yang emphasizes complementarity, interconnectedness, and
interdependence of both sides seeking a new balance with each other.
When something is whole, it is fixed and imperfect, but when it is split into halves, it disturbs
the balance of completeness, thus initiating change. The theory that opposite sides always
transform into each other serves as the philosophical foundation of Laozi’s methodology. There
are about 70 concepts of things in pair which are listed in Laozi, and some of them are: good and
evil, long and short, bright and dark, full and empty, lead and follow, strong and weak, beauty and
ugliness, difficult and easy, favor and disgrace, superior and inferior, glory and humility, masculine
and feminine, increase and decrease, offensive and defensive, and being and nonbeing, among
others.
The yin and yang symbolize the integration of the polarities mentioned by Laozi. He
stressed the need for balance and harmony, which is achieved only when one is fully grounded in
the Dao. Here we can deduce that masculinity refers to all forms of behaviors that are forceful and
aggressive while femininity represents all gentle, nurturing, and flexible attributes. The goal is to
embody both these polarities in a balanced and harmonious manner (Hodge 2002).

WORSHIP AND OBSERVANCES

Ritual or liturgical expressions are important to the Daoist religion. These include ritual
initiation meant for purification and renewal in the life-cycle and development of the human person.
Daoist priests are licensed to perform rituals of specific traditions. One form of ritual is exorcism,
performed in cases of sickness with the goal of gaining victory over the evil spirits. Other rituals
are performed in the form of festivals, especially New Year. In these rituals, incense is a central
aspect, together with the sacrificial offering of sacred writings such as paper charms which contain
the prayers of individuals, bearing their names and the intentions which are burned as part of the
ritual. Those who will perform such rituals are encouraged to prepare for them by fasting and by
having a spirit of forgiveness and reconciliation.

Meditative Practices
Humility and non-competition are among the most important virtues in Daoism. These
virtues, together with naturalness and naturalism, as well as non-aggression and passive rule,
manifest the fundamental virtue of wu wei. The physical appearance of the Daoist sage
exemplifies the virtue of humility, for on the outside the sage may dress shabbily but his mind is
full of wisdom and his heart, full of compassion. The sage also manifests the virtue of non-
competition by not competing but emerging victorious nonetheless. The sage has achieved
oneness with the Dao by understanding its simplicity; his mind is undistracted that is why he is
able to discover the simplicity in the Dao. In this regard, he is likened to a cat, which has much in
common with the sage. Like the cat which does not deviate from its own nature and being fully
aware of the situation at hand, it always lands on its feet no matter what. (Brodd World Religions:
A Voyage of Discovery).

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 Baybay City Division
Baybay City, Leyte

Week No. 13
Activity No. 3

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Explain the core teaching of Daoism is becoming one with “Dao”

For objective number 3.

1. Explain the core teaching of Daoism is becoming one with “Dao”. What aspect of Daoism
can we adopt as Filipinos that will help us improve our society?

RUBRIC

CRITERIA DESCRIPTION POINTS

The content was well-thought

CONTENT of; guide question were 7
thoroughly answered.
The paper was well written
ORGANIZATION with ideas easily conveyed to 7
readers
Analysis was clear, concise,
ANALYSIS and based on data 6
presented.

TOTAL 20

9
 Baybay City Division
Baybay City, Leyte

Week No. 13
Information Sheet No. 4

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Identify the things she/he can do without by making an inventory of
personal belongings and write a reflection on Daoism based on the
result of the inventory.
KEY CONCEPT

Moral Practices
Physical and spiritual techniques are just as important as ethical or moral techniques or
practices. Daoists put emphasis on ethical behavior by incorporating it into their practices. They
value the need for a moral life, of good works as well as of ritual atonement for misbehavior (Ching
1993). Daoism values the virtues of naturalness, behaving as nature dictates, not as caused by
social pressure or personal pride; and naturalism, which entails resisting temptation to meddle with
nature. Daoists tend not to initiate action; instead they wait for events to make action necessary,
avoiding letting their own desires and compulsions push them into doing things. Generally,
Daoism, just like other religions, disapprove of killing, stealing, lying, and promiscuity. It promotes
philanthropic, selfless, and humane behavior. Good behavior is seen as an essential part not only
of self-improvement but the world as a whole.
To attain the spiritual perfection like the sage, Daoists practice certain rituals which are
listed below:

GOAL PRACTICES
To obtain longevity  Use of potion (lead to the practice of alchemical experiments which
and immortality made lasting contributions in various fields such as chemistry,
medicine, and pharmacology)
 practice meditation (includes experiments with one’s self, especially
the body through the use of methods of inner alchemy, associated
with yoga and other forms of meditation)
 breathing technique (to be in contact with qi, for longevity and to
counter aging)
To dispel illness or  Jiao Festival (or the rite of cosmic renewal, celebrated to rededicate
suffering the local temple and to renew the whole community by cleansing it
from suffering and hardships
 Refrain from eating grain (based on the Daoist belief that illness is
caused by three corpse worms which reside in the body, and eating
grain will encourage these worms to stay
 Confession and purging of one’s sins (based on the belief that illness
may be caused by wrongdoings)
REFERENCE Ong, J.A., Jose, M.D. dL. 2016. Introduction to World Religions and Belief Systems. Quezon City: Vibal
Group, Inc.
10
 Baybay City Division
Baybay City, Leyte

Week No. 13
Activity No. 4

Subject : Introduction to World Religion and Belief System

Grade Level : 11/12
Subject Type : Specialized
Learning Competency : Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Daoism.(no code on MELC)
Objective :Identify the things she/he can do without by making an inventory of
personal belongings and write a reflection on Daoism based on the
result of the inventory.

For objective number 4.

1. Make an inventory of your personal belongings and reflect on which of them are essential
and which you can do without. Write a reflection essay on how Daoist concept can help you
determine what is essential in your life.

RUBRIC FOR THE RELECTION PAPER

CRITERIA DESCRIPTION POINTS

Question in the activity was
ORGANIZATION clearly answered by the 10
student.

The paper was well-written

CONTENT with ideas easily conveyed 5
to readers.

Analysis was clear and

ANALYSIS concise based on the ideas 5
presented.

Total 20

11
 Baybay City Division
Baybay City, Leyte

Introduction to World Religions and Belief Systems

Week No. 13 Assessment

Name ________________________________________________ Score __________

Grade & Section _______________________________________ Date ___________

A. Identification. Write the letter of the correct answer.

a. Zuangzi e. Daoism i. Laozi

b. Daodejing f. Zhou j. Yin Hsi
c. Te g. Dao Ch’u
d. Ssu-Ma Chien h. Ch’u Laozi

______1. A philosophy which emphasizes humanity’s relationship with nature

______2. The origin of all beings whose essence is nothing
______3. A period known for the constant struggle for power, wealth, and prestige
______4. Place where Daoism began
______5. Old Master
______6. Chinese historian who wrote a biography of the founder of Daoism in the Historical
Records
______7. Gatekeeper who requested the founder of Daoism to write a book for him before leaving
Han Ku Pass
______8. Title of the said book
______9. Another important figure in Daoism
______10. Virtue or proper adherence to Da

B. Matching Type. Write the letter of the correct answer.

A. B.
1. Yin-yang a. Virtue
2. De b. the way of nature
3. Daodejing c. action through inaction
4. Dao d. classic of the Way
5. Wu-wei e. balance of nature
6. Qi/Chi f. natural energy
7. Yin g. active force
8. Yang h. passive force
9. Inaction in nature i. absence of desire
10. Non- competition in emptiness j. contentment with what is

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 Baybay City Division
Baybay City, Leyte

Introduction to World Religions and Belief Systems

Week No. 13 Assessment
Answer Key

A. Identification
1. E
2. G
3. F
4. H
5. I
6. D
7. J
8. B
9. A
10. C

B. Matching Type
1. E
2. A
3. D
4. B
5. C
6. F
7. H
8. G
9. I
10. J

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