SHS

Introduction to World Religions

and Belief System
Module 13: Taoism
Introduction to World Religions and Belief System
Grade 11 Module 13: Taoism
First Edition, 2020

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La Union Schools Division
Region I

All rights reserved. No part of this module may be reproduced in any form
without written permission from the copyright owners.

Development Team of the Module

Author: Raymond K. Laroya, T-II

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Introduction to World
Religions and Belief
System
Module 13: Taoism
 Target

Daoism (Taoism) is a nature-based philosophy which flourished in China

during the late Bronze Age. It observes nature subjectively, seeing the observer and
the observed s one entire system. Taoism (also known as Daoism) is a Chinese
philosophy attributed to Lao Tzu (c. 500 BCE) which contributed to the
folk religion of the people primarily in the rural areas of China and became the
official religion of the country under the Tang Dynasty. Taoism is therefore both
a philosophy and a religion. It emphasizes doing what is natural and "going with the
flow" in accordance with the Tao (or Dao), a cosmic force which flows through all
things and binds and releases them.
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.
After going through this module, you are expected to:
1. Analyze the brief history, core teachings, fundamental beliefs, practices,
and related issues of Taoism (based from Curriculum Guide)

Learning Objectives:
1. Trace the historical background of Daoism;
2. Explain the core teachings, fundamental beliefs, practices, and related
Issues of Daoism;
3. Appreciate Daoism as a philosophy and religion.

Before going on, check how much you know about this topic.
Answer the pretest on the next page in a separate sheet.

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 Jumpstart

For you to understand the lesson well, do the following activities.

Have fun and God bless!

Activity 1: Jumble Solver!

Directions: Unscramble the letters to form words that are related to social sciences
and applied social sciences using meaning as the clue.

Jumbled Letters Clue Word/Answer

A nature-based philosophy and
religion that flourished in China
1. I D O M S A during the late Bronze Age and
became an official religion during
the Tang Dynasty
It is one of the most famous symbols
2. I N Y N Y G A represented in Taoism. The meaning
behind the symbol is that the colors,
black and white, are complementary
forces (rather than opposing forces)
According to the myth, he was
3. O L I Z A conceived by a shooting star and was
born of a virgin mother, who kept
him in her womb for 82 years.
It is a collection of stories, tales,
4. K B O O F O jokes and anecdotes that have
NGCHAUZUT gathered around the figure of
Chuang Tzu.
Considered as one of the sacred texts
5. A D O E D N I G J of Daoism which means “The Book of
the Way and it’s Power”
He believes that such freedom can
6. Z Z H I A U G N only be attained by living according
to the Dao itself.
7. E A D J RUEP He is the highest Taoist deity.
SEON
It refers to the natural energy or life
8. H I C
force that sustains living beings
A ritual performed in cases of
9. M E X O C R S I sickness with the goal of gaining
victory over the evil spirits.

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 10. U Z H O A period known for constant struggle
YDYSNAT for power, wealth, and prestige.

Activity 2: K-W-L Chart

Directions: Fill in the K and W columns before the lesson. Fill in the L column after
the lesson.

Want
Know
What I want to Learn about Daoism
What I know about Daoism (Taoism)
(Taoism)

Learn
What I have learned about Daoism (Taoism)
(Write at least the five most important ones)

Discover

I. Historical Background
Daoism is a nature-based philosophy authored and founded by Lao Tzu (c.
500 BCE). The focal idea of Daoism is the relationship of human beings and the
nature. Daoist believe that everything comes from the Dao (The Way). Human nature
should be aligned with the rest of the nature to achieve harmony and balance. Self-
cultivation should be encouraged for Daoist to return to the natural mode of
existence.

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 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 Chou in the southern part of the present Hunan Province. 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 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.
The historian Sima Qian (145-86 BCE) tells the story of Lao-Tzu (Laozi), a
curator at the Royal Library in the state of Chu. The name “Lao Tzu,” in the world of
learning, also means “old master” or “old scholar.” According to the Myth, Laozi was
conceived by a shooting star and was born of a virgin mother, who kept him in her
womb for 82 years; he was said to be born with flowing hair, which signifies that he
would become a wise man.

Lao-Tzu believed in the harmony of all things and that

people could live easily together if they only considered each
other's feelings once in a while and recognized that their self-
interest was not always in the interest of others. Lao-Tzu
grew impatient with people and with the corruption he saw
in government, which caused the people so much pain and
misery. He was so frustrated by his inability to change
people's behavior that he decided to go into exile. Before
leaving, a gatekeeper named Yin Hsi requested him to write
a book. Laozi agreeably wrote two chapters about Dao (Way)
and De (individua power), which came to be named Dao De Jing or Laozi.

Zhuangzi (Chuang Tzu), believed to live from 369-286

BCE. 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)

II. Sacred Text

1. Dao De Jing (Tao te Ching)

Daoism’s foundational text is the Tao te Ching or Dao De Jing, meaning “The
Book of the Way and its Power” also known as Lao Tzu. It is a mysterious collection

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 of enigmatic remarks which many find hard to understand. This key book of
Taoism was compiled around the 3rd century BCE.
This short book of around 5,000 Chinese characters is divided into 81 brief
chapters filled with short, enigmatic paragraphs of advice on life, and poetic
descriptions of the nature of the universe. Taoists regard the Tao te Ching as the
essential guide to living a full spiritual and ethical life.
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.

2. Book of Chuang Tzu/Zuangzi

Written during 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. It consists of
thirty-three chapters which are divided by modern scholars into three parts. The
first part is called the Inner Chapters for all the chapters in this part are widely
recognized by modern scholars as written by Chuang Tzu himself. These chapters
contain the core Taoist teachings of Chuang Tzu. The second part is called the
Outer Chapters for these chapters are believed to have been written not by Chuang
Tzu but by his followers. These chapters basically elaborate on the ideas discussed
in the Inner Chapters. The third part is called the Mixed Chapters for they are a
combination of philosophical texts that are believed to have been written by
Chuang Tzu and his followers (Puqun Li 2012, 195).
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 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. Daoist concept of salvation
focuses on this life than in the afterlife. Zhuangzi’s central theme is the relativity
of things or nature or balance of yin yang.

III. Concepts, Beliefs, Doctrines and Practices

1. The Dao
It is the essential concept and creative principle in Daoism, existed before
the world according to Lau Tzu. 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 differs 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)

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2. Deity/God (Dao as the Origin of all Beings)
Daoism does not have a God unlike other religions in the world. 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 Lao Tzu not only as the
first god of Daoism but also as the representation of the Dao.
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.
Religious Taoism, influenced by Chinese folk religions, also believes in many
deities (gods and goddesses). Taoism, in this regard, is a polytheistic religion. It is
said that there are thousands of Taoist deities. Some are spirits of nature
occupying rivers, streams, and mountains. Some represent different powers of the
universe. Some are holy men who are believed to have achieved immortality (they
include emperors). And some are ancestral spirits who are usually regarded as
protective household gods (Molloy 2010, 228-229)

The Three Pure One

The most important of the Taoist deities are the ones constituting the so-
called the Three Pure Ones or Three Purities (called Sanjing or San Ching), which is
regarded as the Taoist version of the Trinity. These gods are considered the pure
manifestations of the Tao.

A. “Jade Pure One” or the “Primeval Lord of the Heaven” (Yuanshi Tianzun).
He is believed to be residing in the Heaven of Jade Purity. He is described as
eternal, limitless, without form, the source of everything, and the administrator of
Heaven. He is the highest Taoist deity.

B. “Supreme Pure One” or “Lord of the Numinous Treasure” (Lingbao Tianzun).

He is associated with the principle of yin and yang, and is considered the
source of Taoist knowledge and scripture (the Tao Te Ching).

C. “Grand Pure One” or “Lord of the Way and its Virtue” (Daode Tianzun).
He is believed to have been manifested or incarnated in the form of Lao Tzu.
He is depicted as having pure white beard, symbolizing his being an eminent, aged
ruler.

3. Yin Yang
The Yin-Yang (meaning “shady side” and “sunny side”) is
one of the most famous symbols represented in Taoism. The
meaning behind the symbol is that the colors, black and white,
are complementary forces (rather than opposing forces). This
symbol represents how nothing is completely yin or yang and
are interdependent on each other, such as, night and day or life
and death. Yin-Yang is a symbol that appears throughout Taoist
rituals and objects. They are opposite but complementary forces, like dark and
light, night and day, hot and cold, sky and earth, male and female, right and left,
front and back, birth and death, up and down, out and in, strong and weak, and
so many others. These forces or principles are symbolized by the yin-yang circle.
The principle of the yin and yang is also called the Law of Reversion—the forces of
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 yin and yang reversing with one another—which the Tao Te Ching (Chapter2,
translation by Mitchell 1995).

4. The De
The De, which means virtue or the proper adherence to Dao.
It refers to the power to bring the Tao into realization. It means
“virtue,” both in the sense of “moral character” and the “power to
act.” 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. “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)

The Three Jewels

Connected to Te (virtue) and Wu-Wei (effortless action) are the three major
Taoist virtues, known as the Three Jewels (or Three Treasures) of Taoism. These
virtues are compassion, moderation or simplicity, and humility. An ideal Taoist
prefers a simple life. Living according to the natural flow of things means living a
simple life. Simplicity is avoiding extremes and includes contentment. A simple life
is a life lived with contentment.

5. Wu Wei
Wu-Wei means “no behaviour” or “doing nothing.” It also means “to do
without doing” or “actionless activity.” It refers to the cancellation or restriction of
human behaviour, especially human activities. 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. It also means living in harmony with the flow
of nature, never resisting it. In this connection, it is described as effortless or
spontaneous action. For if we are just going with the flow of nature, our actions
are effortless, just like how, for instance, plants and animals live, they just follow
the natural course of things to survive.
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, and simple life which exists without war
and competition (Sharma 1993).

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6. Qi/Chi
Qi/Chi is a primal substance that animates the universe in Taoism, a
mysterious force introduced to us by ancient Chinese myths and legends that have
also told us about the Tai Chi and about Tao. Chi is the force that sets the world and
everything in it into motion. The qi refers to the natural energy or life force that
sustains living beings. Qi literally means “air’ or “vapor.” It is the fundamental
substance of nature and living beings, as well as life force. It refers to matter, which
is continuous, energetic, and dynamic. It is sometimes translated as “material force”
or “vital force.” It is considered as the foundation of body and life.
Daoists believe that everything is made up of qi and will eventually return to
qi. Because of this, people should not be afraid of death, for life and death are but
phases of the circulation of qi (Sharma 1993). Daoists believe that the balance of qi
is the key to a healthy life and longevity. Qi is considered as the basic component of
everything that exists, which gives form to life and makes things happen. It is
considered as the root of the human body, the basis of human health.

IV. 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. One major ritual is the Chiao (jiao) that is a cosmic
renewal which is made up of several small rituals. A shortened version of this ritual
requires the local villagers to present offerings to the deities, to bring peace and
prosperity to the village.

A. Meditative Practices
Humility and non-competition are among the most important virtues in
Daoism 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. The sage also manifests the virtue
of non-competition by not competing but emerging victorious nonetheless. (Brodd
World Religions: A Voyage of Discovery)

B. Moral Practices
Daoists put emphasis on ethical behaviour by incorporating it into their
practices. They value the need for a moral life, of good works as well as of ritual
atonement for misbehaviour (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

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 humane behaviour. Good behaviour is seen as an essential part not only of self-
improvement but the world as a whole.

Goal Practices
To attain - use of potions (led to the practice of alchemical experiments
longevity and which made lasting contributions in various fields such as
immortality 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 - Jiao Festival (or the rite of cosmic renewal, celebrated to
or suffering rededicate thee 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 sin (based on the belief
that illness may be caused by wrongdoings)

V. SELECTED ISSUES

A. Fatalism
Daoism has been criticized for propagating laziness or espousing a fatalistic
attitude in life by letting nature take its course and reminding Daoist to just go with
the flow. This is in accordance with their belief in Wu-Wei- reveal that inaction in
Daoism simply means avoiding unnatural actions by not doing force or aggressive
actions. This means performing all one’s actions with natural and unforced attitude.
The running water exemplifies this kind of unforced action, for when running water
in a stream encounters a rock on its path it does not need to force its way to be able
to pass through, instead it just passes through its sides for it to continue its path.
Daoist believe that force causes resistance. Inaction is often misinterpreted as not
doing anything, when in fact it means doing things naturally by taking the natural
action without the use of force.

B. Superstition
There is a misconception that Daoism involves sorcery, which includes the
drawing of signs, chants, and other practices which led to the notion that Daoism
promotes superstitious practices. But the practice of ancestor worship has been an
aspect of Chinese culture which found its way in Daoism, similar to the Shinto
practice among the Japanese, thus Daoists often find themselves in temples, praying
to their ancestors for guidance in their everyday lives. They believe that all things
have spirits, and that deities of the heavens and earth are all around us. They are
always around us to guide, protect, and bless us, thus we should always see to it
that we show our gratitude to them by performing rituals such as praying and using
incense as a medium of communicating with the deities, for they believe that when
the precious incense burns in the golden incense burner, the smoke travels up to
the heavens.

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C. Urban Development
Environmentalism is one issue confronted by Daoism. Daoists believe in the
dictum “leave nature alone and nature will thrive.” It advocated a utopian vision of
society characterized by order and harmony, and an emphasis on self-cultivation as
a means of achieving social harmony. Daoism advocates the idea that we should
follow the lead of nature instead of controlling it, for humans are natural creatures
who should live in harmony with nature. China’s excessive movement toward urban
development at present is seen as being inconsistent with the Daoist belief in the
importance of living in harmony with nature. Daoists believe that social harmony will
be achieved through a return to nature.

Explore

Here are some enrichment activities for you on to master and strengthen
the basic concepts you have learned from the previous lesson

Enrichment Activity 1: Take it Essay!

Directions: Based on what you have learned from this module, answer the following
questions briefly but substantially. Use another sheet of pad paper for your answers.

1. Do you agree with this quote? Expound your answer.

“There is no greater sin than the desire for possession, no greater curse than
the lack of contentment.”
2. How does one achieve the state of being one with the Dao?
3. Why does Daoism has been criticized for propagating laziness or espousing a
fatalistic attitude?
4. Why do Daoist people need to avoid competition with others?
5. What aspect/concept of Daoism can we adopt as Filipinos that will help us
improve our society? Expound your answer.

Rubric

5 Points 3 Points 1 Point

Ideas/ Answers are Answers are not Answers are off
Content and comprehensive, comprehensive or tangent to the
Organization accurate and completely stated. Key questions and not
complete. Key Ideas points are addressed supported.
are clearly stated, but not well
explained and well- supported.
supported.

Enrichment Activity 2: Please EXPLAIN!

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Directions: Based on your learning. explain the following Doctrines, Beliefs and
Practices of Daoism. Use another sheet of pad paper for your answers.

Beliefs, Doctrines Explanation

and Practices
1. The De
2. Wu-Wei
3. Yin-Yang
4. Qi/Chi
5. The Dao

5 Points 3 Points 1 Point

Ideas/ Answers are Answers are not Answers are off
Content and comprehensive, comprehensive or tangent to the
Organization accurate and completely stated. questions and not
complete. Key Ideas Key points are supported.
are clearly stated, addressed but not
explained and well- well supported.
supported.

Deepen

Enrichment Activity 1: Illustration

Directions: Draw a symbol that best illustrate/show the concept of Daoism
as a philosophy and religion. Explain your work in not less than 5 sentences.
Use short bond paper for this activity.

CRITERIA 5 Points 3 Points 1 Point

Key Ideas are Answers are not Answers are
clearly stated, comprehensive or off tangent to
Content/ explained and well- completely stated. the questions
Explanation supported. Key points are and not
addressed but not supported.
well supported.
Focus All Most illustrations Few
illustrations complement illustrations
complement purpose of drawing complement
purpose of drawing purpose of
drawing
Visual Outstanding use of Adequate use of Inappropriate
Appeal color, design, and color, use of color,
space design, and space design, and
space

Enrichment Activity 2: Reflect and Decide

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Directions: Think of your personal belongings. Group them into two: those that you
can live without them and things that you cannot live without them in your normal
life. Reflect on your classification. Then answer the guide questions below.

Personal Belongings
Things you can live without them Things you cannot live without them

Guide Questions:

1. What are your basis on your classification? Expound your answer.

2. Focus on the things you considered you cannot live without them. If you were to
simplify your life (or further simplify it), are you willing to drop those things in
your life? Expound your answer.
3. How would you describe simple living?
4. Is contentment essential ingredients of a simple life? Expound your answer.

5 Points 4 Points 3 Points 2 Points 1 Point

Ideas/ Answers are Answers Answers are Answers Answers
Content and comprehensive, are not are partial are off
Organization accurate and accurate comprehensive and tangent to
complete. Key and or completely incomplete. the
Ideas are complete. stated. Key Key points questions
clearly stated, Key points points are are not and not
explained and are stated addressed but clear. supported.
well-supported. and not well Questions
supported. supported. not
adequately
answered
and not
supported.

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 Gauge

Directions: Read and analyze the following questions/statements. Choose the letter
of the best answer and write it on a separate sheet of paper.

1. In Daoism, in order to obtain longevity and immortality, one must practice the
following EXCEPT ONE.
A. Breathing Technique C. Refrain from eating Grain
B. Practice Meditation D. Use of Potions
2. It is a nature-based philosophy and religion that focuses its idea on relationship
of human beings and the nature in order to achieve harmony and balance.
A. Buddhism C. Daoism/Taoism
B. Confucianism D. Shintoism
3. The Taoist concept of harmony among opposites is contained in the principle of
____.
A. Dao C. Wu-Wei
B. Chi D. Yin and Yang
4. It pertains to the natural energy or life force that sustains living beings and
literally means “Air” or “Vapor”.
A. Dao C. Wu-Wei
B. Chi D. Yin and Yang
5. Which of the following concept or doctrine of Daoism 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
A. Dao C. Wu-Wei
B. Chi D. Yin and Yang
6. What do you call the rite of cosmic renewal, celebrated to rededicate the local
temple and to renew the whole community by cleansing it from suffering and
hardships?
A. Chi Festival C. Wu-Wei
B. Exorcism D. Jiao Festival
7. The three major Taoist virtues, known as the Three Jewels are humility,
compassion and __________.
A. Filial Piety C. Moderation or Simplicity
B. Generosity D. Purity
8. Who among the Three Pure One is believed to have been manifested or incarnated
in the form of Lao Tzu?
A. Grand Pure One C. Supreme Pure One
B. Jade Pure One D. Purified Pure One
9. The principle of the yin and yang is also called the ___________—the forces of yin
and yang reversing with one another
A. Law of the Dao C. Law of Motion
B. Law of Energy D. Law of Reversion
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10. Which among the concept/doctrine of Daoism encourages inaction in nature and
advocates the quiet and passive nature of a person?
A. The Dao C. Wu-Wei
B. The De D. Yin-Yang
11. It is a mysterious collection of enigmatic remarks which many find hard to
understand and considered as Daoism’s foundational text?
A. Dao De Jing C. The Book of Chuang
B. De Dao Jing D. Zuangzi
12. He believed in the harmony of all things and that people could live easily together
if they only considered each other's feelings once in a while and recognized that
their self-interest was not always in the interest of others.
A. Confucius C. Mencius
B. Lao Tzu D. Zuangzi
13. How does one achieve the state of being one with the Dao?
A. Human nature must deviate with the rest of nature
B. Human nature should be aligned with the rest of the nature to
achieve harmony and balance
C. Human nature should focus their belief in one God in Daoism and
emphasize on individualism
D. Human nature should be aligned with the other cosmic deities and practice
meditation and yoga
14. Which of the following statement explained the concept of the Dao?
A. Dao is the origin of heaven and earth according to the Shinto
B. Dao is the origin of heaven and earth and the path through success
C. Dao is the origin of heaven and earth and the way to perfect enlightenment
D. Dao is the origin of heaven and earth and it is also the way in which heaven
and earth now live
15. Which of the following explain the concept of Daoism?
A. Living in harmony with celestial being is the way of living with the Dao
B. Living in harmony and balance with only one God is the way of living with
the Dao
C. Living in harmony with Supreme Being and good relationship with others will
lead to the Dao
D. Living in harmony with nature is the way of living the Dao, which will lead to
good health and long life because there is a balance of yin yang

II. Read and analyze the following statements. Write TRUE if the statement gives
correct information about Daoism and FALSE if it is not. Write your answer on a
separate sheet of pad paper.

16. Daoism advocates the idea that we should control the nature instead of letting
them lead, for humans are natural creatures who should live in control with
nature.
17.Daoist believe that when the precious incense burns in the golden incense
burner, the smoke travels up to the heavens.

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18. Inaction in Daoism is often misinterpreted as not doing anything, when in fact it
means doing things naturally by taking the natural action without the use of
force.
19. As a philosophy, Daoism focuses on the achievement of long life and immortality
while as a religion, it focuses on great mysteries of the Dao.
20. Daoist concept of salvation focuses on afterlife rather than their present life.

Great job! You accomplished the module.

Congratulations!

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 16
Gauge:
1. C
2. C
3. D
4. B
5. C
6. D
7. C
8. A
9. D
10. B
11. A Jumpstart
12. B (Activity 1: Jumble Solver)
13. B 1. DAOISM
2. YIN YANG
14. D
3. LAOZI
15. D 4. BOOK OF CHUANG TZU
16. False 5. DAO DE JING
17. True 6. ZHUANGZI
7. JADE PURE ONES
18. True
8. CHI
19. False 9. EXORCISM
20. False 10. ZHOU DYNASTY
Answer Key
References
Printed:

Ong, Jerome A. et.al (2016). Introduction to World Religions and Belief Systems,1253
Gregorio Araneta Avenue, Quezon City, Vibal Group, Inc. pp.198-208
Jr. Mabaquiao, Napoleon M.PhD, (2016). Introduction to World Religion and Belief
Systems, 927 Phoenix Bldg, Quezon Avenue, Quezon City, Metro Manila
Phoenix Publishing House (Pandayon Series). pp 226-254

Websites:

(https://www.bookdepository.com/Book-Chuang-Tzu-Chuang-
Tzu/9780140455373)
(https://www.britannica.com/topic/Tao-te-Ching)

(https://www.bbc.co.uk/religion/religions/taoism/texts/texts.shtml#:~:text=Tao%
20Te%20Ching,known%20as%20the%20Lao%2Dtzu.)

(https://www.kobo.com/nz/en/ebook/chuang-tzu-mystic-moralist-and-social
reformer-2)

(https://www.filosofiaesoterica.com/lao-tzu-on-all-around-mastery/)

(https://www.ancient-symbols.com/symbols-directory/taijitu.html)

(https://taoismchina.weebly.com/sacred-symbols.html)

https://www.ancient.eu/Taoism/

https://people.howstuffworks.com/taoism-andchi.htm#:~:text=In%20Taoism//

https://taoismchina.weebly.com/rituals-worship-and-festivals.html

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