1. In regards to the values espoused in the religions of Daoism/Confucianism, why would a person go up into the mountains to find balance, and harmony?
2. What are the ramifications for this sort of philosophy in the world today?
3. What might the west learn from the key concepts in Confucian thought, especially around the notion of Ren and Li?
4. Why did communist China, for a time, impeach the teachings of Confucius?
The ancient religions of China are an enigma to modern-day society. Why do people still practice these religions today when they have been so clearly out of touch with their roots? The answer is simple: they did not abandon their beliefs because they were uneducated or illiterate; rather, it was a cultural choice made by the Chinese people at the time.
The term Dao (pronounced “DOW”) is translated as “way” or “path”. It is also a philosophical concept that refers to the way of the universe, which can be seen as its natural state.
The concept of Dao is used in many different religions, including Confucianism, Taoism and Buddhism.
In the Western world, Daoist texts are often read as a form of spiritualism and as a means for attaining immortality. This can be seen in both their content and presentation.
The texts are usually written in verse or prose that uses metaphors like rivers flowing through mountains or forests to describe ideas such as changeability, fluidity, and impermanence. In this way, these writings also emphasize living in harmony with nature rather than trying to conquer it through force (a common theme among many religions). In fact, some Daoists even claim that they do not believe there is any supreme being above them–they merely exist because people have lived there before them!
Daoism is a religion that has been practiced in China since the 2nd century BC. It’s also known as “the Way,” and it has its roots in the teachings of Laozi and Confucius.
As you might expect, both these philosophies contain many similar values: self-reflection, personal growth and development, reverence for nature (especially trees), respect for ancestors (and ancestors’ spirits) and honor toward elders or superiors. These are all things that can be applied to personal relationships as well as society at large–and so they’re central tenets of Daoist beliefs as well!
In reality, there isn’t much evidence that mountain meditation was practiced in China during the time period of Confucius or historically following him. The first mention of mountain meditation comes from an account by a Buddhist monk named Fazang who lived in the 7th century CE (circa 651 CE). He said that he had traveled to Mount Wutai where he met with Daoist monks who talked about their experiences with this practice, but there’s no record of him actually practicing it himself.
In addition to this lack of historical documentation for its practice during or after Confucius’ lifetimes, there are also several other reasons why we shouldn’t believe that mountain meditation was common at all during his lifetime:
However, one may wonder why it is that people still practice these ancient religions today when they are so obviously out of touch with their roots. The answer lies in the fact that these religions were created by people who had a deep understanding of nature and how it worked. They understood how to live harmoniously with others while still remaining true to themselves and their own values. While these values may seem outdated today (and as we will see later on), they still hold great value for many people today because they reflect our innate sense of morality and what is right or wrong in this world.
In order for us to understand why people still practice these religions after thousands of years have passed since their creation, we must first look into where these ideas come from–where did Confucianism/Daoism come from?
The practice of mountain meditation, or Daoism, is an ancient religion that has been practiced in China for thousands of years. It was originally founded by Lao-Tzu, who lived during the 6th century BCE and wrote the book “Dao De Jing” (“The Way and Its Power”) which contains teachings about non-action (wuwei).
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