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In a modern international context, the Western category of Daoism (also spelled Taoism) may refer to two distinct religious and cultural phenomena: (1) an indigenous Chinese religious tradition that is intricately connected with traditional Chinese culture and is now present throughout the modern world and (2) a new religious movement (NRM) with only loose connections with the earlier Chinese religious tradition. Historically speaking, and beyond dominant Western constructs, only the former is Daoism per se. Nonetheless, both movements are diverse, and both continue to undergo complex transformations within contexts of globalization, multiculturalism, and religious pluralism.

In the West, the matter is complicated by a number of other factors, including Orientalist and popular misrepresentations of the Chinese religious tradition, the complex history of American forms of alternative spirituality, and the use of a “rhetoric of tradition” among self-identified Western Daoists (or, perhaps more in keeping with their own presentation, Dao-ists). The present entry accepts the validity and importance of studying each phenomenon on its own terms while at the same time advancing a critical analysis of “popular Western Taoism” (PWT). (The word Tao is often used in the West; the word Dao is more accurate and is derived from the Pinyin Romanization system.) The reader should not make the mistake of assuming an artificial bifurcation: Real Daoism only exists in China, and transnational forms of Daoism are often fabrications, though there are, in fact, ordained and lineagebased Daoists, Chinese immigrants, and “non-Chinese” converts in the West. The present entry examines each phenomenon—the one Chinese, and now global, and the other Western, having become institutionalized in the United States and disseminated throughout the “developed world.” The entry discusses the history of Chinese Daoism, the emergence of Daoism as a global religious and cultural phenomenon, and the challenges that Daoists and Daoist communities face in the modern world.

Chinese Daoism: History and Interpretation

On the most basic level, “Daoism” refers to an indigenous Chinese religious tradition(s) in which reverence for and veneration of the Dao, translatable as both the Way and a way, is a matter of ultimate concern. From a Daoist perspective, the Dao is understood in four distinct but complementary ways: (1) the source of all that exists, (2) an unnamable mystery, (3) an all-pervading numinosity, and (4) the universe as a cosmological process. There are various indigenous Chinese terms that are encompassed by the Western category of Daoism, almost all of which contain dao in them. However, rather than a reified entity existing in the world, “Daoism” may be taken as shorthand for Daoist adherents, communities, and their religious expressions. At the same time, Daoists have and continue to view their tradition as a tradition, as something larger than personal identity and isolated religious movements. The Daoist tendency to include and synthesize previous expressions of Chinese religiosity into a more encompassing tradition began at least as early as the fifth century CE with Lu Xiujing (406–477) of the Lingbao (Numinous Treasure) movement. In modern contexts, Daoists often discuss their tradition in terms of the external Three Treasures, namely, the Dao, the scriptures, and the teachers.

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