Daoism
by Daniel Nakazono
Medical Theories and Practices
Daoism treated illness by investigating not just the symptoms of the body, but Daoists also investigated the mind. Unlike how modern medicine searches for symptoms of a certain disease, Daoist practices looked further into possible internal conflicts with their harmony with the world. Because of this, each person is treated distinctively to their own inner conflicts. In this way treatment for the same illness can be completely different for each individual. The "internal imbalance" that was believed to cause these symptoms were thought to be caused by physical, mental, emotional, and spiritual factors. However primative this medicine may seem to be, because of the careful and the amount of time gone into diagnosis by each practitioner, these methods actually proved quite effective.
Poetry
Daoist poetry expresses the reflections of contemplation of life and nature. The Tao-Te Ching is a collection of poems by Lao-Tzu. It philosophizes how the government should be run, how to reach a balanced life, and a reflection on the relationship of nature and man. Dao poetry reflects the meaning of life, and how nature is not simply something thats just there, but it gives a soul to nature making it animate and able to relate to life itself. It captures natures more hidden yet important ideas. Examples of poetry:
" Nothing
All creation was preceded by Nothing.
"Nothing", therefore, is the substance
From which all things come,
And to which they shall return.
That infinite Nothing gave rise to nature.
Nature's perfect symmetry is instinctive.
Whatever upsets that balance can be said to be wrong.
We are all part of nature.
As such, that instinct is part of us.
To contribute to the balance of all things,
Is to live in harmony with one's self.
To move against the effortless flow,
Is to cause disruption to our surroundings,
And so to us."
" Nothing
All creation was preceded by Nothing.
"Nothing", therefore, is the substance
From which all things come,
And to which they shall return.
That infinite Nothing gave rise to nature.
Nature's perfect symmetry is instinctive.
Whatever upsets that balance can be said to be wrong.
We are all part of nature.
As such, that instinct is part of us.
To contribute to the balance of all things,
Is to live in harmony with one's self.
To move against the effortless flow,
Is to cause disruption to our surroundings,
And so to us."
Metallurgy
Alchemy was a huge part of the Dao's metal workings that it's metallurgy could be considered alchemy. The idea of alchemy of the Dao is much different than many other cultures. However the goal is much the same. Extracting ore and pure metals from the metal type themselves by heating the metals in a crucible, then concocting them with other things. The goal is to achieve immortality. There are two different types of Alchemy here. Internal and external. In external alchemy, ingredients are mixed into and heated in a crucible to make an elixir. Deeper than this however, it symbolizes the internal unification with the cosmos and the man himself. Internal alchemies purpose is to "go beyond the yin and yang". This internal elixir is present in every human being, it is the "representation of one's own innate realized state." More than imortalization, The alchemy of the Dao is more for self realization and unification with nature.
Architecture
Daoist architecture beautifully reflects many ideas of the religion. This architecture includes works such as temples, palaces, monasteries and other religious buildings. The architecture reflects the surrounding landscape into the design. This symbolizes the Daoist harmony with nature. The design is symmetrical and pleasing to the geometric eye. This reflects the Daoist idea on order and equality. This style depicted the 5 elements and 8 diagrams recognized by the Dao. These reflected the Daoist idea of aura, life, and soul.
Sources
http://www.taoistarts.net/medicine.html
http://www.sacredlotus.com/theory/origins.cfm
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http://www.taoism.net/supplement/taopoems.htm
http://ccbs.ntu.edu.tw/FULLTEXT/JR-JOCP/jc96112.htm