Taoism (or, to some, Daoism) is a beautiful and ancient philosophy originating in China around the 4th Century BC, and thereafter contributing ideas carried into virtually all later-developing religious paradigms. The essence of Taoism is the recognition that our world is naturally composed of opposing forces -- symbolized by the Yin and Yang -- which must be peacefully balanced against one another for a fruitful life to be realized. And, further, that a single truth, an ultimate creative principle, underlies all of these forces, and knowledge of this truth illuminates the path of proper conduct to achieve this desirable balance. The Tao is this truth, this path.

As we shall see, Pandeism and Taoism are not at all in conflict -- indeed, they may be taken as complementary, with Pandeism as a sort of "why are we here" which provides possibleframeworks for morality, but doesn't necessarily tell us how we ought to act, while Taoism focuses more directly on the conduct of life without setting forth a "why," a basis for our having been created (or otherwise existing). One may be a Pandeist Taoist, just as readily as one may be a Pantheist Taoist or even an Atheist Taoist who denies deity but accepts the essential ideas of Taoism with respect to the balance of opposing forces.

Pandeistic and Taoist precepts and practices:

The formative texts of Taoism, traditionally credited to Lao Zi and Zhuang Zi, are by turns poetic and anecdotal, given to parable, poetry, and whimsy. But despite the wisdom acknowledged to be encompassed in these works, they are not claimed to have been written by a deity or upon a deity's command. Their writers are not lofted as prophets or demigods. Indeed, Taoism presents no orthodoxy, no dictator of metaphysical absolutes telling practitioners that their individual view of it is right or wrong based on his own interpretation of this or that selection of the ancient writings. Historical circumstances -- ebbs and tides of governmental purging and restoration, and attempts to meld in similar traditions, have resulted in there being many different views encompassed within the greater tradition, and it is understood that it dis-serves all of these to declare any one to be the one, correct path.

Pandeism and Taoism coincide in this lack of dogmatism, and the absence of an involved 'Creation myth' or an attempt to explain physical realities such as he strips of the zebra or the leglessness of the snake through just-so-stories. But Taoism and Pandeism are both indubitably easily confused with conventional religions, though each is essentially simply a path. Taoism begins with the Tao Te Ching, and the Tao Te Ching begins with the admonition: The Tao that can be spoken is not the eternal Tao The name that can be named is not the eternal name....Tao Te Ching, IThis is key, because it reminds us that we can only abstractly contemplate the Tao -- a notion reflected in the observation of Pandeism that logically extrapolating necessary qualities of our Universe's Creator is not the same as understanding it. Actually understanding such a thing is inherently beyond the constrained capacity of the human mind, and any claim to an understanding of it properly immediately raises a skeptical eyebrow. On Occasion, evangelists of other faiths have sought to reconcile their beliefs with Taoism by identifying the individual central figure of their faith -- perhaps Buddha or Jesus -- as a personification of the Tao. Such efforts misunderstand the Tao and the meaning of Lao Zi's explanation of it; one might reply that the Tao that can be reduced to a person is not the Tao. Pandeism notes as well the oddity of supposing that any individual person can be thought more divine or less divine in a Universe which is itself rationally thought to be holistically divine.

Meditation is a practice widely regarded as well-received within Taoism. Although Pandeism does not offer doctrinal guidance advocating meditation, it ought to be no surprise that many Pandeists engage in meditation, or simply a comparable deep contemplation of our Universe, for Pandeism is a discipline which demands thoughtful examination of all the things we know to attain logical and rational conclusions about the nature of our Universe. Indeed, it ought to be no surprise at all that many who explicitly or implicitly hew to Pandeism delve as well into Taoism, and other similarly contemplative traditions such as Zen Buddhism.

Pandeism and Taoism similarly provide a basis to practive reverence for nature and kindness to all living things, including a leaning towards vegetarianism (distinctly a practice of Taoism, and one followed by many Pandeists). For the Taoist, such practices are inherent to the desire to lead a balanced life, and avoid the imbalance inherent in violence. In Pandeism, this reverence and these practices come from the belief that all things are part of our Creator, and that by inflicting suffering upon other living things, we inflict the same upon our Creator -- and quite possibly, ultimately, upon ourselves.

Pantheistic elements of Taoism:

Taoism has additionally often been observed to incorporate a sense of the pantheistic -- the closest thing Taoism has to a Creation account is Lao Tzu's contention that "The world has a beginning," Tao Te Ching, LII, and his decidedly emanationist account: Tao produces one One produces two Two produce three Three produce myriad things Myriad things, backed by yin and embracing yang Achieve harmony by integrating their energyTao Te Ching, XLIIThe Tao has given rise to things, but: Virtue raises them Grows them, educates them Perfects them, matures them Nurtures them, protects them Tao Te Ching, LI.Zhuang Zi similarly relayed that "Heaven and I were created together, and all things and I are one," and, when asked where the Tao could be found, replied that "There is nowhere where it is not.... There is not a single thing without Tao."

Parallels between Pandeism and Taoism in these account include the idea of there being a 'source' and of such source being a constant sustainer of every thing in our Universe as we experience it. Pandeism differs from Taoism in Pandeism's supposition of an intelligent entity motivated by some need to set forth a Universe in the original instance. But this difference is not a contradiction; it is simply an element by which Pandeism seeks to explain the characteristics of our Universe as they are uncovered by modern science. As Taoism does not claim to provide an explanation for the science underlying our existence, it can raise no great rift between the theological perspectives if Pandeism does attempt such a thing.

Deistic elements of Taoism:

Taoism, like Pandeism, does not propose that there is an intervening deity which desires worship, and will punish those who fail to so behave. And like Pandeism, Taoism does not require adherents to believe in miracles from on high. It does not require that we surrender our skepticism with respect to supernatural claims. The Tao instead raises up reason as a value, as does Pandeism, in deducing that any Creator who would set forth a Universe wherein reason would serve as so powerful a tool must intend it to be used. Taoism does not espouse teachings demanding one sort of conduct while providing stories of a deity or a deity's servants acting the opposite.

As with Deism generally, and Pandeism as a branch thereof, Taoism offers no justification whatsoever for human or animal sacrifice, nor for infanticide, bigotry, or genocide. It provides no excuse upon which to work injustice, or to inflict pain and suffering upon others. Taoism, instead, prizes patience. It stresses reason, tolerance, respect, and self-control, and so any Pandeist studying the Tao would be struck by how similarly the paths of contemplation run between the traditions.

For many Pandeists, the need for each person to discern their own meaning -- in the absence of supernatural guidance -- is a logical outgrowth of the philosophy as well. And just as Pandeism reconciles broadly the principles of Deism and Pantheism, so are the elements of Deism and Pantehism reflected in Taoism reconciled therein as well.

On governance:

Taoism and Pandeism are notable as well for their political and sexual perspectives.

Politically, Taoism originated with the expression of some anti-government precepts, both by Lao Zi and Zhuang Zi, which were unusual for religious insitutions of their day. It the Tao Te Ching, Lao Zi writes: When there are many restrictions in the world The people become more impoverished .... The more laws are posted The more robbers and thieves there are.Tao Te Ching, LVIIAnd further on it is written: When governing is lackluster The people are simple and honest When governing is scrutinizing The people are shrewd and crafty.Tao Te Ching, LVIIIAs has been similarly pointed out, Pandeism provided theological support for limiting the potentially deleterious interference of government -- which, due to the evolutionarily competitive nature of its human participants, often ends up picking 'winners and losers' and being corrupted to pick the already-winners to continue winning. Contrary to this interference in the lives of individuals, Pandeism notes that we are each best suited to determine our own choices, and our quest for the diverse experiences we share with our Creator requires that we must be permitted to choose them deal with the consequences of them.

On sexuality:

Sexually, Lao Zi wrote: Those who hold an abundance of virtue.... do not know of sexual union but can manifest arousal Due to the optimum of essence.Tao Te Ching, LVBut later writings originating in alchemy and incorporated into Taoism offered a great deal of positivity, advocating frequent sexual intercourse with multiple partners as a means of extendinglongevity, and possibly even immortality. Pandeism, naturally, is equally promotional towards sexual pleasures, as these are some of the most profound and pleasurable experiences through which our Creator shares in our existence. But the ideas circulated in Taoism, derived from notions of yin and yang, had some oddities, including the proposition that if one partner produced sexual fluids while the other did not, the partner who restrained themself from that culmination would be able to absorb the vital energy of the one who was unable to work such restraint.

And so, it was advocated that a man could extend his life by bedding young women, especially virgins, and most especially several virgins in the same night, and bringing them to orgasm while not himself ejaculating (although methods were developed for men to experience orgasm without ejaculating). Similarly, it was advocated that a woman could extend her life by bedding many young men and receiving their life-giving sperm into her body's sexually penetrable orifices. With these ends in mind, many books were written espousing sexual positions and activities and techniques by which one partner could bring about the most profound orgasms in the other -- a seemingly selfless desire, but one steeped in a more selfish goal of partaking of the life-essence of the other partner.

But these notions, derived as they were from alchemist theorists, run counter to the more enlightened Taoist quest for balance, for respect for nature (of which sexuality is an expression), for moderation of competing desires. Modernly, sexuality has largely fallen away as a focus of Taoism; its sexual dimensions were wiped away due to historical purges of sexuality by regimes more given to sexual shame and suppression. But some of the ancient Taoist practices were preserved in the more sexually open cultures to which they were passed, and have been adapted to aid in the treatment of sexual dysfunctions such as premature ejaculation. So far as it does exist, the emphasis in modern Taoist practices no longer espouses prolonging life by avoiding ejaculation, but has instead shifted to simply realizing the health benefits generally associated with an active and balanced sexuality. This coincides with the view of Pandeism, that consensual sexual enjoyment ought to be experienced with great liberality and in great variety, to maximize the introduction of happiness into the world; and that each person ought to give great attention to the pleasuring of their partner, whose pleasurable experiences will be experienced by the giver when all things return to one.


It befits the contemplative rationality of Taoism that it would comport with these same principles in Pandeism. That two theological traditions, with such different origins in time and place, share so many reasoned determinations about the nature of the human condition, simply underscores the delightful notion that no matter how far apart we may be in time and space, reason may bring us together.


Some additional reading: The Tao Te Ching, translated Naturalistic Pantheism and Philosophical Taoism -- an essay with some excellent related overtures.

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