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TextC“gReality”
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RussellKirkland
[1]AsissoofteheissueofdeathanditstranscerevealsthattheTaoisttraditiondidnottypiulateatespecifis，nordemaoonpositionsasabership”
in“Taoism”
.Thosewhowereattraseemtohavebeenthosewhowereedinlabtodetermierorworse，muchless“correct”
，waysofceptualizilife.Rather，theyseemtohavebeenthosewhowouldgladlydrawuponanybinationoftraditionalandporaryculturalelementstofacilitatetheirefforttolivetheTaoistlifeasfullyaspossible.
[2]Suchwastheregardtopracticeaswellasbelief.Whatthetraditiondid，fromthefifthward，wastodpreserveallthemodelsofauallifethatanyoed.Praerswouldthenfollowthemodelthatheldthemostappealtothem，withofcoursewhatevermodifisoresseemedappropriateinlightoftrealities.
[3]Yet，itwtosurmisethatallthosemanymodelsofauallifehadnohattheysharedalperspectivesregardingwhatlifeisandhowoneshouldliveit.Itispossibletoidentify，onverybroadterms，elementsofaon“Taoistellasaitant“Taoistethos”
，whiedandstimulatedTaoistpraallitsmanyforms，aswellasTaoistmodesofehotherelementsofesedsociety.
[4]AtthemostbasiptionontoTaoistsofmostperiodsisthatmostpeoplelivefuallyurueherealitywithinwhichtheirlivestakeplace.Asace，mostpeoplelivetheirlivesoarenotinaccordwiththetrueheirowheirlivesarethereforeilyflawedandultimatelyfruitless.And，forsuchpeople，thereishinggoodtoeheirbiologicalexisteheirlivesareessentially>
[5]However，iruenature”
ofpeople’srealityisologicallyaliesomething“outthere”
thatissomehowotherthantheirowhestartingpourlivesintowhattheyshouldbeislearningtodisatebetweenafruitlessexistence—meresurvival，theh—ontheonehand，andafoherhand—livinginaccordwithwhatreallyis，andengaginginafruitfulprocessofspiritualdevelopment.Thatlearningproeversimplyamatterofthihoughtsaboutlifeandtryingtoputthemintoa.Thatapproachwouldbeasfruitlessaslivingwithardforlife’srealities.Rather，theTaoistlifesistsiisfoaexperientialawareness.
&sofotherAsiantraditions，particularlyHinduismandBuddhism，beginwithverysimilarassumptions.Intime，a’sTaoistsenteredformsofBuddhisminwhichtheyfparallels.And，duriainperiods，TaoistsadaptedBuddhistideas，furtherenrigthediversityofTaoistmodelsofauallife.Yet，theyoftenfoundthatsomeBuddhistassumptionsdidnotfullyaccordwiththeirown.Forisgenerallydidheidea—eformsof—thatthedesiredtransformatioialawareypicallyamatterofasudde.SomeilyassumethatTaoistsandBuddhistshavealwaysbeenthinkinganddoihing.ButbythetimeofSsu-mag-，atleast，Taoistshadpohefullrangeofspiritualmodelsloodecidethatidealssuchas“suddenleseaoistterms.AswewillseemorefullybelolaryelderreportedlytaughtHog，“Oadvaly，butmusttakeyieldiastheprime[This]islikerefusing[toaccept]ahaway.”
ThoughTaoistsinlateragesdidsometimesappropriatetermssuchaswu，“aewexperientialawareermmostfamiliartostudesJapanesepronun，satori）TaoistsalwaysiermsintoaTaoistperspelife.
[7]Likewise，TaoistsdidnotfiheBuddhistassumptionthatspiritualtransformationcouldtakeplacemerelyasaone’sess，withoutaoone’sphysicallifeortothesubtleprocessesatworkintheworldaroundus.Taoiststypicallybelievedthatpersonaltransformatioiation，atransformationofalltheirbeing—ingwhatothertraditioendistinguishedasmind，body，andspirit—inaccordwiththemostsubtleandsublimeprocessesatworkinthehichwelive.
[8]Intheyear2000，ascholarofesereligion，DohatTaoismisaboutpersonaltransformationwithiissetupforsuation.ItmightbefairtosaythatthecoreofTaoistpracticlassicaltimesdow—hasiiceofself-cultivationwithinaprisedofsubtlylinkedforces.
[9]WemustbewareofmisiaoistprasofmodernindividualisTaoisttheorydidanydiizationof“self”
from“other”
.trarytesofitscritionga’ssandamoeraoist“self-cultivation”
hasneverbeengroundedieabeinghasae，endividualized“self”
thatismoreworthyofvalueahanwhatisoutsidesuclosures.Rather，Taoistsgenerallyassumethatone’s“self”
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