Life is to live. Life is also to evolve. Anything that takes form in this universe has a purpose of using space and time to improve itself and to evolve into a higher form. That is the meaning of life and the purpose of evolution.

There are four kingdoms in this universe in Taoist theory: Kingdom of Vegetation, Kingdom of Animals, Kingdom of Humankind, and Kingdom of God. Although mineral matter is categorized in its own kingdom in western science, it displays no obvious organic life cycle and is therefore inapplicable to this particular discussion. The members of each kingdom exist to improve themselves, to evolve into a higher kingdom.

1. The members of the Kingdom of Vegetation, which include bacteria and protozoa, have only physical bodies and physical feelings. Their sole purpose is to reproduce. They possess no creativity and never consciously benefit each other in any way. Any physical body that has feelings also has a right to live.

2. The members of the Kingdom of Animals have, in addition to physical bodies, mental bodies. Possessing a mind, a dog for instance is trainable and can consciously alter its environment within defined limits. Animals however always reproduce according to a certain timetable, have no comprehension of dissatisfaction, and lack creative abilities. They mechanically follow universal laws, with no will or desire to change their position in life.

3. Members of the Kingdom of Humankind possess physical, mental, and spiritual bodies. The spirit imbues human beings with the ability and desire to create―the development of the arts and sciences for example results from this creativity. God gave mankind His spirit and His desires; therefore, man’s basic desire is to be immortal. This desire was given to man so he will improve himself, so that one day he may enter the Kingdom of God. However, man has corrupted this desire into a desire to acquire material things. Man has hope, but this hope is never satisfied by material things. This creates frustration.

4. The members the Kingdom of God are spiritual beings. They possess spiritualized bodies and have access to all corners of the universe. This being is immortal and experiences total happiness and tranquility, for this being is in complete unity with Tao and the universe.

Not all human beings can evolve into the Kingdom of God. According to Taoism there are four subcategories of human beings in the Kingdom of Humankind, and they are (in ascending order) Evil Men, Little Men, Gentlemen, and Sages. Only those who are Sages are qualified to evolve into the Kingdom of the Divine. There are three kinds of Hsien―or Immortal―in God’s Kingdom and they are (in ascending order) Ren Hsien (Transformed Immortal), Ti Hsien (Terrestrial Immortal), and Tien Hsien (Celestial Immortal). So there must first be “promotion through the ranks” before there is evolution to a higher kingdom.

Evil Men are only human in form, for they are still animalistic in nature. Their evolution from the animal kingdom is not complete, for they do not truly understand or appreciate culture, morality, or propriety. Entertainment, contention, consumption, and reproduction (the four basic instincts) in myriad forms preoccupy their daily lives. In most societies this group is controlled by force, because they are capable of murder, rape, massive schemes and crimes against humanity―every conceivable act of evil.

Little Men are ignorant, unwise, and limited in abilities. Everything done by them is for short-sighted gains. Members of this group are capable of scheming and cheating for useless, unimportant things―they are too cowardly to commit crimes openly or help society in grand ways. Their concerns and their lives are petty. This group is effectively controlled by laws in most societies.

Gentlemen truly understand and pursue morality, culture, and propriety. They desire enlightenment for themselves and other human beings. When the members of this group increase in number, society flourishes. When their numbers diminish, society suffers. Gentlemen are guided by propriety.

Sages are those who truly understand and pursue righteousness. These individuals work to improve and enlighten all human beings and create a peaceful world through spreading peace. This group is guided by righteousness.

Transformed Immortal is a cultivator of Taoism. Being extremely wise, holy, and kind this person is involved in improving world affairs. After death this person will be resurrected, leaving no corpse behind. Frequently and unexpectedly, this Immortal will materialize to help even more human beings. (Jesus is considered to be a Transformed Immortal). Love is the guiding force of Immortals.

The Terrestrial Immortal is a Taoist who, being extremely wise, holy and egoless, has left behind all human characteristics. This Immortal dwells deep within the mountains for centuries and occasionally leaves his home to help a needy mortal, usually one with earth-shattering effects upon humanity. Perfect virtue is his guiding force.

A Celestial Immortal is a Taoist who has survived for thousands of years and has accomplished a great number of good deeds. The body of the Celestial Immortal is completely spiritualized (not limited by space or time). The Celestial Immortal and God are one. Tao is the guiding force.

The members of all these groups have physical, mental, and spiritual bodies. The differences between the groups are due solely to the degree of dominance of one body over the others. In Evil Men the physical body dominates the mental and spiritual bodies to the point that the latter are either subservient or nonexistent. In Sages the mental body dominates the other bodies. ln Celestial Immortals the spiritual body dominates the other bodies to the point that they are virtually nonexistent.

The physical body is governed by four basic instincts: entertainment, consumption, contention, and reproduction. Therefore, the physical body can be represented by a square:

The mental body can be represented by a triangle because of three faculties: thinking, experiencing emotion, and exercising the will:

The spiritual body can be represented by a circle, because it is not limited by space or time. It is capable of communicating with God, has a conscience, and possesses flawless intuition.

Ideally the physical and mental bodies should be subservient to the spiritual body. The spiritual body should send orders to the mental body, which then determines the proper method of bringing these orders into fruition. The mental body then guides the physical body in carrying out these plans. Every activity is based on foresight, wisdom, and conscience and every activity conforms to the ways of Taoism. We are essentially chiseling out a circle with the teachings of Taoism.

Unfortunately this is rare; we find instead repressed spiritual bodies and the enslavement of the mental bodies by the physical bodies.

Mankind’s craving for entertainment, food, sex and violence forces the mental body to contrive ways to satisfy or even sanctify these primal needs. One can never underestimate the level or amount of intellect directed towards achieving these goals. There is a complete reversal of the true order, leading to complete chaos, and resulting in all the miseries of this world.

Lao Tze has said that when Tao is lost, human beings take up virtue; and when virtue is lost, human beings insist on love; but when love is lost, people demand righteousness; and when righteousness is lost, people rely on propriety; but when propriety is lost, law is sought; then when law is lost, force is sought; and when force is sought, all traces of civilization are lost.

What are the prerequisites of evolutionary advancement?

The practice of Taoism which culminates in the accomplishment of many good deeds.

According to Pao Piao Tze 200 good deeds are required to become a Transformed Immortal; 300 good deeds, to become a Terrestrial Immortal; and 1200 good deeds, to become a Celestial Immortal.

With one transgression all of the good deeds that were accumulated will be nullified. According to Lao Tze our every action is recorded and computed by the stars, which in turn are governed by the North Star.

Evolution without Taoism is a painfully slow process; it has taken us millions of years of evolution to become what we are today. Practicing Taoism speeds up evolutionary advancement by helping mankind accumulate good deeds in the most efficient way possible: contributing to society without martyrdom. A long-lived and properly functioning physical body simply allows more good deeds to be accomplished. Whereas martyrdom cuts off the flow of benefits to society and retards one’s evolutionary advancement.

Good deeds are defined as actions that benefit oneself as well as others. Actions that hurt one party while benefiting another are undesirable. Actions that hurt both parties are least desirable because they are mistakes that can nullify all of the accumulated good deeds and reverse one’s evolutionary progress.

+, + = Good deeds (evervone benefits)
+, − = Partially good deeds (others benefit; the self is sacrificed)
−, + = Partially harmful deeds (others are hurt; the self benefits)
−, − = Harmful deeds (everyone is hurt)



When the caliber of the subjects improve the caliber of politics will improve, and the type of government ascends until it attains Tao. Concurrently the caliber of the subjects ascends until they reach Celestial Immortality. Then eternal peace will be achieved and there will be heaven on earth.

Seven Levels of Humankind:

Seven Types of Government:

Celestial Immortal


Terrestrial Immortal

Perfect Virtue

Transformed Immortal






Little Men


Evil Men


In the entire history of China only two dynasties, the Han and Tang Dynasties, observed the philosophies of Taoism. These empires were the wealthiest, happiest, and most advanced of all the earthly civilizations. The prisons were empty. Any valuable object left on the streets remained there. All the subjects had self­esteem. That was because the governments of these two dynasties had attained the Righteous and Propriety levels of government. Historians refer to these dynasties as the Golden Ages of China.

The fall of these dynasties began when Confucianism was adopted as the philosophy of government by selfish emperors. Confucianism demanded complete obedience to one’s ruler or other figures of authority and in the extreme even allowed the father to order his son to die just to demonstrate their faith in Confucianism. Obedience at all levels of society results in repression of free thought. Unchallenged by free thought ultra-conservatism halts progress and society plunges into backwardness. Everybody becomes the prisoner of the state and the family, from which there is no escape except through death. The rich will capitalize on such a conditioned society and make life a playground for the few and a torment for the majority. Such a deterioration of society resulted in the fall of the Han and Tang empires.

Unfortunately the dynasties that followed also observed Confucianism for selfish reasons. No other empire equaled those of the Han and Tang Dynasties in attaining the highest forms of government in history.

The universal principles of government or private organizations in Taoism should be as follows:

A. The size of government must be small.

B. Laws and regulations must be simple and few.

C. Policies must be honest.

B. Economic system must be fair.

C. Taxes must be low.

F. Population growth must be controlled.

G. Individual freedom must be protected.

H. Education must be a priority.

I. Military expenditures must be limited.

J. The leader must voluntarily retire.

In the following paragraphs the word “government” represents both government and private organizations.


Lao Tze insisted that the size of government must be small, so that power may be distributed in favor of the people. A big government deprives the people of freedom, while a strong government weakens the people. When power is placed in the hands of government officials―who will use it to expand their own power―heavy taxes, huge government deficits, and administrative inefficiency will only be a few of the many problems plaguing the country. Since the balance of power between the people and the government is inherently unbalanced in favor of the latter and power in the hands of government officials tends to expand unjustly, the freedom of the people is best secured by limiting the size of government.


According to Lao Tze laws and regulations breed evil. Saint Paul said almost the same thing: “While we were living in the flesh, our sinful passions, aroused by the law. . . . If it had not been for laws . . . I should not have known sin.”

When a government imposes laws and regulations upon its subjects, it becomes its subjects’ worst enemy. A government that produces excessive numbers of laws and regulations (fascist, military, etc. governments) tend to be short-lived. This is because the merciless and continuous oppression of the people heighten their endurance to the point that death becomes appealing. When people come to take death lightly, as Lao Tze said, nothing can hold them back. In revolution there is everything to gain and nothing to lose, so the wisest form of government is that which forms a peaceful alliance with its subjects. Peace is assured.

Another argument against laws and regulation is that they produce more problems than they solve. Laws and regulations need enforcement, which requires the addition of police officers, judges, lawyers, and countless other people. This escalates government expenses and results in higher taxes. Furthermore other laws and regulations must be created to enforce or fine-tune the original laws and regulations. Then still more laws and regulations must be created to enforce the secondary ones. An endless chain-reaction results, and government expenses are multiplied a million times. This endless chain-reaction also results in confusion, which causes early laws and regulations to be forgotten and exposes law enforcement to lawyer manipulation, which then leads to cynicism and rising disobedience and crime. Nothing is accomplished, yet the confusion and expenses mount.


During the Ch’in Dynasty China was ruled by tyrants and the laws and regulations were said to be as numerous as the hairs on a cow. This dynasty was overthrown and was replaced by the Han Dynasty, which started the Golden Age of China with the nullification of these laws and regulations. Only three simple laws were left, but everybody remembered and obeyed them enthusiastically.


A government should treat its subjects honestly to create a bond of trust between it and its subjects. Government policies, by reflecting the moral wishes of the larger portion of the population, should protect the people from oppression in any way, form, or means. Outside of true law enforcement, government is not allowed to grant any wish of the majority that may cause any short- or long-term discomfort or harm to any individual. Government officials must serve the people and represent their moral wishes. Lao Tze said that politicians should not form their own opinions; instead they must regard the moral mind of the people as their own. On the contrary in Romans 13:1, Saint Paul said, “Let every person be subject to the governing authorities. For there is no authority except from God and those that exist have been instituted by God.” But entrusting a ruthless politician with one’s well-being is not wise, especially when his policies reverse one’s evolutionary progress. The succession of abuses of power must be halted by the selection of government officials for their integrity toward the people. Otherwise “politicians who are not benevolent treat people like dogs,” warned Lao Tze.

When a government engages in cheating games with its subjects, it weakens the state. No matter what ruses it uses against its subjects, its subjects will always outwit it, because they outnumber the government workers. Such games create an unbridgeable rift between the government and its subjects; nothing will prevent a revolution from toppling this government. Lao Tze said, “Rulers who try to use cleverness cheat the country. Those who rule without cleverness are a blessing to the land.”


Lao Tze said, “The Tao is nameless because it is in everything and yet it is formless. Its simplicity and minuteness is unmatched by all the power of the alliance of all the world’s nations. When the leaders are able to utilize it, everything comes to an equilibrium and heaven and earth will be unified.”

Lao Tze also said, “A balanced universe is one in which the rich are denied and the poor are supplemented. However human beings defy the Tao and exploit the poor to perpetuate the rich. Violent confrontations will result and all human beings suffer.” This statement is reinforced with another: “The Tao of heaven is found in the aiming of the bow and arrow. That which is too high must be brought down and that which is too low must be brought up.”

According to Lao Tze, “the sweet dew of heaven nourishes all.”

“All people are self-sufficient.” Everybody must have an equal share of opportunities to improve themselves, otherwise “the multiplication of prohibitive enactments increases the poverty of the people.”

Taoism teaches free enterprise and economic equality, or social-capitalism. Government is discouraged from interfering in the business ventures of its subjects. Taxation of businesses and other acts of interference complicates and worsens the economy. But it is responsible for guiding the direction of the economy and keeping and enforcing strict standards of moral and fair business practices. Social-capitalism is the fusion of the best theories of capitalism and socialism.


Lao Tze said, “People suffer from poverty because of excessive taxation.”

The taxation policies of a government determine whether it is benevolent or tyrannical. A benevolent government is one that fixes the tax rate at 3%. A tyrannical government imposes a tax rate of 10% or more on its subjects.

During the Golden Ages of China (the Han and Tang Dynasties) tax rates were 3%. The subjects prospered because of this low rate and anti-social activities were almost non-existent.

When the later Han rulers raised the tax rate to 10% or more, revolution followed as surely as the shadow followed the body.

The Old Testament proposed a 10% tax rate. (This might have begun as a settlement between Jacob and God.) The fact most people neglect is that during the age described in the Old Testament, church and state were not separated. The taxes collected were for both the church and the state. In reality, only 5% of income was collected for the government. During the Roman occupancy of Israel, Israelites were forced to pay the original 10% in addition to the payments to Caesar. Taxes were doubled and life was insufferable for the Israelites. That is why Caesar’s tax collectors were called sinners by the Israelites.

When a government increases taxes, it is drinking poison to relieve its thirst.

Why does a government suffer from thirst, or deficits?

1) War and weapons.

2) Squandering and extravagance.

3) Oversize.

4) Scandal and corruption.

These four problems make government deficits a chronic disease.

But this “disease” may be treated by a good “physician.” More often than not a great “surgeon” better suits this purpose. The cure is moral adjustment rather than economic adjustment. The cure should be administered to the ruler himself. As the person who serves as a model to his subjects the leader should reverse his selfishness and corrupt behavior. If reversing a leader’s character becomes impossible, then healing of the nation is virtually impossible.


Lao Tze insisted upon small governments. He also insisted upon small populations.

It is impossible to achieve peace, prosperity, and happiness if population growth is not firmly controlled. Overpopulation causes hunger, hunger leads to war, and war results in death, the greatest transgression from the viewpoint of Taoism. These horrors are only a few natural, elementary, or birth-control responses triggered by overpopulation. Others include natural disasters due to environmental stress and killing diseases.

Over-reproduction takes place among people who cannot discipline their lust, a result of poor education. To prevent over-reproduction people must be taught that sex should not be limited to mere physical interactions. Sex should be an act of intimacy, love, understanding, helping, and caring. Taoist teachings also provide techniques that separate sex and reproduction. As explained fully in the book The Tao of Sexology: The Book of Infinite Wisdom, sexual activity can be utilized to improve one’s health and elevate one’s spirituality, while heightening enjoyment at never-before-experienced levels. Practicing Taoism will help people discipline their lust and further social progress.

Population control is not empty conjecture, political opinion, or philosophical belief that can never be practiced. It is vital to the advancement of society and the effectiveness of small governments.


Taoism values and respects life. That is why it places great emphasis upon protecting life. According to the Taoist theory of evolution, all humans arise from other forms of life and are dependent upon other forms of life; therefore, Taoists do not deny plants, animals, or humans the right to live. Life, longevity, and happiness are sacred rights.

Nobody has the right to violate the rights of others. Nevertheless, people and other organisms are intentionally slain or hurt for money, privilege, and other petty reasons. These perpetrators will never escape punishment, even if they escape earthly laws. No one escapes the Law of Cause and Effect or Karma, the unseen but omnipresent protector of life. Lao Tze said (in reference to Karma), “The meshes of the net of heaven are large and far apart, but it never allows anything to escape.” Any act that denies life will cause the perpetrator perpetual torment in his present and future lives.

Greed causes transgressions; therefore it must be eliminated. “There is a time to be born and a time to die. Three out of ten years are spent ministering life, another three are spent ministering death, and another three are spent perpetuating life through excessive endeavors which only result in death,” observed Lao Tze, “There is no fault greater than greed and no fault greater than furthering one’s gains. People who recognize contentment are always wealthy.”

The government is charged with a very important duty: that of discouraging the egoism and ambition of its people, especially those of its leaders. Excessive efforts, extravagance, and self-indulgence are symptoms of egoism and ambition: these must be discouraged. Lao Tze said, “Too much color makes people blind. Too much music makes people deaf. Too many flavors dulls the palate. Too much entertainment maddens the mind. Too many precious things leads one astray.” To maintain peace, “the leaders must repress selfishness and evil like lust.” Lao Tze also said, “Not exalting the superior genius prevents rivalry. Devaluing treasures prevents robbery. Not seeing desirable things prevents false illusions and desires from confusing the mind.” By diminishing the occurance of antisocial activities through the practice of Taoism, the rights of all organisms are protected and the nation is strengthened.


Improving the educational system must be a priority in any government agenda. Education―Taoist education―directly effects an individual’s satisfaction with life. A wrong educational approach increases dissatisfaction, which can surface as antisocial activities, divorces, child abuse, etc.

Many systems of education exist, but few are successful; history books and newspapers provide ample evidence of educational failure. Children are taught mathematics, chemistry, physics, literature, sports, etc. These are called in Taoist terms “Dead Knowledge.” “Dead Knowledge” encourages egoism and ambition, is irrelevant to everyday life, and distinguishes enthusiasm for learning. Children are led to believe that identities and satisfaction can be found in material possessions and material success. That is why nuclear bombs, crime, poisonous chemicals, madness, and other abnormalities exist. Material possessions and material success never provide satisfaction in life; they provide instead only frustration and rage, which will surface in antisocial activities and the invention of other abnormalities. Generations of people have lived their lives blindly without any understanding about the true meaning of life. Recall that God gave man His spirit and His desire to improve himself in order to enter the Kingdom of God.

Students should first be taught how to live, how to live better, and how to live longer. The knowledge they learn can be applied to their lives immediately and will be useful to them for the rest of their lives. They will see immediate results and interest in learning will be stimulated.

With a preliminary education in the true meaning of life, students will be able to apply themselves and their secondary education in mathematics, literature, etc. in ways that speed up the evolution of man and protect the natural ways of the universe.

The success of fair government policies depends on the cooperation of the people. Without Taoist education nothing can succeed because the majority of the subjects will be Evil or Little Men, who will because of ignorance, selfishness and avarice block any attempt to better the world. Through Taoist education Evil and Little Men are lifted to higher levels, and when Gentlemen outnumber Evil and Little Men, the world will truly become a better place in which to live.


Warfare is not limited to the human kingdom; it is also characteristic of the animal and vegetable kingdoms. Therefore desiring to throw away weapons is unnrealistic. Human beings find it necessary to protect their right to life, as long as those uneducated in Taoist theories exist; therefore theories concerning warfare, called the Tao of Abnormality, are a necessary part of life.

Sun Tze or Sun Tzu, the disciple of the famous Immortal Kuei Ku Tze, wrote a book called The Art of the Military 3,000 years ago. “The Tao of Abnormality” is the first verse in the book, in which Sun Tze states that conquering the enemies’ hearts is better than occupying their cities. In other words he is saying that psychological warfare is more effective and more important than combat. Sun Tze wrote, “Battles need not be fought, for a three-inch tongue is mightier than the cannon.”

Human beings are the only organisms who use weapons in warfare. The need for weapons results in the invention of more and more complex and destructive weapons which produce an aura of hostility, or abnormality. When the state of abnormality becomes uncontrollable, an entire planet could be destroyed. “Advanced weapons are better instruments of evil Karma . . . they do not belong to Gentlemen,” said Lao Tze, “Whenever the army has passed, briars and thorns spring up. Years of hunger follow in the wake of a great war.”

Lao Tze said, “Those who assist the leaders must suggest Taoism. They must never suggest military solutions [because] the army shall be the last resort, as its success is uncertain.” History has shown that weapons alone can never win a war; the economy, education, the leader, the spirit of the people: all contribute to victory. The government may do everything necessary to strenghten the country except engage in a competition of weapons with potential enemies. Weapons do not guarantee victories but they do empty the state treasury. Furthermore, weapons which bear evil Karma bring the state misfortune.


A nation’s leader is a leader because of his accomplishments, which suit the will of Heaven. The leader is a leader because his thoughts, actions, wisdom, Karma, ability to ignore criticism, and good or bad deeds perfectly suit the conditions of a particular period in time. His mission is to carry out the Will of Heaven.

When that leader has accomplished his mission, he must voluntarily step down from office, because his policies will not suit a new time period. If he persists he will block the mission of another person, reverse all progress made, and incur the people’s wrath. He can never finish or hope to finish the projects he began, because the universe is always in a state of flux. If he does not realize this, he will be terminated and his credits taken away.

Tao is change and the needs of the time always change. When the leader follows the Tao, he has accomplished a good deed. When he goes against the Tao, he has done a great wrong. Lao Tze said:

The utility of Spring is the renewal of life.
The utility of Summer is the growth of life.
The utility of Autumn is the harvest of life.
And the utility of Winter is the storage of life.

If, for example, the Spring season were to continue, the arrival of Summer and the other seasons will be delayed and the order of the universe muddled. Any blockage is a disease to be removed.

When a leader clings desparately to his post, he will be removed in three ways:

1. When he has accumated good Karma during office, he will be removed by death, a benign method of allowing the successor to fulfill his destiny.

2. When he has accumulated both good and bad Karma, he will be assassinated.

3. When he has accumulated bad Karma, he will be forced off his post through shame and public humiliation. He may suffer a violent death or his name will be associated with evil and filth.

The pages of history provide ample evidence for these three universal principles. For example George Washington would not be respected if his ambitions provoked him to declare himself king.

When these ten universal principles are followed, there will be heaven on earth. Such a claim is neither empty theory nor conjecture because this state has been achieved before―under much more trying circumstances―and it can be achieved again. Even though this achievement is undeniable and possible, human beings would rather torment themselves with the cataclysms of economic collapse, war, chaos, and heart-rending suffering than follow with ease Lao Tze’s road map to paradise.


Taoism must be practiced. You cannot enter the Kingdom of God by paying somebody to pray for you. Take the simple example of a plane flight. Think of the amount of energy that goes into a take-off. Then think of the amount of energy needed to sustain the plane in flight―there is no string holding the plane up. Now think of the amount of energy you spend in trying to enter the Kingdom of God. Can you trust something as important as your entrance into the Kingdom of God to a simple prayer? You must walk with God yourself. You must practice Taoism step by step. Not only will you eventually enter the Kingdom of God, but you will gain immediate benefits.

In Genesis 5:24 Enoch was described to have walked with God and to have been taken to heaven by God. But there is no description of how he walked and even if one traced this verse back to its source The Book of Enoch and searched through it, one would still have no clue as to how he earned a place in God’s Kingdom.

With Taoism a clear path from general principles to detailed technique is laid out for anyone who wishes to walk with God to His Kingdom.

The entire universe is governed by the Cause and Effect Law (Karma), and this law determines whether one moves upward or downward on the Taoist evolutionary scale. No one escapes judgement by this law, not even “suicides” (in fact “suicides” face greater punishments because they have taken a life―even if it’s their own). When one learns one’s lessons well and uses one’s knowledge only for magnanimous purposes, one progresses into a higher state of consciousness. When one’s knowledge is used for devious purposes, one will be slapped back into a lower evolutionary level. This is best summarized thus:

Plant melons, reap melons
Plant beans, reap beans

What you do in this life will determine your fate in the next life, and what you have done in your past life has determined your present fate. “There are no special doors for calamity and happiness. They come as men themselves call them. Their recompenses follow good and evil as the shadow follows the substance,” said Tai Shan Tractate, “Accordingly, there are stars that record and compute men’s transgressions, and, according to the lightness or gravity of their offenses, take away from their term of life or sentence them to bitter sufferings.”

No other story captures the essence of Karma as the following story told by a Taoist master.

There once was a wicked man who stole, cheated, and oppressed other people to make himself rich. At old age he had everything: countless possessions and three grown sons who had just gotten married. He was looking forward to having grandchildren.

Then one day he thought to himself, “I’m so happy! I don’t have to continue doing all the cruel things I’ve done in the past. Now I want to make up for what I’ve done. From this day on I shall repay those I’ve ruined and help others in need.”

He became a good man. Then one month later his eldest son suddenly became ill and died and his widow married another man. This turn of events left the old man extremely sad. Then a month later his second son died and his widow also left to marry another man. This left the old man very shaken. Then a month later his beloved third son died.

“There is no justice in this world!” he cried in anguish.

“When I was wicked I had everything. I almost held a grandchild in my arms! From the day I converted to Taoism and began doing good deeds, all these calamities befell me. What hope do I have? My dear sons for whom I’ve slaved are all dead! There is nobody to inherit the products of my labors.”

He became a madman. He hated everything and everybody. One day, in the midst of a fit, he was interrupted by a servant, who said that a Taoist master came to visit him.

“Bring him to me!” roared the old man, “I want to rub his nose in his ragged teachings! I will show him how wrong he is!”

When the master was shown in, the old man treated him with utmost cruelty. But the master, calm as ever, asked, “Do you know why?”

“That is what I want to know. Why?”

“Do you remember how, 25 years ago, you and your friend fought for a property? Violence erupted and your friend was killed and you obtained the property. You knew this man very well. You knew all the characteristics of his personality. Now think about your eldest son. Did they not display exactly the same characteristics?”

“Yes,” admitted the old man, “they were very much alike.”

“Your friend had reincarnated as your son. He came to recover what he had lost to you.”

“Do you remember cheating another man?” continued the master, “That man had reincarnated as your second son, and he came back to claim his property. And do you remember hurting another man? He came back as your third son. Your sons were not your sons; they were your ‘enemies’ and they came with the blessings of the universe to claim your debt to them. They were here to collect interest from you too; they were to waste all of your money and treat you with utmost cruelty. For the last part of your life, you were to suffer as if you were boiling in oil. Finally you were to kill yourself. But when you converted and did many good deeds, you automatically paid off your debt. The higher beings in the universe found that your good deeds balanced your debts and they found no necessity for your ‘sons’ to claim their debts, so they were removed painlessly. You have not lost your sons; you have only lost your enemies. Since your good deeds have paid off your debt, you will not be denied a grandson. The wife of your third son is now pregnant. She will give you a grandson who will cherish you, respect you, and love you. You will be extremely happy and you will enjoy the rest of your life.”

The old man, enlightened, cried with tears of gratitude.

Christianity is taught in many churches, wherein Jesus is described as the lamb of God, the sacrifice that would serve as payment for everybody’s sins. In these churches one is also taught that whoever believes in Jesus will never be condemned, be guaranteed a place in heaven, and have everlasting life. The Crucifixion has been called the Mercy of God by theologians; with the Crucifixion all of God’s demands for justice will be satisfied and no one will have to be responsible for their actions, since all bad Karma has been dissolved. But from the Taoist view of Christianity, Christian teachings still hold a person responsible for his actions, even if he has faith in Jesus. A detailed study of the New Testament will uncover the truth: that everyone is not forgiven for their sins and that faith without deeds will incur the denial of Jesus and exclusion from heaven.

Jesus died on the cross to pay for man’s sins, or bad Karma, so that man will not have to suffer the consequences of his sins. Now whenever a trangression is committed, Jesus is supposed to take the transgressor’s place and bear the punishment intended for the transgressor. Every time a transgression is committed, the transgressor just opens his mouth and calls Jesus by name to summon Jesus to bear his punishment. Or the transgressor may confess to a priest to wash away the sins. A simple act of repentance is supposed to unfailingly set the transgressor free. Does this seem logical? If paying for a car is so hard, how could payments for one’s sins be so easy?

Although some parts of the Bible extoll the virtues of calling upon Jesus’ name, other parts of the Bible do otherwise. A story in the Old Testament describes the futility of repentence: when King David abducted the wife of his friend, the punishments he and his family suffered continued to plague them even though David repented. Knife and sword (in the form of famine, plague, and interminable wars) never left his kingdom. In Hebrews 6:6-8 it is clearly stated that those who called upon Jesus’ name to crucify him again and again will sin even more.

The passage reads as follows:

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned.

This passage is written the following way (but not literally translated) in the Revised Standard Version:

if they then commit apostasy, since they crucify the Son of God on their own account and hold him up to contempt. For land which has drunk the rain that often falls upon it, and brings forth vegetation useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to be cursed; its end is to be burned.

According to Hebrews 4:3 a sinner is punished by being excluded from the Kingdom of God, called “rest” in this passage, which reads as follows in the Revised Version:

For we who have believed enter that rest, as he has said, “As I swore in my wrath, ‘They shall never enter my rest,’” although his works were finished from the foundation of the world.

Entrance into the Kingdom of God is described as the fruits of ones labors in James 1:25 and 2:14-26, which read as follows:

But he who looks into the perfect law, the law of liberty, and perseveres, being no hearer that forgets but a doer that acts, he shall be blessed in his doing.


What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit? So faith by itself, if it has no works, is dead.

But some one will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith.

You believe that God is one; you do well. Even the demons believe―and shudder.

Do you want to be shown, you foolish fellow, that faith apart from works is barren?
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

You see that a man is justified by works and not by faith alone.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

For as the body apart from the spirit is dead, so faith apart from works is dead.

In Matthew 7:21-25, Jesus placed our entrance into the Kingdom of God in our own hands:

Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’

And then will I declare to them, ‘I never knew you; depart from me, you evildoers.’

Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock;

and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded upon the rock.

In Romans 12:19, God is described as being subject to the Law of Cause and Effect:

Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.”

Some Christian churches place great emphasis upon the Crucifixion of Jesus, thinking that calling upon Jesus’ name saves a person and guarantees his entrance into heaven. Concerning the Crucifixion, it is based on the ancient practice, described in the Old Testament, of sacrificing animals to appease God. By sacrificing innocent creatures and shedding their blood, the ancients hoped to wash away their sins and seek forgiveness from God. Since sins cannot be washed away this easily, these practices seem silly and inhumane. Theoretically speaking, one cannot help thinking that if there is such a God, he would double or triple the sacrificer’s punishments―the sacrificers not only did nothing to pay for their original sins, but they also killed innocent creatures strictly for selfish purposes. Examining the Crucifixion from the modern man’s viewpoint brings to mind a question: how could civilized people still glorify such cruel and barbaric behavior?

Human beings are born with spiritual, mental, and physical bodies. They are capable of exercising wisdom in order to evolve to a higher evolutionary level. This innate ability should be used, not abused or buried because of laziness or bad deeds. How quickly one attains immortality depends on how hard one works. Eventually everyone will complete their evolution and enter the Kingdom of God, because the universe is eternal.

Taoism is also very different from Buddhism. Unlike Buddhism, which emphasizes the ugliness and bitterness of life and seeks to terminate it in a slow suicide, Taoism emphasizes the beauty, enhancement, and prolongation of life.

According to true Buddhist teachings, all that is within the universe is a cause for suffering. There are eight causes of bitter suffering: birth, aging, sickness, death, not getting the things you love, getting the things you hate, being in a state of limbo, and happiness that does not last.

Buddhists found relief from pain in the avoidance of the human pattern of life and death. Since human beings are more often than not tortured by their emotions, they must cease to feel. Since human beings suffer from indigestion after feasting, they must cease to feast. And so on. Thus enlightened Buddhists deny all mundane matters, including the existence of the universe. Buddhist teachings forbid participation in world affairs, for all must await death, through which the soul is emancipated from earthly sufferings.

However, Buddhists do not realize that in seeking true happiness, they have caused themselves more pain. If a Buddhist adept shuns intercourse, he or she would have to fight sexual urges and temptations for fifty years or more. If the Buddhist adept shuns delicious foods, he or she would have to fight cravings for food throughout their lives. So suffering cannot be avoided; human matters are more complex than what Buddhists have anticipated.

Buddhist classics group human beings into three groups according to their understanding of the above concepts:

l) the Multitude, 2) the Associates, and 3) the Buddhists. The first group comprises of unenlightened people who drown in a “sea of bitterness” (suffering). The second group comprises of those who are sympathetic to Buddhist teachings and support Buddhist monks and temples with monetary offerings. (One cannot help wondering what Buddhists would want with money―that incomparable, infamous “root of all evil” and therefore suffering. The answer should not be known by purists who adhere to founder Gautama Siddhartha’s [Shakyamuni Buddha] teachings of complete denial. In contrast, Taoists have developed an entire body of sound money management principles.) Nevertheless, the Associates who donate money are labled Good Men or Good Women. The third group comprises Buddhist monks or nuns. To become a real Buddhist a person must break all worldly relationships (called Chū Jiā, or “Leaving the Family”); then accept lessons in the various forbiddens (sex, food, wine, meat, any form of entertainment, fighting, lying, etc.) from an advanced monk; and then attend Buddhist lectures, read Buddhist classics, meditate, and practice isolation until death elevates the Buddhist to the level of Buddha. In death the “dirty bag,” or physical body is kicked off, and the Buddhist has achieved the highest state of being. (Some divergent groups of Buddhists even deny the existence of Buddha, regarding Buddha as empty or vain.)

In direct contrast, Taoists acknowledge the existence of the universe and seek a thorough understanding of the universe. They have a realistic approach to their research and their teachings reflect it. In Taoist teachings life is not fraught with misery nor is it replete with bliss. The universe is perpetually in a state of flux; therefore, misery is always succeeded by bliss and bliss is always succeeded by misery. Armed with this knowledge, one will never be too sad or too happy; one will comprehend the underlying forces in this universe; and one’s eyes will be opened to the good in everything. The knowledge Taoists seek increases enjoyment of life, extends happiness, increases longevity, and helps mankind achieve immortality. Thus Taoists are able to praise human relationships, feast without indigestion, engage in world affairs, and do great deeds without suffering their negativities. Anybody who practices Taoism can experience heaven on earth.

Buddhism survived into this century in the Far East because of three reasons. Buddhist monks first changed their outward appearance by putting on masks of superficial adaptations of some Taoist teachings, even twisting it to appeal to the masses and thus escape political persecution. Statues of Taoists were made and placed alongside statues of Buddha in Buddhist temples, so that they may be kowtowed to and beseeched for the fulfillment of every desire, even though Taoists never allowed such practices and Buddha specifically stated that such beseechers bring calamity upon themselves. Some Buddhists even became I-Ching scholars, herbalists, acupuncturists, personologists, directionologists, etc. The second reason was that Buddhists willingly changed their religion because Taoist-Buddhism was easily accepted by the public and because Buddhists themselves experienced a greater degree of freedom in their own lives with the change. The third reason was that, over a period of time of willful change, Buddhism itself was completely and permanently changed into Taoist-Buddhism. The change was too complete: Taoism and Buddhism were thought of as sister religions, and Buddha was even thought to be the transformation of Lao Tze.

These changes benefited Buddhism. Taoist-Buddhism was no longer a negative religion. Instead of encouraging estrangement of mankind, it encouraged a helpful attitude toward mankind.

These changes, however, contaminated and reduced Taoism to a religion maintained by superstition.

Buddhist concepts such as idolatry, burning of incense, construction of temples and participation in other religious rituals, were adopted by pseudo-Taoists, those who lacked the education or capacity to understand the teachings of Taoism yet exploited its good reputation for personal advantage. Much of these contaminated concepts are still retained today. Consequently there are two Taoist traditions: that embraced by scholars and that exploited by uneducated cultists. The scholars walk with God. The cultists exploit Taoism to create a personal following.

This site introduces the entire spectrum of scholar-Taoist teachings.

In China, Buddhism developed another branch called Zen Buddhism, which dealt strictly with dialogue. Zen Buddhism was founded 2,500 years ago by a scholar named Kung Sun Lung when he developed theories of word play, exemplified by the following: “hard stone is not stone,” “white horse is not horse,” and so on. When these “negatisms” were strung together in a dialogue between the famous monk Huei Nen and his master, Zen Buddhism was born. An excerpt of such a dialogue is as follows:

Master: The body is the Buddhi tree,
His mind is a mirror on its stand.
Thou shalt always keep them clean and
shalt never let them be covered by dust.
Huei Nen: Buddhi never existed as a tree.
The mirror never existed on its stand.
If there has never been such a thing,
How could they be covered by dust?

The dialogues always dealt with the non-existence of something. Poetry and literature lovers were fond of these and devoted tremendous amounts of time to composing them. The futility of Zen Buddhism made it the favorite status indicator for the relatively upper classes.

Taoism must not be mistaken for Buddhism, Zen Buddhism, or anything else that may borrow from Taoist teachings. Because of the expansiveness of Taoist teachings, Taoism is often mistaken for many things to which it is not even remotely related. For instance it is often mistaken for medicine, since its teachings include many diagnostic and healing techniques. But the equivalence is one-sided: medicine begins with diagnosis and ends with the curing of diseases; whereas the methods, tools and knowledge set down by Taoists thousands of years ago reach beyond the cure, to helping mankind complete their evolution into the Kingdom of God.

For example, when people discovered the healing potential of some Taoist methods and techniques, they isolated these and called them medicine. When one branch of Tuei-Na was converted into medicine and given the name acupuncture, it was mechanized and altered by the incorporation of lasers, soundwaves, lights, and other electronic machinery from its original procedure. As a branch without its roots, acupuncture is less effective than Tuei-Na. That is why the AMA claims that acupuncture has only 18% effectiveness and that it is not worthy of the title of “medicine.” There is a great gap between Taoist Tuei-Na and medicinal acupuncture.

Not only are Taoist techniques and teachings appealing to “borrowers,” but also its signs and symbols―in whole, in part, or in altered states―are just as appealing. Unknown to the “borrowers” is the fact that these signs and symbols, when taken out of context, become meaningless and the traces of meaning that remain intact through the “borrowing” process will reverse the purpose it is “borrowed” for.

It is especially important to keep in mind that Taoist meditative techniques bear no relation to any other kind of “meditation-visualization.” Taoist meditative techniques were developed to help the cultivator heal him- or herself and ultimately to cleanse the spiritual, mental and physical folds of the body of all earthly desires and their corruptions. Other “meditations” are―under the strict definition of the word as devotional acts of solemn reflection on sacred matters―less meditation and more visualization in that objects of desire are concentrated upon and drawn to the visualizer regardless of consequences.

The tremendous efficacy of Taoist methods and techniques attracted many people who “borrowed” bits and pieces of information to become geomancers (feng-shui practitioners), politicians, martial arts instructors, dieticians, exercise instructors, acupuncturists, etc. But these people do not realize that these bits and pieces of information, when isolated from other Taoist teachings, cannot help mankind enter the Kingdom of God. These bits and pieces are branches without roots and, in the words of Jesus, “cannot bear fruit.”


Taoism instructs mankind to lead lives that follow God’s ways. These teachings are best summarized by the following passage from the Qīng Jìng Jīng, or The Classic of Purity. One passage from the translation by James Legge is as follows:


1. Lao the Master said, The Great Tao has no bodily form, but It produced and nourishes heaven and earth. The Great Tao has no passions, but It causes the sun and moon to revolve as they do.

The Great Tao has no name, But It effects the growth and maintenance of all things.

I do not know its name, but I make an effort, and call It the Tao.

2. Now, the Tao (shows Itself in two forms); the Pure and the Turbid, and has (the two conditions of) Motion and Rest. Heaven is pure and earth is turbid; heaven moves and earth is at rest. The masculine moves and the feminine is still. The radical (Purity) descended, and the (Turbid) issue flowed abroad; and thus all things were produced.

The pure is the source of the turbid, and motion is the foundation of rest.

If man could always be pure and still, heaven and earth would both revert (to true existence).

3. Now the spirit of man loves Purity, but his mind disturbs it. The mind of man loves stillness, but his bodily desires draw it away. If he could always send his desires away, his mind would of itself become still. Let his mind be made clean, and his spirit will of itself become pure.

As a matter of course the six desires will not arise, and the three poisons will be taken away and disappear.

4. The reason why men are not able to attain to this is because their minds have not been cleansed, and their desires have not been sent away.

If one is able to send the desires away, when he then looks in at his body, it is no longer his; and when he looks farther off at external things, they are things which he has nothing to do with. When he understands these three things, there will appear to him only vacancy.

The idea of vacuous space having vanished, that of nothingness itself also disappears; and when the idea of nothingness has disappeared, there ensues serenely the condition of constant stillness.

5. In that condition of rest independently of place how can any desire arise? And when no desire any longer arises, there is the True stillness and rest.

That True (stillness) becomes (a) constant quality, and responds to external things (without error); yea, that True and Constant quality holds possession of the nature.

In such constant response and constant stillness there is the constant Purity and Rest.

He who has this absolute Purity enters gradually into the (inspiration of the) True Tao. And having entered thereinto, he is styled Possessor of the Tao.

Although he is styled Possessor of the Tao, in reality he does not think he has become possessed of anything. It is as accomplishing the transformation of all living things, that he is styled Possessor of the Tao.

He who is able to understand this may transmit to others the Sacred Tao.


1. Lao the Master said, Scholars of the highest class do not strive (for anything); those of the lowest class are fond of striving. Those who possess in the highest degree the attributes (of the Tao) do not show them; those who possess them in a low degree hold them fast (and display them). Those who so hold them fast and display them are not styled (Possessors of) the Tao and Its attributes.

2. The reason why all men do not obtain the True Tao is because their minds are perverted. Their minds being perverted, their spirits become perturbed. Their minds being perturbed, they are attracted towards external things. Being attracted towards external things, they begin to seek for them greedily. This greedy quest leads to perplexities and annoyances; and these again result in disordered thoughts, which cause anxiety and trouble to both body and mind. The parties then meet with foul disgraces, flow wildly on through the phases of life and death, are liable constantly to sink in the sea of sufferings, and forever lose the True Tao.

3. The True and Abiding Tao! They who understand It naturally obtain It. And they who come to understand the Tao abide in Purity and Stillness.

The task that lies ahead can be made simpler by using the Three Treasures, which were given to us and explained by Lao Tze:

l) Be kind, 2) be thrifty, and 3) be humble, not to take precedence over others. By being kind [hearted], one can be courageous [when confronting injustice]; by being thrifty [not overstretching beyond one’s limit in any area of life], one can be great [by steadily building upon solid foundations]; and being humble [not fighting to be foremost in fame, money, power and sex], one will be honored with the highest success and leadership. Now-a-days there are those who forget kindness while being brazen; forget thriftiness while seeking aggrandizement [when largeness or impressiveness is obtained through expenditures, it is empty without solid backing and must always be maintained by theft, deceit, etc.]; and forget humility while seeking to be foremost. Such people are dead.

It is never too late for anyone to appreciate these treasures, because anyone able to possess them will be saved, for they offer protection against all adversities.

In the entire history of earth, only those selected were allowed to enter the Kingdom of God. Those selected spent many lives in the pursuit of comprehending and cultivating Taoism, knowingly or not.

End of this Chapter

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