Daoist Philosophy vs. Daoist Religion

The question then arises of whether or not Daoism is a religion or a philosophy. Scholars, practitioners and philosophers have had long discussions on whether or not there is a difference between DaoJia, commonly translated as philosophical Daoism, and DaoJiao, commonly translated as religious Daoism. Countless hours have been spent debating over what is and what is not Daoism under those two definitions. Within those conversations other questions arise as to whether or not either of these is more valid than the other and whether or not there is one "correct" way that is the "true Dao".

Both "forms" of Daoism ascribe their origins and therefore their validity to ancient teachers who were keepers of special instructions. Proponents of DaoJia disdain the organized and ritual practices of DaoJiao claiming that the formless nature of Daoism is lost in the structure of organized religion. That the instructions contained wthin the Dao-de-jing, considered the definitive source and definition of Daoism, do not include the deification of emotional, environmental or mental qualities. That LaoTzu never intended for people to organize but rather intended for each person to seek the way to return to the source.

On the other hand, proponents of DaoJiao claim that purification rituals, worship of deities and chanting are integral pieces of a tradition founded by the TianShi (Celestial Masters) who are themselves considered to be the founders of Daoism. They believe that the method for returning to the source and communing with it, includes internal and external alchemical practices that follow rigid rules and guidelines; and that there are specific rituals and spells that can facilitate union with the primordial.

But is either of these practices completely independent of the other? What are the boundaries between philosophy and religion? Where does philosophy stop and where does religion begin? Or are they different ends of a spectrum which ultimately leads to the same goal? Regardless of the categories of Daoism and individual interpretations of Daoism, without the transmission from teacher to student, there is no direction. The element that unites these two apparently different approaches to Daoism is the information passed down from teacher to student throughout millennia.