These Two Theist Texts Take a Tango

The Daodejing of Laozi and Genesis offer two approaches to understanding our origins and our purpose. By the virtue of their very titles, they attempt to explain the way we came to exist (our genesis) and the way (dao) in which we should live. In a very basic sense, the two forms of spirituality have highly divergent approaches to spiritual questions. Specifically, these two practices have different answers on the importance of distinctions. These books also employ two totally different methods for explaining themselves within the text.

Daoism explains life in four words: go with the flow. The point of Daoism is to transcend superficial human desires to fall in with the natural flow of life. One would have to clear their mind of all their excess thoughts, just lying down in the river of narcotic cognitive non-existence, understanding that whether it be a beach or a waterfall, the way of the river is the best way. It is not about striving to attain the dao, but about dropping the baggage of unhealthy desires and thoughts. This text refers vaguely to a spiritual overseer, but is in no way a central focus of their practice—their spirituality is the flow of nature that transcends all else.

On the other hand, Abrahamic religions take an approach that is almost opposite of this. Genesis identifies a distinct creator and overlord. God is personified: he is able to speak and interact with humans, he can interfere with the world, he has human needs, and he even has emotions. Unlike Daoism, there is codified a set of commandments for humanity to follow; it is not as simple as absolving yourself of all desire. In fact, God would surely emphasize that there are a number of desires that are important to living a good life: a desire to be obedient (Abraham sacrificing his son), a desire to help others hindered by nature (Joseph feeding the famished Egyptians), or a desire to live long (all of the holy characters are said to have lived unnaturally long lives).

            Another strong divergence comes with how the two sects treat perceptive distinctions. Daoism adamantly argues that distinctions lead to value-dichotomies, thus distinguishing something as superior can only be supported by the inferior counterpart. One woman is only beautiful because there is another that is ugly. The text describes explains this through several examples that make clear that one distinction can only exist because of its counterpart: “To have and to lack generate each other. Difficult and easy give form to each other. Long and short off-set each other.”

            On the other hand, Genesis shows God not just recognizing, but creating a number of these distinctions. In fact, God was so confident it only took him one day to decide on the importance of these dichotomies. On the first day: “And God saw that the light was good; and God separated the light from the darkness.” Not just does he distinguish light from dark, but God decides to take this shenanigans to the next level. During his creation of the humanity, he decides to “…[let the humans] ‘have dominion over the fish of the sea and over the birds of the air and over every living things that moves upon the earth.’” This is radical, considering Daoism clearly emphasizes that humans are just one of many things upon things—no more or less important than anything else on the planet.

            It may be of some significance to also point out the very different ways in which these two texts advance their philosophies. The Deodejing of Laozi uses very concise philosophical statements, in a sort of poetic format. The stories never reference any specific stories or character, nor do they cite examples. In its boldest, the text will refer to an idealistic sage who is an example of one who has found the dao. Genesis takes a very different approach. The authors strongly personify God and illustrate a cohesive story of humanity’s existence since the beginning of time. This story uses specific characters and events to exemplify rights and wrongs.

            These two texts represent very different approaches to spiritual questions of life. This is reflected in their general philosophical approaches to what kind of things we should do or transcend to live a good life. Additionally, these two texts both make clear but wholly contrasting arguments for the value of distinctions and value-dichotomies. They also provide very different narratives; Daoism is explained through a very universal but concise argument, while Genesis explains itself through a heavy focus on anecdotes and continued characters. While not totally irreconcilable, these two spiritual guides offer distinct and different answers to our most difficult questions.