Daoism Development in Indonesia Ardian Cangianto1

Budaya Tionghoa Discussion Group, www.budaya-tionghoa.net, Indonesia Email: ardian.cangianto@gmail.com

Translated by : Hendri Irawan 余勇德

ABSTRACT

Daoism is a religion conceived in China that has a long journey in Chinese culture and civilization.

Its influences seep through every corner of Chinese society either as religion or as philosophy of life.

Daoism as organized religion institution were formed in the lifetime of eastern Han dynasty’s Zhang

Daoling. Meaning it is already existed for 2000 years as organized religion. Two millennia is not a short

time span to exert influences toward Chinese race and their culture.

There is almost no publication discussing about Daoism development in Indonesia, although

Chinese Diasporas into Indonesian archipelago undoubtedly brought along their beliefs and traditions.

Daoism traces in Indonesia are actually very clear. Several examples are the obvious using of talisman

(hu 符 papers) in Chinese Indonesian daily life, Ciong (冲) calculations, and the worship of Taisui 太歲

deity is a common sight in Chinese New Year rituals. Many deities in Chinese temple are related to

Daoism in nature, such as Xuantian Shangdi and Taisui. The many Daoism presences in Chinese temples,

based on field observation, indicates the presence of Daoism correspond with the existence of Chinese

Diasporas in Indonesian archipelago.

Indonesia declaration of independence on 17th August 1945 carries religious spirit in its

constitution. Therefore the Ministry of Religious Affairs was formed, with the authority to regulate

Indonesian people beliefs and religions and acknowledge several of them as official religions.

Consequently, there are some limitations in religious practices and require state formal

acknowledgement as official religion to make one religion lawfully legal.

Keywords

Daoism, Religion, Chinese Temple, Chinese Indonesian, Tridharma, Deities.

1. Preface

1 Student at Parahyangan Catholic University, Philosophy Faculty

Human beings require an intangible, an invisible side as the fundamental idea in their life.

Therefore religious elements will be certainly carried on in their way to begin living in a new place. In

this new place, they will hold on to the “idea” as survival methods and adapt it to their new place

conditions, resulting in differences with the original idea. The differences are caused by interaction with

the indigenous in all sectors, and the scarcity of needed utility or resources in this new place. This

resulted in understandable and respectable adaptations. Likewise, the arrival of Chinese in Indonesian

archipelago that has been ongoing for millennia, also require the intangible invisible elements such as

their culture or religious life. The earliest migration was recorded in “Book of Later Han” (後漢書)2 .The

diasporas also bring their culture, belief, and knowledge such as craft, agricultural, even ones that

become unique like the “jaelangkung” (菜籃神/ 菜籃公) game. The word “jelangkung” become loan

word in Bahasa Indonesia. This game is wide spread and common, even being made into a film. In this

case, “jelangkung” game is a folk game originated from ancient chinese belief in communicating with the

divine. “Fuji” 扶乩 as the origin of “jelangkung” is a term known in Daoism, either mainstream orthodox

Daoism or folk Daoism. In this we can observe that matters related with “spiritualism” also have

interactions.

Researchers in Chinese Indonesian studies field often miss the subject of Daoism beliefs as one

of the main pillars in Chinese belief. This also complicates the author in writing Daoism History in

Indonesia. To understand it, it is required to review the background belief of sub-ethnic Chinese who

migrate to Indonesia and sort each Daoism sect which follow each arrival wave. The other side is, to

observe the performed ritual style, place of worship naming and their classification, also the main

deities in Chinese Indonesian place of worship. All of these enable one to string up Daoism history in

Indonesia and its development since the era of archipelagic kingdoms up until now, the Republican era.

The ups and down of Chinese Indonesian migration waves also effects their beliefs.

May this imperfect article can trigger further research into the subject of Daoism in Indonesia

and enrich the repository of knowledge, especially for Indonesian society.

The Dao of heaven is impartial

Forever with virtuous person

天道無情常與善人

Daode Jing chapter 79

2 Book of Han or Hanshu 漢書 is one of 24 Histories of China, “Book of Later Han" was compiled by Fan Ye 范曄 (398-445 CE)

recorded that in eastern Han dynasty the 6th year of Yongjian 永建 (131 CE), envoy from Yetiao kingdom or Java Dvipa arrived.

Whilst the “Treatise on Geography”, a section from Book of Han (漢書地理志) recorded Chinese foreign relations reaching far to

kingdoms in Malayan peninsula and the existence of Han trade officials embedded in trade ships.

2. Chinese Indonesian Belief

The nature of Chinese Indonesian belief is commonly the three religions 三教3 blended with Wu

belief 巫教4, interactions or assimilations with local belief can be observed in many places. This

interactions or assimilations are natural because the foundations of Chinese belief are: polytheism,

ancestor veneration and pragmatic5 in nature. Chinese polytheism is inclusive in nature and does not

limited to race or being bound to religious dogmas. It is not uncommon to find the veneration of Eyang

Suryakencana in several West Java towns such as: Bogor, Sukabumi, Cibinong. Veneration of Datuk is

also common sight in Sumatera. There are even several Chinese Indonesian deifying non Chinese like

Baron Skeder (a Spaniard) in Weleri temple, Central Java. This indicates that Chinese Indonesian belief is

cross-ethnic.

Most of Chinese Indonesian came from Fujian 福建 province, they became majority in Chinese

Indonesian society. Others sub-ethic are Hakka 客家, Teochew 潮州, Guangfu/Konghu 廣夫/粵, Hubei

湖北, Shandong 山東, Hainan 海南6. They usually bring along beliefs from their native home, which is

cult in nature and has “divide ancestral ash” fenxiang 分香7 concept, carrying incense ashes (used for

ancestor veneration) from their ancestral temple. According to Jean de Benardi, communal ancestral

incense burner represents contact with the divines and is also a collective identity8. This has become a

form of cult worshipping specific deities, also regionalism and clannish concept, so that there are several

temples promoting the spirit of primordialism and clannish9. This is what seems to appear on the surface,

but far deep within, there are very thick presence of Daoism along with Buddhism and Confucianism in

Chinese Indonesian belief.

The Minnan people, as the majority among Chinese Indonesian sub-ethnics, have long historical

relations with Daoism. In the era of Three Kingdoms ( 三國時期 ), many daoist priests journeyed to

Fujian region seeking refuge from wartime calamities. Several famous among them were Zuo Ci 左慈,

Ge Xuan 葛玄, Jie Yan 介琰 etc10. The Daoism sects influence Minnan people are: Tianshidao 天師道,

Waidan sect 外丹派, Maoshan sect 茅山宗, Neidan sect 內丹派, Shenxiao sect 神霄派, Qingwei sect 清

微派, Lingbao sect 靈寶派, Lvshan sect 閭山派, Wudang Xuanwu sect 武當玄武派11. Other than

Minnan people, the Hakka people are also receive a lot of influences from Daoism, specifically according

to the author’s own observation, the Maoshan Daoism sect. Yuhuang Shangdi worship, as the main

deity in Daoism, is also wide spread among Minnan people. They celebrate Yuhuang Shangdi birthday,

3 Sanjiao 三教 is more commonly known as “Tridharma” in Indonesia.

4 Shamanism.

5 Commonly labeled as folk religion.

6 Almost 90% or more Chinese Indonesian are of Han ethnic 漢族 and usually they prefer to refer themselves with their ancestral

region rather than state it as sub-ethnic, but this preference does not apply to Hakka people because Hakka people diasporas are also wide spread in China. 7 Fenxiang, in author opinion, is a way to clone culture. See: Ardian Cangianto, “Menghayati Kelenteng Sebagai Ekspresi

Masyarakat Indonesia” (Vivify Temple As Indonesian Society Expression) 8 Jean deBenardi, The Way That Lives in The Heart, page 20

9 Bdk. Kenneth Dean “Taoist Ritual and Popular Cults of South East China”.

10 Chen Zhiping 陳支平, Minnan Religion (閩南宗教), page 20

11 Ibid page 36-46

named it as Jing Tian Gong / Keng Thi Kong (敬天公) festival. Minnan people relate this festival with

their legend of wartime calamity12. ZhengYong 鄭鏞 terms populist Daoist deities13, though he did not

categorize Yuhuang Shangdi into this term, Yuhuang Shangdi worship and festival is so wide spread

among those who are temple-goers. By this, I can say that Yuhuang Shangdi, originally Daoism main

deity, has become populist in such that the worship is so widespread, even already exceed Daoism own

boundaries.

As time goes on and political repression in Indonesia New Order regime, Chinese Indonesian

religions encounters a very grave problem, they were not recognized by the state14. Presidential

Instruction No. 14/196715 and Minister of Home Affairs Instruction No.455.2-360/1968 are severe blow

toward Chinese Indonesian beliefs and traditions. Daoism as one of Chinese Indonesian religion

originated from mainland China is also affected and severely halting its development in Indonesia16.

What the author need to stressed here, is that Chinese commonly does not use religion as their

main identity, such that they are seen to be more secular and tolerant toward others religion. It is

prominent in Indonesia that the majority of Chinese Indonesian worship place embrace all religious

elements they believe for thousands years, that is Tridharma (Three Religions) 三教17. So it is

appropriate and compulsory for religious clerics from those three religions to teach them in balance and

make those three religions as foundation of life for Chinese Indonesian. Another important matter is

Chinese folk’s religion 民間信仰, beliefs not bounded to religious organization or institution. Majority of

Chinese Indonesian beliefs are folk religion in nature and cultish, a must be appreciated and protected

matter.

3. Daoism Traces in Indonesia

There is no official record about when Daoism first came to Indonesian archipelago, other than

assumption that it came along with Chinese migration. Temple buildings and main deities can indicate

Daoism influences, like the using of ‘gong/kiong 宮‘ name, main deity such as Xuantian Shangdi 玄天上

帝, Tianshang Shengmu 天上聖母, etc.

Traces of Daoism existence are present especially from Zhengyi school Maoshan 茅山 sect,

Lvshan 閭山 sect, and Liuren 六壬 sect. It propagates to every corner of Indonesian archipelago 18, and

also receives visits from overseas Daoist priests, likewise:

12

http://web.budaya-tionghoa.net/index.php/item/3542-tian-gong--thi-kong-%E5%A4%A9%E5%85%AC-dan-legenda-rakyat-minnan 13

See, Zheng Yong 鄭鏞, Searching Minnan People Folk Deity ( 閩南民間諸神探尋)，page 63 14

Religions recognized by state in New Order Regime era are Islam, Christianity, Buddhism, and Hindu. Presently, Confucianism is newly recognized. This regulation not only effect Chinese Indonesian belief, others not recognized were also affected. Even Indonesian people own native beliefs also confront similar problems. . 15

Presidential Instruction forbids all Chinese Indonesian belief and tradition public display. 16

See, Benny G. Soetiono, Tionghoa Dalam Pusaran Politik, page 986 and Frans H. Winarta, Suara Rakyat Hukum Tertinggi, page 127. 17

Tridharma (Three Religions) are Chinese Mahayana Buddhism, Ruism / Confucianism, and Daoism. 18

The written are based on field observation and information from several people that are clearly promote Daoism.

- Jakarta, in Jakarta the term “saikong (sigong 司公)” disappear in times, but rise again with the

incoming migrants from outside Java. They are generally Maoshan or Lvshan sect. Jiulidong 九鯉洞

temple has fuji 扶乩 ritual equipment and had invite Quanzhen sect Daoist priest from Singapore to

perform ritual19. In one occasion, the author found a deity tablet (神位) dedicated to Wang

Chongyang 王重陽. Unfortunately, the tablet was repainted with other inscription, although one

can still see the inscription of patriach Wang Chongyang.

Photo 3.1 Jinde yuan 金德院, Jakarta.

This deity tablet originally inscribed with the name of patriarch Wang Chongyang 王重陽祖師

And patriarch Song Taifeng 宋太峰祖師.

Photo 3.2 Jiulidong 九鯉洞, Jakarta

Fuji 扶乩 ritual equipment.

Several years ago, Jiulidong temple invite Daoist priests from Singapore to perform the ritual.

- Bogor city, on Mantarena road, there is Sanqing hall 三清殿 established by the late Huang Nanxing

黃南星. A daoist of Maoshan20 sect. Every year, they celebrate Taishang Laojun manifestation

anniversary on 15th day of 2nd month of the Chinese lunar calendar.

19

The author categorized Jiuli Dong temple as a Daoism temple, because there is fuji 扶乩( deity invitation using wooden

stick) ritual that is still performed and also because the caretakers realize their basic foundation is Daoism. See Zheng Yong 鄭鏞,

Searching Minnan People Folk Deity (閩南民間諸神探尋)，hal.66

20

Accoridng to information acquired, Huang Nanxing daoshi had receive lu 受錄 from Longhu Shan 龍虎山.

- Bandung city, there are Liuren 六壬派 sect group, and Maoshan 茅山 sect with their temple on

Lengkong road. According to Mr. Andreas Santoso, once, there were saikong (sigong 司公) in

Bandung.

- Tegal town, nowadays Chen Liwei daozhang 陳理為道長, daoist priest from Quanzhen school

service people and affiliates with Tekhai Kiong 澤海宮 temple. The temple main deity is Zehai

zhenren 澤海真人. According to folks belief, the title zhenren21 was bestowed by Qianlong era

emperor（1711-1799）.

- Medan city, Zhengyi school Daoism atmosphere is very thick, especially the presence of many

saikong and many Chinese Indonesian in Medan consult them for spiritual assistance. Even Zhengyi

daoist priests from Singapore, such as Li Luoming daozhang 李羅明道長 often visits Medan, Batam,

Jakarta. In Sumatera, there are many Daoist from the Maoshan (茅山) sect and Lvshan (閭山) sect,

like Palembang city which the author has visited.

Photo 3.3 Pangkal Pinang, Bangka island.

Li Luoming daozhang 李羅明道長 from Zhengyi school 正一派

Lead ritual at Lifu Wangye 李府王爺廟 temple, in the year 1999.

Source: Li Luoming daozhang

- Sulawesi (Celebes), especially Gorontalo and Menado, most are from Lvshan sect with several from

Maoshan sect. Famous from Menado is the spirit mediums (jitong 乩童). They perform medical

ritual and consultation in Nezha temple 哪吒廟, Jakarta. One of them is Mr. Eddy Loho.

Photo 3.4 Nezha miao 哪吒廟, Jakarta, Mediumship.

21

Zhenren or translated as “true person” is a title given to Daoism figures.

- Surabaya, there is a temple with rather unique name, Beiji miao / Pakik Bio (北極廟). Its main deity

is Xuantian Shangdi 玄天上帝. The temple was built in 195122. The interesting side of the temple is

the existence of inspection ritual equipment, with the inscription Wudang jinxiang 武當進香23. Unfortunately, the author did not have sufficient time to inquire and photograph it. The inscription

indicates there is possibility that the temple has relation with Wudang 武當 mountain, a very thick

Daoism nuance. Besides, there is a daoshi (道士 / daoist priest) from Quanzhen (全真) school with

daoist name Wu Maofu 吳懋福道長 conduct service to daoist believers.

Photo 3.5 Pakik bio Surabaya

Inscription on procession equipment: “Wudang jinxiang”武當進香.

Source : Mr. Henry Najoan

- Cirebon, Chaojue si (朝覺寺) temple, began with a small temple behind the present main hall. The

veneration focus in the original small temple is Xuantian Shangdi（玄天上帝）. Inside it, there are a

treasure sword（baojian 寶劍）used by medium, drum, and cymbal.

Photo 3.6 Chaojuesi Cirebon

Drum, cymbal and sword, usually used by mediums in Xuantian Shangdi 玄天上帝 hall.

But no 5 barracks needle sighted.

22

http://thearoengbinangproject.com/kelenteng-pak-kik-bio-surabaya/, accessed on 16th February 2014, 01:05 GMT+7 23

Incense Offering to Wudang Mountain. The author has never seen such kind of board before in whichever temple in Java island.

- Kalimantan (Borneo), famous with tatung(medium) , also the saikong of Maoshan sect. When the author visited Singkawang, there is a very old photograph. In that photograph is a sitting daoist priest24.

Photo 3.7 Maha Karuna Temple, Singkawang

This photograph is very old, showing an old daoist priest sitting and holding a fan.

- Gi Hap bio 義和廟 temple, Palembang. There is an altar for 5 barracks general complete with the needle.

- Semarang, in the year 2006, Li Zhiwang daozhang 李至旺道長 from Singapore visited Semarang to share Daoism knowledge, the knowledge sharing continue until this very present. Tan Enghing, a daoist of Qingwei sect visit Semarang in 2012 to discuss spirit mediumships.

Photo 3.8 Semarang

Li Zhiwang daozhang 李至旺道長 of Quanzhen school 全真派 is leading “Daoist Day” ritual, year 2009.

24

Unfortunately, the temple caretakers do not know anything about the photograph.

Photo 3.9 Semarang

Year 2012, Tan Enghing 陳榮興, Qingwei sect 清微 diciple from Singapore.

Other than performed medium ritual, also conduct discussion about mediumship with the people of Semarang.

- Fazhu gong 法主公 manifestation celebration day, year 2012, in Jakarta, the organizer setted altars for Daoism deities.

Photo 3.10 Fazhugong temple 法主公廟. Jakarta

Sanqing Tianzun, Taiyijiuku Tianzun and Leisheng Puhua Tianzun altars

Setted to celebrate Fazhugong manifestation day in year 2012.

- Nanjing gong 南靖宮 in Cilacap, the main deity is Xuantian shangdi 玄天上帝. Has a special altar

form 5 barracks general 五營將.

Photo 3.11 Nanjing gong 南靖宮 Cilacap.

Five barracks general 五營將 altar

- Fuan Gong 福安宮, Cilacap, also has special altar for five barracks general 五營將.

Photo 3.12 Fuan gong 福安宮 Cilacap.

5 barracks general 五營將 altar, complete with fasuo 法索 (dharma rope), needle and sword.

- Solo, Baoan gong (保安宮) temple, has traces of spirit medium with Lvshan sect characteristic, with

the existence of decades old fasuo 法索, 5 barracks needlei 五營針25. Unfortunately, when the author inquired the temple caretakers, none of them know the origin of those things or even since when they have existed.

Photo 3.13 Baoan gong 保安宮 Solo.

Fashuo, looks like decades old. There are also 5 baracks needle.

- Tanjung Balai, Karimun, Sumatra. There are many temple with daoism nuances here. One of them is

Jinwangye miao 金王爺廟, which has mediumship equipments.

25

When the author enquire several caretakers at the temple, they do not know since when the mediumship exist and according to them the equipment has been there since a long time ago.

Photo 3.14 Jinwangye miao 金王爺廟, Tanjung Balai, Karimun

Mediumship equipments like fashuo and ball thorn.

There are many more Daoism traces in Indonesia if one is willing to research all Chinese

Indonesia religion worship place more intensively. For example, there was a person famous in Java

island. His name is Tan Tiksiu 陳德修(1884-1929), who many people entitled as xian 仙26. Many people

put his photo wearing dark colored daoist robe 道袍 with bagua diagram 八卦圖. Beside physicial traces,

in year 1937 Daodejing 道德經 was translated into Malay language and published by Bockhandel Tan

Khoen Swie, Kediri. The author also have seen the explanation of Taishanglaojun changjingjing 太上老

君常說清靜經 treatise in bahasa Indonesia. Based on memories, the book was published in 1960s.

Therese is also a book titled “Ilmoe Gaib” published by N.V Handel Mij & Drukkerij in 192427. Daoism

other than orthodox or mainstream groups also exists in Indonesia, like Yiguan Dao(一貫道), De Jiao

（德教）, Sanyi jiao（三一教）, Taishang men（太上門）,Xinsheng Fojiao （新生佛教）28.

Many temple are also perform Daoism rituals without realizing. Like Yuhuang Shangdi

manifestation day celebration, Taisui 太歲 ritual either for protection blessing or for gratitude perhaps

caused by chiong / ciong 冲 reason. Lidou 禮斗 ritual is a uniquely daoist ritual that is also performed by

several Buddhist temples of Chinese Mahayana school. For example are, Vajrabodhi Buddhist temple,

Bogor and Xietian Gong 協天宮 Bandung perform Lidou 禮斗29 ritual. Interestingly, they use tongshu 通

書30 and open the page with Zhang Daoling picture ( 34-156 ) the heavenly master 張道陵天師31 and

contain Daoism talisman ( fu 符). Folks religion places like zhai an 齋庵32, commonly consists of caici 齋

姐 sisterhood33 also perform lidou ritual. Beside lidou, caici commonly also perform Jiuhuang ye 九皇爺

deity veneration ritual, conducted at the first day until the ninth day of the ninth month in Chinese lunar

calendar. These all are never disputed and from observation we can deduce that Daoism influences

toward other beliefs show that there are harmonious interactions between different Chinese beliefs.

26

Xian (immortal) is the highest state can be attained by human. 27

The book contain fuzhou 符咒(mantra and talisman) and many of the talisman “fu” in the book are part of Zhuyuoke 祝由科. 28

Yiguan dao, De jiao, Sanyi jiao, Xinsheng Fojiao are synchretic in nature, but the author still consider them part of Daoism because they have thick Daoism nuance. 29

Sometimes called as baidou 拜斗, the caici sisterhood also called the ritual the same. 30

Tongshu is annually published almanac. 31

Daoism founder. 32

Zhaian is the name of caici sisterhood dwelling and their place of worship.. 33

The Caici sisterhood are female priests from the Hakka people living in celibacy.

Photo 3.13 Yasodara Buddhist Temple, Jakarta

Preparation to celebrate Chongyang 重陽節 and Jiuhuang ye 九皇爺 festivals.

Yasodara temple is a zhai an 齋庵, caici 齋姐 sisterhood dwelling.

Photo 3.14 Xietian gong 協天宮 Bandung

Bushel that will be used in north star 禮斗 ritual.

4. DAOISM AFTER THE NEW ORDER REGIME

Aside from state recognition as a religion, we should know that Daoism can be categorized into

two major groups, namely Folk Daoism 民間道教34 and Orthodox Daoism 正統道教. Jean deBenardi

used “Chinese Popular Religion” term as sub title in “The Way That Lives in the Heart”. Folk Daoism can

be named likewise because basically it is a diffused religion（混合宗教）. By this categorization, we can

also divide Daoism in Indonesia into two groups. In general, Chinese beliefs are pragmatic in nature and

full with fulfillment of life symbols. Examples are the things used as offering often related with their

hopes. The common ones are with homophone nature, like apple symbolize hope of safety 平安, srikaya

fruit (custard/sugar apple) symbolize hope to become wealthy (wealthy = kaya in Bahasa Indonesia),

papaya must not become offering because its name in Bahasa Indonesia contains the name “paya”

34

The author use folks daoism term for folks belief that has thick Daoism nuance.

(payah = difficult). These are also become problem for Daoism and Daoist beleivers, aside of state

recognition.

Problems of life that is filled with spiritual pragmatism will also influence mindset so that it will

become always pragmatic. For problems related with virtues, wisdoms, understandings of life in the end

will be filled up by Buddhism and Ruism (Confucianism). Daoism scriptures to guide morality like

Taishang Ganying pian 太上感應篇 are seldom seen. If any, mostly discuss Daoism esoteric knowledge

or incline toward magic. Such mindset, in the author’s opinion, degrades Daoism values. The temples

carrying Tridharma (three religions) word are also seldom discuss Daoism, especially Daoism teachings

from the viewpoint of Daoism scriptures. In general, the Daoism religion in Indonesia is folk daoism. So

that their basic teaching concepts are also based on folks concepts more towards pragamatism, either it

is for physical needs or spiritual needs. Interestingly, the author once saw a book by the Venerable

Jingkong 淨空法師, a Buddhist monk, that explains Taishang ganying pian 太上感應篇. With this, the

Venerable monk indirectly also spread Daoism teaching.

The 1998 reformation bring a glimmer new hope for religions that did not recognized by sate in

new order era. The revitalization of Confucianism or local religions like Sunda Wiwitan surely will also

bring fresh breeze for Daoism. After the fall of New Order regime and the repeal of presidential

instruction No. 14/1967 by the late President Abdurrahman Wahid bring fresh god condition for Chinese

Indonesian culture and also Daoism. Since that, there are many Daoist priests from abroad came to

Indonesia to develop and introduce Daoism. Openness in reformation era also enable several people

from Indonesia to shoulu 受錄 and shoujie 受戒35, either in China or other countries like Singapore. Also

in this reformation era, Indonesia for the first time become the host and organizer for International

Taoist day36 event. Lionghok bio, Magelang town, was appointed the host of the event from 4th March

2014 untul 7th March 2014.

It is regrettable that books about Daoism as a religion are not wide spread. This is because such

books are usually in Chinese language scripts. This momentum ought to be used because Daoism either

as religion or philosophy containt elements of virtues and has positive values for Indonesian people and

the world. Nowadays, there are more “Daode Jing” books in Bahasa Indonesia. Moreover, books from

Zhuangzi and Liezi. Indonesian people interests toward Daoism philosophy have also become higher.

Bandung Theosophical Association, which the author has met, is one of the groups studying Daoism

philosophies.

The unfortunate is there are several disputes among Chinese religions believers. In long term,

these disputes will harm all sides including Daoism own believers and in the end can disrupt harmony in

society. Daoism itself teaches “harmony” 和諧, “tolerate” 包容, “virtue” 德, “non intention“ 無為, so as

believer, it is appropriate to honor Daoism teachings with keeping the harmony and respects toward

others. Therefore the possibility of dispute become minimal and leads toward harmonious society

suitable with Indonesian national motto “Bhinneka Tunggal Ika” (Unity in Diversity).

35

Shoulu and shoujie are a kind of baptism ritual as an official daoist believer and has certain lineage. 36

Daoist Day celebrated on the 15th of the 2

nd month of Chinese Calendar. The day is the birthday of Laozi or Taishang laojun 太上

老君.

4. CONCLUSION

Daoism development in Indonesia has go through a long way. It is only because of disjuncture of

teaching, either because of political factor or geographical, so that it has been like slowed. However,

Daoism influences still penetrate into the core of beliefs in Chinese Indonesian community as well as

non-Chinese ones. Daoism as religion prioritize De 德 (virtue that has power), certainly can contribute

positively for the people of the world. But we must keep in mind that Indonesia also has its own

uniqueness. That uniqueness also influences Chinese Indonesian. So that Daoist priests in the world also

need wisdom to understand the uniqueness and develop Daoism with Indonesia uniqueness in its

principles.

With the acceleration of information and transportation, to learn Daoism is relatively more

easier nowadays. To fill up the vacuum of knowledge, Daoist priests with vast knowledge needs to be

brought to explain Daoism teaching in Indonesia. Either from Zhengyi or Quanzhen school. For hundreds

of years, Chinese Indonesian did not contrapose religions followed by the majority of them, which is

know as Tridharma. This kind of behaviour need to appreciated as foundation of harmony in society. If in

Indneosia, the noble wisdom is poured into the national motto “Bhinneka Tunggal Ika” (Unity in

Diversity), than Chinese also has noble wisdom that is in common with the national motto, that is

“harmony even though different” ( 和而不同 ).

BIBLIOGRAPHY

Chen Zhiping 陳支平, 2007.閩南宗教. Fuzhou 福州: Fujian People’s Publisher 福建人民出版社.

Benardi, Jean de,2006.The Way That Lives in The Heart : Chinese Popular Religion and Spirit Medium in

Penang. Stanford : Stanford University Press.

Soetiono, G.Benny, 2003. Tionghoa Dalam Pusaran Politik. Jakarta : Elkasa.

Winarta, H. Frans,2009. Suara Rakyat Hukum Tertinggi.Jakarta : PT. Kompas Media Nusantara.

Zheng Yong 鄭鏞 ,2009.閩南民間諸神探尋. Zhengzhou 鄭州 :湖南人民出版社.

INTERNET WEBSITES

http://thearoengbinangproject.com/kelenteng-pak-kik-bio-surabaya/ , accessed on 16th February 2014, 01:05 GMT+7 http://web.budaya-tionghoa.net/index.php/item/3542-tian-gong--thi-kong-%E5%A4%A9%E5%85%AC-dan-legenda-rakyat-minnan, accessed on 21st October 2014, 02:00 GMT+7