Contrary to common belief, religion is composed of both religious elements - divine reverence, and irreligious elements - politics and philosophy. Mutually delineating Chinese ideals, this complementary blend of religious and irreligious elements hints at the harmony of opposites without conflict. However, largely interpretive, the Western term “religion” prevents a clear distinction between religion and philosophy when applied to the religion of ancient China, Confucianism, and Taoism. Although each equally dissimilar, each sector politically influenced the other's education while continuing to support similar goals of perceived harmony. Therefore, this article's analysis of ancient China's concept of Ganying, Confucius' concept of Social Hierarchy, and the Taoist practice of internal and external alchemy reveals a progressive religious influence on the state and simultaneously considers philosophy only as a element pertaining to religion. During the Shang Dynasty, ancient Chinese religion served as the premise for political structure and kingdom. The first divination process involving oracle bones, or tortoise shells and ox shoulder bones, introduced the idea of ​​Shang diviners. This recognition of power paved the way for the separation of social classes, giving rise to the elite class and the popular class. The elites were considered literate and cultured and comprised the upper class. In opposition, the popular class was the lower class, which illuminated indigenous values. Exemplifying a religious, prescriptive connotation, the primary role of diviners during the divination process suggested the importance of ancestral worship and sacrifice. Illustrating the concept of ganying, diviners attempted to provide the ancestors with suitable sacrifices to induce spiritual realization: s...... middle of paper ......d with qi, jing and shen, this alludes to Taoism conservation of blood, sperm and breath. Practitioners preserve these essences humanely through meditation implemented with fasting and breathing techniques (305). These Taoist exercises later influenced and embellished the practice of taji, boxing, yoga, and sexual practices. From the most primitive state of China to the most culturally flourishing, when describing the religion of ancient China, Confucianism and daosim, individuals consider these practices to be a "philosophy" or "way of life" rather than a religion. (105). However, each equally embodies a perennial philosophy: different elucidations symbolize a single universal truth. Therefore, if religion outlines both religious and irreligious aspects and at the same time describes a lifestyle, it can be said that philosophy is a further "interpretation" of religion.