Most of the various schools and sects of Daoism can point to at least one source or compendium of their central teachings. In that sense, there is such a thing as Daoist “doctrine.” A body of doctrine does, in effect, define the boundaries of some of the schools, especially the more esoteric ones, and sets them apart from one another. But even in those instances, the doctrinal core is largely subordinate to a given school’s central rituals and practices. CCT, on the other hand, does not define itself according to any clearly articulated doctrinal system. Children learn from their parents and extended family of elders a host of convictions and practices of the sort often called “folk beliefs.” Where there is no formally defined doctrine, there can be no dogma in the sense of a minimum required for membership. Of those Daoist schools and sects that have developed distinctive doctrinal tenets, only the most esoteric have even approached the kind of “official” dogmatic pronouncement one finds, for example, in Roman Catholicism.