莊子當然不是宗教家或宗教哲學家。莊子以「道本自然」的生命哲學，通過「通天下一氣」的宇宙論命題，引吾人進入那與道冥合，人與天地萬物一體俱在的玄同之境，這就是莊子式的終極關懷。其間，莊子的功夫論、超越論與終極之境界終究合而為一，而吾人之生命與一切實存之物乃洽合無間，故終能實現價值（美善）與實有（兼具道之真與物之真）究竟不二的終極理想。顯然，莊子以「生死」為大事，以「齊同死生」為原理，將「道通為一」的永恆意義貫注於生死變化之間。莊子的解脫與自由之道，即由此獲致實際之意含。如此，吾人乃終可在「即人即神」，長生久視的存在境況中，體現「聖凡不二，真俗不二」的終極理想，而莊子哲學的宗教性亦得以充滿人文意義之性格，以及認同此生此世的「此在」與「共在」的實存意含。

It goes without saying that Chuang Tzu was not a religious figure. Chuang Tzu's life philosophy proceeded from the Concept in the Tao Te Jing that reads “The Tao follows itself” and this Cosmological Notion that “the Qi is what gives order to that under the heavens”. These Notions may allow us a union with the metaphysical Tao. These Notions are also what Constitutes the Ultimate Concerns of Chuang Tzu's philosophy. Consequently, Chuang Tzu's trascendental approach to philosophy also has its inherent pragticism. In Chuang Tzu's thought, beings share equal value which allows for an amalgamation of all beings. Consequently, the Process of “birth→life→death” is essential in order to understand Chuang Tzu. One could then take the eternal nature of the Tao to be inherent in this process. Through the understanding of the process and its relation with the eternal Tao, we come to see the “road to liberation” that Chuang Tzu advocates. We can then see how a person can elevate the self to a mystic level which identifies with the eternal Tao. Therefore we may say that the religious aspect of Chuang Tzu's philosophy also has its humanistic traits.