Tao Te Ching · Chapter
Was Taoism Older Than Laozi? explained
This chapter explores the question of whether Taoism existed before Laozi, arguing that the principles of Taoism were already present in ancient times, as evidenced by references in the Tao Te Ching and the writings of Chuang-tzŭ.
What happens
This chapter explores the question of whether Taoism existed before Laozi, arguing that the principles of Taoism were already present in ancient times, as evidenced by references in the Tao Te Ching and the writings of Chuang-tzŭ. It discusses the relative antiquity of Taoism and Confucianism, the meeting of Laozi and Confucius, and the paradisiacal state of early Taoist society.
Themes in this chapter
Return to Origins and Stillness
The chapter describes an early paradisiacal state where the Tao was realized, and people lived in happy innocence without awareness of rulers.
Critique of Conventional Virtue
Chuang-tzŭ's condemnation of Huang Ti for disturbing the 'State of Perfect Unity' suggests a critique of conventional governance and virtue.
Paradox and Reversal
The idea that Taoism existed before its acknowledged founder, Laozi, embodies a reversal of conventional historical understanding.
Characters to notice
- Laozi
Referred to as the acknowledged founder of Taoism, born in 604 BC, older than Confucius, and author of the Tao Te Ching.
- Confucius
Born 551-478 BC, a transmitter of ancient doctrines, met Laozi more than once, and possibly coined the name 'Laozi'.
- Chuang Tzŭ
Greatest follower of Laozi, wrote fictional narratives about early Taoist sages and a paradisiacal state.
- Huang Ti
Mentioned as a seeker of the Tao, sometimes condemned for disturbing the 'State of Perfect Unity'.
- Bunyan
Author of Pilgrim's Progress, used as an analogy for Chuang-tzŭ's fictional but truthful narratives.
Key passages
“In writing the preface to the third volume of these Sacred Books of the East in 1879, I referred to Laozi as 'the acknowledged founder' of the system of Taoism. Prolonged study and research, however, have brought me to the conclusion that there was a Taoism earlier than his.”
The author initially called Laozi the founder of Taoism but now believes Taoism existed before him.
This sets up the central argument of the chapter.
“In the most distant antiquity he saw a happy society in which his highest ideas of the Tao were realised, and in the seventeenth chapter he tells us that in the earliest times the people did not know that there were their rulers, and when those rulers were most successful in dealing with them, simply said, 'We are what we are of ourselves.'”
Laozi envisioned a primitive society where people lived in harmony with the Tao, unaware of rulers, who were so effective that people felt self-sufficient.
Illustrates the paradisiacal state of early Taoism.
“I do not think that Chuang-tzŭ had any historical evidence for the statements which he makes about those early days, the men who flourished in them, and their ways. His narratives are for the most part fictions, in which the names and incidents are of his own devising.”
Chuang-tzŭ's stories about ancient times are likely fictional, not historically accurate.
Highlights the allegorical nature of Chuang-tzŭ's writings.