Laozi and the Dao De Jing

Though many scholars doubt the historical existence of Laozi (Lao Tzu), and do not attribute the Dao De Jing (Tao Te Ching) to him, most Chinese are joined by other learned men in their belief that the teacher did exist and did write this famous little book.

Tradition holds that Laozi granted an interview with his younger contemporary Confucius some time around 502 B.C. The old man rebuked Confucius for his strict adherence to rites and rituals and his preoccupation with government service. Since the Dao De Jing sings the praises of non-action, simplicity, and spontaneity, this story has the ring of truth.

Laozi is believed to have served as Royal Librarian for one of the kings approximately in the period 550-500 B.C. After many years in scholarly research and government employ, he retired and set out for the West. Approaching a narrow pass on the way, he was asked by the warden of that pass to write down the essence of his philosophy. The five-thousand-character Dao De Jing was the fruit of that request.

Composed in a pithy, even cryptic, style, this classic defies complete comprehension. The multitude of differing translations in English alone testify to the difficulty learned students have encountered as they have tried to comprehend its profound and often obscure chapters.

What is the Dao (Tao)? It cannot be precisely named or fully known, but the entire universe issues from it and depends upon it. Chapter One describes the Dao as “constant and unchanging; indescribable and un-nameable; the origin of the universe; infinitely deep and remove; omnipresent; the creator of the ten thousand things” – that is, of everything.

This “creator,” however, does not resemble the God of the Bible, for the Dao has no personality – which is one reason why it possesses no personal name. (Some Christian writers have challenged this traditional view, claiming that the Dao is a foreshadowing of Christ, but most scholars reject this interpretation.)

If we continue to inquire, “What is the Dao?” we find that it is the fundamental law, or principle, of the cosmos. The Dao permeates all, and operates as both vital force and inner energy. Working quietly but incessantly, the Dao drives the universe and all its recurring processes. In today’s parlance, the Dao might be identified with Nature and its “laws,” which operate without regard to persons, unseen and irresistible.

The Dao De Jing expresses in many places the yin/yang theory, which we have already seen lies close to the heart of Chinese folk religion:

That being and nonbeing mutually generate,
Difficult and easy mutually complement,
Long and short mutually formulate,
High and low mutually fulfill,
Music and voice mutually harmonize,
Front and back mutually follow.
Hence, the sage man assumed the office of non-action.
(Chapter Two)

In other words, as we adjust our lives to the flow of the Dao, we succeed. Non-action [wu wei] does not mean doing absolutely nothing, but rather not interfering with the flow of life and its undulating processes. Contrary to the ambitious activism of the Confucianists, Laozi advocated letting things take their natural course. In private life, the person who wishes to live according to the Dao will strive to follow what seems natural, not forcing things prematurely, abstaining from greed, lust, and ambition, and certainly not forcing his way upon others.

“By remaining quiet and receptive, one lives in harmony with the natural flow of life, with the Tao…” The Sage “‘does nothing,’ for the Tao, if left to its own ways, will express the underlying harmony in the universe. Energy is not to be wasted in artificial action, but may be expressed spontaneously and creatively when the natural energy is flowing in that direction.” ( Mary Pat Fisher and Lee W. Bailey, An Anthology of Living Religions (Upper Saddle River: Prentice-Hall, 2000) 165.)

We attain our highest happiness only when we conform to the Dao. Indeed, all the troubles of life come from our attempts to build “civilization,” which usually moves in the opposite direction from the Dao. Thus, we run into constant opposition from the natural order of things.

Even if we do seem to be successful, that is only an illusion, or at best a temporary state, for we shall soon encounter the principle that anything that goes to excess will fall back into a more “normal” condition. All things will eventually return to their original state. There is a constant process of birth, growth, maturity, and then death, or non-being.

The Sage submits to, even cooperates with, this natural process, and does not struggle against it; nor does he strive for excessive success or prominence. Unlike most men, he does not harbor ambition for fame or wealth or power. He merely seeks harmony with the Dao. That entails living “according to nature,” letting things take their natural course.

Living according to the Dao, the wise man is productive, but not possessive; active, but not assertive. Above all, he never seeks to dominate others. As a result, such a person will avoid much unnecessary conflict and will be loved by others for his kindness and humility.

Indeed, though he might appear weak, the Sage possesses real and lasting strength. He does not wear himself out in useless striving, but conserves energy. In so doing, he becomes strong, and eventually overcomes those who would oppress him. Some passages in the Dao De Jing seem to claim a kind of invulnerability, even immortality, for the true Sage. This idea fed what became known as “religious Daoism” in later centuries.

The main purpose of Laozi seems to have been to oppose the kind of political aggression and oppression of the warring kings of his time, as well as the idealism and activism of people like Confucius, who sought to bring order out of chaos.

Instead, Laozi taught that the people should be left alone to go about their life and work as they see fit. Intrusive politicians and greedy princes only make a mess of things. Laozi had much advice for those in authority:

Generate them without possessing; Lead without dominating – This is called deep and remote virtue. (Chapter Ten)

A good ruler, non intrusive at home, will of course avoid foreign aggression. Content with a small and peaceful realm, he will not seek to aggrandize his kingdom by conquering neighboring states. Life according to the Dao will ensure perpetual peace.

The Dao De Jing is thus not a “religious,” or even primarily “mystical,” book, though many have made it to be so. Since the Dao is impersonal, one does not worship it. We simply try to conform our lives to its incessant, undulating movement. We have in Laozi’s slim volume what some have called the beginnings of “philosophical Daoism.”

Readings

• Chan, Wing-tsit. A Source Book in Chinese Philosophy. Princeton: Princeton University Press, 1963.
• Chang, Lit-Sen. Asia’s Religions: Christianity’s Momentous Encounter With Paganism. Phillipsburg, New Jersey; P&R Publishing, 1999.
• Noss, John B. Man’s Religions, Fourth Edition. London: The Macmillan Company, 1969.
• Huang, Chichung. Tao Te Ching: A Literal Translation With Notes and Commentary. Fremont, California: Asian Humanities Press, 2003.