Taoism in Ancient China
Entire contents copyright 2022 by Greg Leveille
For the last 2,000 years Lao Tzu has been defined as both the author of the Tao Te Ching and as the true father of the Taoist path. Recent discoveries of ancient Taoist texts have, however, proved that neither of these assertions is true.
The first Taoist emerged in ancient China around 5000 BCE - making Taoism both the oldest spiritual path on earth as well as the oldest consciousness path on earth.
My forthcoming book on “Tao Consciousness - before the Tao Te Ching and after Ramana” will define the original path of ancient Taoism in much greater detail. But for now, let’s take a closer look at several other Taoist scriptures that pre-dated and heavily influenced the Tao Te Ching.
The Foundational Tao Scriptures
Besides the most seminal Taoist teachings in 5000 BCE, the five most important foundational Taoist scriptures are the ancient Tai Shang Gan Ying Pian, the Zuangzi, the Nei-Yeh, and the Tao Te Ching.
These four priceless, cherished documents were the foundation of the initial Taoist consciousness path and the subsequent, familiar Taoist religion.
Tai Shang Gan Ying Pian - 600 BCE
The book, “Tai Shang’s treatise on Action and Response,” was first translated and described Li Shi Fu in 1964. The original text seems to have originated during the Spring and Autumn period of the Zhou dynasty (775-470 BCE). This ancient Taoist scripture bears the assumed author’s name as Tai Shang. Li Shi Fu, and other scholars have claimed that it was written by Lao Tzu, but, based on the original date of this book, it would have been written before Lao Tzu was even born.
Although it’s relatively unknown in the West, this is one of the most cherished books on Taoism in China. This short but precious book describes the heavenly nature of (Wu Wei) actions and responses that have a direct impact on both human life and on internal Tao Consciousness.
Thus, the Gan Ying Pian points to the outward Taoist ways in which we should conduct our daily life, and our attitudes about the welfare of our worldwide family – as a complimentary foundation to a meditational Taoist lifestyle of inward training.
It plainly states that a man’s life that is lived in a gracious and humble heart-mind, will benefit both the man and the entire worldwide community of men. Such a life, it hints, will help to establish one’s Divine Inner Nature (Tao), one’s Divine Creativity, and one’s Divine Perception (Jade Pure Celestial Awareness).
We should all passionately strive to live a gentle life revolving around an ongoing intention of establishing good will, and a divine inner nature. Once established, this will significantly contribute to “a community of common destiny for the human race” as honorably suggested by Xi Jin Ping.
The Zuangzi – 450- BCE
The Zuangzi, was published somewhere between 450-350 BCE and like the Gan Ying Pian it heavily influenced the eventual author (s) of the Tao Te Ching.
The Zuangzi, like the Gan Ying Pian, is a seminal scripture that advises following a heart-felt, middle-way (Wu Wei) Taoist lifestyle of both inward and outward training.
By following Tao beyond all emotional and mental dualities, the Zuangzi suggests that we can all achieve true freedom, peace and happiness in both life and death. We should thus practice a balanced path of inward and outward training, and effortlessly hold on the Tao.
Learn to let go of your petty emotions and your wayward thoughts. Ignore everything that simply comes and goes. Melt into Tao consciousness instead. The middle way to both personal and worldwide peace will magically appear right in front of you - as gently float along in the divine river of Tao consciousness. The greatest achievements and inventions come easily – within Tao consciousness.
The Nei-Yeh – 350 BCE
The Nei-Yeh is an anonymous Taoist scripture, widely available approximately 50 years after the Zuangzi and at least 100 years before the Tao Te Ching.
The Nei-Yeh scripture, like the ancient Huang Long tablets, was focused on the inward cultivation of Tao consciousness - through meditation and a mystic lifestyle.
The emphasis is on discovering the Tao consciousness within you during your meditation practice – which results in a more passionate and loving nature in the outside world.
The Zuangzi and the Tai Shang Gan Ying Pian aim at the same result – from the opposite direction. These scriptures place a greater emphasis on becoming more Tao conscious and humble in the outside world – which results in a great ability to achieve inward progress as well.
The Nei-Yeh doctrine is very similar to the medieval and consciousness traditions of Buddha’s Tathagatta path, Advaita Vedanta, Zen Buddhism, Sri Ramana, and my Celestial Awareness path. Like all these similar paths it describes the nature of enlightened consciousness and how to achieve it.
The Legalist Philosophy
The Legalist philosophers in ancient China also played a very prominent role in the creation of the Tao Te Ching.
The Chinese philosophical school of Legalism attained prominence during the Warring States era (475-221 BCE) through the writings and influence of the legalist philosophers Shang Yang, Li Si and Han Feize.
The three main principles of Legalism are the strict application of widely publicized laws, the application of stringent management techniques and the strict accountability and enforcement of imperial and dynasty law.
The Legalists believed that most humans in political and religious organizations were inherently selfish and short-sighted and thus potentially troublesome to imperial rule. They also believed that in these war-like times, that absolute obedience to dynasty authority and social harmony could only be obtained through strong state control.
The Legalists stressed the vital importance of implementing policies and laws that increased the power of the dynasty rulers and decreased the authority of religious groups.
Shang Yang and Han Feize
The two Legalist philosophers that had the greatest impact on Taoism were Shang Yang and Han Feize.
Shang Yang’s greatest, and most influential work was his book entitled “The book of the Lord of Shang.” This single book significantly changed the attitudes and subsequent laws of the dynasty rulers in the Han and Qin dynasties.
Han Feize was not only a renowned Legalist philosopher, but he was also a member of the Han Royal Family. Like Shang Yang, Han Feize heavily influenced the Han and Qin dynasty implementations of new laws and dynasty management techniques that were based on Legalist philosophies.
Conflicts with the Legalist Philosophy
The formative years of the Chinese Empire, from 1200 BCE to 200 AD, were characterized by several key trends, including: (1) the rapid growth and influence of Taoism, (2) an almost continual succession of hard-fought wars between states and emperors, (3) increasingly Legalist policies of some emperors, and (4) increasingly ruthless punishment of Taoists and other social or religious organization that seemed to cause problems with the rule of the emperors.
Maintaining power and tight control of the entire state was seemingly the most important objective, despite the appalling treatment of the peasants, the Sages, and the philosophers.
As the common people began to honor and then deify the Taoist Sages, they began to show significantly greater respect for their teachers than for the “royal families.” Even if the emperors didn’t see it themselves, their loyal advisors and military personnel would have undoubtably noticed these “royal infractions” and reported the incidents to the emperor’s inner circle.
As the Taoist teachings became more renowned, many Chinese intellectuals also became Taoist followers. This worried the ruling class.
Even without the added influence caused by the growth in Taoism, the constant possibilities of new wars or revolts caused a natural increase in the general ruthlessness of the ruling class.
The Legalist impact on the Tao Te Ching (250 BCE)
The Tao Te Ching is a beautiful, inspirational Taoist scripture - written by several different authors including Lao Tzu.
As previously discussed the Tao Te Ching is a compilation of beautiful poems and sayings from several previous Taoist, Confucian, and Legalist philosophers.
Most of the poems are mystical gems that highlight the need and the value of holding on to Taoist virtues and to the natural, effortless, meditative lifestyle of Tao consciousness.
Additionally, one third of the precious poems in the Tao Te Ching are legalist statements extolling the virtues of Dynasty emperors that followed the same principles as the renowned Taoist monks.
According to most current scholars the Tao Te Ching is a compilation of quotes from the teachings of various ancient Chinese mystic philosophers like ancient Taoists, Tai Shang, Zuangzi, T’ien P’ien, Lao Tzu, several contemporary Zhou and Han Taoist sages, and Legalist philosophers.
Many modern scholars now believe that some of most outspoken legalist philosophers, like Han Feizi, either heavenly influenced the Tao Te Ching chapters that talked about the relationship of the Emperors to the people, or even wrote these poems themselves.
It is entirely possible that Han Feizi was actually the author of about 30 of the poems in the Tao Te Ching.
Likewise, many of the Taoist doctrines that were created in the Zhou, Han and Qi Dynasties were also compilations.