An Encounter after Two Thousand Years
The symbolic meaning of Lao Tzu’s departure.
One of the most daunting challenges of modern life is self-establishment in a harsh world. To take control of one’s time and live the life one wants it to be is very much a spiritual liberation.
Self-fulfillment is difficult because it requires individual efforts and the proper objective conditions. Most often, things may not necessarily evolve the way we anticipate. This means patience and a grasp of one’s immediate realities are essential.
At the same time, there is too much unknown and unpredictable, sometimes making us unable to see things clearly. As a result, we would have to search for answers without assurance and clear signals. In this sense, the path toward self-establishment is always accompanied by the question: to what extent can we handle a long period of solitude and uncertainty?
This is an important question because what we think and choose to act on determines the trajectory of our lives. There is no internal harmony and peace of mind when we are living in constant fear and anxiety, driven by external expectations, desires, and a lack of clarity. Instead of listening to and following our inner voice, we are inclined to act as our circumstances dictate.
In this sense, another challenge, more significant than self-establishment, can present itself to us, especially when we become complacent with ourselves. This challenge is manifested by a lack of seeing the inherent evolution of things.
In the Taoist perspective, rise and fall, growth and decay, and increase and decline are interconnected. In this sense, reaching the stage of self-establishment indicates that one should be prepared for the following period of decline, which means crisis management and a psychological acceptance of unpredictable things along the way.
This attitude gives rise to a broad-minded outlook on life through harmony with the self, for it is inevitable that things beyond our control will emerge somewhere in life.
A person on her or his way to improvement and growth will inescapably and accidentally attract disconcerting voices of disapproval, criticism, or even libel. Likewise, a business on its rise will most likely cause competition and even malicious attacks.
Therefore, in the face of these everyday occurrences, only those with clarity and a comprehensive understanding of things can be detached and not bothered. That’s the state of reaching harmony with the self.
This spiritual state allows one to see through the successes and failures of the world, to get disentangled from the fuss and disturbance of human relations, and to arrive at a balanced state between the world of senses and private spiritual life.
On a deeper level, the challenge of reaching harmony with oneself reveals a state of poverty of the mind, discord within, and a lack of self-awareness. When we get ourselves busy pursuing external things, we are inclined to lose the connection with the self within.
Harmony with the self is to recognize that spiritual power can be balanced with earth-bound reality, be at ease with what is within our control, and not be moved by allures.
Reflecting on this point, I found that Lao Tzu’s legendary departure offers us some valuable lessons about living.
Leaving the world behind
We know too little about Lao Tzu, the alleged author of the Tao Te Ching, or the founder of Taoist philosophy in pre-dynastic China (before 221 BC).
According to historical records1, he was from the state of Chu during the Spring and Autumn period (770-476 BC). He spent most of his time serving as the Keeper of the Archives for the Zhou dynasty (1046-256 BC).
His life experiences were not thoroughly recorded. During his stay at the Archives, Confucius probably visited him a few times to consult about the Tao and rituals.
Throughout his life, he practiced his philosophy of keeping low and not seeking recognition and fame.
I can only speculate that his work at the Archives allowed him to access a vast range of source materials, including government documents, diplomatic correspondence, ancient records, and scholarly works.
This observation is derived from the fact that he touched upon so many topics in the Tao Te Ching, ranging from the idea of Tao, the origin of the universe, the organic, naturalist, and holistic view on things to practical applications of his philosophy on statecraft, self-cultivation and governing, military strategy, personal improvement, and spirituality.
In a nutshell, Lao Tzu’s thinking is very much interdisciplinary, which we see from his holistic perspective on the myriad things in the human world. Human society is complicated because human nature is sophisticated. It is because of the abuse and manipulation of the human intellect, causing the depravity and fall of humanity, that Lao Tzu suggests a philosophy of simplicity through wu-wei and naturalness.
His post at the Archives expanded his understanding of things and, more importantly, offered a rare opportunity to observe and experience current affairs in detail. After decades of staying there, he became disillusioned by the moral decay and political turmoil of the time. As a result, he decided to leave the Zhou.
The legend said that he journeyed westward and arrived at the western frontier, where he encountered the official Yin Xi 尹喜, the Guardian of the Pass. Yin Xi, sensing that Lao Tzu must be exceptional, requested that he impart his teachings before leaving.
In response, Lao Tzu composed the Tao Te Ching, about five thousand Chinese characters. Since then, no one knew his whereabouts.
The eternal reversion
Like many commentators and researchers, I’ve always doubted the truthfulness of Lao Tzu’s flight from the Zhou.
If he was indeed a wise and farsighted court historian and scholar, why not offer his counsel to the Zhou government long before its decline? Or perhaps he had already done so to prolong Zhou’s rule (which lasted almost 800 years despite having limited power and influence in the latter half of its reign)?
Yet, I’ve also realized that the meaning of his departure carries more weight than its veracity.
The fundamental reason is that his decision to leave is very much consistent with his philosophical outlook on life and the nature of things.
For he talks about the advantage of lying low, the attitude of non-contention, humility, and the strength of weakness.
Perhaps he has seen through the futile efforts of contending for power, status, and fame. Approaching the end of the Spring and Autumn period (770-476 BC), it was a common theme for various fief lords to play the game of divide and conquer. Lao Tzu must have observed that what is gained through violence and machinations can end violently and abruptly.
In this sense, his emphasis on being like water in real life is very much about following along with the inscrutable and changing tide of things instead of contending against the circumstances.
But what is the foundation or source of this general outlook?
I think the answer lies in the idea of universal reversion. If life is in constant flux, then the phenomena of rise and fall, or beginning and ending, are like eternal cycles, spontaneously evolving in their natural rhythms.
Reversion is the action of Tao;
Weakness is the function of Tao.2 (Chapter 40)
The myriad creatures all rise together
And I watch their return.
The teeming creatures
All return to their separate roots.
Returning to one's roots is known as stillness.
This is what is meant by returning to one's destiny.
Returning to one's destiny is known as the constant.
Knowledge of the constant is known as discernment.3 (Chapter 16)
Through observation, Lao Tzu has achieved an understanding of the silent workings of the natural world and, therefore, a sense of respect for the unknown and mysterious that is beyond our imagination.
What is beyond our concrete experiences is, to some extent, mystical. But, as thoughts become a reality, there is a general trend before the manifestation of symptoms and images.
In the face of the constant and spontaneous evolution of things in the universe, there’s nothing we can do to stop it but adapt and flow with changes with self-awareness and better position ourselves.
In Lao Tzu’s context, learning from the workings of Tao means crisis awareness on a practical level. Political decay and social degeneration became the unavoidable fate of the once-great Zhou dynasty. On a personal level, his fame and status in the government were nothing but fleeting labels.
He was quite aware that not many would heed his words on simplicity, contentment, guarding against overreach, or not interfering and encroaching on people’s lives. While the whole country and the people were bathed in a collective euphoria about national glory, Lao Tzu decided to leave the scene.
Of course, he would be disliked, criticized, demonized, and chased after if he decided to live a non-conformist way of life in the capital of Zhou.
Sometimes, simple and truthful words are not welcome. Hitler’s political opponents in a democratic system could not prevent him from rising to power. How could the masses listen to the somewhat insipid teachings of Lao Tzu, a simple keeper of archives?
In times of great confusion, Lao Tzu’s flight was actually a can-not-help choice. The act of submerging in the world’s turmoil, retreating instead of being caught up by attachments, and following along with things allowed him to elevate his spiritual power on a transpersonal and transcendent level.
“Who receives unto himself the calumny of the world
Is the preserver of the state.
Who bears himself the sins of the world
Is the king of the world.”
Straight words seem crooked.4 (Chapter 78)
But “the way of Heaven is impartial;
It sides only with the good man.”5(Chapter 79)
I don’t think Lao Tzu would be dismayed or sad about leaving his country. On a spiritual level, his writings show that his spirit was already beyond this world. Instead of subjecting himself to the laws of the human world (in a specific political system and cultural context), he followed the way of heaven, the natural Tao.
As someone who could look at things in the human world from the perspective of Tao, he was already beyond the joy and sorrow, gains and losses, conventions and judgment of this mundane world.
In hindsight, the positive outcome of his departure is his Tao Te Ching, a key to unlocking the mysterious nature of the universe and its endless cycles and a guide for life.
In this sense, I’m inclined to think that his leaving, on a symbolic level, still teaches us about seeing things with refreshed eyes, for sometimes, in moments of departure, we can temporarily arrive at clarity on our state of existence.
In general, historians’ treatment of the author of Tao Te Ching is discreet. Si Maqian 司馬遷 (145 - ? BC) mentioned that it could be possible that two other scholars might also be related to the Tao Te Ching, named Lao Laizi 老萊子 and Taishi Dan 太史儋. See Si Maqian, “Lao-tzu and Han Fei, Memoir 3,” trans. Hans van Ess, in The Grand Scribe’s Records 史記, Volume VII, edit. William H. Nienhauser. (Bloomington, Indiana University Press, 2021), 39-41.
Fung Yu-lan had the view that the book is a collection of philosophical insights and reflections written over some time by different authors, named after Lao Tzu. Fung Yu-lan, Zhongguo Zhexue Shi Xinbian 中国哲学史新编. (Beijing: People Press, 2004), 314-315.
Yu Yingshih is also doubtful about the author of the book. When referring to the possible connections between the origin of the ritual system and Taoism, Yu did not mention that Tao Te Ching was written by a person named Lao Tzu. Yu Yingshih, Between the Heavenly and the Human 論天人之際. (Taipei: Linking Publishing, 2014), 114-115.
Also see D. C. Lau’s detailed discussion, “The Problem of Authorship,” in Tao Te Ching, (London: Penguin Classics, 1963), 90-103.
Lin Yutang, The Wisdom of Laotse. (Beijing: Foreign Language Teaching and Research Publishing, 2009), 151.
Tao Te Ching, trans. D. C. Lau. (London: Penguin Classics, 1963), 20.
Lin Yutang, 251.
The translation, “it sides only with the good man,” does not mean a good person in a moral and ethical sense. The way of heaven, or the Tao, is not partial, meaning it does not select the ones considered as having virtue and moral conduct. It refers to the person who understands the laws, regularities, and patterns that make society function.
This message is consistent in the Tao Te Ching. Chapter 5 writes, “Heaven and earth are not benevolent: They treat the myriad things as a straw dog.” Similarly, chapter 77 describes, “It is the way of heaven to take from what has in excess in order to make good what is deficient.” The one who acts in accordance with the way of heaven, the regularities of nature, not shackled by conventions and subjective ways of doing things, is the one following the Tao.
It is really worth thinking about, these old stories... I doubt the leaving part of the Laozi story as much as anything written about him. It is also said he had a family; his son is mentioned. But never mentioned in the stories. I have some misgivings when individual's origin stories that become religious foundations focus so primarily on themselves and disregard their personal connections. It starts to show up often if we look for it.🙏 I really appreciate your work.