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Introduction to the Writing of Lieh Tzu
(The writings and introduction are compiled from various sources across the internet - webmaster)
Back to the Writings of Lieh Tzu
WHAT Mencius was to Confucius, that Lieh Tzu and Chwang Tzu were to Lao Tzu. Lieh Tzu endeavored to draw together the conflicting elements which were becoming active among the respective followers of the two sages. Therefore he spoke respectfully of Confucius though he employed the phraseology of Lao Tzu; while he advocated the practice of the Tao, he venerated Confucius as a sage and evinced a reverential esteem for the Confucian method of looking up to the Ancients. To Lieh Tzu's credit stands a very deep metaphysical system; but he is better known as a narrator of parables. "Nearly all the Taoist writers are fond of parables and allegorical tales, but in none of them is this branch of literature brought to such perfection as in Lieh Tzu," writes Lionel Giles to whom we owe a debt; for, unlike his father, Herbert Giles, to him Lieh Tzu is a living authority and not a myth created by Chwang Tzu. There has been a dispute as to the very existence of Lieh Tzu; but sinologists of today are more inclined to regard Lieh Tzu as an actual eminent teacher than those of a former generation; to the Chinese mind his existence was never a matter of grave doubt. This, however, must be added -- great interpolations have occurred and many minor and even trifling students, mostly posers as Taoists, have tried to father their own personal lore on Lieh Tzu.
Very little is known of Lieh Yu-Kou, which was the full name of Lieh Tzu; he lived in the fourth century B.C. Of him Chwang Tzu speaks with respect and awe, thus:
He could ride upon the wind, and travel whithersoever he wished, staying away as long as fifteen days. Among mortals who attain happiness, such a man is rare. Yet although Lieh Tzu was able to dispense with walking, he was still dependent upon something. But had he been charioted upon the eternal fitness of Heaven and Earth, driving before him the elements as his team while roaming through the realms of For-Ever, -- upon what, then, would he have had to depend?
Thus it has been said, "The perfect man ignores self; the divine man ignores action; the true Sage ignores reputation.
He was a student-practitioner of Lao Tzu's philosophy; the name of his actual physical teacher is not known but in stories two individuals stand out as Lieh Tzu's instructors -- Hu Tzu and Po Hun. The ways they helped and taught Lieh Tzu are so significantly Theosophical that we will summarize the incidents.
Lieh Tzu was infatuated with the wonder-tricks of Chi Han who knew all about birth and death, gain and loss, and even prophesying. The people feared him. Returning after a visit Lieh Tzu spake to his instructor, Hu Tzu: "I used to look upon your Tao as perfect but now I have found something better--" --"So far you have learnt from me the ornamentals without the essentials and you think you know all about it. Without cocks in your poultry-yard, what sort of eggs do the hens lay? Try to force Tao down people's throats and you will expose yourself. Let me show myself to your magician."
So Lieh Tzu brought Chi Han and the magician prophesied: "I see but wet ashes; he can not live more than ten days." Lieh Tzu later heard from his teacher, "I showed myself just as the earth shows us its outward form, motionless and still; I merely prevented him from seeing my pent-up energy of Tao. Now go and bring him again."
And Chi Han came to visit Hu Tzu again. "It is lucky for your teacher," he reported to Lieh Tzu, "that he met me. He will recover; anyway his recuperative powers aided him." His preceptor told Lieh Tzu; "I showed myself as Heaven shows itself in all its dispassionate grandeur, letting a little energy run out of my heels. Well, try him again."
Next day a third interview took place -- "Your teacher is never the same and his physiognomy speaks nought. Get him to be regular and I will examine him again." Hu Tzu on hearing this smilingly said, "I showed myself to him just now in a state of harmony and equipoise. Where the Man-Fish disports itself -- is the Abyss. Where Water is at Rest -- is the Abyss. Where Water is in Motion -- is the Abyss. The Abyss is nine-fold and I have shown but three."
Once again Chi Han accompanied Lieh Tzu to the presence of Hu Tzu. But the magician looked confused, terrified and fled. "Pursue him!" ordered Hu Tzu, and Lieh Tzu ran after him, failed to overtake him and returned. "I showed myself to him just now as Tao was before It became. I was to him as a great blank existing of itself."
Upon this Lieh Tzu stood convinced that he had not yet learnt the real doctrine and so set to work in earnest, and for three years did not leave his home. He did cooking for his wife; he fed the pigs just as if he were feeding men. He discarded the artificial and reverted to the Natural.
Here is the tale about Lieh Tzu's second instructor:
Lieh Tzu played the master and tried to teach archery to Po Hun. He gave the exhibition of how he could let the arrows fly with a cup of water placed on his elbow, and standing like a statue. "Bravo! but--" said Po Hun, "that is the shooting of an archer, but not of one who is above passion. Mount with me to the edge of a precipice." They went and Po Hun approached it backward until his feet one-fifth of their length overhung the chasm. He beckoned Lieh Tzu, but he was prostrate on the ground with fear-sweat all over him. Then he was taught -- "The perfect man soars to the blue sky above, or dives down to the yellow springs below, or traverses the eight ends of the great compass, without a change in countenance or unevenness in breathing. You are terrified. Your internal economy is defective. You have no Tao." And so Lieh Tzu began his practices again.
These two anecdotes show the psychic tendency of Lieh Tzu in his early days. Of this second instructor Po Hun another story is narrated, to draw the moral that a disciple must appear as nothing in the eyes of men.
Lieh Tzu went to Po Hun and said: "I am afraid. Out of ten restaurants at which I ate five would take no payment. It means that the truth within not being duly assimilated a certain brightness is visible externally and to conquer man's hearts by force of the external is not wise. If a poor restaurant-keeper is tempted to do thus, who knows but a prince would be tempted to reward me with a post. That is what I was afraid of." "Your Inner Lights are good, but if you don't look out the world will gather round you." Shortly afterwards Po Hun went to visit Lieh Tzu and lo! he had a large number of visitors. He stood there awhile, resting on his staff. Then without a word he departed. Hearing of this Lieh Tzu ran after Po Hun and cried: "Master, now that you have come will you not give me medicine?" "It is all over! I told you that the world would gather around you. It is not that you can make people gather around you; you cannot prevent them from doing so. What use of further instruction? Exerting influence thus unduly, you are influenced in turn. You distrust your natural constitution. Those who associate with you do not admonish you. Their small words are poison. You perceive it not; you understand it not. Alas! The clever toil on, and the wise are sad. Those without ability seek for nothing-ness; with full bellies idly they wander about; they are drifting boats, not knowing whither they are bound."
Perchance it was to cure this early psychic tendency that Lieh Tzu studied metaphysical propositions and universal fundamentals, and later in life taught them. We will give a few culled flowers from the garden of Lieh Tzu, but in doing so would like the reader to remember that there are giant trees and bushes besides, and these flowers are only on some amongst them.