Introduction
by Sue-tzu
As might be expected, when recently discovered in the ruins of a Later Han Dynasty palace, this Book of Chen Jen began an incredible flurry of excited speculation among sinologists. Who was its author? When was it written? How does its message differ from the works of classical pre-Taoists? This, of course, is the bread and butter of scholarship and we must give them their due. And we shortly shall.
But by way of cautionary preface, I would point the reader to what must surely be the most important question of all: What do they say to me? For whatever their date or authorship, they are works that wish to instill in us a way of being in the world, a way of living. If they speak to my heart so deeply as to effect an experience of the peace and freedom which they espouse, they could have been written yesterday by my local grocer and have no less import. It is hoped the reader will first let the book speak without reference to pedigree of antiquity or authorship. That being said, let us look at those very things.
At first glance the author would appear to be Mr. Tzu-yu, for so he proclaims in the final sentence of the Wanderings. No such person is known to history, however, and since chen jen is best translated “Realized Man”, Chen Jen himself must surely be a fictitious character. It follows, then, that his purported companion, Tzu-yu, is likewise probably fictitious.
Who then was the author and when did he write? We don’t know. But we can speculate and perhaps be assisted in understanding the text by knowing something of its context. The palace rubble under which the books were found most probably belonged to the Late Han Dynasty, perhaps as late as 190 C.E. Thus it was written before that date.
Classical “Taoism” had by this time already become corrupted by the religious Taoism of the Alchemist, Fang shih (magician) and Hygienist Schools. Does this work reflect those philosophies? Absolutely not. Though very distinct from the extant classical texts, the Tao Te Ching, the Book of Chuang-tzu, and the Book of Lieh-tzu, these works are clearly an expression of that tradition. Indeed, it appears to be such a sympathetic refinement of those works that a date later than Chuang-tzu seems to be suggested.
The author was almost certainly familiar with these works and made use of them to refine his own philosophy. Chuang-tzu is thought to have lived from 369 – 286 BCE. Lieh-tzu, if he existed at all, most likely wrote as a later contemporary of Chuang-tzu. The work itself suggests such a date. This gives us 450 years as a possible window of authorship.
by Sue-tzu
As might be expected, when recently discovered in the ruins of a Later Han Dynasty palace, this Book of Chen Jen began an incredible flurry of excited speculation among sinologists. Who was its author? When was it written? How does its message differ from the works of classical pre-Taoists? This, of course, is the bread and butter of scholarship and we must give them their due. And we shortly shall.
But by way of cautionary preface, I would point the reader to what must surely be the most important question of all: What do they say to me? For whatever their date or authorship, they are works that wish to instill in us a way of being in the world, a way of living. If they speak to my heart so deeply as to effect an experience of the peace and freedom which they espouse, they could have been written yesterday by my local grocer and have no less import. It is hoped the reader will first let the book speak without reference to pedigree of antiquity or authorship. That being said, let us look at those very things.
At first glance the author would appear to be Mr. Tzu-yu, for so he proclaims in the final sentence of the Wanderings. No such person is known to history, however, and since chen jen is best translated “Realized Man”, Chen Jen himself must surely be a fictitious character. It follows, then, that his purported companion, Tzu-yu, is likewise probably fictitious.
Who then was the author and when did he write? We don’t know. But we can speculate and perhaps be assisted in understanding the text by knowing something of its context. The palace rubble under which the books were found most probably belonged to the Late Han Dynasty, perhaps as late as 190 C.E. Thus it was written before that date.
Classical “Taoism” had by this time already become corrupted by the religious Taoism of the Alchemist, Fang shih (magician) and Hygienist Schools. Does this work reflect those philosophies? Absolutely not. Though very distinct from the extant classical texts, the Tao Te Ching, the Book of Chuang-tzu, and the Book of Lieh-tzu, these works are clearly an expression of that tradition. Indeed, it appears to be such a sympathetic refinement of those works that a date later than Chuang-tzu seems to be suggested.
The author was almost certainly familiar with these works and made use of them to refine his own philosophy. Chuang-tzu is thought to have lived from 369 – 286 BCE. Lieh-tzu, if he existed at all, most likely wrote as a later contemporary of Chuang-tzu. The work itself suggests such a date. This gives us 450 years as a possible window of authorship.
Dear Ta-Wan,
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Best,