The Connection between Taoist Thoughts in the Pre - Qin Period and the Huang - Lao Thoughts in the Han Dynasty
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When Taoism was founded, Laozi was regarded as the founder of the religion, and his "Tao Te Ching" was taken as the main classic. Taoists believe in Laozi's "Tao" and think that if Taoists can sincerely practice his "Tao", they can achieve longevity and eternal existence and become immortals. Taoist philosophy is one of the theoretical bases of Taoist doctrines. When talking about the origin and purpose of Taoism in "The Treatise on Buddhism and Taoism" in "The Book of Wei", it said: "The origin of Taoism comes from Laozi. According to his own words, he existed before heaven and earth and nourished all things. In the upper realm, he resides in the Jade Capital and is the origin of the divine kings; in the lower realm, he is in the Purple Forbidden Enclosure and is the master of the flying immortals. He can transform in thousands of ways, having virtue or seeming not to have it, responding to things as they come, and his traces are unpredictable.... As for its teachings, they all aim to get rid of evil burdens, purify the mind and spirit, accumulate good deeds and build merit, accumulate virtue to increase lifespan, and even ascend to heaven in broad daylight and live forever in the world."
Pre-Qin Taoism later evolved into the Huang-Lao School.
During the reigns of Emperor Wen and Emperor Jing of the Western Han Dynasty (179 - 141 BC), they governed the country with the doctrine of "quietude and non-action", allowing the people to recuperate and multiply. They tried their best not to interfere with various production activities in society and the lives of the common people and let everything develop naturally. Thus, a political theory mainly based on the thought of Huang-Lao Taoism was formed, which was known as "the art of the ruler facing south" in history. Historians call this period "the Reign of Wen and Jing". Therefore, the Huang-Lao School flourished.
The Huang-Lao School probably emerged in the state of Qi in the middle of the Warring States period. The content of the Huang-Lao School in the Han Dynasty was rather complex. Besides the above-mentioned "the art of the ruler facing south", it also included the thoughts of yin-yang and the five elements and the thought of immortals.
After Emperor Wu of the Han Dynasty, Liu Che, came to the throne, he dismissed the Hundred Schools of Thought and honored Confucianism alone, but he also believed in immortals. At that time, alchemists even more associated the Yellow Emperor with the theory of immortals and began to combine the study of immortals with the Huang-Lao School. Those who talked about immortals all claimed to be acting on behalf of the Yellow Emperor.
In the fourth year of the Yuan Ding reign of Emperor Wu of the Han Dynasty (113 BC), an alchemist in Fenyin dug out a precious tripod from the ground and presented it to the emperor, saying that the Yellow Emperor also got a precious tripod in his time, held grand ceremonies of offering sacrifices to heaven and earth on mountain tops, and often met with gods. He also said that the Yellow Emperor built five cities and twelve towers to wait for the arrival of gods and immortals, and that the Yellow Emperor learned the way of immortals while fighting, then communicated with the gods, and finally rode a dragon to ascend to heaven. Emperor Wu was very envious after hearing this and exclaimed with deep emotion: "Alas! If I could be like the Yellow Emperor, I would regard leaving my wife and children as taking off my shoes!" (from "Zizhi Tongjian - Annals of the Han Dynasty, Volume 12"). At this time, emperors and ministers already regarded the Yellow Emperor as a deity.
In the Eastern Han Dynasty, besides continuing to revere the Yellow Emperor, people respected Laozi even more. According to the record in "The Book of the Later Han Dynasty - Prince Ying of Chu": "In his later years, Prince Ying liked the Huang-Lao School more and also studied Buddhism and observed fasts and held sacrifices." In the eighth year of the Yongping reign of Emperor Ming of the Han Dynasty (65 AD), in the imperial edict to Prince Ying of Chu, it said: "Prince Ying chants the profound words of the Huang-Lao School, advocates the benevolent shrines of Buddhism, fasts and keeps pure for three months, and makes vows to the gods." Wang Fu, who served as the magistrate of Chongquan during the Yongping reign (58 - 75) and as the governor of Yizhou during the Yuanhe reign (84 - 86), praised in "The Stele of the Holy Mother of Laozi": "Laozi is the Tao. He was born before the formless, originated before the Primordial Beginning, walked in the Primordial Essence, floated among the Six Emptinesses, went in and out of the netherworld, observed the state before the mixture was separated, and peeked at the state before the clear and turbid were divided." At this time, Laozi had already been regarded as the incarnation of the "Tao".
During the reign of Emperor Huan of the Eastern Han Dynasty (147 - 167), the combination of the study of immortals and the Huang-Lao School had formally formed the Huang-Lao Taoism. It was recorded in "The Book of the Later Han Dynasty - Biography of Wang Huan": "During the Yanxi period, Emperor Huan practiced Huang-Lao Taoism and destroyed all the household sacrifices." In the following year, he "personally offered sacrifices to Laozi in Zhuolong (Palace), set up a seat with a canopy, and used the music for sacrificing to heaven in the suburbs." (from "The Book of the Later Han Dynasty - Annals of Sacrifices"). At this time, Laozi had become the supreme and lofty deity.
Huang-Lao Taoism rose after Fangxian Taoism and then transitioned to Taoism, which was an important link in the emergence of Taoism. The Yellow Emperor and Laozi revered by Huang-Lao Taoism were the supreme gods believed in by Taoism later. The Huang-Lao theory became the theoretical basis of Taoism in later generations.
Pre-Qin Taoism later evolved into the Huang-Lao School.
During the reigns of Emperor Wen and Emperor Jing of the Western Han Dynasty (179 - 141 BC), they governed the country with the doctrine of "quietude and non-action", allowing the people to recuperate and multiply. They tried their best not to interfere with various production activities in society and the lives of the common people and let everything develop naturally. Thus, a political theory mainly based on the thought of Huang-Lao Taoism was formed, which was known as "the art of the ruler facing south" in history. Historians call this period "the Reign of Wen and Jing". Therefore, the Huang-Lao School flourished.
The Huang-Lao School probably emerged in the state of Qi in the middle of the Warring States period. The content of the Huang-Lao School in the Han Dynasty was rather complex. Besides the above-mentioned "the art of the ruler facing south", it also included the thoughts of yin-yang and the five elements and the thought of immortals.
After Emperor Wu of the Han Dynasty, Liu Che, came to the throne, he dismissed the Hundred Schools of Thought and honored Confucianism alone, but he also believed in immortals. At that time, alchemists even more associated the Yellow Emperor with the theory of immortals and began to combine the study of immortals with the Huang-Lao School. Those who talked about immortals all claimed to be acting on behalf of the Yellow Emperor.
In the fourth year of the Yuan Ding reign of Emperor Wu of the Han Dynasty (113 BC), an alchemist in Fenyin dug out a precious tripod from the ground and presented it to the emperor, saying that the Yellow Emperor also got a precious tripod in his time, held grand ceremonies of offering sacrifices to heaven and earth on mountain tops, and often met with gods. He also said that the Yellow Emperor built five cities and twelve towers to wait for the arrival of gods and immortals, and that the Yellow Emperor learned the way of immortals while fighting, then communicated with the gods, and finally rode a dragon to ascend to heaven. Emperor Wu was very envious after hearing this and exclaimed with deep emotion: "Alas! If I could be like the Yellow Emperor, I would regard leaving my wife and children as taking off my shoes!" (from "Zizhi Tongjian - Annals of the Han Dynasty, Volume 12"). At this time, emperors and ministers already regarded the Yellow Emperor as a deity.
In the Eastern Han Dynasty, besides continuing to revere the Yellow Emperor, people respected Laozi even more. According to the record in "The Book of the Later Han Dynasty - Prince Ying of Chu": "In his later years, Prince Ying liked the Huang-Lao School more and also studied Buddhism and observed fasts and held sacrifices." In the eighth year of the Yongping reign of Emperor Ming of the Han Dynasty (65 AD), in the imperial edict to Prince Ying of Chu, it said: "Prince Ying chants the profound words of the Huang-Lao School, advocates the benevolent shrines of Buddhism, fasts and keeps pure for three months, and makes vows to the gods." Wang Fu, who served as the magistrate of Chongquan during the Yongping reign (58 - 75) and as the governor of Yizhou during the Yuanhe reign (84 - 86), praised in "The Stele of the Holy Mother of Laozi": "Laozi is the Tao. He was born before the formless, originated before the Primordial Beginning, walked in the Primordial Essence, floated among the Six Emptinesses, went in and out of the netherworld, observed the state before the mixture was separated, and peeked at the state before the clear and turbid were divided." At this time, Laozi had already been regarded as the incarnation of the "Tao".
During the reign of Emperor Huan of the Eastern Han Dynasty (147 - 167), the combination of the study of immortals and the Huang-Lao School had formally formed the Huang-Lao Taoism. It was recorded in "The Book of the Later Han Dynasty - Biography of Wang Huan": "During the Yanxi period, Emperor Huan practiced Huang-Lao Taoism and destroyed all the household sacrifices." In the following year, he "personally offered sacrifices to Laozi in Zhuolong (Palace), set up a seat with a canopy, and used the music for sacrificing to heaven in the suburbs." (from "The Book of the Later Han Dynasty - Annals of Sacrifices"). At this time, Laozi had become the supreme and lofty deity.
Huang-Lao Taoism rose after Fangxian Taoism and then transitioned to Taoism, which was an important link in the emergence of Taoism. The Yellow Emperor and Laozi revered by Huang-Lao Taoism were the supreme gods believed in by Taoism later. The Huang-Lao theory became the theoretical basis of Taoism in later generations.
