The book Liezi 列子

The book Liezi is ranked alongside Laozi (Tao Te Ching) and Zhuangzi as one of the three classic texts of Taoism. In the first year of the Tianbao era of the Tang Dynasty (742 CE), Emperor Xuanzong issued an edict establishing the position of "Professor of Mystical Learning" and designated four Taoist works as compulsory subjects, which scholars could study to sit for the imperial examinations. One of these works, Chongxu Zhenjing (The True Scripture of Utmost Emptiness) – later renamed Chongxu Zhide Zhenjing (The True Scripture of Utmost Emptiness and Supreme Virtue) with the addition of "Zhide" during the Song Dynasty – is the Liezi attributed to Lie Yukou. The authenticity of Liezi has been one of the most contentious debates in China’s academic history for over a thousand years.

Today, its status as a forged text has become the academic consensus, with most scholars agreeing that it was compiled during the Wei-Jin period (220–420 CE). The ideas in Liezi are relatively complex, and because many scholars throughout history have dismissed it as a forgery, it has never received sufficient attention in academic circles. However, Taoism has always revered Taoist teachings and does not consider Liezi "absurd or fantastical." Instead, it regards the text as a profound exploration of the movements of nature and creation, an elaboration of the hidden truths of Huang-Lao thought, characterized by simplicity, vigor, and profound wisdom with free-ranging ideas. Thus, Taoism has long regarded Liezi as a standard. Over time, as Taoism incorporated and absorbed much from Liezi, it became an inseparable part of Taoist tradition.

Chapters such as "Tianrui," "Tang Wen," and "Zhou Mu Wang" in Liezi focus on understanding the cosmos and nature, including its origin, evolution, state, and future. Taoist scriptures often draw on Liezi when discussing views on cosmic creation. For example, Yunji Qiqian (Seven Slips of a Cloudy Satchel), Volume 2, "The Division of Primordial Chaos and the Opening of Cosmic Cycles," states: "Primordial 混沌 (Hunyuan) refers to events before chaos, the origin of primal qi. Before primal qi took form, there was only emptiness and silence. When the purest essence stirred, the True One emerged; as primal qi moved, heaven and earth took shape; as creation unfolded, all things came into use. Chaos (Hundun) is emptiness within and nothingness without, vast and boundless, beyond naming... These three (forces) transform and generate up to the Nine Mysteries, then return from nine to one – this is the truth of human Tao. Clear qi becomes heaven, turbid sediment forms earth, and the harmonious qi in between gives birth to humans. When these three qi separate, all transformations receive life."

Liezi records many myths and legends about "perfect beings" (至人), "true beings" (真人), "divine beings" (神人), "transformed beings" (化人), and ideal realms, providing ancient textual foundations for later Taoism to establish its system of immortal beliefs. These wonderful, illusory stories spread far and wide, seeming almost real, and have been admired by subsequent generations.

Liezi argues that many things in the world cannot be explained by cause and effect, and must be attributed to fate. Fate determines everything about a person; one can only accept it willingly, not change it. The core of Liezi’s philosophical thought is valuing emptiness (贵虚). Its emphasis on emptiness and stillness was absorbed by later Taoism as one of its fundamental doctrines, extensively elaborated in Taoist scriptures. For example, Taiping Jing (The Scripture of Great Peace) states: "By nature, heaven and earth value only spontaneity; each follows its own course, daring not to oppose it. The Tao thrives in non-action, emptiness, and spontaneity – noble scholars rejoice in it, while base scholars resent it."

In addition, Taoist scriptures often quote Liezi’s discussions on nourishing life. For instance, Yangxing Yanming Lu (Records of Nourishing Nature and Extending Life) cites: "Liezi said: If one does not strive in youth, does not seize opportunities in adulthood, remains content with poverty in middle age, and has few desires in old age – calming the mind and laboring the body, this is the way to nourish life." It also quotes: "Liezi said: The waxing and waning, the growth and decline of the body are all connected to heaven and earth, corresponding to all things. Harmonize with this from beginning to end, still the spirit and extinguish thoughts – this is the way of life."