Figures of Taoism: Xue Daoheng 薛道衡

Xue Daoheng (537–606) was a scholar and litterateur of the Sui Dynasty.Styled Xuanqing, he was born in Fenyin, Hedong (now southwest of Wanrong County, Shanxi Province).

He was dedicated to learning and served through three dynasties: the Northern Qi, Northern Zhou, and Sui. His official positions included Clerk in the Military Affairs Office, Chief Clerk of the Grand Commandant’s Mansion, Cavalier-in-ordinary, Assistant Minister of the Imperial Secretariat, and he was additionally granted the title of 仪同三司 (Equal to the Three Ducal Ministers). Later, he was appointed as 司隶大夫 (Censor-in-chief). He was executed by Emperor Yang of Sui for composing Ode to Emperor Wen of the Sui Dynasty.

Philosophically, he synthesized Confucianism and Taoism, leaning more toward Taoism. He put forward the proposition that "those with virtue prosper, those without virtue perish," asserting that "from ancient times, the rise and fall of states have all followed this principle" (Book of Sui·Biography of Xue Daoheng).

He held Taoism in high regard, believing that in an era of drastic social changes, Confucianism, Mohism, the School of Names, Legalism, along with the 300 classics of rituals and 3,000 penal codes, could not solve problems. Only Laozi’s teachings could get to the root of things and be regarded as the great Dao. He deified Laozi to an extreme degree, considering him of divine origin and essentially a deity. He stated that Laozi was conceived through the interaction of celestial bodies, remained in his mother’s womb for over 70 years, and was born with white hair—hence the name "Laozi" (Old Master). Laozi named himself after a tree, lived an extraordinarily long life, and from the time of Fuxi to the Zhou Dynasty, changed his name and official positions with each dynasty while retaining an unchanging appearance (see Collected Works of Xue the Censor-in-chief·Stele to Laozi).

While deifying Laozi himself, he also deified his ideas, claiming that Laozi’s thought was far superior to Confucianism. He said: "Following one’s nature to return to the Dao, and using non-action as the principle. His words are concise and essential; his ideas are profound and far-reaching. The hexagrams formed by flying dragons (referring to the I Ching) are insufficient to compare with their subtlety; the editing after the capture of the unicorn (referring to the Zuo Zhuan annotation of the Spring and Autumn Annals) cannot match their depth of expression." (Ibid.)

This meant that Confucian classics such as the I Ching ("hexagrams formed by flying dragons") and the Zuo Zhuan ("editing after the capture of the unicorn") were far less profound and comprehensive than Laozi’s thought. He went to great lengths to deify the power of Laozi’s ideas, claiming they could even enable people to "soar through clouds and mist" to reach "fairylands." He stated: "Applied to self-cultivation, they bring clarity of spirit and tranquility of will; applied to governing a state, they restore simplicity and purity. Moreover, they refine the body beyond material forms and conceal traces beyond the mundane world. Dressed in rainbow garments and riding a crane, one travels to the Purple Palace; sipping golden nectar and jade wine, one feasts in the Clear Capital. Sharing the brilliance of the sun and moon, one endures as long as heaven and earth. Those who wade into its currents cast off worldly chaos; those who enter its gates soar through clouds and mist. The prosperity and decline of the great Chinese toon are beyond the understanding of mayflies; the depth of the vast sea is beyond the measurement of the river god. How magnificent! It is indeed beyond description in terms of virtue." (Ibid.)

In essence, this religiousized Laozi and his ideas, completely altering the original nature of Laozi’s thought.

His biography is recorded in Book of Sui (Volume 57). His works were compiled by scholars of the Ming Dynasty into Collected Works of Xue the Censor-in-chief.