Lieh-tzu Taoist philosopher of the Warring States Period and the alleged author of a work named after him but also known as the Ch’ung hsü chen-ching (roughly, “True Book of the Expanding Emptiness”). Scholars have however established that this is a much later work, dating from the Chin Dynasty. Lieh-tzu was fond of transmitting his ideas and thoughts by reinter preting ancient folk tales and myths. A characteristic feature of his view of life was that nature and life were mechanical processes, not admitting of free will. To further illustrate his ideas he made reference to the basic themes of Confucius (K’ung-tzu) as well as the Tao-te ching and the I-ching. Chapter 7 of the Lieh-tzu is devoted to the teachings of Yang Chu. (An English version of Lieh-tzu’s work has been published in Giles 1912. See also Wilhelm 1981 b.)
The Lieh-tzu contains the earliest known reference to the isles of the immortals (P’eng-lai, Fang-chang, Ying-chou), the abode of the hsien. During the later period of religious Taoism (tao-chiao), these descriptions led to numerous expeditions being dispatched, although there can be little doubt that Lieh-tzu meant them to be understood llegorically, i.e., referring to soul journeys.
Little is known about Lieh-tzu’s life. He lived for forty years in one place and remained relatively unknown. He questioned Kuan-yin-tzu (Yin Hsi) concerning the Tao and had several other teachers. After nine years of Taoist practices he was able to rise on the wind. In Chapter 2 of the work accredited to him Lieh-tzu describes his state of mind after becoming one with the Tao: “After nine years of study I can set my mind completely free, let my words come forth completely unbound as I speak. I do not know whether right or wrong, gain and loss, are mine or others. I am not aware that the old Master Shang-tzu is my teacher and that Pai-kao is my friend. My self, both within and without, has been transformed. Everything about me is identified. My eye becomes my ear, my ear becomes my nose, my nose my mouth. My mind is highly integrated and my body dissolves. My bone and my flesh melt away. I cannot tell by what my body is supported or what my feet walk upon. I am blowing away, east and west, as a dry leaf torn from a tree. I cannot even make out whether the wind is riding on me or I am riding on the wind” (Chang Chung-yuan 1963, p. 87).
Source: The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala Publications, Inc.
Lieh-tzu documents
Books on Lieh-tzu
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