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Review

In his rigorous scholarship of textual archaeology and mystical hermeneutics, Harold Roth has given us invaluable insights, the analytical tools and a perspective to examine the religious traditions of not only China, but of the rest of the world as well. (Franklin J. Woo China Review International)Searching for the origins of things remains a perennial favorite of Western scholars. For millennia, this quest has been at the core of innumerable scholarly projects.... Harold Roth'sOriginal Tao: Inward Training and the Foundations of Taoist Mysticism continues this time-honored investigation, applying it to Taoist mystical writings, in a search for what Roth calls 'the original tao.' (John A. Tucker Philosophy East & West)Here is a work that does justice to the beauty of this long poem, for so long neglected to the virtually exclusive benefit of Zhuangzi and Laozi.... The reader will find in the quality of the textual edition, in the numerous translation discoveries, and in the willingness to provide maximum coherence to this text, a profound and original effort. (Romain Graziani T'oung Pao)An estimable achievement by one of the foremost scholars of early Taoism in North America... powerful and original. (Paul Rakita Goldin Sino-Platonic Papers)

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About the Author

Harold D. Roth is professor of religious studies and East Asian studies at Brown University. He is the author of The Textual History of the Huai-Nan Tzu.

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Product details

Series: Translations from the Asian Classics

Paperback: 272 pages

Publisher: Columbia University Press; Bilingual edition (November 24, 2004)

Language: English

ISBN-10: 0231115652

ISBN-13: 978-0231115650

Product Dimensions:

6 x 0.8 x 9.2 inches

Shipping Weight: 12.6 ounces (View shipping rates and policies)

Average Customer Review:

4.6 out of 5 stars

14 customer reviews

Amazon Best Sellers Rank:

#357,379 in Books (See Top 100 in Books)

Roth’s ‘Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism’ is a seminal work. Simply put, ‘Inward Training’ is the oldest known and most essential of the Taoist texts, preceding the Tao Te Ching and the Chuang Tzu, and setting the precedent for our understanding of the Tao and of original Taoist meditation practices. In this book, Roth makes a convincing scholarly case for the precedence (in time, anyway) of ‘Inward Training’, and puts it into the context of a genre of texts, originally oral, that were rendered in writing in approx. the 4th c. BC. In regard to literary form, it is of the same genre as the Tao Te Ching, but Roth demonstrates, through an incisive sketch of the genealogy of its ideas, that ‘Inward Training’ came first. It is not a reconstructed text (though one short section out of its 26 verses is clearly a Confucian interpolation), but was always known, having been included in the Kuan Tzu anthology. Until Roth’s book, however, its importance as an ur-Taoist text went essentially unnoticed.In terms of its content, it paints a very concise picture of the meaning of the Tao (though, like most Taoist writings, through circumlocutions, since the “real” Tao defies language), one that is more concrete, more physical even, than that of the Lao Tzu (Tao Te Ching) – ‘Inward Training’ sees ch’i as the physical expression of the Tao, something that can be fostered within the body & mind through particular techniques. It is devoid of the (now ancient) Chinese political concerns of the Lao Tzu, and thus, for me anyway, more pertinent to a contemporary mystical practice. It is also worthwhile for its more direct treatment of meditation practice, without all the intricate metaphors of alchemy that later took over Taoist thought. The method is simple, a shutting off of the conscious mind in meditation, and thereby allowing the Tao, which is latent, to come of its own accord. The metaphor of ‘Inward Training’ is simply to “clean out the lodging place” of the Tao – i.e. to clear the mind, to be still and calm, and to let the Tao manifest itself. There’s nothing here about lead and mercury; it’s not necessary.Roth makes it clear that Lao Tzu is a fictional creation, that these early texts were collectively composed over time, and sees it as part of a continuum of early Taoist thought. The reasons for its eclipse by the now more well-known texts are political and historical, but Roth does a great service in bringing the ‘Inward Training’ back to its rightful position as an important part of the development of Taoism. For me, it’s in fact probably more important than any other. Why it hasn’t been universally embraced I’m not sure – vested interests, I suspect. But if you’re serious about understanding Taoism and its meditation techniques, no one can ignore ‘Inward Training’ or Roth’s important book. First there was ‘Inward Training’ – only then, as Roth demonstrates, could the Tao Te Ching even come about, as an elaboration on the former. ‘Inward Training’ is indeed the “original Tao.”

This is a must for anyone who practices traditional Daoist meditation and who wishes to better understand the roots of that tradition. The translation of the Inner Training chapter of the Kuanzi alone is worth the price of the book.The depth of Roth’s scholarship is clear, and all in all I think he makes a good case for the provenance of Inner Training as representative of the earliest advocacy for “Daoist” meditative practice. I do, however, think he gets carried away in his desire to sum up all of Daoism under the rubric of those who practiced breathing mediation rather than as defined by their philosophies. This stands if all who were of Daoist temperament made strong advocacy for this practice. Sometimes he must make a very long stretch in his attempts to demonstrate that they do. Sometimes his own advocacy seems to exceed his scholarship.My real concern is that I understand Zhuangzi as making a radically different statement than that enunciated in Inner Training. The latter declares its belief in a metaphysical Dao that is real enough to “unite” with, and a ch’i that one can “accumulate”. All this leads to “understanding” the nature of Reality. Its Daoism is a very serious project of spiritual attainment. It is steeped in belief. Zhuangzi would have had none of it. His entire philosophy turns on believing in no such things. His call for radical non-dependence includes both the eschewal of all metaphysics and any dogmatic advocacy for a technique.Yes, Zhuangzi speaks of meditation and ch’i. He also makes use of Confucius without being a Confucian, of Mozi without being a Mohist, and of Logicians without being a Logician. When it comes to understanding Zhuangzi, it’s best to first get a sense of his spirit of intellectual anarchy lest one become entrapped by literalism.Perhaps Zhuangzi cannot be taken as a proper “Daoist”. It doesn’t matter. In any case, I offer an alternative take on Zhuangzi in my blog [...].

I have studied every book in English on the subject of Tao for the last forty plus years. If it was left to me to select a single book to represent the essence of Taoist thought it would be this book. The sincerity, simplicity and direct pointing of the text is beyond compelling. For anyone who has even the slightest natural curiosity about the essential nature of existence, you will experience a great remembering, a great opening within your being as you make your way across the pages.

Roth has done a tremendous service to humanity in this work. Through his diligent scholarship he has brought to life an obscure text that should have its place among the celebrated Taoist texts.Roth begins with a deep digging into the history of this text. Though it doesn't have the heart of the text itself, it is definitely worth a read to find out the critical background of the text.Next Roth offers his translation, which I found on point and beautiful. The final chapters offers his thematic review, which works also as sort of a commentary to the text.I would highly recommend every practicing western Taoist to take a look. Though much of what is understood of the Tao has been written in the LaoTzu and Hua Hu Ching, this text gets to the heart of practice, and that is the development of inward training, and the supremacy of breathing meditation to align oneself with the "vital essence", as Roth put it.

I have studied many of the Chinese Classics that have been translated into English for the last fifty years. Finally with Roth's "Original Tao" I can see the rich religious and psychological background to the very early literature of China. It is a book that all lovers of Ch'uan, Zen, Lao Tzu and Chuang Tzu should devour with great care before the can ever say that they have begun to begin.

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