In what ways did Taoist literature in history influence Song Yu

The rise and fall of historical dynasties and their changes, as well as the vivid historical figures, have left deep imprints in the long river of history. Next, the History Encyclopedia editor will take you into the story of the handsome man Song Yu.
The founder of the Taoist school is Laozi. Song Yu’s poetry creation was influenced by Laozi’s “Tao Te Ching” (also known as “Laozi”). Song Yu’s depiction of male and female sexuality is clearly influenced by Laozi. Taoist literature breaks through this forbidden zone in language use, often using sensual language to expound and express mysteries. Laozi praises infants, stating that ‘the combination of the unknown female and male genitalia is complete’ (Chapter 55), and regards this instinct of infants as a manifestation of innate purity.
When emphasizing the importance of stillness, he also said, ‘The female often triumphs over the male and takes stillness as her subordinate.’. ’(Chapter 61) This is an example of mating between males and females to illustrate the use of stillness over movement and softness over strength. For the scholars of Zou and Lu, as well as the gentlemen of Bo, who always speak with courtesy and righteousness, similar language is never spoken of. ”Song Yu inherited Laozi’s tradition of boldly depicting men and women in works such as “Summoning Souls,” “Ode to the Tang Dynasty,” “Ode to the Goddess,” “Ode to the Lust of the Ascendant,” and “Mockery Ode.
Some sentence patterns in Song Yu’s ci fu are clearly derived from the Tao Te Ching. Someone once said, “According to the Tao Te Ching, most of it is in rhyme, which is very similar to a type of prose poetry. There are also two special chapters, such as Chapter 15, which says: ‘Yu Xi is like walking across the river in winter, still like fearing his neighbors, like being tolerant, like being lax like ice, like being released, like being simple, like being open like a valley, like being turbid.’ Chapter 21 also says: ‘Kong De’s appearance is like being followed by the Tao. The Tao is like a thing, but it is only in a daze. In a daze, there is an image; in a daze, there is a thing. In a daze, there is something.’ Among them, there is essence, its essence is very true, and there is faith. These sentences not only have rhyme, but also resemble the pioneers of Chu Ci; because they have a strong flavor of ‘Sao style’. Therefore, we can say that Laozi is the founder of southern academia, and also the ancestor of Chu Ci.
Mr. You pointed out that the Tao Te Ching has a Chu Sao flavor and therefore should not be published. However, it is worth noting that the sentence structure mentioned by Mr. You in Chapter 15 of the Tao Te Ching is present in Song Yu’s works and is imitated very similarly. At the beginning of Song Yu’s “Nine Debates”, after the phrase “Alas, autumn is the qi”, a set of metaphorical sentences with the word “xi” similar to those in the “Tao Te Ching” is used to describe the desolate autumn scenery: “It is desolate, and the plants and trees shake and wither. With a generous chestnut, if you are on a long journey, climb mountains, land, and water, you will return home. The sky is high and clear. Lonely and desolate, collected and clear. ……”
Song Yu often used this type of sentence structure to describe character images in his fu. As described in the “Ode to the Tang Dynasty”, the image of the goddess is as follows: “At the beginning of her life, she was like a pine tree; when she entered less, she was like a beautiful lady… suddenly she changed her appearance, her verses were like riding four horses, and she built a feather flag. She was as gentle as the wind and as sorrowful as the rain; Suddenly changing her appearance, graceful as a dragon riding in the clouds, and so on.