 Few scholars in early medieval China would question the general assertion that the Dao is the “beginning” and “mother” of all things, as the Laozi puts it (Chapter 1). There was also widespread acknowledgement of the namelessness and formlessness of Dao. After all, as the opening words of the Laozi famously proclaim, “The Dao that can be spoken of is not the constant Dao.” The real issue is how can that which transcends language and perception be said to be the creative source of all beings?