MEDITATIONS: ZHUANGZI, CHAPTER THIRTY-THREE

The Whole World

Since all the ten thousand things are inextricably linked netted together around us, none is worthy of exclusive allegiance. These were some aspects of the ancient art of the Course. Zhuang Zhou got wind of them and was delighted. He used ridiculous and far-flung descriptions, absurd and preposterous sayings, senseless and shapeless phrases, indulging himself unrestrainedly as the moment demanded, uncommitted to any one position, never looking at things exclusively from any one corner. . . . In his aloneness he came and went, joined only by heaven and earth and the purest kernels of imponderable spirit, but still never arrogantly separated himself off from the creatures of the world, for he reprimanded none of their views of right and wrong and thus was able to get along with worldly conventions. (Zhuangzi 272)

Such is an appropriate end to our journey through the Zhuangzi. Here, we are reminded of the philosophy’s core message: all ways are part of the Great Course; we ought not reject them with revulsion and disdain, for the very purpose of Taoist wisdom is to aid the men who listen to be better able to affirm the nature of existence as good. We are to remember the Equalizing Assessment of All Things, thereby finding tranquility in the winding flow of the inevitable events that comprise each of our existences—lives “netted together” which so too entangle even seemingly opposing views, causes, and virtues.

None of that is to say that it is possible for there to be life without conflict. While some contributing authors writing under Zhuang Zhou’s name talk of ancient, Rousseauian noble savages living in perfect harmony with each other and nature, the bulk of the chapters are very clear that conflict, too, must be included if one is to live harmoniously with Nature itself.

That, in my ignorant opinion (if I might borrow the phrase from Takuan), is what is meant by none being worthy of exclusive allegiance. Or as Nietzsche would say, if the effect is good then so too must one accept the necessary causes as good also. Evil provides purpose and virtue to goodness. Pain and suffering provide as reason for relief and happiness to be valued in the first place.

That is the correct balance of the Yin and Yang principles. It is not the simple arithmetic of positive one plus negative one equaling utter oblivion. It is the fact that positive one is itself negative one from the perspective of the negative integer (and vice versa)—furthermore, it is the fact that the demarcation between positive and negative is something which comes into existence through our own distinguishing ourselves from those abstract numbers. The reality is that each contains its opposite already despite the appearance otherwise, including ourselves. We already contain our opposition. Being alive is what gives birth to the potential to die. Being strong means at one time we were or will become relatively weak.

So from what standpoint is there to loath anything?

Again, that is not to say that there will not be conflict and opposition. Such is the nature of extant creatures and objects. However, it is to say that one need not hate his enemies. Just as one can learn to accept the limitations of his potential being, he can in the same way learn that his opposition is necessary for his own virtues of being.

The shepherd ought not hate the wolves, for without them, he would have no purpose as a shepherd. His Way would not be open to him, and he would be pushed along toward another—and there encounter a similar conflict.

That is the Way of life. We are to see that our existence in part of a greater, interconnected reality which we have the power to accept or to take vengeance upon. Both impulses lie within the bounds of our nature, and either choice is each of ours to make. Do we flow along with the ever-shifting waters of the Great Course, getting on well with our selves, our environment, and our neighbors? Or do we attempt to dam the water and watch ourselves and others drown when finally the flood comes?

Zhuangzi. Zhuangzi; The Complete Writings, translated by Brook Ziporyn, Hackett Publishing Company Inc., 2020