The Writings of Chuang Tzu (Inner Chapters) · 13 of 57 · tr. James Legge
Book 124 (part 6)
Let us abjure such procedure, and simply rest here 1 .
7.
The Tâo at first met with no responsive recognition.
Speech at first had no constant forms of expression.
Because of this there came the demarcations (of different views).
Let me describe those demarcations:--they are the Left and the Right 2 ; the Relations and their Obligations 3 ; Classifications 4 p.
189 and their Distinctions; Emulations and Contentions.
These are what are called 'the Eight Qualities.' Outside the limits of the world of men 1 , the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments.
In the Khun Khiû 2 , which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them).
Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument.
How does he do so?
The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others.
Hence we have the saying, 'Disputation is a proof of not seeing clearly.' The Great Tâo 3 does not admit of being praised.
The Great Argument does not require words.
Great Benevolence is not (officiously) benevolent.
Great Disinterestedness does not vaunt its humility.
Great Courage is not seen in stubborn bravery.
The Tâo that is displayed is not the Tâo.
Words that are argumentative do not reach the point.
Benevolence that is constantly exercised does not accomplish its object.
Disinterestedness that vaunts its purity is not genuine.
Courage that is most stubborn p.
190 is ineffectual.
These five seem to be round (and complete), but they tend to become square (and immovable) 1 .
Therefore the knowledge that stops at what it does not know is the greatest.
Who knows the argument that needs no words, and the Way that is not to be trodden 2 ?
He who is able to know this has what is called 'The Heavenly Treasure-house 3 .' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes.
This is what is called 'The Store of Light 3 .' Therefore of old Yâo asked Shun, saying, 'I wish to smite (the rulers of) Zung, Kwei, and Hsü-âo 4 .
Even when standing in my court, I cannot get them out of my mind.
How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood;--how is it that you cannot get them out of your mind?
Formerly, ten suns came out together, and all things were illuminated by them;--how much should (your) virtue exceed (all) suns!' 8.
Nieh Khüeh 5 asked Wang Î 5 , saying, 'Do you know, Sir, what all creatures agree in approving and p.
191 affirming?' 'How should I know it?' was the reply.
'Do you know what it is that you do not know?' asked the other again, and he got the same reply.
He asked a third time,--'Then are all creatures thus without knowledge?' and Wang Î answered as before, (adding however), 'Notwithstanding, I will try and explain my meaning.
Themes
◇Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
[auto] The Tao is described initially as having no responsive recognition or constant forms of expression, emphasizing its ineffability.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] Disputation is criticized as proof of not seeing clearly, implying that direct insight is superior to verbal debate.
All passages →◇Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
[auto] The sage cherishes his views in his own breast rather than stating them argumentatively to show them to others.
All passages →◇Inner Silencepraxis
The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.
[auto] The passage explicitly advocates resting and refraining from discussion or argumentation as the sage's primary mode of being.
All passages →◇Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
[auto] The text lists demarcations like Left and Right but describes the sage operating beyond these judgments and distinctions.
All passages →◇Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
[auto] The sage is described as arguing without the form of argument and separating characters without appearing to do so.
All passages →Related passages · 11 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1a
“CHAPTER VII Concerning “Wisdom,” “Mind,” “Reason,” “Truth,” “Faith.” 1.
Now, if it like thee, let us consider the Good and Eternal Life as Wise and as Very Wisdom, or rather as the Fount of all wisdom and as Transcending all wisdom and und…”
Both passages discuss the limitations of human understanding and the transcendent nature of ultimate reality (Tao in Chuang Tzu, God in the Christian mystical text). They emphasize that the ultimate cannot be fully grasped through ordinary reasoning or language, and highlight the paradoxical nature of divine wisdom.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 3)
“7.) "I do not wish to divert men from the Word as it is written and taught; but my writings are intended to lead them from a merely historical belief to a living faith, even to Jesus Christ (the Light and Truth) Himself.
All preaching and…”
Both passages emphasize the limitations of language and argument in conveying ultimate truths, and the importance of inner knowledge or spiritual awakening. They also highlight the idea that true understanding transcends mere intellectual knowledge and is rooted in a deeper, divine connection.
◆greek_mystery|The Golden Verses of Pythagoras|Section 11
“p. 62 PYTHAGOREAN SENTENCES FROM THE PROTREPTICS OF IAMBLICHUS 1. As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these. 2. It must…”
Both passages emphasize the limitations of language and argumentation in conveying ultimate truths. They also highlight the importance of inner wisdom and the dangers of superficial understanding, though they do so within different cultural and religious contexts.
◆jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1e
“31: "And He was wise above every man." Because these are not classed with man.
21.
(But when it is said) "And the Tetragrammaton gave him wisdom," then is understood the supernal He .
(Because he gave unto him the influx of the wisdom of…”
Both passages explore the limits of human knowledge and the nature of ultimate reality. They emphasize the ineffability of the divine or ultimate principle (Tao in Passage A, the divine wisdom in Passage B) and the limitations of human understanding and language in describing it.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 234 (part 2)
“It is universally true that the characteristic Act of immaterial entities is performed without any change in them- otherwise they would at last be worn away- theirs is the Act of the unmoving; where act means suffering change, there is Matt…”
Both passages explore the nature of the soul or higher self and its relationship with emotions, judgments, and external influences. They discuss the idea of the soul being unaffected by material states or emotions, emphasizing a higher, immutable nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 255
“Section 3 3. What, then, can this be, this something in virtue of which we declare the entire divine Realm to be Eternal, everlasting? We must come to some understanding of this perpetuity with which Eternity is either identical or in confo…”
Both passages explore the limitations of human knowledge and the nature of ultimate reality. They emphasize the inadequacy of words and arguments in grasping the profound truths of the Tao (in Passage A) and Eternity (in Passage B), highlighting the need for a deeper, more intuitive understanding.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 466
“Section 13 13. The Supreme, as the Absolute Good and not merely a good being or thing, can contain nothing, since there is nothing that could be its good. Anything it could contain must be either good to it or not good; but in the supremely…”
Both passages discuss the ineffable nature of the ultimate reality (The One in Plotinus and The Tao in the Tao Te Ching). They emphasize the limitations of language and human understanding in describing the transcendent.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 514
“Section 7 7. Now if we do not mean anything by Relation but are victims of words, none of the relations mentioned can exist: Relation will be a notion void of content. Suppose however that we do possess ourselves of objective truth when in…”
Both passages discuss the nature of relations and their reality, exploring how relations exist independently of the objects they relate. They also touch on the idea of mutual dependence and the elusive nature of relations, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 519 (part 2)
“And even if Ideal Forms of qualities are not posited, yet once the term "habit" is used in reference to Intellect, the question arises whether there is anything common to that habit and the habit we know in the lower.
Wisdom too is general…”
Both passages discuss the nature of relations and their reality. Plotinus explores the objective truth behind relations like priority, excess, and deficiency, while the Taoist text discusses the demarcations of different views, including relations and their obligations, highlighting the elusive nature of these concepts.
◆platonism|Plato: Republic|Section 1a
“SOCRATES - ADEIMANTUS Here Adeimantus interposed and said: To these statements, Socrates, no one can offer a reply; but when you talk in this way, a strange feeling passes over the minds of your hearers: They fancy that they are led astray…”
Both passages discuss the challenges and misunderstandings faced by those who seek wisdom or philosophical truth. They highlight the difficulties in communicating profound insights and the societal resistance to those who pursue higher knowledge.