Argument:—Greatness and smallness always relative—Time and space infinite—Abstract dimensions do not exist—Their expression is concrete—Terms are not absolute—Like causes produce unlike effects—In the unconditioned alone can the absolute exist—The only absolute is Tao—Illustrations.
It was the time of autumn floods. Every stream poured into the river, which swelled in its turbid course. The banks receded so far from one another that it was impossible to tell a cow from a horse.
Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down with the stream he journeyed east, until he reached the ocean. There, looking eastwards and seeing no limit to its waves, his countenance changed. And as he gazed over the expanse, he sighed and said to the Spirit of the Ocean, “A vulgar proverb says that he who has heard but part of the truth thinks no one equal to himself. And such a one am I.
“…now that I have looked upon your inexhaustibility—alas for me had I not reached your abode, I should have been for ever a laughing-stock to those of comprehensive enlightenment!”
To which the Spirit of the Ocean replied, “You cannot speak of ocean to a well-frog,—the creature of a narrower sphere. You cannot speak of ice to a summer insect,—the creature of a season. You cannot speak of Tao to a pedagogue: his scope is too restricted. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.
“There is no body of water beneath the canopy of heaven which is greater than ocean. All streams pour into it without cease, yet it does not overflow. It is constantly being drained off, yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and brooks,—though I would not venture to boast on this account, for I get my shape from the universe, my vital power from the Yin and Yang. In the universe I am but as a small stone or a small tree on a vast mountain. And conscious thus of my own insignificance, what is there of which I can boast?
“The Four Seas,—are they not to the universe but like puddles in a marsh? The Middle Kingdom,—is it not to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one. And of all those who inhabit the land, live on the fruit of the earth, and move about in cart and boat, an individual man is but one. Is not he, as compared with all creation, but as the tip of a hair upon a horse’s skin?…”
“Very well,” replied the Spirit of the River, “am I then to regard the universe as great and the tip of a hair as small?”
“Not at all,” said the Spirit of the Ocean. “Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end.
“He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable.
“He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final.
“What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra (“no more beyond” in Latin) of smallness, or that the universe is the ne plus ultra of greatness?”
“Dialecticians of the day,” replied the Spirit of the River, “all say that the infinitesimally small has no form, and that the infinitesimally great is beyond all measurement. Is that so?”
“If we regard greatness as compared with that which is small,” said the Spirit of the Ocean, “there is no limit to it; and if we regard smallness as compared with that which is great, it eludes our sight.
“The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories.
“Both small and great things must equally possess form. The mind cannot picture to itself a thing without form, nor conceive a form of unlimited dimensions. The greatness of anything may be a topic of discussion, or the smallness of anything may be mentally realized. But that which can be neither a topic of discussion nor be realized mentally, can be neither great nor small.
“Therefore, the truly great man, although he does not injure others, does not credit himself with charity and mercy.
“He seeks not gain, but does not despise his followers who do. He struggles not for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor because others act with the majority does he despise them as hypocrites. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that positive and negative cannot be distinguished, that great and small cannot be defined.
“I have heard say, the man of Tao has no reputation; perfect virtue acquires nothing; the truly great man ignores self;—this is the height of self-discipline.”
“But how then,” asked the Spirit of the River, “are the internal and external extremes of value and worthlessness, of greatness and smallness, to be determined?”
“From the point of view of Tao,” replied the Spirit of the Ocean, “there are no such extremes of value or worthlessness. Men individually value themselves and hold others cheap. The world collectively withholds from the individual the right of appraising himself.
“If we say that a thing is great or small because it is relatively great or small, then there is nothing in all creation which is not great, nothing which is not small. To know that the universe is but as a tare-seed, and that the tip of a hair is a mountain,—this is the expression of relativity.
“If we say that something exists or does not exist, in deference to the function it fulfils or does not fulfil, then there is nothing which does not exist, nothing which does exist. To know that east and west are convertible and yet necessary terms,—this is the due adjustment of functions.
“If we say that anything is good or evil because it is either good or evil in our eyes, then there is nothing which is not good, nothing which is not evil…
“A battering-ram can knock down a wall, but it cannot repair the breach. Different things are differently applied…Different animals possess different aptitudes.
“An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted.
“Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule,—they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves.
“Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age,—they were called usurpers. Those who did hit off the right time and were in harmony with their age,—they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?”
“In this case,” replied the Spirit of the River, “what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?”
“From the point of view of Tao,” said the Spirit of the Ocean, “value and worthlessness are like slopes and plains.
“To consider either as absolutely such would involve great injury to Tao. Few and many are like giving and receiving presents. These must not be regarded from one side, or there will be great confusion to Tao.
“Be discriminating, as the ruler of a State whose administration is impartial. Be dispassionate, as the worshipped deity whose dispensation is impartial. Be expansive, like the points of the compass, to whose boundlessness no limit is set. Embrace all creation, and none shall be more sheltered than another. This is the unconditioned. And where all things are equal, how can we have the long and the short?
“Tao is without beginning, without end. Other things are born and die. They are impermanent; and now for better, now for worse, they are ceaselessly changing form. Past years cannot be recalled: time cannot be arrested. The succession of states is endless; and every end is followed by a new beginning. Thus it may be said that man’s duty to his neighbour is embodied in the eternal principles of the universe.
“The life of man passes by like a galloping horse, changing at every turn, at every hour. What should he do, or what should he not do, other than let his decomposition go on?”
“If this is the case,” retorted the Spirit of the River, “pray what is the value of Tao?”
“Those who understand Tao,” answered the Spirit of the Ocean, “must necessarily apprehend the eternal principles above mentioned and be clear as to their application. Consequently, they do not suffer any injury from without.
“The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast. Not that he makes light of these; but that he discriminates between safety and danger. Happy under prosperous and adverse circumstances alike, cautious as to what he discards and what he accepts;—nothing can harm him.
“Therefore it has been said that the natural abides within, the artificial without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its root in the natural, its development in virtue. And thus, whether in motion or at rest, whether in expansion or in contraction, there is always a reversion to the essential and to the ultimate.”
“What do you mean,” enquired the Spirit of the River, “by the natural and the artificial?”
“Horses and oxen,” answered the Spirit of the Ocean, “have four feet. That is the natural. Put a halter on a horse’s head, a string through a bullock’s nose,—that is the artificial.
“Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the divine.”
From Chapter XVII (Autumn Floods) of Chuang Tzu. Courtesy Gutenberg project
Chuang Tzu (also Zhuang Zhou or Zhuangzi, literally “Master Zhuang”) was an influential Chinese philosopher and Taoist sage who lived around the 4th century BCE in a period of great development in Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Chuang Tzu or Zhuangzi, which is one of the two foundational texts of Taoism, alongside the Tao Te Ching.
Image courtesy Hua Zili , Wikimedia Commons.
Taoism is a diverse philosophical and religious tradition indigenous to China, emphasising harmony with the Tao (way, road, path or technique). Taoist thought has informed the development of various practices within the Taoist tradition and beyond, including forms of meditation, astrology and feng shui. A common goal of Taoist practice is self-cultivation, a deeper appreciation of the Tao, and more harmonious existence. Taoist ethics emphasise such virtues as effortless action, naturalness, simplicity, and the three treasures of compassion, frugality and humility.