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Chuang Tzu .
The true men of old did not reject the views of the few; they did not seek to accomplish their ends like heroes; they did not lay plans to attain those ends. Being such, though they might [make] mistakes, yet they had no occasion for repentance; though they might succede [sic], they had no complacency... So it was that by their knowledge they ascended to & reached the Tao.
V. 1.2

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Chuang Tzu .
The true men of old knew nothing of the love of life & the hatred of death ... They accepted their life & rejoiced in it, they forgot all fear of death ... Thus there was in them what is called the want of any mind to resist the Tao & of all attempts by means of the human to assist the Heavenly.
V1. 2.
Their minds were free from all thought, their demeanor was still & unmoved ...They did in regard to all things what was suitable & no one could know how far their action would go.
V. 1. 3.

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Chuang-Tzu k
He who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent; he who observes times & seasons is not a man of wisdom; he to whom profit & injury are not the same is not a superior man...

When the springs are dried up the fishes collect together on the land. Then that they should moisten one another there by the damp about them ... it were better for them to forget one another in the rivers & lakes.
V1. 5.

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Chuang Tzu
The Tao is a thing which accompanies all other things & meets them, which is present when they are overthrown & when they obtain their completion. Its name is Tranquillity amid all disturbances, meaning that such disturbances lead to its perfection.


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X (28)

Chuang Tzu
"Fishes forget one another in the rivers and lakes, men forget one another in the acts of the Tao."
V1. 11.
When one rests in what has been arranged & puts away all thought of the transformation, he is in unity with the mysterious heaven.

V1. 12.
In the light of these and the preceding Merton selections from Chuang Tzu, this:
Reading Chuang Tzu, I wonder seriously if the wisest answer (on the human level, apart from the answer of faith) is not beyond both ethics and politics. It is a hidden answer, it defies analysis and cannot be embodied in a program. Ethics and politics, of course: but only in passing, only as a "night's lodging." There is a time for action, a time for "commitment," but never for total involvement in the intricacies of a movement. There is a moment of innocence and kairos, when action makes a great deal of sense. But who can recognize such moments? Not he who is debauched by a series of programs. And when all action has become absurd, shall one continue to act simply because once, a long time ago, it made a great deal of sense? As if one were always getting somewhere? There is a time to listen, in the active life as everywhere else, and the better part of action is waiting, not knowing what next, and not having a glib answer.
Conjectures of A Guilty Bystander , p. 173.