Page:Zhuang Zi - translation Giles 1889.djvu/65

This page has been validated.
CAP. II.]
31
The Identity of Contraries

view, he will side with me. How can such a one arbitrate between us? And if I employ some one who either differs from, or agrees with, both of us, he will be equally unable to decide between us. Since then you, and I, and man, cannot decide, must we not depend upon Another?

Upon God, in whose infinity all contraries blend indistinguishably into One.

Such dependence is as though it were not dependence. We are embraced in the obliterating unity of God. There is perfect adaptation to whatever may eventuate; and so we complete our allotted span.

"But what is it to be embraced in the obliterating unity of God? It is this. With reference to positive and negative, to that which is so and that which is not so,—if the positive is really positive, it must necessarily be different from its negative: there is no room for argument. And if that which is so really is so, it must necessarily be different from that which is not so: there is no room for argument.

"Take no heed of time, nor of right and wrong. But passing into the realm of the Infinite, take your final rest therein."

Our refuge is in God alone, the Infinite Absolute. Contraries cannot but exist, but they should exist independently of each other without antagonism. Such a condition is found only in the all-embracing unity of God, wherein all distinctions of positive and negative, of right and wrong, of this and of that, are obliterated and merged in One.
Herbert Spencer says, "The antithesis of subject