DESTINY, FATE 2 ( .* 



The Taoist theory of Destiny as thus seen in Chuang Tzu 

 is very incomplete. It is too complex to be written of in 

 detail. It is seen more elaborately outlined in the essays of 

 Huai Nan-tzu, the semi-Taoist. In general it may be identi- 

 fied with the Unity of the Tao. Man has to abandon himself 

 wholly to the Unity. He has to become one with it. That 

 is the great thing. Hence arises the paradoxical terms of 

 Wu-Wei, Non-action. This really does not mean inaction, as 

 is made clear in one of Huai Nan's essays. Nevertheless it is 

 a link to help us in understanding their belief in destiny 

 which almost amounts to fatalism, though they would vigor- 

 ously deny fatalism as popularly understood. Entire sub- 

 mission to the Divine Spirit is the only rule of life : identi- 

 fication with the Tao and personal suppression is the only 

 way to get the fulness of existence. It is this identification 

 that may suggest a verisimilitude to fatalism. It is only in 

 this sense that they are under the determinism of destiny. 

 And possibly it is only in this sense that the saying of 

 Chuang Tzu is to be understood in his statement that when 

 ' ' Shen Tao embraced the Tao he discarded all knowledge and 

 became a fatalist. " 



The Views of Confucius and His Disciples 

 on the Notion. 



We are met on the threshold of our examination by the 

 statement that Confucius spoke but little and seldom on the 

 question of destiny. This is consistent with the Sage's 

 serious view of life. One of the subjects of which the Master 

 seldom spoke was "The Appointments of Heaven," etc. 

 (Analects, IX, 1). This aloofness of his possibly sprang from 

 a sense of reverence. He would not handle such a subject 

 lightly. The divine dispensations and the mysteries of life 

 were not to be thoughtlessly discussed or bandied about in 

 debates. Some things were plain, others left in the mystery 

 and profundities of existence. Neverthless we have not been 

 left entirely without indications of his thought on the matter. 



For instance in speaking of Ai T'ai T'o's talents and 

 virtue he says they were perfect. The disciples asked the 

 Master the reason for this. 



"Life and death," replied Confucius, "existence and 

 non-existence, success and non-success, poverty and wealth, 

 virtue and vice, good and evil report, hunger and thirst, 

 warmth and cold, — these all revolve upon the changing wheel 

 of Destiny. Day and night follow one upon the other, and 

 no man can say where each or the other begins. 



