PUNISHED BY HEAVEN VI

I have suggested that the realization of one’s “victimhood” vis-à-vis the ability to realize Zhuangzian soaring can itself be an occasion for soaring. It could not be otherwise where soaring implies depending on nothing in particular—not even soaring.

This also implies the value of soaring. And that implies a perceived need. And that is a kind of dependence. We are caught in a conundrum of our own making. What are we to do? Live the mess and its contradictions, is the best I can figure.

As presented here, this soaring is an optional activity—it is something that we choose to do. There is also a sense in which we can do nothing but. Guo Xiang made much of this. Commenting on the contrast between the vastness of the mighty bird Peng and the tiny birds that scoff at him (1:6), he writes:

“Though some are larger and some are smaller, every being without exception is released into the range of its own spontaneous attainments, so that each being relies on its own innate character, each deed exactly matching its own capabilities. Since each fits perfectly into precisely the position it occupies, all are equally far-reaching and unfettered [descriptive adjectives of Zhuangzi’s soaring].” (p 129)

This likely inspired my mantra: I am perfect by virtue of my being perfectly who I am. It is the “all is well” that pertains to every individual thing just as it is. Soaring, in this case, is simply being who we are—victimized or not. We all soar.

Self-awareness is the condition for both our enjoyment and our angst. Though most all “spiritual” projects are ultimately an attempt to eradicate the latter so as to enhance the former, it is unclear (to me, at least) whether this is even possible. And yet, this very existential turmoil is the occasion for our soaring. To be human is to soar.

“Its name is the Tranquility of Turmoil. This Tranquil Turmoil! It is what reaches completion only through its turmoil.” (6:38) Thus does a fictional sage describe Dao—how could we be any different?

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