We continue today the translation of Evola’s 1959 edition and commentary on the Tao Te Ching, published under the title Il Libro del Principio e della sua Azione [The Book of the Principle and its Action].
Chapter 22
To be whole in the fragment
Straight in the curved
Full in the void
Intact in corruption.
Gathered, one succeeds
Scattered, one fails
Therefore: the True Man preserves the original One
He thus becomes a model for the world
He does not put himself in the light, and so he shines
By not affirming himself, he imposes himself
Free of complacency, he becomes great
Because he does not contend
No one can attack him.
“To be whole in the fragment”,
This ancient saying,
Could it be meaningless?
No: in the Way it is the truth.
Commentary
The saying from the first line, repeated in the third-to-last — ch’u tse ch’üan — can be interpreted both in a normative sense (“to be whole in the fragment”) and in an ontological sense (the wholeness of the fragment). Ontologically, it means that in the Way the fragment (the part) is the whole (just as the curved is the straight, the empty is the full, etc.). It is the idea of the “partial perfections” that, in their own way, reflect the Principle.
It must not be understood (as various translators have done) that the fragment will become the whole, etc., materially, through transformation or development; rather, it already is the whole, if seen in the light of the Way.
On the other hand, in the normative sense, that maxim (“to be whole in the fragment”) refers to a specific Far Eastern concept of perfection: to carry out each thing precisely and perfectly, with a natural concentration and without effort. Then, whatever activity is performed, one is in the Way.
Cf. in Chuang-tzu (XIX, 3): “Unify the intentions; have only one, which merges with vital energy” (cf. XIX, 10, 12). There is a connection between this idea and the one already explained, of the “original simplicity,” even in its “magical” aspect.
Chinese text and literal translation
Chapter 22 (第二十二章)
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曲則全， 是以聖人抱一為天下式。 不自見，故明； 夫唯不爭，故天下莫能與之爭。 古之所謂「曲則全」者，豈虛言哉？誠全而歸之。 |
Bent, therefore whole. Therefore, the Sage embraces the One and becomes the model for the world. He does not display himself — therefore he is seen clearly. It is precisely because he does not contend, The ancients who said, “Bent, therefore whole”, |
Thanks, Tannheuser, I will certainly read Matgioi’s book when it is available. Also beware of the new translation of the brazilian masterpiece Grande Sertão: Veredas (The Devil to Pay in the Backlands, now translated as Vastlands: The Crossing) by the genius João Guimarães Rosa. It is a masterful synthesis of Christian, taoist and alchemichal transformation in literary form. The old transaltion is quite bad, but this one looks good. It should be available next year. https://pug-lynx-fgnj.squarespace.com/news/alison-entrekins-new-guimares-rosa-translation-sold-in-pair-of-auctions
Exactly, Juliano. You’ll also notice that Chuang-tzu’s “Unify the intentions; have only one, which merges with vital energy” is identical to Tomberg’s “moral purification of the will” (also in Letter 1), or Cologero’s favorite saying that “purity of heart is to will one thing”.
I haven’t read either of the books you mention, although perhaps I will soon. You might be interested that Joscelyn Godwin is publishing a translation of Matgioi’s “La Voi Metaphysique” early next year: https://www.innertraditions.com/the-primordial-tradition-of-ancient-china
“To carry out each thing precisely and perfectly, with a natural concentration and without effort” – precisely the First Arcanum from Tomberg. I wonder if more people here is working with the recent book “The Taoist Alchemy of Wang Liping” from Nathan Brine, since Charles used to recommend “Opening the Dragon Gate” and Brine was authorized by Wang Liping to expose his inner alchemy teachings. I’m working with book one.