By PIA SKOGEMANN, Journal of Analytical Psychology, 1986

" The Book of Chuang Tzu is the most famous Taoist classic beside the Tao Te Ching of Lao Tzu. But in contrast to the Tao Te Ching, it bears the marked stamp of an individual author, Chuang Tzu.

The book, as we know it, has thirty-three chapters, traditionally divided into three parts. Chapters 1-7 are called 'the inner chapters', chapters 8-22 'the outer chapters', and chapters 23-33 'the mixed chapters'. All agree that the 'inner' chapters are written by Chuang Tzu himself, but many are of the opinion that the 'outer' chapters are written by disciples. Most scholars furthermore agree that the 'mixed' chapters originated in related, and perhaps much later, schools. But the lines between what is 'genuine Chuang Tzu' and what is not cannot be drawn with certainty.

Chuang Tzu lived in the second half of the fourth century B.C. We know that from a short biography by the Chinese historian Ssu-ma Ch´ien (145-86 B.C.), who also informs us that for a long time he was also a public employee, but later refused to serve kings or dukes even when specifically asked on account of his remarkable intelligence and learning. He preferred to keep his freedom.

This focusing on freedom is essential in Chuang Tzu. But to refuse an office is only the logical consequence of possessing true freedom, which is a livberation from the bondage of mind and unity with the eternal Way, Tao. The 'true man' is the mystic who who has experienced and is able to live in this unified world. Seen from this point of view it is possible for Chuang Tzu to praise Tao as it unfolds in the eternal cosmic transformations, in which the birth, life and death of man also join in the most obvious way.

Chuang Tzu´s deep contact with the eternal enables him to see the relativity of things and h eloves to make fun of man´s prejudices and tendencies to judge everything from his own standpoint.

The core in Chuang Tzu is the mystical which unfolds in a uniquely fabulist and poetic creativity. Chuang Tzu is a great story-teller and he draws upon the well-spring of traditional fairy-tales and mythology. Indirectly this shows his learning, displayed directly in his polemic attacks on the various philosophical schools, in which he elegantly demonstrates his contemt for the barrenness of the intellect and its inability to grasp the simple but overwhelming message." (p.75)

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