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Musings of a Chinese Mystic, by Lionel Giles, [1906], at sacred-texts.com
The perfect man ignores self; the divine man ignores action; the true Sage ignores reputation.
. . . . .
The perfect man is a spiritual being. Were the ocean itself scorched up, he would not feel hot. Were the Milky Way frozen hard, he would not feel cold. Were the mountains to be riven with thunder, and the great deep to be thrown up by storm, he would not tremble.
. . . . .
How does the Sage seat himself by the sun and moon, and hold the universe in his grasp? He blends everything into one harmonious whole, rejecting the confusion of this and that. Rank and precedence, which the vulgar prize, the Sage stolidly ignores. The revolutions of ten thousand years leave his unity unscathed. The universe itself may pass away, but he will flourish still.
. . . . .
With the truly wise, wisdom is a curse, sincerity like glue, virtue only a means to acquire, and
skill nothing more than a commercial capacity. For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These four qualifications are bestowed upon them by God and serve as heavenly food to them. And those who thus feed upon the divine have little need for the human. They wear the forms of men, without human passions. Because they wear the forms of men, they associate with men. Because they have not human passions, positives and negatives find in them no place. Infinitesimal, indeed, is that which makes them man; infinitely great is that which makes them divine!
Hui Tzŭ said to Chuang Tzŭ: "Are there, then, men who have no passions?"
Chuang Tzŭ replied: "Certainly."
"But if a man has no passions," argued Hui Tzŭ, "what is it that makes him a man?"
"Tao," replied Chuang Tzŭ, "gives him his expression, and God gives him his form. How should he not be a man?"
"If, then, he is a man," said Hui Tzŭ, "how can he be without passions?"
"What you mean by passions," answered Chuang Tzŭ, "is not what I mean. By a man without passions I mean one who does not
permit good and evil to disturb his internal economy, but rather falls in with whatever happens, as a matter of course, and does not add to the sum of his mortality."
. . . . .
He who knows what God is, and who knows what Man is, has attained. Knowing what God is, he knows that he himself proceeded therefrom. Knowing what Man is, he rests in the knowledge of the known, waiting for the knowledge of the unknown. Working out one's allotted span, and not perishing in mid career,—this is the fulness of knowledge.
Herein, however, there is a flaw. Knowledge is dependent upon fulfilment. And as this fulfilment is uncertain, how can it be known that my divine is not really human, my human really divine? We must have pure men, and then only can we have pure knowledge.
But what is a pure man?—The pure men of old acted without calculation, not seeking to secure results. They laid no plans. Therefore, failing, they had no cause for regret; succeeding, no cause for congratulation. And thus they could scale heights without fear; enter water without becoming wet; fire, without feeling hot. So far had their wisdom advanced towards Tao.
The pure men of old slept without dreams, and waked without anxiety. They ate without discrimination, breathing deep breaths. For pure
men draw breath from their uttermost depths; the vulgar only from their throats. Out of the crooked, words are retched up like vomit. If men's passions are deep, their divinity is shallow.
The pure men of old did not know what it was to love life nor to hate death. They did not rejoice in birth, nor strive to put off dissolution. Quickly come and quickly go;—no more. They did not forget whence it was they had sprung, neither did they seek to hasten their return thither. Cheerfully they played their allotted parts, waiting patiently for the end. This is what is called not to lead the heart astray from Tao, nor to let the human seek to supplement the divine. And this is what is meant by a pure man.
. . . . .
The pure men of old did their duty to their neighbours, but did not associate with them. They behaved as though wanting in themselves, but without flattering others. Naturally rectangular, they were not uncompromisingly hard. They manifested their independence without going to extremes. They appeared to smile as if pleased, when the expression was only a natural response. Their outward semblance derived its fascination from the store of goodness within. They seemed to be of the world around them, while proudly treading beyond its limits. They seemed to desire silence, while in truth they had
dispensed with language. They saw in penal laws a trunk 1; in social ceremonies, wings 2; in wisdom, a useful accessory; in morality, a guide. For them penal laws meant a merciful administration; social ceremonies, a passport through the world; wisdom, an excuse for doing what they could not help; and morality, walking like others upon the path. And thus all men praised them for the worthy lives they led.
. . . . .
The repose of the Sage is not what the world calls repose. His repose is the result of his mental attitude. All creation could not disturb his equilibrium: hence his repose. When water is still, it is like a mirror, reflecting the beard and the eyebrows. It gives the accuracy of the water-level, and the philosopher makes it his model. And if water thus derives lucidity from stillness, how much more the faculties of the mind! The mind of the Sage, being in repose, becomes the mirror of the universe, the speculum of all creation.
. . . . .
The truly great man, although he does not injure others, does not credit himself with charity and mercy. He seeks not gain, but does not despise his followers who do. He struggles not
for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor, because others act with the majority, does he despise them as hypocrites. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that positive and negative cannot be distinguished, that great and small cannot be defined.
. . . . .
The true Sage ignores God. He ignores man. He ignores a beginning. He ignores matter. He moves in harmony with his generation and suffers not. He takes things as they come and is not overwhelmed. How are we to become like him?
. . . . .
The true Sage is a passive agent. If he succeeds, he simply feels that he was provided by no effort of his own with the energy necessary to success.
. . . . .
External punishments are inflicted by metal and wood. Internal punishments are inflicted by anxiety and remorse. Fools who incur
external punishment are treated with metal or wood. Those who incur internal punishment are devoured by the conflict of emotions. It is only the pure and perfect man who can succeed in avoiding both.
90:1 A natural basis of government.
90:2 To aid man's progress through life.
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