Mair 15:1

[Marblehead]

Having ingrained opinions and a high estimate of one's own conduct, leaving the world behind and being different from common society, engaging in lofty discussions and resentfully slandering others - all this is merely indicative of arrogance.  But it is favored by the scholars of mountain and valley, men who censure the world and throw themselves with withered visage into the watery depths. 

 

Discoursing on humaneness, righteousness, loyalty, and trustworthiness, being reverent, frugal, deferential, and yielding - all this is merely indicative of selfcultivation.  But it is favored by the scholars who wish to bring peace to the world, men who teach and instruct, who pursue learning at home and abroad. 

 

Discoursing on great merit and establishing great fame, observing the ceremonies for lord and subject, and rectifying those on high and those below - all this is merely indicative of governing.  But it is favored by the scholars of court, men who honor their ruler and strengthen his state, who devote themselves to incorporating other states. 

 

Retiring to bogs and marshes, dwelling in the vacant wilderness, fishing and living leisurely - all this is merely indicative of nonaction.  But it is favored by the scholars of rivers and lakes, men who flee from the world and wish to be idle. 

 

Blowing and breathing, exhaling and inhaling, expelling the old and taking in the new, bear strides and bird stretches {{Readers familiar with Yoga will immediately recognize the regimen described in this sentence as a close Chinese adaptation of that ancient Indian discipline.}} all this is merely indicative of the desire for longevity.  But it is favored by scholars who channel the vital breath and flex the muscles and joints, men who nourish the physical form so as to emulate the hoary age of Progenitor P'eng.

If someone could be lofty without having ingrained opinions, cultivate himself without humaneness and righteousness, govern without merit or fame, be idle without rivers or lakes, and live long without channeling and flexions, {{Like channeling, a type of Yoga-inspired Taoist exercise designed to increase one's longevity.}} he would forget everything, yet he would possess everything.  His tranquillity would be unlimited, yet a multitude of excellences would follow in his wake.  This is the Way of heaven and earth, the integrity of the sage.

Therefore, it is said, "placidity, mildness, quietude, indifference, emptiness, nonbeing, and nonaction - these are the root of heaven and earth, the substance of the Way and virtue."  Thus the sage rests in them.  Resting, he is peaceful and easeful; peaceful and easeful, he is placid and mild.  Hence worries and troubles do not assail him, pernicious influences do not assault him.  Consequently, his integrity is intact and his spirit is undiminished.

Therefore, it is said, the sage "walks with heaven in life and evolves with things in death.  In stillness, he shares the same integrity as yin; in movement, he shares the same current as yang."  He is not the founder of fortune, nor is he the initiator of misfortune.  He responds when affected, moves when pressed, and arises only when he has no other choice.  He rids himself of knowledge and precedent, conforming to the principle of heaven.  Thus, there will be "no calamity from heaven, no encumbrance from things, no censure from men, and no reproach from ghosts."  His life is like floating; his death is like resting.  He does not have anxious thoughts; he does not make plans beforehand.  He is "bright but not dazzling," trustworthy but not expectant.  He "does not dream when he is asleep, does not worry when he is awake."  His spirit is unadulterated; "his soul does not weary."  His emptiness, nonbeing, placidity, and mildness are a match for the integrity of heaven.

Therefore, it is said, sorrow and joy are perversions of integrity; happiness and anger are transgressions of the Way; likes and dislikes are failings of the mind.  Thus, when the mind is free from anxiety and joy, that is the ultimate of integrity.  When it is unified and unchanging, that is the ultimate of stillness.  When there is nothing that irritates it, that is the ultimate of emptiness.  When it has no dealings with other things, that is the ultimate of mildness.  When there is nothing that runs counter to it, that is the ultimate of purity.

Therefore, it is said, when the physical form is toiled without rest it will become fatigued; when the spiritual essence {{The word for "essence" in Old Sinitic also meant "semen."  Because of this identification, the Taoist adept was always very careful not to spill his semen thoughtlessly since that constituted a loss of spiritual essence.  This helps to account for the elaborate regimes of sexual hygiene that were practiced in several branches of Taoism.}} is used without end it will be exhausted, toiled then exhausted.  The nature of water is to be clear when unadulterated, to be level when undisturbed.  But if it is blocked and not allowed to flow, it cannot retain its clearness.  This is a symbol for the integrity of heaven.  Hence, it is said, to be pure and unadulterated, to be still and unchanging, to be mild and nonactive, to walk with heaven when one moves - this is the Way to nourish the spirit.  Now, he who owns a fine sword from the southeast stores it in a scabbard, not daring to use it lightly - this is the pinnacle of preciousness.  But the spiritual essence flows forth in all directions, never reaching a limit.  It borders heaven above, encircles the earth below, transforming and nurturing the myriad things.  It cannot be symbolized, but its name is "With Deus."  {{Ti, the supreme deity; a deified royal ancestor.  This word is sometimes translated as "God" or "gods."  In later usage, it also came to mean "emperor."}}

The Way of purity and plainness lies only in guarding the spirit.  Guard and do not lose it, becoming one with the spirit.

The essence of oneness will pervade and join with the order of heaven.  There is a proverb that says, "The masses of men emphasize profit; the incorruptible scholars emphasize fame; wise men esteem will; the sage values essence."  Hence plainness may be defined as what is unalloyed, and purity as keeping the spirit undiminished.  One who can embody purity and plainness may be called a "true man."

Edited April 17, 2018 by Marblehead
Segment 1st paragraph

[Marblehead]

I'm going to break that first paragraph into smaller segments.  I think we might get a better feel for what is being said.

 

 

[wandelaar]

Does Chuang tse discourage anything that goes beyond some simple forms of meditation as spiritual exercises? Are there other relevant parts of the Chuang tse?

[Marblehead]

I doubt it can be fairly said that he discourages seeking in-depth spiritual experiences through exercise.  He was a bit of a mystic so I would imagine that he ventured into the unknown on occasion.