A Preliminary Exploration of Chinese Aesthetics

Author: Xu Linxiang / Country:
Publisher:
Publishing Date: 2001-05-01
Features: In the Zhuangzi, the chapter titled Xiaoyao You discusses how humans can achieve absolute spiritual freedom. According to Zhuangzi, the giant Peng dives into the water for three thousand li and soars ninety thousand li, while the Lizi rides the wind, traveling eight hundred li a day. These seem free, but they are not truly free. The giant Peng flies ninety thousand li and requires vast space, while the Lizi travels eight hundred li and relies on the wind. These are all "dependent" on external conditions, and only "independent" can be called true freedom. The so-called "independent" means not needing any conditions. Therefore, he says, "If one rides the correctness of heaven and earth and controls the six qi of nature, wandering endlessly, what harm can there be?" This "Xiaoyao You" is independent and thus absolutely free. Zhuangzi believes that this "independent" state of absolute freedom is not attainable by ordinary people; only the "supreme person," "divine person," and "sage" can reach it, because "the supreme person has no self, the divine person has no merit, and the sage has no fame" (Xiaoyao You). That is, only those who abandon knowledge and desires, forget themselves and follow nature, seek no merit, act naturally and effortlessly, break free from the bonds of fame and profit, and return to simplicity can achieve the "independent" state of absolute freedom. This is also the state described in Qiwuli as "heaven and earth are born with me, and all things are one with me." Zhuangzi elevates humans to a level equal to heaven and earth. The key to reaching this state is "no self," "no merit," and "no fame," which is also known as "heart meditation" (Renwen Shi), "sitting and forgetting" (Dazongshi), "losing the self" (Qiwuli), and "forgetting things and self" (Tian Di).
Regarding "heart meditation," Zhuangzi explains it through a dialogue between Confucius and Yan Hui in Renwen Shi. Yan Hui asks, "May I ask about heart meditation?" Confucius replies, "If one focuses the mind, do not listen with the ears, but listen with the heart; do not listen with the heart, but listen with the qi. Listening stops at the ears, and the heart stops at resonance. Qi is empty and awaits things. Only the Dao gathers in emptiness. Emptiness is heart meditation." "Heart meditation" must "focus the mind," meaning to eliminate distractions and concentrate the spirit. "Heart meditation" goes through two stages: "do not listen with the ears, but listen with the heart," which is the stage of observing things with the mind; and "do not listen with the heart, but listen with the qi," which is the stage of realization. "Listening stops at the ears, and the heart stops at resonance" means that the ears no longer hear external movements, and the heart no longer engages with the outside world. At this point, the ears are deaf to the outside world, and the heart is still and unthinking. "Qi is empty and awaits things. Only the Dao gathers in emptiness. Emptiness is heart meditation." Wang Fuzhi notes in his Commentary on Zhuangzi that the essence of heart meditation is nothing but emptiness. As long as a Daoist achieves an empty and clear mind, the Dao will naturally enter his heart. Zhuangzi calls this method "heart meditation."
Regarding "sitting and forgetting," Zhuangzi still explains it through a dialogue between Confucius and Yan Hui in Dazongshi. Yan Hui says, "To shed the body, discard wisdom, separate from form and knowledge, and align with the Dao—this is called sitting and forgetting." This means "separating from form," so that I become one with all things; and "discarding wisdom," so that one returns to emptiness. Achieving "separating from form and knowledge" allows one to "align with the Dao," meaning the state of the Dao. The process of "sitting and forgetting" is the Daoist's process of perceiving and understanding everything, even forgetting the existence of their own body, eliminating the distractions of sensory desires, and gaining an understanding of the Dao.
The description of "Nan Guo Ziji sitting and sighing while looking up at the sky" is an image of "sitting and forgetting" (Qiwuli). "To forget oneself and align with heaven" is the highest state of subjective spiritual freedom, and also the highest state of aesthetic freedom. Ordinary people can achieve this state because they fail to achieve "no self," "no merit," and "no fame," instead "seeing profit and forgetting their true nature" (Shanmu). "True" in Zhuangzi does not refer to an accurate reflection of real life, as he denies reality. "True" in Zhuangzi is based on the intuitive understanding of human nature, the emotions hidden within one's natural nature that have not been tainted by reality. "True is the ultimate sincerity," "True is what is received from heaven, natural and unchangeable" (Yufu). "True" is sincerity, not forced but a natural expression of one's nature, unadorned and natural. Zhuangzi regards the spiritual state of "heart meditation" and "sitting and forgetting" as the state of human freedom, believing that by eliminating considerations of gain and loss in the heart, one can achieve freedom in life. In reality, this denial of human subjective initiative can only be a false freedom. However, the spiritual state of "heart meditation" and "sitting and forgetting" that Zhuangzi proposes has its rationality as a requirement for the aesthetic subject.
From the perspective of aesthetic creation, if the creator cannot free themselves from the concepts of gain and loss, their spirit will be suppressed, their creativity will be constrained, and they will not achieve the freedom and joy of creation. From the perspective of aesthetic appreciation, if the appreciator cannot break free from practical and utilitarian considerations, they cannot discover the beauty of nature, cannot grasp the infinite vitality of the universe from finite grass, trees, mountains, and water, and cannot achieve aesthetic pleasure.
The story of "Ziqing carving wood into a bell stand" recorded in Dashing is an example. Ziqing carved wood into a bell stand, and when it was completed, people were amazed as if it were the work of spirits. The Duke of Lu saw it and asked, "What technique did you use?" He replied, "I am a craftsman, what technique could I have? However, there is one. When I am about to carve a bell stand, I never dare to waste my breath. I must calm my mind and prepare. For three days, I dare not think of rewards or honors; for five days, I dare not think of praise or criticism, skill or clumsiness; for seven days, I forget that I have four limbs and a body. At that time, there is no court, and my skill is focused while my external form is dissolved. Then I enter the mountains and forests, observing the natural tendencies of things. When the form is complete, I then see the bell stand, and then I add my hands. Otherwise, it is not done. By aligning heaven with heaven, the bell stand achieves the wonder of spirits. Perhaps this is what you are referring to."
The "bell stand" is a wooden frame used to hang bells and cymbals, decorated with exquisite patterns of birds and animals. Ziqing was a woodworker whose carvings were so exquisite that people thought they were the work of spirits. He achieved this state through "calming the mind." "Calming" is the same as "meditating." "Calming the mind" means "heart meditation." The phrases "not daring to think of rewards or honors," "not daring to think of praise or criticism, skill or clumsiness," and "forgetting that I have four limbs and a body" are what Zhuangzi calls "no fame," "no merit," and "no self." By eliminating external distractions and having no concerns about gain or loss, one enters the mountains and forests, observes the natural tendencies of birds and animals, and forms aesthetic images of them in the mind. Then, one carves them, creating works of art that are divine. This is called "aligning heaven with heaven." Naturally, things fulfill their nature. For human creations—art—it is also to "align heaven with heaven."
### Three: Oneness of Object and Self
In Zhuangzi, there is a chapter titled Dashing. "Dashing" does not mean the prolongation of life itself but rather seeking the fulfillment of life for the individual and the transcendence of the spirit over life. Without a doubt, Zhuangzi also fantasized about eternal life, like the divine person on Mount Mengshe, "whose skin is as white as snow, graceful as a maiden, who does not eat five grains, but inhales wind and drinks dew, rides clouds, and rides flying dragons, wandering beyond the four seas" (Xiaoyao You). However, Zhuangzi was more concerned with whether humans could transcend life and death, no longer worry or be troubled by life and death, and achieve spiritual freedom and joy. On one hand, he the boundary between life and death in the spirit; on the other hand, he emphasized as much as possible the complete realization of one's life in accordance with the Dao of nature, making the flow of human life reflect the Dao of nature. This is also what Yangshengzhu describes as preserving the body, fulfilling life, nurturing parents, and living to the full. Any act that harms life is contrary to the Dao of nature, while fulfilling one's life process in accordance with nature is something to celebrate. Perhaps for this reason, there is the story of Zhuangzi "drumming on a pot and singing" when his wife died (Zhi Le).
Yangshengzhu tells the following story: Laozi died, and his friend Qin Shi came to mourn. He wept three times and then left. Some people criticized him for lacking affection for his friend. Qin Shi said, "I saw some people weeping so sorrowfully, this is 'fleeing from the Dao and exaggerating emotions, forgetting what they have received, which the ancients called the punishment of fleeing from the Dao. When he came, it was the time of the master; when he left, it was the master's. To be at peace with time and follow the Dao, grief and joy cannot enter the heart, which the ancients called the 'suspension of the Dao.'" This means that a person's birth is due to chance, and their death follows the laws of nature. Those who do not understand this principle grieve excessively for death, and this grief comes from wanting to flee from the laws of nature. Therefore, they suffer a punishment called the "punishment of fleeing from the Dao," which is the grief itself. Those who understand this principle are not punished and are freed from this punishment, called the "suspension of the Dao."