A Deep Study of Xunzi's 'Jie Pi' Chapter: On the Cognitive Foundations of the Mind—Emptiness, Unity, and Tranquility

Chapter Nine: Mind and Knowledge in Ancient Mythology and Folk Wisdom

Section 1: The Ancient Imagery of the "Mind" (Xin)

In ancient culture, the "Mind" (Xin) was not merely the name of a physical organ but a cultural symbol bearing rich symbolic meaning.

The oracle bone script for Xin is a pictogram of the human heart. Ancient peoples, through the butchering and sacrifice of animals, observed the heart's shape and function—it beat incessantly, sending blood to all parts of the body. This observation led them to understand: the heart is the core organ, crucial for sustaining life.

Starting from this simple observation, the spiritual meaning of the "Mind" gradually emerged—the Mind is not only the core of the body but also the core of the spirit. Human thought, emotion, and will were all believed to originate from the "Mind."

This concept of the "Mind" is ubiquitous in pre-Qin texts:

"When two men have one mind, their sharpness cuts through metal. The words of men with one mind are as fragrant as orchids." (Zhou Yi, Appendix A)

Here, "Mind" signifies will and direction.

"The sorrow of my heart is like unwashed garments. I speak quietly and ponder, yet I cannot rise and fly." (Shi Jing, Bei Feng, Bai Zhou)

Here, the "Mind" is the seat of emotion.

"Others have intentions, which I can fathom." (Shi Jing, Xiao Ya, Qiao Yan)

Here, "Mind" means thought and intention.

In the worldview of ancient peoples, the "Mind" was the pivot connecting humanity with Heaven and Earth. The qi (vital energy) of Heaven and Earth entered the body through the "Mind," granting life and wisdom. If the Mind was clear, it could smoothly receive the qi of Heaven and Earth; if the Mind was murky, it obstructed the flow of qi.

This ancient concept deeply resonates with Master Xunzi’s "Emptiness, Singularity, and Stillness"—this triad is precisely what keeps the Mind clear and unimpeded, allowing it to fully exert its cognitive and spiritual functions.

Section 2: The Ancient Concept of "Spiritual Luminosity" (Shen Ming) and its Relation to the Mind

"Spiritual Luminosity" (Shen Ming) is a crucial concept in pre-Qin thought, and Master Xunzi states that the Mind is the "Lord of Spiritual Luminosity." What was the meaning of Shen Ming in ancient culture$9

In ancient religious beliefs, Shen referred to the subtle, transcendent power between Heaven and Earth—the spirits of the sun, moon, stars, mountains, rivers, wind, rain, and thunder. Ming referred to the extraordinary cognitive ability possessed by these spirits—the power to observe everything in the human world, seeing and knowing all things. "Spiritual Luminosity" combined referred to this extraordinary, all-perceiving power.

In the ancient tradition of shamans (Wu Xi 巫觋), shamans were thought to acquire "Spiritual Luminosity"—that is, extraordinary cognitive power—through divine grace. Through specific rituals and cultivation, the shaman’s "Mind" entered a special state, enabling communion with Heaven and Earth and insight into all things.

When pre-Qin philosophers transferred the concept of Shen Ming from the shamanic context to the philosophical one, its meaning subtly changed: it no longer referred to supernatural spiritual power, but to the highest cognitive capacity manifested when the Mind is in its optimal state.

Master Xunzi’s assertion that the Mind is the "Lord of Spiritual Luminosity" internalizes Shen Ming as a function of the Mind itself—the Mind is the master of Shen Ming; this luminosity is not derived from external deities but is the Mind's inherent potential.

This transformation marks a crucial leap in pre-Qin thought: from religion to philosophy, from mythology to rationality. The experiences of spiritual cultivation from ancient shamanism, after long cultural sedimentation and rational reflection, gradually transformed into the philosophical theories of the pre-Qin thinkers regarding the "Mind." Master Xunzi's "Emptiness, Singularity, and Stillness" can be seen as a significant outcome of this transformative process.

Section 3: The Ancient Tradition of "Observing Patterns" (Guan Xiang) and Cognition

Ancient peoples had a vital cultural tradition: "Observing Patterns" (Guan Xiang).

The Zhou Yi, Appendix A, states:

"In antiquity, when Pao Xi (Fuxi) ruled the world, he looked up and observed the patterns in Heaven, and looked down and observed the laws on Earth. He observed the markings of birds and beasts and the suitability of the land. He took what was near from his own person, and what was far from other things. From this he first drew the Eight Trigrams, to communicate the virtue of Spiritual Luminosity and to classify the feelings of the myriad things."

Fuxi observed the heavenly patterns above, the terrestrial laws below, the markings of birds and beasts, and the suitability of the land. He took nearby things from his own body and distant things from other phenomena. From this, he first created the Eight Trigrams, "to communicate the virtue of Spiritual Luminosity and to classify the feelings of the myriad things."

This passage reveals the basic pattern of ancient cognitive activity:

Step One: Observation. "Looked up and observed the patterns in Heaven, and looked down and observed the laws on Earth"—extensively observing all phenomena between Heaven and Earth.

Step Two: Induction. "Took what was near from his own person, and what was far from other things"—organizing and summarizing the observed phenomena to find underlying regularities.

Step Three: Creation. "From this he first drew the Eight Trigrams"—creating a symbolic system based on grasping these regularities to express and utilize them.

Step Four: Attainment. "To communicate the virtue of Spiritual Luminosity and to classify the feelings of the myriad things"—through the symbolic system, achieving insight into all things and communing with Spiritual Luminosity.

The core of this cognitive model is "Observation" (Guan). And what is the prerequisite for Guan$10 It is the clarity and focus of the Mind. If the Mind is distracted by chaos, accurate observation is impossible; if the Mind is obscured by prejudice, correct induction from observation is impossible.

Thus, the ancient tradition of "Observing Patterns" implicitly required "Emptiness, Singularity, and Stillness"—even if ancient people did not use these exact terms, the essence is the same.

Section 4: Ancient Tradition of "Diviners and Recorders" (Zhu Shi) and the Cultivation of "Stillness"

In ancient society, the Diviner (Zhu) and the Recorder (Shi) held vital cultural roles. They presided over sacrifices, recorded astronomical phenomena and state affairs, and transmitted the will of the spirits and the teachings of ancestors.

Guoyu, Chu Yu Xia describes the qualities required of the Zhu Shi:

"If their knowledge can make the high and low correspond in righteousness, if their Sage-like wisdom can illuminate broadly, if their brightness can shine upon things, if their hearing can penetrate thoroughly."

The Zhu Shi needed extremely high cognitive abilities—Knowledge (zhi), Sagehood, Brightness (ming), and Acuity (cong)—to fulfill their duty of communicating with Heaven, Earth, and spirits.

The cultivation of these abilities required long-term practice. One of the most important methods was "Stillness"—through fasting and meditation in quiet environments, they honed their spiritual sensitivity.

The cultivation methods of the ancient Zhu Shi can be seen as the cultural antecedent to the pre-Qin philosophers’ rational cultivation of "Stillness"—the core, through "Stillness," one enhances spiritual perception.

Section 5: "Knowledge" and "Folly" in Ancient Mythology

Ancient mythology contains numerous stories about "Knowledge" (Zhi) and "Folly" (Yu), reflecting the common people’s simple reflections on cognition.

The Story of Gun and Yu Managing the Flood:

Master Gun tried to manage the flood by damming it, which failed. Master Yu changed the method to dredging and channeling, finally succeeding.

From a cognitive perspective, Master Gun failed because he was "obscured" (bi) by his existing method (damming) and failed to see the alternative possibility (channeling). This is "allowing what is already stored to harm what is about to be received."

Master Yu succeeded because he broke through the fixed mindset, observed the nature of water with an open mind, and found a method consistent with water’s nature. This is "Emptiness"—not allowing existing knowledge to limit the exploration of new possibilities.

The Story of Hou Yi Shooting the Suns:

As noted before, the key to Master Hou Yi shooting the ten suns was "Singularity"—absolute concentration on a single target with every shot. This story vividly illustrates the importance of "Singularity" in a specific skill.

The Story of the Yellow Emperor Fighting Chiyou:

Shan Hai Jing, Da Huang Bei Jing records: "Chiyou raised troops to attack the Yellow Emperor. The Yellow Emperor ordered Yinglong to attack him on the plains of Jizhou. Yinglong gathered water. Chiyou called upon the Lord of Wind and the Master of Rain to unleash great winds and rain. The Yellow Emperor then summoned the heavenly maiden Ba, and the rain stopped, after which Chiyou was killed."

In this story, Master Chiyou uses the Lords of Wind and Rain to create storms to interfere with the battlefield—this is creating "Obscuration" (adverse external conditions obscuring vision and action). The Yellow Emperor summons the maiden Ba to stop the rain—this is "Dispelling Obscuration" (removing interference to restore clear perception and action).

From a cognitive perspective, this myth symbolizes a profound truth: in the battlefield of cognition, the contest between creating obscuration and dispelling obscuration is eternal. Those who can remove obscurations and maintain clarity will ultimately prevail.

Section 6: The "Clarity and Brightness" Image in Ancient Folk Beliefs

"Clarity and Brightness" (Qing Ming) in ancient culture was not just a philosophical concept but also a description of a natural phenomenon and a marker for a season.

Spring arrives, the weather turns from overcast to clear, and the earth changes from dimness to brightness—this is the "Clarity and Brightness" of nature. Ancient peoples observed that during the Qingming season, the sky was exceptionally transparent, the earth exceptionally bright, and all things exceptionally vital—this was the time when cognitive conditions were best.

This natural experience of "Clarity and Brightness" gradually transformed into a spiritual metaphor: the "Clarity" of the Mind is like Heaven and Earth during the Qingming season—transparent, bright, and full of vitality.

Shi Jing, Daya, Da Ming states:

"This King Wen, was cautious and attentive. He brightly served the High God, and thus received abundant blessings. His virtue was unswerving, and he thus received the surrounding states."

King Wen was "cautious and attentive" (xiao xin yi yi 小心翼翼)—careful and clear in mind. The character Zhao (昭) itself means "bright" or "luminous." King Wen served the High God with a clear Mind and consequently received blessings from all directions.

"Cautious and attentive" and "bright" both relate to the spiritual alignment of "Emptiness, Singularity, and Stillness"—caution (Stillness), focus (Singularity), and luminosity (Clarity and Brightness).

Section 7: The Story of Jiu and the Ancient Tradition of Hermits

Master Xunzi tells the story of a man named Jiu:

"In the middle of an empty stone there is a man named Jiu (觙). This man was good at archery and fond of contemplation. If his ears and eyes were engaged by desires, his contemplation would be ruined; if the sound of gnats and mosquitoes was heard, his essence (jing 精) would be frustrated. Therefore, he avoided the desires of the ears and eyes, and distanced himself from the sounds of gnats and mosquitoes, and only in secluded, still contemplation could he achieve penetration."

"In the middle of an empty stone"—in a vacant grotto. This man, Jiu, was skilled at archery and contemplation. But his mind was so acutely sensitive that any minor sensory interference would ruin his thought. Therefore, he had to cut off all external interference to achieve clarity through quiet contemplation.

This story evokes the tradition of ancient hermits. In ancient legends, many worthies chose to withdraw from worldly affairs and live in seclusion in the mountains to seek spiritual purity and penetration. Their withdrawal was not passive escape but active cultivation—achieving inner clarity and insight by eliminating external disturbances.

However, Master Xunzi’s assessment of Jiu is not the highest praise. He continues:

"If the contemplation of Benevolence (Ren) is like this, can it be called subtle (wei 微)$11"

If the pursuit of the Way of Benevolence (Ren) is like Jiu’s method, can it be called "subtle" (profound, deep)$12

Master Xunzi’s answer is no. He believed Jiu’s method—cutting off all external interference—though effective, was not the most lofty. Because the true "Utmost Man" (Zhi Ren 至人) does not need to cut off the external world to maintain inner clarity:

"The subtle one is the Utmost Man. What need does the Utmost Man have for strengthening$13 For endurance$14 For peril$15 Thus, turbid light reflects the external scene, clear brightness reflects the internal scene. The Sage indulges his desires and embraces his emotions, yet that which governs them is Principle (li 理)."

The Utmost Man does not need to force himself, endure himself, or worry about himself. "Turbid light reflects the external scene, clear brightness reflects the internal scene"—turbid light can only reflect external images, while clear brightness can reflect the inner essence. The Sage indulges his desires and embraces his emotions, but "Principle" (li) is what governs them.

This passage is extremely profound: the highest state of "Stillness" is not the exclusion of all external interference (that is merely the initial stage of cultivation), but maintaining inner clarity amidst all external disturbances. The Sage does not need to flee desires and emotions but can govern them through "Principle" so that all activities remain within the bounds of the proper Way.

Section 8: The Difference Between the Benevolent (Ren Zhe) and the Sage (Sheng Ren)

Master Xunzi also draws a distinction between the Benevolent Man and the Sage in this section:

"Therefore, the way the Benevolent Man walks the Dao is through non-action (wu wei); the way the Sage walks the Dao is through non-compulsion (wu qiang). The Benevolent Man’s thought is respectful (gong 恭); the Sage’s thought is joyful (le 乐). This is the way to govern the Mind."

The Benevolent Man practices the Dao through "non-action"—naturally following the Dao without deliberate effort. The Sage practices the Dao through "non-compulsion"—the practice of the Dao is completely effortless for him.

The Benevolent Man’s thought is "respectful" (gong)—cautious and solemn. The Sage’s thought is "joyful" (le)—relaxed and natural.

The Benevolent Man has already reached a high state—he can follow the Dao naturally without external constraint. But his state of mind is still one of "respect"—suggesting he still needs some degree of "effort" to maintain this state.

The Sage surpasses the Benevolent Man—he not only follows the Dao naturally but finds "joy" in it. There is no strain or tension; everything is effortless and natural.

This mirrors the hierarchy of attainment described by Master Kong:

"At fifteen, I set my heart on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the Mandate of Heaven. At sixty, my ear was attuned to it. At seventy, I followed what my heart desired without overstepping the line." (Analects, Chapter 2.4)

"Following what my heart desired without overstepping the line" is the specific portrayal of the Sage’s state described by Master Xunzi—desires and emotions can flow freely, but "Principle" (li) remains in constant control, ensuring all activities remain within the proper Way.