Xin Zhai translated simply as Fasting of the Mind may contain connotations to many Daoists from different parts of the world and for different Daoist sects. Therefore readers are advised not to assume that the following note based on my simple understanding of Xin Zhai and the thoughts of Zhuangzi, an ancient sage, is correct, although the arguments and findings proffered sometimes seem convincing.
Zhuangzi discussed Xin Zhai in Chapter Four of his Writings, using a fictitious account of Confucius having a discussion with his favorite student, Yen Hui on the subject. The subject of Xin Zhai was brought up last year when someone wanted to discuss it with me in a public forum. That was the time when one delved a bit deeper into this chapter and the topic. Hopefully this will put readers on notice again of my limited knowledge about the ancients and to come to this blog with a packet of salt. (Pity your computer desk.)
Zhuangzi was particularly fond of Laozi’s thoughts and a follower of the ‘HuangLao’ tradition, what Daoists then were known as. Meditation was part and parcel of the practice and a way of life by followers of this tradition**. Unlike various types of meditation practices available today, this meditation involves what some considered as the three treasures of the body that of essence (jing), energy (qi) and spirit (shen). The meditation is what Lu Dongbin referred to as ‘The Circulation of the Light’ and what one likes to call ‘The reversed flow” to describe the backward flow of the breath (qi) and the light. Lu has also mentioned that the originator of this meditation was Guan Yinshi for whom Laozi wrote the TTC.
Why does one suggest that Xin Zhai refers to meditation? It is based on a simple understanding of what Zhuangzi wanted to say through Confucius and his student who were not known to be versed with meditation of this kind. The inferred meaning of Xin Zhai is perhaps contained in the following statements (Writings of Zhuangzi, Legge. Sacred-texts):
'Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit (Qi is the Chinese word written here). Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is, there is freedom from all pre-occupation;--such freedom is the fasting of the mind.'
With your will or intent, focus not on external sounds but the breath (Qi). Let the mind be empty and allow the spirit to become apparent. Emptiness is the fasting of the mind.
‘Look at that aperture (left in the wall);--the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external:--(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yü and Shun moved; it was this which Fû-hsî and Kî-khü practised all their lives: how much more should other men follow the same rule!'
With correct meditation, the room is filled with light. The spirit (shen) rests there after Qi is used to cleanse the room. (Refer to the Nei Yeh.) Although the body is seated in meditation, the spirit travels to other places. And the immortals and Buddhas come and live with us, singing their songs or chanting whenever they feel like it in the stillness. The continual meditation practice transforms us, just like the ancient Sages mentioned were transformed. How much more should we follow the same rule?
Lately, from the Daoism: The Oral Tradition article written by Michael Saso, one found that the Shangqing Maoshan Lineage Daoists promoted Xin Zhai as a meditation since the 4th century. Perhaps the founder and early masters of this lineage knew something we do not?
When asked today, my Daoist friend said: Keeping to a vegetarian diet is fasting; abstaining from food and water is fasting of the body; and meditation is fasting of the mind; all these lead to emptiness.
Rather than cleaning the computer desk, perhaps you decide to keep the salt for another day?
**
Refer TTC; Book of Liehzi; Writings of Zhuangzi; Chapters on Zhang Liang and a few others in the Records of the Historian, and the entry in April on ‘What the Ancients taught’.
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