Zhuangzi’s entire philosophy is essentially an imaginative exercise; after his critique of reason and his rejection of taking our minds as our teacher, he had very little choice but to go in this direction.
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There is also that side of his philosophy that suggests we live in a manner altogether unmediated by thought. This is Daoist spontaneity. “Let your mind spring forth from its rootedness in the unthinking parts of yourself,” suggests one of his interpreters. (23; p 99) The most immediate question then is how do we manage this?
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When Yan practiced “fasting of the heart/mind” he discovered that it is really a kind of inner emptiness that “moves” him. (4:10) The suggestion is that we also be aware that we are so moved—moved by our empty self, not by the self that thinks itself “full and real” and thus thinks it needs to mediate its living. Spontaneity is letting the happening happen.
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Fasting of the heart/mind seems to be a form of meditation that Zhuangzi himself likely sometimes practiced. But what is lacking in his writing generally is a clear advocacy for this as the be all and end all of his suggested methodology. We know from those who do advocate this one method, both then and now, that they can hardly speak of anything else.
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Much more frequently advocated in his writing is a kind of imaginative mediation. This is my interpretive take; he makes no such explicit statement. This is in keeping with the general ambiguity of his writing as a whole, and it is that ambiguity that makes possible imaginative exercises in the first place.
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The use of one’s imagination is a use of one’s mind. We need not stop thinking, but only to stop thinking that thinking is living or that thinking can discover fixed and sure formulae by which to live. Taking one’s mind as one’s teacher refers to these.
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Imaginative meditation is thus quite different than most forms of meditation where one attempts to stop thinking altogether. It is not a rejection of that method, but only a possibly complementary alternative. It is the use of one’s mind to transform the ultimately unavoidable use of one’s mind. A point of view is unavoidable, and the point of this exercise is to enable that point of view to be as beneficial as possible.