In the Great Learning, it was said that those who wished to cultivate themselves would rectify their minds,

and that those who wished to rectify their minds should make their intention sincere; ( Great Learning Text: 4) That is to say, it is only by so doing could one learn to become more humane and sage-like. Now, as far as Mencius was concerned, rectifying the mind is perhaps a misleading concept. Given the fact that the inborn nature of man is good, what is really required is to preserve, nurture, and strengthen that which is already innate to the human mind. For this reason, two new concepts of his were brought to the fore in the Book of Mencius. One is called nourishing the mind ( ), and another, invigorating the will with chi ( ).
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Mencius on How to Nourish the Mind and Strengthen its Will

An excerpt from The Six Patriarchs of Chinese Humanism Author: Peter M.K. Chan All rights reserved ===================================================

According to Mencius, anyone who has those four basic feelings within (i.e., the feeling of commiseration, of shame and disgust, respect and reverence, and the feeling for what is right and wrong ) has got to know how to enhance and develop them. Doing so is like starting a fire or helping a spring to bubble. When these four feelings are fully energized, they are sufficient to look after the four seas. Otherwise, they are not even sufficient to serve ones parents. ( Ibid. Chapter 3) As in the case of mountain trails. when they are well used, they will become roads. But if left unused for some time, they will be cluttered with wild plants. Ones mind could also be blocked in the same way. ( ; ; Ibid. Chapter 14) This is why it is said that to seek

for it is to possess it, and to neglect it is to lose it. ( Ibid. Chapter 11) As Confucius had also said: to use it is to keep it; to ignore it is to destroy it. (
Ibid. )

However, what people in the world mean by inborn nature is nothing other than that with which they are accustomed, which is to regard material benefits to be fundamental. ( Ibid. Chapter 8) It is also common to their minds to value honor (conferred by man), without realizing that there is already something honorable within themselves. But the honors that people desire are not really noble. ( Ibid. Chapter 11) What is really noble is conferred by Heaven. They are humaneness, righteousness, loyalty, trustworthiness, and the willingness to be untiringly kind. To be a minister or duke is but the nobility of man. ( Ibid.) But unfortunately, people today cultivate the nobility of Heaven only for the purpose of gaining the nobility of man; and when they obtain the latter, they throw away the former. Having thus confused themselves, they will eventually lose what they already have within themselves. ( Ibid.) This is also why few are able to set themselves apart from beasts (
Ibid. Chapter 8)

Further, said Mencius, a few other facts are also to be noted. One is that as in the case of planting wheat or barley, the seeds sown are covered by the same soil. They all grow and reach maturity within the same season. But due to some slight differences in soil fertility, nourishment from rain and dew as well as different degrees of human care taking, each and every plant has yet grown to be different. (
Ibid. Chapter 11) Another is that even

with the easiest growing of plants in the world, if they were exposed to a day of heat and ten days of cold, none of them

will be able to grow. ( Ibid.) Thirdly, even though seeds of the five grains are the best, but if they do not grow to maturity, they are not even as good as wild weed. Humaneness is something that has to be brought to maturity. (
Ibid. Chapter 11)

It should thus be seen that with proper nourishment, there is nothing that would not grow. But when things are not properly nourished, there is nothing that will not die. ( Ibid.) If this is true of things in general, there is no reason to doubt that this is also true of human beings. ( Ibid.) This is why a kingly person would rather preserve and cultivate himself so as to bring peace to the world. But it is a common disease of men to neglect their own fields and meddle with those of others. They also expect much from others but little from themselves. ( ; Ibid. Chapter 14) Under this light, what differentiates a kingly person from other men is what he has come to preserve in his mind, which is nothing other than humaneness and propriety. ( Ibid. Chapter 8) In short, what makes a man great is his ability not to lose the mind of a naked child. (
Ibid. )

As to how this original mind ( ) could really be made to prosper and grow, Mencius reply is that to nourish the mind, there is nothing better than being few in desires. ( Ibid. Chapter 14) That is to say, if the mind is always preoccupied with the endless business of satisfying desires, the four basic feelings therein would eventually come to naught. This is called "losing one's original mind. ( Ibid. Chapter 11) What this means is that if the mind is not focused toward invigorating its will ( ), nothing will come of it. (Ibid. ) And there is no reason to think that sages are somewhat different either. The sages and I are of the same kind. (Ibid. )

As to how the will of mind ( ) is to be invigorated, he was of the view that will is the director of chi ( or vital energy), and chi is something that permeates and energizes the body. ( Ibid. Chapter 3) As such, when the will is activated, so is chi; and when chi is activated, so is the will. What makes one jump and run is chi, doing so will also activate the mind. ( Ibid.) Yet, as he also pointed out: determination of will is primary, and chi secondary. As it is said: hold on to your will, so as not to waste your chi. (
Ibid.)

Comment: Note is to be taken that a new concept has just surfaced here. It is will ( or jer), which in Mencius view is closely related to chi ( or vital energy) And chi, which literally means air or vapor, is also said to be an energizing element for the will of mind (as against the more commonsensical belief that it is only vital to the functioning of animate bodies). It is perhaps due to the influence of Mencius in this regard that the Chinese people have come to speak not only of jer-chi ( power of will or determination), but also of sher-chi ( courage or morale), yichi ( the strength to remain righteously loyal), zhen-chi ( the ability to remain morally upright), and the like.

Now, the purpose of calling attention to all that is to make way for the most famous concept for which Mencius is known. It is called magnanimous chi ( or hau-lan-zhichi). According to Mencius, this is the kind of chi that can be

developed to great levels of quantity and strength without incurring any harm. It is what fills the space between Heaven and Earth. (Ibid.) Is he talking about air? No, said Mencius: It is the kind of chi that is not able to prosper in the absence of righteousness and the Way (of humanity). (Ibid.) It is something that could only be made to grow with the accumulation of righteousness. But righteousness alone is not able to take control of it either. It will wane if one does not put

ones mind to it. ( Ibid.) Further, as he also took pain to emphasize it is not to be forgotten that it is not something that could be helped by others to grow either. ( Ibid.) And as if to ensure that this point would permanently stick, he also told his listener about the Man from the State of Sung:
There was a man from Sung who was unhappy about the slow growth of his rice stalks and so he tried and helped them grow. Having tired himself, he returned home and announced to his family: I am sick today. I have just helped the rice stalks to grow. His son ran out to see, but all the stalks had already withered. (
Ibid.)

The point Mencius was driving at, I believe, is this. There is no easy way of helping this magnanimous chi to accumulate because it is the chi of righteousness. It is something that will take a lot of self-determination and effort to generate and keep. As a moral kind of energy that resides between Heaven and Earth, it could only be gathered and accumulated by those who are already righteous to the core. The following confession of his should help us further understand what he really had in mind: I am good at nourishing my magnanimous chi. ( Ibid.) I relish life as well as righteousness. But if I have to choose between them, I will let go of life for the sake of righteousness. ( Ibid. Chapter 11) I want to live, but there are things that I want more than life. For this reason, there are things that I would not do just to stay alive. I hate death, but there are things that I hate more than death. For this reason, there are calamities that I would not avoid. (
Ibid.) All things are prepared within me. To reflect on myself

with sincerity gives me great joy. Having held tightly onto the principle of shu (i.e., not to do to others what one does not

desire for oneself) has brought my quest for humaneness close to its end. (
Ibid. Chapter 13)

Comment: As readers can see, by magnanimous chi, Mencius was actually talking about what we would refer to as immense moral courage, or the determination to hold onto ones moral principles at all costs. He was also confident that the magnanimous chi he had already accumulated would be sufficient to carry him through, i.e., should it be required that some kind of martyrdom for righteousness is to be had.

His advice to his followers is therefore this: If possible, become an official. Stop, when it is possible to stop. Persist, when it is possible to persist. Be quick, when it is possible to be quick. This was the way of Confucius as well as that of the ancient sages. ( Ibid. Chapter 3) Dwell in the great house of the world, established your correct position within it, and walk on its broadways. If you attain your goal, share what you have with the people. Otherwise, walk on the Way alone. Do not prostitute for wealth and honor. Do not let poverty and destitution change your principle. Do not allow authority and might to make you kneel. This is how to be a great man. (
Ibid. Chapter 8) Such were the ways of the determined ancients.

When they had their way, they benefited the people; otherwise, they cultivated themselves for the world. When poor, they were dedicated toward improving themselves. When successful, they were kind to all in the world. (
Ibid. Chapter 13)

It is also to be kept in mind that to value virtue and enjoy righteousness is sufficient to generate self-contentment. This is why a determined individual does not lose his sense of righteousness when he is poor, nor departs from the Way (of humanity) when he is successful. ( Ibid.) For his being poor but righteous, he

does not lose himself. For his having kept the Way when successful, people are not disappointed. ( Ibid.) When the Way prevails in the world, make use of the Way. When the Way is not adopted by the world, be prepared to sacrifice your life for the Way. I have not heard that the Way had to die for the sake of man. (
Ibid.)

If readers recall, the idea that when the Way does not prevail, one should be prepared to sacrifice oneself for the Way is a theme that Confucius had also touched upon in the Analects. A really determined and humane person would not ditch his humaneness just for the sake of staying alive; he would rather die for its realization. ( Analects, 15:9) What is not clear though is whether or not Mencius would also take kindly to Confucius advice that one should show oneself only when the Way prevails, otherwise, hide (like a hermit). ( Ibid. 8:13) All we know is that for his saying that if forced to choose, he would let go of life for the sake of righteousness, ( Book of Mencius, Chapter 11) it is quite obvious that Mencius was not about to endorse what was said in the Book of Odes that to protect oneself is both intelligent and wise. ( Doctrine of the
Mean, Section 20)

Comment: Lets take a short pause to take some stock. For Mencius, the having of those four innate moral sensitivities that he identified is not something that could be taken for granted. Their nature is such that if they are not activated and used, they will become as good as none. To preserve their original nature, there is nothing better that being few in desires. It is only by so doing could one regain the original mind of an innocent child. Further, to make such a mind grow and prosper, what it takes is determination of will to do what is right. Doing so will help one to accumulate the magnanimous chi of righteousness. This is what it would take for a morally superior individual to stand alone and fearless in an unrighteous and chaotic world. Note should also be taken that what Mencius has ventured to emphasize here is a kind of moral determination

beyond learning and practice (the bread and butter of Confucius). This is another romantic aspect of Mencius thought.

Peter M.K. Chan is the author of The Mystery of Mind (published 2003), and Soul, God, and Morality (published 2004). Recently, he has also competed any work titled The Six Patriarchs of Chinese Humanism (available in ebooks but not yet in print). For details regarding the above, please visit http://sites.google.com/site/pmkchan/home http://sites.google.com/site/patriarchsofchinesephilosophy/home http://www.lulu.com/spotlight/petermkchan
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