CHAPTER V. The Evidence of Virtue Complete. Argument:—Correspondence between inward virtue and outward influence—The virtuous man disregards externals—The possession of virtue causes oblivion of outward form—Neglect of the human—Cultivation of the divine. IN the State of Lu there was a man, named Wang T'ai, who had had his toes cut off. His disciples were as numerous as those of Confucius. Ch'ang Chi One of the latter. asked Confucius, saying, "This Wang T'ai has been mutilated, yet he divides with you, Sir, the teaching of the Lu State. He neither preaches nor discusses; yet those who go to him empty, depart full. He must teach the doctrine which does not find expression in words; The doctrine of Tao. These words occur in chs. ii and xliii of the Tao-Tê-Ching. See The Remains of Lao Tzŭ, p. 7. and although his shape is imperfect, his mind is perhaps complete. What manner of man is this?" "He is a prophet," replied Confucius, "whose instruction I have been late in seeking. I will go and learn from him. And if I,—why not those who are not equal to me? And I will take with me, not the State of Lu only, but the whole world." "The fellow has been mutilated," said Chang Chi, "and yet people call him Master. He must be very different from the ordinary run. But how does he use his mind in this sense?" "Life and Death are all powerful," answered Confucius, "but they cannot affect it. The mind, or soul, which is immortal. See ch. iii. Heaven and earth may collapse, but that will remain. If this is found to be without flaw, it will not share the fate of all things. It can cause other things to change, while preserving its own constitution intact." "How so?" asked Chang Chi. "From the point of view of difference," replied Confucius, "we distinguish between the liver and the gall, between the Ch'u State and the Yüeh State. From the point of view of sameness, all things are one. Such is the position of Wang T'ai. He does not trouble about what reaches him through the senses of hearing and sight, but directs his whole mind towards the very climax of virtue. He beholds all things as though one, without observing their discrepancies. And thus the discrepancy of his toes is to him as would be the loss of so much mud." "He devotes himself in fact to himself," said Ch'ang Chi, "and uses his wisdom to perfect his mind, until it becomes perfect. But how then is it that people make so much of him?" His virtue being wholly, as it were, of a selfish order. "A man," replied Confucius, "does not seek to see himself in running water, but in still water. For only what is itself still can instil stillness into others. "The grace of earth has reached only to pines and cedars;—winter and summer alike they are green. The grace of God has reached to Yao and to Shun alone;—the first and foremost of all creation. Happily they were able to regulate their own lives and thus regulate the lives of all mankind. "By nourishment of physical courage, the sense of fear may be so eliminated that a man will, single-handed, brave a whole army.