If you want to do philosophical activities, you must first prepare several states of mind:
First, the care of reality must be forgotten, and the concerns of fame and fortune must not be cared for.
People in the past said that the scholars of the past were for themselves, and the scholars of today are human beings. Care and concern are for people, not for themselves. In everyday life, if you take care of too much, you will be exhausted. At this time, your mind is completely scattered on the outside things, and you cannot concentrate in one place and meditate in small thoughts. We usually say that someone is out of sight, blind, deaf and deaf. Totally a nerd. Not really a nerd. His physical care was completely forgotten. Realistic care is social.
Socializing is not a philosophical activity. Taking care of yourself and taking care of others is enough to distract yourself. The trifles of taking care of oneself are to serve one's own body, not one's own soul. And to serve one's own body is also for others. Taking care of others too much is either a waste of good intentions or just hypocrisy. Hypocrisy goes without saying. The waste of good intentions is also irreproductive to the performance of the cause in truth. This is just the procrastination of the mother-in-law. Mencius said, "Benefit but do not know how to govern." This also means that one by one care is not enough. We cannot yet say whether it is right or wrong in political reasoning, but only that the procrastination of the mother-in-law is not the state of mind of philosophical activity.
At this time, you must not have a pompous temperament, but must be a little neat "Hanzi qi." When four or five people are present to talk with you, you have a few perfunctory words here, a few perfunctory words there, and the person with temperament must not be impatient, he does not talk to you at all, he is gone. At this time, you cannot get any truth, and you cannot know any friends who have liver and gallbladder. The impatient man, on the other hand, is a man who can do philosophical activities, and he may be a man of great things in the future, or a man who has always achieved something in any way. You can scold him for being rude, but at this point, he can ignore this politeness. Courtesy and courtesy, after the development process of philosophical wisdom, will eventually be fulfilled in the future. But at the beginning of philosophical activity, courtesy and courtesy must be thrown away together. This is not deliberate arrogance, this is not fake. I say that to do philosophical activity is to prepare for this state of mind, and if you cannot have this state of mind in the end, then you cannot have philosophical activity. (Public account: Schopenhauer's philosophical wisdom)
So this philosophical state of mind we can also call it philosophical temperament. The temperament of philosophy is the innate temperament of a person's temperament. Temperamental innate Hanzi qi can do philosophical activities, while Po Qi cannot. Through the process of philosophical activity, the bodhisattva becomes the brahman. Be polite and infatuated, and this will be the culmination of your philosophical wisdom. This comes through "the rational self-consciousness of the knowledge of no gain." This is not in accordance with the innate temperament of your temperament, but from the innate rationality of your soul. If you have not gone through the philosophical activity of "satisfying the heart" of hanzi, your kindness is only a procrastination of the temperament, and your courtesy is only the care of the world. You are just an ordinary person living in customs. Of course, it goes without saying that no one in the world can have philosophical activities.
I'm just going to say "take care of a little bit, let alone worry about fame and fortune."
Second, there must be "escapes" that are not glued to the rules and even all the sets of things.
Directly is the face of primitive life, directly is the simple heart of the reveal. "Zhuangzi Tian Zi Fang" chapter:
"Wynber Snow Is Fit, Sheyuru." The Lu people have a request to see, Wemble Xuezi said: No. I have heard of the gentlemen of China, who know the etiquette and righteousness, but are ugly in the hearts of the people, and I do not want to see it. As for Qi, anti-Sheyulu, is also a man, please see you again. Wen Bo Xuezi Yue: Xiang Ye Zi (蕲 qí vanilla, a saying medicinal herb. Ancient Tong "prayed") to see me, and now he also sees me, and he will have to inspire me. Out to meet the guests, in and sigh. Tomorrow I see the guests, and I sigh again. His servants: Every guest who sees him will also sigh, Heye? Those who have seen us in the past, one rule of retreat, one moment, calmly like a dragon, like a tiger, his advice is also like a son, and his way is also like a father, and he is also sighing.
This is the Gentleman of Zou Lu who is a gentleman of the Way, Mr. Jin, who is riddled with the outsider's set. The manners of these gentlemen are all customary "literary systems", which are the so-called external sets. They don't really know the etiquette through self-awareness. Their ming is just habitually clear. They learn according to their habits, and they talk and act in a formal manner. Therefore, it is said: "One rule of advance and retreat, one moment, one calm like a dragon, one like a tiger." Guo Xiang's note: "Pan its steps, snake its traces." This is like learning to be a dancer. Learn footwork well to become a beautiful posture. This is only the outward beauty, not the beauty of the heart. His mind is completely bound by rules and regulations, which is martyred by rules and cannot be self-explanatory, so his soul cannot penetrate and be at ease. There is a knot of things, the aura is stagnant, so wisdom is not revealed. This is "knowing righteousness, but knowing the heart." All liturgy must be fulfilled, but only in the spirit of Jesus, not in the staleness of the Pharisees. In the hands of the Pharisees, all ceremonies died.
So through the development of philosophical wisdom, etiquette is to be accomplished. But then it was through the formalistic form, not the form of martyrdom formalism.
Luo Jinxi "Directly interpreted the altar": "When I was not young, I asked my brother about the long illness of my brother. This relative also has some ambitions, is quite rich, and everything is as he wishes. When the disease is caught, the disease is urgent. See brother, count sighs. Yu Guitu said that the clan brother said: A certain club is satisfactory, Hu is numbered and sighed? Brother tried to say that my brother read and the first, and the eunuch made a face, and when he was dying, he still sighed? Clan Brother: I am afraid that it is inevitable. Yu Yue: In this way, my generation must find something not to sigh. When yuss, he made up his mind.
To aspire is to aspire to learn the Tao, to find something to do without sighing. In reality, everything is as expected, and the dying is still a few sighs. This means that all glory and wealth are unstable and uncountable. When you sigh, your soul leaps out of the trap of glory and disgrace of reality, and the red wheel of light gushes out from the clouds of reality. At this point you transcend the reality you are uneasy about and reveal a cheerful atmosphere. Man's external life is that you rely on me, and I rely on you. Depending on each other for their lives, they are also pitiful. This is what Zhuangzi called: "Once it is formed, it will not be dissolved." With the blade of things, its behavior is like a gallop, and Mo can stop, is not also sad? Lifelong service, without seeing its success. Tired of labor, and not knowing where it is, can you not mourn? People say that they do not die, xi yi? Its embodiment, its heart and its nature, can not be said to be great sorrow, human life, if it is manghu, its self alone, and man also has the non-mang? ("The Theory of Qi").
Man spins in a chain of cause and effect that is intertwined, which is a kind of sad ignorance. Imagine: Man must stand on the ground, sit on a chair, and lie on the bed. If there is no support, then because of the gravitational force of the earth, it will fall all the way down to the bottomless abyss. By extension, the earth depends on the sun, and the sun depends on the solar system. This is said to be the same as the blade, and its behavior is like a gallop, and it cannot be stopped. Once the solar system collapses and the chain of cause and effect is untied, it will be lost, scattered, and tend to be destroyed. However, reality, human or natural, would rather have stability and arrogance? If you can feel the mountain shaking, then you can feel a sense of transparency and ease about this frozen reality. To think that stability is really frozen also. If you want to penetrate from the freeze, you have to rely on your sense of instability. This is a metaphysical requirement in Schopenhauer's name. Once cleared from the freeze, everything is easy to live, there is a root, and the unstable are also stable. In the ancients, the name was enlightenment, and it was also known as establishing a heart for heaven and earth, and establishing a destiny for the people.
Therefore, Luo Jinxi Fuyun said: "Gai Fuxi also did his best to look at the creation, the so-called looking up at the heavens, looking down at the earth, seeking things from afar, and taking all the bodies near. In the beginning, it was also the same as the view of wu Yi, saying that heaven is heaven by itself, the earth is itself earth, man is human by himself, and things are things by themselves. He was so dedicated that the heavens did not love the Tao, and suddenly his aura exploded and shattered the void. Heaven also has no heaven, the earth has no land, no one, no things, nothing, a circle of bright and sparkling things, can not be drawn, can not be written, do not feel that the hands are bald, yuan is also nameless, there is no word, but later only had to call him to do dry, call him to do tai chi also. This is the root of life. (Interpretation of the Temple").
This passage is from a sense of instability to a sense of strangeness. From instability to transparency, from strangeness to peeping. Heaven is heaven, earth is earth, characters are characters, this is not strange. You suddenly realize that the sky is not heaven, the earth is not the earth, the characters are not the characters, this is the feeling of strangeness. As soon as there is a sense of strangeness, it leads you to go one step deeper, and to the origin of creation. When people come to this realm, they are really "flesh and bones, full of translucency, rivers and mountains, grass and trees, and the earth rejuvenate." This is the highest development of philosophical wisdom. But you must begin to have a state of mind that is unstable and strange. This state of mind, I wish to call it "primordial cosmic sorrow."
Above, the first point of Hanzi qi is courage, the second point of Yi qi is wisdom, and the third point of primitive cosmic compassion is the root of benevolence. Philosophical temperament, of course, can be said a lot. But these three points are the program. All three of these points mean "taking from the outside and turning back to nothing." One has to take, that is, to fall into the mechanism (trap) of reality. From taking from what is to nothing, that is, to jump from being trapped in the reality of the machine, and to pour out the inner aura directly from the clouds and thorns. This is nothing to take, and it is also the manifestation of the light of the inner mind. Therefore, Luo Jinxi and Yun:
"Then if one can believe in the truth, and be good, and seek it with great sensitivity, then in this body there will be a spirit of biochemistry, and there will be those who are spontaneous and spontaneous, who are self-reliant, who are one with all things in heaven and earth, and who do not know who has done it." It is the self-origin of the gods, the self-response of the heavenly machine, and the medicine of the cannon, which occasionally touches the spark, and the thunder and thunder are shocking. At this point, the seven-foot body instantly resembled the breath of heaven and earth, and suddenly it was stuffed with ancient and modern times. The rest of the skeleton's thoughts, materialistic selfishness, wouldn't it be better for the Jewish yang to come out and the rays to disappear?
This is the beginning of philosophical life, and this is the radiance of philosophical wisdom.