He who knows what is of God and who knows what is of Man has reached ihe height (of wisdom). One who knows what is of God patterns his living after God. One who knows what is of Man may still use his knowledge of the known to develop his knowledge of the unknown, living till the end of his days and not perishing young. This is the fullness of knowledge. Herein, however, there is a flaw. Correowledge is depe on objects, but the objects of knowledge are relative and uain (ging). How one know that the natural is not really of man, and what is of man is not really natural? We must, moreover, have true men before we have true knowledge.
But what is a true man? The true men of old did not override the weak, did not attain their ends by brute strength, and did not gather around them sellors. Thus, failing they had no cause fret; succeeding, no cause for self-satisfa. And thus they could scale heights without tremblier water without bei, and gh fire without feeling hot. That is the kind of knowledge which reaches to the depths of Tao.
The true men of old slept without dreams and waked up without worries. They ate with indiffereo flavour, and drew deep breaths. For true men draw breath from their heels, the vulgar only from their throats. Out of the crooked, words are retched up like vomit. When mans attats are deep, their divine endowments are shallow.
The true men of old did not know what it was to love life or to hate death. They did not rejoi birth, nor strive to put off dissolution. Uned they came and uned they went. That was all. They did not fet whe was they had sprung, her did they seek to inquire their return thither. Cheerfully they accepted life, waiting patiently for their restoration (the end). This is what is called not to lead the heart astray from Tao, and not to supplement the natural by human means. Such a one may be called a true man. Such men are free in mind and calm in demeanor, with high fore heads. Sometimes dissolate like autumn, and sometimes warm like spring, their joys and sorrows are in direct touch with the four seasons in harmony with all creation, and none know the limit thereof. And so it is that when the Sage wages war, he destroy a kingdom a not lose the affe of the people; he spreads blessing upon all things, but it is not due to his (scious) love of fellow men. Therefore he who delights in uanding the material world is not a Sage. He who has personal attats is not humane. He who calculates the time of his as is not wise. He who does not know the iion of be and harm is not a superior man. He who pursues fame at the risk of losing his self is not a scholar. He who loses his life and is not true to himself ever be a master of man. Thus Hu Puhsieh, Wu Kuang, Po Yi, Shu Chi, Chi Tse, Hsu Yu, Chi To, and Shentu Ti, were the servants of rulers, and did the behests of others, not their own. {27}
The true men of old appeared of t stature a could not topple down. They behaved as though wanting in themselves, but without looking up to others. Naturally indepe of mind, they were not severe. Living in unstrained freedom, yet they did not try to show off. They appeared to smile as if pleased, and to move only in natural respoo surroundings. Their serenity flowed from the store of goodness within. In social relationships, they kept to their inner character. Broad-mihey appeared great; t, they seemed beyond trol. tinuously abiding, they seemed like doors kept shut; absent-mihey seemed tet speec