body is in accord with my mind, my mind with my energies, my energies with my spirit, my spirit with Nothing. Whenever the minutest existing thing or the faintest sound affects me, whether it is far away beyond the eight borderlands, or close at hand between my eyebrows and eyelashes, I am bound to know it. However, I do not know whether I perceived it with the seven holes in my head and my four limbs, or knew it through my heart and belly and internal organs. It is simply self-knowledge. (chap. 4, tr. Graham 1990:77–78) Compare the Zhuangzi saying, "The Perfect Man uses his mind like a mirror — going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself." Authenticity Liezi scholars have long recognized that it shares many passages with other pre-Han texts like the Zhuangzi, Daodejing, and Lüshi Chunqiu. Barrett (1993:298) says opinion is "divided as to whether it is an ancient work with later interpolations or a forgery confected from ancient sources." On the one hand, the Liezi could contain a core of c. 400 BCE authentic writings of Lie Yukou; on the other hand, it could be a c. 400 CE compilation forged by Zhang Zhan. The Liezi is most similar with the Zhuangzi. They share many characters and stories; Graham (1990:12) lists sixteen complete episodes plus sections from others. The Zhuangzi also mentions Liezi in four chapters and Lie Yukou in three, for example, the famous passage about Liezi's ability to ride the wind and go flying around in chapter 1 (see Watson). The final two chapters have heterogeneous contents that differ from the Daoism elsewhere in the book. Chapter 7 records the Yangism philosophy of "Yang Zhu" (Yangzi), infamous for the criticism of Mencius that he, "believed in 'every man for himself.' If he could have helped the whole world by plucking out a single hair, he would not have done it." (chap. 7A, tr. Muller) Zhang Zhan speculates that this chapter, focusing on indulgence in physical and temporary pleasures, was from Lie Yukou's earlier years in Yangism, before he became a Daoist. The well-known scholar of Chinese philosophy, Wing-Tsit Chan (1963:309) calls the "Yang Zhu" chapter "negative Daoism" in contrast with the Daoism of Laozi, Zhuangzi, and Huainanzi that were "all positive in that each represents something new." Chapter 8, "Explaining Conjunctions,"