To become a good calligrapher, one must first set one’s
mind at ease and dismiss all distracting thoughts. This is an argument raised
by Cai Yong (133-192), a famous Eastern Han calligrapher, in his treatise “On
Calligraphic Script.” He says that the art of calligraphy discloses the
calligrapher's personal feeling, stressing the need to unleash one’s true self
and to eliminate all of life's burdens and practical considerations. This view
takes such actions as being crucial to the success of a calligraphic work.
Void and peace mean that all distractions, such as desires and rational thoughts, should be dispelled to attain peace and purity of the soul. The idea of void and peace was first proposed by Laozi and Zhuangzi(369?-286 BC), the founders of Daoism, and then used by Xunzi (313?-238 BC) to refer to a state of mental concentration. Such a state of mind is similar to the psychological conditions in appreciation of works of literature and art, which are characterized by being totally free from the awareness of oneself and the outside world, and free from any urge and desire. Therefore, thinkers and literary critics of earlier times used this term to explain the state of mind in literary and artistic creation and appreciation. It stressed the need for spiritual freedom in artistic creation, suggesting that this is an important precondition for reaching the highest level of aesthetic appreciation.
This refers to a state of mind Xunzi (313?-238 BC)proposed as a way to master the dao of general morality. He believed that one gets to know dao through the action of one’s heart and mind. But since the human heart and mind are often closed, they can only function normally when one is open-minded, concentrated, and consequently tranquil. Xu (虚), or open-mindedness, prevents prior knowledge from hindering the acquisition of new knowledge. Yi (壹), or concentration, allows one to assimilate knowledge of different categories while keeping them from interfering with each other. Jing (静), or tranquillity, is to keep the false and confusing knowledge from obstructing one’s normal process of contemplation.