“我”是指沾染了世俗气息的我，“吾”是天然本性的我。“吾”的质性经过外部和自身因素的施动作用而分化出“成心”和“有待”的“我”。庄子为达体道超脱之境界做出策应，主张“吾”通过“心斋”和“坐忘”来达到“丧我”。心斋的境界是虚，即虚以待物，以虚来强调心灵的涵容性，让自己摒除杂念，虚静纯一，内心复归于空明洁净，以凸显“吾”的存在；“坐忘”要求进入到物我两忘、是非皆泯、十方虚空、一灵独觉的境界，如此便可“同于大通”，达到心凝形释、神与物游、与物冥一的“物化”状态，“物化”之后，人的身心两方面俱得超脱，由此便实现了体道逍遥的最终目标。

 "Myself" refers to me with worldly flavor, and "I" is my natural nature. The quality of "I" is differentiated into "self-centered" and "to be" "myself" by external and self-imposed factors. Chuang-Tzu made a response to reach the detachment of body from Tao, and advocated that "I" should "lose myself" by "fasting heart" and "sitting and forgetting". The realm of "fasting heart" is emptiness, which means waiting for things, emphasizing the inclusiveness of the soul, letting yourself get rid of distractions, being empty and pure, and returning to cleanliness in order to highlight the existence of "I"; "sitting and forgetting" requires to enter the realm of forgetting both things and me, losing both right and wrong, so as to "be completely clear" and achieve the "materialization" state of being condensed and explained, traveling between gods and things, and being in harmony with things. After "materialization", human's body and mind are detached from each other, thus realizing the ultimate goal of being free and unfettered.