Great Song Dynasty Writer

Chapter 228 Yin-Yang Contradiction
Inside Songtao Pavilion, the lights were bright and the aroma of tea filled the air.

Zeng Gong's criticism of Zhang Zai and the Cheng brothers' new ideas—characterized by their "ethereal and approachable approach," "lively and Zen-like approach," and "simplification of ritual"—created a momentary stagnation in the atmosphere.

Just now, in this subtly tense atmosphere, Lu Beigu spoke, shifting everyone's attention to him.

The Mr. Lianxi mentioned by Lu Beigu refers to Zhou Dunyi, one of the "Five Masters of the Northern Song Dynasty".

In modern times, Zhou Dunyi is known mainly because of his essay "On the Love of Lotus," which is included in Chinese language textbooks.

However, Zhou Dunyi's achievements as a philosopher far surpassed those as a writer.

As the founder of Neo-Confucianism, the basic Neo-Confucian concepts he proposed, such as Wuji, Taiji, Yin and Yang, Five Elements, Movement and Stillness, Maintaining Stillness, Sincerity, Desirelessness, and Harmony, were the necessary foundation for Cheng Yi, Cheng Hao, and Zhu Xi to build a complete Neo-Confucian edifice, and are also important components of the Neo-Confucian academic system.

It can be said that without Zhou Dunyi's pioneering work, there would be no birth of Neo-Confucianism.

At the time of Jiayou 1, among the "Five Masters of the Northern Song Dynasty," the philosophical thoughts of the older Zhou Dunyi and Shao Yong were undoubtedly more mature than those of the younger generation of Zhang Zai, Cheng Hao, and Cheng Yi.

However, Shao Yong's philosophical thought leans more towards esoteric divination and prophecy, or in other words, mystical and cryptic.

Therefore, Zhou Dunyi's "Explanation of the Diagram of the Supreme Ultimate" is the only philosophical system that Lu Beigu can currently endorse and that is easily understood and accepted by the public.

The *Taiji Diagram Explanation* states, "From the Wuji arises the Taiji. The Taiji moves and generates Yang, reaching its extreme and becoming still; stillness generates Yin, reaching its extreme and moving again. Movement and stillness are mutually rooted. Dividing into Yin and Yang, the Two Forms are established." However, this student is dull and often ponders how these two energies, Yin and Yang, can "generate through movement" and "generate through stillness"? What is the underlying mechanism?

Listening to Lu Beigu's account, everyone couldn't help but think that this young man actually had his own unique insights into the thoughts of Mr. Lianxi.
Inside Songtao Pavilion, it was so quiet you could hear a pin drop.

Whether they believed it or not, everyone in the Green Pine Society held their breath, waiting for Lu Beigu's "profound insights".

"The student pondered it repeatedly until he received guidance from a master before he finally gained some understanding."

Lu Beigu picked up a black chess piece and a white chess piece from the chess jar placed next to him and gently pressed them together.

"When Master Lianxi said 'movement and stillness are mutually rooted,' the 'root' lies in the two energies of Yin and Yang themselves. However, I believe that the flow of Taiji and the mutual generation of Yin and Yang mean that the Yin and Yang of all things in this world are not just two different 'energies,' but also like the spear and shield that the Chu man was selling!"

"A sharp spear requires a strong shield; a strong shield makes the spear even sharper. Without the sharpness of the spear, the strength of the shield cannot be demonstrated; without the strength of the shield, the sharpness of the spear cannot be tested. These two seem to be opposites, but in fact they are interdependent and indispensable. Their opposition is precisely the driving force that propels the transformation and mutual generation of all things."

What Lu Beigu was referring to was, of course, the great man's famous "On Contradiction".

Regarding the origins of "On Contradiction" in the history of ancient Chinese philosophy, as well as its debates with various schools of ancient philosophy, Lu Beigu and Jiang Xinghuo had repeatedly discussed it in modern times, and the two even co-authored several academic papers.

Now that he was using it, Lu Beigu certainly didn't dare to shamelessly steal it for himself. He only used it to set an example, to promote the rise of the Confucian revival movement, and to do his best to guide it towards a path that benefits the people.

But philosophical speculation always excludes ordinary people. So even though the Qingsong Society consisted of cultured scholars, the vast majority of them looked completely bewildered after hearing these words.

Only after Zhang Zai pondered for a moment did his expression become excited. He said, "I have been pondering the concept of 'the Great Void is Qi,' which fills the universe and is both substantial and dynamic. However, I have never been able to grasp the internal mechanism of its gathering, dispersing, bending, stretching, rising, falling, floating, and sinking. Now, after hearing this theory, I have suddenly understood!"

"The Yin and Yang energies are not merely the two ends of Qi, one clear and one turbid, but rather two fundamental states and forces inherent in Qi itself. They are opposite yet complementary, interacting and influencing each other! It is precisely this internal 'contradiction' that stimulates the 'movement'. When the movement reaches its extreme and the force is exhausted, the 'contradiction' turns, prompting it to return to the condensation of 'stillness'. When stillness reaches its extreme, movement resumes, and the cycle continues endlessly!"

"In the universe, the stars shift and the world changes, all things are born and die. All of this is the result of the interaction, turbulence and transformation of the contradictory energies of Yin and Yang. The 'contradiction' is actually the pivot of the 'flow of energy' and the driving force behind the continuous generation of all things!"

--what?

Lu Beigu's mouth dropped open slightly.

What kind of monster is this? If you can not only grasp the essence after hearing it once, but also immediately apply it to other situations?

At this moment, he finally realized the terrifying analytical abilities of top philosophers.

Zhang Zai paced excitedly, then suddenly stopped.

He looked directly at Lu Beigu and posed a deeper question: "Then, when qi gathers, it forms shapes, and each thing has its own nature; when qi disperses, it returns to the Great Void, which is formless, utterly still and unified. If we take 'contradiction' as the pivot of the creation of all things, then when qi gathers, contradictions manifest; when qi disperses and returns to the void, do contradictions also disappear? Do contradictions exist in the Great Void? If they exist, what is their state? If they disappear, then when qi disperses into the Great Void, isn't it returning to annihilation and death? How is this different from the Buddhist and Taoist concepts of 'emptiness' and 'nothingness'?"

Zhang Zai's questioning directly addresses the ultimate question of the "theory of Qi as the fundamental substance".

What is the relationship between the "primordial energy" and the "contradiction" as the driving force of phenomena? This question is directly related to whether its cosmology can completely escape the shadow of the Buddhist and Taoist concept of "emptiness and stillness".

"Brother Zihou asked whether contradictions exist in the Great Void. I believe that when Qi gathers to form a shape, the contradictions of Yin and Yang become apparent, and all things are born; when Qi disperses and returns to the void, the contradictions of Yin and Yang become hidden, and it returns to the original state of the Great Void. The Great Void is neither empty nor nothingness, but the essential state of Qi."

"This state is not lifeless, but contains the potential of yin and yang contradictions, just as water can carry a boat but also capsize it. Carrying/capsulating are the two sides of 'ability,' which is the potential of water's 'contradictory' nature. Under normal circumstances, the water is calm and the potential of contradictions is hidden; when the wind rises and waves rise, the potential of contradictions manifests as real conflicts."

"Therefore, the Great Void is the essence of Qi, which itself contains the infinite potential of the contradiction between Yin and Yang. This potential is the root of all Qi transformation and the birth and death of all things. It is said: The Great Void is formless, yet contradictions are latent; Qi transformation has form, yet contradictions are manifest. This is the principle of 'essence and function are of one source, and the manifest and the subtle are without separation'! This is not only different from the 'emptiness and stillness' of Buddhism and Taoism, but also reveals the true meaning of the endless cycle of life in the universe."

Lu Beigu cleverly incorporated "contradiction" as a potential attribute of "qi" into the ontology of "Tai Xu is qi" in an attempt to resolve Zhang Zai's ultimate dilemma.

Zhang Zai's expression became thoughtful.

While Zhang Zai was pondering, Cheng Hao asked again: "We often say 'the mind governs nature and emotions,' and 'the benevolent are one with all things.' The benevolence that unites heaven and earth and all things is the foundation of our Confucianism. If we follow this theory of 'contradiction,' then all things have their own inherent contradictions, which interact and influence each other, and this is the driving force of transformation. I deeply agree with this. However, is this interaction and influence of contradictions merely a contest of power and a change of form? Can there be the vitality of 'benevolence' and the spread of 'love' within it?"

(End of this chapter)