Great Song Dynasty Writer

Chapter 237 Upholding Integrity and Establishing the Ultimate Human Standard

Lu Beigu first quickly outlined the main lines of thought on the nature of the universe from the pre-Qin period to the Wei, Jin and Southern and Northern Dynasties, pointing out the contributions and shortcomings of metaphysics and Buddhism on the issues of "existence and non-existence" and "essence and function".

Zhou Dunyi nodded slightly, clearly agreeing with his grasp of the evolution of intellectual history and understanding that the young man before him was indeed insightful.

Lu Beigu changed the subject, pointing to the core of the picture on the wall: "Sir, you established 'Wuji and Taiji'. In my humble opinion, it is about breaking down and establishing, connecting existence and non-existence, and fusing the essence of Confucianism and Taoism."

"This 'Wuji' is neither the stubborn emptiness of Buddhism nor the absolute nothingness of Wang Bi's metaphysical discussions. It is formless and imageless, soundless and odorless, extremely subtle and wonderful. It is a state that transcends concrete form and is indescribable. It is close to the realm of Lao Tzu's 'nothingness', but it is not the end."

Lu Beigu pointed to the yin-yang symbol below: "This 'Taiji' is the ultimate principle and the inexhaustible kinetic energy contained and manifested by 'Wuji'. 'Wuji and Taiji' means that this supreme, formless origin must inherently contain the ultimate principle that gives birth to all things."

“The ‘Wuji’ is not empty, and the ‘Taiji’ is not a real, concrete thing. The two are actually two sides of the same coin. The ‘Wuji’ refers to the transcendence and formlessness of its essence, while the ‘Taiji’ refers to the manifestation of its internal kinetic energy and principles.”

"As the Book of Changes says: 'That which is above form is called the Way, and that which is below form is called the instrument.' 'Wuji' is close to the Way in the metaphysical realm, while 'Taiji' is the general law contained in this Way that will inevitably manifest as all things in the physical realm."

Lu Beigu strives to explain his understanding of the philosophical concepts of "the unity of substance and function" and "the interdependence of existence and non-existence" in clear language.

This might be a bit difficult for ordinary people to understand, and they might have a question like, "I understand each word individually, but I just can't understand it when they're put together."

Well, in some ways, the philosophy of communication is quite similar to the mathematics of communication.

Hearing Lu Beigu's words, Zhou Dunyi's tense face relaxed slightly.

“Sir, what you say is truly admirable.” Lu Beigu’s tone was filled with sincere respect. “It affirms the transcendence and ultimate nature of the origin of the universe with ‘Wuji’, avoiding the limitation of Han Confucian scholars who regarded ‘Taiji’ as merely chaotic primordial energy; it also establishes the inherent and inevitable creative power of this origin with ‘Taiji’, avoiding the nihilistic and annihilating pitfalls that metaphysics and Buddhism may lead to. It can be said that movement and stillness are mutually dependent.”

Lu Beigu's interpretation clearly positions Zhou Dunyi's thought as absorbing the Daoist ontological speculation on "nothingness" and the model of the universe's generation, as well as the profound exploration of mind and nature in Buddhism. It points out the dual transcendence of "the ultimate without the ultimate" in solving the problem of the crudeness of Han Confucian cosmology and the tendency of metaphysics and Buddhism to become empty and superficial, and highlights its core dialectical thinking of "mutual dependence of movement and stillness".

The study was quiet, with only the sound of the wind rustling through the bamboo leaves outside the window.

"good!"

Zhou Dunyi listened quietly until Lu Beigu finished speaking before he spoke.

“Young friend, you are well-read and thoughtful, insightful and perceptive. It is rare for you to have even glimpsed a part of this path. What is even more valuable is that you have seen the principle of ‘mutual dependence of movement and stillness,’ which is the key to the generation and transformation of life.”

He affirmed Lu Beigu's comprehension, especially praising him for grasping the key concept of "mutual dependence of movement and stillness," and then said.

"The so-called 'Wuji and Taiji' is the essence of 'mutual dependence of movement and stillness.' Stillness is the body of Wuji, and movement is the function of Taiji. There is the mechanism of movement in stillness, and movement depends on the essence of stillness. All things in the universe are derived from this principle of 'mutual dependence of movement and stillness,' from Wuji to Taiji, with Yin and Yang divided, the Five Elements distributed, and endless transformations occurring."

This is the essence of Zhou Dunyi's philosophical thought.

He integrated the theory of cosmogenesis with Confucian ethical values, namely the establishment of "humanity as the ultimate goal," into a grand and subtle system. He used this system to explain that the operation of heaven and earth and all things, as well as the establishment of human ethics, all have their metaphysical foundations and internal order.

"It is easy to know the principle of 'mutual dependence of movement and stillness,' but difficult to practice 'establishing stillness and upholding the ultimate principle.'" Zhou Dunyi looked at him and continued, "The world is full of chaos and distractions. People's hearts are easily swayed by material desires, like a candle flame in the wind, flickering and uncertain. Even if one knows the principles of the infinite and the ultimate, and the mutual dependence of movement and stillness, if the mind cannot be settled and the nature cannot be purified, then the principle is just that—the principle. What does it have to do with oneself? In the end, one will inevitably drift with the tide, either drowning in nihilism or falling into utilitarianism."

His gaze swept over Cheng Hao and Cheng Yi, before finally settling on Lu Beigu.

"Therefore, the Book of Changes says: 'The superior man restrains his anger and suppresses his desires.' I have said: 'Without desires, one is tranquil.' This 'tranquility' is not the tranquility of withered wood and dead ashes, but the tranquility of being open and impartial, and responding to things as they come. When there are no selfish desires disturbing the mind, it is like a clear mirror and still water. After all phenomena pass by, the essence is naturally clear, and the principles of Heaven are naturally revealed."

"Only by maintaining this stillness can one recognize the benevolence of the unity of all things, and only then can one uphold righteousness and establish the ultimate standard amidst the complexities of the world. This is the essence of moving from the Way of Heaven to the Way of Man, and from knowing the 'Wuji Taiji' to practicing 'maintaining stillness and establishing the ultimate standard'."

Zhou Dunyi clearly explained the relationship between "maintaining stillness" and "establishing the ultimate principle of humanity," closely linking the ontology of the universe with the theory of moral practice. His sayings such as "being still because of being without desire," "being open-minded and impartial," and "responding to things as they come" are not only methods for cultivating one's mind and character, but also fundamental attitudes for dealing with the ever-changing world.

In short, Zhou Dunyi believed that cosmology should ultimately be grounded in the theory of mind and nature and the theory of self-cultivation.

"Young friend, you are young and full of energy, so your mind is more active than still. If this continues, you will inevitably become restless and unable to control your mind."

Zhou Dunyi looked at Lu Bei and said, "Since you've come to my place, why not follow me to practice the 'Master Stillness and Establish the Ultimate' method?"

Zhou Dunyi could tell that Lu Beigu had his own understanding of many issues, and he did not intend to force the other party to change his mind on their first meeting. Instead, he changed the topic in another direction.

Upon hearing this, Lu Beigu hesitated.

Zhou Dunyi's few words are indeed reasonable. How can we maintain a balanced and peaceful mindset and preserve inner strength amidst the complexities and contradictions of the world?
Honestly, ever since he achieved the top score in the provincial examination, he had felt quite proud and elated.

This is not surprising, because whether in modern times or ancient times, although he has achieved considerable success, Lu Beigu is not very old, and his temperament is not fully mature; he still retains a youthful spirit.

Therefore, it is inevitable to be disturbed by worldly affairs.

This situation was detrimental to his ability to concentrate on preparing for the provincial examination of the Ministry of Rites.

Even though Lu Beigu has been studying hard and has never stopped along the way, there are indeed subtle differences between his current state of being completely free and his state of studying hard when he was confined to the state school.

The results of the provincial examinations conducted by the Ministry of Rites often truly exemplify the saying, "A small error can lead to a huge mistake."

Fortunately, it wasn't too late. After being enlightened by Zhou Dunyi's words, Lu Beigu immediately realized the source of his problem.

He certainly has a lot of knowledge and a great talent for learning, but if he wants to pass the imperial examination, he really needs to adjust his mindset.

Well, since we're already here, there's no harm in learning Zhou Dunyi's theory of self-cultivation.

Lu Beigu bowed and said, "What you said, 'Stay still and establish the ultimate, be still because you have no desires,' is indeed the state one should be in when dealing with the complexities of the world. However, this skill of 'stillness' is easy to know but difficult to practice. I am a dull student, and I hope you will not hesitate to give me your guidance!"

(End of this chapter)