Spirituality – Zhou Dunyi: The Metaphysics and Practice of Sagehood (Part 4)

Joseph A. Adler

Penetrating the Classic of Change (Tongshu)

The Tongshu, in forty sections, focuses on the Sage as the model of humanity. Here Zhou Dunyi defines Sagehood in terms of “authenticity” (cheng), a term found prominently in the classical Confucian text, The Mean (Zhongyong). To be authentic is to be true to the innate goodness of one’s nature; to actualize one’s moral potential. Zhou defines authenticity in cosmological terms taken from the appendices to the Classic of Change (Yijing). In this way he uses the concept of authenticity to link cosmology and Confucian ethics. There is significant overlap between the Tongshu and theTaijitu shuo (above), especially in their discussions of activity and stillness as the basic expressions of yang and yin. But the Tongshu is less metaphysical; the emphasis here is on the moral psychology of the Sage.

1. Being authentic (cheng)

• Being authentic is the foundation of the Sage. “Great indeed is the originating [power] of Qian! The myriad things rely on it for their beginnings.” It is the source of being authentic. “The way of Qian is transformation, with each [thing] receiving its correct nature and endowment.” In this way authenticity is established. Being pure and flawless, it is perfectly good. Thus: “The alternation of yin and yang is called the Way. That which issues from it is good. That which fulfills it is human nature.” “Origination and development” are the penetration of authenticity; “adaptation and correctness” are the recovery of authenticity. Great indeed is change (yi)! It is the source of human nature and endowment.

2. Being authentic (cheng)

• Being a Sage is nothing more than being authentic. Being authentic is the foundation of the Five Constant [Virtues] and the source of the Hundred Practices. It is imperceptible when [one is] still, and perceptible when [one is] active; perfectly correct [in stillness] and clearly pervading [in activity]. When the Five Constants and Hundred Practices are not authentic, they are wrong; blocked by depravity and confusion.
• Therefore one who is authentic has no [need for] undertakings (shi). It is perfectly easy, yet difficult to practice; when one is determined and precise, there is no difficulty with it. Therefore [Confucius said], “If in one day one could subdue the self and return to ritual decorum, then all under Heaven would recover their humanity.”

3. Authenticity, Incipience, and Virtue (cheng ji de)

• In being authentic there is no deliberate action (wuwei). In incipience (ji) there is good and evil. As for the [Five Constant] Virtues, loving is called humaneness (ren), being right is called appropriateness (yi), being principled (li) is called ritual decorum (li), being penetrating is called wisdom (zhi), and preserving is called trustworthiness (hsin). One who is by nature like this, at ease like this, is called a Sage. One who recovers it and holds onto it is called a Worthy. One whose subtle signs of expression are imperceptible, and whose fullness is inexhaustible, is called Spiritual (shen).

4. Sagehood (sheng)

• That which is “completely silent and inactive” is authenticity. That which “penetrates when stimulated” is spirit (shen). That which is active but not yet formed, between existing and not existing, is incipient. Authenticity is of the essence (jing), and therefore clear. Spirit is responsive, and therefore mysterious. Incipience is subtle, and therefore obscure. One who is authentic, spiritual, and incipient is called a Sage.

5. Activity and Stillness (dong jing)

• Activity as the absence of stillness and stillness as the absence of activity characterize things (wu). Activity that is not [empirically] active and stillness that is not [empirically] still characterize spirit (shen). Being active and yet not active, still and yet not still, does not mean that [spirit] is neither active nor still. For while things do not [inter-]penetrate (tong), spirit subtly [penetrates/pervades] the myriad things.
• The yin of water is based in yang; the yang of fire is based in yin. The Five Phases are yin and yang; yin and yang are the Supreme Polarity. The Four Seasons revolve; the myriad things end and begin [again]. How undifferentiated! How extensive! And how inexhaustible!

6. Learning to be a Sage (sheng xue)

• [Someone asked:] “Can Sagehood be learned?” Reply: It can. “Are there essentials (yao)?” Reply: There are. “I beg to hear them.” Reply: To be unified (yi) is essential. To be unified is to have no desire. Without desire one is vacuous when still and direct in activity. Being vacuous when still, one will be clear (ming); being clear one will be penetrating (tong). Being direct in activity one will be impartial (gong); being impartial one will be all-embracing (pu). Being clear and penetrating, impartial and all-embracing, one is almost [a Sage].

Luc Paquin