An In-depth Interpretation of Mencius' 'The Trees of Ox Mountain' Chapter: The Core of Innate Goodness and Cultivation of Mind and Nature

Chapter 16: Night Energy and Clear Dawn Energy — The Context of Pre-Qin Qi Theory

Section 16.1 The Status of "Qi" in Pre-Qin Philosophy

"Qi" (vital energy, breath) is one of the most central concepts in pre-Qin philosophy, related to everything from the movement of Heaven and Earth down to the life and death of the human body.

The Laozi, Chapter 42, states:

"The Dao begets One; One begets Two; Two begets Three; Three begets the myriad things. The myriad things bear Yin and embrace Yang; the mingling of qi makes them harmonious."

The myriad things arise from the "mingling of qi" (the confluence of Yin and Yang qi). "Qi" is the fundamental element constituting all things.

The Zuo Zhuan (1st year of Duke Zhao) records the physician He’s words:

"Heaven has the Six Qi, which descend to generate the Five Flavors, manifest as the Five Colors, produce the Five Tones, and cause the Six Illnesses when excessive. The Six Qi are Yin, Yang, Wind, Rain, Obscurity, and Brightness. They divide into the Four Seasons, order themselves into the Five Periods, and become calamities when they exceed their bounds."

Heaven possesses the Six Qi, and when they are balanced, creation proceeds normally; when they are excessive, they become disaster. This shows that the balance of "Qi" is crucial for the healthy functioning of all things under Heaven.

The Guanzi (Neiye chapter) states:

"The heart's position in the body is that of a ruler. The nine orifices have their respective offices, like officials. When the heart resides in its Way, the nine orifices follow the principles. If lust and desire are fully indulged, the eye cannot see colors, and the ear cannot hear sounds. Therefore, it is said: if the ruler strays from the Way, the subordinates lose their functions. If one can remove worry, joy, sorrow, and anger, and the desire for profit, the heart will restore its balance."

This passage reveals the close relationship between qi and the heart: Essence (jing) is the purest form of qi. When qi flows, life arises; when life arises, thought arises; when thought arises, knowing arises—qi is the basis of life and thought. The heart "loses" (loses its original state) because of interference from emotions like worry, joy, sorrow, and anger, and desires for profit. By removing these interferences, the heart can "restore its balance."

This thought aligns highly with Mencius’s discourse on "Yeqi" and "Pingdan zhi qi": At night, by distancing oneself from the interference of worry, joy, sorrow, and desire, the qi is allowed to settle and clarify, restoring its pristine state. The clarity of the "Pingdan zhi qi" is precisely because the night’s rest allows the qi to be freed from the interference of desires and emotions.

Section 16.2 The Meaning of "Night Energy" (Yeqi)

The term "Yeqi" is original to Mencius; it is not found in earlier texts. However, its content can be fully understood within the context of pre-Qin qi theory.

"Yeqi" has several layers of meaning:

First, The Qi of the Night — contrasting with the Qi of the Day. Night belongs to Yin, associated with stillness, contraction, and storage. The qi of the night is quiet, internal, and stored—precisely the condition required to nourish the sprouts of goodness. Day belongs to Yang, associated with motion, emission, and diffusion. The qi of the day is active, outwardly directed, and diffused—prone to consuming the sprouts of goodness.

Second, Clear Qi — contrasting with Turbid and Chaotic Qi. During the day, people interact with external things, influenced by various emotions (worry, joy, sorrow, anger) and desires (profit, sound, sight). This makes the qi turbid and chaotic. At night, being away from external things, the qi settles and clarifies, restoring itself to a clear state. This clear qi is the "Yeqi."

Third, The Qi of Goodness — contrasting with the Qi of Desire. "Yeqi" is not merely a physiological qi, but a spiritual energy related to inherent goodness. When one is free from the interference of material desires, the sprouts of goodness naturally emerge, manifesting as a clear, gentle, pure "qi."

Section 16.3 "The Energy of the Clear Dawn" and the Cultivation Effort

The "Energy of the Clear Dawn" (Pingdan zhi qi) is the result of the nurturing provided by the "Night Energy" (Yeqi)—after a night of rest, the qi is clearest at dawn.

Why emphasize "Clear Dawn"$27 In the daily life of the pre-Qin period, "clear dawn" was the quietest time of the day. The city had not yet become noisy, people had just woken from sleep, their minds were clear, and their hearts calm. At this time, it was easiest to perceive the faint sprouts of goodness deep within—the state where their "likes and dislikes are close to those of other people."

Pre-Qin cultivation practices also emphasized the morning effort. The Analects (Xue Er), recording Zengzi's "I examine myself daily on three points"—the start of this "daily examination" was likely in the early morning. Examining the state of the heart at the beginning of the day, checking whether the conscience is present, is the concrete practice of "holding it, it exists."

The Book of Rites (Neize) states:

"The etiquette for a son: in winter, keep parents warm; in summer, keep them cool. In the evening, settle down; in the morning, examine."

"Chen sheng"—In the morning, examine (asking about the parents' well-being). Although this "shen" refers to inquiring about parents rather than self-reflection, the emphasis on the "morning" as the most crucial time of the day indicates the pre-Qin people valued the early hours. From the perspective of the "Wood of Ox Mountain" chapter, this time is the critical juncture when the heart transitions from nighttime recovery to the trial of the daytime—it is the decisive moment for whether the sprouts of goodness can be preserved.

The Book of Songs (Qi Feng, Ji Ming):

"The cock has already crowed, the morning is already full. It is not the cock that crows, but the sound of the flies. The East is already bright, the morning is already flourishing. It is not the East that is bright, but the light of the rising moon."

This poem describes the wife urging her husband to rise and attend court—the "cock crow" (pingdan) marks the beginning of the day's activities. From the perspective of the "Wood of Ox Mountain" chapter, this moment is also the critical transition point where the heart moves from nighttime recovery to the trial of the day—the decisive moment for whether the sprouts of goodness can be preserved.