Chapter 11: Historical Examples of "Authenticity" and the "Virtue of Ghosts and Spirits"

Section 1: The Utmost Sincerity of Yao and Shun

Yao and Shun are depicted in pre-Qin texts as models of "Utmost Authenticity."

The Shangshu: Yao Dian states:

"Examine antiquity, Emperor Yao: Reverent, clear, cultured, and thoughtful, sincerely humble and yielding, his light pervaded the four quarters, reaching Heaven above and Earth below. He mastered magnificent virtue to draw the nine relations close. When the nine relations were harmonious, he clarified the hundred families. When the hundred families were enlightened, he harmonized the myriad states. The common people changed, and the world became peaceful."

"Qin Ming Wen Si An An"—reverent, clear, cultured, and thoughtful. "Yun Gong Ke Rang"—sincerely humble and yielding. This character Yun (Yun, truly/sincerely) means trustworthiness, which is Cheng.

Yao's virtue began with "mastering magnificent virtue" (completing the self/benevolence), extended through "drawing the nine relations close" and "clarifying the hundred families," culminating in "harmonizing the myriad states" and "the world becoming peaceful"—order restored. This process is the perfect manifestation of "to complete oneself is benevolence, to complete things is wisdom."

"His light pervaded the four quarters, reaching Heaven above and Earth below" (Guang Bei Si Biao, Ge Yu Shang Xia)—his brilliance spread to the utmost boundaries of the four directions, reaching Heaven above and Earth below. This corresponds to "Broad and profound corresponds to Earth; lofty and bright corresponds to Heaven."

The Analects, Wei Ling Gong states: "Who was it that governed by non-action$13 It must have been Shun! What did he do$14 He merely rectified his own person and faced south!" (Gong Ji Zheng Nan Mian Er Yi Yi)—He merely rectified himself and sat facing south. This is "accomplishes without acting." Shun did not need to do many things; by maintaining his sincere virtue (rectifying himself), the world was naturally governed well.

This "governing by non-action" does not mean doing nothing, but not intervening with artificial means—because the virtue of utmost sincerity naturally produces a transforming effect. This is "transforms without moving, accomplishes without acting."

Section 2: The Sincere Virtue of King Wen

King Wen of Zhou is often presented in pre-Qin literature as the embodiment of "Authenticity."

The Book of Odes, Greater Odes of the Kingdom: Wen Wang states:

"The solemn King Wen, with constant, bright reverence he attends. Great indeed is the mandate of Heaven, passed down to the descendants of Shang. The descendants of Shang, their brilliance is countless. The High God gave the mandate, awaiting their submission to Zhou. Awaiting submission to Zhou, Heaven's mandate is not permanent. The officials of Yin are swift and alert, worshipping nakedly at the capital. When they offer their naked sacrifices, they wear the formal robes and boots. The able ministers of the King, do not forget your ancestors."

"Mu Mu Wen Wang, Yu Ji Xi Jing Zhi"—The solemn King Wen, continuously making his reverence bright. "Ji Xi"—constant accumulation. This is the realization of "utmost authenticity is ceaseless"—continuously maintaining and accumulating, without stopping.

The Book of Odes, Greater Odes of the Kingdom: Da Ming states:

"Indeed this King Wen, with utmost caution and reverence. Clearly serving the High God, he thus attained abundant blessings. His virtue did not turn away, thus he received the vassal states."

"Xiao Xin Yi Yi"—extremely cautious and reverent. This is "caution when alone." "Jue De Bu Hui"—His virtue never turned away from the right path. "Not turning away" is "Authenticity"—true and unfeigned, never deviating.

What was the verification (Zheng) of King Wen's sincere virtue$15

"Two-thirds of the world submitted to him." This "submission" was not the result of military conquest but the natural influence of King Wen's virtue. This is "transforms without moving"—King Wen did not launch large-scale military campaigns (before King Wu's final conquest), yet the vassal states changed—willingly submitting to Zhou.

The Analects, Tai Bo states: "He possessed two-thirds of the world and still served the Yin dynasty. The virtue of Zhou could be called ultimate virtue, indeed!" (Yi Fu Shi Yin). Possessing two-thirds of the world's power yet still recognizing the Shang dynasty as the sovereign is called "ultimate virtue" (Zhi De)—synonymous with "utmost authenticity."

What was the far-reaching influence (You Yuan) of King Wen's "utmost virtue"$16 The Zhou Dynasty lasted eight hundred years, the longest in Chinese history. King Wen's virtue continued for centuries. This is "long-lasting and boundless."

Section 3: Duke Zhou's Sincerity—The Incident of the Bamboo Casket (Jin Teng)

The Shangshu: Jin Teng records the famous event where Duke Zhou's utmost sincerity moved Gui Shen:

"Two years after conquering Shang, the King fell ill and did not recover. The two dukes said: 'Shall we perform divination for the King$17' Duke Zhou said: 'We cannot yet distress our former kings.' Duke Zhou then offered himself as a substitute, setting up three altars on the same ground. He set up an altar in the south, facing north. Duke Zhou stood there, holding a jade disk and a jade tablet, and addressed Great King, King Ji, and King Wen."

His prayer read: "Your great-grandson, King Wu, is suffering from a severe and violent illness. If you three kings have the duty of a firstborn son to Heaven, let me, Dan, substitute for King Wu. I, as the benevolent elder brother, have abundant talent and many skills, and can serve the spirits. Your great-grandson does not possess as much talent and skill as I, and cannot serve the spirits. You have received the mandate in the Imperial Court, bestowing blessings on the four directions, thus securing your descendants on the earth. The people of the four directions all show reverence and awe. Alas! Do not let the treasure mandate of Heaven fall away, so that my former kings may also have an eternal place of reliance. Now I cast lots before the Great Tortoise; if you grant me this, I shall return the disk and tablet to await your command. If you do not grant me this, I shall set aside the disk and tablet."

"Then three tortoises were divined, all of which were auspicious. When the bamboo strips were opened and the documents examined, they all affirmed this. Duke Zhou said: 'It is established! The King will have no harm. I, the junior, have made a new request to the three kings; I seek only an eternal end to this illness. If you await me here, you can think of this one person me.'"

This passage vividly demonstrates the "Utmost Sincerity" of Duke Zhou.

First: Duke Zhou offered his own body to take King Wu's illness—this is the ultimate expression of "to complete oneself is benevolence." For his elder brother's life, he willingly sacrificed his own.

Second: Duke Zhou's prayer to the former kings (Great King, King Ji, King Wen) was supremely sincere—"I, as the benevolent elder brother, have abundant talent and many skills, and can serve the spirits," implying he was more capable than the King, and suggesting he be substituted. Such sincerity could only come from someone supremely authentic.

Third: All three tortoises indicated an auspicious outcome—the spirits (ancestral spirits) accepted Duke Zhou's request. "The King recovered the next day." This is the realization of "There has never been one who was utterly sincere and yet unmoved"—the sincere heart moved the spirits.

This incident perfectly confirms the chapter on "The Virtue of Ghosts and Spirits." The Gui Shen are "unseen and unheard" (the former kings are deceased), yet they "integrate with all things and cannot be left out" (the virtue of the former kings still subtly protects the Zhou lineage). Duke Zhou, with utmost sincerity, performed the rites ("set up altars and prayed"), feeling the Gui Shen "overflowing as if above them, as if beside them" (all three tortoises confirmed the spirits accepted the request).

"The subtle yet manifest, the inextinguishable nature of authenticity—it is thus!"—The utmost sincerity of Duke Zhou could not be concealed, resonating with the subtle Gui Shen to produce a manifest effect (King Wu's recovery).

Section 4: The Sincerity of Bo Yi and Shu Qi

Bo Yi and Shu Qi, the two sons of the lord of Guzi, are famous for yielding the throne. The Analects, Gong Ye Chang states: "Bo Yi and Shu Qi did not dwell on past grievances, so resentment rarely reached them." And in Shu Er: "If one seeks benevolence and attains it, what grievance remains$18"

Furthermore, the Analects, Ji Shi states: "Bo Yi and Shu Qi starved to death beneath Mount Shouyang, and the people still praise them today." And: "Duke Jing of Qi had four thousand chariots, but when he died, the people had no virtue to praise in him. Bo Yi and Shu Qi starved to death beneath Mount Shouyang, and the people still praise them today."

Why$19 Because of the "inextinguishable nature of authenticity." The wealth of Duke Jing was external and non-essential; the yielding of the throne, the refusal to eat Zhou grain, and starvation unto death by Bo Yi and Shu Qi were internal and supremely sincere. External things can disappear (horses die and men perish, who remembers$20), but internal authenticity cannot be erased (the people still praise them centuries later). This is "manifest without being seen"—their deeds were not magnificent (starving on a remote mountain), yet their virtue has been praised through the ages. This is "subtle yet manifest"—their subtle actions produced immense, enduring influence.

This is also "long-lasting and boundless"—the sincere virtue of Bo Yi and Shu Qi transcended centuries (from the late Shang to Confucius's time, several centuries passed), yet remains undiminished. Is this not the verification of "utmost authenticity is ceaseless"$21

Section 5: Ji Zha's Refusal of the Throne and the Hanging of the Sword

Ji Zha, a prince of Wu, was also renowned for his sincere virtue, famous for refusing the throne. The Zuo Zhuan records this in several places.

Ji Zha was the youngest son of King Shou Meng of Wu, virtuous and talented. Shou Meng wished to establish Ji Zha, but Ji Zha refused and would not accept. Later, his elder brothers successively became kings, and all wished to pass the throne to Ji Zha, but he firmly refused every time.

The Zuo Zhuan: Duke Xiang Twenty-ninth Year records Ji Zha's diplomatic mission, where he observed music in Lu. His commentary on the Odes and music reveals profound insight:

Hearing the songs of Zhou Nan and Shao Nan, he said: "Beautiful! They mark the beginning, though not yet perfected, yet they show diligent effort without complaint."

Hearing the songs of Bei, Yong, and Wei, he said: "Beautiful! How deep! Sorrowful yet not defeated. I have heard of the virtue of Duke Kang and Duke Wu of Wei; these must be the ballads of Wei."

Hearing the song of Wang, he said: "Beautiful! Thinking yet not fearing—is this the eastern Zhou$22"

Hearing the songs of Zheng, he said: "Beautiful! Their subtlety is already excessive; the people cannot bear it. This state will be the first to perish."

Seeing the performance of Da Wu (Great Martial Dance), he said: "How beautiful! This must be the flourishing of Zhou! Is it like this$23"

Seeing the performance of Shao (Grand Harmony), he said: "The virtue is ultimate! It is great! Like Heaven that covers all things, like Earth that carries all things. Even the utmost virtue cannot surpass this. Here it stops! If there were other music, I would not dare to ask for it."

Ji Zha's critique of the Shao music—"like Heaven that covers all things, like Earth that carries all things"—corresponds exactly to the Zhongyong's "Broad and profound is what carries things, lofty and bright is what covers things." Ji Zha, with a heart of utmost sincerity, resonated with the music and heard the virtue of Heaven and Earth within the sounds.

There is also the story of "Ji Zha hanging his sword" (Ji Zha Gua Jian). Although the Zuo Zhuan does not detail this event, it was widely recounted in pre-Qin literature. Ji Zha was on a mission abroad and passed through the State of Xu. The ruler of Xu admired his fine sword but did not ask for it. Ji Zha knew this but, being on a diplomatic mission, could not present it. When he returned later, the ruler of Xu had died. Ji Zha then took off his sword and hung it on a tree near the ruler's grave and departed. His attendant asked: "The ruler of Xu is dead, who shall we give it to$24" Ji Zha replied: "No, that is not right. My heart had already promised it to him. How could I use his death to betray my own heart$25"

"Shi Wu Xin Yi Xu Zhi Yi. Qi Yi Si Bei Wu Xin Zai$26"—My heart had already promised it. How could I use his death to betray my own heart$27 This statement is the ultimate expression of "Authenticity." Cheng is not deceiving one's own heart. If the heart has promised, then regardless of whether the other person is alive or dead, that promise remains valid. This is the realization of "That which is authentic completes itself"—Cheng is a commitment and realization made by oneself to oneself, independent of external conditions.

This incident also echoes the chapter on "The Virtue of Ghosts and Spirits." The ruler of Xu is dead (unseen, unheard), yet Ji Zha still treated him with sincerity (hanging the sword on the grave tree). This is the spirit of "When attending a sacrifice, act as if the spirit is present"—treating the deceased as if they were alive. The sincere heart does not change because of the other party's life or death.