Conclusion

The chapters on "the virtue of ghosts and spirits" and "sincerity is self-completing" in the Zhongyong are like the foundation and summit of a great edifice.

When the two chapters are viewed together, a complete picture of pre-Qin metaphysics unfolds before us:

Sincerity is the original nature of the Heavenly Way. It is genuine and unfeigned, self-completing and self-sufficient. Sincerity is the ground of the myriad things. Without sincerity, nothing exists; with sincerity, all things find their proper place. Sincerity is the essence of human nature. The nature bestowed by Heaven's decree has sincerity as its substance. Sincerity is the destination of cultivation. Utmost sincerity without cessation is the highest state of cultivation. Sincerity is the bridge of communication. Through sincerity, human beings communicate with spirits, with Heaven and Earth, with the myriad things. Sincerity is the driving force of creation. Completing the self is benevolence; completing things is wisdom. Breadth and depth bear things; loftiness and brilliance cover things; enduring duration completes things. Sincerity is the realm of freedom. Without being seen it is manifest; without moving it effects change; without acting it brings completion — all is natural and of-itself-so, without action yet nothing left undone.

This is the grand purport of the Zhongyong and the quintessence of pre-Qin Confucian metaphysical thought.

The ancients said: "The Way is not far from people" (Zhongyong). The Way of sincerity is not beyond the heavens, not in the spirit world — it is right here within this very heart. "To turn inward and find sincerity — there is no greater joy."

Looking back over the vast expanse of pre-Qin texts — from the oracle bone inscriptions' reverence for spirits, to the Shangshu's "bright virtue and careful punishments," to the Shijing's "careful and attentive at all times," to the Zhouyi's "the alternation of yin and yang is called the Way," to the Lunyu's "sacrifice as though they were present," to the Mengzi's "one who is of utmost sincerity and fails to move others — this has never happened" — a clear thread of thought about cheng is visible throughout. The two chapters of the Zhongyong on "the virtue of ghosts and spirits" and "sincerity is self-completing" are the supreme summation and deepest unfolding of this thread.

"Without being seen it is manifest; without moving it effects change; without acting it brings completion" — this is the pre-Qin sages' highest realization of ultimate reality. It is not an object that can be seen or touched, yet it is more real and more powerful than anything visible. It is cheng — sincerity. And to understand this cheng is the key to understanding the entire Zhongyong and the full spirit of pre-Qin Confucianism.

(End of the Full Text)

Written by the Xuanji Editorial Board

Catalogue of Pre-Qin Sources Cited

Zhouyi (Book of Changes, including the Jing and Zhuan — the Tuanzhuan, Xiangzhuan, Xici, Wenyan, etc.)
Shangshu (Book of Documents: "Canon of Yao," "Counsels of the Great Yu," "Metal-Bound Coffer," "Announcement to Kang," "Announcement of the Duke of Shao," etc.)
Shijing (Book of Odes: "Greater Odes: King Wen," "Greater Odes: Restraint," "Greater Odes: Great Brilliance," "Greater Odes: Thinking of Purity," "Greater Odes: Following in the Footsteps," etc.)
Liji (Record of Rites: Zhongyong, Daxue, Jitong, Jiyi, Biaoji, etc.)
Zhouli (Rites of Zhou: "Grand Officiant," etc.)
Lunyu (Analects: "Xue Er," "Wei Zheng," "Ba Yi," "Li Ren," "Gong Ye Chang," "Yong Ye," "Shu Er," "Tai Bo," "Xian Jin," "Yan Yuan," "Wei Ling Gong," "Ji Shi," "Weizi," etc.)
Mengzi (Mencius: "Gongsun Chou I," "Li Lou I," "Wan Zhang II," "Gaozi I," "Jinxin I," "Jinxin II," etc.)
Zuozhuan (Commentary of Zuo: Duke Zhuang year 10, Duke Zhuang year 32, Duke Xi year 5, Duke Xi year 25, Duke Wen year 18, Duke Xuan year 15, Duke Cheng year 2, Duke Xiang year 14, Duke Xiang year 29, Duke Zhao year 7, Duke Zhao year 13, etc.)
Guoyu (Discourses of the States: "Discourses of Zhou I," "Discourses of Chu II," etc.)
Laozi (Chapters 2, 6, 14, 15, 25, 34, 36, 37, 41, 48, 60, 64, etc.)
Zhuangzi ("Discourse on the Equality of Things," "The Great Ancestral Teacher," "Responding to Emperors and Kings," "Knowledge Wandered North," etc.)
Xunzi ("Human Nature Is Evil," "Not Indulgent," etc.)
Mozi ("Clarifying Ghosts III," etc.)
Guanzi ("Techniques of the Mind I," etc.)