▁ability ▁to ▁change ". ▁ ▁Furthermore , ▁he ▁suggested ▁that ▁the ▁perpet ual ▁transformation ▁of ▁original ▁reality ▁consists ▁of ▁" open ing " ▁and ▁" clos ing ", ▁two ▁t endencies ▁of ▁change . ▁Cl osing ▁refers ▁to ▁the ▁t endency ▁of ▁transformation ▁that ▁forms ▁things ; ▁through ▁integration ▁and ▁cons olid ation , ▁or ▁material ization , ▁various ▁physical ▁things ▁are ▁formed . ▁Sim ult ane ously , ▁there ▁is ▁a ▁t endency ▁of ▁opening . ▁This ▁t endency ▁is ▁of ▁being ▁strong , ▁vig orous ▁and ▁not ▁material ized . ▁Both ▁t endencies ▁are ▁ind isp ens able , ▁and ▁they ▁are ▁responsible ▁for ▁the ▁apparent ▁distinction ▁between ▁matter ▁and ▁mind , ▁a ▁distinction ▁that ▁X ion g ▁held ▁is ▁not ▁real . ▁ ▁Between ▁the ▁two , ▁however , ▁X ion g ▁refers ▁to ▁the ▁opening ▁t endency ▁as ▁" mind " ▁and ▁conscious ness — the ▁t endency ▁in ▁which ▁original ▁reality ▁manifest s ▁its ▁true ▁nature . ▁Like ▁the ▁Buddh ist ▁theory ▁of ▁M ere ▁Cons cious ness , ▁X ion g ' s ▁philosophy ▁claims ▁conscious ness ▁as ▁the ▁ult imate ▁reality . ▁Al ong ▁these ▁lines , ▁he ▁considered ▁the ▁universe ▁to ▁be ▁living ▁and ▁vital , ▁not ▁a ▁st agn ant ▁mechanism . ▁ ▁Original ▁reality ▁and ▁human ity ▁Tu ▁Wei - M ing ' s ▁ess ay ▁on ▁X ion g ▁Sh ili ’ s ▁quest ▁for ▁authentic ▁existence , ▁includes ▁a ▁quote ▁that ▁exempl ifies ▁where ▁X ion g ' s ▁philosophy ▁was