 Grasping all this together—that the Dao is the origin of all, immanent in all, ziran, essentially nonbeing, generating forms of being by wu wei, generating stage by stage until we reach the roiling boil of being in the myriad things—we are able to catch the last and perhaps deepest thought of all about the Dao: that it is generative by nature, or as Neville says: “nonbeing is simply fecund from the perspective of being” (2008: 3). This idea hails back to the I Ching, which takes “the foundation of the changes” to be sheng sheng, literally meaning “life life” or “generating generating”, sometimes glossed with the phrase shengsheng buxi “generating generating never ceasing!”—held as the highest metaphysical principle by Ruists (especially neo-Ruists) and not far from Spinoza’s natura naturans (Gao Heng 1998: 388 cited in Perkins 2019). Thus, at the bottom of it all, there is just endless, unformed, spontaneous life stuff, which is generating increasingly formed spontaneous life stuff which, because it is shot through with the Dao, in turn generates even more, even further formed, spontaneous life stuff, and we are off and running to the 10,000 things, until, as yang wanes to yin, life life goes back to 0 (death death?), and all is still until it waxes to yang again. In spite of the cycle that always sends it back to yin, it is fitting to call the Dao “life life” because it always waxes to life again; the life force is irrepressible, no matter how many times it temporarily dies.