Chinese Spirituality

1. Chinese Spirituality

2. Chinese Spirituality • The three main arms of Chinese Spirituality are: • Ancestor Worship • Confucianism (China, Japan and Korea) • Taoism All see a unity of the human, natural, and sacred levels of reality. Society is seen as a part of nature, united with woods, streams, and mountains. Even the gods dwell invisibly within this worldly realm, not separate from it. And within this unity a profound harmony exists, with gods and people working together to keep the world in balance.

3. Ancestor Worship • The veneration of elders and ancestors is a traditional trait of both the Chinese and Japanese.

4. A long life is proof that a person is in tune with the universal forces. • Shang-ti is the supreme deity who is the original ancestor of the royal house representing the unbroken flow of life; reveals messages. • I Ching is the “book of changes” edited by Confucius. Its patterns are used in order to read predictions in the combinations made by casting coins or sticks.

5. Confucianism: learning to be human • Kung Fu-Tzu is another name for Confucius, (China’s “First Teacher” born 551 B.C.E., during the Chou dynasty (feudal system: peasants provided the necessities of life for a tiny but powerful nobility; the Chou rule resulted in continual war and mass slaughters). Confucianism features ethics, or moral values and principles Focuses on human relationships.

6. Life of Master K’ung • Of noble descent, but poor family • His father died when he was a baby • Very good student (poetry and history) • Began to teach others, quickly gained loyal disciples • Applied the lessons of the ancients to problems of his own day, including the problem of government

7. At age 50, he became a public official and tried to put his theories into practice to no avail • Returned to teaching and study • Died in 479 B.C.E. thinking he had failed.

8. Student and Teacher • Had a huge influence on his disciples • They were responsible for collecting his many teachings • The Analects are the “Sayings of Confucius” which are believed to be a record of some of the dialogues he had with his students.

9. The Solutions to China’s Problems • China was an ancient civilization with a glorious past at the time of Confucius (6th century B.C.E.) • States were warring against one another, people were being oppressed by rulers and society was falling apart.

10. The Ch’in dynasty favored strong laws and intimidation; no interest in education.

11. To solve these issues, many theories were put in place: • The Legalists advocated a stern rule of law enforced by very severe punishments. • The Mohists (Mo Tzu) taught universal love, even toward one’s enemies (similar to Jesus’ teaching) • The Taoists placed more emphasis on the individual than on society.

12. Confucius’ approach • Dedicated to restoring society • Embraced a vision of humanity that centered on human relationships • Argued that justice, not love, should be the primary response when dealing with an enemy • Regarded punishment as an ineffective means of nurturing lasting improvement in people (Instead people should be inspired by good examples)

13. Pushing Tradition • Confucius helped to transmit the worship of ancestors • The Chinese believed that their deceased ancestors could influence the welfare of the living, for good and for ill. • Confucius believed that the power of tradition would ensure their acceptance. • The following Han dynasty was successful for 400 years because they adopted these ideals and Confucianism became a state religion.

14. Confucius’ emphasis was on: • Improving human situation through education • Making rulers responsible for assuring the well-being of the people and for setting good examples • Focusing on social duties rather than worship rituals • Focusing on the family and institutions and life rather than death • When an individual learns more deeply what it is to be human, then families, governments, and humanity itself are improved. • The individual is able to realize the full potential of human happiness.

15. Learning to be Human • Only through learning to be human can one possibly mature toward greater well-being. • Confucius said, “At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities. At fifty I knew the Mandate of Heaven. At sixty I was at ease with whatever I heard. At seventy I could follow my heart’s desire without transgressing moral principles.”

16. The Human Ideal: Chun-tzu • A chun-tzu is a person with perfect moral character, a “mature person” or gentleman. • One becomes a gentleman through steadfast learning; therefore nobility could be attained by actions rather than by being born into. • A chun-tzu has many good virtues that makes a him a good contributor to the improvement of society. • Depends on learning.

17. The Supreme Virtue: Jen • Several virtues are encouraged such as: wisdom, courage, trustworthiness, reverence, uprightness • The supreme virtue is jen = goodness, love or benevolence. • “If a man sets his heart on benevolence, he will be free from evil.” • Largely looks out for the welfare of others.

18. Shu • Fan Ch’ih asked about benevolence. The Master said, “…When dealing with others do your best.” • Tzu-kung asked, “Is there a single word which can be a guide to conduct throughout one’s life?” The Master said, “It is perhaps the word, ‘shu.’ Do not impose on others what you yourself do not desire.”

19. The notion of shu • Identical to the Golden Rule • Do unto others as you would have them do unto you • Someone said, “What do you think of repaying hatred with virtue?” Confucius said, “In that case what are you going to repay virtue with? Rather, repay hatred with uprightness and repay virtue with virtue.” • Jen is a perfect form of benevolence, doing one’s best to treat others as one would wish to be treated.

20. Proper Behaviour: Li • Li = “rite” (sacred ritual) + “propriety” (behaving appropriately in a given situation) • Proper conduct comes naturally from good-heartedness in order to build a harmonious society. • Behaving properly, even when performing apparently mundane routines, carries at all times the significance of a sacred ritual. • Proper behaviour is largely dependent on one’s place in society. (e.g. if you are a leader, act like one, if you are in a position of servitude, act like it)

21. A Human Being is Cultured: Wen • Skills of behaviour that morally benefit and should make up the mature person • Learning the art of peace • The cultural arts: poetry and music, archery, charioteering, calligraphy, and mathematics. • These arts play a big role in ensuring unity and continuity in society. • Seen as a moral education

22. Leading by Power of Moral Example: Te • Learning to be human nurtures people’s well-being • Helps them develop the ability to lead others • Important in the role of good government which comes about through cultivating te. • Te = virtue or virtue as shown through the power of example • “A ruler who governs his state by virtue is like the north polar star, which remains in its place while all the other stars revolve around it.” • Te nurtures moral conscience (shame)

23. “Jen” means humaneness, love, harmonious order and is the largeness of the human spirit seeking the welfare of others. “Chun Tzu” is habitually acting for the good of others. It is consistent friendliness. “Li” is the outward expression of proper conduct, courtesy, and doing things the right way (smiles, compliments). “Wen” is the cultivation of music, poetry, and painting which helps to bring about peace.

24. Confucian Harmony • The men of old who wished to make their virtue shine throughout the world first put in order their own states. In order to put in order their own states they first regulated their own families; in order to regulate their own families they first disciplined their own selves. • Illustrates the grand harmony among human relationships. • The self, the family, the nation, and the entire world of humanity are all intimately related to one another. (The health of each depends on others)

25. Five Constant Relationships • The role of relationships is emphasized and linked to harmony • Good conduct (Li) is exercised in five basic relationships: • Kindness in the father is met by respect in the son. • Courtesy in the elder brother is met by humility in the younger. • Justice in the husband is met by obedience in the wife. • Consideration in elder friends is met by deference in juniors. • Benevolence in rulers is met by loyalty in subjects.

26. Harmony in Humanity • Self: the self is the center of human relationships • Self-identity is determined by one’s status as parent or child, ruler or subject etc • The self can change: learn, grow, mature • Learning happens in the world (seen as the classroom), when the person learns and grows then society is improved as well

27. Harmony • Family: the center of Chinese society • “The father is merciful, the son filial; the elder brother is good, the younger brother submissive; the husband is upright, the wife complaisant; the adult is kind, the child obedient.” • “In serving your father and mother you ought to dissuade them from doing wrong in the gentlest way. If you see your advice being ignored, you should not become disobedient but remain reverent. You should not complain even if in so doing you wear yourself out.” • Prominent is Confucianism’s deep respect for elders.

28. Harmony • Nation: Good government has always been of central concern to Confucian thought. • The nation is thought of as being one great family. • The ruler plays a decisive role, must be a gentleman (chun-tzu); the subject must respect their ruler. • Good government ensures the happiness of the people and the ongoing improvement of society.

29. Heaven • Little is said regarding Heaven or other forms of divinity • Chi-lu asked how the spirits of the dead and the gods should be served. The Master said, “You are not able even to serve man. How can you serve the spirits?” “May I ask about death?” “You do not understand even life. How can you understand death?”

30. Heaven • Confucius understood Heaven to be a vital aspect of reality: • “When you have offended against Heaven, there is nowhere you can turn to in your prayers.” • The workings of the human world are believed to affect Heaven. In turn, Heaven, as the ultimate moral force, guides and nurtures humanity.

31. Lessons for the World • Ways of improving society • Excels in the promotion of traditional “family values” • Applies the ways of the past to remedy the problems of today • Rules of behaviour and ideals of moral virtue to strengthen ethics of society

32. Wisdom of the Master • The Master said, “Yu, shall I tell you what it is to know. To say you know when you know, and to say you do not when you do not, that is knowledge.” • “If one is guided by profit in one’s actions, one will incur much ill will.” • Men of antiquity studied to improve themselves; men today study to impress others.” • “Not to mend one’s ways when one has erred is to err indeed.” • “Do not worry because you have no official position. Worry about your qualifications. Do not worry because no one appreciates your abilities. Seek to be worthy of appreciation.”

33. Taoism: Nature as the “The Way” Confucianism and Taoism developed in response to one another. The yin and yang of Chinese spirituality.

34. Lao Tzu, the “Old Master” • Lao-Tzu (“the old master”) is the possible founder of Taoism; born in 600 B.C.E. He wrote the “Tao-Te-Ching”.

35. The Philosophy of Tao “Tao” means the “way of nature”. It refers to nature in its entirety, existing before Yin/Yang. • The ultimate source, the original from which all things arise; an unseen force that is the origin and the order of the universe. • Thought to exist both before and beyond all else, transcends humanity and the rest of creation • Also seen as the “mother of the universe”

36. Taoism’s Foundational Text The Tao-Te-Ching is the book written by Lao-Tzu. (means the book of the Way and its power) • Made up of paradoxes, statements that seem illogical and contradictory on the surface, and yet contain deeper truths that are accessible more through intuition than through logical thinking. • Those who know do not speak; Those who speak do not know.

37. The focus of Taoism is on: • Non-interference with the harmony and power residing in nature; life is to be lived in harmony with the Tao. • The ideal community (farming since civilization interferes with nature); life is to be lived simply • Knowledge that a person’s achievements make others envious and unhappy; human achievement is foolish • It is better not to make merit a matter or reward Lest people conspire and contend, Not to pile up rich belongings Lest they rob, Not to excite by display Lest they covet.

38. The Universe in Balance • Tao is compared to magnetism; a force that is invisible yet pervades the world and affects its order. • The YIN and the YANG mean opposites: • Yin is dying, dampness, the moon, darkness, coolness, the female • Yang is growth, dryness, the sun, brightness, warmth, the male

40. The TAI CHI symbol, commonly referred to as YIN/YANG has the following meaning: • The circle is the universe • The halves are the two great forces that come together to make the universe work • The flowing line shows how the opposite flow together so the two forces are not opposed • The dots demonstrates how each force contains a little of the other

41. Yin/Yang then means that the world is composed of opposites that flow into each other and make up the whole. • They complement each other. • Without one, the other would make no sense. • Taoists perceive that humanity tends to overindulge in the yang aspects of life, Taoism emphasizes the need to embrace the yin-the weak, the passive, the feminine.

42. Balance of Yin and Yang Know the strength of man, But keep a woman’s care! Be the stream of the universe! Being the stream of the universe, Ever true and unswerving, Become as a little child once more. • All people are made up of both yin and yang components but can create a state of imbalance in themselves (too much yang). • Advocates yin, humility, noncompetition, and pacifism.

43. Concept of relativity and values • Goodness is only meaningful because of its opposite, evil. (No value could exist if it were not for its opposite) • There is no such things as absolute goodness. • Avoids moral judgments, insisting on the relativity of values. When the people of the world all know beauty as beauty, There arises the recognition of ugliness. When they all know the good as good, There arises the recognition of evil.

44. Life and Death • Taoism has little to say about life after death. • Life and death are thought to be merely two harmonious parts of the same whole. • Death is described as a return from life back into the original unity of the Tao, it is merely a natural transformation from one state to another.

45. Living in Accord with Tao • Living in accord with Tao is the only way for an individual to thrive, a perfect way of living. • One who follows this path is known as a sage. • They way one maintains harmony with Tao is wu-wei = “non-action” • It is not simply doing nothing; the practice of wu-wei ultimately accomplishes the task at hand  it is avoiding the tendency to act, embraces the yin-the passive, the weak, the feminine- and is thereby more effective. • One who practices wu-wei is in perfect harmony with nature and its energy infuses and empowers the individual. • Unnatural action, goes against Tao.

46. Humility and Noncompetition • Humility is one of the chief virtues of a sage, not a sign of weakness but one of strength; Tao requires humility but yields optimal results. • Noncompetition is a similar virtue. The sage chooses not to compete, not the same as giving up a fight. “It is precisely because he does not compete that the world cannot compete with him” Through the virtue of noncompetion the sage emerges victorious.

47. E.g.: When an athlete sidesteps the opponent he/she is practicing the Taoist virtue of noncompetition. • The martial arts: Judo (“yielding way”) where the practitioner prevails by giving way. • Social situations: If someone feels lonely, it rarely help if he/she tries to compete for friendship. Simply being himself or herself yields the best results.

48. Naturalness and Naturalism • JUST BE YOURSELF! • Behaving as nature dictates, not as social pressure or personal pride demand. • E.g. dress for the weather not according to current fashion trends alone. • Reject showiness and pomposity • DON’T mess with NATURE • Modern environmentalism: caring for nature • Instead of activism adopt a passive approach: • Leave nature alone, and nature will thrive

49. Nonaggression and Passive Rule • Nonaggression is also applied in the case of warfare. • Although war is sometimes necessary, pacifism is encouraged. • Passive rule involves government/rulers allowing the nature of the people to run its course.

50. Tao as a Religion and a Magical SystemReligious Taoism • When the Han dynasty collapsed and social disorder ensued, many people turned to more personal paths to meaning (Buddhism and Taoism) • nature.