Chinese and Japanese rel

Our focus: important religio- philosophical values rather than rituals practices It is useful of Chinese religious traditions under four categories:            1. EARLY BEGINNINGS 2. CONFUCIANISM 3. DAOISM 4. BUDDHISM China is a vast / complex country (geography, cultural diversity, history)Pinyin system of translation officially used (Wade - Giles in parentheses)

Early Beginnings-prior to Confucius (c.500), there were 3 major dynasties1. Xis (Hsia) Dynasty (from 2000 BCE): [mostly  legendary] rules by emperor YU, the Jade Emperor, descended from the sky

YUXIS (HSIA) DYNASTY

2. Shang Dynasty (1500-1000 BCE): [ historical] Yellow River Valley-Divination and Ancestor worship in Archaeological evidence - Great River Civilization

3. Zhou (Chou) (pr.Joe) Dynasty (1122-721 221 BCE)-often idealized as glorious period in Chinese history

Dao and Yin-YangA very important concept in early Chinese religion is the Dao (Tao) (pr. Dow)- its persist in Chinese thought to the present dayThe Dao is "the way"; also a symbol of Absolute Reality-this reality is composed of two complementary poles/ aspects/ principles       - they are called Yin and Yang       - all things are composed of these two principles in varying amounts              - Yang is associated with: bright, active, hot, dry, "male"             - Yin is; dark, passive, cool, moist, " female"All Chinese philosophical system utilize this concept   

Other significant complementary dualities are heaven/ earth, and male/female  - Heaven (Tran) is where the ancestors reside, but also is the high god  

Ancestor Worshiped- still prevalent in Chinese society; roots traceable to Shang Dynasty sites- the deceased can affect one's life positively or negatively- founding ancestors or recently departed (male/ female) usually get most  attention- wooden  tablets with the ancestor's name would be placed on the home alter- incense burned daily (by women of the house)- food offerings made on special occasions (eg., death anniversary)- prayers for blessings, and to avoid punishment from them - offerings of imitation paper money, houses, clothes, etc. may be burned in outdoor rituals- (Tomb of 1st emperor of Qin (ch'in) Dynasty: extreme ancestral offerings)- the family shares a meal at home or in a restaurant- practice forbidden in Chain after Communist rule in 1949

Divination (Consultation of Oracles)- consultation of oracles still prevalent; evidence in Shang Dynasty sites- bones of animals (e.g., shoulder blades) to which hot metal was applied- fissures which appeared in the bone were then read as oracles      -oracles reveal hidden truths and predict future probabilities - one highly regarded and popular oracular system is the Yi Jing (I Ching) (pr. Yi Jing)      - ancient text with commentary by Confucian and Daoist Sages (wise persons)      - to consult the Yi Jing , 49 yi (or 3 coins) are cast, divided, and counted      - a hexagram of six lines (solid- Ynag; or broken - Yin) is produced      - these reveal dominant forces in life at the moment , what changes are about to         occur, and how a sage would harmonize with these forces/ changes     

Other common modern divination practices include spirit- mediums- also "fortune telling" systems (often in temples), and feng- shui (pr. fung- shuay)feng- shui; ("wind and water")    - originally used to choose burial sites    - specialist (with aid of a specials instrument) discerns the best               positioning of homes, offices, etc., their structural layout, and decor    

Confucius (551-479 BCE); more correctly known as Kong Fuzi (K'ung fu-tzu)- most influential figure in Chinese religious philosophy- best regarded as a teacher of a moral/ ethical approach to life- wished government officials would act ethically for the benefit of society

Confucious felt that human beings were essentially good- they can grow/ develop this capacity, manly through the examples of others- Confucius offered the ideal of the Junzi (chin-tzu)- the Junzi is an ideal, cultural person; a model for others- Four vital qualities in self- cultivation are: li, yi, shu, and ren (jen) (pr. ren)Li: property/ ritual conduction/ proper behavior (origin: ancestor worship rites)- these were expand upon to include all forms of conduct in relationships     - other important relationships are between ruler and subject, husband and wife, elder and younger        brother, elder and younger friend     - mutual obligations (e.g., protection/ support - respect/ obedience)     - hierarchical: deference to those older or in position above you-formal. traditional external behavior in situations. it must be learned

Yi: righteuosness; when external behaviours (li) begin to grow out of inner attitudes, based on principles of benevolence, this in yiShu: a principle of reciprocity- when li is not apparent, use the principle of shu: the golden rule"Do not do unto others what you would not want done to yourself"Ren (Jen) : human- kindness/ human-heatedness- a natural feeling of empathy and good-will towards other human beings- it keeps property (li) and principles (yi) from destroying the most subtle but more highly regraded quality in human beings

His teachings were compiled by his students into a book: The Analects The master said: the cultivated person strives to understand what is proper. the petty person strives to understand what is profitableThe cultivated person is modest in speech, but exceeds in actionsThe cultivated person is easy to serve, but difficult to please

Some changes to the development of confucian thoughtMozi (Mo Tzu) (c. 400BCE) : founder of Mohists-taught universal love and brotherhood-contrasted with confucian notions of hierarchyChallenges were also voiced by the Legalist (Human nature is bad), and the Daoists (Human nature is good- not in need of cultivation)Mencius or Mengzi (Meng Tzu) (c.300 BCE): Strongly confucian in his thought - focused his teachings more on individuals than government  (but still influential in government) - criticized the Mohist position of universal loveXunzi ;(Hsun Tzu) (300-238 BCE) :held people were essentially bad (self-severing)-however, he too is regared as a confucian, because he argued that they could, and needed to, be educated in proper conduct and behaviorconfucianism propsed during the Han Dynasty ((202BCE- 220 BCE)- with the Han Dymasty's collapse, it began a period of decline- Daoism and buddism gained prominence (till after the Tang Dynasty)- it again got a major boost through Neo Confucianism- the most important Neo- confucian is Zhu Xi (Chu Hsi) (1130 -1200 BCE)      -his philosophy incorperates some of the best ideas from Confucianism, Daoism, and Buddism

Daoism: vision of world and human beings in contrast with Confucianism- may be regarded as a "nature" mysticism- founding fathers are Laozi (Lao Tzu) and Zhuangz (chuanh Tzu)Laozi  ("old master"); semi- legendary sage (between 6th and 3rd BCE)-athor of immensely influentail book: The Luoz, or Daogejing (Tao Te Ching)- The classic Book (jing) on the way (Dao) and its virture ( de)The Zhuangzi (The Chuang Tzu): a book- and semi-legendary sage (Zhuangzi) (4th or 3rd BCE)- full of fascinating philosophical speculation- particularly known for its humorous anecdotes- develops Daoism by confronting other philosophies (e.g., confucionism)- shifting away from political emphasis found in the DandejingDaoism stands in stark contrast to Legalism or xunzi's (Hsun-tzu) Confucianism- Daoism: deep confidence in nature and human beings are part of nature- thus human nature, if undistributed, is harmonious with flow of life/nature

unfortunately, this nature state is generally distorted  in most people- this distortion is often precisely because of moral rules and regulations, social proprieties and pressures, ect.- daoist teachings seek a return to that original, undistributed, natural state- moralistic and legalistic ideas are often at the root of out frustrationsstory of zhuangzi to po lo

The starting point in Daoism is recognition of our "natural" condition - marked by a feeling of confusion/frustration between ideas, perceptions, rules, traditions, ect. or right and wrong, should and should not, good and bad.- one solution is to blindly accept a particular way and doggedly stick to it- doesn't work because against nature; results in sinners and law-breakersDaoism is also marked by recognition that nature flows effortlessly along- season do not struggle to change; the sun and moon do not struggle to rise/set- animals and plants are not confused about how to grow and behave- there is a principle/ process in operation which, though mysterious and subtle, is extremely powerful and at the source of everything- this is the Dao (the mysterious way)- if we let the mysterious power operate, all would probably be well- much of our misfortune is based on resisting that operating principle- our rational minds cannot fathom the mysterious process at workSTORY OF THE DAOIST FARMER AND HIS HORSES- life is a process, at times mysterious and unpredictable, marked by change- the Daoist ideal is not the scholar or the religious official, but the sage- the sage seeks harmony with the mysterious ever-changing process- meditation on nature; life closer to nature if the best teacher- a Daoist mystical activity is not rigorous practice with builds rigidity- it is activity that softens artificial/  arbitrary conceptual structures        - these restrict us, inhibiting our flexibility and adaptation illustrative symbol: the oak tree vs. the oak/ bamboo- the later yields with the slightest breeze, seemingly weak- in the tempest, the oak is uprooted, while the willow/ bamboo survive- which is truly strong? Firm yet yielding: the principle/nature of the Dao- it is a mysterious blend of dual principles soft and hard: yin and yang- heaven/ earth, even un-manifest mystery vs. manifest creation are qualities  Another classic symbol of the Dao and the Daoist sage is water- water is colorless yet it reflects all color (symbol of non- egotism)- it assumes the shape of any container (symbol of adaptability)- in stillness or flow, it is immediately responsive to the total environment    - (symbol of calm equipoise, spontaneous and dynamic action)- it can be sensed, but cannot be grasped    - (symbol that sage exerts a mysterious influence; not enslaved)- it  is the main construction of life. It nourishes all life without striving - it seeks the lowest level (symbol of humility)- it is the most gental thing, yet it overcomes the hardest ( soft strength) DAOIST SAGE IN WATERFALL (GOING WITH THE FLOW)Two important concepts in Daoism are wu-wei and ziran (tzu-jan) - they embody the nature of the Daoist sage's actionsWu-wei (non-action): "letting-go/ effortless action/ going with the flow"-sage's "practice" is "allowing things to be"; action not premeditated/ forced- it arises spontaneously in harmonious response to any situation- this spontaneous action is called ziran (tzu jan)De (virtue): when the heart/mind is empty/ clear/ receptive that it is most harmonious with the flow of Dao.- then the sage abides in her own true nature [own true nature is called De (te)]- it is the intrinsic quality, the virtue of something; it's powers, its "is-ness"- classic analogy is the grain in wood (each unique); (wind-swept tree)- the Daoist mater sage is one who is in complete harmony with the Dao- whose nature/ power (De) is veritably that of the Dao (immortal)such daoist ideas were taken literally with time- blended with folk traditions of herbal medicine, ect.- found expression in the martial arts - and Chinese art forms (nature painting)When Buddhism and Trantra entered China they naturally merged with Daoism- Chan and Zen Buddhism have strong Daoist influences   

Japanese religion may be view under two categories : 1. the indigenous tradition: which is Shinto (and other folk traditions) 2. the borrowed traditions: Confucianism, Daoism, and BuddhismSHINTO : term probably from Chinese Shen (Gods) and Dao (way) Japanese prefer : KAMI-NO-MICHI, also means The Way of the Kami/ GodsShinto: a folk based, animistic religion, with strong political overtones- very loosely defined; draws upon Japanese mythology and nature worship- belief in divine spirits, called Kami, pervasive in early Japanese culture- Kami inhabit the heavens, earth, animals, plants, and even human beings- Kami are not found in all persons or living things, but may manifest there - if they do this raises a person (ancestors) or places to a divine status - e.g., the emperors of Japan claimed divine descent from the Kami   this lead to the strong political dimensions in Shinto

Creation MythMythic tales found in the Kojiki (record of ancient matters) - also the Nihonshoki (Chronicles of Japan) - both compiled in about 8th CEIn Shinto mythology, the islands of Japan were created by a pair of Kami- the male, Izanagi, (he who invites), and female , Izanami, (She who is invited)- they stirred the ocean until the island of japan  formed- from their intercourse plants and other natural phenomena arose- then Izanami died- Izanagi then produced the Sun Goddess Amaterasu to rule over all things- the Japanese emperors claim descent from the line of Amaterasu- the first mythic emperor was Jimmu (7th BCE)Other Kami were created, such as the moon god and the storm god- the kami sometimes fought with each other

Kami and Shinto RitualShinto: no historical founder, no official scripture, nor organized teachings - priesthood is hereditary. Priests perform rituals and aid contact with Kami - rites are ancient, precisely conducted, displayed reverence and please the   Kami-people receive life from the Kami- we are their children- Kami are everywhere in nature and life- some manifestation are more discernible than others- Kami are powers/ forces/ qualities that invoke wonder/awe, even fear/ dread- a strom, mountain, offshore rocks, a waterfall, a hot-spring, a sacred tree- whenever one senses the presence of a Kami, a Shrine may be built but not always- some shrines are very elaborate, such as at the Miyajima island or Ise (rebuilt every 20 years) - the Ise shrines are ancient/ new wood structures - dedicated to the Sun Goddess Amaterasu - thus are visited by the royal family-sometimes the indication is a special gate (torii) leading to the "shrine" - the torii may not lead to a edifice and the edifice may not have an image - the "shrine" may also merely be a braided straw rope tied to a rock or tree

People go to Shinto Shrines when a child is born, marry according to Shinto rituals, and visit on New Years Day- the rinse hands and mouth before entering  - Shinto is strongly oriented towards purity  - purity enables communication with the Kami  - bodily outflows, dead or decaying matter is polluting  - ritual impurity is not moral guilt (no concept of sin in Shinto)  - tradition of baths (hot-springs, waterfalls) stems from purification rites- people bow twice, clap hands twice to get the Kami's attention and offer a coin- they try to feel the Kami's presence, experience it's energy within their heart- offerings of sake may be made; food/drink may be received from priestsAlternately, people may spend reflective time in a sacred part of nature (i.e., the island of miyajama) or climbing a sacred mountain like Mt. Fugi-Japanese homes often have a Kami- Dana, a home shrine which contains items from Shinto shrines, a mirror, and other meaningful objects- offerings are mad to thank and obtain the blessings of the kami

Development in Japanese ReligionsREAD PAGE

Chinese religion

confucianism

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