Chinese Religions:Daoism and Confucianism

Chapter 6

Living Religions, Mary Pat Fisher

Learning Objectives (1)• Comprehend the concepts/ terms• Understand and explain the main beliefs/ teachings• Understand and explain the practices• Know the founders of major systems and their

teachings and explain them• Understand historical development along with the

cultural, political, and social contexts of each of the major systems and be able to explain them

• Know, explain, and evaluate the main goals and compare/contrast the systems with other belief systems

• Be able to recognize syncretisms of Daoism, Confucianism, and Buddhism

• Develop an appreciation for the contributions these systems made to history of thought, religion, etc.

Terms/Concepts (1) Terms for ancient Chinese traditions

exiting before Daoism and Confucianism arose

Ancestor worship/veneration Filial Piety Divination Shangdi (Shang Ti) shen (good spirits, bad spirits) Li qi (ch’i) Yin Yang

Terms for Daoism: Dao Daoism Dao de jing Innocence Alchemy wu wei Feng shuiKey Figures: Laozi (Laotzu), Zhuangzi (Chuangtzu)

Terms/Concepts (2)

• Terms for Confucianism: Li Ren (Jen) Yi Confucianism Neo-Confucianism Key Figures: Master Kung Fuzi/ Confucius Mengzi (Mencius)

Terms/Concepts (3)

Political/Historical: Dynasties: Shang, Zhou (Chou), Han

Political system: feudal system

Scriptural Texts: Yijing (I Ching) Book of Changes

Dao de jing (Tao te Ching) Xhuangzi (Chuangtzu) Li Chi (Confucian Classics) Analects of Confucius

Chinese Religions Lecture Overview

• Ancient religious traditions before Lao-tzu and Confucius

• Daoism• Confucianism• Neo-Confucianism• Religion in modern China including

the influence of Buddhism

Exploring the Mystery of Religion for the Chinese

peoples..Begins

Quotes of the Day

• "A journey of a thousand miles begins with a single step." Chinese philosopher Laozi

• “The Dao…enduring and unchanging…the name that cannot be named…originator of Heaven and earth….” Dao de Ching

• “Forget injuries, never forget kindnesses.” Confucius

• “…Do not do to others what you would not want others to do to you.” (Confucius, Chinese version of the “Golden Rule”)

Ancient Religious Traditions (1)

• Geographical Context (see next slide)

Ancient Religious Traditions (2)

• Ancient Chinese traditions (essentially the indigenous sacred ways of ancient China)

• Respect and honor to spirits and ancestors• Ancient traditions from well before 3000

yrs ago (1000 B.C.E.), became the foundational fabric of later Chinese culture, undergirded both Daoism and Confucianism and the Chinese culture in general all the way to modern times

Ancient Religious Traditions (3)Overview of Elements/Characteristics

• Polytheistic and animistic (belief in multiple gods and spirits)

• Filial Piety• Ancestor Worship• Belief in the Shangdi (Shang Ti Supreme

God)• Li• Qi• Divination• Yin and Yang (by ancient philosophers)

Ancient Religious Traditions (4)• Shang dynasty in 1500-1046 B.C.E. (11th

cent.) Divination w/ shells; large royal tombs (archaeological evidence)

• What was religion like for the common Chinese people of this age? Polytheistic and animistic, reverence of gods, spirits, and ancestors and divination practice

• The highest god was Shangdi (Shang Ti)• Kings and Priests performed rituals and

ceremonies, and deep respect showed to authorities; Li was sacred rituals of ancestor worship (p. 189)

Ancient Religious Traditions (5)The Zhou (Chou) dynasty 1046—221 BCERulership based on Mandate of Heaven;

rulers asserted right to rule by morality & religion based on Shangdi (Shang Ti), the one Supreme God, who controlled the destinies of all humankind (Hopfe and Woodward textbook)

• During this dynastic age that both Laozi and Confucius come onto the scene in the 6th cent. B.C.E.

Ancient Religious Traditions (6):Filial Piety

• Ancient Chinese culture ingrained with a deep respect for their ancestors; it begins with parents expecting respect from their children

• This means that children are to give complete respect to their parents and grandparents (filial piety).

• Filial- of or relating to a son or a daughter; having or assuming the relation of a child

• Piety- fidelity to natural obligations (as to parents); dutifulness in religion; devoutness

• A religious aspect to their veneration. • It is believed that those who lack filial piety will

be afflicted by dangerous spirits.

Ancient Religious Traditions (7): Ancestor Worship

• From very ancient times, the Chinese peoples worshiped their ancestors

• Their deep respect for the aged, ingrained in their culture, did not cease after the elderly died, it continued on

• Homes would have small shrines or altars: names and deeds of many previous generations of the family are remembered. Support of the dead ancestors with remembrance and sacrifices are essential.

• Those who forget their ancestors are disgraced

Ancient Religious Traditions (8): Divination

• Like other basic religion groups, the early Chinese believed that the unity of the universe allowed future events to be predicted by some means.

• They sought the future through the patterns of the tortoise shell and in stalks of grain. Divination among the Chinese probably…

• Reached its peak in the development of the book called the Yijing (I Ching/The Book of Changes) which was edited by Confucius. Casting of coins or stalks of a plant certain patterns will emerge. A statement/ prediction is made for all the 64 hexagram patterns. The book is still used today.

Ancient Religious Traditions (9):Qi

• The ancient Chinese also developed the concept of Qi:

• Vital life energy, universe and in our bodies

• Self-generating physical-spiritual substance

Ancient Religious Traditions (10):Yin and Yang

• Ancient Chinese philosophers developed the concept of Yin and Yang to explain the true nature of the universe.

• Yin: dark, cool, female, receptive, negative forces in nature

• Yang: bright, warm, male, assertive, creative, positive forces in nature

• Together, Yin & Yang complement each other

Ancient Religious Traditions (11) Summary of Elements, Beliefs, Practices

• Animism and polytheism• Filial Piety • Ancestor Worship• Shen Shangdi• Li Qi• Divination• Yin and Yang

Formation of Daoism (1)

• The beginning of Daoism is shrouded in mystery, its origin is lost in the mists of Chinese antiquity, and little do we know of its legendary founder, and some deny his historicity

• Laozi (Lao-tzu): c.a. 600 B.C.E. is his title meaning “Old Master” or “Old School”

Formation of Daoism (2)

• Laozi’s Career:• government job

curator of the imperial records at Loyang, the capital of China during the Chou Dynasty.

Lao-Tzu Resigns his Government Job, Mounts aWater Buffalo, and heads toward Tibet

Formation of Daoism (3)

• The guard at the western pass out of China (a legendary figure named Yin Hsi) requested that Lao-tzu record his philosophy before he left.

• Lao-tzu recorded his philosophy in a book called the Dao de jing, left through the pass, and was never heard of again.

Formation of Daoism (4):The Source Texts (Scriptures)

• Dao de jing, “The Way of Nature”, or “The Classic of the Way and Its Power or Virtue”

• Central philosophy: improve harmony of life & best harmonize with the natural flow of life by being receptive and quiet; Also believes all human achievements are folly, especially elaborate government

• Instead of 1 master creating it, there may have been several masters over centuries

• Book of Zhuangzi, (Chuang-tzu), written, compiled by Daoist philosopher Zhuangzi, 4th cent. BCE

Defining Daoism (1):Early Daoist Philosophers’ Teachings

• Hopfe & Woodward textbook summarizes:• 1. The basic unity behind the universe is a

mysterious and indefinable force called the Dao

• 2. Life is the greatest of all possessions• 3. Life is to be lived simply• Ideally, individuals should turn their backs

on the advancement of civilization and live simply & quietly as possible.

• The word “Innocent” characterizes the ideal state

• 4. Pomp & glory are to be despised

Defining Daoism (2):M. Fisher Textbook Summarizes as:

• The Way of Nature and Immortality• The Unnamable (essentially indefinable)• The Eternally real• The transcendent unity of all things• Our original nature• The first cause of the Cosmos• Flowing water is the model for

being/living

Defining Daoism (3):The Dao de Jing

• Ch. 1 (vs. 1) “The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. (vs. 2)…no name, it is the originator of heaven and earth. (vs. 3) Always without desire we must be found, if its deep mystery we would sound…(vs. 4) under these 2 aspects, it is really the same…together we call them the Mystery, where the Mystery is the deepest, the gate of all that is subtle and wonderful” The Texts of Taoism, trans. James Legge, Julian Press. NY 1959 p. 95

Defining Daoism (4):Summarizing early Daoist Philosophy

• The “Way,” “Nature’s Way” understood as impersonal force, compare: monism

• The basic unity behind the universe is a mysterious & indefinable force called the Dao

• Life is the greatest of all possessions; fame, wealth, power, & education were transient illusions

• Life is to be lived simply. The Dao would ultimately destroy all people’s achievements (the early Daoists therefore turned their backs on civilization)

• The word innocence characterizes the ideal (political) state

• Goal: to live in harmony with the Dao (the world is naturally in harmony)

Early Daoism: Its Philosophy In Reference to Theism and

Religion • The Dao itself is an impersonal, vague

force behind the universe and is more of a First Cause than a god in any traditional sense.

• Little theism in early Daoism; The early Daoist teachers were only vaguely theistic

• In many translations of the Dao de Jing, “god” does not appear at all; but one translation, “god” appears once.

• Daoism cannot be clearly delineated as a religion with a certain body of doctrine and rituals as in other religions; but its definitely a belief and philosophical system

Defining Daoism (5):Zhuangzi and Early Chinese Philosophy

• Zhuangzi, Daoist philosopher of 4th cent. BCE (365-290) taught shunning the state (get away from society)

• In contrast, the other “schools of thought” in China rivaled the early Daoists, advocating working within society to make them better, namely: Confucians, Legalists, and other traveling Philosophers

• Yin & Yang of the cosmic balance incorporated into “Daoism,” became a philosophical tradition

Daoism’s Paradoxes and Feng Shui

• Wu wei-- “actionless action,” a uniquely Daoist paradox

• Combining the concept of the Dao as “natural,” our original nature and wu wei concept and the Daoist model for being, flowing water, together produces the Daoist general Daoist thought of “going with the flow”

• Feng Shui—determining the natural flows of qi through the earth; geomancy; letting things take their own course

Popular Religion and Institutional Daoism

• Though practices of popular, folk religion and Daoism get mixed up, distinguish to two

• Alchemy, faith-healing, use of talismans• Other folk practices• Daoist specialized took charge of these

spiritual tasks, but these practices still continued among the peoples as folk religion

• Temples and priests, and rituals performed by Daoist priests in various villages, places

Daoist Inner Alchemy

• “Three Treasures” within the body:

• Jing--generative force

• Qi--vital life force

• Shen--spirit

Daoist Sects

• Celestial Master• Highest Purity Daoism• Complete Perfection—started late

4th cent. C.E.• During this time, 1st-3rd centuries C.E.,

Buddhism came into China and was having an influence, and Chan Buddhism developed (emphasizing meditation and direct insight)

Daoist Canon (Scriptures)• 2 Main Scriptures: Dao de Jing, Zhuangzi• The many “revealed” scriptures of Daoist

movements compiled and canonized by the court

• The present canon was compiled in 1445 C.E.

• About 1,500 sophisticated scriptures• Contains poems, encounters with deities,

meditation practices, methods and elixirs for ascending to the heavenly realms and achieving immortality, and descriptions of the Immortals and the heavenly bureaucracies

The Immortals and Ascended Masters

• A coral sculpture of 7 Immortals amongst Temple • in Nature, 19th century Chinese, in Appleton Museum of Art,

Ocala, FL

Later Development of Daoism (1)

• Daoism in the Dao de Ching & Zhuangzi text

• Appealed to a small no. of persons, malcontent with the intricacies of society and government

• After the Early period, Daoism, developed a wide appeal to the masses mixing folk (animism & polytheism)

Later Development of Daoism (2)

• Two kinds of Daoism developed: • The Literati, philosophical writings of Laozi

and Zhuangzi• The Alchemists: searched for immortality as

in an endless extension of the present life• Scholars, priests, & magicians began to

seek the means whereby life could be extended indefinitely, including practices of diet, fasting & breath control similar to yoga, as well as alchemy.

Later Development of Daoism (3)

• The Daoist alchemist seeking to work his magic soon became concerned with the gods that might be involved in the process. Because they worked at the stove, they began to offer sacrifices to the god of stove, Tsao Chun, the 1st god of Daoism.

• The process of apotheosis (elevating to divine status) continued until their were many Daoist gods. Starting out essentially non-theistic then became theistic/polytheistic

Daoism in the Common Era• By the early centuries of the Common Era,

Daoism had developed into a religion complete with gods, priests, temples, and sacrifices.

• In modern China, Daoism is mainly associated with charms, exorcisms, and magical attempts to prolong life; it is all these: a philosophy of nature, a religion, and a system of magical practices.

• Has also incorporated into its system-deities, such as the Golden Mother of the Celestial Pool

Ancient Chinese Traditions and Daoism Concepts Summarized

• Dao-the Way of Nature, Unity of Universe• Dao de Jing (“The Way of Nature”, or “The

Classic of the Way and Its Power or Virtue”)• Laozi—legendary founder, 6th cent. B.C.E.• Book of Zhuangzi, early philosopher• Innocence—natural state of beings; harmony• Qi—vital monistic energy of universe in every..

• Yin and Yang—positive and negative forces• Wu wei—actionless action • Feng shui—determining the qi flow in the earth

Confucius

• Founder: Kung Fuzi, 6th cent. B.C.E. 551-479 B.C.E.

Confucius’ Life and Career (1)• Confucius’ early life…He taught his students History, good

Government, and Divination• His main concern/realm of focus was on society:

good government w/ a moral base• His attitude toward religion is not known w/

certainty & scholars debate the range from agnostic to founder of a great religion. Truth lies in middle:

• He seems to have believed that the gods existed & worship & rituals were of value in bringing people together, but these were of secondary importance to an equitable social order

• He seems to have had the attitude of respect to the spirits but kept them at a distance

Confucius’ Life and Career (2)• At the age of 50, he was

asked the join the government of the Duke of Lu as its prime minister. He was able to put into practice some of his principles of good government. But this only lasted 5 years, & he was back traveling as an itinerant teacher. But at the age of 67, he got a position as an advisor to Duke of Ai, held till he died in 479 BCE

Confucius’ Works

• During his last years at the court of Duke of Ai, he continued to teach his disciples and he edited and compiled the 6 classical Chinese cultural texts including the Yijing

• Li Chi—his own book• The Analects of Confucius

Confucius’ Teachings (1)

• Confucius built his teaching on the existing cultural foundation of:Filial Piety

• Ancestor worship• Li

Confucius’ Teachings (2)

• The teachings of Confucius: central themes:• Li--propriety, rites, ceremonies, courtesy

applied to religious and social context: when society lives by it, it moves smoothly; men & women respect their elders & superiors; the proper rituals and ceremonies are performed; everything & everyone is in its proper place

• Ren (Jen) goodness, heartedness, kindness, love

Confucius’ Teachings (3): Li, Li Chi, & the 5 Relationships

• The Li Chi, based on filial piety and Li, underlies the 5 basic relationships of life (human social) which he taught:

1. Father to son (filial piety) 2. Elder brother to younger brother 3. Husband to wife 4. Elder to Junior 5. Ruler to Subject

Confucius’ Teachings (4): Hierarchy from Heaven to Earth

Confucian model from the top down: The Mandate of Heaven Emperor/ Rulers Subjects: Parents, then Children

Confucius’ Teaching (5): The Confucian Ideal in Society

• He developed a system of ethics, a theory of government, and a set of personal & social goals that deeply influenced the Chinese for 2500+ yrs.

• He believed in the natural goodness of human beings (there is no concept of “sin” in his understanding) and in the perfectibility of humankind. He was an idealist

• He believed that evil was a result of the breakdown of the feudal system which put each person nicely within the order of society

• In short, good government is a requirement of good people. If the government is morally good, the people will naturally be good

Confucius’ View of Heaven and Gods• Not an atheist. • Acknowledged the gods existed and

worship & rituals are of value in bringing people together, but secondary importance to an equitable social order His attitude seems to be that, ideally, one should respect the spirits, but keep them at distance

• The highest, purist model is the Mandate of Heaven

Confucianism Key Terms Summary

• Key Terms: Filial Piety- “Father to son” social

relationship • Li - propriety, rites, or “courtesy”• Ren (Jen)- goodness, human heartedness• Key Figures: Confucius, Mencius• Source Texts: Li Chi and Analects of

Confucius

Development of Confucianism (1)• After Confucius died, a small group of

disciples• The rulers of China did not immediately open

their doors to his disciples• But his disciples, 70, did scatter across the

empire to be advisors to the rulers, and over the next 500 years, Confucius’ teaching became an integral part of Chinese culture

• The did not have great success because of the competing rival schools, with their opposition: the Taoists, the Legalists, and later Mohists, all who claimed to have the key to good government.

Development of Confucianism (2)

• Moreover, the disciples of Confucius taught that the best form of government was an idealized feudalism, & they were teaching in a time when the feudal society was breaking down all over China; they were out of step with their time.

• But Mencius, the Chinese sage second only the Confucius, arises (born 100 yrs. after Confucius, 372-289 BCE) who helped to spread/popularize the teachings of Confucius

Development of Confucianism (3)• The 2nd most famous Confucian interpreter was

Hsun tzu; but Hsun tzu denied the basic goodness of humankind.

• The rise of the Han dynasty marked a new era in Chinese history. They needed a great no. of administrators and advisors, many who had been trained by the disciples of Confucius

• 136 BCE, Confucians put in charge of the education of the Chinese youth during the Han dynasty which strengthened their influence more. Chinese education included a study of the teachings of Confucius. Master Kung himself could not have devised a system in which his philosophy would have had more influence over the future of China.

Confucianism as a Religion and Cult

• In 195 BCE, the Han emperors visited the grave of Confucius and offered animal sacrifices (pig, sheep, and ox)

• 50 years later, a temple was built to honor Confucius in his native town.

• The practice of posthumously awarding titles to Confucius began, including title of “Duke.” By the 6th cent. C.E., every prefecture in China had a temple to Confucius and some came to look upon him as a god; but no popular religion developed. He was generally regarded as the patron saint or ancestor of the Chinese scholar, and remembered and revered as one would remember any ancestor.

The Silk Road

Example of Chinese Syncretism

• It is perfectly acceptable for the traditional Chinese to be a Buddhist, Daoist, and Confucian, all at the same time. This is illustrated in the story of the emperor who asked a scholar if he were a Buddhist. The scholar pointed to his Taoist cap. "Are you then a Taoist?" the emperor asked, and the scholar …

Example of Chinese Syncretism, continued

• pointed to his Confucian shoes. "Are you then a Confucian?" the emperor asked, and the scholar pointed to his Buddhist scarf. It is not at all unusual for a Buddhist priest to attend a Daoist temple and to memorize the teachings of Confucius.

Chinese Festivals• Chinese New Year – end of Jan./early Feb. Each yr. assoc. w/ a particular animal Emph. On cleansing & renewal for year; Lantern Festival occurs at the end of the New

Year festival• Pure and Bright Festival – early April Ritual baths & bldg. new fires & includes ancestors• Dragon Boat Festival – June Celebrating begin of summer; high point of

yang power• All Soul’s Day – late August, Chinese version of

the Buddhist Ullambana festival

Chinese Religions “Today” (1)(20th-21st centuries)

• Throughout the centuries, Chinese govt’s have attempted to control religion, in part because traditional Chinese religion & politics were so closely intertwined. Religion provided a basis for political authority, it also contained the seeds of rebellion. 19th & 20th centuries were difficult times in China

• 1949 Revolution produced the Peoples Republic of China, Marxist gov’t led. This gov’t’s attitude toward religion was that it was a vestige of the feudal past and would fade.

Chinese Religions “Today” (2)

• Daoism and Confucianism was viewed w/ suspicion because Confucianism was so clearly tied to the feudalism of the past and Doaism was seen as superstition. Buddhism was viewed as an imported religion and therefore was suspect.

• Christianity was associated with the imperialistic Western nations. Therefore, Christian missionaries were expelled in 1952. Chinese Christians were required to join the “Three-Self Movement” to protect themselves from foreign intervention. If they refused and joined “house churches” they suffered persecution.

Chinese Religions “Today” (3)

• But all 5 religions (5th one is Islam) had some adherents who maintained their practices

• But in 1966, during the Cultural Revolution, all the religions were severely repressed. This revolution moved again the four “olds:” old ideas, old culture, old customs, & old habits. The remnants of religion were targets. All temples and churches were closed. Confucius’ birthplace temple was destroyed; images and relics destroyed.

Chinese Religions “Today” (4)• In 1977, things started to soften, and in

1982, the communist gov’t declared respect for religion.

• Religion is still somewhat precarious in China

• The Chinese gov’t officially recognizes the following religions: Daoism, Buddhism, Roman Catholicism, Protestant Christianity,and Islam

• Falun Dafa-modern mystical group emphasizing meditation and exercise, has been singled out for especially harsh repression. The gov’t considers it to be a dangerous superstitious cult

Chinese Religions Today (5)

Chinese Traditional Religion (a combination of Taoism, Confucianism, and Buddhism) with 394 million adherents

Chinese Religions Key Terms

• Ancestor Veneration-deep respect & revere for ancestors

• Yin-negative force in nature, darkness, femaleness• Yang-positive force, lightness, maleness• Shang Ti- Supreme God• Dao- “Way,” the “Way of Nature” ultimate essence• Li- propriety, rites, or “courtesy”• Jen- goodness, human heartedness• Filial Piety- “Father to son” social relationship,

Confucius

Chinese Religions Basic Term(for all “Three Teachings”)

• Syncretic/Syncretism- the combination of different forms of belief or practice

Chinese Religion Summary/ Conclusion(from Hopfe & Woodward Part III Introduction to

Religions originating in China and Japan)

• Chinese religions are syncretic-the people see no conflict w/ being Taoist, Confucian, and Buddhist at the same time, & practicing ancestor veneration and divination

• Yin and Yang are basic philosophical concepts• Ancestor veneration and filial piety are important

social and religious concepts• Taoism emerged 6th cent. B.C.E. from Lao-tzu

Its most basic teaching was that the Tao is the mysterious force that governs the course of life and universe

• Confucius also lived 6th cent. B.C.E. Confucianism provided a moral basis for Chinese societies

Discussion Questions• What kind of religion were the Chinese people

basically before Lao-tzu and Confucius?• What were the main elements?• What is Daoism and what was Laozi’s role?• What did Confucius teach and when and what

historical context?• Contrast the view of society and government

between Daoism (e.g. in the Dao de Jing) and the teachings of Confucius.

• How did the elements of ancient Chinese religion and philosophy, pre-Laozi and Confucius, come along side Daoism and Confucianism and meld into the melting pot of Chinese culture and religion through all time?

Discussion Questions continued

• What were the competing social, political, and religious philosophies after Confucius’ death?

• What factors led to Confucianism to become very influential in China?

• When and how did Buddhism come to China and when did it really begin to have a following and influence?

• Is modern Chinese belief/thought influenced by its great old masters and how so?

Chinese Religions Discussion Questions continued

• What is the profile of religion today in China and what festivals do they keep?

• Why do you think the Chinese can be so eclectic and syncretic, considering themselves all three: a Buddhist, a Taoist, and a Confucian?

Key hint: the Both/And thinking of the East verses the Either/Or thinking of the West