‘Ch’eng’s way is the way of the self,’ shows that when we follow sincerity we follow what is most essential for our development. Sincerity is the feeling, a certain reverence, a trustworthy response that precedes the insight of the righteous path. The heart/mind, hsin, is originally sincere, and when we connect an action to this clear mind, or act from this mind, we know righteousness. ‘Without sincerity there would be nothing’, explains how sincerity is the only origin of true success. Any attempt to build from motivation other than sincere motivation will, in time, decay. Any perceived benefit or perceived success outside of sincerity is illusory. Sincere action is a manifestation of the Heavenly principle (The life-giving principle in all things). As such it gives spiritual life to this world. Sincere action imbues the spirit of humanity into this world. Sincerity resonates infinitely, producing a great, or Heavenly benefit. When we choose to learn and grow our lives from the root of sincerity, we move Heaven into the Earth, our action produces Heavenly benefit, our result is vast and ceaseless. The second aspect of practicing sincerity is to benefit all things, to ‘complete things’:
Ch’eng means not only to complete oneself but also to complete things. To complete oneself is humanity; to complete things is wisdom. Both are the virtue of nature. This is the Way which is a union of the external and the internal. ( 141) [italics added]
Wu comments: “to complete things is to let other people and things develop…according to their own natures” (141). Sincerity, completing oneself and completing all things, is the ‘virtue of nature.’ Practicing sincerity is letting oneself and all things develop according to their own natures. Through sincerity the self can emerge, this pure, true self responds with the deepest root of all outside things and unites, internal with external. In this union, or deep response, there is vastness that allows more time and more space for authentic development. Remaining grounded in this space of sincerity, responding to other things in this way, we can meet and complete all things in a pure space, which allows real growth.
Growing from ‘the beginning of all things,’ from such purity things are rooted in the vastness of Heaven. This root, this perfect sincerity, nourishes growth that is ‘ceaseless’, and ‘godlike,’ or Heavenly. This perfect sincerity is very profound but it begins with a simple and heartfelt practice. Sincerity includes basic morality such as truth, honesty, faith, and trust. These virtues arise from and are the extensions of sincerity. As we become more deeply, or more ‘perfectly’ sincere, the profound implications that resonate from virtuous action become clear. It is through continued practice that sincerity become clearer. While ch’eng is defined in the Doctrine of the Mean as the Way of Heaven and the way of humanity, there is also the more specific definition or instruction: “The next level of perfect sincerity is to go by bending, through bending one’s sincerity appears” (Wu 1992, Doctrine of the Mean Ch. 23, p30). Wu, commenting on this line in Concerned Mind Tea, says:
The Chinese word for bend is ch’u (曲), and it may be translated as small, partial or bent. Therefore “going by bending” can be described as not pursuing a goal directly but solving a problem by turning a corner, by bending. For example, when our friends make a mistake, we advise them directly; this is sincerity. But sometimes they do not accept our advice. If we give up our effort because they refused our advice, this is not real sincerity to our friends. Therefore we must turn a corner and use a different way to advise them; this is a real expression of sincerity. (Wu 1992, 30)
First Wu uses the example of advising a friend directly about a mistake that friend has made as sincerity. This is an important example in itself, because it illustrates the simplicity of sincerity in practice. Although sincerity has metaphysical roots and implications, its practice remains simple: honesty toward a friend. If we do not tell the truth to the friend then we show a lack of concern, we allow that friend to proceed with mistaken behavior that in time will bring misfortune. This simple act, out of concern for the friend, carries with it all the profound metaphysical implications. The tricky situation of telling a friend something they might not want to hear becomes even trickier when that friend does not take the advice to heart. As a sincere friend, you cannot give up and must now use indirect methods. You must proceed by bending around the roadblock to advice that your friend has put up. In time you hope the friend understands his or her mistake, but if not you continue the subtlety of ‘going by bending’ as a good, sincere, concerned friend.
Through this sincerity friends help ‘complete each other.’ Through sincerity we fulfill our responsibilities, learning, completing ourselves. Following this sincerity in daily life is following the way of humanity. Fulfilling our responsibilities in this timely way is following what Heaven has set before us. It is following the Way of Heaven.
Showing posts with label from book. Show all posts
Showing posts with label from book. Show all posts
Saturday, October 23, 2010
Thursday, October 21, 2010
Sincerity in the 'Doctrine of the Mean' or 'Chung Yung'
While sincerity generally meant truth, honesty, faith and trust, Sincerity, ch’eng,(诚) in the Doctrine of the Mean, takes on a metaphysical meaning as well:
“Ch’eng is the Way of Heaven; to become Ch’eng is the Way of Man (Humanity).” (Wu 1986, 139)
The author of the Doctrine of the Mean shows the connection between simple human honesty, truth, faith and trust and the Way of Heaven. When people are sincere, in this way, they are fulfilling their highest function. Sincerity encompasses a balance of truth, honesty, faith and trust and while peoples’ level of understanding may differ and their characteristics may be unique, their ability be ‘sincere’ is always there. This means that anyone, regardless of talent, can manifest the Way of Heaven through practicing sincerity. Sincerity is animated in us through Heaven’s life-giving power. Humanity and sincerity are in harmony with the principle, the movement of Heaven. When people are sincere they are practicing the way of humanity, the Way of Heaven. This is the function of humanity, to be sincere. When we are sincere, we are doing our part in Heaven’s work on Earth. Each of us can work to accomplish this in our unique way in our unique position, with our unique characteristics and when we do endeavor in this way we, quite simply, work to make the world a better place. This Heavenly origin is why, as Wu points out in Chinese Philosophical Terms (1986), according to the Doctrine of the Mean [Ch. 24] perfect sincerity is like Heaven in these two ways: perfect Ch’eng is godlike and perfect Ch’eng is ceaseless. Perfect sincerity is godlike because it is:
being able to foreknow. When a country is about to flourish, there are surely some fortunate omens; when it is about to perish, there are surely some omens of weird and monstrous things…Whether calamity or blessing is immanent the good and bad can be foreknown. Therefore, perfect ch’eng is like a spiritual power. (140)
And perfect ch’eng is ceaseless, “the function of ch’eng is the same as that of Heaven and Earth, which give life to all things without ceasing” (140).
This sincerity is emphasized in the Doctrine of the Mean, or Chung Yung, because it is closely related to chung, the Mean. Chung, meaning “central” or “the mean,” is the central quality of humanity, which enables us to bring balance and harmony to their affairs. While the term humanity encompasses many virtues and characteristics, chung is the specific attribute, the center, the Heavenly space within us, or more correctly the essence or substance of Nature:
“Before the emotions of pleasure, anger, sorrow, and joy are aroused, it is called chung” [Doctrine of the Mean, Ch. 1]. Here chung means the essence of Nature, which is in equilibrium and without emotional implications. (Wu 1986, 25)
Chung as the essence of nature, in equilibrium, is beginning of perfect sincerity because it is the pure ground, without deviant motivations clouded by emotion. Motivation and emotion that arise from chung are in equilibrium with the situation and are sincere. These emotions and motivations arise from a pure space beyond any selfish, illusory, identity we may have of ourselves. Motivation from chung is the beginning of righteous action, the action of returning harmony to daily affairs. This motivation is what differentiates superior from inferior persons. Sincerity originates in chung.
Sincerity is the beginning of the path or way of righteousness, which we discussed in a previous post. It is described in the Doctrine of the Mean (Ch. 20) as the way of humanity, which is the origin of righteousness, “To become Ch’eng is the way of humanity” (Wu 1986, 139). Wu points out that there are two ways of practicing this Way, this virtue, first, “one practices virtue and improves knowledge and wisdom with ch’eng in order to complete oneself” (141).
Ch’eng is self-completion, and its way is the way of self. Ch’eng is the beginning of all things. Without ch’ eng there would be nothing. Therefore, the superior (person) values ch’eng. (Doctrine of the Mean, Ch.20 141)
“Ch’eng is the Way of Heaven; to become Ch’eng is the Way of Man (Humanity).” (Wu 1986, 139)
The author of the Doctrine of the Mean shows the connection between simple human honesty, truth, faith and trust and the Way of Heaven. When people are sincere, in this way, they are fulfilling their highest function. Sincerity encompasses a balance of truth, honesty, faith and trust and while peoples’ level of understanding may differ and their characteristics may be unique, their ability be ‘sincere’ is always there. This means that anyone, regardless of talent, can manifest the Way of Heaven through practicing sincerity. Sincerity is animated in us through Heaven’s life-giving power. Humanity and sincerity are in harmony with the principle, the movement of Heaven. When people are sincere they are practicing the way of humanity, the Way of Heaven. This is the function of humanity, to be sincere. When we are sincere, we are doing our part in Heaven’s work on Earth. Each of us can work to accomplish this in our unique way in our unique position, with our unique characteristics and when we do endeavor in this way we, quite simply, work to make the world a better place. This Heavenly origin is why, as Wu points out in Chinese Philosophical Terms (1986), according to the Doctrine of the Mean [Ch. 24] perfect sincerity is like Heaven in these two ways: perfect Ch’eng is godlike and perfect Ch’eng is ceaseless. Perfect sincerity is godlike because it is:
being able to foreknow. When a country is about to flourish, there are surely some fortunate omens; when it is about to perish, there are surely some omens of weird and monstrous things…Whether calamity or blessing is immanent the good and bad can be foreknown. Therefore, perfect ch’eng is like a spiritual power. (140)
And perfect ch’eng is ceaseless, “the function of ch’eng is the same as that of Heaven and Earth, which give life to all things without ceasing” (140).
This sincerity is emphasized in the Doctrine of the Mean, or Chung Yung, because it is closely related to chung, the Mean. Chung, meaning “central” or “the mean,” is the central quality of humanity, which enables us to bring balance and harmony to their affairs. While the term humanity encompasses many virtues and characteristics, chung is the specific attribute, the center, the Heavenly space within us, or more correctly the essence or substance of Nature:
“Before the emotions of pleasure, anger, sorrow, and joy are aroused, it is called chung” [Doctrine of the Mean, Ch. 1]. Here chung means the essence of Nature, which is in equilibrium and without emotional implications. (Wu 1986, 25)
Chung as the essence of nature, in equilibrium, is beginning of perfect sincerity because it is the pure ground, without deviant motivations clouded by emotion. Motivation and emotion that arise from chung are in equilibrium with the situation and are sincere. These emotions and motivations arise from a pure space beyond any selfish, illusory, identity we may have of ourselves. Motivation from chung is the beginning of righteous action, the action of returning harmony to daily affairs. This motivation is what differentiates superior from inferior persons. Sincerity originates in chung.
Sincerity is the beginning of the path or way of righteousness, which we discussed in a previous post. It is described in the Doctrine of the Mean (Ch. 20) as the way of humanity, which is the origin of righteousness, “To become Ch’eng is the way of humanity” (Wu 1986, 139). Wu points out that there are two ways of practicing this Way, this virtue, first, “one practices virtue and improves knowledge and wisdom with ch’eng in order to complete oneself” (141).
Ch’eng is self-completion, and its way is the way of self. Ch’eng is the beginning of all things. Without ch’ eng there would be nothing. Therefore, the superior (person) values ch’eng. (Doctrine of the Mean, Ch.20 141)
Sunday, October 10, 2010
Righteousness and Humanity in the Book of Mencius
Mencius coined the term jen-i (humanity-righteousness), which has become recognized as the essence of Confucianism. He did so to use i, righteousness, as a bridge between the inside and outside of mind, between humanity and propriety. One of the most impressive and effective characteristics Mencius’ philosophy is its capacity to show morality, or righteousness, as a faculty, an ability, of humanity. Another impressive characteristic is Mencius’ ability to show the spiritual power of righteousness. The first characteristic Mencius shows that the humanity of Confucius, the natural ability and potential of each person to practice virtue, encompasses an innate sixth sense, of sorts, a sense of morality. Each person can cultivate this sense through practice. Righteousness is like a second sight; it is the ability to ‘see’ the right thing to do in each of life’s situations. Through contemplation, reflection, and continuous practice people can improve their dexterity in this skill. Through a better understanding of humanity and deeper sincerity, this skill can be applied instantaneously to seemingly complex scenarios. Mencius connected righteousness to humanity, because he understood that its skill was rooted in this vastness innate in the mind of humanity. As described in previous posts, this limitless Heavenly principle of endowed within all people, humanity, is a manifestation of Heaven. Cultivating humanity is like cultivating a Heavenly mind. This high view, this vastness, provides us time and space in the mind within which we can be free to contemplate, understand, and apply righteousness to each of our affairs. This process, through repetition and practice, can become natural and instantaneous.
The second impressive and effective characteristic of Menius’ philosophy becomes apparent when we rest on this righteousness, when we take it as our life’s purpose. It is then that we find we have an energy, a ‘ch’i’ that can merge with the universal. This energy of accumulated righteousness can go anywhere. With a clear conscience and sense of courageous confidence built up from continuing practice, we will be in the right place at the right time and be capable of understanding the right path, following it easily. This energy can ‘go anywhere’, because it is built from past success leading us to the right place at the right time. This energy can go anywhere because it responds appropriately to the world around us. Our righteousness ch’i finds the right place and the right time and we accumulate even more every time we follow it. Cultivating this ability is of infinite, or ‘great,’ benefit. Following righteousness has harmonious repercussions that reverberate through all our connections. The superior person is defined by their relationship to righteousness. They are of harmonious and great benefit to society.
While this righteousness is this grand, and powerful ability of each individual, it is not incompatible or contrary to others:
I (righteousness) originally meant expression of personal or individual attitude, because the character has the radical for “self,” meaning self as a model. “I is self’s majesty” (Hsu Shen, Explanation)…
Because of the relationship of i with self it is all too easy to judge another by one’s individual opinions…Two qualifications help in avoiding this situation and understanding the true meaning of i. (Yi Wu Chinese Philosophical Terms, 1986, 135)
Those two qualifications are ‘benefit’, or ‘great benefit’, and appropriateness. Wu points out that the first hexagram of the Classic Book of Changes, the I Ching, says ‘benefit is the harmonizer of all i’, each person’s path of righteousness furthers harmonious benefit (1986, I Ching). All individuals’ ‘righteousnesses’ are united in this ability to harmoniously benefit all things. Each thing on this Earth has its function from Heaven and fulfilling Heaven’s mandate they are in harmony with the Heavenly principle of all other things. Fulfilling Heaven’s mandated function, each of us can embody and exhibit the virtues of Heaven in our lives. Sublime beginning, perfect communication, harmonious benefit, and proper Way (元，亨，利，貞) are four characteristic virtues of the movement of Heaven as described in the I Ching (Hexagram 1). We manifest the movement of Heaven in our own affairs when we embody these four virtues; we manifest this ‘harmonious benefit.’
The second qualification for avoiding self-righteousness, is the consideration of appropriateness in the practice of i. Because righteousness includes performing the right action at the right place and at the right time through the right relationships, it is appropriate and compatible. Following righteousness fits any situation because it takes appropriateness into consideration, and self-righteousness is never a useful tool and is never appropriate. Righteousness as described by Mencius, is a practice that takes all factors into consideration. It allows others the space for their own ‘i’ to emerge. Actually, when we practice righteousness, we harmonize with the higher principles within others and open the Way for them to practice their i. This appropriateness is more than just compatibility with others, more than just being in harmony with others; it is of great benefit to others because it helps open the Way for them to see their own ability.
Following righteousness, following what is appropriate and of great harmonious benefit, one can know the path of the superior person:
“Humanity is the mind of man; i is the path of man” (Mencius, Bk. VI, Part 1, Ch.11). “I is the path; propriety is the door” (Mencius, Bk. V, Part 2, Ch.7). Here, Mencius saw i as the path which brings the humanity of mind to the door of propriety, through which it passes into action. To Mencius, i was the way to practice humanity. (Wu 1986, 136-137)
Seeing this path becomes easier and more alluring with practice, as its spiritual power becomes evident. For example, this path is easy to see in the most basic practice: When we wake up we walk through our house and begin making breakfast. We eat. We clean the dishes. Cleaning the dishes is the right action, the appropriate action to take after eating breakfast. While this is a very small and simple situation, it is in such situations where we learn to understand and build momentum for right action in all areas of life. While it may not seem like a great benefit that we clean our dishes in this example, cleaning the dishes trains our mind to follow righteousness, and in that place at that time it is our destiny to clean those dishes. When we follow our destiny, follow our righteousness, we do our unique part. Furthermore, as we take care of our own responsibilities like washing the dishes we open up to righteousness and accumulate energy, righteousness ch’i, in our lives. With a clean kitchen, we are unburdened with dirty ch’i. We can move on unencumbered to our next situation. Righteousness may dictate that we should sit for a minute and take a rest, or continue to tidy, for example. But in this simple act of learning what is appropriate according to our i we train ourselves, we work out this ‘righteousness muscle’. We do what is timely, resting or continuing, and accumulate energy, as well as practice using our sense, our righteousness faculty. With the righteousness energy accumulated from such simple acts, we will have surplus energy to deal well with our family members. With the energy built up from dealing well with our family members, we will be able to go out and deal well with the day’s affairs. The more we practice righteousness, the more right things happen. The more right things happen, our destiny, the more righteousness energy accumulates and the better our ability, the stronger our sixth sense of righteousness.
With this connection to righteousness, Mencius gives a heroic energy to Confucian philosophy. By using righteousness in this way Mencius is honoring Confucius’ emphasis on practice. Through repeated practice righteousness can break through all selfishness and all ignorance. Mencius puts up a strong barrier to selfishness by stating that righteousness and profit are mutually exclusive motivations. Selfish desire for personal profit is incompatible with righteousness, because righteousness is its own motivation. While profit may or may not come, it is not a consideration in the cultivation of righteousness. The superior person learns how to follow righteousness in all actions and by doing so becomes a pillar of society. The next chapter will show that in many ways righteousness defines superior people, it differentiates them from the inferior person. This righteousness is the standard by which superior people live their lives. Through repeated practice, they gain trust in getting the right result and from following righteousness and they are emboldened. This courage inspires them to consider only doing what is right and this becomes their path in life. Superior people continue to be in the right place at the right time with the right understanding and the right abilities. This appropriateness is beyond anything we can contrive. It is the way of humanity, mandated by Heaven.
The second impressive and effective characteristic of Menius’ philosophy becomes apparent when we rest on this righteousness, when we take it as our life’s purpose. It is then that we find we have an energy, a ‘ch’i’ that can merge with the universal. This energy of accumulated righteousness can go anywhere. With a clear conscience and sense of courageous confidence built up from continuing practice, we will be in the right place at the right time and be capable of understanding the right path, following it easily. This energy can ‘go anywhere’, because it is built from past success leading us to the right place at the right time. This energy can go anywhere because it responds appropriately to the world around us. Our righteousness ch’i finds the right place and the right time and we accumulate even more every time we follow it. Cultivating this ability is of infinite, or ‘great,’ benefit. Following righteousness has harmonious repercussions that reverberate through all our connections. The superior person is defined by their relationship to righteousness. They are of harmonious and great benefit to society.
While this righteousness is this grand, and powerful ability of each individual, it is not incompatible or contrary to others:
I (righteousness) originally meant expression of personal or individual attitude, because the character has the radical for “self,” meaning self as a model. “I is self’s majesty” (Hsu Shen, Explanation)…
Because of the relationship of i with self it is all too easy to judge another by one’s individual opinions…Two qualifications help in avoiding this situation and understanding the true meaning of i. (Yi Wu Chinese Philosophical Terms, 1986, 135)
Those two qualifications are ‘benefit’, or ‘great benefit’, and appropriateness. Wu points out that the first hexagram of the Classic Book of Changes, the I Ching, says ‘benefit is the harmonizer of all i’, each person’s path of righteousness furthers harmonious benefit (1986, I Ching). All individuals’ ‘righteousnesses’ are united in this ability to harmoniously benefit all things. Each thing on this Earth has its function from Heaven and fulfilling Heaven’s mandate they are in harmony with the Heavenly principle of all other things. Fulfilling Heaven’s mandated function, each of us can embody and exhibit the virtues of Heaven in our lives. Sublime beginning, perfect communication, harmonious benefit, and proper Way (元，亨，利，貞) are four characteristic virtues of the movement of Heaven as described in the I Ching (Hexagram 1). We manifest the movement of Heaven in our own affairs when we embody these four virtues; we manifest this ‘harmonious benefit.’
The second qualification for avoiding self-righteousness, is the consideration of appropriateness in the practice of i. Because righteousness includes performing the right action at the right place and at the right time through the right relationships, it is appropriate and compatible. Following righteousness fits any situation because it takes appropriateness into consideration, and self-righteousness is never a useful tool and is never appropriate. Righteousness as described by Mencius, is a practice that takes all factors into consideration. It allows others the space for their own ‘i’ to emerge. Actually, when we practice righteousness, we harmonize with the higher principles within others and open the Way for them to practice their i. This appropriateness is more than just compatibility with others, more than just being in harmony with others; it is of great benefit to others because it helps open the Way for them to see their own ability.
Following righteousness, following what is appropriate and of great harmonious benefit, one can know the path of the superior person:
“Humanity is the mind of man; i is the path of man” (Mencius, Bk. VI, Part 1, Ch.11). “I is the path; propriety is the door” (Mencius, Bk. V, Part 2, Ch.7). Here, Mencius saw i as the path which brings the humanity of mind to the door of propriety, through which it passes into action. To Mencius, i was the way to practice humanity. (Wu 1986, 136-137)
Seeing this path becomes easier and more alluring with practice, as its spiritual power becomes evident. For example, this path is easy to see in the most basic practice: When we wake up we walk through our house and begin making breakfast. We eat. We clean the dishes. Cleaning the dishes is the right action, the appropriate action to take after eating breakfast. While this is a very small and simple situation, it is in such situations where we learn to understand and build momentum for right action in all areas of life. While it may not seem like a great benefit that we clean our dishes in this example, cleaning the dishes trains our mind to follow righteousness, and in that place at that time it is our destiny to clean those dishes. When we follow our destiny, follow our righteousness, we do our unique part. Furthermore, as we take care of our own responsibilities like washing the dishes we open up to righteousness and accumulate energy, righteousness ch’i, in our lives. With a clean kitchen, we are unburdened with dirty ch’i. We can move on unencumbered to our next situation. Righteousness may dictate that we should sit for a minute and take a rest, or continue to tidy, for example. But in this simple act of learning what is appropriate according to our i we train ourselves, we work out this ‘righteousness muscle’. We do what is timely, resting or continuing, and accumulate energy, as well as practice using our sense, our righteousness faculty. With the righteousness energy accumulated from such simple acts, we will have surplus energy to deal well with our family members. With the energy built up from dealing well with our family members, we will be able to go out and deal well with the day’s affairs. The more we practice righteousness, the more right things happen. The more right things happen, our destiny, the more righteousness energy accumulates and the better our ability, the stronger our sixth sense of righteousness.
With this connection to righteousness, Mencius gives a heroic energy to Confucian philosophy. By using righteousness in this way Mencius is honoring Confucius’ emphasis on practice. Through repeated practice righteousness can break through all selfishness and all ignorance. Mencius puts up a strong barrier to selfishness by stating that righteousness and profit are mutually exclusive motivations. Selfish desire for personal profit is incompatible with righteousness, because righteousness is its own motivation. While profit may or may not come, it is not a consideration in the cultivation of righteousness. The superior person learns how to follow righteousness in all actions and by doing so becomes a pillar of society. The next chapter will show that in many ways righteousness defines superior people, it differentiates them from the inferior person. This righteousness is the standard by which superior people live their lives. Through repeated practice, they gain trust in getting the right result and from following righteousness and they are emboldened. This courage inspires them to consider only doing what is right and this becomes their path in life. Superior people continue to be in the right place at the right time with the right understanding and the right abilities. This appropriateness is beyond anything we can contrive. It is the way of humanity, mandated by Heaven.
Thursday, October 7, 2010
Humanity in Daily Life
Confucius' goal was to open the way, to transmit, the culture of the ancient sage kings into his time. The ancient ruler Duke Chou established the system of music and propriety to benefit the inner and outer lives of the people. Propriety stabilized people's outer lives while music enriched people's minds.
Previous posts described humanity; loyalty to one's self and empathy with others, which was nourished under the system of Duke Chou. Confucius sought to enhance ethics and spirituality in the most common affairs of daily life. Confucius set up the virtue of filial piety. Confucius told his students to follow the spirit of filial piety which requires not empty ritual but sincerity and reverence. Sincerity and reverence are the natural feelings that emerge from a deeper understanding of daily life.
Confucius said that the great virtue of heaven was giving life which can be seen as embedded in the daily activities of the family. Confucius encouraged imitating the way of heaven. Parents give physical life to their children. They support and nourish them. Parents have this great responsibility to nourish and enhance the lives of the children. The most ordinary, family life, becomes the most sacred.
Honoring the life-giving principle, showing sincerity and reverence in fulfilling the responsibilities of daily life is the most embodied and lasting form of spirituality. Understanding the depth of daily life, the importance of continuing the natural harmony underlying all things is the work of humanity. It is the work of emphasizing and restoring harmony in all our relationships that gives spiritual life to the world.
Previous posts described humanity; loyalty to one's self and empathy with others, which was nourished under the system of Duke Chou. Confucius sought to enhance ethics and spirituality in the most common affairs of daily life. Confucius set up the virtue of filial piety. Confucius told his students to follow the spirit of filial piety which requires not empty ritual but sincerity and reverence. Sincerity and reverence are the natural feelings that emerge from a deeper understanding of daily life.
Confucius said that the great virtue of heaven was giving life which can be seen as embedded in the daily activities of the family. Confucius encouraged imitating the way of heaven. Parents give physical life to their children. They support and nourish them. Parents have this great responsibility to nourish and enhance the lives of the children. The most ordinary, family life, becomes the most sacred.
Honoring the life-giving principle, showing sincerity and reverence in fulfilling the responsibilities of daily life is the most embodied and lasting form of spirituality. Understanding the depth of daily life, the importance of continuing the natural harmony underlying all things is the work of humanity. It is the work of emphasizing and restoring harmony in all our relationships that gives spiritual life to the world.
Thursday, September 30, 2010
Cultivating Humanity: Empathy and Loyalty
Our own quality and the quality of society 'goes up' every time we choose to emphasize humanity, the central virtue of Confucianism, the quality of human beings, over all other concerns. This quality of human beings this 'Humanity' in Confucianism, Humanity is the enlivening, life-giving spirit of the individual and through extension, society. Moreover, humanity is the root of all other virtues including true faithfulness, loyalty to one's true self and empathy with the deep humanity of others. It is the essential oneness through which can more deeply understand the depth of all things, including other people as with empathy.
"According to (Confucius') thinking, humanity (jen) is the key virtue or central idea, equivalent to oneness," (Yi Wu, Chinese Philosophical Terms, p. 4)
and "Confucius said, 'Ts'an, my way is to perform all actions in (oneness)' Ts'an Tzu said 'Yes.'
After Confucius went out, the disciples asked him, 'What did he say?'
Ts'an Tzu answered, 'The way of our master is only loyalty (chung) and empathy (shu)'(Wu, Analects IV, 15)."
Confucius made a continuous effort to, perform all actions in oneness, to deepen his understanding and practice of humanity. Confucius performed all actions according to one principle because he knew this to be the most important work of any human being. He understood it as his destiny to manifest humanity in his own unique time and position. When we make an effort to increase our understanding and practice of humanity we perform this most important possible work possible, in the most important way possible; we fill our own life position with the quality of humanity.
Deepening and heightening this sense of our own humanity we can better deepen and heighten our understanding of others, our ability to empathize.
For both our relationship with ourselves and with others this results in an ability to simplify, prioritize, and harmonize.
Confucius made one simple decision, one continuous cultivation that took all his effort; to understand humnaity and thus to be truly humane. Better understanding and acting through humanity, for Confucius, meant understanding and acting through the most important and enlivening principle that we share with both Heaven and Earth. This humanity, our own life giving ability, is indeed the source of all other life-giving, 'spiritualizing' virtues including true empathy. With a shallow understanding and practice of humanity, we will only be able to empathize (or project) with shallow and superficial aspects of ourselves and others. When when continuously make an effort to 'go up' in our understanding we manifest our own humanity and empathize with the deepest and most beneficial aspect of others; their own humanity.
Through this oneness of action and effort we take heart that no matter the outside circumstance, we are doing our best, our part to heighten, enhance and increase the spiritual life, the quality of society through loyalty to our truest selves and empathy with others.
"According to (Confucius') thinking, humanity (jen) is the key virtue or central idea, equivalent to oneness," (Yi Wu, Chinese Philosophical Terms, p. 4)
and "Confucius said, 'Ts'an, my way is to perform all actions in (oneness)' Ts'an Tzu said 'Yes.'
After Confucius went out, the disciples asked him, 'What did he say?'
Ts'an Tzu answered, 'The way of our master is only loyalty (chung) and empathy (shu)'(Wu, Analects IV, 15)."
Confucius made a continuous effort to, perform all actions in oneness, to deepen his understanding and practice of humanity. Confucius performed all actions according to one principle because he knew this to be the most important work of any human being. He understood it as his destiny to manifest humanity in his own unique time and position. When we make an effort to increase our understanding and practice of humanity we perform this most important possible work possible, in the most important way possible; we fill our own life position with the quality of humanity.
Deepening and heightening this sense of our own humanity we can better deepen and heighten our understanding of others, our ability to empathize.
For both our relationship with ourselves and with others this results in an ability to simplify, prioritize, and harmonize.
Confucius made one simple decision, one continuous cultivation that took all his effort; to understand humnaity and thus to be truly humane. Better understanding and acting through humanity, for Confucius, meant understanding and acting through the most important and enlivening principle that we share with both Heaven and Earth. This humanity, our own life giving ability, is indeed the source of all other life-giving, 'spiritualizing' virtues including true empathy. With a shallow understanding and practice of humanity, we will only be able to empathize (or project) with shallow and superficial aspects of ourselves and others. When when continuously make an effort to 'go up' in our understanding we manifest our own humanity and empathize with the deepest and most beneficial aspect of others; their own humanity.
Through this oneness of action and effort we take heart that no matter the outside circumstance, we are doing our best, our part to heighten, enhance and increase the spiritual life, the quality of society through loyalty to our truest selves and empathy with others.
Monday, September 13, 2010
Dealing with Change: The Superior Person of Confucianism in the I Ching (Book Of Changes)
The I Ching, or Book of Changes, is a guide to understanding the principle of change. Confucius transformed the I Ching into a philosophical and ethical guidebook, showing superior people cultivating virtue within change.
Confucius’ commentary on the I Ching, the Great Commentary, the Ta Chuan, gives the superior person instructions on how to understand “i” (易) the principle of change. This understanding enhances, enriches, and opens their lives up to become greater, truer, more harmonious, deeper, more meaningful, and more beneficial to society. This opening up is an opening up of the superior person’s truer spiritual life. This true life comes from seeing their immediate position, their immediate circumstance, in all its depth.
Heaven is a key term in the Ta Chuan. Heaven means “sky,” but it also means “metaphysical,” “transcendent,” “beyond,” “above,” and most importantly “the seed of life,” “the life-giving principle” (Yi Wu 1986, 10, 11/ Wu 1992, 97-102). The term Heaven can encompass the summation of all things beyond our comprehension. That is because Heaven initiates the movement, the continued unfolding, the interplay of all things. This origination is the life-giving power of Heaven. It originates, initiates, and remains at the root of all things. Superior people work to understand the movement of Heaven because it is the key to truly understanding all things.
The movement of Heaven shapes the events of life, both in the sense of the sky moving, from clear, to cloudy and rainy, and in the sense of Chinese astrology, but most importantly as the metaphysical root of all things. Rain and sun give life to plants on earth in their position just as following the Way of Heaven gives spiritual life and destiny to human beings in their’s. The Ta Chuan gives the superior person instructions on observing, understanding, and following the principle of Heaven and understanding its pattern of unfolding on Earth.
Superior people practice virtue and unite Heaven and humanity in oneness. Anyone can be a superior person any time they practice virtue. Superior people achieve oneness with Heaven, achieve their true humanity when they wait, in their position, for egotistical obscurations, impositions of self that can cover true understanding, to clear. As they clear, Ch’ien, the light of ‘Heaven’, can shine into their understanding—it opens, nourishes, and gives spiritual life, understanding, and oneness to their humanity. When the superior people embody this oneness in their position, they bring oneness with Heaven to K’un, the Earth (the phenomenal), illuminating existence at a higher level. The I Ching gives the superior person instructions on how to cultivate from their position, ‘spiritualizing’, giving this higher meaning to their ordinary life, to daily affairs and relationships.
Confucius knew when to use and emphasize softness (yin energy) in the I Ching, and when to use more direct methods (yang energy). When we look at his influence on the Ta Chuan, we can see that Confucius understood the importance of maintaining harmony between hardness and softness. The I Ching, through the philosophy of Confucius, instructs superior people on how to maintain harmony and enlarge the Way in their lives.
The superior person unites Heaven and humanity into oneness through understanding. Understanding Heaven in the physical world, the superior person is like a metaphysical scientist. When superior people deeply contemplate the pattern of the Earth, they see the very subtle beginning of change. Superior people allow preconceptions to dissipate and thus return to clear mind that naturally connects with the Heavenly principle in oneness with their humanity, with others, and with the spiritual life of all things. This clear mind responds to and unites with the Heavenly principle in all things. This resonant response is called perfect communication, or connecting with Heaven. Superior people thus work to open the Way for Heaven to emerge into peoples’ consciousness of daily life.
The wisdom that grows from maintaining a connection to the metaphysical, enlivening understanding of the world, inspires superior people and motivates them to harmonize the world, thus opening the Way for the benefit of Heaven to enter and expand. With wisdom they become able to understand ‘the proper way’ to proceed. Practicing the proper way means knowing how and when to act. Practicing the proper way is practicing to maximize their potential, from within their position by enlarging the Way. This ‘proper way,’ means bringing the wisdom of the metaphysical into the world, opening the Way for its beneficial qualities to emerge into prominence in peoples’ understanding and practice. That is how superior people harmoniously benefit the world, by practicing the proper way from their unique position. By practicing the proper way, superior people are truly of harmonious benefit and help unite Heaven and Earth into oneness.
These key ideas from the Ta Chuan are meant to show us and help us practice the two sides of oneness, the two sides of the Way in the phenomenal, the yin side and the yang side. The moving, Heavenly, the metaphysical, the subtle, the sincere, the easy, the transformative the bright, the spiritual, the vast aspect of change, heave—these give life to all things. The resting, Earthly, phenomenal, accomplished, humble, simple, changing, dark, physical, specific aspect of change, Earth; these give shape and substance to all things. To gain wisdom and insight into the workings of change, we can study the Book of Changes and observe its principle at work all around us. Observing these changes around us means remaining aware of, attentive to, open to, flexible with the movement of change through the phenomenal world. Observation is the key to experiencing these two principles and their dynamic interaction. The better we learn how these two principles complement and harmonize each other through observation, the better able to use, practice and cultivate them we will become. When we see their timely response around us, we can imitate and emulate them.
In some situations we should use soft, indirect methods. In others we should be firm and direct. Superior people use these methods, these principles according to the time and according to their position.
Superior people work to emulate Heaven, in its giving of life to the various positions. They observe the Way of Heaven, its virtue of giving life, and they bring it to their position. Through observation they catch deeper and more subtle beginnings. As they learn the principle of change they become better able to respond appropriately thus restoring and continuing the originally good, harmonious principle. They work to remove obstructions and become adept at opening the Way for this harmony to continue far into the future. Superior people observe, and then return to themselves, return to the original, to the source and connect with Heaven.
Superior people continuously return, reevaluate, and reexamine, themselves. They constantly rejuvenate their connection to the Way to avoid deviation and continue their work. Through practicing their own proper way superior people harmoniously benefit all things. They observe the phenomenal to understand and enlarge the Way for the metaphysical. In one example, we can understand the pattern of the Earth in the seasons. Everything comes out of winter into new life, working producing, moving at a greater and greater rate expanding into the peak of summer before returning again, slowing down and resting in the stillness of winter. We too need this rest, this stillness. We need to allow the old to fall away, to return to simplicity and contemplate the source of life before going out and gradually expanding again. Superior people are able to empty their thoughts. They decrease thought and decrease action, returning to the space ‘beyond thought’ and ‘beyond action’, allowing the original source to arise into prominence in their consciousness.
Just as superior people see the spiritual in the world, we should see Heaven in our destiny, the principle of change unfolding to spiritualize our lives. Our Heaven’s destiny is what is set before us in our true life. Just as superior people know and practice the easy and simple we too can avoid, the complications that arise from striving to flee from our responsibilities, from our position. This is the way to avoid exhausting our energy and living in fantasy. Avoiding this, returning to reality, we can instead observe the principle working in our daily life, the work of the spiritual in our position, destiny in our responsibilities. We can meet what is around us and respond well, respond in harmony. We can contemplate the metaphysical in and around us and act in the phenomenal. Repeating this over and over again we gradually go up. When Heaven dictates the time, we can move up in our position accordingly. Avoiding deviation, avoiding exhaustion takes a cautious mind. With caution we can avoid going to extremes. When we return to this true life we return our consciousness to our immediate surrounding and our immediate self. In this way our lives, our immediate surroundings and our immediate selves, through investigation, become spiritualized.
This constant Way in and through life, is true life. It is the easiest and the simplest. It is continuing the source, the life-giving principle. Each thing manifests this source in the phenomenal. All things grow through change enlarging the Way into new directions and new times bringing true life into being.
The philosophy of Confucius as outlined in these commentaries on the principle of change, emphasizes following our position and manifesting the Way of Heaven. In this way we maximize our potential for transformative work by using our energy to enliven and spiritualize our unique opportunities, our unique responsibilities, our unique time and space. When we accept our position and cultivate it we follow the principles of change and the principle of our true life. Through observing our position, we deepen our understanding. Through studying the principle of change we are always moving up in our knowledge. Through moving up in our understanding and knowledge our position becomes more and more enriched.
When we have perfect communication with the metaphysical we can observe the outside change with detachment. The comings and goings of outside change are just ripples on the surface of a spiritual ocean. When we can achieve this sort of objectivity we can see the world as it is without being swayed by desire for pleasure or aversion to pain. From this perspective we can feel free and confident to do what we must do, without attaching to the results. Our Heaven’s destiny, our frame, is the field of our action. When we take what we cannot or should not change as fate and act on what can or should transform as our destiny, we need not be perturbed by the comings and goings of change. When we can clear away attachments and live without deviating from our goal, our daily work, we return to our true life. We can continuously let go of all the aspects of life that we should not use and remain loyal to our destiny. We can let things go their own way so they will naturally move with the changes, moving towards what they are drawn towards without our obstructing them, moving towards what they have attracted into their lives. Superior people do this by allowing unwholesome influences to pass and moving closer to the good. This way they keep to the constancy of their true path.
Everyday people are coming and going, crossing paths. People are on the move. Different paths, different influences, different desires cross and re-cross each other. Superior people simply return their minds to the root of the principle of change, the same source that is the origin of all paths. Superior people follow the simple and easy, concentrating on their own path as the Way to bring about transformation. When we understand the principle of change and our position in it, then we will understand the value of practicing virtue, as superior people to deal with change.
Confucius’ commentary on the I Ching, the Great Commentary, the Ta Chuan, gives the superior person instructions on how to understand “i” (易) the principle of change. This understanding enhances, enriches, and opens their lives up to become greater, truer, more harmonious, deeper, more meaningful, and more beneficial to society. This opening up is an opening up of the superior person’s truer spiritual life. This true life comes from seeing their immediate position, their immediate circumstance, in all its depth.
Heaven is a key term in the Ta Chuan. Heaven means “sky,” but it also means “metaphysical,” “transcendent,” “beyond,” “above,” and most importantly “the seed of life,” “the life-giving principle” (Yi Wu 1986, 10, 11/ Wu 1992, 97-102). The term Heaven can encompass the summation of all things beyond our comprehension. That is because Heaven initiates the movement, the continued unfolding, the interplay of all things. This origination is the life-giving power of Heaven. It originates, initiates, and remains at the root of all things. Superior people work to understand the movement of Heaven because it is the key to truly understanding all things.
The movement of Heaven shapes the events of life, both in the sense of the sky moving, from clear, to cloudy and rainy, and in the sense of Chinese astrology, but most importantly as the metaphysical root of all things. Rain and sun give life to plants on earth in their position just as following the Way of Heaven gives spiritual life and destiny to human beings in their’s. The Ta Chuan gives the superior person instructions on observing, understanding, and following the principle of Heaven and understanding its pattern of unfolding on Earth.
Superior people practice virtue and unite Heaven and humanity in oneness. Anyone can be a superior person any time they practice virtue. Superior people achieve oneness with Heaven, achieve their true humanity when they wait, in their position, for egotistical obscurations, impositions of self that can cover true understanding, to clear. As they clear, Ch’ien, the light of ‘Heaven’, can shine into their understanding—it opens, nourishes, and gives spiritual life, understanding, and oneness to their humanity. When the superior people embody this oneness in their position, they bring oneness with Heaven to K’un, the Earth (the phenomenal), illuminating existence at a higher level. The I Ching gives the superior person instructions on how to cultivate from their position, ‘spiritualizing’, giving this higher meaning to their ordinary life, to daily affairs and relationships.
Confucius knew when to use and emphasize softness (yin energy) in the I Ching, and when to use more direct methods (yang energy). When we look at his influence on the Ta Chuan, we can see that Confucius understood the importance of maintaining harmony between hardness and softness. The I Ching, through the philosophy of Confucius, instructs superior people on how to maintain harmony and enlarge the Way in their lives.
The superior person unites Heaven and humanity into oneness through understanding. Understanding Heaven in the physical world, the superior person is like a metaphysical scientist. When superior people deeply contemplate the pattern of the Earth, they see the very subtle beginning of change. Superior people allow preconceptions to dissipate and thus return to clear mind that naturally connects with the Heavenly principle in oneness with their humanity, with others, and with the spiritual life of all things. This clear mind responds to and unites with the Heavenly principle in all things. This resonant response is called perfect communication, or connecting with Heaven. Superior people thus work to open the Way for Heaven to emerge into peoples’ consciousness of daily life.
The wisdom that grows from maintaining a connection to the metaphysical, enlivening understanding of the world, inspires superior people and motivates them to harmonize the world, thus opening the Way for the benefit of Heaven to enter and expand. With wisdom they become able to understand ‘the proper way’ to proceed. Practicing the proper way means knowing how and when to act. Practicing the proper way is practicing to maximize their potential, from within their position by enlarging the Way. This ‘proper way,’ means bringing the wisdom of the metaphysical into the world, opening the Way for its beneficial qualities to emerge into prominence in peoples’ understanding and practice. That is how superior people harmoniously benefit the world, by practicing the proper way from their unique position. By practicing the proper way, superior people are truly of harmonious benefit and help unite Heaven and Earth into oneness.
These key ideas from the Ta Chuan are meant to show us and help us practice the two sides of oneness, the two sides of the Way in the phenomenal, the yin side and the yang side. The moving, Heavenly, the metaphysical, the subtle, the sincere, the easy, the transformative the bright, the spiritual, the vast aspect of change, heave—these give life to all things. The resting, Earthly, phenomenal, accomplished, humble, simple, changing, dark, physical, specific aspect of change, Earth; these give shape and substance to all things. To gain wisdom and insight into the workings of change, we can study the Book of Changes and observe its principle at work all around us. Observing these changes around us means remaining aware of, attentive to, open to, flexible with the movement of change through the phenomenal world. Observation is the key to experiencing these two principles and their dynamic interaction. The better we learn how these two principles complement and harmonize each other through observation, the better able to use, practice and cultivate them we will become. When we see their timely response around us, we can imitate and emulate them.
In some situations we should use soft, indirect methods. In others we should be firm and direct. Superior people use these methods, these principles according to the time and according to their position.
Superior people work to emulate Heaven, in its giving of life to the various positions. They observe the Way of Heaven, its virtue of giving life, and they bring it to their position. Through observation they catch deeper and more subtle beginnings. As they learn the principle of change they become better able to respond appropriately thus restoring and continuing the originally good, harmonious principle. They work to remove obstructions and become adept at opening the Way for this harmony to continue far into the future. Superior people observe, and then return to themselves, return to the original, to the source and connect with Heaven.
Superior people continuously return, reevaluate, and reexamine, themselves. They constantly rejuvenate their connection to the Way to avoid deviation and continue their work. Through practicing their own proper way superior people harmoniously benefit all things. They observe the phenomenal to understand and enlarge the Way for the metaphysical. In one example, we can understand the pattern of the Earth in the seasons. Everything comes out of winter into new life, working producing, moving at a greater and greater rate expanding into the peak of summer before returning again, slowing down and resting in the stillness of winter. We too need this rest, this stillness. We need to allow the old to fall away, to return to simplicity and contemplate the source of life before going out and gradually expanding again. Superior people are able to empty their thoughts. They decrease thought and decrease action, returning to the space ‘beyond thought’ and ‘beyond action’, allowing the original source to arise into prominence in their consciousness.
Just as superior people see the spiritual in the world, we should see Heaven in our destiny, the principle of change unfolding to spiritualize our lives. Our Heaven’s destiny is what is set before us in our true life. Just as superior people know and practice the easy and simple we too can avoid, the complications that arise from striving to flee from our responsibilities, from our position. This is the way to avoid exhausting our energy and living in fantasy. Avoiding this, returning to reality, we can instead observe the principle working in our daily life, the work of the spiritual in our position, destiny in our responsibilities. We can meet what is around us and respond well, respond in harmony. We can contemplate the metaphysical in and around us and act in the phenomenal. Repeating this over and over again we gradually go up. When Heaven dictates the time, we can move up in our position accordingly. Avoiding deviation, avoiding exhaustion takes a cautious mind. With caution we can avoid going to extremes. When we return to this true life we return our consciousness to our immediate surrounding and our immediate self. In this way our lives, our immediate surroundings and our immediate selves, through investigation, become spiritualized.
This constant Way in and through life, is true life. It is the easiest and the simplest. It is continuing the source, the life-giving principle. Each thing manifests this source in the phenomenal. All things grow through change enlarging the Way into new directions and new times bringing true life into being.
The philosophy of Confucius as outlined in these commentaries on the principle of change, emphasizes following our position and manifesting the Way of Heaven. In this way we maximize our potential for transformative work by using our energy to enliven and spiritualize our unique opportunities, our unique responsibilities, our unique time and space. When we accept our position and cultivate it we follow the principles of change and the principle of our true life. Through observing our position, we deepen our understanding. Through studying the principle of change we are always moving up in our knowledge. Through moving up in our understanding and knowledge our position becomes more and more enriched.
When we have perfect communication with the metaphysical we can observe the outside change with detachment. The comings and goings of outside change are just ripples on the surface of a spiritual ocean. When we can achieve this sort of objectivity we can see the world as it is without being swayed by desire for pleasure or aversion to pain. From this perspective we can feel free and confident to do what we must do, without attaching to the results. Our Heaven’s destiny, our frame, is the field of our action. When we take what we cannot or should not change as fate and act on what can or should transform as our destiny, we need not be perturbed by the comings and goings of change. When we can clear away attachments and live without deviating from our goal, our daily work, we return to our true life. We can continuously let go of all the aspects of life that we should not use and remain loyal to our destiny. We can let things go their own way so they will naturally move with the changes, moving towards what they are drawn towards without our obstructing them, moving towards what they have attracted into their lives. Superior people do this by allowing unwholesome influences to pass and moving closer to the good. This way they keep to the constancy of their true path.
Everyday people are coming and going, crossing paths. People are on the move. Different paths, different influences, different desires cross and re-cross each other. Superior people simply return their minds to the root of the principle of change, the same source that is the origin of all paths. Superior people follow the simple and easy, concentrating on their own path as the Way to bring about transformation. When we understand the principle of change and our position in it, then we will understand the value of practicing virtue, as superior people to deal with change.
Sunday, August 22, 2010
The I Ching (Book of Changes) and Confucianism: The Superior Person in the Ten Wings
The I Ching (Book of Changes) and Confucianism
The Superior Person in the Ten Wings
. According to tradition the I Ching, or the Book of Changes, was written by the ancient sage-king Wen (1184-1157 BCE) during his long imprisonment. . Because the I Ching illustrates specific situations and changes in which the superior person must practice Confucian ethics, is an invaluable resource in introducing the relevance and significance of Confucianism. Much of Asian philosophy, especially Confucianism, is practical and demands context for true understanding. The I Ching, in its attempt to represent the movement and change of the world, is an especially effective tool for providing such context. Through it we can see the superior person's way of practicing virtue in contextualized scenarios of change.The I Ching instructs readers on how to practice virtue from any position, within any change. Superior people were "superior" for a number of reasons. They chose the proper way to deal with change, and in this way worked to fulfill the work of King Wen, helping to make society harmonious. This harmonious benefit is the goal of the superior person. The superior person, in the I Ching and in the Ten Wings commentary, understood that the deepest, most enduring benefit comes from following Heavenly destiny, ming(%u547D)-self-cultivation (in preparation for change) and righteousness as the proper path in response to change. Superior people catch the subtle beginning of change and respond accordingly. The author, or authors, of the Ten Wings commentary on the I Ching, long believed to be Confucius and his disciples, repeatedly referred to several key ideas for understanding the I Ching: the superior person, the ability of humanity, the proper way to deal with change, working toward the goal of harmonizing society, and benefiting people (Wilhelm 1950/1967). Traditional accounts provide much evidence that Confucius' study of the I Ching was typical for that type of scholar in the time period. Confucius (551-479 BCE), like most scholars of his era, would have been familiar with the I Ching and like most other scholars of the era he wished to enter into the service of a lord. He attempted to find a ruler who would share his goal of manifesting the ancient virtue of the sage-rulers such as Duke Chou, who created the system of music and propriety in order to enrich and stabilize people's lives. It was the spirit of this system that Confucius sought to transmit to benefit his own society. The traditional account, which has influenced Chinese philosophy and society over the centuries, tells us that Confucius, unable to find a virtuous ruler, went to Lao Tzu and asked about propriety. After this point in his life Confucius is quoted as saying he learned the Way of Heaven. It was then that Confucius began focusing on teaching. Confucius' disciples were inspired to provide a record of him. They were also inspired to continue and transmit a very deep, enlivening, profound and practical philosophy that they attributed to him. Confucius studied, and he compiled and edited copies of the classic books, such as the Book of Poetry (Wu 2002), that are still used today and that further reflect his values. Confucius and his disciples also studied and commented on the I Ching; this commentary is known as the Ten Wings.By making clear the philosophy of the Way of Heaven and the ability of humankind to manifest that Way on Earth in these commentaries, Confucius and his disciples greatly enhanced understanding of the I Ching. . In the Ten Wings the superior person is a model for responding to the changes through practicing virtue. The Ten Wings also gives explicit instructions for how the superior person should study, contemplate, cultivate, and practice the principles of the I Ching. Learning and practicing these principles, gaining insight and understanding into the theory of the I Ching involves the philosophy of the movement of Heaven and the nature of Earth, the ability of human beings, and the significance of their position. For example this selection from the Great Image Wing of the Ten Wings:
H-36, Ming I (Hexagram 36 out of 64, situations of changes)
Darkening of the Light
The light has sunk into the Earth:
The image of Ming I
Thus does the superior man live with the great mass
He covers his outside, and has the principle inside.
The superior person, who values simplicity, can hide within society during a period of decaying culture. Because their needs are very simple, superior people are not easily snared by the changing customs, habits, and view of the society. Understanding the Tao, practicing virtue, superior people are like a well from which other people, seeking to learn and practice virtue, can come to drink. But even if superior people remain within a decaying society, they will not despair when no one comes to use them. Superior people have a concerned mind for all people and remain among them, but are untarnished by the ignorance around them. Superior people only seek to continue learning, becoming ready for the proper time when they are called upon again.
In order to live in such a time superior people hide themselves from the unprincipled majority that is on the rise. Not seeking to evangelize or advertise, superior people cover their ability and wait for the proper time to again arise.
The I Ching consists of 64 different life situations, periods of change. In the above example we see how superior people flourish in the particular situation of "Darkening of the Light," a period of change in which society is in decay, the culture is becoming more vulgar. Superior people set and example of how to respond in any given situation. The provide one example for anyone in any era to follow in any situation of Change. Indeed the Superior Person is an exemplar for the practice of ethics and spirituality today.
The Superior Person in the Ten Wings
. According to tradition the I Ching, or the Book of Changes, was written by the ancient sage-king Wen (1184-1157 BCE) during his long imprisonment. . Because the I Ching illustrates specific situations and changes in which the superior person must practice Confucian ethics, is an invaluable resource in introducing the relevance and significance of Confucianism. Much of Asian philosophy, especially Confucianism, is practical and demands context for true understanding. The I Ching, in its attempt to represent the movement and change of the world, is an especially effective tool for providing such context. Through it we can see the superior person's way of practicing virtue in contextualized scenarios of change.The I Ching instructs readers on how to practice virtue from any position, within any change. Superior people were "superior" for a number of reasons. They chose the proper way to deal with change, and in this way worked to fulfill the work of King Wen, helping to make society harmonious. This harmonious benefit is the goal of the superior person. The superior person, in the I Ching and in the Ten Wings commentary, understood that the deepest, most enduring benefit comes from following Heavenly destiny, ming(%u547D)-self-cultivation (in preparation for change) and righteousness as the proper path in response to change. Superior people catch the subtle beginning of change and respond accordingly. The author, or authors, of the Ten Wings commentary on the I Ching, long believed to be Confucius and his disciples, repeatedly referred to several key ideas for understanding the I Ching: the superior person, the ability of humanity, the proper way to deal with change, working toward the goal of harmonizing society, and benefiting people (Wilhelm 1950/1967). Traditional accounts provide much evidence that Confucius' study of the I Ching was typical for that type of scholar in the time period. Confucius (551-479 BCE), like most scholars of his era, would have been familiar with the I Ching and like most other scholars of the era he wished to enter into the service of a lord. He attempted to find a ruler who would share his goal of manifesting the ancient virtue of the sage-rulers such as Duke Chou, who created the system of music and propriety in order to enrich and stabilize people's lives. It was the spirit of this system that Confucius sought to transmit to benefit his own society. The traditional account, which has influenced Chinese philosophy and society over the centuries, tells us that Confucius, unable to find a virtuous ruler, went to Lao Tzu and asked about propriety. After this point in his life Confucius is quoted as saying he learned the Way of Heaven. It was then that Confucius began focusing on teaching. Confucius' disciples were inspired to provide a record of him. They were also inspired to continue and transmit a very deep, enlivening, profound and practical philosophy that they attributed to him. Confucius studied, and he compiled and edited copies of the classic books, such as the Book of Poetry (Wu 2002), that are still used today and that further reflect his values. Confucius and his disciples also studied and commented on the I Ching; this commentary is known as the Ten Wings.By making clear the philosophy of the Way of Heaven and the ability of humankind to manifest that Way on Earth in these commentaries, Confucius and his disciples greatly enhanced understanding of the I Ching. . In the Ten Wings the superior person is a model for responding to the changes through practicing virtue. The Ten Wings also gives explicit instructions for how the superior person should study, contemplate, cultivate, and practice the principles of the I Ching. Learning and practicing these principles, gaining insight and understanding into the theory of the I Ching involves the philosophy of the movement of Heaven and the nature of Earth, the ability of human beings, and the significance of their position. For example this selection from the Great Image Wing of the Ten Wings:
H-36, Ming I (Hexagram 36 out of 64, situations of changes)
Darkening of the Light
The light has sunk into the Earth:
The image of Ming I
Thus does the superior man live with the great mass
He covers his outside, and has the principle inside.
The superior person, who values simplicity, can hide within society during a period of decaying culture. Because their needs are very simple, superior people are not easily snared by the changing customs, habits, and view of the society. Understanding the Tao, practicing virtue, superior people are like a well from which other people, seeking to learn and practice virtue, can come to drink. But even if superior people remain within a decaying society, they will not despair when no one comes to use them. Superior people have a concerned mind for all people and remain among them, but are untarnished by the ignorance around them. Superior people only seek to continue learning, becoming ready for the proper time when they are called upon again.
In order to live in such a time superior people hide themselves from the unprincipled majority that is on the rise. Not seeking to evangelize or advertise, superior people cover their ability and wait for the proper time to again arise.
The I Ching consists of 64 different life situations, periods of change. In the above example we see how superior people flourish in the particular situation of "Darkening of the Light," a period of change in which society is in decay, the culture is becoming more vulgar. Superior people set and example of how to respond in any given situation. The provide one example for anyone in any era to follow in any situation of Change. Indeed the Superior Person is an exemplar for the practice of ethics and spirituality today.
Saturday, August 21, 2010
Harmony: From Inner Peace to Outer Peace
The following post begins with a quote from "The Great Learning":
The ancients wished to manifest clear virtue in throughout the world, by governing their country. Wishing to govern their country, they first regulated their families. Wishing to regulate their families, they first cultivated themselves. Wishing to cultivate themselves, they first made their minds correct (rectified their minds). Wishing to rectify their minds, they first made their thought sincere. Wishing to make their thought sincere, they first extended their knowledge. Wishing to extend their knowledge, they first investigated things. They investigated things and then their knowledge was extended. Their knowledge extended and then their thought was sincere. Their thought was sincere and then their mind was rectified. Their mind was rectified and then their selves were cultivated. Their selves were cultivated and then their families were regulated. Their families were regulated and then their country was governed. Their country was governed and then the whole world was peaceful. (Wu 2002, Great Learning Ch. 1, 28, 29)
Commentary: In the Great Learning we find that there is little distinction between the deepest most personal thoughts and governing the country or harmonizing the world. The connection between the individual and the entire planet is clear. The only way to achieve outer harmony is to achieve inner harmony. This self-cultivation starts with investigating things. One cannot understand their nature or the nature of all things without investigating. Through investigation the same source and different paths become clear. Uncovering the metaphysical principle of each thing, shows the unique path of development and distinct characteristics. Understanding the origin, path and characteristics of all things is extending one’s knowledge, extending one’s knowledge to understand the very essence of all things, contemplating all the world around and distinguishing the unique characteristics and functions of each thing. Truly understanding things in this way gives us a sincere connection a familial feeling with all things. Our thought and concern for all things becomes sincere because of connection. Superior people wish for all things to flourish in their function and achieve their potential, their Heaven’s destiny. This sincere connection, permeating every thought shows that the mind is truly correct.
With a rectified mind, superior people cultivate every aspect of their lives to better honor and benefit all things. Superior people use the self to protect and manifest their understanding. Superior people do not live carelessly. They live inspired to benefit all things and to continue the original harmony. They live to nourish their mind and to act to the great benefit of the world. The first training ground for relating to people and sanctuary to nourish the body and mind is the home and family. Maintaining harmony and propriety in one’s family and working to establish a society in which all people can have good family lives, is the root of superior people’s action in the world. Superior people value and cultivate humanity. The family is the place where each of us can learn the way of humanity, human relationships and work to the great benefit of others: our siblings, spouses, parents, and children. When all people have good and nourishing families, the country will be well governed. When the country is well governed, it will function as a beacon of peace to the entire world.
The ancients wished to manifest clear virtue in throughout the world, by governing their country. Wishing to govern their country, they first regulated their families. Wishing to regulate their families, they first cultivated themselves. Wishing to cultivate themselves, they first made their minds correct (rectified their minds). Wishing to rectify their minds, they first made their thought sincere. Wishing to make their thought sincere, they first extended their knowledge. Wishing to extend their knowledge, they first investigated things. They investigated things and then their knowledge was extended. Their knowledge extended and then their thought was sincere. Their thought was sincere and then their mind was rectified. Their mind was rectified and then their selves were cultivated. Their selves were cultivated and then their families were regulated. Their families were regulated and then their country was governed. Their country was governed and then the whole world was peaceful. (Wu 2002, Great Learning Ch. 1, 28, 29)
Commentary: In the Great Learning we find that there is little distinction between the deepest most personal thoughts and governing the country or harmonizing the world. The connection between the individual and the entire planet is clear. The only way to achieve outer harmony is to achieve inner harmony. This self-cultivation starts with investigating things. One cannot understand their nature or the nature of all things without investigating. Through investigation the same source and different paths become clear. Uncovering the metaphysical principle of each thing, shows the unique path of development and distinct characteristics. Understanding the origin, path and characteristics of all things is extending one’s knowledge, extending one’s knowledge to understand the very essence of all things, contemplating all the world around and distinguishing the unique characteristics and functions of each thing. Truly understanding things in this way gives us a sincere connection a familial feeling with all things. Our thought and concern for all things becomes sincere because of connection. Superior people wish for all things to flourish in their function and achieve their potential, their Heaven’s destiny. This sincere connection, permeating every thought shows that the mind is truly correct.
With a rectified mind, superior people cultivate every aspect of their lives to better honor and benefit all things. Superior people use the self to protect and manifest their understanding. Superior people do not live carelessly. They live inspired to benefit all things and to continue the original harmony. They live to nourish their mind and to act to the great benefit of the world. The first training ground for relating to people and sanctuary to nourish the body and mind is the home and family. Maintaining harmony and propriety in one’s family and working to establish a society in which all people can have good family lives, is the root of superior people’s action in the world. Superior people value and cultivate humanity. The family is the place where each of us can learn the way of humanity, human relationships and work to the great benefit of others: our siblings, spouses, parents, and children. When all people have good and nourishing families, the country will be well governed. When the country is well governed, it will function as a beacon of peace to the entire world.
Friday, August 20, 2010
Humanity and the Superior Person
From the Introduction to "Original Confucianism: An Introduction to the Superior Person:"
Understanding the key attributes of superior people transmits the value of simplicity in Confucius’ philosophy, a simplicity and practicality that avoids deviation and confusion. Confucianism has proven effective throughout Chinese history in reestablishing faith in the ability of humanity to “spiritualize the world,” to make the culture gentler, to open the Way for talented people to value and undertake a truly beneficial education, to enlarge the Tao. In learning and practicing the key values of Confucianism, generations of Chinese followed the model of the superior person in daily life, taking responsibility for manifesting the brightness of the metaphysical/Tao/Heaven in the phenomenal/Earth; this model can have similar effects in reinvigorating the introduction of Confucian philosophy to modernity.
The superior person—the one who values jen (仁)/”humanity” and i/”righteousness,” i.e., doing that which one should do in every situation—has a personality that can be contrasted with that of the inferior person (this includes an inordinate focus on material gain). As seen in the literature, the superior person opens up a path that encourages students to study for the sake of harmoniously benefitting humanity, rather than purely for the same of careerism or making a profit. Superior people also reintroduce the idea that the closest relationships, the simplest arenas—such as families—are the starting points for learning to integrate, synthesize, and harmonize life’s changes. The self-cultivation of such people (at this, the most fundamental, basic, and simple level) is the most enduring, grounded, and constant form of spiritual practice. The superior person—who promotes harmony and transcends selfishness, pettiness, individualistic desires, and complaints—once served as a model both for the individual to skillfully enhance and nourish their understanding in each moment of daily life by practicing righteousness to deal with change, and for true service to humanity in the broader public sphere.
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