Buddhism

Although Buddhism originated from India, it dominated a role in Chinese culture in many aspects. One main idea that is popular among Chinese culture is "Samsara" or "cycle rebirth". People believe that one does not enter afterlife after death; instead, one is either reborn in to society as a different form (animal or insect) or goes to hell or "heaven". This idea is similar to Zhuang Zi's reaction to his wife's death, arguing that death is a form of transformation. In Buddhism, a person's rebirth in to a certain form is determined by a person's "karma". This means that if a person was uncorrupted and acted kindly, there is a higher chance that one will reborn in to a more pleasant state such as an "asura" (demi-god).

The idea of "Samsara" became popular among Chinese society. In hopes for borning in to a better state, it is common among society to believe that if one acts kindly, he/she will born in to a better life. Following this trend, people felt that part of the process is to present incense and participate in buddhist rituals. The intentions that people practices these rituals is because they are asking the buddhas for something in return (good fortune, good health, protection). Though society may believe that they are following, or at least trying to follow the ways of buddhism, their mind set and intentions are contradictory to buddhism.

The reason that people practices certain ways of buddhism is because of the "Samsara". Through acts of kindness, people are hoping for positive deeds in return, specifically, a better life. However, buddhism emphasizes the idea of giving and treating everyone equally and not asking for anything in return (no-self). The common reason among Chinese society practices and follows buddhism is because people want good "karma" and a good "after life". Furthermore, the common belief is contradictory to buddhism since the religion never stated that whether or not a person will be reborn in to society (on Earth) with a better or worse life. In fact, the highest virtue of buddhism is to free one from "Samsara" and enter "Nirvana".

Religious Daoism

Though Religious Daosim had similar ideals and "way" as Philosophical Daoism, there were practices in Religious Daoism that loosely separates the two. One idea is Religious Daoism believes one can achieve "immortality" (xian), a even more perfected version of the "perfected person" (zhen ren). The idea of reaching the state of immortality gave Daoism the religious aspect as it is similar to reaching a god-like state for humans. 

To achieve immortality, one must harmonize with the Dao by practicing breathing exercises that cultivate "qi" within oneself and develop the "inner alchemy". Religious Daoism believed that these pseudo-science practices bring spiritual and physical health to one. Furthermore, cultivating the "inner alchemy" involved other practices such as not eating spicy food, fasting, nurturing the male essence, and more.

Through reading and understanding these Religious Daoist practices, I have realized why these practices have vanished in modern Chinese society today. Since, Religious Daoist practices were never proven scientifically, it certainly has a magical aspect to them. Hence, the Communist Party of China (CPC) saw them as a threat to society, though Daoism is a legal religion in China today. Considering the fact that China has a long history of traditions and people are generally superstitious about past traditions, imagine if the majority of Chinese society began to cultivate "qi" and believing that this could lead to immortality, what could possibly happen in society? It is important to understand that this is valid point of view since it is common among Chinese society to buy into certain practices or religion because it could potentially provide spiritual and health benefits. Furthermore, because these practices are not scientifically backed, the CPC will certainly view these practices can lead to insanity and psychological disorder among society. Hence, it is logical for the CPC to control and ban these activities. Therefore, this could bring out some similarities between Fa Lun Gong and certain Religious Daoist practices to the CPC.

On the other hand, one could also see that the CPC was in fear that these non-scientifical practices could lead to mass gatherings and people following the certain self-claimed Daoist leaders. This is detrimental to the CPC's power over society; hence, CPC initiated mass movements of banning these practices. 

Zhuang Zi

Though there were never exact dates on Zhuang Zi's birthdate or the time he composed his works, it is believed that he was around during the forth century. There was never a central idea in his writings;  his works ranges from direct arguments to strange stories. "The Way" of Zhuang Zi is to be "still", relating back to non-action. The essence of Zhuang Zi is restoring one to natural state; the state of a new-born child. Zhuang Zi argued that education and self-cultivation divert one from the natural flow of the cosmos and the Heaven (tian).

Children in general are free from complications and pressure from society; therefore this brings them closer to the natural flow of order. However, this way of life can only provide short term relief since it is impossible for humans to live in a care-free society. Ideally, everyone lives a life that they can act according to their desires and submerge into life's flow. Though in the short run society may achieve a stress-free state, this cannot provide a sustainable society. Eventually, there will be no social order within society. If no one will like to work in the fields, how can a society feed themselves? Resources and food do not just pop out as part of nature's flow. Hence, "the Way" of Zhuang Zi cannot provide a sustainable lifestyle for one. It can act as a short-term reminder that reliefs stress from society.

Another important aspect of Zhuang Zi's philosophy is "change". Zhuang Zi view death as a transition in life. When a person dies, he/she is born into the world once more but in a different form; it may be a butterfly or other life forms. This idea is still present today in Chinese culture. As some believed that the daughter was the father's lover in their past life. Furthermore extending on the idea of transition in life, the idea ties to the mandate of Heaven as one's new life after death depends on one's action during his/her life time (karma). The act of kindness and righteousness mean that one will born into a better life in the next life-time. It is up to Heaven to decide whether or not one deserves a good or bad life.

Daoism and LaoZi

Among the "100 philosophers" during between the Spring Autumn and Warring State period, Lao Zi was known for "Dao De Jing" (Classics of the Way and its Power). His works was the beginning of "Daoism" or "Classical Daoism" (philosophical side). Though Daoism and Confucianism share much similarity in its history (developing a political system to bring harmony to the Warring States) and philosophies (cultivating oneself and finding harmony between heaven and people), Daoism shifted its focus towards "Nature".

One main idea of "Daoism" is "non-action"; the way to become a sage and find harmony is to live in society as a "natural being" and blend into nature. Another way to understand this is that humans should not act "outside of the box" and recklessly that would bend nature's flow. Daoism believed that to achieve "non-action" harmony, one should not try hard (or try at all) to adjust his/her life to live along with nature. A good analogy to describes "non-action" is improvising in jazz. A musician tends to play better with more feeling and naturally if he/she does not try as hard to harmonize with others or think too much about the melodies. This way allows the musician to improvise along with the natural flow of the progression and groove in the background.

However, a contradicting side of this is that a musician must spend countless hours of practicing and playing to achieve this. Without a solid foundation of music theory, scales, and a sense of rhythm, it is hard for a musician to improvise naturally and play along with the flow. Similar to sports, it takes countless hours to achieve a "muscle memory" state for a player. This contradicts the idea in "Daoism" that it takes no practice to achieve "non-action" or a natural state.

Xun Zi

Confucianism revolves around cultivating the way of a "jun zi" (righteousness/gentlemen) and developing a moral character. Since Confucius, these ideas have influenced later masters such as Menicius (Meng Zi), who argues that "human nature" itself is good. On the other hand, Xun Zi argued against Meng Zi that "human nature" is evil. However, Xun Zi believed that everyone has the potential to become a sage; the perfected form of a gentlemen. From this assumption, there is a larger presence of the religious aspect in Xun Zi's teachings. In a Western form, the sage is more of a person with un-natural power, who cannot be corrupted by the world and his "perfected" ways of a "jun zi" cannot be "bent".  These "powers" that Xun Zi described gave a mythical and god-like character to the sage.

Another idea that Xun Zi contradicts previous Confucianism philosophers is that it is not necessary for a son to follow his father. This is critical since Confucianism stresses on filial piety for a righteous person. According to Xun Zi, if a demand from a father would cause destruction and a different path could bring harmony, then the son should choose the path that would bring harmony. Though this may sound logical and practical, Confucius may argue that the father is perfect and wise; his words would not deceive and mislead his son. In the Analects, the father is often portrayed as the wiser character and the son still has lots to learn. The father, to Confucius, is also a teacher and therefore will not provide a corrupted path for his son. Otherwise, he would not be considered to be a father. 

Han FeiZi (Legalism)

Han FeiZi was the last major theorist before the Qin united China. Unlike Confucianism, Han FeiZi's philosophies and ideals focused on ruling powers and legal laws instead of righteousness and virtuosity. The Way described ideas that characteristics of a ruler. The general theme of a successful ruler is similar to that of Machiavelli; it is better to rule with fear than love.

In a certain way, Han FeiZi's philosophies seemed self-centered. For example, Han FeiZi believed that a ruler's wisdom and virtuosity are not important; instead, his reputation and "name" are the essential qualities because people would perceive the ruler to be powerful and influential. Furthermore, the ruler must take credit for the ministers' achievements and worthiness while having them take the blame for mistakes. A minister's role is to make the ruler seem perfect. These ideals are what Han FeiZi described as essential qualities for a ruler. He argues that since no one can rule the "four seas" on his own, a ruler must use others in order to create a stable and controllable state.

Following this idea, Han FeiZi said that rewarding and punishing are important actions that must be implemented to maintain a stable state. If one made accomplishments, he must be awarded because he would be motivated to do more good. On the other hand, if one makes mistakes, he must be punished so that he would be feared and will not make the same mistake. Similarly, Han FeiZi gave an example involving a child. Unlike Confucius whom believed that a child should be given all the love from parents, Han FeiZi said that the only way to ensure a child does not turn corrupted is to have government civil actors to enforce laws so that the child would be scared and would not do anything that will cause disorder.

Han FeiZi shared a similar belief as Mao during the "Great Leap Forward". Both philosophies believed that traditions, old ideals, and the past caused instability in modern society. For example, Han FeiZi argued that Confucianism followed a set of old ideals from the Zhou dynasty. By focusing on the past, he gave an analogy that Confucianism is similar to "the man who waits at a tree for another rabbit to run into the tree" and became the joke of the society. Similarly, the "Great Leap Forward" strived to abandon old ideas and items to modernize society.

Confucianism and Spring & Autumn (春秋)

Confucius (KongZi) was born during the Spring and Autumn era of China (春秋). After the fall of the Zhou dynasty, China went into a stage of constant conflict. This period of also known as the 'Warring State' era (戰國). Though China was in a turmoil, Confucius believed that the essence humankind had been the ideals of the Zhou dynasty.

The Zhou dynasty focused on the 'Mandate of Heaven' and morality; therefore, the period was far less brutal compared to the Shang dynasty. Confucianism can be understood from five important aspect of life:

1. Ritual

2. Benevolent

3. Righteousness

4. Royalty

5. Faithfulness

Confucianism was not simply a religious belief, it lived on to be a way of life. These aspects still live on today and plays a major role in Chinese culture. For example, living the way of a 'Gentlemen' (君子). There are many aspects that a 君子 must hold such as being civilized, educated, and setting an example for others. In the Analects, 'Classified Teachings' of Confucianism, there is often a presence of humbleness such as it is 'better to be spare than extravagant...' (3.4). Besides humbleness, Confucianism also focuses on respecting elderly and youngsters.

In addition to loving others, respecting elderly is a heavy theme in Confucianism,  an aspect that is not as much present in Western culture. In Eastern culture, this aspect perhaps led to a more serious separation in social classes. A child's development begins with nurturing the 'natural' feelings of love and respect for its parents and elderly. Furthermore, the Analects often describes the relationship of father and son. The son would always consult with the father for words of wisdom.

What appealed to me the most is that Confucianism is still present in Chinese culture today. Growing up in a Chinese family, I noticed a lot of practices and beliefs are analogous to the ones describe in the Analects.