Chinese religions which I admire

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mgr inż.Bogdan Góralski @bogdangoralski · 2s

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Chinese religions according to Father Professor Tadeusz Dajczer –

One should not strive to possess moral virtues; true virtue springs spontaneously from man’s union with the Tao

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Bogdan Góralski, M.Sc @bogdangoralski · July 12, 2015

One should not strive to possess moral virtues; true virtue springs spontaneously from man’s union with the Tao

Chinese religions according to Father Professor Tadeusz Dajczer –

fragments of the book titled Buddhism in its specificity and distinctiveness from Christianity.

Taoism

The ideal of Taoism was to restore the harmony of man with the Cosmic Order, which was in the mythical era of the Yellow Age, when man spontaneously and effortlessly cooperated with the powers of Heaven and Earth, creating a harmonious triad with them. Reaching even further, Taoism pointed to the era of undifferentiated Great Oneness. Man then lived in perfect harmony with animals and birds: he was completely happy because he had not yet learned to distinguish between life and death, pleasure and pain, gain and loss, good and evil. He had no consciousness at that time and was one with the Tao, which never dies, and with the uninterrupted flow of cosmic Life. “The fall of man occurred through the acquisition of knowledge, understood in the sense of classifying, separating and differentiating what is essentially undifferentiated and indivisible. , or Tao . This is where the condemnation of knowledge in Taoism comes from, which is the most uncompromisingly anti-intellectual religion. Knowledge, reason, civilization are an expression of human decadence, a departure from the original simplicity of the Tao ( Dajczer 1993:59).

One should not strive to possess moral virtues; true virtue springs spontaneously from man’s union with the Tao. The doctrine of wu- wei , i.e. the principle of spontaneity, non-action, non-intervention in the course of nature. The movement of the Tao takes place without expending energy; it is action without action, doing everything while maintaining creative peace ( Dajczer 1993:60).

The true sage imitates the Tao in its calm non-action, refrains from any initiative, purifies his heart and mind of all desires and all concepts, making himself empty like what, according to apophatic terminology (denials, negations), is called the Void itself. He limits himself to observing Nature, knowing that everything has its reason for existence and wanting to improve nature means harming it and causing suffering to oneself. (…) One of the names of the Tao is silence. True understanding and knowledge takes place in silence. According to the Tao, a sage refrains from expressing judgment and imposing his opinions on anyone; This is manifested in a high degree of tolerance but also relativism, which, according to Chuangtse is concerned with both truth and goodness.

Since nothing is permanent in the world, everything is a matter of perspective and circumstances. What is

true, good for one, may be false, bad for others ( Dajczer 1993:61)

The ideal and practice of humility in Taoism has its foundation in the cosmic order of the Tao . (…) The sun begins to set at its zenith, the rising tide of the sea is an announcement of its ebb – so pride and human success necessarily entail humiliation and fall. Taoist humility is based, on the one hand, on the apophatic concept of the Tao absolute as “nothingness”, “vacuum”, and on the other hand, on the cosmic law of the return of all things to the Void ( Dajczer 1993:62).

tao , man should accelerate the return of the Yang modality – the active cosmic force – to the in state, lowering himself with voluntary effort towards what is weak, lower and incomplete. Silence about one’s merits, remaining in the shadow, looking for the last place, accepting misfortune – all this serves to unite with the Tao ahead of time . Such humility, based on man’s harmony with the cosmic order, on his cooperation and participation in the spontaneous movement of the cosmic impersonal principle that is the Tao , should also be the principle of good governance: the ruler must put himself last. It also extends to international politics; the book Tao-te-king advises that great countries should humble themselves towards those inferior to them ( Dajczer 1993:63).

Confucianism

The command to honor one’s father and mother, which is the core of the main Confucian virtue, gen, has an important cosmic dimension: by honoring one’s parents, a person recognizes his filiation in relation to heaven and earth. (…)

The family, constituting the main center, represents the image of the cosmic order in miniature, was a microcosm and a model of all relationships. (…) According to Confucianism, the tao of man, as an extension of the path of heaven to the sphere of mature self-aware humanity, manifests itself in four cardinal virtues:

Gene-human attitude towards others, humanity, kindness, kindness,

i-i.e. the virtue of justice, righteousness,

the virtue of decency, ritual, and the knowledge and practice of etiquette – through it, people’s relationships are regulated both among themselves and with the tao of heaven and earth,

shi – wisdom thanks to which a person can distinguish between good and evil and come to know the truth.

The “li” ritual included a pattern of behavior – a wide range of activities – about three hundred rules of all rituals and three thousand smaller regulations, contained mainly in the Confucian book of rituals, ranging from ordinary everyday polite gestures, such as bowing, to very elaborate, solemn religious ceremonies. Careful observance of “li” was to express the spirit of reverence and respect for others, and, according to Confucius, it was to be an expression of interpersonal harmony, which was a reflection of cosmic Harmony. (…)

The virtue of ritual etiquette is the human expression of the Unity, Order and Harmony of all things. As an outward manifestation of ethics, it is actually the Tao of Confucianism. The basis of the cosmic dimension of the virtue “li” is the close bond between man and nature, manifested as “life” in communion, harmony with the rhythms of nature and the principle of cosmic interdependence and solidarity: in the cosmos, each element of the whole maintains communication and solidarity with all others. Hence comes the belief, common to Taoism and Confucianism, that maintaining morality directly affects Harmony and World Order ( Dajczer 1993:64-67).

The moral principle of the middle requires accepting reality as it is, not desiring anything that is outside a given situation ( Dajczer 1993:70).

Motism

Moti (ca. 470-391 BC) practiced and preached the principles of self-denial, simplicity of life , and universal love, transcending ancestral and feudal barriers and even reaching beyond the borders of the empire. (…) In contrast to the Confucian virtue of “zen”, i.e. kindness depending on the degree of kinship, Moti preached universal love equally covering all people without exception ( Dajczer 1993:71).

Shinto concept of Order and Cosmos

Its basis was a direct and strong connection with nature (cosmos). This relationship was one of the essential features of the so-called the “sense of vitality” of the Japanese, characterized primarily by living in harmony and “communion” with the rhythm of nature that permeates and enlivens everything. The world is a harmonious and ordered Cosmos, where each being has its own place and function to fulfill ( Dajczer 1993:72).

MORAL EVIL is everything that violates the Order and Cosmic Harmony of maatu , Rita, dharma or tao . To right the wrong, it is enough to adapt again to Order and Harmony ( Dajczer 1993:74).

The Confucian tradition – macro- and microcosmic parallelism and the moral law of nature based on it, are an expression of the affirmation of the world, as well as the recognition of harmony and unity of man with the Cosmic Order as the highest good.

Jakuszowice, July 12, 2015, 2:10 p.m. Bogdan Góralski

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