Taoism – Part 2/3

March 28, 2012

What I think of when I think of Taoism is this story from the Taoist tradition, an Eastern philosophy whose main image or metaphor is that of water that meets a rock in the river, and simply flows around it. Taoism suggests that a major source of our suffering is that we resist and try to control the natural movements of the world around us. The Tao literally means “The Way,” and it reminds us that the world is bigger than us, and we’ll enjoy it better if we humble ourselves to the natural flow of things.

You know: Go with the flow.

The video’s narrator, Jean Delumeau (born 1923) is a professor of history at the College of France in Paris and is widely regarded as one of the leading historians of Christianity. Sin and Fear, one of his books, is a monument of flawless scholarship, says Wendy Doniger for the New York Times

Delumeau says that Taoism was a philosophy and a religion, which offered salvation for the individual and responded to the need for the immortality of its followers.

Confucianism, however, was somewhat abstract and didn’t offer a reward of immortality since ancient China did not have a concept of a spiritual soul that survives a physical death. Confucius said, “The superior men are sparing in their words and profuse in their deeds.”

Taoism believed that the physical body only contains the personality. There were rules for food, hygiene, breathing techniques and different forms of gymnastics, which were designed to suppress the causes of death and allow each follower to create an immortal body to replace the mortal one.

After the mortal body died, the immortal body went elsewhere to live.

In ancient China, the pathway of sanctity preached by Taoism evolved in Chinese Yoga and was recognized some 500 years before the birth of Christ.

In the second century AD, Taoism became a true church venerating immortals as saints.

About 200 AD, a Taoist scholar taught that virtue, avoidance of sin, confessions of sins and good works were the most important aspects and took precedence over diet and hygiene.

The difference from religions in the West was that Taoism did not have leaders on a national scale and was more like a federation of linked communities.

In 110 BC, Emperor Wu of the Han Dynasty made Confucianism the state religion to strengthen and centralize his power.

Nevertheless, Taoism continued to be practiced as a parallel popular religion.

Religious Tolerance.org says there are about 225 million followers but the exact number is impossible to estimate since many Taoists also identify with other regions such as Buddhism and Confucianism.

Continued on February 27, 2012 in Taoism and Religion in Communist China – Part 3 or return to Taoism – Part 1

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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Note: This revised and edited post first appeared on December 5, 2010


Taoism – Part 1/3

March 27, 2012

“Those who know do not say; those who say do not know.” –Lao-tzu

I am no expert on Taoism.  I have a copy of Tao Te Ching and have read it in addition to a few pieces about it, but I was raised as a Christian in a Christian culture.  For this reason, Jean Delumeau, the narrator of the video and an honorary professor of the College de France, will tell you something about this religion.

Delumeau says by the time Buddhism arrived in China in the first century AD, Confucianism and Taoism had been widespread for several centuries.

Taoism was the popular religion of China while Confucianism was the official state religion of the Han Dynasty. In fact, the bureaucracy practiced Confucianism at work and turned to Taoist spiritual practices after work.

Even though Taoism and Buddhism have fundamental differences, Taoism helped spread Buddhism. While Taoism seeks the salvation of the individual, Buddhism seeks an escape from the cycle of personal existence.

However, certain practices of Taoism and Buddhism are similar, which are meditation, fasting, and breathing techniques.

The word “Tao” means both the order and totality of the universe and the pathway or road that allows the individual to enter into the rhythm of the world through a negation of self.

Two opposing but complementary forces of reality are fused in the Tao — Yin, which is passive, cold and feminine and Yang, which is active, hot and masculine.

The moon and the sun are the manifestations of Yin and Yang and all change is a result of these two dynamic forces such as day and night, the seasons, and life and death.

These two principals alternate in the five phases of a cycle, which are represented by water, fire, wood, metal and earth serving to define the five cardinal points, which are north, south, east, west and the center.

A contemporary of Confucius, Lao Tzu’s teachings were compiled in the fifth century BC into a collection called the Tao Te Ching or Dao De Jing, which have had a great influence on Chinese thought and medicine.

One example says, “The wise man does not seek to be known as a wise man but of his own free will remains in obscurity. Those who seek much knowledge enrich themselves daily. Those who seek Tao become poorer each day. Eventually, they become so poor they are incapable of action. Without action, nothing can be achieved.”

Continued on February 26, 2012 in Taoism – Part 2

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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Note: This revised and edited post first appeared on December 5, 2010


Tea for Emperors and Tibet – Part 4/5

January 20, 2012

After the “Puer” tea is ready, the journey begins.

For the Pu’erh that I buy, Emperor’s Pu’erh, it leaves Yunnan, reaches China’s coast and then crosses the Pacific to end on a shelf at a Whole Foods Market. However, before that, for centuries, Puer tea traveled to Tibet and China’s capital for the Emperor.


CCTV 9 Travelogue – Tea and Horse Road – Part 1 1/2

Most people have heard of or read about the Silk Road from China to Europe. I’m sure that few have heard of the Ancient Tea Horse Road, which I discovered in the May 2010 issue of National Geographic magazine.


CCTV 9 Travelogue – Tea and Horse Road – Part 1 2/2

Legend says that tea from China arrived in Tibet as early as the Tang Dynasty (618- 906 A.D.). After that, the Chinese traded tea for horses, as many as 25,000 horses annually.


CCTV 9 Travelogue – Tea and Horse Road – Part 2 1/2

But that isn’t what struck me the most about the piece. It’s the example that demonstrated why the peasants loved and possibly worshiped Mao Tse-Tung.


CCTV 9 Travelogue – Tea and Horse Road – Part 2 2/2

For more than a thousand years, men fed their families by carrying hundreds of pounds of tea on their backs across rugged mountains into Lhasa. Some froze to death in blizzards. Others fell to their deaths from the narrow switchbacks that climbed into the clouds.


CCTV 9 Travelogue – Tea and Horse Road – Part 3 1/2

This all ended in 1949 when Mao had a road built to Tibet and farmland was redistributed from the wealthy to the poor. “It was the happiest day of my life,” said Luo Yong Fu, a 92-year-old dressed in a black beret and a blue Mao jacket, whom the author of the National Geographic piece met in the village of Changheba.


CCTV 9 Travelogue – Tea and Horse Road – Part 3 2/2

Before ending the four posts on Puer [Pu’erh] tea and moving on to Kombucha Fermented Tea in Post 5, Numi Organic tea, Emperor’s Pu’erh, the one I buy at Whole Foods, says, “These old-growth rare Pu’erh trees are communally owned by the local villagers who pick them for their livelihood, ensuring that they continue to grow for generations to come… Pu’erh is an ancient healing tea picked from 500-year-old organic wild tea trees in Yunnan, China. Pu’erh has more antioxidant than most green teas.”

Continued on January 21, 2012 in Tea for Emperors and Tibet – Kombucha Fermented Tea – Part 5 or return to Part 3

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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Note: This five-part series of posts on “Tea for Emperors and Tibet” first appeared May 2010, as The Magic of “Puer” Tea, The Tea Horse Road, and Kambucha Fermented Tea.


Tea for Emperors and Tibet – Part 3/5

January 19, 2012

The fermentation of “Puer” tea demands a perfect mix of water, moisture and air. This provides the conditions for the development of microbes and the necessary fermentation.

The fermentation of broad leaf “Puer” tea produces a substance called theaflavin often called the soft-gold of tea.

Clinical experiments show that theaflavin reduces blood fat and cardiovascular disease among other benefits.

In animal experiments, the mice fed theaflavin had their blood fat reduced by 30% compared to the control group’s 10% blood fat reduction.


Chinese Puer tea – Part 3/3

Due to the process of producing “Puer”, the tea may be stored as long as a century without losing its flavor or health enhancing benefits.

The 110 days of fermentation for “Puer” is important to achieve the best flavor and enhanced, health benefits—the time must not be shortened. The temperature and humidity must also be stable and many warehouses are built partially underground to achieve this.

I’ll bet you didn’t know much about the process the tea you may be drinking went through before filling your cup. The process to produce Puer tea represents almost two thousand years of China’s tea culture.

“Puer” got its name because it used to be sold in a town by the same name.

Continued on January 20, 2012 in Tea for Emperors and Tibet – Part 4 or return to Part 2

______________

Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

Subscribe to “iLook China”
Sign up for an E-mail Subscription at the top of this page.

About iLook China

Note: This five-part series of posts on “Tea for Emperors and Tibet” first appeared May 2010, as The Magic of “Puer” Tea, The Tea Horse Road, and Kambucha Fermented Tea.


The two faces of Confucius – Part 4/5

December 23, 2011

When comparing the practice of Confucianism in China to Japan, a report by Wai-ming Ng at the Chinese University in Hong Kong says, “The relationship between loyalty and filial piety, two fundamental virtues in Confucianism, has been a subject of concern among Confucian scholars in East Asia for many centuries.

“Many modern Japanese scholars believe that the main difference between Japanese Confucianism and Chinese Confucianism rests with their preference between loyalty and filial piety, suggesting that Japanese Confucianism puts  loyalty [to the government] before filial piety, whereas Chinese Confucianism prefers filial piety [in the family] to loyalty [of the government].”

That difference may be explained by China’s concept of the Mandate of Heaven, which says that heaven would bless the authority of a just ruler, as defined by the Five Confucian Relationships, but would be displeased with a despotic ruler and would withdraw its mandate, leading to the overthrow of that ruler. The Chinese people, of course, would be heaven’s hammer, which does not sound very obedient.

However, in Japan, the Mandate of Heaven is not practiced the same as in China. While the Chinese may protest and rebel, the Japanese tend to shy away from this behavior.

In The Coming China, Joseph King Goodrich says, “Obedience in China is a word that connotates far more than it does in Japan. It means obedience to the emperor, to the parent, to the family and to the government, although the Japanese have the reputation of being singularly marked with this trait.”


Confucianism = ritual, etiquette and being kind to one another

In China, the difference lies in the mandate to rule, which means that leaders do not tax the people unjustly. They make sure people have sufficient food and live in an orderly and peaceful society.

Confucian political philosophy is also rooted in the belief that a ruler should learn self-discipline, should govern his subjects by his own example, and should treat them with love and concern.

By providing these things, Confucius believed leaders would earn the confidence, trust and obedience of the people. By not providing these things, China’s leaders would lose the trust and obedience of the people.

One element of Confucianism that runs strong throughout East Asia is that Confucianism regards government and education as inseparable. Without a good education, it is considered impossible to find leaders who possess the virtues to run a government.

Confucius asked, “What has one who is not able to govern himself, to do with governing others?”

Continued on December 18, 2011 in The two-faces of Confucius – Part 5 or return to Part 3

______________

Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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