This Q and A session is for the previous post on Lunyu.
How actually did Confucius find out about the government of a country he was visiting?
This ability is not limited to Confucius alone. All sages and evolved persons have this ability of knowing whats happening around them. It comes from being in touch with the world. When we're in touch with our world we can have meaningful exchange with it, we know how to act in a given situation, and how to communicate with other people. In this way we're able to see and understand more about our world than we normally would. We rarely stay in touch with our world because all our attention is focused on ourself.
What is meant by meaningful exchange with the world? I thought we're having exchanges with the world every single moment we're awake.
Yes, correct. We're having exchanges with the world all the time but it's not whole hearted engagement. Sometimes we deal with the world grudgingly, we don't want to be in a certain situation, we want to fast forward to the episodes we like. Sometimes, we encounter something we like and we hold on to it, refusing to let go. We don't want or don't know how to interact with other people, instead we like to build a shield around us. In this way we're not having a genuine interaction with our world, we only want the world to fit into our expectations, refusing to see what's expected from us, what our roles are. This self absorption limits our awareness and knowledge. In simple term, it means we don't know how to live.
This sounds like the Buddhist concept of aversion and clinging.
If something is true, it must be recognized by all sages. Only the way of explaining it differs. In Buddhist terms, aversion and clinging bind you to the concept of your tiny self, making you unable to perceive the whole truth. According to Daoism, the emotions of hate and greed drain your energy and without sufficient energy your body and mind can't evolve. Confucius looked at it from a layman's point of view - without having a proper relationship with the world around us, we cant live a happy life.
Do we cultivate the five qualities (cordial, kind, courteous, moderate and differential) to become a sage or, are the five qualities the result of attainment?
They are the result of having arrived at right understanding. We know how the world functions and we act in the most appropriate manner and it manifests as being cordial, kind, courteous, moderate and differential. Of course, it could go the other way - you've not really understood and you use them as a guide to reach true understanding.
Isn't that being hypocritical? One is still a petty person but try to act like a sage.
We all learn by imitation when we're small. It's a good way to learn if you're not the type who like to ponder too much. In a way it's not being genuine; but I guess it's OK if you're fully aware that you only imitating and don't claim to be a full blown sage. An honest hypocrite isn't really that bad, is he? We have to start somewhere.
Sunday, April 1, 2007
Friday, March 23, 2007
Lunyu 1.10 - 1.12
[1:10]
子禽問於子貢曰：「夫子至於是邦也，
必聞其政，求之與？抑與之與？」
Zi Qin asking Zi Gong said, "Master when arrived at a state,
unfailingly know about it's government, does he inquire? Is he informed?"
[1:11]
子貢曰：「夫子溫﹑良﹑恭﹑儉﹑讓, 以得之。
夫子之求之也，其諸異乎人之求之與！」
Zi Gong said, "Master is cordial, kind, courteous, moderate and differential, therefore he obtained (information).
Confucius' way of asking, is totally different from other people's way of asking!"
[1.12]
子曰：「父在，觀其志；父沒，觀其行；
三年無改於父之道，可謂孝矣。」
Confucius said, "Father when present, observe his aspiration; father when
departed observe his conduct;
For three years if he does not depart from the father's way, he can be considered as filial.
Notes
[1.10] One of Confucius' disciples ask another about the special ability of their master. When Confucius arrived at a country where he had not set foot before, he invariably knew about it's administration. Zi Qin wanted to know how Confucius obtained these information.
[1.11] Zi Gong provided the answer. He enumerated a list of qualities which he thought had endeared Confucius to the strangers he met in his travels. By projecting a kind and sincere attitude, people who came in contact with Confucius invariably caught on to this positive mood which fostered genuine communication.
[1:12] In ancient China, the rules of society was such that a son must obey his father. When he's alive the son wouldn't dare to act against his father wishes; the only way to know his character is through his aspirations. After the father is dead, the son could do whatever he wants so his actions would reveal if he's filial.
This sentence could be read as a response to Zi Gong's praise in 1:11. Confucius wanted to set the record straight - that he did not purposely put on an act to endear himself to strangers, that he had behaved consistently both at home and abroad. Instead of explaining this directly, he used a more subtle approach of talking about a different subject which has the same underlying theme - that of behaving consistently. In effect, Confucius was saying - "Look at my behavior now, and observe my conduct when I'm abroad. If you can't see any difference, then you have to admit that I've been filial to my true self at all times."
子禽問於子貢曰：「夫子至於是邦也，
必聞其政，求之與？抑與之與？」
Zi Qin asking Zi Gong said, "Master when arrived at a state,
unfailingly know about it's government, does he inquire? Is he informed?"
[1:11]
子貢曰：「夫子溫﹑良﹑恭﹑儉﹑讓, 以得之。
夫子之求之也，其諸異乎人之求之與！」
Zi Gong said, "Master is cordial, kind, courteous, moderate and differential, therefore he obtained (information).
Confucius' way of asking, is totally different from other people's way of asking!"
[1.12]
子曰：「父在，觀其志；父沒，觀其行；
三年無改於父之道，可謂孝矣。」
Confucius said, "Father when present, observe his aspiration; father when
departed observe his conduct;
For three years if he does not depart from the father's way, he can be considered as filial.
Notes
[1.10] One of Confucius' disciples ask another about the special ability of their master. When Confucius arrived at a country where he had not set foot before, he invariably knew about it's administration. Zi Qin wanted to know how Confucius obtained these information.
[1.11] Zi Gong provided the answer. He enumerated a list of qualities which he thought had endeared Confucius to the strangers he met in his travels. By projecting a kind and sincere attitude, people who came in contact with Confucius invariably caught on to this positive mood which fostered genuine communication.
[1:12] In ancient China, the rules of society was such that a son must obey his father. When he's alive the son wouldn't dare to act against his father wishes; the only way to know his character is through his aspirations. After the father is dead, the son could do whatever he wants so his actions would reveal if he's filial.
This sentence could be read as a response to Zi Gong's praise in 1:11. Confucius wanted to set the record straight - that he did not purposely put on an act to endear himself to strangers, that he had behaved consistently both at home and abroad. Instead of explaining this directly, he used a more subtle approach of talking about a different subject which has the same underlying theme - that of behaving consistently. In effect, Confucius was saying - "Look at my behavior now, and observe my conduct when I'm abroad. If you can't see any difference, then you have to admit that I've been filial to my true self at all times."
Tuesday, March 13, 2007
Awe-inspiring Junzi
This Q and A session is a continuation of the previous post on Lunyu. I've decided to use color coding for easier reading.
Why do we need to be awe-inspiring? Isn't that like trying to show off?
Of course we should not on purpose try to impress others. To be awe-inspiring here means to give yourself fully to the task or situation at hand, to sustain your attention and effort till the completion of the task. As to what you'll gain from acting this way. First of all, do you know that it's possible to derive joy and happiness from acting deliberately with your total being? This is applicable to all the things we do: both big and small tasks.
Just do some reflection - while you're doing some routine work, lets say ironing your clothes, do you really put in all your effort? Or are you only half-engaged, physically doing the ironing while the mind is on something else, always wishing to get the boring task done as soon as possible. Half-hearted action makes a task unappealing, resulting work done in a shoddy manner. This habit will extend to other areas of your life, making you a half-hearted spouse, parent, employee etc. Worse thing is you could infect the people around you with your couldn't-care-less attitude.
Conversely, if you could be fully engaged in a task, any tasks, then your actions would be a pleasure to watch. There's a certain correctness in your actions that inspires others to follow your example. This is what Confucius had in mind when he said awe-inspiring.
Wouldn't that make us look grave and solemn all the time?
Not at all. To be serious in your actions includes being fully engaged while having fun too. In fact to experience simple pleasures of life you need to be fully involved.
Why did Confucius mention junzi? Is this for junzi only?
Junzi means people who're aware of their own shortcomings and are in the process of rectifying themselves. In ancient China, people are classified according to their spiritual development. Petty person is one who cares mainly for material things. One becomes a junzi with the realization that there are joy and happiness in acting and living correctly. A sage is an enlightened person. Similar classification can be found in the Indian caste system, though it has been misused and became something hereditary. Junzi would correspond to the warrior class (Kshatriya) of the Indians. A person who's not yet a junzi will be able to do the right thing when told but will miss the underlying spirit.
Why did Confucius discourage having friends not equal to ourselves?
There are two ways to interpret this line. The first is not befriend people who're not our moral equal; if you're weak, you might get pulled down by them. The second interpretation says that if you're are firmly established in morality, you'll be able to inspire all our friends to rise up to your level.
A parallel to this is in Lunyu chapter nine (9:13) where Confucius said he wanted to live among some tribes. Someone warned him that these people are uncivilized and Confucius answered that if there's a Junzi living among them how could they be uncivilized.
Could you explain more on what Zeng Zi said in Lunyu 1:9?
Zeng Zi is trying to show that he understood Confucius - that an individual through right conduct could change a nation for the better. People act and behave in a certain way because of the prevalent thoughts and ideas of the time. Prevalent thoughts of scarcity makes people greedy and materialistic, in places where thoughts of abundance prevailed there is little strive. If the spirit of Junzi became the norm then society as a whole would experience a great upliftment of consciousness. According to Confucius, all that's needed is an individual who could produce the initial spark that lights up the people nearby and this awakening would then expand like a ripple.
Why do we need to be awe-inspiring? Isn't that like trying to show off?
Of course we should not on purpose try to impress others. To be awe-inspiring here means to give yourself fully to the task or situation at hand, to sustain your attention and effort till the completion of the task. As to what you'll gain from acting this way. First of all, do you know that it's possible to derive joy and happiness from acting deliberately with your total being? This is applicable to all the things we do: both big and small tasks.
Just do some reflection - while you're doing some routine work, lets say ironing your clothes, do you really put in all your effort? Or are you only half-engaged, physically doing the ironing while the mind is on something else, always wishing to get the boring task done as soon as possible. Half-hearted action makes a task unappealing, resulting work done in a shoddy manner. This habit will extend to other areas of your life, making you a half-hearted spouse, parent, employee etc. Worse thing is you could infect the people around you with your couldn't-care-less attitude.
Conversely, if you could be fully engaged in a task, any tasks, then your actions would be a pleasure to watch. There's a certain correctness in your actions that inspires others to follow your example. This is what Confucius had in mind when he said awe-inspiring.
Wouldn't that make us look grave and solemn all the time?
Not at all. To be serious in your actions includes being fully engaged while having fun too. In fact to experience simple pleasures of life you need to be fully involved.
Why did Confucius mention junzi? Is this for junzi only?
Junzi means people who're aware of their own shortcomings and are in the process of rectifying themselves. In ancient China, people are classified according to their spiritual development. Petty person is one who cares mainly for material things. One becomes a junzi with the realization that there are joy and happiness in acting and living correctly. A sage is an enlightened person. Similar classification can be found in the Indian caste system, though it has been misused and became something hereditary. Junzi would correspond to the warrior class (Kshatriya) of the Indians. A person who's not yet a junzi will be able to do the right thing when told but will miss the underlying spirit.
Why did Confucius discourage having friends not equal to ourselves?
There are two ways to interpret this line. The first is not befriend people who're not our moral equal; if you're weak, you might get pulled down by them. The second interpretation says that if you're are firmly established in morality, you'll be able to inspire all our friends to rise up to your level.
A parallel to this is in Lunyu chapter nine (9:13) where Confucius said he wanted to live among some tribes. Someone warned him that these people are uncivilized and Confucius answered that if there's a Junzi living among them how could they be uncivilized.
Could you explain more on what Zeng Zi said in Lunyu 1:9?
Zeng Zi is trying to show that he understood Confucius - that an individual through right conduct could change a nation for the better. People act and behave in a certain way because of the prevalent thoughts and ideas of the time. Prevalent thoughts of scarcity makes people greedy and materialistic, in places where thoughts of abundance prevailed there is little strive. If the spirit of Junzi became the norm then society as a whole would experience a great upliftment of consciousness. According to Confucius, all that's needed is an individual who could produce the initial spark that lights up the people nearby and this awakening would then expand like a ripple.
Wednesday, March 7, 2007
Lunyu (Analects) 1.7-1.9
All classes were stopped for 1+15 days for the Lunar new year celebration. This is the first class of the new Lunar year.
[1.7]
子夏曰：「賢賢易色。
事父母，能竭其力；
事君，能致其身；
與朋友交，言而有信。
雖曰未學，吾必謂之學矣。」
Zi Xia said: "Contrived worthiness easily changes color.
In serving father and mother, able to exhaust one's effort;
in serving lord, able to devote one's whole body;
in dealings with friends, speak and be trustworthy;
Though spoken off as not learned, I considered him as learned."
[1.8]
子曰：「君子不重，則不威；學則不固。
主忠信，無友不如己者。
過，則勿憚改。」
Confucius said: "A junzi lacking gravity is not awe-inspiring, learning will not be solid.
Self be loyal and trustworthy, no friends not equals to self.
If gone over dont be afraid to change."
[1.9]
曾子曰：「慎終追遠，民德歸厚矣。」
Zeng Zi said: "Attentive completion (of an action) spreads far, people's virtue restored to abundance."
Notes
[1.7] Zi Xia was not in full agreement with Confucius' previous statement (1.6) regarding importance learning. As was the norm, he started with a short phrase to give an overview of his idea - that worthiness gained by mere learning is not steady. He said that it's most important to do one's utmost to serve parents and superior and be true to friends. One who's able to do this he considered as learned.
[1.8] People can outwardly perform all duties to parents and superior and yet be lacking in something very important. That important quality Confucius termed as "gravity" which carries the meaning of being serious, earnest and attentive. Without this quality all our actions lose their ability to inspire others. One of the cornerstones of Confucius' teaching is to rectify ourself and then let our attitude and conduct influence the people we come in contact with. If we perform our duties with sufficient gravity, we can create a ripple effect that move the whole society.
The next sentence can be interpreted in two ways. The first is: we should never befriend those who's moral caliber is not equal to ours. The other meaning is that if we're virtuous and capable of acting with gravity, then all our friends will be inspired to follow our example (hence be our equal). The last statement which seems like a cliche could be a subtle hint to Zi Xia to amend his wrong ideas.
[1.9] Zeng Zi who's been listening understood what Confucius meant. To show that he's digested the points well, he rephrased them in a terse sentence which speak of the ripple effect of attentive actions and its ultimate benefit to society. This enigmatic stanza of Zeng Zi has been interpreted in many ways; the following is by Legge:
Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence.
[1.7]
子夏曰：「賢賢易色。
事父母，能竭其力；
事君，能致其身；
與朋友交，言而有信。
雖曰未學，吾必謂之學矣。」
Zi Xia said: "Contrived worthiness easily changes color.
In serving father and mother, able to exhaust one's effort;
in serving lord, able to devote one's whole body;
in dealings with friends, speak and be trustworthy;
Though spoken off as not learned, I considered him as learned."
[1.8]
子曰：「君子不重，則不威；學則不固。
主忠信，無友不如己者。
過，則勿憚改。」
Confucius said: "A junzi lacking gravity is not awe-inspiring, learning will not be solid.
Self be loyal and trustworthy, no friends not equals to self.
If gone over dont be afraid to change."
[1.9]
曾子曰：「慎終追遠，民德歸厚矣。」
Zeng Zi said: "Attentive completion (of an action) spreads far, people's virtue restored to abundance."
Notes
[1.7] Zi Xia was not in full agreement with Confucius' previous statement (1.6) regarding importance learning. As was the norm, he started with a short phrase to give an overview of his idea - that worthiness gained by mere learning is not steady. He said that it's most important to do one's utmost to serve parents and superior and be true to friends. One who's able to do this he considered as learned.
[1.8] People can outwardly perform all duties to parents and superior and yet be lacking in something very important. That important quality Confucius termed as "gravity" which carries the meaning of being serious, earnest and attentive. Without this quality all our actions lose their ability to inspire others. One of the cornerstones of Confucius' teaching is to rectify ourself and then let our attitude and conduct influence the people we come in contact with. If we perform our duties with sufficient gravity, we can create a ripple effect that move the whole society.
The next sentence can be interpreted in two ways. The first is: we should never befriend those who's moral caliber is not equal to ours. The other meaning is that if we're virtuous and capable of acting with gravity, then all our friends will be inspired to follow our example (hence be our equal). The last statement which seems like a cliche could be a subtle hint to Zi Xia to amend his wrong ideas.
[1.9] Zeng Zi who's been listening understood what Confucius meant. To show that he's digested the points well, he rephrased them in a terse sentence which speak of the ripple effect of attentive actions and its ultimate benefit to society. This enigmatic stanza of Zeng Zi has been interpreted in many ways; the following is by Legge:
Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence.
Sunday, February 18, 2007
A New Year Present
Today is the second day of the new year according to the Lunar calendar, which means everybody is in a holiday mood this part of the world. I was surfing aimlessly when I stumbled upon a blog post. Nothing unusual at first, it was about a man named Ray who has a son who got bitten by dogs, and Ray is trying to rationalize it using some strange philosophy. The name of the philosophy is A Course in Miracles (ACIM).
I've seen books on ACIM countless times before in bookstores at the Christian section. I've read the Bible and attended church a few times and not being a devotional person, have decided that Christianity is just not my cup of tea. But this blog really wakes me up! Here are some nuggets of wisdom I found:
The inner is the cause of the outer.
I am responsible for what I see.
And everything that seems to happen to me
I ask for and receive as I have asked.
This definitely can't be Christianity! They sound more like Zen or some eastern metaphysics. My interest is perked. I have to probe deeper.
The material for ACIM was written by psychologists Helen Schucman and Bill Thetford. It's content of 365 lessons were dictated to Helen in some sort of trance purportedly by Jesus! (Christ). Reading the lessons serve as a graduated process in dismantling our false perception of the world - which sounds very much like Zen.
I've read the first few lessons and are very much impressed and I intend to finish it.
Here are some interesting links:
Through A Mirror, Brightly - Ray's blog post which got me interested in ACIM.
Helen Schucman and Bill Thetford - some intro on the ACIM scribes.
ACIM lessons - free and complete lessons of A Course in Miracles.
I've seen books on ACIM countless times before in bookstores at the Christian section. I've read the Bible and attended church a few times and not being a devotional person, have decided that Christianity is just not my cup of tea. But this blog really wakes me up! Here are some nuggets of wisdom I found:
The inner is the cause of the outer.
I am responsible for what I see.
And everything that seems to happen to me
I ask for and receive as I have asked.
This definitely can't be Christianity! They sound more like Zen or some eastern metaphysics. My interest is perked. I have to probe deeper.
The material for ACIM was written by psychologists Helen Schucman and Bill Thetford. It's content of 365 lessons were dictated to Helen in some sort of trance purportedly by Jesus! (Christ). Reading the lessons serve as a graduated process in dismantling our false perception of the world - which sounds very much like Zen.
I've read the first few lessons and are very much impressed and I intend to finish it.
Here are some interesting links:
Through A Mirror, Brightly - Ray's blog post which got me interested in ACIM.
Helen Schucman and Bill Thetford - some intro on the ACIM scribes.
ACIM lessons - free and complete lessons of A Course in Miracles.
Wednesday, February 14, 2007
Windows to the soul
We have a guest joining our class today, a frail elderly man who's back was a little hunched. I didn't pay much attention to him. When class ended, I saw him having a conversation with the teacher. As I was about to leave, teacher called me to come over and introduced me to him. "This is Mr S, he has traveled a great distance to visit us today." Said the teacher. I greeted him absentmindedly, speculating why of all the new students, was I singled out to meet this old man.
I sat down beside the man. All these while I've this feeling that he was looking at me, scanning me from head to toe. Teacher continued with the introduction, "Mr S has been on the path of Dao for a very long time." Now, I don't really know what was meant by "on the path of Dao". Could be that Mr S has been doing some sort spiritual cultivation.
"Take at look at Mr S's face and tell me you see," said teacher. I turned to look at Mr S who's smiling at me. Our eyes met and I realize they were the most mysterious and beautiful eyes I've ever seen, as if some great secrets were hidden behind them. I continue to to gaze into the depth of his eyes for about a minute, unable to look away. "What do you see?" asked teacher, breaking the spell. "Mr S has a charming smile," I said after some hesitation, unable describe what I really saw. Teacher continued to talk about Mr S but I wasn't listening. Again I feel his gaze on me, from top to bottom like some comic superhero who's eyes shoot laser beams. The gaze wasn't threatening, more of an admiring kind of gaze.
Then Mr S engaged me in conversation. He seemed to have switch off his eye laser. I was expecting some deep philosophical talk but it was just small talk with some hackneyed statements thrown in. This really left me a bit confused. What was he up to? He didn't even spout anything profound. There's a belief that the eyes are windows to the soul. I thought I saw something in those eyes but I'm not sure now.
We already have IQ tests to determine intelligence. I wished there were some foolproof method to determine Spiritual Quotient.
I sat down beside the man. All these while I've this feeling that he was looking at me, scanning me from head to toe. Teacher continued with the introduction, "Mr S has been on the path of Dao for a very long time." Now, I don't really know what was meant by "on the path of Dao". Could be that Mr S has been doing some sort spiritual cultivation.
"Take at look at Mr S's face and tell me you see," said teacher. I turned to look at Mr S who's smiling at me. Our eyes met and I realize they were the most mysterious and beautiful eyes I've ever seen, as if some great secrets were hidden behind them. I continue to to gaze into the depth of his eyes for about a minute, unable to look away. "What do you see?" asked teacher, breaking the spell. "Mr S has a charming smile," I said after some hesitation, unable describe what I really saw. Teacher continued to talk about Mr S but I wasn't listening. Again I feel his gaze on me, from top to bottom like some comic superhero who's eyes shoot laser beams. The gaze wasn't threatening, more of an admiring kind of gaze.
Then Mr S engaged me in conversation. He seemed to have switch off his eye laser. I was expecting some deep philosophical talk but it was just small talk with some hackneyed statements thrown in. This really left me a bit confused. What was he up to? He didn't even spout anything profound. There's a belief that the eyes are windows to the soul. I thought I saw something in those eyes but I'm not sure now.
We already have IQ tests to determine intelligence. I wished there were some foolproof method to determine Spiritual Quotient.
Tuesday, February 13, 2007
I Ching and the flavors of time
Student A: In verse 1.6 Confucius mentioned that one should learn. What kind of learning was he referring to?
Teacher: Learn how to live life, find out what your roles are in this world and play your part well.
Student A: What's my role in this world?
Teacher: It's the five relationships as taught by Confucius: a son, brother, friend, husband if you're married and citizen of the world. Those are your roles and as to how to do them well, that's what we're here for: to learn how to play our roles.
Student B: Did Confucius mentioned citizen of the world? I thought he said relationship between ruler and subject.
Teacher: During Confucius' time society was feudalistic, people were clannish and wars were common. Now, our system of governance has changed considerably, people could easily change their citizenship. Though we must be loyal to our home country, our highest allegiance must be to the well being of all humanity.
Student C: I heard Confucius studied Yijing (I Ching), supposedly a book on divination. What is it actually? How does it work?
Teacher: There is a certain quality inherent in time, in every moment. One who's in tune is able to tell the quality of the time. The time we start an enterprise, the moment a thought pops up in our mind, in short all phenomena takes on the quality of the time when it was born. All these qualities are represented as hexagrams in the Yijing. Since not everyone is capable of perceiving these flavors of time directly, certain mechanical methods are used to determine the hexagram, such as tossing coins and shuffling cards.
Student C: Any reason why Confucius used it?
Teacher: To find out the the flow of the time, and act accordingly. Certainly not for getting rich by divining the stock market.
Student C: That sounds interesting, should I also use it?
Teacher: It your personal decision, just be clear as to what your intentions are.
Student C: Is it wrong to use Yijing for personal gain?
Teacher: When greed creeps in, dé (德) is extirpated. Though you may not notice it, you've actually lost something very precious.
Teacher: Learn how to live life, find out what your roles are in this world and play your part well.
Student A: What's my role in this world?
Teacher: It's the five relationships as taught by Confucius: a son, brother, friend, husband if you're married and citizen of the world. Those are your roles and as to how to do them well, that's what we're here for: to learn how to play our roles.
Student B: Did Confucius mentioned citizen of the world? I thought he said relationship between ruler and subject.
Teacher: During Confucius' time society was feudalistic, people were clannish and wars were common. Now, our system of governance has changed considerably, people could easily change their citizenship. Though we must be loyal to our home country, our highest allegiance must be to the well being of all humanity.
Student C: I heard Confucius studied Yijing (I Ching), supposedly a book on divination. What is it actually? How does it work?
Teacher: There is a certain quality inherent in time, in every moment. One who's in tune is able to tell the quality of the time. The time we start an enterprise, the moment a thought pops up in our mind, in short all phenomena takes on the quality of the time when it was born. All these qualities are represented as hexagrams in the Yijing. Since not everyone is capable of perceiving these flavors of time directly, certain mechanical methods are used to determine the hexagram, such as tossing coins and shuffling cards.
Student C: Any reason why Confucius used it?
Teacher: To find out the the flow of the time, and act accordingly. Certainly not for getting rich by divining the stock market.
Student C: That sounds interesting, should I also use it?
Teacher: It your personal decision, just be clear as to what your intentions are.
Student C: Is it wrong to use Yijing for personal gain?
Teacher: When greed creeps in, dé (德) is extirpated. Though you may not notice it, you've actually lost something very precious.
Friday, February 9, 2007
Lunyu (Analects) 1.4 - 1.6
Words that are not translated:
Dao (道) - the Way, spirituality, also known as Tao.
[1.4]
曾子曰：「吾日三省吾身:
為人謀，而不忠乎？
與朋友交，而不信乎？
傳，不習乎？」
Zeng Zi said, "Every day I introspect myself on three points:
In acting on behalf of others, have I been disloyal?
In dealing with friends, have I been untrustworthy?
Imparting knowledge yet not practicing it?"
[1.5]
子曰：「道千乘之國，敬事而信，
節用而愛人，使民以時。」
Confucius said, "To Dao a kingdom of a thousand chariots, pay due respect to duties and be trustworthy,
be thrifty and love the people, utilize citizens at the proper time."
[1.6]
子曰：「弟子入則孝，出則弟，
謹而信，凡愛眾，而親仁。
行有餘力，則以學文。」
Confucius said, "A youth when at home be filial, when abroad be brotherly,
prudent and trustworthy, love the multitude and stay close to benevolence.
If there's energy to spare, apply to learning."
Notes
[1.4] Zeng Zi, a disciple of Confucius explained how he examined his own conduct everyday, presumably to find out if the master approved of his method.
[1.5] Confucius must have found Zeng Zi's method lacking for he didn't give a confirmation but instead gave details on the proper conduct of an ideal ruler. A kingdom of a thousand chariots means a large country. Confucius' used the phrase "to Dao a kingdom" means that an ideal ruler must be able to lead his people towards Dao.
[1.6] Next are the instructions for a youth when at home and outside. During Confucius' time not everyone had the luxury of pursuing knowledge, therefore it's recommended only to those who can afford it.
Dao (道) - the Way, spirituality, also known as Tao.
[1.4]
曾子曰：「吾日三省吾身:
為人謀，而不忠乎？
與朋友交，而不信乎？
傳，不習乎？」
Zeng Zi said, "Every day I introspect myself on three points:
In acting on behalf of others, have I been disloyal?
In dealing with friends, have I been untrustworthy?
Imparting knowledge yet not practicing it?"
[1.5]
子曰：「道千乘之國，敬事而信，
節用而愛人，使民以時。」
Confucius said, "To Dao a kingdom of a thousand chariots, pay due respect to duties and be trustworthy,
be thrifty and love the people, utilize citizens at the proper time."
[1.6]
子曰：「弟子入則孝，出則弟，
謹而信，凡愛眾，而親仁。
行有餘力，則以學文。」
Confucius said, "A youth when at home be filial, when abroad be brotherly,
prudent and trustworthy, love the multitude and stay close to benevolence.
If there's energy to spare, apply to learning."
Notes
[1.4] Zeng Zi, a disciple of Confucius explained how he examined his own conduct everyday, presumably to find out if the master approved of his method.
[1.5] Confucius must have found Zeng Zi's method lacking for he didn't give a confirmation but instead gave details on the proper conduct of an ideal ruler. A kingdom of a thousand chariots means a large country. Confucius' used the phrase "to Dao a kingdom" means that an ideal ruler must be able to lead his people towards Dao.
[1.6] Next are the instructions for a youth when at home and outside. During Confucius' time not everyone had the luxury of pursuing knowledge, therefore it's recommended only to those who can afford it.
Thursday, February 8, 2007
Where's the Confucian Heaven? Part 2
Student A: People believe in something because they want lasting happiness: eternal life in heaven or some kind of afterlife. Did Confucius speak about afterlife? Is it enough to merely live a proper life on earth disregarding what's going to happen after death?
Teacher: What's your idea of afterlife? Do you think afterlife is just another life or the final destination where you either go to heaven or hell and live there forever?
Student A: I don't know.
Teacher: Assuming afterlife is a final destination, if you're able live your life properly and be loyal and true to your god then surely you'll go to heaven. Assuming afterlife is just another new existence then learning how to live a proper life here will ensure that you'll be able to the same in your next life.
Student B: The Taoist classics like to make fun of Confucius, why?
Teacher: Maybe to mock the Confucianists for their blind adherence to ritual and not understanding the true essentials. The same can be said of Taoists, if they try to behave in an eccentric manner or affecting a carefree behavior, then they're not being true. Just like the dogmatic Confucianists they're putting on a show.
Student B: If Taoism and Confucianism are compatible, why didn't Confucius behave more like a Taoist?
Teacher: Sages and saints acted in ways most proper to the situation. When things are chaotic they try to bring order, when thing become orthodox and ritualistic they try to infuse some spontaneity and creativity.
Student D: Did Confucius prohibit the practice of meditation?
Teacher: No.
Student D: Is meditation practiced in Confucianism.
Teacher: Confucius didn't specifically teach any meditation technique but he did describe the mental states on should attain to in one of the classics - Daxue. The idea is to be in the meditative state of mind all the time even while attending to our worldly concerns.
Teacher: What's your idea of afterlife? Do you think afterlife is just another life or the final destination where you either go to heaven or hell and live there forever?
Student A: I don't know.
Teacher: Assuming afterlife is a final destination, if you're able live your life properly and be loyal and true to your god then surely you'll go to heaven. Assuming afterlife is just another new existence then learning how to live a proper life here will ensure that you'll be able to the same in your next life.
Student B: The Taoist classics like to make fun of Confucius, why?
Teacher: Maybe to mock the Confucianists for their blind adherence to ritual and not understanding the true essentials. The same can be said of Taoists, if they try to behave in an eccentric manner or affecting a carefree behavior, then they're not being true. Just like the dogmatic Confucianists they're putting on a show.
Student B: If Taoism and Confucianism are compatible, why didn't Confucius behave more like a Taoist?
Teacher: Sages and saints acted in ways most proper to the situation. When things are chaotic they try to bring order, when thing become orthodox and ritualistic they try to infuse some spontaneity and creativity.
Student D: Did Confucius prohibit the practice of meditation?
Teacher: No.
Student D: Is meditation practiced in Confucianism.
Teacher: Confucius didn't specifically teach any meditation technique but he did describe the mental states on should attain to in one of the classics - Daxue. The idea is to be in the meditative state of mind all the time even while attending to our worldly concerns.
Monday, February 5, 2007
3000 Years Genealogy
How many can boast that they know who their ancestors were up to 3000 years ago. That is about 1000BC, a time when most of the world were still inhabited by cave men.
Confucius was born in 551BC - about 2,500 years ago. True to his teachings of filial piety and honoring ancestors, he had preserved the names of his forefathers up to 15 generations. His descendants after him followed his example and preserved the genealogy records until today. So in total, a genealogy record of 95 generations spanning a period of 3,000 years are kept.
The interesting thing about this genealogy is that prior to Confucius the practice of using surname did not exist. Take a look at some of his immediate descendants, notice all of them had the same surname Kong.
孔丘 - Confucius
孔鯉 - Son
孔伋 - grandson
孔白 - great grandson
孔求 - great great grandson
Now, Confucius' ancestors are a different story altogether. It's as if their names were given to them by other people according to their trade, physical attributes or position in the clan; which is quite similar to how people from the rest of the world got their surnames like Taylor, Shoemaker, Armstrong etc. I've listed down the names of Confucius' forefathers and taken the liberty of speculating their roles in society based on the meaning of the characters that made up their name.
Its probably safe to say that Confucius, with his teachings of venerating ancestors was instrumental in making surnames fashionable among the Chinese.
Some interesting links
Genealogy of Confucius from 1000BC to present (Chinese)
Confucius was born in 551BC - about 2,500 years ago. True to his teachings of filial piety and honoring ancestors, he had preserved the names of his forefathers up to 15 generations. His descendants after him followed his example and preserved the genealogy records until today. So in total, a genealogy record of 95 generations spanning a period of 3,000 years are kept.
The interesting thing about this genealogy is that prior to Confucius the practice of using surname did not exist. Take a look at some of his immediate descendants, notice all of them had the same surname Kong.
孔丘 - Confucius
孔鯉 - Son
孔伋 - grandson
孔白 - great grandson
孔求 - great great grandson
Now, Confucius' ancestors are a different story altogether. It's as if their names were given to them by other people according to their trade, physical attributes or position in the clan; which is quite similar to how people from the rest of the world got their surnames like Taylor, Shoemaker, Armstrong etc. I've listed down the names of Confucius' forefathers and taken the liberty of speculating their roles in society based on the meaning of the characters that made up their name.
| 15 | 微子 | Wei (small) - probably a physically small guy. |
| 14 | 微仲衍 | Mid brother Wei the Yan (develop, spread) - opened new settlement? |
| 13 | 宋公稽 | Honorable Song the inspector - government auditor. |
| 12 | 丁公申 | Honorable Ding the petitioner - head of the village. |
| 11 | 湣公共 | Honorable Min the Gong (share, public) - social worker. |
| 10 | 弗父何 | Mister Fu the carrier - a porter |
| 9 | 宋父周 | Mister Song the Zhou (weekly) - government official with weekly. routine |
| 8 | 世子勝 | Victorious son of the generation - most probably self styled. |
| 7 | 正考父 | Mister checking uprightness - a judge. |
| 6 | 孔父嘉 | Mister Kong the excellent - a valiant guy. |
| 5 | 木金父 | Mister wood and gold - dealing with commodity and precious metal. |
| 4 | 祁父 | Mister Qi (abundant) - rich guy. |
| 3 | 防叔 | Uncle protector - a law enforcer. |
| 2 | 伯夏 | Elder uncle Xia (summer, grand) - bubbly and enthusiastic fellow. |
| 1 | 叔梁紇 | Uncle Liang Ge (silk) - silk merchant. |
| 0 | 孔丘 | Confucius, Kong Qiu - a hill with an opening, a cave. |
Its probably safe to say that Confucius, with his teachings of venerating ancestors was instrumental in making surnames fashionable among the Chinese.
Some interesting links
Genealogy of Confucius from 1000BC to present (Chinese)
Friday, February 2, 2007
Where's the Confucian Heaven?
Student A: As far as I know, Confucius teaches only ethics and morality. What's the purpose of practicing these code of conducts? To be a good person? For what? It seems that the reward system is missing: there's no god or karma to punish us, no heaven or nirvana to aspire to. Why should I even bother?
Teacher: Good question! Straight to the point. Teaching rules of conduct is not the main purpose of Confucius, the essence of his teachings is how to live our lives. It's because most people dont know how to live that they created some much problems for themselves and others. For now, let's just say that if you learn the art of living, you'll be able to find "happiness".
Student A: You mean just by being well behaved I can find happiness? I just don't see how this could happen?
Teacher: Everyone wants to be happy, most people practice a religion or teaching to look for happiness. Some prayed and found happiness through god, some meditated and found happiness through insight. Let's say Confucianism is a social way for achieving happiness. You find happiness through skillful interactions with the world around you.
Student B: Is Confucianism compatible with Taoism? from what I heard it seems that the two teachings are totally opposite. The Taoists are carefree and unconventional while the Confucianists are strict and formal.
Teacher: Some people had a wrong idea of Confucius. Even from the first verse of Lunyu, you can see that he's a jovial person who appreciated life and capable of great affection. The Taoist mainly seek to harmonized themselves with the energy of the universe, to conserve and cultivate these energy and reestablish their connection with Dao. From the Confucian point of view, to know the art of living means knowing how to make best use of our energy - through proper state of mind and behavior.
Student C: In Buddhism one tries to accumulate merit, in Toaism one conserve energy, in theistic religions one tries to obtain god's goodwill. What does a Confucianist try to amass?
Teacher: If you want to look at it that way then one who wants to find happiness through social actions tries to amass Dé (德)
Student C: What's that?
Teacher: In short it means virtue but you'll see more of it in Lunyu as we progress further.
Student B: Is it the De in Dao De Jing (道德經)?
Teacher: Yes, that right. You know Dao De Jing? Good, then you should be able to understand a lot of things Confucius said.
Teacher: Good question! Straight to the point. Teaching rules of conduct is not the main purpose of Confucius, the essence of his teachings is how to live our lives. It's because most people dont know how to live that they created some much problems for themselves and others. For now, let's just say that if you learn the art of living, you'll be able to find "happiness".
Student A: You mean just by being well behaved I can find happiness? I just don't see how this could happen?
Teacher: Everyone wants to be happy, most people practice a religion or teaching to look for happiness. Some prayed and found happiness through god, some meditated and found happiness through insight. Let's say Confucianism is a social way for achieving happiness. You find happiness through skillful interactions with the world around you.
Student B: Is Confucianism compatible with Taoism? from what I heard it seems that the two teachings are totally opposite. The Taoists are carefree and unconventional while the Confucianists are strict and formal.
Teacher: Some people had a wrong idea of Confucius. Even from the first verse of Lunyu, you can see that he's a jovial person who appreciated life and capable of great affection. The Taoist mainly seek to harmonized themselves with the energy of the universe, to conserve and cultivate these energy and reestablish their connection with Dao. From the Confucian point of view, to know the art of living means knowing how to make best use of our energy - through proper state of mind and behavior.
Student C: In Buddhism one tries to accumulate merit, in Toaism one conserve energy, in theistic religions one tries to obtain god's goodwill. What does a Confucianist try to amass?
Teacher: If you want to look at it that way then one who wants to find happiness through social actions tries to amass Dé (德)
Student C: What's that?
Teacher: In short it means virtue but you'll see more of it in Lunyu as we progress further.
Student B: Is it the De in Dao De Jing (道德經)?
Teacher: Yes, that right. You know Dao De Jing? Good, then you should be able to understand a lot of things Confucius said.
Thursday, February 1, 2007
Confucian Classroom
The class was about to begin, the students were already seated waiting patiently for the class to begin. At the appointed time, a senior student gave a call for all students to stand up. In a well modulated voice he lead them in paying respect by bowing to the portraits of all the elders and then to the teacher.
This was a class for studying Lunyu or the Analects of Confucius. We'd be studying only three verses today, out of about 500 verses in Lunyu. We have class once a week and I started wondering how long it would take to actually finish the whole book.
It was done in the traditional manner with the teacher reading aloud in clear pronunciation and diction part of a verse and the student followed suit. This went on till we completed the three verses and then the whole thing was repeated again, and again, yet again - rote learning. More rote learning followed: each student was required to stand up, take a bow and read aloud and the teacher would make corrections. Chinese being a tonal language, the pronunciation, tone and pause had to be right.
After all students had taken their turn, the senior students by turn came to the front to give their interpretation of the verses. Some were profound and some mediocre but it's alright as everyone was here to learn and be a better person. The teacher spoke last and then class was concluded in the formal way it was started. Students who had questions stayed back to talk with the teacher.
Thus ends my first lesson in Confucian classics.
This was a class for studying Lunyu or the Analects of Confucius. We'd be studying only three verses today, out of about 500 verses in Lunyu. We have class once a week and I started wondering how long it would take to actually finish the whole book.
It was done in the traditional manner with the teacher reading aloud in clear pronunciation and diction part of a verse and the student followed suit. This went on till we completed the three verses and then the whole thing was repeated again, and again, yet again - rote learning. More rote learning followed: each student was required to stand up, take a bow and read aloud and the teacher would make corrections. Chinese being a tonal language, the pronunciation, tone and pause had to be right.
After all students had taken their turn, the senior students by turn came to the front to give their interpretation of the verses. Some were profound and some mediocre but it's alright as everyone was here to learn and be a better person. The teacher spoke last and then class was concluded in the formal way it was started. Students who had questions stayed back to talk with the teacher.
Thus ends my first lesson in Confucian classics.
Wednesday, January 31, 2007
Lunyu (Analects) 1.1 - 1.3
These are the first three verses from the book Lunyu by Confucius, also known as the Analects. I've attempted to give a literal translation so that ambiguities in the original language are maintained. I feel that this is a better approach as it would allow readers to form their own meaning.
Certain words are better off left untranslated as they are widely used and have various shades of meaning. A definition of these words are given here:
Junzi (君子) - superior person, righteous person, aristocrat.
Dao (道) - the Way, spirituality, also known as Tao.
[1.1]
子曰：「學而時習之，不亦說乎？
有朋自遠方來，不亦樂乎？
人不知而不慍，不亦君子乎？」
Confucius said, "Learning and constant application of knowledge, is it not a pleasure?
Friends, of their own accord come from afar, is this not happiness?
Not well known yet unperturbed, is not one a Junzi?"
[1.2]
有子曰：「其為人也孝弟，而好犯上者鮮矣。
不好犯上，而好作亂者，未之有也。
君子務本，本立而道生。
孝弟也者，其為仁之本與？」
You Zi said, "One who is filial and brotherly, yet fond of offending his superior is rare.
Not liking to offend his superior, yet likes to cause disorder, there's no such person.
A Junzi takes care of the root, when the root is strong Dao grows.
Filial piety and brotherly love, are not these the roots of benevolence?"
[1.3]
子曰：「巧言令色，鮮矣仁。」
Confucius replied, "Skillful words and pretentious appearance, certainly not benevolence."
Notes
[1.1] Confucius was having a discussion with his disciples, some of them apparently had traveled a great distance to visit and learn from him. He began by declaring his delight in learning and putting what he had learned into practice, then indirectly expressed his pleasure in meeting his disciples. Confucius wasn't very well known during his time and that could account for the statement that a Junzi is not troubled by them.
[1.2] You Zi then make known his views about one who's filial and possessing brotherly love. He ended with a question as to whether they're the foundation of benevolence (仁 rén), which is an important concept in Confucian philosophy.
[1.3] Apparently, the master thought that filial piety and brotherly love were not sufficient to engender benevolence. Instead of enumerating what benevolence consists of, he told him what it is not, and he did so in a terse stanza, a didactic device typically used to make a conclusion and sum up points in a compressed form.
Certain words are better off left untranslated as they are widely used and have various shades of meaning. A definition of these words are given here:
Junzi (君子) - superior person, righteous person, aristocrat.
Dao (道) - the Way, spirituality, also known as Tao.
[1.1]
子曰：「學而時習之，不亦說乎？
有朋自遠方來，不亦樂乎？
人不知而不慍，不亦君子乎？」
Confucius said, "Learning and constant application of knowledge, is it not a pleasure?
Friends, of their own accord come from afar, is this not happiness?
Not well known yet unperturbed, is not one a Junzi?"
[1.2]
有子曰：「其為人也孝弟，而好犯上者鮮矣。
不好犯上，而好作亂者，未之有也。
君子務本，本立而道生。
孝弟也者，其為仁之本與？」
You Zi said, "One who is filial and brotherly, yet fond of offending his superior is rare.
Not liking to offend his superior, yet likes to cause disorder, there's no such person.
A Junzi takes care of the root, when the root is strong Dao grows.
Filial piety and brotherly love, are not these the roots of benevolence?"
[1.3]
子曰：「巧言令色，鮮矣仁。」
Confucius replied, "Skillful words and pretentious appearance, certainly not benevolence."
Notes
[1.1] Confucius was having a discussion with his disciples, some of them apparently had traveled a great distance to visit and learn from him. He began by declaring his delight in learning and putting what he had learned into practice, then indirectly expressed his pleasure in meeting his disciples. Confucius wasn't very well known during his time and that could account for the statement that a Junzi is not troubled by them.
[1.2] You Zi then make known his views about one who's filial and possessing brotherly love. He ended with a question as to whether they're the foundation of benevolence (仁 rén), which is an important concept in Confucian philosophy.
[1.3] Apparently, the master thought that filial piety and brotherly love were not sufficient to engender benevolence. Instead of enumerating what benevolence consists of, he told him what it is not, and he did so in a terse stanza, a didactic device typically used to make a conclusion and sum up points in a compressed form.
Tuesday, January 30, 2007
First Post
On whim, I thought I'd create a blog to talk about Confucius philosophy but I guess not many people are interested in the subject.
I'm attending a Confucius study program now and I'd like to know people with the same interest for some serious discussion.
I'm attending a Confucius study program now and I'd like to know people with the same interest for some serious discussion.
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