Ancient Chinese Traditions
3:41PM Sep 27, 2019
Let's see if I can get the game going here, I The
game is a little bit high
on this microphone, I don't know if you all know what that means it means it's picking up a lot of volume
on me. So if it's a little bit fuzzy apologise, but it's clear
enough for you to be able to use.
I want to talk about these traditions, I cannot go into them in great detail, only because we don't have a tremendous amount of time. And also one word of warning is pronunciation is difficult, right? Because we're westernised, we have Latin eyes tongues, we're used to moving our mouth certain way. So I'm going to try to give you as best pronunciation as I can, there are a few page numbers on here, but I kind of ran out of time, I'll put the page numbers on there. So just don't pay attention to those, I would encourage you to again, if you're going to get a book, make sure you get the digital one, the advantage of the digital one is one, it's $15. And two, you can search by term, right, you can just hit Control F and you can look up at the top, and you can find that term. So the lack of page numbers here should not be problematic for you. If you have extreme difficulty getting the book or you want a chapter of the book, you just need to consult me, right, I can get you a copy of the digital Ryan Get your copy of attack, I'd get your copy of section. So if you're really needing that you want to dive in a little bit deeper and look at the suggested reading lists or anything like that you want for research, you just gotta let me know. Okay. Alright. So we're not going to worry about timeframes as much, but just understand that this is multi sort of millennia deep in the BC era. Are you familiar with a distinction between BC and BCE? Right? Have you heard that dating? So probably use the E prefix only service to not be religiously biassed, right? So before the Common Era, it's still really along the same lines as the before Christ line. But I'll just use turns BCE, so we're talking about multiple millennia bc here. And we're talking about ancient Chinese thoughts. So we're not the dominant Chinese religious traditions are this Confucian model, the Taoist model or Dallas model, and then the Buddhist, but we're going to hold off on Buddhist for a while and talk about these more ancient sort of ways of thinking first, so we get a better grasp on how Buddhism works within the Chinese community. It's a lot like what we did with Egypt and Mesopotamia, Mesopotamia before talking about Judaism, we talked a little bit about its world, its background, its ideals, and what some of the things that
focuses on before we get that far,
everybody gets so far. Okay, this word here daoism. Taoism same thing. If it's a D, or if it's a tea, a lot of what you see in religious language, when it comes to Chinese stuff, is because when we moved it over into Latin eyes letter forms, it sounds just a little bit different.
Does that make sense? For example, have
Have any of you seen the Chinese currency marker? YUAN,
you seen this before,
right? You might say you on or something like that, but it's one, right? Meaning the Chinese spelling would have had a different phonetic sounds than what we're used to experience. So when things move from Chinese characters over to Latin as letter form, sometimes we lose some of those sounds. So that's why you'll see multiple spellings and couple of places. So in order to talk about Confucianism, or to talk about are talking about daoism, we have to be able to talk about the ancient background of dynasties. Okay, so I'm gonna talk about texture background for
first and then we'll talk a little bit about dynasties.
So most of what we know about ancient Chinese religious traditions come from archaeological digs that show that bones and certain bone fragments were used bone fragments of animals, things like this, were used as kind of divination tools, the idea is that you would inscribe on this bone a question or an idea or a curiosity about something and then you if you drilled into it or broken, a break it the cracks and patterns in the breaking would testify to what needs to be done or the way things are. And this is because much like in other religious traditions for the Chinese, the spiritual realm, whatever it is, is hyper close to the material realm. They're all inter penetrating. Do you know what I mean? When I say inter penetrating, they cross over into each other, okay, what's happening in the material? What's happening in the spiritual are commingling.
I could use other terms that you get the idea, right.
So the reason I'm telling you this is because there's a deep tradition in the in the Chinese world of kind of figuring out the way of the spiritual through elements in the material. I'll say it again, a kind of understanding the spiritual by way of understanding things in the material. There's an ancient Chinese book, these are two of fun, fundamentally the same thing to eating. And the book of changes are ancient Chinese texts that kind of predate the Confucian tradition, and predate the Taoist tradition, and they are storeys about sort of the origins of things. This is their cosmogony. But this is important. Their cosmogony and their cosmology are not necessarily about a creator deity. It's more like a process, what we might call process thought, is anybody here familiar with Alfred North Whitehead and the idea of process thinking. So their model that comes from the E Ching, and goes to the that's the more Chinese version there, and the parents medical marking, the idea of a process or an organism is in many ways, it sort of creates itself. And every iteration of its creation is changing its past and its future. We typically think like this, we think causal like this. We think this thing cause this thing, which cause this thing, are you following me? A more organic or process model of thing is, is every time this thing goes through a transformation, transformation, x, whatever that is, whatever transformation it goes to, it redefines the whole past of that thing and redefines its future. So it's transforming within itself. It's morphing. It's, this is still evolutionary, right? Over here, you can in the evolutionary model, you can say, Well, why don't we have tails, Wells, because something that happened back here, which is because of something that happened here, this is a causal chain, a sequential chain, but process thought is not concerned about something that happened before after, but really, this the internal development of this thing itself. So it's more organic in nature, it's the way your body works. It's a lot of the way we think scientific elements work, they sort of just sort of internally develop, we do think there are external factors for sure. But we're not as concerned about finding some series of sequential causes by which we give this thing authority. Do you
understand how this thing can have authority over that thing?
Right? If this thing causes that thing to change, this thing has power over that thing.
Because if it's there, and you remove it, or add it,
it will affect this. This is different. This is more emergent in nature. The next layer of the thing often cannot be accounted for in the previous stage. You catch what I just said, if this thing becomes this thing, the form of this thing is usually not locatable in this thing. If you're going this, that's too philosophical. This is philosophy 2200. So get with it. This thing, it cannot be counted for here, we could never look at this and anticipate that that would happen.
So it just sort of emerges. It's part of its own internal narrative and its own internal history. So their cosmology and cosmology is sort of like internal to itself. It's sort of self created or self generated.
And that's important, because that's the theological battleground.
This hyunjun idea is this primordial chaos we've seen in other places, that in the beginning of things, or at least in the see the word even beginning is hard, right? Because for us, beginning means apart back here in a temporal sequence, for them, this primordial chaos is not something that happens before this, but as part of this, do you see what I'm saying? That's what's difficult for us to think in the eastern mindset. If I say primordial chaos or beginnings of chaos, you think very Judaic, you think very Egyptian, you think very much in that model that there's something back here that was not and then there is, was not then is what in their minds, that is not in the is are concurrent, concurrent means at the same time. So whatever this primordial chaos is, it's divided up into two forces, it has an energy that energy is what you know, ST right spell with a que typically pronounced like ci, like with a TSCHI. And it's this energy inside or part of this chaotic, formless. And this energy is distributed into two critical pieces, north and south. Yin and Yang quite literally mean the front side of the mountain in the backside of the mountain. And these forces are the force of ci is co equally distributed amongst the one side and the other. So there's a perennial Tunis to
There's always a parallel sort of dichotomy or a binary. And they're always inter penetrating. Now I use the word binary to tease your brain a little bit. Right? So if I'm sitting here thinking about my paper, I might be thinking, what this code has to do with the Yin and Yang. Do so I'm saying, What's the chief binary of the digital world? Pardon? You said it, right. Yeah. Yeah. So you're in one, right? So you, I that's kind of someone wants you to explore there may be nothing there. It may be hogwash, but we should explore it. Is there something about our current digital system that looks more like this?
Because it's self generated,
it sort of is organic, sort of evolves on its own, sometimes external forces, sometimes not anyway. So the idea of unity, and you've seen the picture, right? You've seen the image, the white, the black, it's a famous tattoo, it's all over the place. Everybody loves to use it shorthand to describe things. Notice that those those two elements of the north and the south of this side of that side, or the upper in the lower whatever to we want to call it, notice that they're not, it's not a vertical line separating them that they overlap into each other, because the assumption is that they commingle or they penetrate into one another, because the seed of the other side is always in the one, right. So in the black form, you have a little white.in, the white form, you have a little black dot, you follow. So the seat of your opposition is already present in you,
as it were. Just make sense.
So this is how they conceive of the of the cosmos, this is their cosmology, that everything is this primordial, undifferentiated reality, with this kind of energy. And this energy distributes all of reality into these two sides. And most of human life is about coordinating these two sides, whenever these two sides will exist in certain states, right? Like when they come into a certain position in relationship with one another, whatever they are, they will form states of matter states of thinking states of relationships. So whether it's the body, like an Oregon, that material thing, it's the relationship of those two pieces, whatever it is, or an erroneous relationship between the two of them. If there's something problematic, that's means they're sort of out of harmony, or maybe things are unsettled. Just make sense,
or political structure. Do you
what you might say, and they don't say this, but let's just put it in these terms. You might say a democracy is a balance between singularity and plurality. Right, a singular president but a plural people voting that there it's that is a certain state. by state, I don't mean national state, I mean, a state of being a state where the yin and yang are brought into relationship. So when their minds the ancient sort of theological background here, for what we see in Confucianism and Taoism, you have a series of different five states, like I said,
some of the elemental states, I think, are wood,
fire, water, air.
I can't remember the other one. But the idea
is whatever five states of matter, we have our different permutations of yin and yang sort of interlocking. When I say permutations, do you know what I mean? Okay, good. permutations means different combinations of things,
So if I have you do this with your wardrobe all the time, you have eight tops, three pairs of shorts, five genes over here. And when you alter the combinations between them, you have a controlled set of options. Right? what you're doing with your wardrobe is realigning them, that's a permutation. permutation is recombining them in different ways. In in this ancient mindset, these five states, whatever they are, whether they're states of elements, like water, and wood, whether they are states of the body, whether they are states of relationships are different permutations of that energy distributed as the enemy Yang, does that make sense to you get a bit. Both, I think the idea is that you can, you don't, you don't want to get to a homoeopath mean, you do want to get to a homeostatic level, but
it's not for them, change is not bad. Like if all I wanted
to do was harmonious and keep them balanced, I would have a straight line between the white and the black, they would be standstill. But because they overlap, it's the assumption that we can also cope with change too. Because the, you know, this this game. Right? ideas, they loop, this one does something to this one, this one does something to this one, this one does something to this one. And so that's recognising the yin and yang of the key of things is that even in the call, even in the chain of changes, even though it's not static, and it's not ultimately balanced, that it's understanding the interior relationships of that changes that making sense to you all. So is it balanced? Is it not? Yes and No, right? You do want balance, but that balance doesn't mean static. You do want relationship between the things or the elements, but it doesn't have to be static, it's understanding how they move into one another.
Very much so and the goal of maturation is to be able to see that. I mean, that's what Confucius says, By the time he was 70 said, I could read this kind of thing, you know? Correct. And at some level, at least for the daoists, immortal reality, and perpetuation, not to the degree that you float off somewhere else, but they very much had this notion of alchemy, and changing the material world to change the body. So it live, and it kept going. New alchemy is alchemy, the ancient idea of chemistry, like turning something into gold, you know? So for them to, if if every substance contains the seed of every other substance,
should we be able to change it into that thing?
Right. And so that's very much in their, in their idea, if everything is sort of contained in everything else. The seeds of everything is contained in everything else, we should be able to manipulate medicines and thoughts. Those are not two different things. We can manipulate medicine just as much as we can manipulate a feeling. And we should be able to bring those into some kind of awareness of this primordial condition. That makes sense. It's not definitive. conjectural.
Oh, nice. Yeah.
Right. Probably not gonna put a billboard on yourself and go out in the middle of campus. Now, that would be interesting.
But anyway, yeah,
you were gonna jump in.
Okay. All right. I'm gonna, I'm gonna press forward. So that those are key issues. The human themselves has a material part and an immaterial part. You see this Tunis to everything, which is it's interesting.
You'll see this with Confucius as well.
This. These are hard. So I'm going to say when and poor luck. They have a
I can't quite articulate the What
Is anybody here? native Chinese speaker Mandarin? No. Okay. Oh, good for him. Yeah, yeah. Right. Right. everybody's like, gotta learn Mandarin if you're going to certain business.
Right, right. No, I gotcha. Well, he can correct my pronunciation sometime. But anyway, these these two things are two divisions of the immaterial self, you have these. And one of the one is like the the brighter side of the lighter side that goes upward and the poor
is the one that goes down. I may have this backwards. I don't think that I do. But
But nevertheless, the key here is you have
two elements of the soul. You have one that's the lighter and moving one direction one that's a heavier moving the other. What I want you to see from this is not the technicalities, I want you to see the conceptual systemic framework, right. That's what we've been doing with all these religious traditions is
how do they all fit
into a general mythos? Like, what's the narrative here? And the narrative here? The mythos at some level, is something about how all things sort of float into one another in a kind of reciprocity and exchange. That's a theological background. This all comes from the book of changes in each chain. Right? That's what I've said so far, was for Mr. MT. No, Yes, question. It's the primordial chaos, the undifferentiated mass, the chaos, the confusion, the nothing as it were, but there's no foul core. Anybody can say, okay, Trey, you.
Thank you some nerds in the room.
He said it was two divisions of the soul. And then you also said it was two divisions of the material. No, I'm sorry. immaterial. If I misspoke, immaterial by that, I mean, if the the body the material parts of the body are, are subject to the underlying principles, right? The soul or whatever is immaterial in me, my might, my Ryan, whatever that is. One of my favourite moments, and in high school, I was teaching a philosophy class and I was talking about Aristotle. And I was talking about substance and how you have you have an essence an accident, you know, the essence of what makes you you and these accidental properties. And I said, for Aristotle, you can't know a man unless you reach out and sees his madness. And they were like, any here it sees his madness, they were like, you know, 16. So they all immediately jumped the body. So I wasn't trying to do that sort of fun. So the immaterial self, whatever is immaterial means subdivided into twos, so me kind of see them as crackling. You know, subdividing Tues. hapa. Okay, again, alright. So we talk about the political background. This is key. As it's been the case with Judaism, it has been the case with African religious traditions and native religious traditions
is how you organise people on the ground,
what we call life. And when I use the word political, I don't mean Democrat, Republican. I mean, how communities have organised themselves into systems of societies. Okay. It's huge for this, most of what you hear from eating a book of changes reaches back to the oldest dynasty China can account for, okay, and it's the shank dynasty. There is in this ancient dynasty, there is a divine figure, Shandy, or Sean D, which is like, not a God in the sense of doing something unique, not a God in the sense of a person even but more like a Divine Principle ordering and making sure it's more administrative in nature.
Now, why am I telling you this?
Because much of what makes China ancient Chinese religious thought what it is, is a response to dynastic development. Okay. So in the oldest records we have of these ancient dynasties, there's this divine figure, some kind of divine force or figure who is making sure that all of the Chinese Emperor's or dynastic rulers are keeping the CI keeping things regulated. And this ancient divine figure bestows privilege on certain dynastic heads, picks and chooses which ones are fulfilling the proper way of things, does that make sense to us the way the word way very critically, because that's what down means,
way or path.
What happens though, is you can see how this is connected to politics, because if the religious reality is ordaining certain royal or Imperial or dynastic figures, that means that only certain people can sort of rise to the position of administering the energy and the yin and the yang of things, it puts people in a privileged position. Eventually, what happens is, this dynasty
dissolves, and another one
comes to power. This is kind of pronounced like Joe. Joe, the show dynasty is next. And essentially this is it's because of a religious revolution.
Let me see if I can explain this carefully.
So in that, in this chunk, the world this dynasty has it where the spiritual realm of things is being administratively ordered by a particular deity or more particular focus. And that particular focus is bestowing on dynastic figures power, then the Joe dynasty says, No, no, that's not what should happen. That actually, in the way of things in this deep reservoir of, of the London or the yin and the yang, there is a kind of perfection, a kind of just ordering two things, and it doesn't have to just go to dynastic figures. So in a sense, you had a ranking, you had like, there was a figurehead here, that was bestowing power upon certain dynastic figures, then another group comes in and says, No, there's a greater reality than that. And it's this tea on reality. Okay.
That's the next word is going to pop up here.
So the transition between and it literally means the forces of above. Okay. So I know it's a little confusing, because it's so unusual for what from our part of the world. We're not used to hearing the storey. So I'm melding history and I'm building theology together. So here's the deal. This is one dynastic model. Okay. The show dynastic model is no there's a superior reality, the forces above this Tiana and it can be stone, it's, it can be still its energy on anybody. So what I want you to see here is there's a certain kind of democratisation to this revolution, switching from a certain dynastic model to another dynastic model. And while that's happening, there's a shift from one theological paradigm to another theological paradigm. Everybody got that? Does that make sense? Confucius comes from this revolution. So, the question is, what is T on for the world? What is what does the forces of above whatever it is want for reality? And it wants some kind of radical harmonisation, some kind of social, political, ethical peace. Okay. For example, the word peace, what we mean peace is not just the fighting between two people. The Hebrews have a word for this Shalom, you've heard it, right. It just means wholeness. So the so I know I'm being a little confusing here. So I'm going to go back over it again. What I'm saying is what we know about ancient religious thought, and China has a heck of a lot to do with dynastic change. That dynastic change from one dynasty into the show dynasty is a transition from the Shang de bestowing unique power on these people to a tee on the forces of above, just wanting something for the world. And what is the mandate? mean? This word means mandate? What's the channelling for the world, that everything is made whole, that my relationships with my family, my relationships with the state, my relationships to the earth, are made whole and equitable? If that doesn't happen, then you have the gym mean, which would be the withdrawal of political authority from whoever's in charge, because they're not fulfilling its Jianming at the timing, which means they're not fulfilling the mandate of the forces above. And if they're not fulfilling the mandate of the forces above, they can lose power. That was not how it was in previous dynasties. That making sense jumping?
That your book will say to Heaven is a dangerous word only because in your mind, you flip over to the Western model.
Think of it more like the sky.
The sky says do this, whatever that is.
the channelling I guess there's a channelling the mandate of heaven, that is supposed to bring order and order by way of wholeness to the world,
is the way
and the way is the down a path, a way of living, a way of doing things a way of being.
So whatever the forces of above
want, whatever its will is for the rate for space and time, is done in a certain way. Now, this is critical, that branches off into two different models. The Confucian model is very political, and very anthropological. Meaning, we need to organise how people relate to one another, how people think about their lives and relate to political forces, and think about their time and experiences, and so on and so on. And so on over here, it's much more social in nature. Confucius's the Dow on the other hand, or Taoism splits off the other direction, and says, we need to be concerned about sort of the more mystical components of transforming our own lives to either live forever or heal or whatever. So these are, these are they stem from the same basic theological background, but they move in somewhat different directions. And the easiest way to see that is this.
This wants something for these people. A mandate from heaven, and it's performed in this. You follow. That's Confucius. This is Taoism.
This thing is prior
and most original and most important, and you do this
over all others.
And it moves this direction, the way the past is the most important thing, not some deep cosmological energy or force. Does that make sense? Yeah, so he, the way the book describes it is that Taoism turn chain turns Confucius upside down. So Confucius his model is, it's not hierarchical. You know what I mean by that? It's paralysing. We want everybody to figure out how to have have proper social, ethical and political relations. So it's very much social. And so the sayings of Confucius are going to be generated by the forces of above the Jianming, the way we do things needs to be consistent with a kind of Divine Will, which is to bring peace,
The Dallas are less concerned about a divine inscrutable will
passionate and say that because that sounds like there's a singular up there. Dallas are concerned with just the living itself and what transformations might occur as a result of it. So its bottom up versus top down. Of course, that's terrible. Because that's not fair to the Chinese tradition. It's just the easiest way for me to explain it. They move in two different directions, in some sense, but they're complimentary because they derive themselves from the same theological tradition. So let's look at a couple of things. A couple of pieces from Confucius. Again, I've mentioned this, it's kind of democratising, that's a terrible word. Because Don't Don't think like Confucius is sitting back there. He like a Greek society thinking about how to make everything democratic. Well, what I mean by that is, whereas in a previous dynasties, it were about it was about certain elite rulers in his world, it's about multiple people. In fact, he has this word, the gin z, which is like a special, almost sage, like people who can know the way of know the Jianming and teach the down. They were originally that word was originally associated with royal leaders, it'd be like me saying, we got we know we know the terms King, Prince Queen, right? Princess, we know these words. But imagine if I started teaching a religious philosophy where I was saying, the more you know about something, you become a prince or princess, instead of inheriting it by Royal birth. Does that make sense? That's what he does with some of the Chinese terms. He takes some stuff away from dynastic thinking. And he says, the way to become a prince or Susie or a sage is that you have to be a scholar, you have to learn the way because Confucius himself that's how he rises up. He was born into a family in in the in the Jo dynasty, which was like a group of scholar teachers, and the cause in the show, dynasty. Think about this, because in the JO dynasty, I can be significant
in this social world,
not because of
inherited from birth, but because I know the Jianming. I know the mandate of heaven. So there's a lot more social mobility in the show model, and the confusion model and change main model than there would have been back in the Song Dynasty. Does that make sense? Okay.
I don't believe you, but, okay.
So and also, this is another thing that's important in these models. It's an indirect revelation, there's nobody coming out and popping out in a book saying, the gods have told me if in fact, the CI, and the channelling is present, the mandate of heaven is present. It's not because it's getting to us by somebody's mouth, it's because it's in things, I have to learn it. It's revealed to me by way of recognising the mandate of heaven, in this piece of wood, recognising the mandate of heaven in you, recognising the mandate of heaven in multiple places. So again, the Confucian model, Confucius comes from this world, and says, I'm going to figure out how to I'm going to continue these teachings and these ideas of procuring these ideas, because it'll make us have a whole more whole existence, more peaceful existence. And so the way the Dow is a social, political, ethical way of doing things, so that we can have a homeless, we can have a piece. One of the key ideas is this Gen idea that Confucius teaches, which is you're trying to find the kernel of humanity in everything. So you remember I talked about Kabbalah a very briefly in this class, I talked about it more in the other one. In Kabbalah, there were these divine sparks that were spread out all over the place, and you had to go find him or recollect them, is similar in that regard. Because it's this idea that you're sort of the way the social, ethical, political way of bringing wholeness to the world, is to recognise the jinn in things. It's innate humanity, it's innate willingness to be hospitable and welcoming. It's there, it's in it. And the same way, the yin and yang idea, the seeds of, of opposition are already present in the thing that you find. So in some ways, you go to the other person and you find yourself. And that's this idea of gin is that that reality is available and everything, but you can't just build a society on the possibility that everything has the capacity to become whole, you have to have another thing to you don't seek perfection, you seek perfectibility, and that's why you need to lead, which is the rituals, or the rights or the practices that bring that gin into consistency.
Lee is like the manifestation
So if all of you have the spark of the Divine, as it were, if all of you have, or every piece of wood, or every piece of carpet has within it, the jinn of things, the capability to bring into this homeless than the lead, or the rituals or the practices that manifest that or bring that out are cultivated. So it does have a ritualistic component, just not the same kind of ritualistic component. I've mentioned this already, the Gen Z or the Royal were formerly royal figures that were supposed to be like, you know, subset administrators. But Confucius uses this term to describe people of learning, or people who are rising up and becoming acquainted with the Jianming. One of the confusion is his famous documents. So the intellects there are classics in the in the ancient Chinese world, certain books that are prized, he kind of adopts those for himself and then completes them with a couple of his other works. That's just a little side note there but the analytics is the document he's most celebrated for their after Confucius dies, there's a Mencius, which is the Latin ization I don't remember his Oh, both of these are By the way, Confucius is the Latin ization. You know what I mean by that is actually master Kong. Kong would have been Confucius, it's just we say Confucius because we inherited England and Rome. Mencius, the same way magazine, maybe I can't remember his Chinese name. But mentioned was another follower of the confusion way who continue to teach Confucius's ideas, even African, I think even maybe a generation after look, computers can't remember how long is between them, but he is African vicious is death. But again, the goal here is harmony. The goal here is peace. But you can see how this is deeply connected to the political order. One of the reasons Confucianism dies out in the, you know, the middle centuries, is because of the transition of political power. One of the things you'll see in your textbook is that towards the end, there's a discussion of why Confucianism loses grip in China. And it's primarily because what happens is, China starts to get exposed to what we call modernism or secularisation, according to Peter burger, and everybody's afraid that if they don't jump onto the new logic of modernization, they're going to be left behind. So Confucianism gets treated as old backwoods Chinese thinking. But it's seen a resurgence. And there was a NEO Confucianism, I think, in the 15th century, but you're also seeing a reentry an interest in those sort of ideas even now, because this organic approach to life has become much more chic than it used to be, especially in the modern consciousness. So you see people starting to resurrect some of these old Confucian ideals, although what they've done is they've distilled the political components, you understand what I mean? So if you're resurrecting Confucianism, you're resurrecting a dynastic way of thinking, but you're doing it without the dynasty thinking, now you can get rid of the political implications of Confucianism and just take the little sayings. That's what's happened is sort of it's been divested of some of its political ideals. Also, one of the reasons that daoism is is, is attractive, because some of the same reasons. So let's talk about that is what's the difference here? Basically, there are two main Dallas thinkers love to are allowed See, often spelled la OZIVC, la OZ is the same person. These are some of the early Riders of the Dallas team. His famous book is called a towel to chain or the damaging, as you see there. And it's it's basically can it's it's the same ancient religious idea. But again, it's more about starting with the way of life in the way of doing things rather than the starting with the powerful forces of Tiana. And what john wants. If there's anything that's the most power primordial, it's the Dow, and in some senses, the goal of Taoism is not to learn how to do it, but how to respond to it. Which is interesting. So it's much more quietest in nature, which is attractive to people,
the Dell over the T on.
And again, there's no possible way for me to explicate this to you in such a way that you're like, Okay, now
I completely get it,
right. Part of the goal of the class is just exposure to the systems. But we're not trying to do is we're not trying to look at the menu here in evaluate what we think about it, we're looking at the whole internal system, whole internal system of the ancient Chinese religious way thinking is this Yin Yang, sort of harmonious whole fullness that doesn't get rid of various elements, but sees them as part and parcel of the whole thing. It's like, okay, think about it this way. You learned in high school energy is never lost. Right? It's just redistributed. If it was hot, it became cold. And then the energy thermal diamond dynamically went somewhere else.
That's very much this.
So the question is, how do we get to that energy? The Confucian model is, learn it, learn the mandate of heaven. Practice the LEA and the Jin,
ba, ba, ba, ba, ba, Dallas way is a little different.
It's much in some ways, if the London, this primordial, undifferentiated thing is the sort of way of things and the yin and the yang is the way of things, then you actually want to be somewhat anti rational. Now not irrational, absurd. But think about how our mind tends to discriminate things. And discriminate does not mean I'm discriminated against. discriminate means put it here versus there.
Our mind tends to say,
up, down, right, left, right. And we want to say science class, not science class. Correct. But in the daoists way of thinking, that's to be further away from the hundred, the beginning, the way of things. So in some senses, I have to turn off my brain and let it rush over me. So this is why you see in Chinese traditions that are backed by this religious notion, you see much more of a quietest, receptive approach to things. I want it to come to me I want to embrace it, rather than Think about it. I'm actually not supposed to think about it. Because that what I will do is I will compartmentalise it and structure it. I'm almost done, I promise. I'll put them up there. So you can write them down. And then if you have questions about them later, we go to that.
The other two things is that this,
I didn't talk about that one. The other one this is said like the but it's like a virtue or a power in the Confucian model that is something that is taught or experienced in people in the daoists model. It's more some kind of power that's in things. This archetype This is a book and basically makes the same point I'm making about quiet This is that you're supposed to they think of is fasting is something you do to the brain.
I told to stop.
So that's in this book.
And there's also this notion of invulnerability and alchemy, there is a sense in which the daoists teaching has been read as a way of changing the world or changing yourself such as you can live and live and live and you shed your skin almost like a cicada or a snake. And you just keep going. This is not the Buddhist reincarnation, it's not that it's something different. It's more like perpetuity. Okay, we can talk about a little bit more on Wednesday, next week when we talk about Japan.
If you have questions about it,
we do but I still talk about this on Monday.
For what, dude? No, madam, that's fine. You never had to apologise for that.