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Confusion

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									Confusion

 In the view of the Chinese common man, life on earth is but a temporary stop
on his journey to death and other reincarnations. Since death is viewed as
inexorable and inherent in the human condition, the Chinese accepts it with
composure. It was a common custom in China, especially in rural areas, for
people to have a coffin ready in their houses as a preparation for death that may
come ten or twenty years in the future. Well-to-do people used to build their
own tombs long before they felt they were approaching death. This composure
should not be construed as absence of sadness and regret. The Chinese believe
that, in spite of its seamy side, life is still better than death which is shrouded in
mystery. Death, for Chinese, does not mean total disappearance. Only the
corporeal frame is disintegrated, and the spirit survives and perpetuates itself in
a series of reincarnations. The belief of the survival of the soul forms the
spiritual basis for ancestor worship while the feeling of gratitude ant affection
for one's ancestors forms its moral foundation. Among the Chinese, the honest
man is born amidst traditions and rites; as an adolescent, he seeks to improve
himself through culture; and in maturity, he aims at wisdom through following
the spiritual path. This pattern is not an abstract ideal but a way of life, which
often leads to an attitude of tolerance and detachment. The bulk of the Chinese
people lived for centuries in this environment of ancestral beliefs and religious
doctrines.

Confucianism is more of a religious and social philosophy than a religion in the
accepted meaning of the word. It has no church, no clergy, and no Bible. It
advocates a code of social behavior that man ought to observe so as to live in
harmony with society and attain happiness in his individual life. There is little
concern about death, the world beyond, and spiritual feelings in this religion.
Confucius, or Kung Fu-tzo (551-479 B.C.), the founder of this religion, stressed
the improvement of the moral self as the basic duty of the individual as well as
the statesman. In order to rule the world, one must rule one's country; in order to
rule the country, one must rule one's family; and in order to rule the family, one
must have control of oneself. Consequently, the improvement of the moral self
is the cornerstone of Confucianism. Confucius believed that man is born with an
essentially good nature which becomes corrupted in his contact with society. In
order to improve his moral self and regain that original good nature with which
he was born, man must practice the five cardinal virtues of benevolence,
propriety, loyalty, intellect, and trustworthiness. In order to keep harmony in the
nation and happiness in the family, man must observe the three basic
relationships between sovereign and subject, father and son, and husband and
wife. On the national level the basic virtue is loyalty to the sovereign, and on the
family level, the basic virtue is filial piety. The ritual expression of filial piety is
ancestor worship.

Confucius, who is at one and the same time the Socrates, the Solon, and the
Lycurgus of the oriental city, speaks often of the spirits and the souls of the
dead. It is true that in his philosophical conversations with his disciples, he
declines sometimes to give his own views as to their compositions. One knows
the response that he made to one of them who queried him on the subject: "You
do not know how to serve the living, why should I teach you to serve the dead?
You who understand nothings of life, why should I speak to you about death?"
In another connection, that in this matter, the master remained faithful to the
beliefs of ancient China, traces of which are notably kept for us in The Book of
Rites. According to these beliefs, man is made up of the living soul and the
spiritual soul. After death, the living soul turns to dust with the body. The
spiritual soul rises, wanders in space, and leads an independent, ethereal, airy
life. This is the life of the spirits, of the souls, of the departed ancestors. These
then never die completely; they follow a transcendent, spiritual life. But this life
which runs the risk of becoming ineffectual, of evaporating into nothing, is
made more real, more effective, so to say, by the memory the living keep of the
dead, by the cult that it is their duty to offer. It is thus that the dead may always
participate in the lives of the family of their descendents. One calls on them for
all solemn occasions, such as births, marriages, and so on.

According to pure Confucianist doctrine, one must honor the dead on a par with
the living; and the greatest misfortune conceivable is to die without leaving a
male descendant to perpetuate the Cult of the Ancestors. Later, this rule was
relaxed to permit daughters to carry on the cult, in case there were no male
descendants. If a man dies without leaving any descendants at all. However, the
souls of the dead, for lack of homage and honor on the occasions of traditional
feasts and anniversaries, are doomed to eternal wandering one of the most
appalling maledictions which could afflict any family. It is thus that the custom
of polygamy among the Chinese was explained, and justified in the eyes of the
law: it more or less assured that there would be a descendant to perpetuate the
cult. Adoption was considered to be a last resort.

The cult of the ancestors is accompanied by a certain number of beliefs and
practices, some of them deriving from Confucian teachings, and others
originating from popular superstitions and Taoist rites. Many people, whether
scholars or common folk believe that the souls of their ancestors are the natural
protectors of the family line. It is to them that prayers are addressed, imploring.
For example, the curing of a sick child; their influence, and the sum of good
actions they accomplished in the lifetimes are also used to explain success in
business, in examinations and all other fortunate developments. In wealthy
families, the ancestors' altar is a piece of furniture of great value, made of hand-
carved wood, red and gold painted. On which are arranged copper candlesticks
and perfume pans. The names of the ancestors for the past four generations are
inscribed on mahogany tablets; beyond that generation, the dead are supposedly
already reincarnated. The altar itself is placed in the main room of the house,
where it is ordinary shielded from view by a red silk curtain. Carved and painted
panels fixed on the walls or against the pillars, bear inscriptions whose texts are
usually composed by scholars who are personal friends of the family. But
whether the ancestors' altar is richly adorned, or consists merely of a white-
painted. Ordinary wooden table, it is always the place where the entire family
gathers on the occasions of the main feasts of the year. It is the rallying place a
symbol of family solidarity. Around the altar, in the presence of the ancestors,
all discord must disappear and it is before the altar that major decisions are
made, and marriages consecrated.

 I said earlier that Confucius remained faithful to this ancient religion to these
old beliefs of ancient China, all the more since they fit in admirably with his
doctrine of social conservatism based on the cult of the past and of tradition. But
did he himself believe in the existence of the souls? Did he believe in their real
presence in the ceremonies and the invocations? From what emanates from his
words, always prudently chosen when he concerns himself with such questions
of a metaphysical order, doubt is allowable. One of many answers that he made
to one of his disciples on death. He said to another who questioned him on
discretion: "To fulfill the duties appertaining to man, to honor the spirits, but to
hold one's distance, that could be called discretion." To honor the spirits, but to
hold oneself at a distance, that is the attitude of the sage in regard to divinity.

 This cult is so surrounded with the practice of different rituals that it would be
idle to enumerate here. One knows, besides, that each Chinese family, rich or
poor, has an altar for the ancestors which could be a magnificent place of
worship, or a simple dais stand on two sawhorses. It is there that funeral tablets
of all the deceased ancestors dating back five generations repose. These are the
object of particular ceremonies on the days in memory of the date of their death
and of all the ritual fetes of the year. The others, the remote ancestors, are
represented on a communal tablet and receive worship on definite ritual days
which are also numerous during the year. Two days are officially dedicated to
the dead: the ninth day of the third month, the day for visiting the tomb; this day
of the dead has nothing gloomy about it and takes place at one of the prettiest
times of the year when:

The new grass stretching out to the vast horizon. The pear-tree branch grows
white with its tender fleece... Thus it is said in the well-known poem of Kieu. To
this day of the dead, called the weed-digging of the tombs, is added ordinarily a
day of the living, for the idea of death, and it is something to note, has nothing
gloomy about it in this country. The second day reserved for the dead is the
fifteenth day of the seventh month. This is rather a Buddhist festival, dedicated
to the wandering souls, to all those who died without descendents to keep their
cult alive. For the greatest misfortune that could happen to a man is to see one
day his cult broken, by posterity's default, and to become thus a wandering soul
to whom Buddhist charity grants an impersonal and anonymous cult.

It is possible that the souls and the spirits exist; it is probable that they do not
exist. One thing for certain, that is, we should honor them. Let us do it in all
sincerity, without superstition and fanaticism, as we perform a ritual of high
moral and social importance. This ritual, in fact, is demanded by filial piety,
which in the political-moral system of Confucius, is the basic of all virtues, the
foundation of family morals, and consequently of society and of the empire.
Under these conditions, how is it necessary to honor the dead, and of all the
dead, those which concern us most directly, our ancestors? The Book of Rites
credited Confucius with this saying: "To treat the dead as dead would be
inhuman. One must not do it. But to treat them as living would be foolish. One
must not do it." One is not then to treat the dead as dead, that is to say to concern
oneself no more with them, but to forget them, one is not to treat them as living
either, and that is to believe that they really live. In fact, they do live in our
memory, by the intensity of the sentiment that is called filial piety and which
leads to the worship of those to whom one owes one's life and one's conscience
to carry on. And to perpetuate their memory, to pass on the cult indefinitely to
our descendents, giving us the illusion, a salutary illusion, of the continuity,
perenniality and immortality, of this phantom existence, in this passing world.

The cult of the ancestors, which has no connection with religious faith, exerts a
profound influence on the daily life of the Chinese people. The recollection of
the ancestors, the fear of offending them or soiling their reputations, coupled
with the desire to please them, are sources of inspiration, which guide the
actions of the descendants. Even for a hardened sinner, to lack respect for the
ancestors is the worst offense imaginable. Here is how the intimate thought of
the master should be interpreted. Respectful of tradition and of rituals, he did not
wish to explain himself fully on this subject. But such should be his thought.
The cult of the dead is, in his eyes, the cult of memory, based upon filial piety
and the thought of the continuity of the family and of the race. It is in this spirit
that still being practiced by the majority of the Oriental world, for whom it is the
main religion and takes the place of all preaching revealed or supernatural.

								
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