Chinese Cosmology

Benedict 1 Justin Benedict Dr. Andrew Fort RS 10023 12/2/12 Understanding Cosmogony in Chinese Religion

The most crucial step to gaining a better understanding of Chinese religion and culture is to understand the cosmogonies of traditional and popular Chinese religions. Cosmogonies are stories or theories, which explain the origin and creation of the universe. In many cultures including China, the prevailing cosmogonies profoundly influence many aspects of society including its desired structure, and its system of ethics. In this essay, we will assess the cosmogonies of three Chinese religions: Confucianism, Taoism, and popular Chinese religion. When we delve into Chinese cosmogonies, it becomes evident that it is not the presence of specific cosmogonies that is revealing of Chinese culture. In actuality, it is the lack of detailed cosmogonies that unveils the most about Chinese society, culture and the prevailing beliefs of its people.

Let’s first look at two of the main traditional religions in China, Confucianism and Taoism. One of the oldest religions in China, Confucianism, is primarily concerned with sociopolitical order. Confucians believe this is achieved through harmony with the Dao, which, in turn, is achieved through mastery of li and jen. Li is described as the right propriety and social conventions, while jen is the practice of being humane and following societal rules comfortably. When a community is in

Benedict 2 ordinance with the Dao, peace and prosperity will come naturally. The immense focus on the Dao and societal harmony in this religion is reflected in Confucian cosmogony. Confucian’s do not hold a specific myth or story as the true origin of the universe, yet insist that “the cosmos was conceived to be organismic, nontranscendent, and nondualistic” (Geaney 455). In other words, the universe was bore of some natural entity, which is not supreme or divine. This greatly contrasts the cosmogonies of most western religions that support a belief in a divine creator.

Moreover, Confucian thought shows little concern with specifics of creation. Instead, the focus in this religion is on the belief that the Dao as a creative force in the universe is part of a pattern of natural and social change, and that it is a complementary force rather than a superior one1.

The cosmogony of Taoism greatly parallels that of Confucianism in its naturalistic aspect. We can look to the main text of Taoism, Tao te Ching, to unveil Lao Tzu’s beliefs on the creation of the universe. In this text, the Dao is the origin of Heaven and Earth and is “the mother of all things” (Tucker 90). In Taoism, this force or energy preexists everything2. It is nameless and formless, yet it is everything and anything. It is the generating force behind all existence and the force that sustains it.

The belief in the Dao holding great significance in the religion accounts for the practices and ethics of Taoists. Because the Dao is a natural entity, which controls all 1 Geaney, Jane. "Chinese Cosmology And Recent Studies In Confucian Ethics: A Review Essay." Journal Of Religious Ethics 28.3 (2000): 451-470. ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.

2

" Li, Yuanguo. "Chen Tuan's Concepts Of The Great Ultimate." Taoist Resources 2.1 (1990): 32-53. ATLA Religion Database with ATLASerials. Web. 4 Dec.

Benedict 3 aspects of life, the primary concern of Taoists is to act according to the natural flow of the Dao. Harmony with the Dao can be achieved through various practices, which help master chi, or the vital life energy within and around us 3. When chi is controlled and people follow the flow of the Dao, harmony between society and the cosmos is preserved, and success, positivity, and happiness prevail.

Next we will look at popular religion in China, and the myths that have saturated Chinese culture since antiquity. Popular religion in China is significantly different in many aspects when compared to Confucianism and many other traditional religions as it contains a plethora of gods and divine beings that have specific powers and jurisdictions. Followers worship these gods on a daily basis depending on the current events transpiring in their lives. There are festivals and ceremonies that are conducted throughout the year to appease these gods and bring peace, harmony and success to the people. Much like Confucianism, cosmogonies in popular Chinese religion stress the belief that the universe was created from a preexisting matter4. In popular religion however, there is an effort to trace this “matter” back to an ultimate origin. In many cultural cosmogonies, this ultimate origin is a “primeval element that existed from the time before ‘the beginning’ and from which all things emerged” (Birrell 23). In Chinese religion, this primeval element is a vapor, which holds cosmic power. According to most cosmogonies in Chinese popular religion, this vapor underwent a transformation when it was 3

"Taoism at a Glance." BBC News. BBC, 29 Aug. 2009. Web. 04 Dec. 2012.

4

Bowker, John. "Cosmology, Religion, And Society." Zygon 25.1 (1990): 7-23.

ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.

Benedict 4 created, splitting into other “binary elements� such as Yin and Yang5. While this concept holds true for most cosmogonies of Chinese popular religion, there is a vast array of creation myths, explaining how the primeval element was transformed. One of the most popular of these myths is the story of Pangu. In this myth, the cosmos once exists in a an egg-like mass containing Pangu. After 18,000 years of containment, the mass split apart, releasing Pangu and the forces that made up the cosmos. What was light rose into the sky and formed Heaven, and what was dark and heavy fell and formed Earth. Pangu stood on the earth and held up the sky.

Everyday, Panku grew ten feet in height, and Heaven and Earth continued to separate6. This popular myth unveils many things about popular religion in China, and account for the belief in many gods and supernatural beings. While these cosmogonies differ greatly from those of Confucianism and Daoism there is a common belief in a naturalistic, nontranscendent force responsible for the creation of the universe.

The way in which a religion or culture explains the creation of the universe is a powerful tool in understanding the people who believe it, and is a strong indicator of their morals, ethics, and concerns which impact many aspects of their lives. In Confucianism and Taoism, the belief in the Dao as an immensely powerful natural force responsible for the creation of the universe explains the primary concerns of 5

Birrell anne. Chinese mythology. . . Baltimore, MD:The john hopkins university press. 1993, 23,24. Print.

6

Min, Sheila. "Chinese Myth-Creation." The Dawn and Dusk of Man. N.p.. Web. 4 Dec 2012. <http://library.thinkquest.org/03oct/00875/text/ChineseC.htm>.

Benedict 5 the two religions. In Confucianism harmony with the Dao is achieved through proper social conventions and morals, therefore strict practices permeate the religion. In Taoism, harmony with the Dao is achieved through a submission and acceptance of a natural flow of lifeâ&#x20AC;&#x2122;s cycle. This accounts for the unique practices of the religion such as Tai Chi. In popular religion, we see a similar belief in a natural, nondualistic creation of the universe. Unlike Confucianism or Taoism however, we see the presence of many myths about gods and supernatural beings such as Pangu, accounting for the belief and worship of many gods in popular religion, through festivals, ceremonies, etc. The cosmogonies of Chinese religions reflect not only how different western religions are, but also how different the cultures and beliefs of the people are who inhabit them.

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Works Cited "Taoism at a Glance." BBC News. BBC, 29 Aug. 2009. Web. 04 Dec. 2012.

Birrell anne. Chinese mythology. . . Baltimore, MD:The john hopkins university press.

1993, 23,24. Print.

Bowker, John. "Cosmology, Religion, And Society." Zygon 25.1 (1990): 7-23. ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.

Geaney, Jane. "Chinese Cosmology And Recent Studies In Confucian Ethics: A Review Essay." Journal Of Religious Ethics 28.3 (2000): 451-470. ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.

Li, Yuanguo. "Chen Tuan's Concepts Of The Great Ultimate." Taoist Resources 2.1 (1990): 32-53. ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.

Min, Sheila. "Chinese Myth-Creation." The Dawn and Dusk of Man. N.p.. Web. 4 Dec 2012. <http://library.thinkquest.org/03oct/00875/text/ChineseC.htm>.

Tucker, Mary Evelyn. "Religious Values Derived From Other Traditions : The Ecological Dimensions Of Taoism And Confucianism." Dialogue & Alliance 7.2 (1993): 86-97. ATLA Religion Database with ATLASerials. Web. 4 Dec. 2012.