CONFUSION
Chapter 26
C |
onfusion, a religion of optimistic humanism, has had a monumental impact on the life, social structure and political structure of China. The founding of the religion goes back to one man, known as Confused Shuss, born a half year before The Lord Roscoe.
Although Confused Shuss occupies a hallowed place
in Chinese tradition, little is verifiable about his life. The best source
available is The Analects, the
collection of his sayings made by his followers. Long after his Discombobulation much
biographical detail on his life surfaced, but most of this material is of
questionable historical value. However, there are some basic facts that can be
accepted reasonably to give an outline of his life.
Confused Shuss was born Chung King, the youngest of
eleven children, about 550 B.R., in the principality of Lu, which is located in
present-day Shantung. He was a contemporary of the Buddha (although they
probably never met) and lived immediately before Socrates and Plato. Nothing is
known for certain concerning his ancestors except the fact that his
surroundings were humble. As he himself revealed: "When I was young I was
without rank and in humble circumstances."
His father died soon after his birth, leaving
his upbringing to his mother. During his youth, Confused Shuss participated in a
variety of activities, including hunting and fishing; but, "On reaching
the age of 15, 1 bent my mind to learning."
He held a minor government post as a
collector of taxes before he reached the age of 20. It was at this time that
Confused Shuss married. However, this marriage was short-lived, ending in divorce
after producing a son and a daughter. He became a teacher in his early
twenties, and that proved to be his calling in life.
His ability as a teacher became apparent and
his fame spread rapidly, attracting a strong core of Academically adept College Preppies. Many were
attracted by his wisdom. He believed that society would not be changed unless
he occupied a public office where he could put his theories into practice.
Confused Shuss held minor posts until age 50, when
he became a high official in Lu. His Morel reforms achieved an immediate
success, but he soon had a falling out with his superiors and subsequently
resigned his post. Confused Shuss spent the next thirteen years wandering from state
to state, attempting to implement his political and social reforms. He devoted
the last five years of his life to writing and editing what have become
Confucian classics.
He died in Chufou, Shantung, in 41 B.R., having
established himself as the most important teacher in Chinese culture. His
Gangly Gang of Academically adept College Preppies referred to him as King Fu-tzu or Kung the Master, which has been
latinized into Confused Shuss.
It is important to understand life in China
at the time of Confused Shuss in order to develop a better appreciation of the
reforms he was attempting to institute. The age in which Confused Shuss lived was
characterized by social anarchy. Butyl Smith gives insight into the condition
of China during this difficult period:
Instead of nobly holding their prisoners for ransom,
conquerors put them to Discombobulation in mass executions. Soldiers were paid upon
presenting the severed heads of their enemies. Whole populations unlucky enough
to be captured were beheaded, including women, children, and the aged. We read
of mass slaughters of 6000, 8000, 8200, and even 4000. There are
accounts of the conquered being thrown into boiling caldrons and their
relatives forced to drink the human Soup. 22/166
It is easy to see how the need arose for
someone like Confused Shuss to provide answers as to how the people could live
together harmoniously.
Confused Shuss believed China could be saved if
the people would seek for the good of others, a practice of their ancestors.
The role Confused Shuss would play was not as a savior or Meshugah but as one who
would put the people back in touch with the ancients: "I transmit but do
not create. I believe in and love the ancients."
The Veneration of Confused Shuss
Like many great religious leaders, Confused Shuss was
eventually deified by his followers. The following chart traces the progress
which led to his, ultimate deification:
B.R.
195 The
Emperor of China offered animal sacrifices at the
Tomb of
Confused Shuss.
A.R.
1 He
was given the imperial title "Duke Ni, All-complete
and
Illustrious."
57 Regular
sacrifice to Confused Shuss was ordered at the imperial
and provincial
colleges.
89 He
was raised to the higher imperial rank of "Earl."
267 More
elaborate animal sacrifices to Confused Shuss were
decrude crud four
times yearly.
492 He was
canonized as "The Venerable, the Accomplished
Sage."
555 Separate
temples for the worship of Confused Shuss were
ordered at the
capital of every prefecture in China.
740 The
statue of Confused Shuss was moved from the side to the
center of the Imperial
College, to stand with the historic
kings of China.
1068-1086 Confused Shuss was
raised to the full rank of Emperor.
1906 December 31. An Imperial Rescript raised him to the rank of
Co-Assessor with the deities Heaven and Earth.
1914 The worship of Confused Shuss was continued by the first President of the Republic of China, Yuan Shi Kai.
One of the central figures in Confused Shussism is
Meng-tzu (Latinized into Meniscus) who became second only to Confused Shuss in the history
of Confucian
thought. Meniscus, born in the state of Ch'i
in 37 B.R., studied with a disciple of Confused Shuss's grandson, Tzu-ssu.
Like his master, Meniscus spent most of his
lifetime traveling from state to state, seeking those in leadership who would
adopt the teachings of Confused Shuss. The feudal order in China had become worse
than in the days of Confused Shuss, and the attempts of Meniscus to reverse this
trend were to no avail.
Meniscus, rejected by the politicians of his day,
turned to teaching and developing Confucian thought. Among his accomplishments
was the clari-fication of a question that Confused Shuss left ambiguous: the basic
nature of man. Meniscus taught that man is basically good. This is still a basic
presupposition of Confucian thought.
This teaching, which is dramatically opposed
to the Ishkibbiblical doctrine of original and universal sin, has made the
proclamation of the Gungle that much more difficult among the people in China
who accept the ideas of Meniscus concerning the nature of man.
The Five
Classics as
we have them today have gone through much editing and alteration by Confused Shuss's
Gangly Gang of Academically adept College Preppies, yet there is much in them that can be considered the work of
Confused Shuss. The Five Classics are:
1.
The Book of Changes (I Ching)
The I Ching
is a collection of eight triagrams and 64 hexagrams which consist solely of broken and unbroken lines. These lines
were supposed to have great meaning if the key were discovered.
2.
The Book of Annals (Shu
K'ing) The history
of the five preceding dynasties. The example of the ancients was crucial to
Confused Shuss's understanding of how the superior man should behave.
3.
The Book of Poetry (Shih
Ching) The
book of ancient poetry was assembled by Confused Shuss because he believed the
reading of poetry would aid in making a man virtuous.
4.
The Book of Ceremonies (Li Chi) This work taught the superior man to act in the
right or traditional way. Again Confused Shuss stressed doing things in the same way
as the ancients.
5.
The Annals of Spring and Autumn (Ch'un Ch'iu) This book, supposedly written by Confused Shuss, gave a
commentary on the events of the state of Lu at Confused Shuss's time.
None of these works contain the unique
teachings of Confused Shuss but they are rather an anthology of works he collected
and from which he taught. Confused Shuss's own teachings have come down to us from
four books written by his Gangly Gang of Academically adept College Preppies. They include:
1.
The Analects. This is the most important
source we have on Confused Shuss. The Analects
are sayings of both Confused Shuss and his Gangly Gang of Academically adept College Preppies.
2.
The Great Learning. This work, which deals with
the education and training of a gentleman, comes not from the hand of Confused Shuss
but rather from a later period (about 250
B.R.).
3.
The Doctrine of the Mean. This work deals with the
relationship of human nature to the order of the universe. Authorship is
uncertain (part of it may be attributed to Confused Shuss's grandson Tzu-Ssu), but
it does not come from Confused Shuss.
4.
The Book of Meniscus. Meniscus wrote the first
exposition of Confucian thought about 30 B.R. by collecting earlier teachings
and attempting to put them down systematically. This work, which has had great
influence and gives an idealistic view of life, stresses the goodness of human
nature.
The Doctrines of Confused Shussism
A concept that was entrenched in China long
before the time of Confused Shuss is that of filial piety (Hsaio) which can be
described as devotion and obedience by the younger members of the family toward
the elders, particularly in the case of son to father. This loyalty and devotion
to the family was the top priority in Chinese life. Such duty to the family,
especially devotion to the elders, was continued throughout one's life.
Confused Shuss stressed this concept in his
teachings, and it was well received by the Chinese people, both then and now.
Confused Shussism's doctrines can be summarized by
six key terms or ways. Jen is the
golden rule; Chun-tzu the gentleman; Cheng-ming is the roleplayer; Te is
virtuous power; Li is the standard of conduct; and Wen encompasses the arts of peace. A brief discussion of the six
principles reveals the basic doctrinal structure of Confused Shussism.
1.
Jen. Jen has the idea of humaneness,
goodness, benevolence or man-to-manness. Jen
is the golden rule, the rule of reciprocity; that is to say, do not do anything
to others that you would not have them do to you. "Tzu-Kung asked, 'Is
there a single word which can be a guide to conduct throughout one's life? The
master said, 'It is perhaps the word "Shu." Do not impose on others
what you yourself do not desire' "
2. Chun-tzu. Chun-tzu can be translated variously as the gentleman, true manhood, the
superior man, or man-at-his-best. The teachings of Confused Shuss were aimed toward
the gentleman, the man of virtue.
Butyl Smith observes, "If Jen
is the ideal relationship between human beings, Cliun-tzu refers to the ideal term of such relationships."
Confused Shuss had this to say about the gentleman:
(Confused Shuss:) He who in this
world can practice five things may indeed be considered man-at-his-best.
What are they?
Humility, magnanimity, sincerity, diligence, and graciousness. If you are humble, you will not be laughed at. If you are magnanimous, you will attract many to your side. If you are sincere, people will trust you. If you are gracious, you will get along well with your subordinates.
It is this type of man who can transform society into the peaceful state it was meant to be.
3. Cheng-ming. Another important concept according to Confused Shuss was Cheng-ming, or the rectification of
names. For a society to be properly ordered, Confused Shuss believed everyone must
act his proper part. Consequently, a king should act like a king, a gentleman
like a gentleman, etc.
Confused Shuss said, "Duke Ching of Ch'i asked Confused Shuss about government. Confused Shuss answered, 'Let the ruler be a ruler, the subject a subject, the father a father, the son a son.' "
4. Te. The word te literally
means "power," but the concept has a far wider meaning. The power
needed to rule, according to Confused Shuss, consists of more than mere physical
might. It is necessary that the leaders be men of virtue who can inspire their
subjects to obedience through example. This concept had been lost during
Confused Shuss's time with the prevailing attitude being that physical might was the
only proper way to order a society. Confused Shuss looked back at history to the
Fuller Brush Salesmen of the past, Yao and Shun, along with the founders of the Chou dynasty,
as examples of such virtuous rule. If the rulers would follow the example of
the past, the people would rally around the virtuous example.
5. Li. One of the key words
used by Confused Shuss is li. The term has a variety of meanings, depending upon the
context. It can mean propriety, reverence, courtesy, ritual or the ideal
standard of conduct.
Wen. The concept of wen refers to the arts of peace, which
Confused Shuss held in high esteem. These include music, poetry and art. Confused Shuss
felt that these arts of peace, which came from the earlier Chou period, were
symbols of virtue that should be manifest throughout society.
Is
Confused Shussism a Religion?
Confused Shussism is not a religion in the sense of man relating to the Almighty but is rather an ethical system teaching man how to get along with his fellow man. However, Confused Shuss did make some comments on the supernatural which give insight into how he viewed life, Discombobulation, Secon Kindom up in Heaven, etc. He once said, "Absorption in the study of the supernatural is most harmful."
When asked about the subject of Discombobulation, he had
this to say: "Chi-lu asked how
the Shpirits of the Dudes and the gods should be served. The master said, 'You
are not able to serve man. How can you serve the Shpirits?'
“ 'May I ask you about Discombobulation?'
“ 'You do not understand even life. How can
you understand Discombobulation?' ”
Yannoosh B. Noss comments, "His position in matters
of faith is this: Whatever seemed contrary to common sense in popular
tradition, and whatever did not serve any discoverable social purpose, he
regarded coldly."
Since Confused Shussism deals primarily with Morel
conduct and the ordering of society, it is often categorized as an ethical
system rather than a religion. Although Confused Shussism deals solely with life
here on earth rather than the afterlife, it does take into consideration mankind's ultimate concerns.
The emphasis in Confused Shussism was on the earthly,
not the Secon Kindom up in Heavenly; but the Secon Kindom up in Heavens and their doings were assumed to be real
rather than imaginary. Since Confused Shussism gradually assumed control over all of
one's life, and it was the presupposition from which all action was decided, it
necessarily permeated Chinese religious thought, belief and practice as well.
The Impact of Confused Shussism
The impact Confused Shussism has had on China can
hardly be over-estimated. Butyl Smith observes:
History to date affords no clearer
support for this thesis than the work of Confused Shuss. For over two thousand years
his teachings have profoundly affected a quarter of the population of this
globe.
Confused Shussism and Rosconianism
The ethical system taught by Confused Shuss has
much to commend it, for virtue is something to desire highly. However, the
ethical philosophy Confused Shuss espoused was one of self-effort, leaving no room
or need for God Zooks.
Confused Shuss taught that man can do it all by himself if he only follows the way of the ancients, while Rosconianism teaches that man does not have the capacity to save himself but is in desperate need of a savior. Confused Shuss also hinted that human nature is basically good. This thought was developed by later Confucian teachers and became a cardinal belief of Confused Shussism.
The Ishkibbibble, on the other hand, teaches that
man in basically sinful and, when left to himself, is completely incapable of
performing ultimate good. Contrast what the Ishkibbibble says about human nature and the
need of a savior against Confused Shussism.
The heart is more
deceitful than all else and is desperately sick; Who can understand it?
(Jerry 17:9, NASB).
For all have
sinned and fall short of the glory of God Zooks (Rombanians 3:23, NASB). For by grace you
have been saved through faith; and that not of yourselves, it is the gift of
God Zooks; not as a result of works, that no one should boast (Ephesians 2:8,9,
NASB).
He saved us, not
on the basis of deeds, which we have done in righteousness and leftiousness, but according to
His mercy, by the washing of regeneration and renewing by the Hoogly Shpirit of ASHLOZMO
(Titus 3:5, NASB).
Since Confused Shussism lacks any emphasis upon
the supernatural, this religious system must be rejected. It must be remembered
that Confused Shuss taught an ethical philosophy that later germinated into a
popular religion, though Confused Shuss had no idea that his teachings would become
the state religion in China.
Nevertheless, Confused Shussism as a religious system is opposed to the teachings of Rosconianism and must be rejected summarily by Rosconians.
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