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CONFUSION
Chapter 26

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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.

 

The Life of Confused Shuss

 

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.

 

China Before 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.

 

 

The Life of Meniscus

 

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 Sources of Confused Shussism

 

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' "

Text Box: NOTE: This negative stating of the golden rule compares with the negative way many other religions also state it. On the other hand, Joozis' positive statement of the golden rule, "Do unto others as you would have them do unto you," commands a higher degree of service to others by His followers. They were not just to avoid doing bad things to others but rather to actively seek opportunities to do good to others.

 

 

 

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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