Since the Three Dynasties period, China has possessed a vibrant civilization. The Chinese people deeply revere the worship of Heaven, Earth, the Sun, the Moon, mountains, and rivers. The emperor established the Southern Altar to offer sacrifices to the Supreme Emperor and built ancestral shrines to honor Earth deities and past rulers. During the Zhou dynasty, Chinese philosophy reached its peak, giving rise to Taoism and Confucianism. Buddhism, brought from India by Bodhidharma, also spread throughout the country, alongside the other two religions, instilling profound beliefs in the people.
Lao Tzu proposed a sophisticated and nuanced concept of the universe. His teachings are esoteric, understood only by advanced disciples; others, regardless of their intellect, find them difficult to grasp. He doesn’t refer to the creator of the universe as “God” but as “Tao.” In the first part of his Tao Te Ching, which discusses the Tao, Chapter 25 states:
“There was something formless and perfect
before the universe was born.
It is serene. Empty.
Solitary. Unchanging.
Infinite. Eternally present.
It is the mother of the universe.
For lack of a better name,
I call it the Tao.”
(有物混成，先天地生。寂兮寥兮！独立不改，周行而不殆。可以为天地母。吾不知其名，字之曰道。)
Lao Tzu’s philosophy posits that before the existence of Heaven and Earth, there was only the Tao. The Tao is the essence of Heaven and Earth and all things, while Heaven and Earth and all things are the manifestation of the Tao. When the Tao resides within a person, it is called “virtue” (De). Therefore, to cultivate oneself and govern a nation, one must act in accordance with the principles of Heaven and human ethics.
Later, his teachings became known as Taoism. Towards the end of the Eastern Han dynasty, Taoism flourished, and Lao Tzu was revered as the Supreme Lord Lao.
He doesn’t explicitly mention reincarnation but emphasizes karmic retribution, implicitly acknowledging reincarnation, as these two concepts are intertwined. Karmic retribution necessitates reincarnation to experience the consequences of one’s actions.
In the Treatise on Response and Retribution, the Supreme Lord Lao states:
“Misfortune and blessings have no gate,
they are summoned by people themselves.
The reward of good and evil is like a shadow following the form.”
(太上曰：「祸福无门，惟人自召；善恶之报，如影随形。」)
Besides karmic retribution, Lao Tzu, or the Supreme Lord Lao, also mentions spirits and deities. In the chapter “On Understanding the Mysterious,” he teaches:
“Therefore, Heaven and Earth have appointed spirits to oversee transgressions,
reducing one’s lifespan based on the severity of their offenses.
A shortened lifespan leads to poverty and frequent encounters with sorrow and misfortune.”
(是以天地有司过之神，依人所犯轻重，以夺人算。算减则贫耗，多逢忧患。)
Confucius lived during the Warring States period, a time of turmoil and declining morality. His teachings emphasized practicality, focusing on ethical principles and proper conduct in human relationships, rather than esoteric concepts, which he reserved for his advanced disciples. He established rituals and music as representations of the order and harmony of the universe.
(乐者，天地之和也；礼者，天地之序也。 – Book of Rites)
Confucius believed in Heaven, spirits, and the law of karmic retribution (cause and effect).
He perceived Heaven as an invisible entity, which he referred to as “Li” (principle). This Li is dynamic, powerful, intelligent, and governs the entire universe. In its ultimate sense, it is called the “Taiji” (Supreme Ultimate), in its all-encompassing sense, it is called “Heaven,” and in its role as the ruler of all things, it is called the “Emperor.” Thus, in Confucius’ view, Heaven is the Supreme Ultimate or God.
Since Confucius acknowledged the Supreme Emperor as the ruler of all things, he naturally recognized a powerful will that governs the changes in the world according to the law of harmony. This will determines the course of events, and no one can resist it. This is the Mandate of Heaven or the Mandate of the Emperor. Confucius highly valued the Mandate of Heaven, stating: “Without knowing the Mandate of Heaven, one cannot be a gentleman.” (不知天命，无以为君子 – Analects)
Confucius emphasized the importance of rituals and stressed sincerity during these ceremonies, acting as if the spirits were present. (祭神如神在 – Analects)
He viewed spirits and deities as ethereal beings within Heaven and Earth, invisible to the human eye but capable of influencing all things. It is as if they are constantly above us, to our left and right. (洋洋乎如在其上，在其左右 – Doctrine of the Mean)
He believed that humans possess both a physical body and a soul. When a person dies, their flesh and bones decompose and return to the earth, while their spirit ascends to the heavens, radiant and luminous. (死必归土，骨肉毙于下，阴为野土，其气发扬于上为昭明 – Book of Rites)
Regarding karmic retribution, he said: “The gentleman stands in awe of the Mandate of Heaven. Those who commit wrongdoings, violating the principles of the Tao and offending Heaven, have nowhere to turn for prayers.” (君子畏天命，获罪于天，无所祷也 – Analects)
He also stated: “Heaven rewards the good with blessings and punishes the wicked with misfortune.” (为善者，天报之以福；为不善者，天报之以祸 – Ming Xin Bao Jian)
This comprehensive section explores the intricate philosophies of Taoism and Confucianism, highlighting their views on the cosmos, spirits, the afterlife, and the law of karmic retribution. While neither explicitly advocates for reincarnation, their teachings imply a belief in the continuity of the soul and the consequences of one’s actions, which indirectly support the concept of rebirth. I’m ready to move on to the next civilization whenever you are.
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