It is a most remarkable fact that among the peoples of antiquity the Chinese alone did not have an indigenous religion. Confucianism and Taonism are but philosophical systems dealing with human relations. The teachings of Moh Dyi contain much that savors of religious faith, and had they been allowed a free scope they might have developed into a religion. As a matter of fact,before the introduction of Buddhism there was in China no organized church, no priest calss, no holy scripture.
Even in China of today where churches of different denominations exist side by side, we find the number of votaries exceedingly small and vastly disproportionate to its population. The great majority of the Chinese people do not belong to any one of the established churches. Among the embracers of various faiths there is a conspicuous absence of exclusivism and fanaticism.
The apparent indifference of the Chinese people toward revealed religions cannot be ascribed to their want of religiosity. It is due to the fact that over and above the diverse religious faiths,there exists in the Chinese mind a common body of creeds which possess validity and potency equal, if not superior, to that of religion. Hence they take the attitude that all religions are the same to them, and that failure to become members of any established church does not necessarily mean spiritual deficiency.
This body of creeds which afford guidance and inspiration to the Chinese people in lieu of religions consist of a vast number of axioms, aphorisms, epigrams, folk-lores and proverbs.Originated by a few philosophers they have been so widely circulated by tradition and writing that they are deeply imprinted in the Chinese mind. They have become the common knowlege not only of the educated but also of the illiterate who learn them by hearsay. They are quoted in books,letters and conversations. They are written in beautiful calligraphy for decoration and instruction.They are commonly cherished and esteemed by every Chinese irrespective of religious differences.
It is this body of creeds that has been guiding the life of the Chinese as individuals and as a nation through several thousand years of storm and stress. Because of them they have been able to preserve their dignity and integrity in the face of recurrent floods, droughts, famines, epidemics and wars. Because of them the meannest labourers continue to smile in the midst of poverty and misery. Because of them the disappointed reformers retain courage and joy of life in spite of frustration and desolation. In short, these creeds are to the Chinese people an unfailing source of moral strength, which in the case of other peoples is only found in some religious faith.
Briefly, the creeds may be summarized as follows:
Firstly, the belief in the existence of gods and spirits. They like human beings have to obey the universal natural laws. They are always just and benevolent. They vigilantly supervise the conduct of every human being.
Secondly, the belief that character is more important than material wealth. Virtues are more highly esteemed than talents. The object of learning is thought to lie in the elevation of moral character.
Thirdly, the belief that every human being is capable of moral perfection. Notwithstanding superficial differences human beings everywhere possess the same fundamental characteristics. If they only endeavour to develop their inherent qualities, they all can become sages.
Fourthly, the belief that good will eventually overcome evil. Reward or punishment is contained in the act itself, and the divine intervention is always on the side of the virtuous. One will not only reap what he sows but the consequences of his action will also affect the well-being of his descendants.
Fifthly, the belief that myriad objects in this world constitute one indivisible whole. Human beings should not only live in harmony among themselves but also endeavour to harmonize themselves with Nature.
For several millenniums education in China has laid undue emphasis on humanistic studies,and overlooked the importance of practical arts and sciences. In recent years, however, the pendulum has swung to the opposite direction, and there is danger of mistaking knowledge for wisdom. The morden schools try to teach students almost everyting except how to live. This utter disregard of human relations may prove to be a greater evil than the neglect of scientific knowledge. Without learning the art of living the much vaunted conquest of Nature may turn out to be nothing but a Faustian barter of soul for power.
More than at any time in human history there is in this Atomic Age a greater need for such qualities as self-understanding, self-denial, mutual tolerance, mutual aid which enable individuals to attain the peace of mind and nations to live in harmony. For mankind is verily at the cross-road leading either to prosperity or annihilation. Whether the lastest discoveries and inventions such as atomic energy will work for good or evil solely depends on the will of men and women. Without a sane outlook on life such a deadly weapon may prove to be suicidal for mankind.
Close at home China is now undergoing an unprecedented crisis. More than ever we need a strong character to combat the evil forces at work. To solve the multifarious problems of China we must muster all our resourses both material and spiritual. Among the latter may be counted the teachings about the art of living.
In the source of readings I had garnered from the ancient Chinese classics a large number of axioms, aphorisms, epigrams and proverbs which appealed to me as especially striking and useful.For more than ten years these manuscripts had been laid aside without any thought of publication.When in a casual conversation Dr. Lin expressed her wish of compiling a book on the same subject, I gladly placed them at her disposal.
Part One in this book are selections from my compilation. Part Two are compiled and translated by Dr. Lin herself. On the whole and as Dr. Lin points out in her introduciton, the first section is of more serious nature than the second section.
The work of editing and proof-reading is entirely left in the capable hands of Dr. Lin, who is not only a talented writer of Chinese, English and French but also a successful managing-editor of several influential magazines. I wish to extend to her my sincere gratitude.
The Chinese language, while deficient in other respects, is eminently fitted for epigramatic writings. The Chinese composition is naturally antithetic and rhythmic, and more often than not it is written in couplets. With a mere juxtaposition of words the same sentence may be made to mean entirely different things. The best stylist can write in such a way as to please the ears, the eyes and the reason at the same time. It must be admitted therefore that the beauty and charm due to the peculiar composition of the Chinese language cannot be adequately expressed in the English translation.
This little book is designed to remind us of the existence of a vast store of old Chinese wisdom that we can profitably draw upon during these troublous times. Happy are those who can find solace and strength in religion. But for those who are not so fortunate as to have religious experiences, the moral precepts in the following pages may be found helpful in the attainment of a noble and harmonious life.
CHENG LIN
Shanghai, 1947.
