Course XXX - Teaching 8: Chinese Philosophy

The date of beginning of the Chinese philosophical school has not been determined, for it followed the line of thought of the Mongolic Atlanteans.
Early dynasties fall away in the dark of the ethereal world to the extent that ancient dynasties, of five or six thousand years ago, respected them but were unaware of their origin.
From Confucius’ writings one can deduce that the antiquity of already recognized dynasties was of three thousand years, and earlier dynasties were named Divine Dynasties.
All that one can know about mental concepts of the ancient Chinese is through schools of thought emanated from and inspired by those ancient principles.
The foundation of Chinese philosophy is neither God nor the Book of the Law, but man.
The Chinese concept of the Eternal Being is so extraordinarily lofty that never wants to refer to Him; after an external observation of Chinese philosophy it is childish to say this philosophy does not recognize a fundamental cosmic principle.
Confucius gets angry with his disciples when they ask about the essence of the Eternal Being, “How can you ask this question?”
Lao-Tse synthesizes the Cosmic Being in the Way. But sharply she refuses to consider it by making use of a pun. So he says, “You can call them by the name of the eternal”.
The Chinese neither consider the unique principle of the Universe nor condense the secrets of the Divine Manifestation in a holy book like the Hindu. For them there is no other image of God on the earth than God. And they cannot find any holier book than human nature.
Man cannot recognize God but through the very man; in short, “Man is the measure of man”.
Why to seek measures of God and solution of the Infinitude outside man if just man can give this solution through his own existence?
One recognizes the track of the Atlantean thought in this theory. Man is God, all other men are not but reflection of man. Who does impede him to realize this Divinity? They are elements that constitute him but are not him; so he has to control and discipline himself constantly to become what he is: God of the Universe.
Doubtless the ancient Chinese philosophers developed their doctrine based on this thesis. They recognized this theory by changing it because they have observed, through the experience of their ancestors that man ever tends to fuse with some of his elements and to become a demon. To become God, man must have another man who reached the realization to use him like exemplar and guide. He is the indisputable chief of a dynasty, a Divine Incarnation, the Initiate King, according to the true concept. The most ancient and recognized philosophical schools of China are those of Lao-Tse and Confucius. Even if seemingly they are in mutual disagreement, constitute two tributary elements of only one mental potentiality.
Lao-Tse’s philosophy (b. 570 b.C.), abridged in the Book of Tao or Rhythm of Life, is merely metaphysical. It recognizes man like unique principle of the Universe, but ideal man, abstract man, man in himself.
Man becomes a free being and, therefore, king of others by constant self-renunciation.
Chuang-Tse (b. 275 b.C.) continued and abridged Lao-Tse philosophical ideas in books that became traditional.
Confucius (b. 551 b.C.) promoted the other philosophical school and wished to reach the same effects in man, but on the perfect synthesis of daily living. Man has to strive continuously through practice and imitation of the prototypal king to reach perfection and to become worthy of leading and guiding others. Man is measure of the Universe, but has lost the fundamental bases of this measure, without which is unable to rule a people and make it happy. He has to find again these measures, these rhythms that are the best way to express the value of the inner man.
In the book of Li-Ki there are rules of courtesy, ceremonial, protocol, funereal rites, et cetera. These philosophies go back to five hundred years before Jesus Christ, while the true Chinese philosophy falls away in the night of times. And it just keeps the image of the Dragon like an image.
For a Chinese, the idea is expressed by a symbol, like it can be written on a book or represented on a man.