daoism, confucianism renaissance for world harmony

8/14/2019 Daoism, Confucianism Renaissance for World Harmony

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DAOISM, CONFUCIANISM RENAISSANCE FOR WORLD

HARMONY

INTRODUCTION

The renaissance of Daoism and Confucianism as called for by Anthony Alexander

and Todd Crowell (See Appendix A and B) are timely for the East and West to act

in unison to avoid global unsustainable development. For over two thousand years

these two main stream philosophies kept the Far East in reasonable social harmony

as well as harmony with nature. (See Appendix F, Definition of Confucianism).

With the onslaught of Western individualism and mans confidence that mankind

can limitlessly exploit and transform nature to our liking these soft philosophies are

being overlooked. With the growth of wonton consumption and environmentaldestruction likely to spread if unchecked the universal question arises, does the

world need new paradigm and collective unity in action to avoid self destruction?

After the Cold War, the world also seemed to be locked in a new round of religious

confrontation that led to endless wars and destruction. What new paradigm can

lead us out of this demise and unshackle us from the bondage of religious and

ideology strife? (See Appendix BB,

Obama, our Confucian president, goes to China)

LAOTZE, CONFUCIUS AND THE 21ST

CENTURY

Laotze by observation of nature derived his philosophy and left us his 5000 words

treatise Dao De Jing. Dao as the invisible energy in the firmament that created

the universal is also the essence of our individual soul. The meaning of life is for our

soul to achieve harmony so it can transcend our body and reach salvation. This he

called Tien Ren Ha Yi, unity of heaven and man (See Appendix E Harmony

Renaissance Preamble and Declaration). Man is part of nature and not separate

from nature. Thus in life man must harmonize with nature. This philosophy of

harmony with nature is reflected in the practice of Chinese medicine, Fengshui and

landscaping,

Confucius taught family and societal harmony through prevalent order and moral

values. For two thousand years Confucianism was adopted by all Chinese dynasties

after Qin dynasty and spread through out Far East. Under Confucian teaching, the

society is governed by moral value as the bottom line with scant law enforcement.

This explains why in todays Chinese society under modernization despite the

enactment of more and more laws the execution of law still needs to catch up.

However at the time of Confucius it was said People did not close doors at night

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and people did not pocket lost items from the street. People also practice Hua Di

Wei Lao meaning people draw a circle on the ground as prison and repent by

sitting inside it.

As ancient philosophies move towards modernity there are always need to keep

what are relevant and discard what are irrelevant. Certain Confucius teachings onwomens societal role that were prevalent values of the time are long gone by the

wayside in todays China. Mao, another thinker of China could not have put it in a

better way: Women hold up half the sky

Of course, under todays capitalistic materialism and liberal world there are just too

many temptations not to enforce law and order beyond the practice of moral values.

Today the world is going through major cross currents. The developing world must

adopt law and order to keep up with modern materialism progress. The developed

world, on the other hand, is finding materialism and greed is growing unchecked as

witnessed by the recent financial crisis and the threat of climate change. These calls

for East and West cultural convergence to achieve a global win win mutualdevelopment. In short, East and west must learn to work together for world

harmony to minimize ecology catastrophe, ideology and rigorous strife.

DAOISM, CONFUCIANISM AND HARMONY RENAISSANCE

Renaissance simply means revival of old common values that has been neglected. In

the past we have European Renaissance to lead us to the 20th Century liberal

democratic government and modern science. In the future multilateral world we

need the world to come together in harmony to avoid conflicts and confrontations.

We need to revive the harmony components of Daoism and Confucianism. Both

Daoism and Confucianism taught harmony without invoking the fear of the creator.

Confucius said Respect the supernatural and keep a distance. As much as religion

also preaches harmony, but the cultural specific man made creators of each religion

is inherently divisive. Bahai Faith, the latest religion with a Christian-Islam tradition,

300 years ago, taught unity of mankind, unity of all religions and unity of science and

religion. That is long before Dalai Lama statement that religion must defer to

science. Harmony Faith and Daoism with the concept of invisible energy in the

firmament that created the universe is in unity with modern quantum physics

observations. (See attached Appendix C, Harmony Faith, Order of the Universe

and Appendix E Harmony Renaissance Preamble and Declaration)

According to Crowell, One of the major criticisms of Confucianism is that hetended to relegate women to the margins of public affairs, though he may merely

have been reflecting the prevalent values of his time. Today, a nation shortchanges

itself if it does not follow a saying of another Chinese thinker, Mao Zedong, "women

hold up half the sky". Of course, just because Mao upheld women and men equality

dose not say he is of the same station as Confucius in teaching harmony. Mao was a

revolutionary leader that led China out of colonial subjugation and male dominated

society. Today Confucius teaching extended education to the poor and he pioneered

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universal education. His harmony teaching is sublime. But in moving any ancient

common value to modernity we must selectively keep what is relevant and discard

what is not relevant.

Harmony Renaissance is simply reviving harmony teaching in all cultures so the

movement will release us from the bondage of religious and ideology strife. Thusmankind can reach a higher level of accomplishment beyond European

Renaissance. We learned from past history that negativism and judgmental of

fellow countries hinter progress. Harmony virtues include tolerance, acceptance,

equality, humility and forgiveness means dynamic balance of difference to forge

world win win progress. (See Appendix D, Twelve Virtues of Harmony Renaissance)

EAST IS EAST, WEST IS WEST

Peace is a static end state in its conception. The universe and life is not static. The

universe is ever expanding according to modern physics. Our soul is eternal. There will

not be lasting peace when there is no harmony. Harmony is dynamic balance and isnot an end state. It is about eternity. It is the constant action and growth.

East and West culture represent two opposites. Just like male and female, electron and

positron, Yin and Yang. Harmony is the invisible hand that keeps the opposites indynamic balance but never equal. When there are no opposites the universe will not

grow and there will be no life. Please see following attached "Harmony Faith, Order of

Universe" in English and Chinese translation. English is the original.

Western culture is more confrontational. But in Yin there is Yang and vice verse. The

best representation is the Tai Chi double fish symbol. However, according to Laotze,

ultimately the Yin contains the Yang. In the universe, invisible energy contains the Yang(visible matters). This is testified by modern physics.

Yang being more confrontational, aggressive, less patient tendS to use hard power.When this tendency is not in check, it will more likely to wear itself out. For dynamic

balance between Yin and Yang within or without, Western culture ultimately must

contain more Yin. This is the truth.

Right now Western culture has more system engineering and modern organizational

infrastructure. But Eastern culture as Yin, tends to be more patient, use more innate softpower. Confucianism taught the practice of soft power. Laotze advocated the truth that

soft overcomes the hard when aggression is over extended. East and West must attemptto reach harmony to avoid self destruction. They will ultimately not merge. Yin and

Yang will coexist as unity in diversity. That guarantees life and continuing growth.

In the same rational thinking mankind must reach harmony with nature. Mankind is part

of nature and will never conquer nature according to Laotze. East and West have a lot to

learn from each other. That is what world harmony is all about.

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As modernized as Japan and Korea are, their societies are still more Confucian than

Christian and Western. China will be more Confucian than Marxism. East and

West can approach harmony but will never completely merge. The universe and life

is about Yin Yang balance and growth.

EPILOGUE

The search for harmony must rely on broad vision. Christ taught many

harmony virtues to his disciples including love. What makes Confucius

teaching more culturally attractive to the developing world is his teaching is

not linked to fear of a cultural specific creator. He said respect the

supernormal and keep a distance.

Most liberal governments believe in the separation of religion from

government. There is also a lot to say about the separation of moral teaching

from the fear of the creator. The society is a lot better if we can do good out

of our belief without the fear of the creator or the law. That is the ideal ofthe perfect gentleman in Confucius teaching.

America has over 300 years of industrial experience. China only has 60

years. Based on todays rate of development no one can predict what

happens in another 60 years. Hopefully by then both nations will reach

harmony consensus.

The ills of todays Chinese society can be fixed by a heavy dose of Confucian

teaching. In fact Confucianism is doing well and fine in many Asian nations,

such as Japan, Taiwan and Singapore. In fact, Confucian Renaissance in

Taiwan and Singapore is nothing new but alive and kicking for many years.

Japan often said that Confucian ethics is flourishing in Japan better than at

the masters birth place. If 21st Century is going to be Asian Century than the West needs to reach

harmony consensus with the Asian nations in the balance of Eastern moral

Values and Western Liberal Democracy and Values for a harmonious

world.

Francis C W Fung, PH.D.

Director General

World Harmony Organization

[email protected]

Appendix A

A DAOIST RENAISSANCE

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Can China's ancient Dao philosophy help its current ecologicalcrisis?

IN AUGUST 2005 the Chinese government formally commissioned British

design consultancy Arup to create Dongtan Eco-city, a new urban developmentfor 100,000 people just outside Shanghai. Opening in 2010, it will be

a showcase for low-impact modern development and will be the largest of

a number of projects China is undertaking to engage with sustainability.

China's environment has suffered many problems over the last half-century.

In the words of Jasper Becker, writing in the National Geographic, "With

1.3 billion people the implications of its gallop towards Western-style

consumer society are sobering." These are not just problems for China,

facing a giant public health crisis, but for the whole world. The implementation

of Western modernity at a rate and scale a thousand times greater than

in the Industrial Revolution means China alone may conclusively tip global

ecosystems to breaking point.

Professor Sir Peter Hall, president of the UK's Town and Country Planning

Association and one of the consultants for Dongtan, describes China as

full of contradictions: "On the one hand there are very deep beliefs

in the harmony of the universe, as seen in their historic temples and

gardens. On the other hand, there is this nightmarish worship of modernity."

Today the Chinese Government is becoming aware that the nation's 3,000-year

heritage should be a source of national pride. What is less apparent is

the significance of their civilisation once being governed by the world's

most sophisticated philosophy regarding human interrelation with the natural

world.

The belief system we call Daoism dates back to at least 500 BCE and promotes

long life, peace and the veneration of nature through understanding theDao, or the Way of the natural world. Achieving harmony with the Dao is

sought by understanding how qi energy flows through everything according

to the principles of yin (yielding) and yang (asserting), and how these

principles dynamically balance and interact. How is this ancient school

of thought and practice relevant today? Can Daoism tell us anything today

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about our role in the world, and can it help either China or the West

address the environmental crisis of the modern industrial world?

Daoism defies simple categorisation by Western academic method, as central

to its approach to knowledge is personal experiential practice, as seenin the Daoist arts of wu-shu, better known in the West as T'ai chi and

kung fu. Daoist ('traditional Chinese') medicine, increasingly familiar

in the West, comprising herbalism and acupuncture, is known for its effectiveness,

even if its explanations are at odds with modern science. Feng shui, too,

far from being a guide to arranging one's furniture, was originally the

sophisticated Daoist art of urban planning that would ensure that settlements

lay in harmony with the landscape and would not be at risk from flooding,

soil erosion and other similar natural calamities.

AN ORTHODOX DAOIST priesthood has existed since the 1st century CE. The

height of its influence on the state was between the 7th and 14th centuries,

when Emperors led Daoist rituals from the temple complexes that still

perch on top of China's sacred mountains. Besides being global leaders

in medicine, agriculture and urban planning they were also technologists

who created countless inventions that we now take for granted, from wrought

iron to gunpowder, folding umbrellas to paddle boats. The Daoist notion

of spiritual technology, however, went so far as to imbue religious valueto tools that benefited physical and spiritual development.

Yet the Chinese were unable to achieve a European-style Industrial Revolution,

precisely because they did not pursue an objective or abstract conception

of the universe independent from human subjectivity. In Europe, this abstraction

permitted the mathematical modelling of nature that led to modern science

and the mechanistic paradigm. It was this 'failure' that led to Daoism

being suppressed as feudal superstition by the Qing (Manchu) dynasty in

the early 20th century. However, the increasing persecution that followed

the arrival of Mao in the 1940s led to a Chinese diaspora that has seen

Daoist practices take root in the West. Meanwhile, longstanding Chinese

communities in Malaysia, Singapore, Hong Kong and Taiwan remained centres

of Daoist culture.

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Since the 1980s, under the auspices of the Chinese State Bureau of Religious

Affairs there has been a revival of Daoism; the major sects of the Daoist

priesthood have been steadily rebuilding their heritage, and the Chinese

Daoist Association now includes some 45,000 priests and nuns in several

thousand temples, monasteries and hermitages. They have been at the forefront

of grassroots-level environmental work in China.

For nearly 2,000 years it has been the duty of Daoist priests to promote

respect for nature and personal responsibility for the impact that one's

actions have. Ordination rites once commanded priests to compel their

congregations not to contaminate water, cut down trees unnecessarily or

trap birds or animals. Universal peace was promoted not least because

warfare involved a huge drain on natural resources, which often prompted

further conflict.

The Daoist priesthood today encourages its millions of followers to cultivate

new forest cover to repair denuded landscapes, to preserve wild habitats

and to engage in social welfare and disaster relief. By directly working

with their local communities, Daoists offer a practical bottom-up approach

to counter the commendable, but poorly enforced, top-down environmental

pronouncements from the central Government.

For Daoists, care for the Earth is religious duty as nature is sacred.

Daoists pre-empt modern holistic scientists who know our atoms are born

in the hearts of stars and our biology is inescapably linked to an interdependent

ecosystem, as they see humanity as inseparable from Earth (nature) and

Heaven (the sky and the universe). Their principal belief is that human

intellect makes us uniquely capable of deviating from the natural order

of the Dao for reasons of greed or ignorance; hence the need for Daoist

teaching.

This profoundly practical insight makes Daoism greatly relevant today.

At a fundamental level, Western thought seeks truth by what can be shown

to be logically valid and is supported by experimental evidence. As such,

it has a referential relationship with nature, founded on an idealised,

abstract view that is external to the physical world it refers to. Daoist

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knowledge, by contrast, always perceives the natural world as something

that can only be understood by experience, and as something that can be

acted on only with due humility. Thus it has a 'deferential' view towards

nature. The Chinese language itself does not give the same degree of certainty

to words or names as Western languages do; hence specific reference is

weaker and potential metaphorical association stronger. The Daoists' aesthetic

approach to nature never escapes from the perspective of the individual,

and the perception of nature is essentially an aspect of one's spiritual

understanding.

ALTHOUGH DAOISTS PLAY an important and a growing role in modern China,

on the surface they remain at the margins of society. The Daoist priesthood

clearly sits in the role of a religious institution in a secular state,

and it is concerned with preserving and practising an ancient tradition.

Yet the broader philosophy of Daoism is so central a root of Chinese thought

that it is as ubiquitous as, say, the Protestant work ethic is in the

West; its deep influence is maintained despite the rise of secularism.

Paradox and contradiction are constructs of Western logic, and so the

two intellectual and cultural ideologies of traditional Chinese metaphysics

and industrial modernity remain in a strange but workable juxtaposition

in modern China. Is a synthesis between the two possible? For China, anewly found respect for its heritage and an understanding of the role

it played may open a new awareness of the natural world and an understanding

of the consequence of human action that does not respect the power of

the Dao. Daoism is finding a new role, and has wisely pronounced its compatibility

with the socialist status quo by highlighting its role in promoting moral

behaviour, altruism and personal responsibility. The focus on balance

as a spiritual virtue means restraining from greed and wasteful (bourgeois)

extravagance whilst promoting basic material welfare and reduction of

poverty. Wealth is something that it is right to seek, but not if it creates

disharmony. The Chinese government is currently looking at how it can

interpret economic growth in a new way. The China Council for International

Cooperation on Environment and Development is considering economic frameworks

for clean, green growth. Whether Daoism will be considered in processes

such as this or in projects such as Dongtan is hard to say.

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But perhaps it is in the West that an appreciation of the Dao will bring

the ripest fruit. This is primarily because Daoism is a philosophy of

action that describes humanity as inescapably part of nature rather than

in any way separate from it. The new paradigm of science, Gaia and systems

theory, remains a referential framework within the edifice of modern rationalist

inquiry. It does not speak of individual ethical action with the same

weight of experience as the millennia-old wisdom of Daoism. What the new

paradigm of science offers is rational explanation for a model of nature

that Daoism has built up by experience rather than analysis. They can

be thought of as different paths up the same mountain, the view from which

represents understanding of the natural world.

Just as chaos theory shows that the universe can never be fully comprehended

by human intellect, the Daoist classic Daode Jing begins by stating that

the eternal Dao is beyond human definition. The Dao can be thought of

as essentially describing the laws of science in action. The principles

of yin and yang describe how systems behave, mirroring aspects of positive

and negative feedback, where one amplifies and strengthens and the other

weakens and dissipates.

Any Westerner learning Daoist arts aids the renaissance of a belief system

that is radically different from that of the modern world. As China reopensto the outside world - for only the second time in the modern era - the

West is encountering a civilisation built on profoundly different beliefs

from those of the Semitic and Greek traditions. Today, China is looking

to the West for advice on solving its environmental problems, from the

Dongtan Eco-city to William McDonough's cradle-to-cradle sustainable village

in Huangbaiyu.

If it is these projects that are scaled up to accommodate the 350 million

people expected to move into urban developments in China over the next

twenty-five years, and if sustainability can spread throughout urban China,

then there is hope for a better future. Daoism shows that only by living

in harmony with nature can humanity avoid misery. We must hope that an

appreciation for the upper limits of acceptable human impact on the ecosystems

on which our lives depend can be achieved and acted upon. Fortunately

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the philosophy of Daoism offers some hope that the latest understandings

of environmental science can be balanced with an ancient environmental

wisdom to offer a harmonious future for the East and the West. o

Anthony Alexander is a writer, artist and film-maker. www.greenmanproductions.co.uk

Appendix B

The Confucian renaissance

> By Todd Crowell

> "It is clear the success of Japan and the "Four Tigers" (Korea,> Taiwan, Hong Kong and Singapore) owe much to such essential Confucian> precepts as self-discipline, social harmony, strong families and a> reverence for education."

> In his 19th-century classic, The Protestant Ethic and the Spirit of> Capitalism, German sociologist Max Weber argued that Asian values were> incompatible with the development of a modern economic system. He saw> in the brand of Christianity practiced in northern Europe the only> ethical system with the attributes needed to make capitalism work.

> At the beginning of the 20th century, many Asian intellectuals might> have agreed with him. Commenting on Confucianism, the Chinese leftist> thinker, Chen Duxiu, said in 1916, "If we want to build a new society> on the Western model in order to survive in

> the world, we must courageously throw away that which is incompatible> with the new belief, the new society, the new state."

> History, of course, has proved Weber and Chen wrong. It is now plain> that the most dynamic practitioners of capitalism at the dawn of the> 21st century are to be found in Asia. More strikingly, all of them are> located within what might be called a Confucian cultural zone.

> It is clear the success of Japan and the "Four Tigers" (Korea, Taiwan,> Hong Kong and Singapore) owe much to such essential Confucian precepts> as self-discipline, social harmony, strong families and a reverence> for education. That has led to unprecedented - and increasingly broad-> based international interest in the creed. Yet the Confucian> renaissance may only be in its early phases.

> For most of the last century, Confucius (or Kongfuzi - Master Kong)> has been under a cloud in his homeland. Everyone from late Qing> dynasty reformers to revolutionary communists blamed his teaching for

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> a host of ills, ranging from feudal oppression to economic> backwardness. But recently, Beijing's leaders have begun to> characterize the sage's philosophy as a national treasure that will> benefit today's Chinese.

> September's official celebration of the birth of Confucius was the

> biggest since the People's Republic of China was established in 1949.> The state-controlled television broadcast festivities surrounding his> 2,556th birthday on September 28 on a scale never before seen in> China. More than 2,500, including many fairly high-ranking Communist> Party cadres, made a pilgrimage to the philosopher's birthplace at> Qufu in Shandong province.

> The latest government line is that Confucianism can serve as a moral> foundation to help build a more "harmonious society" in keeping with> President (and Communist Party General Secretary) Hu Jintao's efforts> to address social problems such as the polarization of society and a> wide spread "money first" mentality.

> It is little surprise that Chinese leaders are seeking to rehabilitate> their country's most famous and influential thinker. In the moral void> opened by the decline of Marxism and the abundance of material> temptations, Confucianism can help provide the nation with a much-> needed ethical anchor. And success in these endeavors would allow> China's leaders to strengthen their hold on another Confucian bequest> - the "mandate of heaven", or the right to rule.

> What is the relevance of Confucianism in modern times? Which tenets> have served East Asia well - and could help other nations and> cultures? What are the pitfalls to be avoided? Of all the world's> great canons, Confucianism is the most practical. What concerned him> most were people's relationships with one another and with the state.

> He also focused on social justice and good government. Ren or> benevolence was the pillar of the master's thought.

> Another was learning. Whether East Asian countries include The> Analects (sayings of Confucius) in their social curriculums, they all> understand that education is the root of national strength and> prosperity. The ingrained respect for knowledge - and for the teacher> who imparts it - is the key factor in the outstanding academic> performance of East Asians on a global basis.

> One can see Confucianism alive in a modern way in Singapore when a> secondary student is reprimanded for blogging about his teacher in a> negative light. For that matter, the Pennsylvania court that upheld a

> school district for expelling a student who, ranting on the Internet,> called his teacher a range of bad names and displayed a picture with> her head cut off was also, knowingly or not, upholding Confucian> values.

> Yet the long-time preoccupation with reciting the Nine Classics> (ancient musical pieces) has also produced educational systems in Asia> that stress memorization at the expense of creative thinking. This is> a distortion of Confucian philosophy, which emphasized both knowledge

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> and thought. The master said: "He who does not think is lost. He who> thinks but does not learn is in great danger."

> To the master, the family was fundamental to the social order. "If the> family is properly regulated, the state will be too," he reasoned. No> amount of legislation, Confucius taught, could either take the

> family's place or perform its function as the linchpin of a well-> ordered society. In the master's world, children defer to parents,> wives to their husbands and subjects to rulers in a natural> progression.

> He tended to relegate women to the margins of public affairs, though> he may merely have been reflecting the prevalent values of his time.> Today a nation shortchanges itself if it does not follow a saying of> another Chinese thinker, Mao Zedong, "women hold up half the sky".

> In return for the loyalty of subjects, Confucius demanded that a ruler> display benevolence and unstintingly serve their interests. If he> didn't, citizens had the right to remonstrate. Mencius, the second-

> most influential Confucian philosopher, later developed the concept of> a "divine right of rebellion". If an emperor became a tyrant, he would> lose the mandate of heaven and people would overthrow him. Today they> might simply throw the leader out of office in an election. Confucius> and democracy are not incompatible.

> Throughout history, the rigid and unthinking application of Confucian> principles repeatedly produced complacent closed societies that were> unable to make progress. They paid a terrible price: foreign> subjugation and internal upheaval. Modern Confucians must guard> against repeating such mistakes. If they succeed in adapting their> time-tested heritage to contemporary challenges, Master Kong's> teaching may blossom beyond East Asia to enrich all mankind in the

> next century.

> Veteran Asia correspondent Todd Crowell comments on Asian affairs.

Appendix BB

Obama, our Confucian president, goes to ChinaPresident Obama's trip to China could open a new era in United State's relations with China, writes guestcolumnist Wendy Liu.

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ByWendy LiuSpecial to The Times

PREV1 of 2NEXT

IN his 10 months in the White House, President Obama has been given many labels, from

socialist to communist, from Muslim to Marxist. I would say he is Confucian, especially in world

affairs.

President Obama won the 2009 Nobel Peace Prize not for what he had achieved in world peace,

but for what he had been trying to achieve, with "extraordinary efforts," as the Norwegian Nobel

Committee stated, in reducing the world's nuclear arms, easing American tension with Muslim

nations, etc. Former President Jimmy Carter, another Nobel Peace Prize laureate, said Obama

was awarded for his vision and commitment to peace and harmony in international relations.

Harmony. That's so Chinese, or rather, Confucian.

"He wei gui," or "Harmony is prize," are perhaps the three best-known words of Confucius, the

ancient philosopher, among the Chinese speakers. They also best summarize the age-old

Chinese belief that harmony was key to everything: harmony between nature and man, among

people, between mind and body, etc. For social harmony, Confucius taught among other things

that everyone, ruler or ruled, father or son, should know his duty and play his role well.

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After being "banished" for decades in favor of revolution, Confucius' doctrine of harmony is

enjoying a grand renaissance in China. Remember the giant character "harmony" the performers

of the printing blocks formed at the 2008 Beijing Olympics? Harmony is also the policy goal

Chinese President Hu Jintao has adopted for China since 2006: building a harmonious society at

home and promoting a harmonious world abroad.

President Obama may not have said that harmony was a principal concept of his diplomacy, but

one sees harmony written all over it.

To repair America's frayed relationship with Europe, President Obama admitted to the Europeans

that America had at times shown arrogance. But now, he went on, America was looking to be

partners, not patrons.

To show Latin America that the U.S. was re-engaging them as equals, President Obama showed

willingness at the Trinidad summit to listen to them all, allies or rivals. Countries could disagree,

he stated, respectfully.

To seek a new beginning with the Muslim world, President Obama declared in Cairo that instead

of being exclusive, Islam shared with America common principles of justice and progress, and

should tolerate differences and root out extremists together.

To have the U.S. lead by example in getting rid of nuclear weapons, President Obama signed an

agreement in Moscow with Russian President Dmitry Medvedev that the U.S. and Russia, which

combined have 90 percent of the world's nuclear weapons, would further cut their arsenals.

And of course, no world harmony would be possible without harmony between the United States

and China, whose relations, President Obama said, would shape the 21st century.

One month after his inauguration, President Obama sent Secretary of State Hillary Clinton to

Beijing. The message was that issues with China such as human rights would not interfere on

economic, climate and security cooperation. The president then further balanced his China policy

with moves such as imposing a tariff on Chinese tires while postponing meeting the Dalai Lama.

With the first U.S.-China Strategic and Economic Dialogue held in Washington, D.C., last July,

Obama expanded on President Bush's concept of China as a "strategic competitor" in a

"constructive and cooperative" relationship with the U.S. He then put his own signature on

America's China policy by announcing a new era with China: one of "sustained cooperation, not

confrontation."

Now with Obama on his debut trip to China, birthplace of Confucius, and meeting with the

Confucian-minded, capitalism-practicing communist leader Hu Jintao, a new era is about to take

shape.

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Challenging as U.S.-China relations are, Obama seems determined. At the July gathering

mentioned above, he quoted Mencius, the second greatest Confucian philosopher:

"A trail through the mountains, if used, becomes a path in a short time, but, if unused, becomes

blocked by grass in an equally short time."

Wendy Liu of Mercer Island is the author of "Everything I Understand about America I Learned in

Chinese Proverbs" (January 2009, Homa & Sekey Books).

Appendix C

HARMONY FAITH, ORDER OF THE UNIVERSE

INTRODUCTION

The major religions of the world as we know today all

originated in Greater Asia which includes the Middle East andSouth Asia. This is no coincidence, as all monotheistic religions

believe in the same God, Allah, Creator, Heaven or what other

names we use. What makes religions different is culturalheritage. Each major religions man made image of God is thus

inherently different. This fixation on the difference of eachcultures institutionalized and man made image of God is

unnecessary and divisive. There can only be one creator for allmankind regardless of what name is used or what religion onebelieves in. Thus in time, all religions must converge into one

faith by transcending each religions cultural fixations anduniversally accepting one creator without a man made image.

This is the inevitable progressive development.

The eminent contemporary Ying Yang master Ma Shuhai, in his

book Tong Dao, classified the continuous development ofhuman religions into four progressive stages. The following

description bears significant additional explanation by thepresent author.

1)The stage of primitive idols worship: This was the pureirrational superstition stage. When man was very much in awe

of subject to natures destructive powers such as fire water andwind.

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2)The stage of trust in one communicative God: Monotheisticfaiths that evolve around one all mighty and powerful creators

that man could develop a relation with and turn to for help.These types of institutionalized faiths with a specific creator

with man- made image include most of the major religions of

today. Today mankind as a whole is suffering from the divisiveforces of this culturally specific monotheism. The exception

being Buddhism, which teaches believers to find inner peaceand Buddha within oneself without the monotheistic creator.

Chinese accept Dao as the force of universe creation which is

distinct from the Judah-Christian tradition.

3)The rational stage of scientific religion: When man believesin his rational power. In this stage man can turn to science to

explain all aspects of life except the meaning of life. This

ushered in the modern Bahai Faith, which upholds progressiverevelation from God. Bahai faith as a modern religion also

emphasizes unity of religion and science. These two importantconcepts possibly herald in the era of less dependency on one

Monotheistic creator in a man- made image.

4)The final stage is Harmony Faith, Order of the Universe: This

is the life study of a final and decisive faith that has confidencein the modern discovery of the all prevalent and infinite

invisible dark energy of the universe. We are currently at thevery beginning of this life study. To become a universal faith it

must do without a man-made creator image. We can also callthis the relative rational inductive stage.

HARMONY FAITH, ORDER OF THE UNIVERSE

In the following concise dissertation we will explain how thisnatural faith can reconcile science and religion once and for all.

On top of that we will give the meaning of life a very achievablegoal. In this stage the door is also open for continuing human

progressive inspiration from the omnipresent and all prevalentDao, the invisible dark energy that created the universe.Together with modern science this concept makes a creator

with man made image unnecessary.

Harmony is a universal common value; it is also a visionstatement for all. It is the order of nature and the universe for

all to emulate. Harmony is the dynamic balance that returns

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natures calamities to tranquility. Without harmony theuniverse cannot be eternal. In harmony we can find true belief

that transcends all cultures and religions.

The meaning of life is to seek harmony within our inner self.

Humans are born with a spiritual soul that develops to seek selffulfillment and self salvation. Our soul has a conscience that

elevates us from total animal selfishness. As our soul grows toits maturity we must achieve our own harmony. A person at the

end of his journey reconciles with his own soul to achieve

harmony and peace of mind. The difference between atormented soul and a soul in harmony at our death is the

difference between hell and heaven.

The invisible energy in the firmament created the universe and

all creatures. This is our creator regardless of our religion andbelief. Our soul is an energy field that grows with our

accomplishments on earth. With differing strengths embeddedin our DNA Humans are not created equal just as sure our souls

will not develop equally. Static equality is not what life is allabout. Each soul attaining its own harmony with itself is the

meaning of life. The achievement of harmony by nature and us

is a dynamic process. The evolution of nature and life aredynamic processes and must not be considered as static

phenomena. Harmony renaissance is a dynamic process andcalls for proactive action.

There is a fine line between a believer and non believer of anyreligion. A true creator will accept all because all humans attest

to harmony. Cultural differences are only in form and not inessence. Harmony is the salvation of mankind and the king of

unity in diversity. The universe and all living creations through

evolution are created by the invisible energy and are sustainedby energy. This theory without man made heavenly images

does not contradict conventional religious beliefs. Furthermoreit is a rational way of agreeing with modern sciences. Our soul

is merely an energy field that contains our spirit, life timebeliefs and experiences. It exists eternally and has a beginningand no end after our death. Each soul can accomplish harmony

with itself but souls are not necessarily equal. We are here onearth to develop our own soul from its early immature

conception.

Religions begin with search of truth, goodness and beauty. This

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search will ultimately help us to reach harmony at death. Allreligions preach harmony because harmony is the most

common value and the greatest common denominator ofmankind. Conflicts in religion are caused by human corruption.

Belief in harmony, the universal truth, does not need a man

made image of creator. The invisible energy as the creator ofthe universe does not contradict with modern science. This

imaging of the creator does not contradict any religious beliefsand is not divisive. In time this imaging of the creator without

man made figure will reconcile all religions as the true

scientific belief. According to modern science the invisibleenergy of the universe is all powerful and omnipresent. It is

part of the paradigm of Faith in Harmony. Many religionsbelieve in brotherhood of mankind. What has kept us from

achieving unity in diversity are the differences in religious

culture and the cultural centric creator figures conjured bydifferent religions.

The ancient harmony cultural philosophy promulgated by Lao-

tzu and Confucius did not rely on man made images of creators.As an ancient culture China did not create a religion of its own.

Modern Chinese are more accepting of outside religions. This is

witnessed by the lack of major religious wars in China despitethe importation of many outside religions. Over two thousand

years harmony philosophy modified Chinese major beliefs andoutside religions to suit Chinas cultural heritage. Chinas

ancient harmony philosophy fulfills her peoples need for selffulfillment and spiritual tranquility. This harmonizing process ofvarious belief systems can be a model for the future world

harmony.

A person who does not practice institutionalized religion can

achieve inner peace through harmony practices. The universalbelief in the invisible energy as the creator in the firmament

reconciles all religions and faiths. Faith in Harmony is thus themost acceptable Faith that transcends mankinds conflicts of

fear and greed. Harmony on earth that promises unity indiversity is the promise of Kingdom on Earth and the MostGreat Peace on earth by all sages and prophets. A person

achieves self fulfillment has reached harmony in his own souland his life is complete and his soul is eternal and everlasting

without torment.

We believe in harmony renaissance which is the pursuit of

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harmony as a way of life and a living faith. Harmony is auniversal common value and renaissance is action. Harmony

propagates by resonance, nature's preferred way ofpropagation. Faith in harmony gives hope of heaven on earth

for all, regardless of any religion or creed. Faith in harmony as

order of nature does not worship man made image of creators.For all mankind whether belonging to organized religion or not

we can seek hope and brotherhood through soul searchingharmony.

Our search for harmony renaissance is multifaceted and allinclusive. Our perspectives include East and West culture,

world civilization and history, harmony diplomacy, worldreligions, ancient philosophy and modern science. For harmony

to be a true universal faith it must reconcile with scientific

observations.

We believe in self salvation through Faith in Harmonypractices. Our actions shall encompass all human activities

such as world affairs, commerce, education, cultural activitiesand religious or non religious functions. Specifically at this

moment in history our action should enhance peace, reduce

conflict, harmonize world religions, and activate harmonyculture, pursuit harmony education. United Nation is at a cross

road. It is time to advocate U. N. harmony civilization so all 193nations can converse and consult with universal Harmony

common value. 21st century is the beginning of Harmonyrenaissance. The world mission is to be ready for human's nextcreative wave to lead us to a higher level of common

accomplishment. World Harmony Renaissance will bring thewhole world into action for a new millennium of peace and

prosperity with unfettered collective energy surpassing

European renaissance.

Francis C W Fung, Ph.D.

Director General


Appendix D

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THE TWELVE VIRTUES OF HARMONY RENIASSANCE

THE TWELVE VIRTUES OF HARMONY RENAISSANCE

Harmony is the most common value of mankind. All ancient cultural

heritages include harmony faith. Twentieth century history has beendominated by Western ideals of Freedom, Liberty and Democracy.

These ideals revolutionized the relations between citizens and theirgovernments. These changes resulted in todays modern Western

government systems. Harmony is an ancient ideal of more than twothousand years old. It is a system of beliefs that include all relations

between individuals, within oneself, within the family, citizen and

government, between nations and down to between human andnature. As an all inclusive faith for conflict resolution, harmony belief

has been neglected for over two centuries. The modern society in its

departure from harmony faith tends to be very materialistic. Evolutionby the survival of the fittest has been inordinately emphasized.

Todays conflicted world of religious and ideological confrontations calls

for the revival of harmony faith. World Harmony Organization isdedicated to the pursuit of Harmony Renaissance. Our mission is to

work with United Nations to support a modern harmony culture thatcan begin to harmonize relations between nations as well as between

man and nature. There is no higher faith healing than Harmony

Renaissance. Harmony Renaissance reconciles all faiths, religions andideologies, when it is upheld by the international community as a New

World Order.

Harmony is the order of nature and the operating principle of the

universe. Harmony Faith as the order of universe is proclaimed in ourHarmony Renaissance Preamble and Declaration. This is delivered as a

speech at the April 25, 2008, Spring of U.N. Festival. Furtherdisclosure of Harmony Faith is also attached in the article titled

Harmony Faith, the Order of the Universe.

Harmony Renaissance is the inevitable tide humans are waiting to

bring us to the next level of accomplishment after EuropeanRenaissance. To participate in this second wave of dynamic harmony

movement the twelve virtues of Harmony Renaissance are presented

here. They are: TOLERANCE, ACCEPTANCE, RESPECT, KINDNESS,FORGIVENESS, HUMILITY, GENTLENESS, PATIENCE, EQUITY,

NONVIOLENCE, GREEN ECOLOGY AND CONSERVATION. The last twobeing actions we now must collectively take urgently to harmonize

with nature in order to avoid catastrophe on earth.

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We propose that United Nations every year organize an international

artists contest for the best combination of poetry and art to extol thetwelve Harmony Renaissance virtues. The selected first ten

submissions will be published worldwide as that years calendars for

world distribution. This will become an important tradition for mankindto start each year with harmony inspirations. So Harmony Renaissance

and the 12 virtues of harmony will live in the hearts of mankind. Wecan also proclaim the first month of each year as Harmony

Renaissance month to advocate the twelve virtues of harmony culture.

Francis C W Fung, PH.D.

Director General


1 2 H A R M O N Y R E N A I S S A N C E V I R T U E S A N D 1 2 Z

12 12

1 First incarnation: Humility, the modest mouse

2 Second incarnation: Tolerance, the broad minded bull

3 Third incarnation: Gentleness, the tempered tiger

4 Fourth incarnation: Equity, the fair hare

5 Fifth incarnation: Conservation, the divine dragon

6 Sixth incarnation: Green Ecology, the green snake

7 Seventh incarnation: Respect, the honorable horse

Appendix E

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Harmony Renaissance Preamble & Declaration

HARMONY RENAISSANCE PREAMBLE

In the East harmony as a social science theory was evolved from natural

science observation by Lao Zi. Human in harmony with the universe is

called Tian Ren He Yi.

Einstein was also quoted as saying the order of nature is not accidental.

Harmony is the order of nature. Harmony belongs to the World and to the

Universe.

HARMONY RENAISSANCE DECLARATION

Harmony is the highest common value. Renaissance is action. Together they

have life. Harmony is the order of natural science and the fundamental law

of the universe. Harmony is dynamic energy balance and is also the

principle of universe creation. From the very beginning, the Universe is

created by the infinite invisible energy in the firmament. The invisibleenergy that created the universe can also be called DAO.

Lao Zi said "In the beginning, Dao created one, one created two, two created

three, three created all things. All things carry Ying and embrace Yang.

Dynamic balance creates harmony." Lao Zi's harmony theory of universe is

in unison with modern quantum physics. Harmony renaissance is the

guiding principle to be applied to natural and social sciences. It is the break

through that will take us to the next level of human creativity and

accomplishment beyond European Renaissance.

WORLD HARMONY ORGANIZATION

APPENDIX F

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DEFINITION OF CONFUCIANISM

Confucianism (Chinese:;pinyin:Rji) is a Chinese ethical and philosophicalsystem developed from the teachings of the Chinese philosopherConfucius(Kng Fz,

or K'ung-fu-tzu, lit. "Master Kong", 551478 BC). It is a complex system of moral,

social, political,philosophical, and quasi-religious thought that has had tremendousinfluence on the culture and history ofEast Asia. It might be considered a state religion

of some East Asian countries, because of governmental promotion of Confucianphilosophies.

Cultures and countries strongly influenced by Confucianism includeChina (mainland),

Korea,Taiwan, and Vietnam, as well as various territories settled predominantly by

Chinese people, such as Singapore.Japan was influenced by Confucianism in a differentway.

The basic teachings of Confucianism stress the importance of moral development of the

individual so that the state can be governed by moral virtue rather than by the use ofcoercive laws

Scholarly tradition and way of life propagated by Confucius in the 6th 5th century BCand followed by the Chinese for more than two millennia. Though not organized as a

religion, it has deeply influenced East Asian spiritual and political life in a comparable

manner. The core idea is ren("humaneness," "benevolence"), signifying excellentcharacter in accord with li (ritual norms),zhong(loyalty to one's true nature),shu

(reciprocity), andxiao (filial piety). Together these constitute de (virtue).Mencius,

Xunzi, and others sustained Confucianism, but it was not influential until Dong Zhongshuemerged in the 2nd century BC. Confucianism was then recognized as the Han state cult,

and the Five Classics became the core of education. In spite of the influence ofDaoismandBuddhism, Confucian ethics have had the strongest influence on the moral fabric of

Chinese society. A revival of Confucian thought in the 11th century producedNeo-Confucianism, a major influence in Korea during the Choson dynasty and in Japan during

the Tokugawa period.

The practical philosophy derived from the teachings ofConfucius, influential in China

and other Far Eastern countries. Confucianism was the state orthodoxy in China until the

revolution of 1911. It teaches that harmony is found by following the right actions of

piety and respect, religious ritual, and righteousness. Developed by followers such as

Mencius, it emphasizes human goodness (and the right to rebel against those who standin its way, such as unjust rulers), while its veneration of literacy, scholarship, poetry,

ceremony, and music aligns it with the Platonic and Aristotelian ideals of contemplationand wisdom.

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Governance

Confucian temple in Kaohsiung, Taiwan, Republic of China

To govern by virtue, let us compare it to the North Star: it stays in its place, while the

myriad stars wait upon it. (Analects II, 1)

Another key Confucian concept is that in order to govern others one must first govern

oneself. When developed sufficiently, the king's personal virtue spreads beneficentinfluence throughout the kingdom. This idea is developed further in the Great Learning,

and is tightly linked with the Taoist concept ofwu wei (simplified Chinese:;traditional Chinese:;pinyin: w wi): the less the king does, the more gets done.By being the "calm center" around which the kingdom turns, the king allows everything

to function smoothly and avoids having to tamper with the individual parts of the whole.

This idea may be traced back to early Chinese shamanistic beliefs, such as the king beingthe axle between the sky, human beings, and the Earth. The very Chinese character for

"king" (Chinese:;pinyin: wng) shows the three levels of the universe, united by asingle line. Another complementary view is that this idea may have been used byministers and counselors to deter aristocratic whims that would otherwise be to thedetriment of the state's people.

Meritocracy

In teaching, there should be no distinction of classes. (Analects XV, 39)

Although Confucius claimed that he never invented anything but was only transmitting

ancient knowledge (seeAnalects VII, 1), he did produce a number of new ideas. Many

European and American admirers such asVoltaire and H. G. Creel point to therevolutionary idea of replacing nobility of blood with nobility of virtue. Jnz (, lit."lord's child"), which originally signified the younger, non-inheriting, offspring of a

noble, became, in Confucius' work, an epithet having much the same meaning and

evolution as the English "gentleman". A virtuous plebeian who cultivates his qualitiescan be a "gentleman", while a shameless son of the king is only a "small man". That he

admitted students of different classes as disciples is a clear demonstration that he fought

against the feudal structures that defined pre-imperial Chinese society.

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Another new idea, that ofmeritocracy, led to the introduction of theImperial examination

system in China. This system allowed anyone who passed an examination to become a

government officer, a position which would bring wealth and honour to the whole family.The Chinese Imperial examination system seems to have been started in 165 BC, when

certain candidates for public office were called to the Chinese capital for examination of

their moral excellence by the emperor. Over the following centuries the system grew untilfinally almost anyone who wished to become an official had to prove his worth by

passing written government examinations.

His achievement was the setting up of a school that produced statesmen with a strong

sense of patriotism and duty, known as Rujia (Chinese:;pinyin:Rji). During theWarring States Period and the early Han Dynasty, China grew greatly and the need arosefor a solid and centralized corporation of government officers able to read and write

administrative papers. As a result, Confucianism was promoted by the emperor and the

men its doctrines produced became an effective counter to the remaining feudalaristocrats who threatened the unity of the imperial state.

Since then Confucianism has been used as a kind of "state religion", with

authoritarianism, a kind oflegitimism, paternalism, and submission to authority used as

political tools to rule China. Most Chinese emperors used a mix of Legalism andConfucianism as their ruling doctrine, often with the latter embellishing the former.

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daoism, confucianism renaissance for world harmony

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