The situation reminds us again of Christianity in West, which developed through two major reforms as well. The first was during the late period of Ancient Rome, around 400 A.D., with Aurelius Augustin creating the systematic Christian philosophy based upon the absorbing and integration of ancient Greek and Roman cultural elements represented by Neoplatonism. This marked the localization of Christianity in Europe. The second reform happened around 1520 during the Renaissance, and challenged the dark religious dominating despotism and welcomed the revitalization of ancient Greek humanitarianism. Martin Luther’s definite and effective Reformation modernized Christianity.
Historical and social developments influence religious and philosophical transformations. At the same time, religion—after integrating and adapting to these changes—can go on to become a powerful force that can maintain social stability and a create a prosperous economy. This is the role Buddhism has played in China.
In the Spring, Autumn and Warring Period 2,500 years ago, the social production capacity rose to a previously unrivalled level. This lead to the collapse of what had become an outdated and inadequate social system. The resulting social turmoil caused cross-culture integration and the formation of a cultural system based on. Because of this, the later Han Dynasty enjoyed a long period of peace and economic prosperity for more than 300 years. Unfortunately, the combination of religion with secular political and economic systems often leads to conservatism, stiffness of mind, and economic stagnation. Buddhism was introduced into a China frozen in such a state—culturally and spiritually depraved.
Buddhism was like a precipitator injected into muddy water, stirred further by the Wei, Jin, Southern and Northern Dynasties, enabling the wide spread of Buddhism. Meanwhile, the emergence of Buddhism provided the best purifying chance for the local culture that was gradually becoming intermingled. Such consequences of great religious and cultural exchanges had driven China to the unprecedented prosperity in Sui and Tang Dynasties. As a matter of fact, Buddhism dominated the whole Tang dynasty. Buddhism in China had slowly but surly been integrated into local culture. Furthermore, in the even longer period of later dynasties—Song, Yuan and Ming—the localized Buddhist thoughts crept into the indigenous Confucian culture unawares and contributed to forming an intricate, complete, systematic Neo-Confucianism, which laid the philosophical foundation for the Song and Ming Dynasties.
Seasons turn quickly and times change; when China stepped into the middle 19th century, the religious culture, once full of vital energy, had fallen upon difficult times. The faltering Chinese religious culture faced an unprecedented challenge: the shock of impact with Western civilization.
Affronted with such a powerful rival, the Chinese, nonetheless, having been nourished by thousands of years of deep spiritual thought, revealed a great capacity for adaptation. Though Western culture dominated for nearly one hundred years while the local culture settled to quietness under the pressure of continuous criticism, it was never to die away. Instead, it was experiencing a period of self-reflection, absorption of nourishment, reconstruction and self-renovation.
In today’s world, social stability and economic prosperity are issues of utmost concern for all countries. Only a secured stable social environment can provide a sound support for economic development, and only a sustainable economy can lead to social stability. As the largest and influential developing country in today’s world, China’s stable social environment and sustainable rapid economic growth – in particular, its outstanding performance in handling international financial crises – are indeed a wonder.
Underlying this ability to weather social and economic upheaval is China’s spiritual heritage—unbreakable confidence, open-minded tolerance, and broad generosity. These qualities can be found all throughout Chinese religion; it has a subtle, unconscious impact on its practitioners. While the East does continue to borrow from the West, developing its social stability and economic prosperity, the West could also learn from the rich spiritual heritage of the East. Learning from one another does not show weakness, but instead shows maturity, and an admittance that we can all learn from one another. We must remain open-minded, take a global view and look for creative solutions to our conflicts. Only together can we reach the peak of our human potential—a healthy and peaceful world.
Translator: Christopher Song Proofreader: Sam Kestenbaum
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