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The Concept of the Manifestation of God in Chinese Symbolism

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The Concept of the Manifestation of God in Chinese Symbolism 55 Resumé The Concept of L’approche herméneutique du présent ar- ticle intègre une interprétation transcul- the Manifestation turelle des symboles et des métaphores, of God in Chinese qui permet de faire une « fusion des horizons » entre les civilisations fondées Symbolism: An sur des patrimoines culturels différents. L’idée selon laquelle des symboles appar- Inter-civilizational emment incompatibles peuvent avoir une signification sous-jacente commune per- Hermeneutic Study met d’établir des liens entre des visions du monde et des perspectives générale- ment perçues comme incommensurables, AMROLLAH HEMMAT en l’occurrence entre le concept bahá’í de la Manifestation de Dieu et les concepts Abstract philosophiques et religieux chinois corre- spondants. L’auteur démontre que certains This article’s hermeneutic approach ac- éléments de la tradition chinoise trouvent commodates transcultural interpretation une résonnance profonde dans le concept of symbols and metaphors, providing for bahá’í de la Manifestation de Dieu. a “fusion of horizons” between civiliza- tions with different cultural heritage. The Resumen idea that seemingly incompatible symbols El enfoque hermenéutico de este artículo can be allusions to a common underly- acomoda la interpretación transcultural ing meaning makes it possible to develop de símbolos y metáforas, proveyendo una connections between worldviews and per- “fusión de horizontes” entre civilizaciones spectives commonly considered incom- con diferente patrimonio cultural. La idea mensurable, in our case between the Bahá’í que símbolos aparentemente incompati- concept of the Manifestation of God and bles pueden ser alusiones a un significado corresponding Chinese philosophical and común subyacente, hace posible desarrol- religious concepts. This paper demon- lar conexiones entre perspectivas mun- strates that there are elements of the Chi- diales y perspectivas comúnmente con- nese tradition that resonate deeply with sideradas inconmensurables, en nuestro the Bahá’í notion of the Manifestation of caso, entre el concepto bahá’í de la Man- God.1 ifestación de Dios y los conceptos chinos filosóficos y religiosos correspondientes. 1 I would like to express my deep ap- Este ensayo demuestra que hay elementos preciation to The Journal of Bahá’í Stud- de la tradición china que resuenan profun- ies editorial committee and reviewers, damente con la noción bahá’í de la Mani- and in particular to John S. Hatcher, for festación de Dios. their careful review of this article, valu- able feedback, and improvements, as well constructive suggestions, and to other col- as to my brother Ehsanollah Hemmat, laborators who assisted me in my research and my son Kaveh Hemmat for providing of the Chinese sources. 56 The Journal of Bahá’í Studies 26.1-2 2016 INTRODUCTION the prophet or Manifestation of God holds a unique station, a state of being It is a common belief that the con- impossible for even the most perfect cept of prophets of God that exists human to attain. in Judaism, Christianity, Islam, and Likewise, the term Perfect Man (zhi the Bahá’í Faith is essentially foreign ren) is found in the Chinese classics3 to the Chinese tradition and is incom- and conveys both of these meanings: patible with its long-held beliefs and the ideal model of perfection for a unique culture. We argue in this article mystic, and a sage holding a station that the Bahá’í concept of “the Mani- unreachable by human beings. The festation of God” (mazhar-i-iláhí) can term Perfect Man is the most accurate be observed in certain aspects of the equivalent, according to Carl Jung symbolism found in Chinese classics, (293) and Izutsu (4), for various Chi- language, and culture. If proven, this nese concepts of a sage, a saint, or a hypothesis may well lead us to the “sacred man” (sheng ren), and the “true conclusion that the concept of the man” (zhen ren). Manifestations of God as discussed As we explore such Chinese des- in the Bahá’í Writings most likely also ignations in this paper, we will see has existed in ancient China. that—similar to what we observe in We begin our search by introduc- the Bahá’í Writings—the Perfect Man ing a philosophical term used both in and equivalent terms used in Chinese Bahá’í Writings and in Chinese texts. classics share the characteristics as- The term “Perfect Man” (insán-i-kámil) sociated with the notion of the Man- is a mystical term in Islamic and Bahá’í ifestation of God (in addition to their literature symbolizing a being with the mystical meaning). loftiest level of spiritual perfections.2 The Bahá’í Writings make clear The Perfect Man thus becomes the that the term Perfect Man, when re- standard for human progress, a mod- ferring to the station of the Manifes- el the mystic wayfarer should strive tation of God, denotes a station un- to emulate. This term is also used in attainable by ordinary human beings. the Islamic texts and in the Bahá’í ‘Abdu’l-Bahá explains: “But from the Writings (‘Abdu’l-Bahá 114) to denote beginning which has no beginning, the prophets or the Manifestations of to the end which has no end, a Perfect God. But there is a difference between Manifestation always exists. This Man the Perfect Man of mysticism and the of Whom we speak is not every man; Perfect Man as a prophet. Whereas we mean the Perfect Man” (196). The mystics believe in the possibility for Báb makes this distinction clear in His the wayfarer to become a Perfect Man, emphatic statement: “I am the Primal Point from which have been generated 2 See ‘Abdu’l-Bahá, Some Answered Questions 237. 3 For example, in Texts II 13.. The Concept of Manifestation of God in Chinese Symbolism 57 all created things. The substance Indeed Chinese philosophers have wherewith God hath created Me is not offered moral and ethical teachings the clay out of which others have been that they believe, if practiced, will formed. He hath conferred upon Me solve the problems facing human- that which the worldly-wise can never kind. The importance of education, comprehend, nor the faithful discover” harmony, justice and equity, filial (qtd. in Shoghi Effendi, 126). Accord- piety, moderation, detachment, col- ingly, Manifestations of God hold a laborative spirit—even sacrificing station that is absolutely unattainable, for community and society at large— even by the wise and saintly. and a vision of universal brother- The central question we address hood are among such teachings.5 in this paper is whether or not the In other words, one might under- concept of the Manifestation of God standably conclude that in China the can be located in Chinese culture. Chi- function of divinely appointed proph- nese civilization, differing in many ets has been fulfilled by philosophers ways from the civilizations residing who, Chinese often believe, can play to its West, is commonly understood the same role in the future. to be devoid of the concepts of an The perspective on this issue from anthropomorphic God, prophets, and Bahá’í beliefs is antithetical to this related notions that are observed in idea—the Bahá’í teachings assert that, the Abrahamic religions (such as Juda- since the beginning of humankind, all ism, Christianity, Islam, or the Bahá’í people have been in need of and have Faith). Contemporary Chinese gener- benefited from the guidance of the ally consider these concepts foreign Manifestations of God. In the Qur’án to them. Prominent modern historian 10:47 we find the axiomatic assertion, of Chinese philosophy Fung Yu-lan4 “And every people hath had its apostle” believes there is a fundamental differ- (Rodwell 127). In a 4 October 1950 ence between the Chinese civilization letter written on behalf of Shoghi and the cultures in which religion is Effendi, we find a reply to a question dominant and that the role played by raised by an individual believer that the theistic concept of “prophets” in should answer why, if this premise other cultures has been played by “phi- is valid, we do not find in the Bahá’í losophers” in China. He asserts, “In Writings any extensive references to the world of the future, man will have non-Semitic or Asiatic prophets: “The philosophy in the place of religion. only reason there is not more mention This is consistent with Chinese tradi- of the Asiatic prophets is because their tion” (10). names seem to be lost in the mists of ancient history. Buddha is mentioned 4 As Chinese names are rendered, the last name appears before the first name 5 See Chew 97–116 and related throughout this paper. chapters. 58 The Journal of Bahá’í Studies 26.1-2 2016 and Zoroaster in our scriptures—both may be expressed in diverse linguistic non-Jewish prophets or non-Semitic and non-linguistic forms, in dissimilar prophets. We are taught there always metaphors and visual images. In spite have been Manifestations of God, but of these distinctions, they sometimes we do not have any record of their allude to the same abstract concept or names” (qtd. in Hornby 381–82). meaning, and with this understanding While in this statement issued on we are able to locate symbols in the behalf of Shoghi Effendi there is no Chinese culture that allude to the con- mention of Confucius, ‘Abdu’l-Bahá, cept of the Perfect Man in the Bahá’í addressing the subject of “dependent” Writings. By examining such symbols and “independent” prophets, elucidates and performing a cultural translation that “Confucius renewed the ancient of them, we can thus observe the ap- conducts and morals,” in contrast to pearance of this concept in unique Buddha, who “established a new reli- Chinese forms. gion” (188). Regardless of the station and mission of specific saintly figures THE “PERFECT MAN” in China’s past, Shoghi Effendi con- IN CHINESE CULTURE siders China a country “which ranks foremost among all nations in materi- We should keep in mind the difference al, cultural, and spiritual resources and between the term “Perfect Man” as potentialities” (qtd.
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