Chapter V Re-figurating the Concept of Qi in the Guanzi’s ...catholic-church.org/grace/ecu/3/Chapter5.pdf · Re-figurating the Concept of Qi in the Guanzi’s Daoist Four Chapters

Chapter V Re-figurating the Concept of Qi in the Guanzi Si Pian in terms of St. Thomass Re-figurated Concept of IES

Chapter V

Re-figurating the Concept of Qi in the Guanzis Daoist Four Chapters

in terms of St. Thomass Re-figurated Concept of Ipsum Esse Subsistens

It is hoped that comparison and integration would be brought forth

anew between traditional Chinese philosophy and the perennial

philosophy of the West such as that of Aristotle and St. Thomas. In this

way, new Chinese philosophy would be generated as never before.1

1. Introduction

The undertaking of this chapter is adventurous. It aims to re-figurate the Guanzi Si

Pians concept (or worldview) of qi (found in Chapter III) by virtue of St. Thomass

re-figurated concept (or worldview) of IES, i.e., Subsisting Energy-Being (in Chapter IV).

As seen above, IES has been refigurated as the Transcosmic Burning Bush, an Infinite

Ocean of Uncreated Diamonds, and the Tri-personal Heavenly Family, etc.

Further, the present re-figuration is to be conducted in the three-stage process of IES

ad intra, IES ad extra and the fulfillment of IES ad extra. Hence, the Guanzi Si Pians

concept of qi ---- expressed before via the Dao ad intra, the Dao ad extra and the

fulfillment of the Dao ad extra ---- would be re-formulated energetically into a significant

Chinese Christian (Catholic) philosophy or theology of qi.

Apparently, such an incultured expression of the Christian faith2 is a result of an

inter-religious and inter-cultural dialogue between two Weltanschauungen, i.e., a Chinese

Daoist worldview and a traditional Christian counterpart. To be exact, this inculturation

consists of re-conceiving the former (expressed through the Guanzi Si Pians concept of

1 Cf. / 396. The translation here is done by the author. 2 Cf. Pope John Paul II, Post-synodal apostolic exhortation: Ecclesia in Asia, (Vatican: Libreria Editrice Vaticana, 1999), nos. 22 and 31.

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qi) in terms of the latter (conveyed through St. Thomass re-figurated concept of

Subsisting Energy-Being).

Christianized, such a newly formed Huang-Lao Daoist Weltanschauung would be

significantly helpful to the Catholic or Christian Church in reaching out to people

familiar with the Chinese culture.3 Philosophically, the Chinese culture seems to have

developed a unique civilization grounded, inter alia, principally upon the metaphysical

religio-cultural concepts of the Dao4 and qi5 for several millennia.

To some extent, one may perhaps compare the authors enculturation effort in this

chapter with that of Archbishop Lo Kuang (1911-2004) and John C. H. Wu (

1899-1896).6 On the one hand, one may see the Archbishops enculturation project as his

lifelong cause. Apparently, Lo Kuang was committed to introduce the fundamental nature

of the Catholic philosophy into the Chinese culture, by using the Christian concept of

life, for example, as the key re-figuration paradigm in his life philosophy.7 At the

same time, to a significant degree, John Wu seems to be able to begin baptizing the

Chinese culture in terms of the Catholic faith. Here, he encourages Christian scholars to

continue doing so even systematically in his remarkable vision of this East-West dialogue:

[The] [t]ime has come for Christian scholars to explore systematically the rich mine

3 As the present thesis is not a political work, the author is not writing about politics with respect to any sensitive issues over the political identity of the Chinese. In all simplicity, it is hoped that this dissertation, in particular the present chapter, would help fulfill to a significant extent the mission statement of the Fu Jen Catholic University. The latter reads as follows: Fu Jen Catholic University is an academic community of students and teachers closely associated in fostering the growth of the whole person, on the basis of Truth, Goodness, Beauty and Holiness. Fu Jen is committed to a dialogue leading to the integration of Chinese and Christian faith, to academic research and the promotion of genuine knowledge, to the development of society and the advancement of humankind. See http:// www.fju.edu.tw (English section). 4 Cf. 199619871-15Apparently, there are other major paradigms in Chinese philosophy, such as tian or heaven (), li or law (), qi or energy (), xin or mind (), xing or nature (), ren or kindness (), zhi or knowledge (), bian or change () and shen or spirit (), etc. Cf. Ibid., p. II; 82 1-14 5 Cf. 1989 1-17 6 Cf. John C. H. Wu, Beyond East and West (London: Sheed and Ward, Ltd., 1952), pp. 1ff; 2006 253-274 7 Cf. 79 1999

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of natural wisdom of life in the culture of China and other countries in the Orient, in

order to baptize them as our mediaeval predecessors did with the Greek and Roman

cultures.8

Simultaneously, the author may be seen engaging more or less in the same

enculturation of the Chinese culture as Lo Kuang and John Wu. He does so specifically

by re-interpreting the Guanzi Si Pians concept of qi through St. Thomass re-figurated

concept of Ipsum Esse Subsistens. Obviously, an immense difference is that the two

respectable scholars mentioned appear to have done so throughout most of their

intellectual lives, whereas the authors endeavour is still at the beginning.9

Nevertheless, one may see the enculturation attempt here as an enrichment endeavour.

It attempts to complement what is lacking in one religio-cultural concept by means of

another religio-cultural concept. In the previous chapter, via the Guanzi Si Pians concept

of qi, St. Thomass concept of IES seems to have been richly supplemented as the

Transcosmic Burning Bush and an Infinite Ocean of Uncreated Energies, etc. In this

chapter, it is hoped that the Guanzi Si Pians concept of qi would be abundantly

complemented by St. Thomass re-figurated concept of IES, such as Infinite Everlasting

Happiness and Infinitely Fulfilled Life Itself, etc.

Obviously, the previous chapter and the present one are quite different, since they are

intended to do two different re-figurations. However, at the same time, these two chapters

are rather similar in the sense that both are geared towards a kind of Christian enrichment

in terms of qi or energy.10 The purpose of the last chapter was to enrich St. Thomass

Christian concept of IES in terms of the Guanzi Si Pians Daoist concept of qi. This

chapter, however, intends to supplement the Guanzi Si Pians Daoist concept of qi by

8 John C. H. Wu, Chinese Humanism and Christian Spirituality, edited by Paul K. T. Sih (Jamaica, New York: St. Johns University Press, 1965), p. 197. 9 It is only until recently that the author has published a booklet of 129 pages in that regard. Cf. 2003 10 If these two chapters were to be done by a Daoist or Buddhist author, it is possible that the re-figuration of both chapters would be brought forward in the direction of a Daoist or Buddhist enhancement.

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virtue of St. Thomass re-figurated Christian concept of IES. Apparently, one may call the

contents of the former chapter a Christian philosophy or theology of energy written

largely in the Western context. At the same time, the present chapter may be regarded as a

Christian philosophy or theology of qi generally put together in terms of the Chinese

culture at large.

Ultimately, in their full-fledged expressions, both the Christian philosophy of energy

(in Chapter IV) and its corresponding philosophy of qi (in Chapter V) are simply two

similar versions of the Christian worldview. Differently said, these two versions are just

two different interpretations or pictures of the same Catholic faith, one in terms of the

Western cultural background and the other in virtue of the Chinese traditional culture.

Hence, within the limited space provided in this chapter, the author will go through

very briefly those subjects, concepts and themes already mentioned earlier. Above all, he

will seek to enlist and laborate some of the major Christian components found lacking in

the Guanzi Si Pian. To varying extents, the fundamental Christian entries which need to

be somewhat developed will, hence, include the Holy Trinity, the Church, spirituality,

prayer and sacraments, etc. Apparently, these Christian ingredients are central in the

traditional Christian worldview and its metaphysical system.11

As a key point to note, John Wus insight into Eastern (Asian) culture and philosophy

of life is indispensable for the purpose of the current enculturalization. He states

noteworthily: [W]e must know how to baptize the Eastern culture and philosophy of

life. But since the most representative Eastern sages are all mystically inclined, we shall

not be able to baptize them unless we first delve into a much neglected part of our

Christian heritage, the inexhaustible mine of Christian mysticism.12 In view of the

profound natural mysticism found in the Guanzi Si Pian, we must take Wus observation

seriously. Therefore, we need to re-figurate the concept of the Dao or qi in the Guanzi Si

Pian with the supernatural Christian mysticism, available, for example, in St. Teresas

11 Cf. Peter Kreeft, A Summa of the Summa, p. 15. 12 John C. H. Wu, Chinese Humanism and Christian Spirituality, p. 170.

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Chapter V Re-figurating the Concept of Qi in the Guanzi Si Pian in terms of St. Thomass Re-figurated Concept of IES teaching on the seven mansions (to be explained later).

Moreover, it must be pointed out that the current re-figuration of the Guanzi Si Pians

metaphysical concept of qi is not processed systematically in details according to the

metaphysical system of the Common Doctor. Instead, it is limited fundamentally only to

St. Thomass re-figurated concept, i.e., Subsisting Energy-Being. Otherwise, such a task

would involve much more beyond the limits of the present thesis. Hopefully, the present

limitation will provide the author sufficient space and freedom to further compare and

enrich the concept of Subsistent Energy-Being in terms of other Christian sources.

Following the format of Chapter IV, the present chapter is divided into four parts.

After the introduction in part I, the author will distinguish four fundamental categories of

qi in terms of being in part II. They are: (1) God as the Uncreated Tri-personal Dao-Being

or Dao-Qi-Being, and the Uncreated Dao-Qi which this Dao-Qi-Being carries and

radiates; (2) created qi-being and the human qi-being; (3) virtuous Dao-like created qi;

and (4) non-virtuous un-Dao-like created qi.

Afterwards, in part III, these four basic categories of qi-beings will be brought

towards a major synthesis in terms of the three-stage exitus-redditus process of Subsisting

Dao-Being ad intra, ad extra and the fulfillment of such ad extra. At the same time, to

bring this metaphysical theory of Subsisting Dao-Qi-Being into its practical fulfillment,

the author will delve into its participable dimension. As pertinent illustrations, he will

approach such a participation in terms of the collective spirituality of the xin , nine

possible grades of prayer, and the role of the Church. Finally, in part IV, some concluding

remarks will be given.

2. Distinguishing Four Fundamental Categories of Qis in Terms of Energy-Being

It appears that the greatest challenge of the current re-figuration is to bring forth a

worldview attuned to traditional Catholicism. In other words, by virtue of St. Thomass

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re-figurated concept of IES, the author has to re-think the Guanzi Si Pians concept of qi

in such a way that the re-figurated Weltanschauung would become largely acceptable to

the Catholic tradition. As a whole, this challenge consists of two segments. The first

phase is to distinguish everything there is in the totality of reality by re-figurating the four

fundamental categories of qi in the Guanzi Si Pian (in Chapter III)13 in terms of the four

re-figurated categories of energy-beings (found in Chapter IV).14 The second phase is to

unify everything in the totality of reality as distinguished by re-figurating the process of

Dao-Qi-cization of the universe (in Chapter III)15 in virtue of the process of Divine

Energization of the universe (in Chapter IV).16 Here below, the author begins with the

first phase, in which he will distinguish everything there is in all reality according to the

principle just stated.

2.1 God the Tri-personal Subsisting Dao-Being Itself and His Uncreated Dao-Qi

2.11 God the Uncreated Tri-personal Subsisting Dao-Being or Dao-Qi-Being Itself

Tao, Dao or the Dao is the ultimate reality, as well as the first principle underlying

form, substance, being and change.17 Indeed, for the present universe to have come into

esse, there must exist an all-embracing first principle that is called the Dao.18 Apparently,

in re-figurating the Dao as the Tri-personal Dao-Being (or Dao-Qi-Being), three distinct

features or necessary characteristics of the Christian God are brought forth and integrated

into this Chinese classical Daoist concept, i.e., the Dao (or Dao-Qi).19

The first vital feature of the Christian God is characterized by the concept of

13 Cf. Chapter III, pp. 105-116. 14 Cf. Chapter IV, pp. 154-178. 15 Cf. Chapter III, pp. 117-144. 16 Cf. Chapter IV, pp. 178-212. 17 FABC, A Christian Hermeneutical Approach to the Texts of Confucianism and Taoism, taken from FABC Paper No. 96 entitled Methodology: Asian Christian theology, doing theology in Asia today, in: Tripod, Vol. XXI, No. 123, Fall-Winter 2001, p. 36. 18 Cf. Ibid. 19 Cf. Chapter III above, pp. 106-107.

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hypostasis meaning concrete, individual reality20 or distinct personal existence.21

Thus, the Dao ---- as the amorphous, impersonal ultimate reality and all-embracing first

principle of the Chinese civilization ---- may be vitally personalized, personally made

alive or explicitly given a personhood. In this way, the traditional Chinese trans-historical

ideal of attaining personal union with Heaven (i.e., tian ren he yi) would be made truly

possible. Such a re-vivification of the possibility of tian ren he yi seems particularly

critical to China today, in particular because countless Chinese seem to be swept away by

a morbid consumerism and godless globalization.22

Secondly, in terms of ekstasis given along with hypostasis, the dynamic nature of Dao

is made even more alive ad extra, reaching out to creation in person. The Eastern

[Orthodox] Church Fathers see that the existence of a person is signified by his unique

presence in both ekstasis and hypostasis. Through his ekstasis, a person is intrinsically

relational seeking out to relate with the hypostasis of the other.23 Through their personal

union with the personal Dao, it is hoped that many Chinese would also be filled with the

ekstasis of the Dao. In this way, they would learn to set or re-set the proper priority of life

to other persons rather than to material gains. Concurrently, they would re-discover the

highest dimension of the Chinese traditional cultural value which, as a whole, is by nature

un-materialistic, persons-centred and virtue-oriented, etc.24

Thirdly, through re-introducing the Dao as the Tri-personal Subsisting Dao-Being

Itself, it is obvious that the Tri-personal aspect of the Christian God is brought into the

Dao. Without doubt, the only God Whom Christians have is the Most Holy Trinity,

Tri-personal by nature.25 To re-describe the Dao in Christian terms without including the

Trinity of God the Father, Son and Holy Spirit is never acceptable to Christianity. Like

20 Gerald OCollins, S.J. and Edward G. Farrugia, S.J., A Concise Dictionary of Theology, p.98. 21 Ibid. 22 K. Edwin Lee, The Priority of Personhood and the Future of China, in: CGST Journal (), No. 41 (July, 2006), p. 148; Ambrose Y. C. King, The Modern Turn of China (Oxford and New York: Oxford University Press, 2004), pp. 77-83. 23 K. Edwin Lee, The Priority of Personhood and the Future of China, p. 149. 24 For example,states 25 Cf. Summa Theologiae, Pt.I, q. 29, q. 30, and q. 31.

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the Dao, the Christian God is immanent as well as transcendent. God who dwells in

unapproachable light (1Tim 6:16) is also, in the words of St. Augustine, nearer to me

than myself.26 The Chinese traditional cultural dream of attaining true personal union

with Tian () or Dao would, therefore, be made quite achievable.

Moreover, this re-identification of the Dao as the Tri-personal Dao-Being (or Dao-

Qi-Being) would, on the one hand, retain respectfully the concept of the Dao and its rich

traditional meaning. On the other, it would also preserve substantially St. Thomass

concept of God as Subsisting Being Itself, as well as its unsurpassed Thomistic import

and the irreplaceable meaning in Catholicism. In this way (to be explained further), the

Dao ad intra may be re-described as the Tri-personal Dao-Being ad intra, whereas the

Dao ad extra may be re-depicted as the Tri-personal Dao-Qi-Being ad extra. To that

extent, one may regard these two sets of terms as both synonymous and distinct at the

same time.

2.12 Gods Omnipresent Uncreated Dao-Qi or Qi

Father Yves Congar (1904-1995) notes, Different expressions of the same faith are

possible, starting from other perceptions and setting into motion other ways of

thinking.27 In the current era of inter-religious and inter-cultural dialogue, it is crucial,

therefore, for theology or Christian philosophy to be always written anew contextually,28

by way of re-figuration for example. In that regard, the Chinese concept of qi would

appear to be the most appealing paradigm in the Chinese culture and language for

expressing Gods omnipresence to the Chinese at large. In the summary words of Kwong

Laikuen:29

26 FABC, A Christian Hermeneutical Approach to the Texts of Confucianism and Taoism, in: Tripod, Vol. XXI, No. 123, Fall-Winter 2001, p. 36. 27 Yves Congar, Je crois en LEsprit Saint (Paris: Cerf, 1995), p. 694. The English translation is found in: Kwong Laikuen, The Qi in the Ethical, Social and Spiritual Domain, in: Tripod, Vol. XXI, No. 123, Fall-Winter 2001, p. 6. 28 Ibid. 29 Cf. Ibid; see also Chapter III, p. 104 above.

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Qi is an all-present and all-penetrating, vivifying, stimulating, creative and transforming force at once strong and gentle, expressible and ineffable, at once a cosmic and human internal and external dynamism. Qi spreads unity in continuity even to the extreme. This concept of qi lies at the very root of the Chinese mentality; it is an integral part of Chinese life and culture.

Hence, the Chinese concept of qi seems quite fitting in expressing the divine

omnipresence. It is particularly so when qi is compared and integrated with the Guanzi Si

Pians concept of the all-embracing Ling-Qi and the Eastern Orthodox concept of

Gods all-permeating Uncreated Energy. Accordingly, Nei Yedepicts this spiritual

force [] of the Dao or Dao-Qi ad extra as [s]o fine that nothing can exist

within it; so large that nothing can exist beyond it.30 Simultaneously, the Eastern

Orthodox mystical theology understands Gods Uncreated Energies as the divine

uncreated rays of God which penetrate the whole created universe, within everything and

outside everything.31 It is understood, too, that God is fully present in each ray of His

divinity.32 Contextually, this concept of Gods Uncreated Energy may, therefore, be

translated into Gods Uncreated Qi or Dao-Qi for the Chinese.

2.13 The Tri-personal Subsisting Dao-Qi-Being Permeating the Universe with His Qi

Apparently, there are countless ways to describe God the Tri-personal Dao-Qi-Being

permeating the whole universe with His Uncreated Qi. Below are three divine images of

God which may supplement, enrich and fulfill some of the Chinese traditional,

deep-seated, long-to-be-fulfilled utopias. By and large, these utopias represent the best

possible dreams to be fulfilled yet by the Chinese people, even for the immense benefit of

the whole global village,

2.131 God as the Omnipresent Tri-Personal Infinitely Fulfilled Life

30 Guanzi, Vol. 2, p. 55. 31 Vladimir Lossky, The Mystical Theology of the Eastern Church, p. 89. 32 Cf. Ibid., p. 74.

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As mentioned, St. Thomas seems to have given us one of the best definitions of

happiness via his definition of God as Actus Purus, i.e., Infinitely Fulfilled Life in Whom

there is no unfulfilled potency left. Insofar as God ad intra is concerned, God the

Tri-personal Dao-Being ad intra has eternally fulfilled all His desires, wishes and

potentialities, etc., ad intra. One may say that this Tri-personal Infinitely Fulfilled Life is

so infinitely fulfilled ad intra that it becomes only natural to reach out of Himself ad

extra, in order to create and share His overwhelmingly fulfilled life with all creation.

For God, it appears that the ultimate goal of creation is to create all creatures, human

beings in particular, according to the image of Actus Purus. Hence, each human would

live an eternally fulfilled life as a reflection of Pure Act. Evidently, the Chinese people

are no differenct from all the other human beings who are on a never-ending quest to

achieve self-fulfillment and find happiness.33 This quest, common to all cultures, lies at

the very depth of every human heart [or xin]34 which reflects only our deepest desire to

be created or re-created in the very image of God (cf. Gen 1:26) as Actus Purus.

Traditionally, the Chinese people may not believe in the need of Christs salvation.

However, all of them are in unceasing quest for their lives to be truly fulfilled. This is

perhaps the profoundest desire of these people, i.e., to become living images of Actus

Purus, Infinitely Fulfilled Life or Everlasting Happiness Itself.

As it is so difficult for us to attain infinite everlasting happiness, Infinite Everlasting

Happiness Itself, Tri-personal by nature, is willing to permeate the whole creation with

His omnipresent, shareable Esse or Essence ad extra. In other words, God the Dao-Qi-

Being reaches out to us in terms of His Dao-Qis or Divine Perfections for our sake. In

turn, it is through our increasing participation ---- in divine self-emptying, self-giving and

self-communicating ---- in these omnipresent Uncreated Qis or Perfections that our esse

would become truly fulfilled. In this way, our very life ---- as we live out our desires,

thoughts and action, etc. ---- would resemble more and more a living image of Infinitely

Fulfilled Life Itself.

33 John Tong, editor-in-Chief, Editorial, in: Tripod, Vol. XXI, No. 123, Fall-Winter 2001, p. 3. 34 Ibid.

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2.132 God as the Omnipresent Uncreated Tri-personal Heavenly Family

The importance of family is totally beyond description. All human beings come into

being and live their personal lives in and through the family. That may explain why the

analogy to portray the Most Holy Trinity as a Family is at least fifteen hundred years

old.35 Therefore, the Tri-personal Dao-Qi-Being ad extra may indeed be depicted as the

Uncreated Tri-personal Heavenly Family permeating the whole creation with Its

Uncreated Dao-Qis.

At the same time, as Heaven may be defined as a place or a state infinitely filled

with the Uncreated Qis or Heavenly Perfections, one may say that the Tri-personal

Dao-Qi-Being ad intra is the Uncreated Heaven Itself, living an infinitely fulfilled life ad

intra. Thus, the Dao or Dao-Qi-Being ad extra in the present universe may also be

viewed as the omnipresent Uncreated Tri-personal Heavenly Family penetrating and

embracing the whole human family and every person completely with His Dao-Qis.

Hence, right from the beginning, the whole Chinese people has been enveloped and

embraced closely by the omnipresent Tri-personal Heavenly Family. It has been so even

before the inception of their ancestral root(s) several millennia ago as a distinct tribe,

family or nation endowed with their own unique culture. In this way, one may see Tian

or Heaven also in terms of this everlasting Uncreated Tri-personal Family, waiting

patiently for the Chinese to participate in Its very Esse/Essence. There is, then, little

surprise why the Chinese as a whole has been traditionally imbued with a deep-seated

desire to be become one with Tian or Heaven, regarding such a union even as a family

in a certain metaphysical, anthropological, non-political sense. We can, for example,

detect this massive cultural affinity towards Tian in the idiom recognizable as tian ren yi

jia ().36

35 Cf. Bertrand de Margerie, S.J., The Christian Trinity in History, trans. Edmund J. Fortman, S.J. (Still River, MA: St. Bedes Publications, 1982), pp. 274-292. 36 Cf. 64-79 It is true that this book may have only delved slightly into the Confucian mentality as regards tian ren yi jia. While much more research needs to be done on tian ren yi jia in Confucianism, as well as in Daoism, Buddhism

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This utopia of the Chinese people to attain everlasting union with Tian or Heaven as a

family, therefore, has not been without an eternal cause. In retrospect, such a cause has

long been implanted by the all-embracing Tri-personal Heavenly Family in the Chinese.

Implicitly, such a reality may be detected in her cultural mentality, resembling a seed

awaiting further sprouting, growth and fulfillment. As a consequence, the all-present

Tri-personal Heavenly Family ad extra to the Chinese people might be depicted as a

process of Familization,37 initiated and sustained by the Uncreated Tri-personal Heavenly

Family. However, the ultimate fulfillment of this Uncreated Family ad extra to the people

of the Middle Kingdom is very much dependent on the consciousness and response of the

people. Hence, they should begin to participate as never before in the Esse/Essence of the

Tri-personal Heavenly Family, i.e., the Tri-personal Dao-Qi-Being.

As a whole, some awareness and participation in the Dao-Qi was already present in

the time of Guanzi Si Pian.38 It is hoped that our endeavour here would help the Chinese

people become more aware of and participating in the Esse/Essence of the omnipresent

Tri-personal Heavenly Family ad extra. In this way, they would be led towards the

ultimate fulfillment with respect to their traditional cultural utopia, i.e., tian ren yi jia,

partaking superabundantly in the profuse Dao-Qis of the omnipresent Uncreated Family.

2.133 God as the Infinite Omnipresent Ocean of Uncreated Fu-Qis ()

Traditionally, the Chinese people have always been excited and thrilled with fu-qi (

), i.e., a qi of immense happy blessing. Thus, fu-qi is traditionally a source of enormous

happiness and blessing to many Chinese. In light of St. Thomass sense of eternity,39 one

may, metaphorically speaking, distinguish the temporal created fu-qi from the eternal,

and popular religion in the history of China, this work might serve as an initial inspiration towards that significant theme for further exploration. 37 It seems that this term Familization was coined by the author when he discussed about the Familization of the totality of reality by the Uncreated Family of the Holy Trinity. Cf. John Cheng, Energy and Environment: The spiritual-human-material nexus (Lewiston, New York: The Edwin Mellen Press, 1993), pp. 69-96. 38 Cf. Chapter III above, pp. 105-110. 39 Cf. St. Thomas Aquinas, Summa Theologiae, Pt.I, q. 10.

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uncreated, everlasting Fu-Qi. On the one hand, one may compare created fu-qi with

created energy filled with temporal blessings. On the other, one may view the Uncreated

Fu-Qi as Gods Uncreated Energy or Perfection, the ultimate source of all happiness or

beatitudes. While the former may help fulfill our temporal search for an immensely

happy life, it is the latter which can ultimately fulfill our endless quest for an absolute,

infinite and everlasting happy life.

Consciously, subconsciously or unconsciously, it appears that the Chinese people as a

whole have regarded tian xia tai ping () ---- i.e., the whole Heaven and Earth

being full of harmony and peace ---- as one of her highest goals or dreams to attain. One

may say that such an ideal picture of the world is an integral crystallization of the ideal

Confucian, Daoist and Buddhist worlds.40 It is true that tian xia tai ping may bear varying

political tones and historical backdrops in the Chinese history. However, at its ultimate

becoming or transformation, tian xia tai ping transcends all historical and political

backgrounds, as well as anthropological and sociological overtones.

Being more divine than human, tian xia tai ping may be interpreted as a dream world

planted in us by IES the Creator ad extra. In its fulfillment, such a prophetic ideal would

lead us necessarily to a world completely free from pain, conflict, tears and blood, death,

etc. In fact, this is the kind of ideal world which the Creator, from the Christian point of

view, intends the whole world to become. Rev 21:1, 3-4 has given us a central hint:

Then I saw a new Heaven and a new earth; for the first heaven and the first

earth had passed away. And I heard a loud voice from the throne saying, See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples and God himself will be with them; he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.

Similarly, a Christian may argue that the Chinese innate desire to attain tian xia tai

40 Cf. Thom H. Fang, Chinese Philosophy: Its spirit and its development (Taipei, Taiwan: Linking Publishing Co. Ltd., 1986), pp. 23-25; 57 42-45

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ping has been a God-sent seed. Bearing such a raw desire, this people, thus, needs to be

properly informed or educated amid living right within the Infinite Ocean of Uncreated

Fu-Qis. Besides a proper knowledge of IES and salvation history, what the Chinese

people require among others are their ever keener awareness and greater participation in

these omnipresent Uncreated Qis or Divine Perfections. Through their increasing divine

self-emptying, self-giving and self-communicating, it is hoped that the goal of tian xia tai

ping would be fully fulfilled in the future.

Apparently, this culturally entrenched utopia of the Chinese could become a powerful

means with regards to the fulfillment of the Infinite Ocean of Uncreated Fu-Qis ad extra.

Hence, it is also our hope that people brought up with a Chinese cultural background

would be used more and more as an amazing instrument for the blessing of many, indeed

even the whole human family.

2.2 Created Qi-Being and the Human Qi-Being

2.21 Created Qi-Being

One may compare the earlier concept of xing-qi 41 with this notion of created

qi-being in three distinctive senses. First, in the context of the Guanzi Si Pian, xing-qi is

more or less a general term representing every neutral form of non-dao-qi in the universe.

It is neither Dao-like nor un-Dao-like. However, xing-qi can become a receptacle of

various qis, both Dao-like and un-Dao-like. Thus, created qi-being may be regarded as a

re-figurated term of xing-qi in virtue of St. Thomass re-figurated concept of created

being, i.e., created energy-being.42 The latter is also a rather neutral receptacle of

different qis, both virtuous and non-virtuous, godly and ungodly.

Secondly, as Huang-Lao Daoism is not clear about the notion of the Dao as the

41 Cf. Chapter III above, pp. 110-112. 42 Cf. Chapter IV above, pp. 172-173.

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Creator of the universe, it appears that xing-qi is the product of cosmological evolution,

without a Creator.43 Thus, the Daoist idea of cosmic evolution is inextricably connected

to the Daoist theoretical substrate and language derived from the principles of Ying-Yang

and the Five Agents or Elements, i.e., wuxing.44 However, to the Common Doctor,

nothing except God the supreme Uncreated Being, i.e., the Creator of all things or beings

in the universe, can be eternal.45 All created qi-beings in the universe, therefore, have a

beginning. They were created or caused to exist by the Tri-personal Dao-Qi-Being ad

extra, although these creatures may have gone through an evolution of some kind.

Thirdly, it seems that every xing-qi as a non-dao-qi is destined to be Dao-cized or

Dao-Qi-cized in the Dao ad extra. Its esse is meant to be increasingly cleansed from any

negative un-Dao-like qis, and to to be ever more filled with the Dao or Dao-Qi such as

Jing-Qi , Ling-Qi and De-Qi . Similarly, the raison dtre of every created

qi-being is pre-ordained by the Creator is to be divinely Energized, i.e., to be increasingly

emptied of its ungodly nature and qis on the one hand. On the other, it is to be filled more

and more with the Uncreated Qis, Energies, Diamonds or Perfections, in the Transcosmic

Burning Bush or Infinite Everlasting Happiness Itself ad extra.

2.22 The Human Qi-Being as a Carrier and Radiator of Qis

Apparently, more and more people in China today, in search for a more fulfilled life,

are embracing godless materialism, industrialism and consumerism, etc., unconditionally,

even beyond their control.46 It may be significant, thus, for these people to re-hear the

incredibly good news of Christianity as regards living a fulfilled life in terms of human

qi-beings. Accordingly, all humans are created by the supreme Uncreated Dao-Qi-Being

who is Infinite Love as well as Infinitely Fulfilled Life Itself.

43 Cf. Isabelle Robinet, Taoism: Growth of a religion, trans. from French by Phyllis Brooks (Stanford, California: Stanford University Press, 1997), pp. 7-8. 44 Cf. Ibid., p. 7. 45 Cf. St. Thomas Aquinas, Summa Theologiae, Pt.I, q. 46, a. 1. 46 Cf. K. Edwin Lee, The Priority of Personhood and the Future of China, pp. 147-148.

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Created in the image of Actus Purus (cf. Gen 1:26), we are all destined to live an

infinitely fulfilled life in this Infinite Everlasting Happiness ad extra. It is clear, therefore,

that all human qi-beings without exception are created to be filled with an ocean of

Uncreated Dao-Qis, Diamonds or Perfections. However, at the same time, it is also

evident that the practice of godless materialism and consumerism mentioned becomes

oftentimes a crushing obstacle.

According to salvation history, human qi-beings have fallen into un-dao-like darkness

in their desires, thinking and action, etc. (cf. Rom 5:12). Consequently, they have been

carrying and radiating untold un-Dao-like qis, bringing dooming contamination to the

Dao-Qi-cization of the universe. Hence, everyone is to be re-created anew through the

redemption of Christ (cf. Rom 5:18-21). In this way, we may once again live as shining

imitators of the Uncreated Dao-Qi-Being ad extra. We would be carrying and radiating

plentiful Dao-like qis, such as Jing-Qi and shan-qi in its various forms, as a

fruit of what is good and right and true. Eph 5:1-2; 8-9 reads plainly:

Therefore be imitators of God, as beloved children, and live in love, as Christ

loved us and gave himself up for us, a fragrant offering and sacrifice to God. For once you were darkness, but now in the Lord you are light. Live as children of light ---- for the fruit of the light is found in all that is good and right and true.

In addition, one may view Christ, the Second Person of the Tri-personal Dao-Being

ad extra as the Incarnate Dao,47 i.e., the Dao Who has become man (cf. Jn 1:14) for the

Dao-Qi-cization of the world. Created in the image of God, we human qi-beings are

actually created first and foremost in the image of Christ Who is the visible and invisible

image par excellence of the invisible God (cf. Col 1:15a), the firstborn of all creation;

for in him all things in heaven and on earth were created, things visible and invisible ---

all things have been created through him and from him. He himself is before all things

47 Cf. Gong Zhe Bing, Christianity, God, Taoism, and Dao, in: CGST Journal, No. 41 (July, 2006), p.72; Fu Jen Theological Publications Association, Incarnation, in: Fu Jen Theological Publications Association, Christian Theological Lexicon of Terms and Persons (Taipei: Kuangchi Cultural Group, 2005), p. 544.

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(Col 1:15b-17). As from his fullness we have all received, grace upon grace (Jn 1:16),

we may, thus, say that it is from the Inner Fullness of the Incarnate Dao that we have all

received, Dao-Qi after Dao-Qi, etc.48

Further, it was during His magnificent transfiguration on Mount Thabor that Christ

the visible image of the invisible God has shown most visibly to us His real Inner

Fullness. He [Christ] was transfigured before them, and his face shone like the sun, and

his clothes became dazzling white (Mt 17:2).49 Apparently, the transfigured Incarnate

Dao --- the dazzling God-Man --- was carrying and radiating most bounteously His

Dao-Qi as well as His virtuous shan-qi. As the perfect model of the just shining like the

sun in Gods Kingdom (cf. Mt 13:43), the Incarnate Dao has vividly demonstrated to us

that each human qi-being is created to resemble this Incarnate Transcosmic Burning

Bush.

Each human being is, hence, gloriously destined to become a transcosmic carrier and

radiator of the transforming qis --- both Uncreated and created --- for the Dao-Qi-cization

of all creation. Thus, we may not understand our true identity as human qi-beings without

taking the mystery of Christ seriously. Accordingly, such a God-Man is the first-born of

all carriers and radiators of the divinizing Dao-like qis for the immense blessing of all

creation.

2.3 Saintly Qi

One may compare the Guanzi Si Pians concept of shan-qi (in Chapter III)50

with the present concept of saintly qi as follows. First, shan-qi as a virtuous qi is

substantially Dao-like or Dao-Qi-like. However, shan-qi is not the Dao or Dao-Qi. Rather,

48 In a loose way, perhaps one may integrate or link together the fundamental divergences among Gods grace, Gods Energy and Dao-Qi. Cf. Gerry Russo, Rahner and Palamas: A unity of grace, in: St. Vladimirs Theological Quarterly, No. 32 (1988), pp. 157-180. 49 Cf. Chapter IV above, p. 161, as regards the teaching of the 1351 Eastern Christian Council at Constantinople on the Divine Energies manifested to the apostles on Mt. Thabor or Mount Tabor. 50 Cf. Chapter III above, pp. 113-115.

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shan-qi or xin-qi is generated within us by our human xin as the result of our

cultivation of inner virtue, in congruent response to the omnipresent Dao or Dao-Qi.

On the whole, one may say that saintly qi is a concept which seeks to combine or

integrate together the essential aspects of shan-qi with those of virtuous energy (found in

Chapter IV)51. Saintly qi is, therefore, virtuous, godly, Dao-like, and Dao-Qi-like. It is

produced within by our xin as the consequence of our inner energetic practice of virtue,

in co-operative response to the omnipresent Transforming Burning Bush ad extra and His

divinizing Uncreated Energies.52

Secondly, as the accumulation of inner virtue or shan-qi increases within the xin ,

a human qi-being tends to become a living qi-yuan , carrying plentiful shan-qi and

Dao-Qi. Consequently, such a qi-yuan becomes so overflowing that it begins to radiate

and permeate the whole universe with its profuse Dao-Qi and Dao-like qi.

Therefore, one may say that the behaviour of saintly qi resembles closely that of

shan-qi or xin-qi, except that the latter is baptized and given a Christian character.

Accordingly, when saintly qi or shan-qi begins to increase within, we human qi-beings

will begin to resemble an influential carrier and radiator. This pertains not only to saintly

qi, but also to the Uncreated Energies or Qis. In this way, saintly qi efficiently helps

human qi-beings become awesome agents of the Transcosmic Burning Bush ad extra,

spreading the Uncreated Diamonds or Divine Perfections everywhere.

Thirdly, it seems that the scope of shan-qi in the Guanzi Si Pian as regards its

transforming effect is not only limited to ones body, mind and spirit.53 It concerns also

the well being of others whom one greets with this virtuous energy.54 Shan-qi or xin-qi

51 Cf. Chapter IV above, pp. 174-176. 52 Christians believe that without Gods initial move through His grace or Uncreated Energies, we can do nothing virtuous on our own effort. Cf. St. Thomas Aquinas, Summa Theologiae, Pt.I-II, q. 112, a. 1. 53 Cf. Guanzi, Vol. 2, p. 62; Chapter III above, pp. 113-115. 54 Cf. Guanzi, Vol. 2, p. 49 and p. 62; Chapter III above, pp. 115-116, footnotes 111 and 112.

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may even activate the omnipresent Dao-Qi or Jing-Qi by its practice of inner virtue.55

The accumulation of this virtuous qi within oneself becomes, therefore, indispensable for

the ultimate fulfillment of the Dao-Qi-cization of the universe in the Dao ad extra.

In addition, insofar as the divinizing power of a human qi-being is concerned, it is our

saintly qi which alone can effectively activate the all-embracing Esse or Essence of the

Transcosmic Burning Bush ad extra. Therefore, ones saintly qi affects not only Gods

Esse, but also ones esse and the very esse of all creation. Hence, we may easily imagine

the awesome transcosmic power of the Church for the Divine Energization of the whole

universe, if she becomes a strong community of saintly Christians, unceasingly carrying

and permeating both the Uncreated Esse and created esse with untold saintly xin-qis.

2.4 Sinful Qi

One may also compare the Guanzi Si Pians concept of e-qi (in Chapter III)56

with the present concept of saintly qi as follows. First, it seems that the occurrence of e-qi

within ourselves is a negative result due to the lack of co-operation by our xin with the

omnipresent Dao-Qi. At the same time, the shan-qi within will begin to deplete, and our

xin damaged by such hurtful e-qi will also not function properly. Presumably, the whole

process of Dao-Qi-cization of the universe in the Dao ad extra would be thwarted, in

accordance with the amount of vicious e-qi being released by us.

In other words, the presence of sinful qi within us is a deviant consequence, due to the

lack of co-operation by our xin with the all-embracing ocean of Uncreated Qis or Divine

Perfections. Simultaneously, our saintly qi within would begin to disappear. Worse still,

our ungodly xin impaired by such un-Dao-like qi will not function properly. It will affect

not only our participation in the Esse/Essence of Infinite Everlasting Happiness Itself, but

also the fulfillment of Infinite Love Itself ad extra with respect to the future and well

55 Cf. Guanzi, Vol. 2, pp. 39-40; Chapter III above, pp. 113-115ff. 56 Cf. Chapter III above, pp. 115-116.

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being of the whole created esse. Apparently, this is what happens unconstructively to the

Subsisting Qi-being ad extra for the Dao-Qi-cization or Divine Energization of the

universe.

Further, compared to the Christian version of e-qi or ungodly energy, it seems that the

Guanzi Si Pian does not sufficiently indicate to us the damaging effects of e-qi pertaining

to the Dao-Qi-cization of the universe, as well as to our eternal life in Heaven. We must

know that sinful qi is very damaging in the Christian worldview, as regards our eternal

participation in the Divine Qis of the Subsisting Qi-Being Itself ad extra. The latter, as

we know, is none other than Subsisting Unum, Verum and Bonum Itself, etc., reaching out

to us, unceasingly so.

Blessed are those who wash their robes, so that they will have the right to the trees

of life Outside are the dogs and sorcerers and fornicators and murderers and idolaters,

and everyone who loves and practices falsehood (Rev 22:14-15). Apparently, such

reality occurs even to us on earth, although its peak will take place only in Heaven. At the

same time, as radiators of whatever we carry within, our xin would greet the whole esse

through its evil practices and permeate creation with its sinful qi.57 Also, we would bring

immense contamination, harm, chaos and obstruction to the transcosmic progress of the

Divine-Qi-cization, against the ultimate fulfillment of the IES ad extra.

Moreover, it seems that the Guanzi Si Pian has not revealed to us clearly how our e-qi

can be effectively cleansed for the lasting fulfillment of the Dao-Qi-cization of the whole

creation in the Dao ad extra.58 As we know, according to the Christian understanding of

sin and its ungodly effects, our sin and its accompanying darkness can be completely

forgiven and cleansed. God is light and in him there is no darkness if we walk in the

light as he himself is in the light the blood of Jesus his Son cleanses us from all sin (I

Jn 1:5,7b).

57 Cf. Guanzi, Vol. 2. p. 49. 58 In general, the Chinese culture talks about sin. However, it has never been very clear how sin can be effectively forgiven or wiped away. Cf. 601-626

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Unlike the Guanzi Si Pian which is not very sure about our e-qi or sinful effect, the

New Testament states: If we say that we have no sin, we deceive ourselves, and the truth

is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and

cleanse us from all unrighteousness (I Jn 1:8-9). Re-interpreted in terms of the Guanzi Si

Pians concept of qi, such unrighteousness appears to be the effect of our sin or sinful qi

which can be effectively forgiven and wiped away by the Incarnate Dao ad extra.

3. Divine Dao-Qi-cization of the Universe

Evidently, the concept of Divine Dao-Qi-cization of the universe is an integration

between the notion of Divine Energization of the universe59 and that of Dao-Qi-

cization of the universe60. In a wider picture, one may say that the Divine Dao-Qi-

zation of the universe in the present chapter is the conceptual fruition in the sense that

the concept of qi (as regards Dao-Qi-cization of the universe in Chapter III) is

re-formulated in terms of St. Thomass re-figurated concept of Ipsum Esse Subsistens (as

regards Divine Energization of the universe in Chapter IV).61 In any case, this section

here is sub-divided into three parts, with respect to (a) the eternal Tri-personal Subsisting

Dao-Being ad intra, (b) the eternal Tri-personal Subsisting Dao-Being ad extra, and (c)

the fulfillment of the eternal Tri-personal Subsisting Dao-Being ad extra.

3.1 The Eternal Tri-personal Subsisting Dao-Being Ad Intra

From the perspective of St. Thomas, IES is without beginning and end. In eternity,

59 Cf. Chapter IV above, pp. 178-212. 60 Cf. Chapter III above, pp. 117-144. 61 Clearly, there are two re-figurations in this thesis. First, as found in Chapter IV, St. Thomass concept of Ipsum Esse Subsistens (in Chapter II) is re-figurated in terms of the concept of qi in the Guanzi Si Pian (found in Chapter III). And here in this chapter (Chapter V), the Guanzi Si Pians concept of qi (found in Chapter III) is re-figurated in terms of St. Thomass re-figurated concept of Ipsum Esse Subsistens (as found in Chapter IV). It seems that every re-figuration becomes a precious enrichment or enhancement, richly supplementing or complementing what is missing in and for the re-figurated. Hence, the re-figurated concept of qi in the Guanzi Si Pian in this chapter should be quite an enriched concept, loaded with supplementations, on its way to become a Chinese Christian philosophy or theology of qi.

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this Subsisting Being Itself subsists or exists without ceasing, indeed before the creation

of the present universe (cf. Gen 1:1). Apparently, this Subsisting Unum, Verum, Bonum or

Pulchrum Itself would have existed ceaselessly in and for all eternity, even if the present

universe (or universe of universes) had not been created. Creation ex nihilo should only

mean that there was nothing created before creation. It should not convey the idea that

there was nothing uncreated before creation. Obviously, God the Uncreated Transcosmic

Burning Bush ad intra was fully there, before the creation of the present universe.

In fact, one may call the Uncreated Transcosmic Burning Bush ad intra as the

Uncreated Universe62 ad intra. Just as the present universe itself is constituted by created

energies, the Uncreated Universe Itself is made of Gods Uncreated Energies. To avoid

pantheism, it must be clarified that the Uncreated Universe seen without the Centre is not

God, or vice versa. It is only when IES (or Subsisting Energy-Being) in the presence of

His omnipresent Uncreated Energies that IES (or Subsisting Energy-Being) can be

worded in analogical terms as the personal or Tri-personal Uncreated Universe. Hence,

the Uncreated Universe --- Whose Centre appears everywhere but Whose boundary

seems nowhere --- may be used as a term to depict the Christian God in His Uncreated

energetic omnipresence overflowing with Uncreated Energies (Diamonds or Perfections).

Therefore, before the creation of the current created universe, there was (or there is)

eternally the everlasting Tri-personal Uncreated Universe.

At the same time, analogically, this Tri-personal Uncreated Universe made of

Uncreated Energies may be depicted in terms of the Guanzi Si Pians concept of qi. Such

a Universe is made of or filled with the uncreated Dao which is described in terms of

Dao-Qi, Jing-Qi, Ling-Qi, De-Qi or Shen-Qi, etc. Being the ultimate root and law of the

universe, this Tri-personal Subsisting Dao-Being is also the Prime Mover, the Uncaused

Cause, the Necessary Being, the Perfect Being and the Ordering Mind of the whole

cosmos Whose eternal Esse is the same as His eternal Essence. Indeed, living as the

everlasting Actus Purus or Infinitely Fulfilled Life Itself, this Infinite Everlasting

62 John Cheng, Energy and Environment: The spiritual-human-material nexus, p. 182.

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Happiness Itself has no need to reach out ad extra for any further inner fulfillment.

However, Actus Purus is overflowing superabundantly with an infinite ocean of

uncreated Dao-Qis or Fu-Qis . Hence, it is only natural for this Uncreated

Tri-personal Heavenly Family ---- Who is Infinite Love Itself in unceasing practice of

self-emptying, self-giving and self-communicating ---- to reach out ad extra. In this way,

all creation, in particular human qi-beings, may be able to participate to the content of

their xin in the omnipresent Esse/Essence of this Infinite Tri-personal Ocean of

Uncreated Dao-Qis or Fu-Qis ad extra.

3.2 The Eternal Subsisting Dao-Qi-Being Itself Ad Extra

Reflecting on His divine inner self-emptying, self-giving and self-communicating

nature, it is not difficult to state that IES is by nature ad extra. It is particularly true when

such a divine self-sharing and out-going personality is observed in light of the dynamic

concept of Subsistent Dao-Qi-Being, brimming ceaselessly with an everlasting, bound-

less ocean of Uncreated Dao-Qis or Divine Fu-Qis, etc.

To affirm Subsistent Being Itself as the perfectly fulfilled Being without any potency

left, St. Thomas depicts IES as the immutable Actus Purus,63 i.e., immutably fulfilled and

perfect.64 One may say that divine immutability is also an indication of IESs supreme

status as the eternal Immutable Mover of all creation.65 However, such immutability

should not be an indication of His immobility or inactivity as regards His activity or

action in reaching out ad extra. In fact, Gods active mobile perfection far exceeds Gods

inactive immobile perfection.66 IES should be regarded, thus, as being the Actus Purus of

active infinite love for us, instead of being some immobile and inactive infinite love

63 Cf. St. Thomas Aquinas, Summa Theologiae, Pt. I, q. 9. a. 1. 64 If seems that St. Thomas was under the influence of Aristotle who regards ones mutability as a sign of ones potency within, i.e., one has to move to have his potency realized. / 157 65 Cf. Ibid. 66 Ibid.

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towards us.

Today, on the other hand, in a larger picture, there is still a widespread rejection,

among Judaeo-Christian religious thinkers of all persuasions, of the the immutable,

unrelated, impassive, non-dialoguing, religiously unavailable God of Thomistic

metaphysics in favor of the involved, really related, changing God-in-process

philosophy.67 Apparently, this Thomistic philosophy was affected by Aristotles notion

of metaphysics understood principally as the science of first causes and first principles, as

well as of the immobile (i.e., the motionless or unchanging) and the separate (i.e., from

matter).68 Hence, IES becomes most distanced from this real world of ours, as among

beings that are separate (i.e., free) from matter must be reckoned God, who is indeed

furtherest removed.69

As a result, traditional natural theology, in particular that of St. Thomas, insists that

God is unconditionally immutable and has no real relation to the world, i.e., no relation

which is a dimension of Gods real being, affecting his own real being, but only a

relation of reason (relatio rationis), as it is technically called by St. Thomas.70

Apparently, this non-relational relation is a relation which is not real in God objectively

but is only attributed to him by extrinsic denomination because of the ways minds have to

attribute to him as cause.71 This may be a hint explaining to us why this generation as a

whole finds it so difficult to have a real dynamic relation and genuine personal

relationship with IES. As many would understand better by now, the scholastic concept of

God seems to have been conducted merely an abstract, static, distant, remote and

non-relational relatio rationis with the world.

It is hoped that by presenting IES as the Subsisting Dao-Qi-Being Itself ad extra,

67 W. Norris Clarke, Explorations in Metaphysics: Being-God-Person, p. 184. 68 Cf. H. D. Gardeil, O. P., Introduction to the Philosophy of St. Thomas Aquinas, IV. Metaphysics. Trans. John A. Otto (St. Louis, Missouri: B. Herder Book Co., 1967), p. 2; St. Thomas Aquinas, Commentary on Aristotles Metaphysics, pp. xxix-xxxi. 69 H. D. Gardeil, O. P., Introduction to the Philosophy of St. Thomas Aquinas, IV. Metaphysics, p. 2. 70 W. Norris Clarke, S.J., Explorations in Metaphysics, p. 184. 71 Ibid.

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many Chinese would find this re-figurated concept of the Christian God much more

stimulating and fulfilling in the context of their cultural background and URAM. The

three re-figurated images of the Christian God ad extra adopted are: (1) the omnipresent

Infinitely Ocean of Fu-Qis ad extra, (2) the omnipresent Personal Infinitely Fulfilled

Life ad extra, and (3) the omnipresent Tri-personal Heavenly Family ad extra.

3.21 An Infinite Ocean of Uncreated Fu-Qis Ad Extra

In a real way, one may describe the Dao ad extra in terms of the Guanzi Si Pians

concept of qi, in particular its notion of Jing-Qi , as the Infinite Omnipresent All

reaching out to all creation. Nei Ye, for example, depicts Jing-Qi floating between

heaven and earth, giving life to all things, and granting sageliness to humans.72 Further,

this pian (chapter) lauds the omnipresent Dao-Qi which has become apparently the All in

all the things of the universe: How bright! As if mounting the heavens. How dark! As if

entering an abyss. How vast! As if filling the ocean. How compact! As if contained

within the self.73

At the same time, as the Dao ad extra is infinitely overflowing with Dao-Qis (such as

Jing-Qi, Ling-Qi, De-Qi, Shen-Qi, etc.) for us to participate in, we may depict the Dao ad

extra as the Infinite Omnipresent All ad extra or an Infinite Ocean of Uncreated Fu-Qis

ad extra. In fact, remarkably so, this process can also be re-conceived concomitantly in

terms of a) the Transcosmic Burning Bush ad extra; (b) an Infinite Ocean of Uncreated

Diamonds permeating the whole creation with His infinite ocean of Uncreated Energies

or Perfections; and (c) other aspects of His Essence ad extra, such as infinite love,

infinite everlasting happiness and infinitely fulfilled life74 reaching out to creation

72 Cf. Guanzi, Vol. 2, p. 39. 73 Ibid. 74 Apparently, one may describe the Essence of Infinite Love Itself as infinite love, the Essence of Infinite Everlasting Happiness Itself as infinite everlasting happiness, and that of Infinitely Fulfilled Life as infinitely fulfilled life.

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As a result of this Infinite Ocean of Uncreated Fu-Qis ad extra, one may say that the

whole creation has potentially become Heaven. Filled with an infinite amount of Fu-Qis,

such a creation or Heaven has been eagerly awaiting our bountiful participation or

activation. Hence, when we consider tian xia tai ping beyond its historical, sociological

and political implications, etc., that the whole world would one day become full of

harmony and peace (i.e., tian xia tai ping) can be quite possible. In fact, in view of the

nature of this Infinite Ocean of Uncreated Fu-Qis ad extra, the Chinese people may find

themselves given more than what they have ever dreamed of, as regards tian xia tai ping

as their traditional utopia.

In retrospect, in spite of being used for the political purposes of the Legalist School,75

the Guanzi Si Pian may essentially be re-thought as a metaphysics of the Dao ad extra.

As it is, the worldview of the Dao ad extra is expressed in terms of a processive, dynamic,

relational, transcosmic and virtue-oriented metaphysics of qi. At the same time, for its

fulfillment, such a metaphysics of qi requires a spirituality of qi with no empty space. In

addition, the co-operation of the human xin is consistently needed, in order to make its

ideal All-in-all metaphysics of the omnipresent Dao come true. Accordingly, this

processive All-in-all metaphysical theory may be summed up in three distinct stages. The

first stage can be symbolized by the existence of All, i.e., the eternal self-subsisting of the

Dao ad intra. It may also be described as the eternal Uncreated All subsisting all by Itself,

filling the whole Uncreated Universe with Its infinite ocean of Uncreated Fu-Qis.

Moreover, the second stage may be symbolized by the existence of All in all. Here,

the Infinite Omnipresent All reaches out ad extra through Its infinite amount of Dao-Qis

or Fu-Qis, in order to share Its infinite Inner Fullness with all, i.e., all creation or all

created xing-qis created by the Dao ad extra. As a result, the whole creation is

immensely permeated by Dao-Qis or Fu-Qis. However, the third stage or the final

fulfillment of the Dao ad extra would not take place ---- in which the Infinite Ocean of

Fu-Qis will become truly All-in-all ---- unless all human xins are involved. By all

75 Cf. Guanzi, Vol. 1, p. 3.

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Chapter V Re-figurating the Concept of Qi in the Guanzi Si Pian in terms of St. Thomass Re-figurated Concept of IES appearances, the co-operation of our xin is required in (a) refraining from producing the

damaging sinful e-qi , as well as in (b) generating and filling the whole creation with

saintly shan-qi or xin-qi which is connatural to and permeated by Dao-Qi.

In this process of Divine Dao-Qi-cization of the universe, the Infinite Omnipresent

All is reaching out in terms of Its infinite ocean of Fu-Qis. However, its ultimate

fulfillment ---- in which all the Fu-Qis are truly participated by all creation ---- would

only begin to occur if all the xins on earth start to participate in such an infinite

omnipresent ocean of Fu-Qis. As all of us begin to partake in such an Inner Fullness of

the Dao ad extra, tian xia tai ping, i.e., that the whole world is filled with peace and

harmony in terms of Fu-Qis, would begin to be realized as never before. Apparently, it is

only in this way that the omnipresent Tri-personal Dao-Qi-Being may finally become

All in all (1Cor 15:28).

As such, the uncreated Infinite Omnipresent All is reaching out to the whole universe

as an Infinite Ocean of Uncreated Fu-Qis, overflowing with Uncreated Peace and

Harmony. Hence, this immense Dao-Qi-Being ad extra may also be called the infinite

Uncreated Tian Xia Tai Ping ad extra for all creation. Thus, whether we like it or not, the

whole humanity is called to embrace this infinite Uncreated Ocean of Peace and

Harmony in divine self-emptying, self-giving and self-communicating. Simultaneously,

whether we know it or not, we are destined to do so through the spirituality of the xin.

Otherwise, no fullness of peace and harmony, i.e., no tian xia tai ping, in this created

world of ours would become truly possible.

3.22 The Omnipresent Infinitely Fulfilled Life Itself Ad Extra

There is no doubt that all the Chinese people, like the rest of the whole humanity,

deeply desire to live an infinitely fulfilled life. However, in the last analysis, unless we

participate profusely in the Esse/Essence of the omnipresent Infinitely Fulfilled Life Itself

ad extra, life would hardly become abundantly fulfilled. Partaking intensely in Its Esse,

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we would be profusely filled with the very Essence of this Infinite Everlasting Happiness

describable as an Ocean of Uncreated Fu-Qis, Diamonds or Perfections, etc. As we know,

in our participation or activation of the Esse of Actus Purus, the Esse and Essence are

exactly one. The deeper we share in the Esse of Infinitely Fulfilled Life Itself ad extra,

the more we will participate in His Essence ad extra, and vice versa. As a result, the more

our life will be fulfilled.

As our whole esse is permeated totally by the Esse/Essence of the omnipresent

Infinitely Fulfilled Life ad extra, the problem which we are facing as regards our

bountiful participation in such omnipresent Dao-Qis ad extra is no longer the plentiful

presence of Fu-Qis per se. Rather, what really matters is the inner practice of divine

self-emptying, self-giving and self-communicating towards Infinitely Fulfilled Life Itself.

For a simpler expression, one may say that ones practice of divine self-giving and

divine self-communicating are fundamentally related to ones practice of divine

self-emptying. Apparently, the more self-emptying one strives to be, the more self-giving

and self-communicating one would become. Consequently, the more one would be able

to partake freely in the omnipresent Esse/Essence of the Actus Purus ad extra.

Insofar as self-emptying is concerned, it seems that Guanzi Si Pian has a lot to teach

us, especially towards the omnipresent Dao-Qis or Fu-Qis. Nei Ye, for example,

gives us three fundamental rules. First, we must not handle such an omnipresence

through physical or material force. Instead, we have to practice the spirituality of the xin

in sacred quietude.76 Second, we must practice self-control, guarding ourselves

against excessive, unruly or ungodly sorrow and happiness, joy and anger, desire and

profit seeking.77 If we substantially rid ourselves of non-virtuous desires or qis, our xin

76 Nei Ye reads: Thus, this vital force ---- never to be restrained by physical strength, it may be brought to rest by spiritual Power. Never to be summoned by ones call, it may be made welcome by ones power of awareness. Respectfully preserve and never lose it, such is called perfecting ones Power. Guanzi, Vol. 2, pp. 39-40. 77 Guanzi, Vol. 2, p. 40.

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will revert significantly to its flawless state.78 Third, we must further maintain a

moderate, simple and care-free lifestyle,79 in order to become truly at ease, relaxed,

content, stable and focused on the Dao in constant happy contemplation.80

In this way, the more divine or Dao-like we become in self-emptying, the more we

would find out what the omnipresent Infinitely Fulfilled Life ad extra designates us to

become in divine self-giving and self-communicating. Rejoice always, pray without

ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for

you (1Thess 5:16-18). Ultimately, as the New Testament reveals to us, we are created

first and foremost to be like God in holiness. It is obvious that God did not call us to

impurity but in holiness (1Thess 4:7) in the present divinizing process of Divine

Dao-Qi-cization, i.e., to be increasingly filled with His Dao-Qi, Jing-Qi, Ling-Qi,

Shen-Qi or De-Qi, etc. And when we become divinely self-emptying and overflowing

with such an ocean of Fu-Qis, we would be concurring with St. Paul, saying, Rejoice in

the Lord always; again I will say, Rejoice (Phil 4:4).

In that state of ideal becoming, we may begin to say that what Actus Purus ad extra

really desires us to become is what we really desire to become. At the same time, what

we really desire to become is also what Actus Purus ad extra really desires us to become

in life. In other words, the practice of Actus-Purus-less materialism and consumerism is

not what we are designated to live through in life. Rather, the use or management of all

created things should only serve as a means for us to become living images of Actus

Purus, i.e., to be filled ever more with the Divine Energies or Perfections in the Actus

Purus ad extra.

Finally, analogically speaking, one may also depict Actus Purus as the Uncreated Sui

Xin Suo Yu ( ), i.e., Being-Able-To-Fulfill-Whatever-The-Xin-Desires.

Accordingly, Actus Purus or Infinitely Fulfilled Life Itself has infinitely fulfilled all the

78 Cf. Ibid., pp. 54-55. 79 Cf. Ibid., p. 53. 80 Cf. Ibid., pp. 53-54.

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desires of Its (or His) Uncreated Xin ad intra. It is indeed the purpose or goal of the

Uncreated Sui Xin Suo Yu ad extra that we may all become little sui xin suo yus through

the divine practice of the spirituality of our xin . In this way, we may be increasingly

filled with an infinite ocean of Gods Fu-Qis on earth, and later even perfectly in Heaven.

3.23 The Omnipresent Uncreated Tri-personal Heavenly Family Ad Extra

Apparently, in the current Subsisting Dao-Qi-Being ad extra, we may also describe

the omnipresent uncreated Tri-personal Heavenly Family ad extra as the infinite,

omnipresent Transcosmic Tian Ren He Yi () ad extra as well as Tian Ren Yi Jia

() ad extra.

First, as mentioned, in the Uncreated Tri-personal Heavenly Family ad extra, one of

the Members of the Uncreated Tri-personal Family, i.e., God the Son, has become Jesus

Christ, the Incarnate Dao-Man or God-Man. One may, thus, say that this Tri-personal

Heavenly Family has actually become a Heavenly Family in which Tian (Heaven, God or

divinity) and ren (man or humanity) have become one in union. Accordingly, two

nuances may further be discerned in this union. On the one hand, it appears that the

Incarnate God-Man is a living personal Tian Ren He Yi in the sense that in this Hypostatic Union of Jesus Christ, there is a real union between full divinity and humanity in the one

(divine) person of Jesus Christ.81 On the other, within this Tri-personal Heavenly Family

ad extra, it seems that there is also a union between divinity and humanity. While divinity

is represented by the divinity of God the Father, the Son and the Holy Spirit, humanity is

represented by the very humanity of Jesus, God the Son.

Culturally, such an image of God as the Tri-personal Tian Ren He Yi may be quite

inspiring to the Chinese people, due to their historically inherent, long-to-be-fulfilled

utopia, i.e., tian ren he yi. Apparently, the realization of tian ren he yi would be made

81 Gerald OCollins, S.J., and Edward G. Farrugia, S.J., A Concise Dictionary of Theology, p. 98.

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Chapter V Re-figurating the Concept of Qi in the Guanzi Si Pian in terms of St. Thomass Re-figurated Concept of IES more possible, when the living Tri-personal Tian Ren He Yi is being taken seriously in

faith, hope and love. At the same time, the fulfillment of Tian Ren He Yi ad extra would

also depend on the fulfillment of the tian ren he yi being practiced en mass by the

spirituality of the xin . It is particularly so when such an ideal (i.e., tian ren he yi) is

approached in the Christian spirit of divine self-emptying, self-giving and self-

communicating towards the Tian Ren He Yi ad extra.

Secondly, it appears that the Uncreated Tri-personal Heavenly Family ad extra may

also be re-described as the Transcosmic Tian Ren Yi Jia. In this family image of the

Subsisting Being Itself ad extra, one may view the Tri-personal Heavenly Family as a

Family union par excellence between God the Father, the Holy Spirit, and Christ Jesus.

Patently, Christ can represent the whole human family as her most important member. As

St. Paul tells us revealingly, this God-Man is the First-Born of all creation, for in Him all

things in heaven and on earth were created ---- things visible and invisible. Further, all

things have been created through Him and for Him (cf. Col 1:15).

It seems that this breathtaking dream for tian ren yi jia would become truly promising,

when we begin to participate without precedent in the Esse or Essence of the all-

embracing Tian Ren Yi Jia ad extra. Simultaneously, the fulfillment of the omnipresent

Tian Ren Yi Jia ad extra would be impossible, unless we become truly committed in tian

ren yi jia. In particular, it is crucial that such an ideal is fulfilled through the spirituality of

the xin being conducted by the Church (to be explained later), the Mystical Body of

the Incarnate Dao, the fullness of Him who fills all in all (Eph 1:22).

3.3 The Fulfillment of the Tri-personal Dao-Qi-Being Ad Extra

One may say that this section or sub-section is an elaboration on the fulfillment of the

Tri-personal Dao-Qi-Being ad extra in a certain width, depth and length. Its purpose is to

bring forth, collectively so, the participable dimension of the divine Dao-Qi-cization of

the universe. Indeed, this collective participation involves even the very effort of each

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member of the whole human family. First, by emphasizing the indispensable need of the

co-operation by all the human xins , this sub-section seeks to widen our horizon as

regards such an effort of the xin for the fulfillment of the Subsisting Being Itself ad extra.

As we have learned from the Guanzi Si Pian above, through the human xin, Dao-like qis

can be spread far and wide.

Second, in presenting nine possible levels of prayer here, this sub-section attempts to

deepen the extent of our xins participation in the divine Esse/Essence, for the fulfillment

of the Divine Dao-Qi-cization of the universe. St. Augustine states: Your very desire [for

God] is your prayer; if your desire is continuous, your prayer is continuous.82 As noted

above, the Guanzi Si Pian is meant to inspire both rulers and non-rulers alike in desiring

the Dao. According to Bai Xin , for example, when a little of the Dao is desired,

there is some prosperity. When a great deal of it is grasped, there is great prosperity.83 In

terms of prayer, the desire for God may, then, be significantly compared to the desire for

the Dao. Simultaneously, the desire of the Dao may be viewed as some Daoist form of

prayer. One may consider, therefore, that the presentation of the nine levels of prayers as

a way to deepen such a Daoist form of prayer in the Christian context, for our xins

deeper participation in the Esse/Essence of IES ad extra.

Third, via discussing the five possible ideal models (or roles) of the Church below, it

is hoped that such a widening and deepening may be furthered in length, timewise. For

the fulfillment of the Subsisting Energy-Being ad extra, it is important that this effort of

the xin be organized, developed and perpetuated by the People of God.84 As Peter Kreeft

sums up above, the Christian God ad extra and His Church are inseparable in St.

Thomass metaphysical scheme. In fact, Christ and His Church are the two main means

through which the fulfillment of IES ad extra can surely take place.85 It seems that the

82 St. Augustine, en. Ps. 37.14. 83 Cf. Bai Xin, in: Guanzi, Vol. 2, p. 88. 84 The Church as a whole is regarded, inter alia, as the People of God by the Second Vatican Council (1962-1965). Cf. Dogmatic Constitution of the Church, nos. 9-17, in: Austin Flannery, O.P., Vatican Council II: The conciliar and post conciliar documents, pp. 359-369. 85 Cf. Peter Kreeft, A Summa of the Summa, p. 15.

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Chapter V Re-figurating the Concept of Qi in the Guanzi Si Pian in terms of St. Thomass Re-figurated Concept of IES Church of Christ as a whole is the crucial instrument through which the whole creation is

transformed in the salvific plan of God ad extra.

3.31 Fulfillment of Dao-Qi-Being Ad Extra via Our Co-operating Xins

Apparently, in the omnipresent Subsisting Dao-Qi-Being ad extra, all creation is

utterly permeated and enveloped by this Infinite Omnipresent All reaching out as all esse

is embraced by His Esse. St. Paul states, Indeed he [God] is not far from each of us. For

in him we live and move and have our being (Acts 17:27b-28). The Psalmist perceives

it in a similar fashion (Ps139:7-8):

Where can I go from your spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I take the wings of the morning and settle at the farthest limits of the sea, even there your right hand shall lead me, and your right hand shall hold me fast.

As mentioned, each creature, in particular a human qi-being, tends to spread

ceaselessly whatever qis it carries. It is, therefore, vital that all human xins should

carry and radiate saintly, virtuous Dao-like qis in a conjoint effort, for the fulfillment of

the Subsisting Dao-Qi-Being ad extra. Otherwise, our unceasing carrying and radiating

of vicious, sinful un-Dao-like qis will become immense complications for the Infinite

Ocean of Dao-Qis or Fu-Qis ad extra, making such a fulfillment unendingly difficult.

Indeed, it appears that even one single human xin per se is already capable of

spreading a great amount of contaminating qis, let alone an unaccountable number of

counterproductive xins in the world. Hence, for the ultimate fulfillment of the

Transcosmic Tian Xia Tai Ping or Tian Ren Yi Jia, etc., the co-operation of all human xins

are fully required. Thus, out of the believerss hearts shall flow mighty rivers of living

water (cf. Jn 7:38) for the blessing of the whole globe, even for the whole universe.

Indeed, it appears that the deeper a sagely, quiescent xin can participate in the

omnipresent Esse of the Dao ad extra, the more profusely it can help in the activation of

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the omnipresence of the Dao ad extra. Nei Ye hints at the great possibility of

this phenomenal reality concisely:86

That the Way [Dao] will naturally come is something you can count on

and plan for. If you are quiescent, you will obtain it. The spiritual force within the mind, sometimes arrives and sometimes departs. So fine that nothing can exist within it; so large that nothing can exist beyond it.

Consequently, the rest of creation would be able to participate more in the

omnipresent Essence or Fu-Qis of this Transcosmic Tian Xia Tai Ping ad extra. It is quite

important for all of us, therefore, to practice deep prayer or contemplation. Ostensibly,

the prayer of the humble pierces the clouds (Sirach 35:17). At the same time, the

prayer of the righteous is powerful and effective (Jas 5:16).

Moreover, for the spreading of the Fu-Qis, it seems crucial for all the sagely xins to

practice the spirituality of the xin together as a community. Obviously, this social aspect

is missing in the Guanzi Si Pian. It can, however, be supplemented by the concept of a

co-ordinated community such as the Church, imperfect as she is. Apparently,

[a]dvancing through trials and tribulations, the Church is strengthened by Gods grace,

promised to her by the Lord so that she may not waver from perfect fidelity, ceaselessly

renewing herself through the action of the Holy Spirit until she may attain to the light

which knows no setting.87 In this way, collectively, such a transcosmic activity may be

further organized, developed, and kept alive for the future.

3.32 Nine Levels of Participation in the Infinite Ocean of Fu-Qis Ad Extra

Re-figurated in terms of the Guanzi Si Pians concept of qi, St. Thomass concept of

IES has become, as mentioned, the Transcosmic Burning Bush of Uncreated Energies.

IES may, indeed, be viewed even as an Infinite Omnipresent Ocean of Fu-Qis when such

86 Guanzi, Vo. 2, pp. 54-55. 87 Dogmatic Constitution of the Church, no. 9, in: Austin Flannery, O.P., Vatican Council II: The conciliar and post conciliar documents, p. 360.

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an all-present Burning Bush is further re-described in light of the Guanzi Si Pians

concept of qi. In any case, in the IES ad extra, this Infinite Omnipresent All infinitely

desires to fill us All in all, with His omnipresent ocean of Dao-Qis, Jing-Qis or Fu-Qis.

However, unless we become divinely self-emptied,88 we cannot be fully filled with

such Uncreated Fu-Qis, in spite of their omnipresence. Precisely because it is so difficult

to become truly purified and filled with these Divine Perfections, we need to be specially

assisted in the IES ad extra. It is hoped that, via the spiritual way of St. Teresa of Avila

(1515-1582), Doctor of the Church, as introduced below, many would be wonderfully

united with God in intimate union, partaking abundantly in His Esse or Ess

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