The above image projects the saintly deportment of Ji Gong. He is an accomplished saint and is a buddha in his own right though he is also a highly respected deity in the Taoist pantheon.
But the life of Ji Gong as a man many centuries ago showed another perspective of someone who had no qualms in being himself and not trying to fit the expectations of the clergy in monastery. Whilst many monks would abide by the rules of conduct of a monk, he would not stick to them but be himself even if others thought that his behavior might fall short of expectations and be disgraceful. This result in his being ridiculed.
But the truth is that those monks who were in leadership and took pains to show they are sticking to the few hundred rules of Vinaya (monks' rules) were not as forthright and truthful. What they did project of themselves were just to meet expectations and to enable them to hold on to their leadership status, so that they have free reign of what they do in monasteries.
Like it or not, their hearts did not meet up to the holy image they projected. Behind this projected facade, there were perhaps even politics of cliques, commercialization and even misappropriation. The temple or place of worship became a place for reaping personal benefits and clinging to name and form.
This was not good. Ji Gong showed the way by being his own self. He was always with the men on the streets, carefree, jovial and laughing, even frolicking and dancing, eating meat and drinking wine. But despite this image of being like the men in the streets and acting like a holy fool (as he was in robes of sorts), he was wise and sincere from the heart and that mattered more than what he ate or did.
He was a blessing to others, helping the poor and down trodden, righting the wrong, and at same time benevolent to those who erred but willing to change.
Thus though downgraded to menial chores and later expelled from monastery, he was confident of himself and of what he was doing. There was need to be himself but be right from the bottom of his heart.
He did not join another monastery but roamed the streets in grey informal monk garment often torn and patchy, He carried a torn fan and a gourd. He wore a cap of sorts. He was often seen with the poor and beggarly. His fame grew and his exploits to help others won acclaim.There were numerous stories of miracles attributed to him. He overshadowed many of those monks at the monasteries who appeared holy and befitting of monks but only superficial and more skin deep and less heart driven in spirituality.
There is a parallel of this in modern society. Mega churches and also temples have high profile society leaders who handles huge gullible congregations as well as large sums of money. They may be priests, monks or supposedly anointed clergy. Their often vibrant public image at the pulpit or shrine can be magnetizing, charismatic and they enjoy being idolized.
But by contrast, their personal lives can be at odds and a far cry to this cultivated public image. This true saints would choose to avoid having. They pander to the weaknesses of society and cultivate the weaknesses and base needs of society to their advantage. Isn't this state of affairs similar to the monasteries and temples in China during the life of Ji Gong as a man by the name of Li Xiuyan?
It is a wonder that the life of Ji Gong as man many centuries ago is an eye opener of how temples and churches can err when they emphasize on rules and norms. Wolves amongst men would come to the fore and take on sheep's clothing. They do appear to deliver as priests and monks. They project a saintly and 'holier than thou' image of themselves but lead double lives. Some are even corrupt and mislead, misappropriate and misguide others. Some are even involved in other misdeeds such as sexual misbehavior.
Ji Gong showed the way of how spiritual leaders and true saints of men should be. What matters is the heart. Learn from Ji Gong on how a true spiritual leader should be.
But the truth is that those monks who were in leadership and took pains to show they are sticking to the few hundred rules of Vinaya (monks' rules) were not as forthright and truthful. What they did project of themselves were just to meet expectations and to enable them to hold on to their leadership status, so that they have free reign of what they do in monasteries.
Like it or not, their hearts did not meet up to the holy image they projected. Behind this projected facade, there were perhaps even politics of cliques, commercialization and even misappropriation. The temple or place of worship became a place for reaping personal benefits and clinging to name and form.
This was not good. Ji Gong showed the way by being his own self. He was always with the men on the streets, carefree, jovial and laughing, even frolicking and dancing, eating meat and drinking wine. But despite this image of being like the men in the streets and acting like a holy fool (as he was in robes of sorts), he was wise and sincere from the heart and that mattered more than what he ate or did.
He was a blessing to others, helping the poor and down trodden, righting the wrong, and at same time benevolent to those who erred but willing to change.
Thus though downgraded to menial chores and later expelled from monastery, he was confident of himself and of what he was doing. There was need to be himself but be right from the bottom of his heart.
He did not join another monastery but roamed the streets in grey informal monk garment often torn and patchy, He carried a torn fan and a gourd. He wore a cap of sorts. He was often seen with the poor and beggarly. His fame grew and his exploits to help others won acclaim.There were numerous stories of miracles attributed to him. He overshadowed many of those monks at the monasteries who appeared holy and befitting of monks but only superficial and more skin deep and less heart driven in spirituality.
There is a parallel of this in modern society. Mega churches and also temples have high profile society leaders who handles huge gullible congregations as well as large sums of money. They may be priests, monks or supposedly anointed clergy. Their often vibrant public image at the pulpit or shrine can be magnetizing, charismatic and they enjoy being idolized.
But by contrast, their personal lives can be at odds and a far cry to this cultivated public image. This true saints would choose to avoid having. They pander to the weaknesses of society and cultivate the weaknesses and base needs of society to their advantage. Isn't this state of affairs similar to the monasteries and temples in China during the life of Ji Gong as a man by the name of Li Xiuyan?
It is a wonder that the life of Ji Gong as man many centuries ago is an eye opener of how temples and churches can err when they emphasize on rules and norms. Wolves amongst men would come to the fore and take on sheep's clothing. They do appear to deliver as priests and monks. They project a saintly and 'holier than thou' image of themselves but lead double lives. Some are even corrupt and mislead, misappropriate and misguide others. Some are even involved in other misdeeds such as sexual misbehavior.
Ji Gong showed the way of how spiritual leaders and true saints of men should be. What matters is the heart. Learn from Ji Gong on how a true spiritual leader should be.
Omitofo
