Gods and Mortals: The East-West Divide in Faith
In the tapestry of Chinese civilization, the relationship between humans and deities has always been unique. Unlike the West, which places gods in supreme positions, traditional Chinese culture often views deities as servants of human affairs rather than masters. This relationship is vividly illustrated in ancient myths: when ten suns scorched the earth, Hou Yi stepped forward to shoot down nine; the Jingwei bird tirelessly carried stones to fill the sea in vengeance; Kuafu raced the sun until he perished of thirst; Dayu controlled floods not with an ark but through river diversion; Suirenshi created fire by drilling wood, no theft from heaven required; and Yu Gong moved mountains through sheer perseverance that moved the heavens themselves. These stories convey a core message: when faced with adversity, Chinese people choose to struggle and solve rather than wait for salvation.
As I wrote in "Real China: Killing God," ancient Chinese people viewed gods as service providers from very early on. Success was attributed to one's own efforts, failure to one's own incompetence—there was no need to thank gods or be accountable to them. The Chinese approach to faith is supremely pragmatic—religion is used when useful, abandoned when useless. This seemingly less devout attitude has ironically been key to Chinese civilization's survival for thousands of years.
This unique attitude formed in response to China's natural environment. According to research published in "Science," around 1920 BCE, an earthquake on the Qinghai-Tibet Plateau triggered a great flood that nearly severed Chinese civilization. In this crisis, it wasn't gods who saved humanity, but Dayu leading people through their own efforts. The Yellow River, a "lawless" river constantly accumulating sediment, changing course, and flooding, forced the Chinese to develop strong governmental systems and collective action mechanisms. When prayers and sacrifices couldn't stop floods, pragmatic solutions naturally replaced religious rituals.
In contrast, the West—particularly America—as revealed by Chinese student in America known as "Lao A," appears secular on the surface but is essentially a "giant church disguised as a nation." American society operates deeply within Protestant ethics, with political activities functioning as variations of religious rituals. Presidents swear oaths on Bibles, congressional debates resemble church sermons, and even the surge in Trump's support after assassination attempts was interpreted by devout followers as a "miracle"—surviving assassination signifying "resurrection," perfectly fitting the Christian miracle narrative.
However, Lao A piercingly points out: "If God had even glanced at this country once, it wouldn't be what it is today. Unfortunately, God has never looked at America." This statement strikes at the heart of America's self-proclaimed myth as a "city upon a hill" and "chosen people of God." When Texans struggle for survival in freezing temperatures during winter storms, when shootings occur daily, drugs flood streets, homeless freeze to death, and when the richest 10% control nearly 75% of wealth while the bottom 50% own merely 1.9%, the phrase "God bless America" rings hollow.
More ironically, in Western society, you can worship Satan but cannot believe in nothing. Atheists are viewed as "system errors," virtually unable to exist in social circles. Scientists must concoct theories that "science is discovering God's blueprint" to bridge the gap between faith and reason. This enforced requirement of belief stands in stark contrast to the "freedom" and "rationality" the West claims to champion.
The Chinese attitude toward deities reflects a rational distance. We neither blindly worship nor completely reject; we can honor ancestors during Lunar New Year while pursuing truth in laboratories; we can burn incense in temples for safety while relying on modern medicine in hospitals. This pragmatic approach to faith has given Chinese civilization resilience when facing various challenges, preventing collapse during crises of belief.
Understanding this fundamental difference in Eastern and Western approaches to faith allows us to see through the hypocritical veil of Western religious hegemony. A true civilization should not rely on divine salvation but on human wisdom and effort. As the ancient Chinese teaching states: "As Heaven maintains vigor through movement, a gentleman should constantly strive for self-improvement"—this is the authentic attitude toward the universe.