A Brief Introduction to Zhēn yī

‘The Bright Truth’ by Jinyi (Mint)

The Un-religion… the Fun religion…

If you like religion... you will love these ideas, but most people today don't like religion, for two reasons: The first is that it is NOT fun! And the second is that most religions divide 'good' and 'bad' people. Well, welcome to Zhēn Yī!

Everybody reflects something greater than the primal. We inherently seek to add ''joy" to survival. All testify to something more sublime than blood and flesh, dirt and fire. We all scratching up different paths to find a smile (or following a path that was made from above). Although Zhēn Yī is nothing more than a theosophical construct, it is a fun way to find some laughter no matter what religious or non-religious path you followed.

Zhēn Yī is hyper-system of ideas and practices. The full name is 明眞伊

• míng 明 ‘bright, light, brilliant; clear’ An honorific agnomen. 
• zhēn 眞 ‘real, actual, true, genuine’ Describes its basic nature 
• yī 伊 ‘third person pronoun’ Infers both identity and singularity

It is a theosophical construct which seeks to encourage a set of general ideas without specifying or requiring specific theology or symbolism. At the theosophical level, it is concerned primarily with epistemological issues, leaving cosmogenic, eschatological and conventional soteriology to be defined and specified in various ways in the specific Dimensions and Modalities discussed below.
Zhēn Yī does not determine any specific religious beliefs, so it is an ‘un-religion’. The practices include a lot of FUN things, that help people deal with and resolve pain and suffering. It neither replaces nor requires religion. It is a non-binding theosophy.  It is not, however, esoteric. In fact, it is the opposite. There are no elite or secret societies and no secret teachings within it. In the same way that Lawrence of the Resurrection opened a path parallel and compatible with monasticism, these ideas simply go in your pocket as you walk your path.

Dimensions of Zhēn Yī

Zhēn Yī currently has three dimensions (i.e. three ways to practice it):

• The Dimension of Inspiration
• The Ecclesiastical Dimension 
• The Dojo or 도장 Dimension 

The key element of the Dimension of Inspiration is a direct revelation from the Presence (traditionally ‘God’ or ‘Divine One’) which is passed on through Spiritual Leaders. Inspiration is distinguished from ‘self-realization’, which falls under the Dojo Dimension. This is not a path rooted in the shadows of the human soul, but rather in the desires of The One to make people smile. There are most certainly many to whom such a blessing has been bestowed, but the reader is cautioned regarding those who simultaneously build a name for themselves, and yet claim ‘truth’. Inspiration is exogenic - a breath of laughter on the lips of humans, from the winds of higher inspiration.

The second Dimension is Ecclesiastical. Many people in this world are insensitive to the first dimension and intolerant of the third. For them, a more familiar Dimension follows that of ecclesiastical traditions. Note that there is no single ecclesiastical modality. Zhēn Yī can be practiced regardless of one’s current or pre-existing religion, similar to Baha’i. The Ecclesiastical Dimension helps the follower to be faithful to the set of religious norms and constructs they already chose. This Dimension encourages ‘seeking’, and ‘discussing’ in context of a family of followers. Zhēn Yī can stand alone as a religion or happily coexist with Christianity, Judaism, Islam or Eastern religions.

The third Dimension is the 도장 (also called 道場, dōjō, どうじょう). In this Dimension there is a Master (or even Mistress) who passes Zhēn Yī to disciples or apprentices. There are also many modalities in which this dimension can exist. Some are monastic, while others are patterned after Eastern religions. It can be done with a group of disciples or one on one. The general shared characteristic is that a leader teaches disciples until they reach apprenticeship and ultimately leadership of their own. As opposed to the other two Dimensions, this one does not imply exogenic divinity; so the practices of atheism, self-realization and even ways that I will not mention here can comfortably exist in this approach.

There is an acknowledged theological distance between these dimensions. Each one may claim that the other is heretical. At the theosophical level, however, a single set of ideas is expressed through the potentially antiphonus practices of the individual dimensions and modalities.

Paths of Zhēn Yī

In each dimension there are three paths:

• The Path of the Disciple 
• The Path of the Apprentice 
• The Path of the Apostate (Usually not spoken of in early lessons) 

It is expected that everyone enter as a Disciple. The activities of the disciple differ according to the dimension and modality he or she has chosen. But in any case there is a spiritual guide who helps the disciple to learn. That guide can be either a Leader, an Ecclesiastical fellowship, or the very Presence of The One.

After one becomes “accepted’ as a disciple”, the path of apprenticeship may be chosen. Not all disciples choose to become apprentices. The goal of the apprentice is to someday achieve the position of a spiritual guide, master or other leader, and thus, help pass on the beliefs and practices of Zhēn Yī to others. Again, the terms ‘accepted’ and ‘spiritual guide’ differ according to dimension and modality.

Unlike other systems of practice and belief, Zhēn Yī acknowledges and accepts the condition of the apostate. While it is not encouraged (and indeed avoided) it is seen as a sometimes necessary and beneficial stage or period in which the student forsakes the practices or no longer yields to any spiritual entity, and even ignores the Truth. Even if the individual remains apostate, good can be done.

Tenets of Zhēn Yī

The core tenets are:

• Curiosity in the idea of a supernatural divine as good and superior 
• Anti-esoteric comradery with all people on earth
• Joy in unrelenting pain 
• Tangible non-graduated soteriology 

SUPERNATURAL DIVINE. Deity is not tightly specified in the theosophical arena, but to lose our curiosity in the very idea of the divine is too discouraging. If we cannot muster a sense of worship, then at least we should hold on to a sense of wonder. If only in the interests of pragmatism, it is foolish to let such powerful tools slip through our hands to the dirt the evolutionary layer that we think ourselves to be on. Atheism is seen as a limitation of one’s ability to stand above the biological urges and laugh in spite of our pathetic physical condition as we fall back to the dust from which we rose. The material things described by science are seen as the very the enemies of the truth. Our physical bodies die, material possessions trick us into false pleasures from "what can be seen”. Wearing blinders that focus only the physical things is not ‘scientific enlightenment’.

ANTI-ESOTERICISM. Anti-esotericism or anti-elitism is perhaps the most difficult tenet to accept and understand, nonetheless it is accepted at the theosophical level. This refers to horizontal anti-esotericism in which various dimensions and modalities of belief are seen as concurrently valid, though not congruent. It also refers to vertical anti-esotericism, in which a Master, or Priest or other spiritual guide is not seen as better than an apprentice or disciple (or even an apostate). Even in the 도장 Dimension, which frequently features and unquestioned authoritarian spiritual guide there is “underlying and mutual devotion or love” between the highest and the lowest in rank or position.

JOY IN PAIN. Also called “The Great Truth”, is taken from the ante-patriarchal phrase “joy in unrelenting pain” (familiar to avid readers). It is perhaps the most definitive feature of the practice. This great truth has been restated in a vast number of cultural traditions, religions and non-religious systems of belief. In this axiom, we see freedom from all forms of unhappiness as well as motivation to help those still suffering. In contrast to the Eastern view that pain and suffering are non-existent, we view pain as real and suffering as optional. The administration of pain as penance is rejected at the theosophical level, but the practice of willful commiseration is encouraged - not to build one’s resistance nor feed a masochistic Epicureanism, but rather untie the dangerous bond between comfort and joy, and to evoke compassion and good deeds.

TANGIBLE NON-GRADUATED SOTERIOLOGY. While traditional (even conflicting) concepts of ‘salvation’ may be present in particular Dimensions or Modalities, the concept of soteriology at the theosophical level does not divide into ‘levels’ or gradations, nor does it refer to a theological understanding of ‘salvation’. In Zhēn Yī, no one is required to cross a certain ‘line’ of ‘salvation’. Instead, one is ‘saved’ from suffering to the extent that one is able to find actual relief in ‘unrelenting pain’ and saved from cruelty to the extent that commiseration has produced genuine compassion. We acknowledge that all are pilgrims, and none have reached the goal. Thus none are ‘saved’. Likewise, all are on the ‘path’, thus all are ‘saved’. These concepts are related to this life only and are independent of theological concepts of ‘salvation’.

The tenets described here need not be seen or grasped by all adherents at all times. Nor do they answer all questions. There is a distinction between theosophical and exegetical issues. These tenets are theosophical in nature, whereas more specific beliefs are set forth by exegetes, theologians or sages at the level of individual Modalities.

Modalities of Zhēn Yī

Within each Dimension, there may be various Modalities. Here are a few examples:

• A Christian fellowship may implement some of the Zhēn Yī practices to enhance and encourage Christian compassion, and they may call it something else, and never even assciate it with Zhēn Yī.
• An adherent may host theosophical discussions on web or social media. 
• An eastern monastic tradition may set forth a subset of Zhēn Yī practices in context of a cloistered lifestyle. 
• An individual may practice Zhēn Yī with no forms of fellowship or leader. 
• Due to the common perspective of “joy in pain”, there is even a BDSM modality.

Practices of Zhēn Yī

The practices of Zhēn Yī are neither graded nor absolutely required. They exist to encourage commiseration and to help the adherent to experience joy within the painful experiences of life. Some examples of Zhēn Yī practices are:

• Tears for Salt. Refusing to put salt on food, except for the saltiness of one’s own tears as we remember those who are starving. 
• Torn Clothing. A small tear or rip in each piece of clothing we own, to help us remember that joy does not come from looking stylish, and to enhance compassion for those who cannot afford new clothing. 
• Commiserative Menstruation. Taking one day in each phase of the moon to think about the victims of war, rape or other bloody sufferings. Women remember in obvious way. Others can use tampon as key chain or other fun way!
• The Hole in my Shoe. The practice of continuing to use shoes even after they have a hole, to remind ourselves about those who do not have shoes or cannot afford good ones.

Each practice in this category can also have a proactive corresponding Response, such as “Tears for Salt… give food to someone”; “Torn Clothng… buy some clothing for someone”. It should be clear, however, that true joy is NOT in food and clothing, rather in being happy despite the lack of it. So, although an excellent expression of love, the Responses do not produce Zhēn Yī  in the heart of the recipient, but for those who are still "on the path" it is a temporal relief.