Would you like to know why, even after many years, I still recite the cherished words “resultado do jogo do bicho” during my meditation time? When I set out to explore Brazil, my primary goal was to delve into new spiritual practices, experience the rich cultural diversity, and perhaps find a deeper connection with the world around me. Brazil, with its vibrant mix of indigenous traditions, Afro-Brazilian influences, and modern spiritual movements, seemed like the perfect destination for this quest. However, during my travels, I encountered something unexpected and fascinating—a local phenomenon known as Jogo do Bicho
Continue readingMYSTIC, SHAMAN, ORACLE, PRIEST
Master Zhuang’s teachings on the YIjing will soon be published innew book entitled “MYSTIC, SHAMAN, ORACLE, PRIEST” (SAIA): 2012 The Dao of Change: the I-ching 易經 (Yijing)
The Yijing is an ancient book written to help early Zhou dynasty kings keep their people in harmony with nature.The word for “King” (Wang) pictures a person who connects the three worlds, ( 三 ), by drawing a line connecting heaven, earth, and underworld ( 王 ). In ancient times, the king was the person who ruled by connecting humans to the three lines, called “trigrams,” in the Yijing, (易经) Book of Changes. The original three-line “trigram” messages, found in the I-ching (Yijing) , date from the early Zhou dynasty, 1050-760 BCE.
Nature’s changes take place in eight steps, called Ba Gua (八卦 8 trigrams), as Dao moves from pure yang to pure yin, and back again. The 8 Trigrams of change rule the inner body, as well as outer nature. Inside the body (三) the top line of the trigram is for head-heaven, the middle line for heart-earth, and the lower line for belly-water. Daoist Meditation harmonizes us with these eight changes, from Pure Yang to Pure Yin and back. (See appendix 1, “Ho-tu and Luo-shu” Ba Gua 八卦 illustrations).
The 8 Trigrams teach harmony with Dao when nature is changing (you-wei有为), and when it is at rest (wu-wei无为). The 8 trigrams are arranged in two sets, to explain this. The first set, the Trigrams of the invisible, Primordial Heavens 先天八卦 are pictured as a circle (the Neolithic 璧 bi jade). The Prior Heaven Trigrams unite us with Wu wei Dao, when the mind and heart are free of judgment and images. The moving Dao,
Yu-wei有为 之道 is square (the Neolithic 琮 cong jade) . It represents change in the visible world. It later was given the name Trigrams of the Later Heavens 后天八卦 and teaches oneness with Dao’s moving cycle of change, in the body, and in nature (See diagram #3, in the appendix, for these two arrangements of trigrams).
To help us find a more precise harmony with the Dao, the Yijing (I-ching) author multiplied the trigrams, 8 x 8, into 64 “hexagrams” (two trigrams written over each other). The 64 hexagrams, as used by Daoists, are spiritual as well as practical guides to Dao’s cyclical changes. The key to using the Yijing (I-ching) is simple. Nature always changes in four steps: spring, summer, autumn, winter; — birth, puberty, maturity, old age/death; – dawn, noon, sunset, midnight, always in a cycle of four.
To teach us how keep in harmony with nature’s four stages, the ancient Yijing (I-ching) scientists used four mantic (i.e., “coded”) seed words, which appear at the beginning of each hexagram. They explain how to respond spiritually to the 64 possible changes inside our hearts, as well as the world around us. The four “mantic” code words, explained below, are contemplative guides to Daoist prayer.
The Four stages of Daoist meditation
The Yijing’s 4 coded meditation words are: yuan 元，for nature’s rebirth in spring, when Dao ploughs and purifies us, implanting new Qi 炁 energy in the inner and outer Cosmos; heng 亨 for summer, when Dao sits like a hen on this Qi energy, to nourish and ripen it; li 利 for autumn (qiu 秋) when Dao cuts or harvests, by emptying our minds of words and our hearts of desires; and zhen 贞 for winter, when Dao writes on our bones and heart (贝), with a fiery brand (卜), as we meditate on Dao’s inner presence (贞). Note that the Yijing uses the 64 simple statements, written at the beginning of each hexagram, as a coded way to respond to external change, and keep our hearts in harmony with nature.
Daoists teach that 49 (7 x 7) of the Yijing hexagrams describe the Moving Dao, (you wei zhi Dao有为之道), while 15 (8 + 7) statements relate to the “Wu wei non-moving Dao, “wu-wei zhi dao 无为之道.” Each of the 49 hexagrams of “change,” yu-wei Dao, begin with one, two, three, or four of the sacred mantic code words. They teach us four ways to respond to change in nature. When ancient kings sought counsel of the Yijing, and one or more of these mantic words occurred, the kings behaved in accord with the meaning of the four sacred words, as follows:
. yuan 元 , purify the fields, and the mind, by plowing and planting (spring); heng 亨 nourish and ripen the heart (summer-kataphasis) by “meditating;” li 利 harvest, or “cut away” all images and judgments, (autumn-apophasis);
zhen 贞 rest – contemplate; be one with Dao presence in the belly (winter).
When consulting the Yijing, and one of the statements without a code word (16, 20, 23, 35, 43, 44, 48, 54) or negating them (12, 29, 33, 38, 52, 61, 63) occur, then the ancients knew that the Wu-wei, Dao of “apophasis” was present. It was time to do nothing, except, as Chuang-tzu (Zhuangzi) recommends, sit in forgetfulness, and perform heart fasting meditation. The Yijing is a manual leading to a four step, contemplative form of prayer and ritual meditation, in accord with the brief readings at the head of each hexagram.5 Images of the Yijing trigrams are found everywhere in Daoist Jiao 醮festival and Zhai 齋 burial liturgy.
How Daoist ritual uses the Yijing (I-ching)
Yijing symbols (not the book itself) are used everywhere in Daoist ritual, as well as in meditation. When performing rites of renewal (Jiao 醮), or burial (Zhai 斋), we ritually “close” the trigram Gen 艮 , (see appendix) the northeast “Gate of Demon” (Guei Men鬼门). We do this to purify all sacred places set aside for meditation and ritual. Then we “open” the Gate of Heaven (Tian Men 开天门 ,乾, 三) , in the northwest, to make Wu-wei 无为之道 Dao present. We do this to heal, bless, and renew, during the entire cycle of life’s change. Daoists must first be “one with Wu Wei Dao,” by inner cultivation. Only then, can we provide Rites of Passage, to renew and heal the communities in which we live. (Daoist Master Zhuang, 3rd edition, Los Angeles, 2012, Ch. 5, explains this process more fully).
WUDANGSHAN, A SACRED DAOIST MOUNTAIN
It was a great honor and privilege to climb Mount Wudang Shan last week, one of China’s most sacred mountains, for the Lunar 9th month 9th Day festival (Oct. 24-25 this year). 9/9 is the birthday of “Bei Di,” 北帝 the North Pole spirit, who resided on the mountain top.
Little did I realize that 10,000+ people would choose to visit on the same day I did. Guests from Hong Kong, Taiwan, and southeast Asia joined pilgrims from local villages, and from all over China, to climb Wudang Shan’s “golden peak” summit, and celebrate Bei Di (also called “Xuan Tian Shang Di” 玄天上帝)’s birthday.
Xuan Tian Shang Di lives in the Pole Star in the Northern heavens, where he protects China’s emperors, and is patron of martial arts. He is also enshrined above the North Gate of Beijing’s “Forbidden City” Imperial palace. Emperors of the Ming dynasty (1368-1644) considered Xuan Tian Shang Di to be their own very special patron. The beautiful temple complexes atop Wudang Shan were commissioned by the second Ming emperor, Yong Le, who ordered 300,000 people to go there between 1420-1428, and build what he hoped would be China’s most spectacular sacred temple area, just as he ordered Beijing to be built as the world’s most spectacular imperial palace.
The Manchu emperors of the Qing dynasty (1644-1912) were not as enthusiastic about maintaining Daoist mountain top temples. The KMT government was even less concerned, allowing the summit to be neglected, without government funding or notice. Zhou Enlai, one of China’s wisest modern prime ministers, forbade the Red Guard to destroy any of the buildings and statues on the summit, as he did for other cultural heritages of China as well. A handful of ancient Daoists survived the Cultural Revolution, keeping the traditions of inner cultivation, and spiritual presence, alive and well on the mountaintop.
Governmental neglect was a blessing in disguise for the Daoist monks and nuns, who stayed in the shrines, temples, and caves, that bless the 72 peaks of the Wudang Mountain complex. After 1980, Wudang Shan’s ancient customs were revived. The government soon noticed that thousands of pilgrims came each year to the mountain to “burn incense,” offer “spirit-paper money,” (a symbol of offering one’s own good deeds) at the many shrines atop Wudang Shan. Buses were provided to carry pilgrims from the foot of the mountain to hilltop lodgings, for a nominal fee. For those who cannot manage the grueling 3 hour uphill walk, a cable car provides a 40 minute ride from Zhongguan bus stop to the summit.
The monks and nuns of Wudang Shan (Mt. Wudang) belong to the Dragon Gate (Longmen) branch of Quanzhen monastic Daoism (龙门全真), which is also popular in Hong Kong’s “Green Pine Monastery” (Qing Song Guan青松观) and many temples throughout China. People come from all over China and the overseas diaspora each year to pay respects to Bei Di, Patron Spirit the Big Dipper as well as the North Pole star, at his mountaintop temple.
Climbing the summit is a very moving experience. Children, parents, grandparents, rich and poor alike, line up from early morning until late at night, waiting their turn to climb up the 1000 steps to the summit, and wish “happy birthday” to Bei Di. The Big Dipper, Bei Di reminds us, points to the North Pole Star 24 hours a day, as it circles through the heavens. Christian, Islamic, Judaic, Buddhist, and Daoist visitors are reminded to be always aware of “Transcendent” Dao, (God, Allah) within us, symbolized in art, for all who visit the shrine.
Michael Saso Wudang Shan, Nov. 21-31, 2009[singlepic id=1 w=320 h=240 float=]
Posted on February 3, 2010
Daoist Ordination Manual, “龙虎山师传法派“ 1868， Library of the 61st Celestial Master
15 folio pages; pg. 1 the 40 character poem that identifies a Daoist master of the “3 mountain Drop of Blood Alliance,” 三山滴血派 i.e., Mao Shan, Gezao Shan, and Longhu Shan; Wugang Shan Daoists add 10 more characters to the poem. One character is advanced for every generation that the ordination titles are transmitted; at present, the 29th and 30th characters “Da 大,” and “Luo 羅” are in use. The manual is preserved at Longhu Shan, Mao Shan, Wudangshan, and Baiyun Guan in Beijing .
Pg. 2. (Folio 32b and Folio 33a), the registers or “Lu”籙 transmitted by the 3 mountains;
Pg 3. (Folio 33b) the rules for transmission; immoral behavior (Fangzhong) and bad tempered disciples may not go higher than Grade 6, “xian guan” 仙官。
Pg. 4-8, samples of titles given to Daoists in the past, who came for ordination.
Pgs 9-15, the ordination titles, Tan altar, Gongcao 攻曹 Patron messenger spirit for each ordained Daoist, according to the year, month, day and hour in a 60 year Jia Zi 甲子 cycle; the “talisman” at the foot of each title is drawn with the tip of the tongue on the hard palate, beyond the upper teeth, and saliva “swallowed”, in order to summon the Jiazi Gongcao spirit.
This mijue 秘诀 manual may not be sold, used for profit, or ritual-meditative purposes, unless taught by and licensed from a recognized Daoist master.
Posted on November 23, 2009
Daoism, as taught by Daoists in China
(taken from MYSTIC, SHAMAN, ORACLE, PRIEST, “MYSHOP,” CH. 3. Oracle Bones Press, copyright, Michael Saso, 2009)
Wisdom is like water. It resides in the lower meditation field, the belly. The head is for thinking; the heart for willing and desiring. The belly is the place for wisdom and contemplation. We “return” to Dao’s gestating presence, from this ‘inner womb’ of intuitive awareness. (Daoist Master Chuang, 3rd edition, 2009).
The history of Daoism in China is divided into four parts, or “four seasons,” spring (3000-221 BCE), summer (221 BCE – 906), autumn (906-1644) , and winter (1640-..until today).
During the “spring” of Daoist history, what we call “Daoism” (Daojiao 道教)was seven separate streams of spiritual practice, called Daojia, 到家 (school Daoisms) which later developed into a powerful “river” (Daojiao) of inner cultivation during the summer of Daoist history. The seven separate movements of “spring” period (3000 BCE to 221 BCE) are:
“Spring,” 3000 BC to 221 BC, before the forming of Daojiao 道教源流:
1. Apophatic or Wu-wei 无为meditation, based on the books of Lao-tzu and Chuang-tzu.
2. Yinyang Five Element cosmology, 阴阳五行的人生观， a Yu-wei “visible Dao”
有为 (kataphatic), image filled system describing cyclical change in nature.
3. Neidan, 内丹inner alchemy, or meditation, uniting seasonal changes, colors, and
unseen forces as visualized spirits within the interior organs of the meditator’s body.
4. Li Yi, 礼仪Ritual meditation, used to celebrate “Rites of Passage” and annual
change in nature. The founder of Celestial Master Daoism, Zhang Daoling, (ca. 145 CE),
based early Daoist rituals on the Monthly Commands (Yueling月令) chapter of the Confucian
Book of Rites (Li Ji 礼记), and the ancient “weft” (古纬书)tradition.
5. Fangshi方士, the ancient healers and ritual experts of the “fang” or rural
villages, and cities. Fangshi became Daoshi 道士or Daoists in the Han Dynasty.
6. Wushu, 武术 Martial Arts; origin of Taiping (太平Great Peace) Martial Arts
Daoism, preserved on Mt. Wudang 武当山and wlsewhere, until today.
7. Yijing, 已经the Book of Changes, the earliest source of apophatic and
kataphatic prayer images, used in all later Daoist rituals and meditations.
These many sources became a great river called “Daoism” (Daojiao道教) of inner cultivation and rites of passage, during the summer of Daoism, from the Later Han through the Tang dynasties (145-906 CE), proliferated during the “Autumn” — Song through Ming dynasties (960-1640 CE), and continues in the “Winter” of Daoism, 1640 until today.
“Summer,” Han dynasty to the end of the Tang dynasty, 145-906 CE.
“Autumn,” Song thru the Ming dynasties, 906-1644 CE;
“Winter,” Qing dynasty, and modern times, 1644 until today.
Posted on August 4, 2009 
First published by Yale Press, 1978
“The Teachings of Taoist Master Chuang” (Daoist Master Zhuang); a brand new edition of the original 1978 verbatim account of a Daoist Master’s oral teachings, is in preparation. The “3rd edition” contains new materials, in Chinese, from Master Zhuang Chen Deng Yun’s mijue 秘诀 private, hand written holdings. Teachings brought to Taiwan from Longhu San, Mao Shan, and Wudangshan, listed under the collective title “Sanshan dixue pai” 三山滴血派，(“Three Mountain Drop of Blood Alliance”), are in the 3rd edition. The full Chinese texts, published under the title “Daojiao Mijue Jicheng”（道教秘诀集成) can also be ordered through this website.
The Black Christ “Cristo Negro De Esquipulas”
parents carry children, in the procession
Faithful wash the “5 wounds” with white cotton
Oranges placed on the path of the crucifix 
Procession enters the altar sanctuary
Incense and flowers lead the procession 
Black Christ Procession, Jan 14, 2012
Closeup of the Black Christ of Equipulas 
The Black Christ of Equipulas
Nuestro Senor de esquipulasThe faithful wipe the wounds of Christ, for healingprocession of the Black Christ image El Cristo Negro image dates back to 1595oranges, fruit, flowers offered during the processionThe Parish secretary is from Chimayo, Esquipulas, GuatemalaBlack Christ on Gold cross, with woven cloth decorationparishioners prepare the float for processiondark camphor wood with red color added for the 5 woundsGuatemalan custom: incense, flowers, woven clothflowers, incense, classic native danceMass is celebrated with the Black Christ image presentGuatemalans of all ages attend the procession
El Cristo Negro de Esquipulas, a Dark Balsam wood statue of Jesus in Santuario de Chimayo, Guatemala; (see the web-site search articles of THE LEGEND OF “NUESTRO SENOR DE ESQUIPULAS” by Lynda La Rocca , and Stephen de Borhegi, for more detailed explanations. The present article is based on oral accounts given by the parishioners of the Immaculate Conception Church, Los Angeles, CA., located on James D Wood-9th street, a block away from the downtown Loyola- Marymount Law School).)
The Santuario de Chimayo — also called the Santuario de Nuestro Senor Milagrosa (Negro) de Esquipulas — was built on a hillside famous from ancient times for the healing powers of a white, clay like substance. A strange light was seen to burst from a hillside above the Santa Cruz river, in 1595, coming from the white clay. Devout Guatemalan natives, after digging in the clay soil with their hands, uncovered a crucifix with a dark figure of Christ, to which they gave the name Nuestro Senor de Esquipulas. Three times the crucifix was taken in procession to the neighboring village and three times it disappeared, only to be found again back in the hillside cave. Deciding that “Nuestro Senor de Esquipulas” wanted to stay in Chimayo, the people built a small chapel on the site of the discovery, which became famous for its healing powers all over Quatemala, as well as Honduras, and El Salvador, and Chiapas (which today is in Mexico).
-The Guatemalan veneration of Nuestro Senor de Esquipulas or El Cristo Negro (the Black Christ) with miraculous healing powers, became famous throughout the entire Spanish colonial territories. Similar statues showing Christ carrying the cross, carved of the same dark Balsam wood, were shipped to the Philippines (now housed in Quuiapo, Manila), and Macao.
Parishioners dress in traditional Chimayo woven cloth
-The current Santuario in Chimaya, Guatemala, was rebuilt in 1816 by donations from a private family. In 1929 it was re-purchased by the devout citizens of Chimayo, and turned over to the Catholic Archdiocese of Santa Fe. The healings in Chimayo were attributed not only to the figure of the Dark Christ on the crucifix, but also to the white clay like sand, which was ‘eaten, dissolved in water and drunk, or made into a paste and smeared on the afflicted part of the body.” Those who attend the annual festival in other parts of the Americas (such as in the Immaculate Conception Church, Los Angeles, pictured here) on January 15th each year, wipe the wounds of Christ in the crucifix with pieces of white cotton, considered to be healing.
-The Guatemalan devotion to Nuestro Senor de Esquipulas and its healing soil derives, (as does Our Lady of Guadalupe), from a Native American Indian legend; the Santuario was in fact a prediction of the coming healing presence of “Nuestro Senor Milagroso (Negro).” The sand pit is the dried remains of what was originally a hot springs with healing powers. The town of Esquipulas in the Chiquimula district, is one of the most significant in Central America, second only in importance to the shrine of the Virgin of Guadalupe outside Mexico City.
Antonio Huinac, sacristan, holding the Sacred Scriptures in “q’che” dialect
Black Christ procession,pat of flowers and oranges
– Esquipulas is also the seat of the Central American Parliament and, given its location just a short distance from the borders with Honduras and El Salvador, it has also been the place where several important peace agreements have been signed. The villages, forests and mountains of Mataquescuintla are home to the Pocomam Indians who produce famously colorful textiles and ceramics.
The Black Christ, in Chimaya Church, Esquipulas, Guatemala, is carved from dark balsam wood. The color “Black” (dark skinned) points to the strong native elements that influenced early Colonial Christianity throughout Meso- and Central America. In 1737 when the Archbishop of Guatemala visited and went away healed of a chronic sickness, the shrine and the devotion to the “Black Christ” was given official Church approval, (as was the shrine to the Black Christ in Quiapo, Manila whose festival is celebrated each year, on Jan. 9). While pilgrims journey to both shrines throughout the year, there are two periods when their numbers multiply greatly. One is for a week up to and culminating on January 15, the other is the week of Easter. During these times, upwards of a hundred thousand pilgrims descend upon the normally quiet mountain valley to adore the Black Christ. Great markets spring up, the hotels are over-filled, and people sleep in the church courtyard and along the city streets. These festivals are said to be the finest displays of native dress in all of the Central Americas.
mother, father, son and daughter
In Depth Explanation Of The Jiao
The Daoist Jiao, 醮 a Festival of Return to the Dao Click here to return to The Jiao Video 
Jiao,醮 an ancient Chinese word for offering wine and incense to spirits, evolved over two millennia of Daoist practice, to become a rite for renewing and re-uniting humans with the gestating presence of Dao in nature.
To create a liturgy demonstrating this renewal, a physical as well as spiritual experience of Dao as a gestating 元, nourishing亨, harvesting利, and physically present force in nature貞, requires more than 20 years contemplative and liturgical preparation, for the Daoist master, man or woman, to perfect.
Daoists must first master the classic Yijing (I-ching) 易經 “Book of Change and non change,” and the “Yin-yang Five Element” 陰陽五行 philosophy, demonstrating nature’s eternally recycling changes, to be accepted as novices.
The 81 Chapters of Laozi’s Daode Jing, and the Zhuangzi Inner Chapters must be interiorized, until they became an essential part of the Daoist’s daily meditation.
Then all of these elements, literate as well as folk culture in origin, are combined into a dramatic liturgy, so the men and women of China’s towns and villages can see and understand their meaning.
In the Daoist Master’s meditative vision, the spirits who rule over nature, from highest to lowest, parallel the visible world of mandarin officials and a supreme earthly ruler — The “Jade Emperor” rules in the northern heavens, with military and literary officials to the left (west) and right (east) respectively. The scrolls showing this appear in Step One of the video.
The Daoist Master, with his/her cantors and acolytes, sings, dances sacred steps, and meditates in the very center of the “Tan” 壇 cosmic altar during the Jiao festival. The meditations of inner alchemy accompany the Master’s liturgy.
The lay people in the temple, the “orphan souls,” and the unrefined, even impure spirits of the folk religion, watch from the south of the sacred Tan altar.
The Jiao rituals are shown here in a bare, extremely simplified outline, in 6 “five minute” video segments. They are as follows:
1.) Rites of entrance: Announcing (fa biao發表) by memorializing the spirits of the 3 realms, heaven earth, and underworld, that a Jiao rite of renewal will take place. Inviting (qing shen清神) the spirits to be present; and purifying the sacred Tan cosmic altar (jin tan 禁壇) using esoteric “5 Thunder-Vajra” chants 五雷法 and the sacred “pacing the void” 步虛 dance .
2.) Planting the 5 Lingbao Sacred writs, (An Lingbao zhenwen) 按靈寶五真文 ritual to renew the “5 Elements” in the cosmos. This classic liturgy uses the Ming tang 明堂 ancient Confucian “Book of Rites”, Monthly Commands chapter (Li Ji Yueling 禮記月令) as its model, for which reason Daoists were always appointed to the Board of Rites, to perform the Ming Tang rite for the emperors 5 times a year. The Daoist name for the Rite is “Su Qi” 宿啟 to hide its imperial origins from scholars and mandarins.
3a.) Fen Deng 分燈 “Lighting the (3) lamps with a new fire,” the Daoist master chants the 42nd chapter of the Lao-zi, “The Dao gives birth to the One” (lights first candle); “One gives birth to Two” (2nd candle); “Two gives birth to Three” (3rd candle); ”The 3 (feminine Dao, water, womb) gives birth to the Myriad Creatures.” At this point all of the lights in the temple are turned on; the brass bowl (yang) and wooden fish (yin) are sounded separately, then in union, rebirthing the world. The Dao of Wu Wei, now present, grants inner audience to the meditating Daoist.
3b.) The following day, during the Morning, Noon, and Night audiences, (not seen) (zaochao, wuchao, wanchao 早朝，午朝，晚朝) the Daoist Master refines primordial breath, spirit, and intuitive essence (qi, shen, jing 炁，神，精), in the upper, middle, and lower cinnabar fields ( 上丹田，中丹田，下丹田 head, chest, belly), bringing all 3 into awareness of “Dao Presence,” in the body as well as the temple “Center” while cantors and acolytes perform the external rites.
4.) Sending off the ShuWen 疏文 “memorial-Rescript” to the “Jade Emperor” in the Heavens (玉皇大帝),and to the “Three Pure Ones” (San Qing 三请) i.e., Dao as Gestating, Mediating, and Indwelling. Daoist and Confucian court ritual are analogous; just as the mandarins at the Imperial Court in Beijing, Changan, or Luoyang, brought memorials to the Visible Emperor on Earth, the “Son of Heaven,” so the Daoist acts as the mandarin of the Highest Heavens, bringing the people’s petitions to the Jade Emperor, and to the Three Highest Daoist spirits in Daoist Heaven. In the present video, the late 64th generation Celestial Master is seen performing the ritual; Zhuang A-Him meditates while using the drum; the drum beats represent the “Taiji” (太極), “Youwei” 有為之道 , the stringed instruments are Yang, and the hollow wind instruments are “Yin.”
5) Floating the Lanterns 放水燈 This colorful “folk religion” ritual is shared by Buddhists as well as Daoists throughout East Asia, including Japan, all of China, Korea, and the Chinese of Southeast Asia. The souls of the deceased released from the punishments of the Buddhist – Daoist underworld, are gathered and invited to bring colorful lanterns, each lit by a candle or small oil lamp, and floated out to sea. The Daoists wait for the tide to be going out to sea, with the trade winds blowing from the northeast (the Gate of Demon, trigram “gen” 艮) to begin the rite. But to the amazement of the onlookers, the floating lanterns went upstream, against the prevailing wind and the current, toward the Chinese cemetery, from whence they circled around, and came back downstream, as if symbolizing the success of the rite to “free all souls” into the “Western Heavens.” The lanterns that came ashore were gathered up, and burned as a send off, by the evening trade winds.
6) The Dao Chang or Zheng Jiao 道場正醮 . The climax and meditative conclusion to the 3 day Jiao liturgy is the “Mandala of the Dao,” or “True Offering,” which completes the meditative process of “returning to the Dao.” In step 1 the Daoist Master consecrated the sacred area by dancing the 9 steps of the “Magic square.” In step 2, the Su Qi , the Five sacred Writs were planted in the five central organs of the body. In step 3, “the morning, noon, and night” audiences,” the 5 elements were one-by-one refined into the 3 “primordials,” the Dao as gestating (Qi), mediating (shen), and indwelling (jing). Now in the final step, these 3 primordials are refined in the alchemical furnace of the belly, the “lower cinnabar field.” The Daoist sees the “3” transform into the “1”, i.e., the Dao as an infant, a “hierophant,” indwelling as a child within the very center of the cosmos. Union with the Dao is now achieved. A sacred rescript (shuwen) is carried down from the heavens by the “Du Jiang” Chief Cantor, and presented to the Master, who performs the sacred dance called “Pacing the Void” Bu Xu 步虛. The video shows the “fa lu” 發爐 “lighting the incense burner /alchemical furnace” in the belly. All spirits, energies, images, are sent out of the body (watch the Daoist do this by pressing the joints on the left hand, with the left thumb). Zhuangzi’s words “heart fasting, sitting in forgetfulness” 心齋坐忘, cause 於道合真 “One with Dao” to be realized.”
7) The concluding rites of the Jiao, not shown in the video, can be seen in printed form and pictures, (to be published on the website). The “Pu Du” rite, freeing all souls from hell-purgatory, “Thanking the spirits,” and “Seeing off the spirits of the 3 realms, heaven, earth and underworld,” (the reverse of Step One), bring the Jiao ritual to a conclusion. This classical manner of performing the Jiao, is found in the 6th century “Wushang Biyao,” and the Zhuang Lin Supplement to the Daoist Canon. This 25 volume text, now being scanned, will be available on the web.
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Dr. Michael Saso, Ph.D.
Dr. Michael R. Saso Ph.D. Director, Sino-Asia Institute Hawaii office: 2530 Dole St. A-310, Honolulu, HI 96822
Born: Dec, 7, 1930
Professor Saso is a scholar of the religious practices of Japan and China, with a particular emphasis on Taoism. He has translated Japanese and Chinese religious texts and related works and has written several books on Asian religion. His knowledge of Taoism and Buddhism comes from within those communities: he is an initiated Taoist priest of the Zhengyi Sect as well as an ordained Tendai Buddhist monk.
His first ordination, however, was as a Jesuit. He left the order in the 1960s, and in 1968 married Nariko Akimoto, with whom he had two daughters. The marriage was later annulled. Saso requested reinstatement as a RC priest in 1997 and is now connected with the Sino-Asian Institute in Los Angeles, California, and serves in the Diocese of San Jose.
Education: B.A. Santa Clara University: Classical Humanities, 1952. M.A. Gonzaga University Spokane, WA: Philosophy, Anthropology, 1955. Fu Jen University, Taiwan: Chinese Language and Culture, 1955-58. Baguio /Ateneo de Manila: Religious Studies/Anthropology, 1958-62. M.A. Yale University: Chinese Studies, 1963-64. Sophia University, Tokyo: Japanese Language, 1964-65; Kyoto University: Classical Chinese Literature, 1966-67;
Ph.D. London Univ. 1971; Taoism and Chinese Religion (thesis published: 1972)
Positions held, teaching and research: Lecturer: London University, Extramural department, Chinese Studies, 1968-69. Assistant Prof., Washington State University: Anthropology; 1970-74. NSF Grant, Research on the Chinese Family 1972-74; 1975-77. Associate Professor: University of Hawaii, History of Religion, Asian Religions, 1974-78.
Visiting Professor: Yale University, History of Religion, 1978.
Full Professor with Tenure: University of Hawaii, 1978-1990. Emeritus, 1990-present
Research Grant: The Korean Shaman, Smithsonian, 1981; HNEH, 1985
Japan Foundation Grant, Tantric Buddhist Studies, 1986-88. Comparative Studies; Tantric Buddhism and Taoism in China, 1988-89. NSF. Research Fellow: Chinese Academy of Social Sciences, 1990-1995. Director, advisor: Institute of Asian Studies, Beijing, 1992-1996; Research in Tibet 1992-2007; History of Tibet, Buddhist “Tangkha” Art Advisor: The Beijing Center, 1997-98. Director: Sino-Asian Institute, 1999-2008. Diocese of San Jose, CA, 1997…; study and teaching in Asia. Pilgrimages to Tibet, study scholarships; built 5 schools in China and Tibet, 1998-2006. Sino-Asian Institute of America (SAIA), 2006-present. Dean: Comparative Religions, International University Institute, Macao 2006, Beijing, 2004-2008.
Consultant: International University, Beijing, Kyoto, Los Angeles, 2007-2008; catalogued the Tohgendo Collection, Sanjo Doori, Kyoto, 2008-2009.
Publications: books; (articles in learned journals omitted)
1968 Taiwan Feasts and Customs, Hsinchu, Taiwan: Fu Jen Univ Press.
1972 Taoism and the Rite of Cosmic Renewal, Pullman: Washington State University press.
1975 Chuang-lin Supplement to the Taoist Canon (25 vols), Taipei: Chengwen Press.
1976 Buddhist and Taoist Studies, Honolulu: Univ of Hawaii press.
1978 The Teachings of Taoist Master Chuang. New Haven: Yale University (3rd edit., 2008).
1979 A Collection of Taoist Oral Teachings, Tokyo, Ryukei Shosha press (2nd edition, 2008).
1980-84 4 Video programs, DVD documentaries: 1) Taoism; 2) Tantric Buddhism; 3) Korean. Shaman (NEH, & UH Korean Studies); 4) Chinese New Year Festival. (Funded by HNEH,).
1990 Blue Dragon White Tiger (Chinese Religion) Honolulu: UH Press.
____ Tantric Art & Meditation in Japan; (Tendai Tantric Buddhism), UH Press.
1991 The Agni-hottri Fire Rite of Tendai Buddhism, New Delhi, Aditya Press.
1992 Buddhist Studies in Modern China, Honolulu, Univ. of Hawaii Press.
1994 Chinese Religions and Mysticism; (J. Hinnells, World Religions, Penguin Press)
1995 A Taoist Cookbook; (81 meditations and vegetarian recipes) Boston: Tuttle Press.
1996 Gold Pavilion, Taoist Meditation, Boston: Tuttle Press
1999 Velvet Bonds: The Chinese Family, University of Hawaii press
2000 Zen is for Everyone, Honolulu: University of Hawaii press.
2004-2008 Cultural Festivals of Hong Kong and S. China, CHK Press, monthly;
2008 Comparative Mysticism (Mystic, Shaman, Oracle, Priest) (in press) ____ The Tangkha Buddhist Art of North Tibet (Amdo). (in press)
Seminars: history, philosophy, religion (offered in Beijing and Honolulu):
World History, a Comparison of western and Asian cultures; A Cultural History of China and Tibet, (intensive seminar course 6 – 12 weeks) Hist. of Asian Religions, Buddhist, Taoist, Confucian, Shinto, YY 5 Element philosophy Upper Division & Graduate Seminars in Taoist Studies: Taoist Rites & Meditations; & Buddhist Studies, Tantric Buddhism in Japan & Tibet, selected religious traditions. History of World Religions; Judao-Christian, Islamic, Buddhist, Daoist, S. Asia, Korea, Native America, African religious traditions: Hinnells /Saso, Penguin Press, 2004. Comparative Mysticism: (Mystic, Shaman, Oracle, Priest). (Textbook in press, 2008). The Tohgendo Collection, Kyoto: DVD, 3 volumes, History of Asian Art in China, Japan,
Korea, and Tibet; “Conserving, identifying, and dating Asian art objects.”
Special Lecture and video/ DVD presentations with text and discussion: Three Religions, One Culture, Buddhism Confucianism, and Taoism in China and E. Asia Tibet today: the religion, customs, art, cultural and ethnic diversity of modern Tibet Ethnic minorities of China: languages, cultures, customs of Yunnan, and Islamic China. The healing traditions of Asia: Shiyatsu; Qigong, Zen meditation, Taiji & Bagua movement.
Mystic, Shaman, Oracle, Priest, World Religions, a cross-cultural study.
The Diamond (Thunder-Vajra) Sutra 金剛經
The Diamond Sutra (金剛經 Thunder-Vajra Sutra) in 32 phrases: (The oldest actual manuscript text found in the Dunhuang Caves),
the Thunder-Vajra sutra is the basis for Zen, and Tantric Buddhist practice. For the complete text, see Alex Johnson’s excellent on-line version, Diamond Sutra, a new Translation.
1. Eat, put away bowl and cloak, wash the feet, sit with his legs crossed and body upright, fix attention in front of self; (the basic Zen posture) 2. Subdue judgmental thoughts and craving desires, attain tranquility and clarity of mind, by dwelling on these Thunder-Vajra teachings. 3. Clinging to arbitrary illusions of form or phenomena, ego, personality, self, a separate person, or a universal self-existing eternally, is not an authentic practice. 4. Practice compassion and charity without any attachment to appearances, idea or form. 5. When you see that all forms are illusive and unreal, only then you will begin to perceive your true Buddha (potency to be compassionate) nature. 6. Anyone who seeks enlightened compassion must discard all concepts of self, others, or of a universal self, and all notions of the non-existence of such concepts. 7. Buddha disciples are not enlightened by a set methods or teachings, but by an internal intuitive process filling them with inner compassion. 8. “Even as I speak, I must take back my words as soon as they are uttered, for there is no Buddha and there are no teachings.” 9. If we say ‘I am enlightened,’ we admit there is an individual person, a separate self and personality, and cannot be a Perfectly Enlightened Buddha. 10. The mind purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating is spontaneous and natural, not limited by feelings from the senses. 11. If one explains even one stanza of this sutra to others, the happiness and merit that would result from this virtuous act is greater than all the sands of the Ganges river; 12. Wherever this Sutra is honored and revered there is a sacred site enshrining the presence of Buddha (transcendent non-being) within one’s own heart. 13. If a person, male or female, has, for the sake of charity explained this Sutra to others, their merit and compassion is greater than all of the sands of the Ganges River. 14. Do not accept appearances as a basis for exercising charity. Practice compassion and charity for all living beings without relying on appearances, and without attachment. 15. If we are still caught up in the idea of a self, a person, a living being, or a universal self, then we are unable to listen to, receive, recite, or explain this Sutra to others. 16. The meaning of this Sutra is beyond concept and debate. Likewise, the fruit resulting from receiving and practicing this Sutra is beyond concept and debated meaning. 17. If we say, ‘I have to create a serene and beautiful Buddha site’ we are not true disciples. Only a disciple devoid of any conception of separate selfhood is a true disciple. 18. Have eyes of love and compassion for all sentient beings. To do this, do not hold on to any past, future, or present thoughts. 19. “Blessings and merit to fill 3,000 universes,” is nothing more than a figure of speech, words have no substance. 20. Do not look for Buddha in his “perfect appearances.” Why? The Buddha has said perfect appearances are not perfect appearances. They are only “called” perfect appearances. 21. Do not teach that the Buddha has ‘spoken spiritual truths,’ No “truth” can be spoken; this is what Buddha called ‘speaking truth’. 22. Enlightenment does not feel, as the mind feels, any concept of spiritual truth. Even the words ‘total Enlightenment’ are merely words; they are used as a figure of speech. 23. “Being charitable,” or “kind,” are arbitrary concepts. Kindness is, after all, only a word and charity needs to be spontaneous and selfless, done without regard for appearances. 24. If a person gave away treasures as high as the highest mountains to others, their merit is less than one who, out of kindness, explained this Thunder-vajra sutra to others. 25. Do not say ‘I will lead all sentient beings to Nirvana;’ free oneself from the illusion of self, person, a living being, or a universal self. 26. If anyone looks at an image or likeness of the Buddha, claiming to know and worship him, that person is mistaken, not knowing the true Buddha. 27. When one gives rise to the highest, fulfilled, awakened mind, do not contend that all objects of mind as nonexistent. The highest, fulfilled, awakened mind does not contend. 28. To realize selflessness is more blessed than external charity. Blessings and merit are not for private gain; they are for the common possession of all beings. 29. Do not say the Buddha is coming or going, sitting up or lying down. Buddha is never coming from or going anywhere. “Thus come, thus gone (Tathagata)” is merely a figure of speech. 30. The mental concepts of matter and galaxies have no true basis; they are illusions of the mortal mind. Even when it is referred to as ‘cosmic unity’ it is unthinkable and unknowable. 31. Enlightenment is to see, perceive, know, understand, and realize that all things and all spiritual truths are no-things, conceived only within one’s mind as arbitrary conceptions. 32. How to contemplate our existence in this fleeting world: “Like a tiny drop of dew, or a bubble floating in a stream; Like a flash of lightning in a summer cloud, or a flickering lamp, an illusion, a phantom, or a dream. So is all conditioned existence to be seen.”
Thus spoke Buddha.
Chinese text used is from the just published Chinese Buddhist Canon, Wisdom series, Vol. 1, 大藏經，金剛經，Kumarajiva’s translation, Vol. 1
Mystic, Shaman, Oracle, Priest, 1st Edition
Cover of Mystic, Shaman, Oracle, Priest
Mystic, Shaman, Oracle, Priest, is vol 1 of a 3 volume series, about the process from (1) purification, thru (2) contemplation on kataphatic sacred image, then (3) apophatic “no image, no desire,” experience, to (4) true union with an absolute, in whatever faith system one believes or share in. In this 4 stage process, all spiritual systems are identical. The series begins with the 3rd step, apophasis, because this is the only stage of the 4 step (4 “Dao”) process) that all agree with. The deeper point to emphasize in apophais is that no image, sacred or profane, can lead to true Absolute experience. For this reason, I long ago decided not read newspapers or watch TV, to keep my mind free of all extraneous, good or evil, negative or positive, and enlightening or depressing images. The 2nd volume, called “Art as Sacred Ecounter,” urges the reader to stay positive, focus on only good and happy things, in order to reach and effectively experience apophais. The definition of what is now called “original sin” (Genesis) is actually defined as “eating the fruit of the tree of judging good and evil.” Adam and Eve were expelled from Eden, ie directly talking to YHVH, for doing this. The story exists in all mid-east pre biblical sources, the point being that if we stop judging good and evil, we will be back in the garden of Eden, talking directly with G_d/YHVH/Al_ah/Fuo/Dao. Offenses against of all sorts, whether Buddhist, or by other monks, pedophiliac priests, all offenders, profit oriented doctors, lay as folk as well as “clerics”, many in US as well as Thailand, China, Europe, are equally “out of touch” with human needs, compassion, as well as Transcendent awareness. Such people are best kept out of sight and out of memory, the true mystic way of spirituality, insists. A primitive tribe in the hills of Malaysia, called “Senoi”, were and are free from crime, until they become Christian or Islamic, ie, they never heard of such terrible things until until told about “sins” by missionaries, and rightfully decided to avoid all contact with them, so as to remain crime free. The Hawaiian word “Aloha” originally meant “sayonara, haolies, please go back to the mainland, unless you can learn Hawaiian joy and happiness in the now of compassionate human relationships, while enjoying the trade winds of reality.” (Note to readers: please do not order this book through Univ of Hawai’i Press, they have sent all of the copies to me, but still mistakenly advertise it on Amazon, as “out of stock.” It can be ordered from my address, the 2nd listed on Amazon, and PayPal, actual cost only, all profits go to support schools and students in Tibet, Afghanistan, and the poor here in Los Angeles). Svaha!
This calligraphy and poem of Wen Shan, modeled on a poem of Du Fu, states: “No one comes here to my home in south China to see me; the eagles sing “huan, huan” from the seashore sand’ ; the moon appears over the rivers and streams, making me think of home!”
Sumie painting from the Kyoto Shijo school, a part of the collection of the late Morimoto sama, who has now passed on to the “Pure Land” afterlife, leaving behind only the memories of a wonderful life of shared sacred art and beauty.
A meditation hut, also from the Shijo school sumie collection, showing a “karasu” black crow singing from a tree top to the hermit meditating within — “kao, kao, kao” — you will never be enlightened, as long as you want to buy things (“kao”) unable to give up all possessions, and experience true apophasis..
Dogs, representing the souls of monks who did not keep their vows of chastity, focused on sex and bad thoughts, instead of practicing true apophasis and loving compassion. The front yards of Tibetan temples are always filled with dogs, waiting to be fed and forgiven!
This is an abandoned temple atop Mt Hiei, Kyoto. The great contemplative monk, Ikuta Koken Sensei, Ajari Tendai master, once prayed here. The people of Kyoto said he was the “only true monk” atop Mt Hiei, so he was sent to the bottom of the hill, to Bishamondo, Yamashina, where he practiced and taught Tantric prayer until his passing. it was my honor, a deep and unforgettable experience, to practice Tendai prayer with him, over an 8 year period. Ch 4 of MYSHOP, tells of his teachings.
Daoist Ordination Manual
Master Zhuang’s teachings on the YIjing will soon be published innew book entitled “MYSTIC, SHAMAN, ORACLE, PRIEST” (SAIA): 2012 The Dao of Change: the I-ching 易經 (Yijing)
The Yijing is an ancient book written to help early Zhou dynasty kings keep their people in harmony with nature.The word for “King” (Wang) pictures a person who connects the three worlds, ( 三 ), by drawing a line connecting heaven, earth, and underworld ( 王 ). In ancient times, the king was the person who ruled by connecting humans to the three lines, called “trigrams,” in the Yijing, (易经) Book of Changes. The original three-line “trigram” messages, found in the I-ching (Yijing) , date from the early Zhou dynasty, 1050-760 BCE.
Nature’s changes take place in eight steps, called Ba Gua (八卦 8 trigrams), as Dao moves from pure yang to pure yin, and back again. The 8 Trigrams of change rule the inner body, as well as outer nature. Inside the body (三) the top line of the trigram is for head-heaven, the middle line for heart-earth, and the lower line for belly-water. Daoist Meditation harmonizes us with these eight changes, from Pure Yang to Pure Yin and back. (See appendix 1, “Ho-tu and Luo-shu” Ba Gua 八卦 illustrations).
The 8 Trigrams teach harmony with Dao when nature is changing (you-wei有为), and when it is at rest (wu-wei无为). The 8 trigrams are arranged in two sets, to explain this. The first set, the Trigrams of the invisible, Primordial Heavens 先天八卦 are pictured as a circle (the Neolithic 璧 bi jade). The Prior Heaven Trigrams unite us with Wu wei Dao, when the mind and heart are free of judgment and images. The moving Dao,
Yu-wei有为 之道 is square (the Neolithic 琮 cong jade) . It represents change in the visible world. It later was given the name Trigrams of the Later Heavens 后天八卦 and teaches oneness with Dao’s moving cycle of change, in the body, and in nature (See diagram #3, in the appendix, for these two arrangements of trigrams).
To help us find a more precise harmony with the Dao, the Yijing (I-ching) author multiplied the trigrams, 8 x 8, into 64 “hexagrams” (two trigrams written over each other). The 64 hexagrams, as used by Daoists, are spiritual as well as practical guides to Dao’s cyclical changes. The key to using the Yijing (I-ching) is simple. Nature always changes in four steps: spring, summer, autumn, winter; — birth, puberty, maturity, old age/death; – dawn, noon, sunset, midnight, always in a cycle of four.
To teach us how keep in harmony with nature’s four stages, the ancient Yijing (I-ching) scientists used four mantic (i.e., “coded”) seed words, which appear at the beginning of each hexagram. They explain how to respond spiritually to the 64 possible changes inside our hearts, as well as the world around us. The four “mantic” code words, explained below, are contemplative guides to Daoist prayer.
The Four stages of Daoist meditation
The Yijing’s 4 coded meditation words are: yuan 元，for nature’s rebirth in spring, when Dao ploughs and purifies us, implanting new Qi 炁 energy in the inner and outer Cosmos; heng 亨 for summer, when Dao sits like a hen on this Qi energy, to nourish and ripen it; li 利 for autumn (qiu 秋) when Dao cuts or harvests, by emptying our minds of words and our hearts of desires; and zhen 贞 for winter, when Dao writes on our bones and heart (贝), with a fiery brand (卜), as we meditate on Dao’s inner presence (贞). Note that the Yijing uses the 64 simple statements, written at the beginning of each hexagram, as a coded way to respond to external change, and keep our hearts in harmony with nature.
Daoists teach that 49 (7 x 7) of the Yijing hexagrams describe the Moving Dao, (you wei zhi Dao有为之道), while 15 (8 + 7) statements relate to the “Wu wei non-moving Dao, “wu-wei zhi dao 无为之道.” Each of the 49 hexagrams of “change,” yu-wei Dao, begin with one, two, three, or four of the sacred mantic code words. They teach us four ways to respond to change in nature. When ancient kings sought counsel of the Yijing, and one or more of these mantic words occurred, the kings behaved in accord with the meaning of the four sacred words, as follows:
. yuan 元 , purify the fields, and the mind, by plowing and planting (spring); heng 亨 nourish and ripen the heart (summer-kataphasis) by “meditating;” li 利 harvest, or “cut away” all images and judgments, (autumn-apophasis);
zhen 贞 rest – contemplate; be one with Dao presence in the belly (winter).
When consulting the Yijing, and one of the statements without a code word (16, 20, 23, 35, 43, 44, 48, 54) or negating them (12, 29, 33, 38, 52, 61, 63) occur, then the ancients knew that the Wu-wei, Dao of “apophasis” was present. It was time to do nothing, except, as Chuang-tzu (Zhuangzi) recommends, sit in forgetfulness, and perform heart fasting meditation. The Yijing is a manual leading to a four step, contemplative form of prayer and ritual meditation, in accord with the brief readings at the head of each hexagram.5 Images of the Yijing trigrams are found everywhere in Daoist Jiao 醮festival and Zhai 齋 burial liturgy.
How Daoist ritual uses the Yijing (I-ching)
Yijing symbols (not the book itself) are used everywhere in Daoist ritual, as well as in meditation. When performing rites of renewal (Jiao 醮), or burial (Zhai 斋), we ritually “close” the trigram Gen 艮 , (see appendix) the northeast “Gate of Demon” (Guei Men鬼门). We do this to purify all sacred places set aside for meditation and ritual. Then we “open” the Gate of Heaven (Tian Men 开天门 ,乾, 三) , in the northwest, to make Wu-wei 无为之道 Dao present. We do this to heal, bless, and renew, during the entire cycle of life’s change. Daoists must first be “one with Wu Wei Dao,” by inner cultivation. Only then, can we provide Rites of Passage, to renew and heal the communities in which we live. (Daoist Master Zhuang, 3rd edition, Los Angeles, 2012, Ch. 5, explains this process more fully).
Rainbow apeared while writing and posting this Lu document
Jie 戒 Rules for receiving Daoist Lu 籙 registers and meditation lessons
The First Ten Rules or “vows” given to the novice, before receiving the Daoist Master’s instructions (Daoist Master Zhuang, 3rd edition, Ch.5):
1. Banish all hatred, anger, and sadness from the heart; otherwise the powers of the “Yin” Underworld (“3 worms”) will devour the internal organs; 2. Be benevolent and merciful to all living beings; 3. Do good; avoid anything that harms others; 4. Purity includes mind as well as body; banish all impure thoughts; 5. Never speak or think badly of others; 6. Breathing must be calm and regulated, during ritual as well as meditation; 7. Do not put oneself above others, always yield and take the last place; 8. Do not argue or dispute, realize that we are always in “Dao” presence 9. Life breath (Qi 炁) is diminished by seeking good as well as bad things;
10. Keep Zhuangzi’s rule, “fast in the heart, sit with empty mind” 心齋坐忘
Ten vows taken before receiving Daoist Lu Registers from a master: 收錄十戒
1. Do not kill; respect all living things; 2. Do not lust, after another’s wife, or any other person; 3. Do not steal; do not take recompense for teaching Daoism; 4. Do not use force or deceit to achieve one’s way; 5. Do not drink to excess; alcohol is forbidden during Daoist keyi ritual; 6. Treat all men and women as one’s own family; 7. See the good points of everyone; help everyone be joyful; 8. If a person is sad, fill them with good thoughts and blessings; 9. Treat all other as if their needs were your own; never seek revenge;
10. Work that all attain the Dao
The Lu 籙 registers for Daoist “Jiao” 醮 life ritual and “Zhai” 齋 post life/burial ritual, include the meditations of Inner Alchemy. (See next post).
Michael Saso, Mar 24, 2012, (with rainbow appearing over Honolulu)
Daoist Contemplation 道教修行观想法. Lesson #1
Traditional Daoist contemplation, and Daoist ritual are closely related systems. 道教观想和科仪法 有密切的关系; they are taught together by the Daoist master.
Before learning to meditate, or perform 科仪 keyi rites of renewal, however, the Daoist master insists that the disciple first learn and practice Ch. 67 of the Laozi: “Compassion, frugal simplicity, never put self above others;” – that is, never think or say bad things about anyone; live a life of quiet simplicity; never “put down” others, condemn or criticize, or think or say negative things about anyone. Until the disciple is filled with positive good thoughts about others, and has learned to practice Chapter 4 of Zhuangzi “Heart fasting, sitting in forgetfulness” 心齋坐忘, learning Daoist meditation or contemplation is not allowed, by strict Daoist jie 戒 regulation.
The Daoist Trinity
Return to the Origin, find one’s roots 回源反根 is the goal of Daoist meditation. Ch. 42 of Laozi, “Dao gave birth to the One; One gave birth to 2; 2 gave birth to 3; 3 gave birth to the myriad things” 道生一，一生二，二生三，三生万物 （自然） “Dao” means the Transcendent, Wuwei dao 道＝无为之道 1 = the moving Dao, Taiji, primordial breath; 有为之道，太極，元氣，炁，意 2 = yang, 陽 i.e., the male, action oriented, desires of the human heart 心，志，神 3= yin 陰，女，生之元，智, yin, woman, birthing, wisdom 精, (in the belly). Yin
(精), ie, the “3”, gives birth to all of nature, and restores energy to 1 (炁) & 2 (神)
1 = heaven, the head thinking and judging; 2= earth, the heart desiring and willing; 3= the belly, lower cinnabar field 下丹田 alchemical furnace, refining 1 and 2 into wisdom, 精 i.e., the ability to be always aware of Wuwei Dao’s gestating “now” presence.
Daoist contemplation brings all of the mind’s images and desires (“the past”), and all of the heart’s selfish desires (“the future”), into the belly, and refines them into a “now only” awareness of Transcendent Wuwei Dao. The mind uses up “Qi” by thinking negative thoughts and judging; the heart uses up “shen” spirit by selfish desires instead of loving and healing others; when shen and qi are exhausted, death occurs; with belly’s refined jing 精wisdom, longevity is achieved, living to a ripe old age (120 years) is possible, and health is restored.
Taoyi, Daoist ruler of the Underworld
Dao births the 4 seasons: spring 春／元, summer 夏／亨, autumn 秋／利, winter 冬／貞. The four Yijing (I-ching 易經) mantic words used here, ie, yuan, heng, li, zhen 元亨利貞 have deep spiritual meaning! Yuan means primordial purification; heng means nesting and nourishing sacred images; li means cutting away all images and desires, after which the Dao writes on the heart-mind with a fiery brush zhen 貞, like a heated iron used to draw on an oracle shell 卜＋貝.
Lesson two shows how Dao births the 5 elements, 6 tones, 7 stars, 8 trigrams, etc.
(lesson 2 will be taken from the qingwei mijue ben 清微祕訣本說明.
Dou Mu, mother of Big Dipper,
Daoist Masters in China – Oral and Written Traditions
1) – Finding a Daoist Master 清道教師傅修養科儀法 Daoism as it is practiced and taught in China is like a multi-faceted “jewel,” containing multiple schools, religious orders, and spiritual teachings. Daoist teachers, male as well as women masters, classify themselves as follows: – “recluse” (yinshi 隱居) , who practice monastic or mountain recluse celibacy, – “fire dwelling” 火居, who live by the fireside, marry, and pass on the Daoist legacy to their children and disciples Monastic Daoists belong to the Quan Zhen 全真 school with two major orders, the “Longmen” 龍門 Dragon Gate – celibate monks and nuns who live in monasteries, and Qingjing 清靜 women religious who follow the teachings of Sun Bu-er (a married woman who in her mature years founded a spiritual way for women). Fire Dwelling Daoists belong to five major orders, and many minor or local systems; the 5 major orders are listed in Daoist “Mijue” manuals as follows: Shang Qing, Zhengyi Mengwei, Lingbao, Beidou, Qingwei, and Shenxiao 上清，正一盟威，靈寶，北斗，清微，神霄；Daoists who belong to one or more of these orders receive at the time of their “ordination,” or empowerment as Daoists, a Lu 籙 “register,” of spirits’ images, names, mantric seed words and mudra hand symbols specific to each school, to summon and command spirits during ritual and contemplation. They also receive a 40 character poem identifying their order, the generation of their master’s ordination, as well as their own entry into a specific order. Daoist masters are not allowed to reveal the content of the poem, or the register, to scholars, and with few exceptions, strictly follow this rule or jie 戒 which they must vow to observe at the time of ordination. There are in all more than 85 lesser orders, 83 of which are listed, with their identity poems, in the White Cloud Monastery gazetteer 白雲觀志 of Beijing. The Lü Shan order, 閭山派, one of the most popular and widespread forms of popular Daoists in southeast China, though not included in the White Cloud Monastery’s Gazeteer, is listed in one of the Daoist Master’s privately preserved manuals, commonly known as the Daojiao Yuanliu 道教源流本 . Other heterodox sects, such as those who call themselves “Mao Shan daoists,” from HK, and more recently Honolulu, Hawai’i, have no historical or spiritual relationship to the registers or meditations of “Highest Pure” Daoism, of Mao Shan, (near Nanjing in Jiangsu). Five major “fire-dwelling” orders are listed in the Daojiao Yuanliu, as follows: 1. Yüjing 玉景，（茅山上清派）Daoists with Highest Pure Mao Shan registers, who practice Jiao rites of renewal, Zhai rites of burial, and Yellow Court 黃庭經 meditation 2. Tianshu 天樞 Daoists, a coded name for Qingwei Thunder-Vajra 清微雷法 registers; 3. Beidou 北斗 Daoists, with Pole Star registers shared with Tantric Buddhism;* 4. Yufu 玉府 Daoists with Lingbao and Mengwei registers, who counter and rectify the often harmful magic used by Shenxiao Daoists;
5. Shenxiao 神霄 Daoists, heterodox texts from the mid Song dynasty, “rectified” and brought into the orthodox fold by Bai Yuchan, a Song-Yuan dynasty master.**
Three of the oldest, most prestigious Daoist mountains, Longhu Shan, Gezao Shan, and Mao Shan, preserve and transmit the original registers of Zhengyi, Lingbao, and Shangqing Daoism, respectively. Their meditation manual, known by the title “Sanshan Jilu Yuanke”
三山給籙元科 (Three Mountain, Original Ritual for Transmitting Daoist Registers) is still in use at Longhu Shan and Mao Shan today. Copies of the Daojiao Yuanliu, and Ji lu Yuan ke are in press, and in the process of being restored to the other great mountain monasteries of China, during the spring of 2012.
Both the Ji Lu Yuan Ke ordination manual, as well as the Daojio Yuanliu Daoist Master’s textbook, list nine grades of perfection for each of the five major orders. The highest Grade One ordination is based on knowledge of the Shang Qing Yellow Court Canon. Grade Two is awarded to those who have mastered the Qingwei Thunder-Vavjra method. Grade Three indicates knowledge of the Pole Star Rites, with mudra and mantra shared with Tantric Buddhist masters. Grade 4 and 5 are reserved for those masters who know the Zhengyi Mengwei registers. All Daoists from Grade One through Grade 5 add the words Xian Qing 仙卿 to their titles, when signing document addressed to the world of spirits.
Daoists of the lower ranks, from Grade 6 through Grade 9, must use the lesser title Xian Guan 仙官 to sign ritual documents, for performing Daoist ritual. Grade 6 indicates knowledge of the Ling Bao Sanwu Dugong”靈寶三五都攻 level of Daoist training (the much studied Daoist Chen family of Tainan bears this title). The Du Jiang chief cantor is Grade 7, the Fujiang assistant cantor is Grade 8, and the acolytes, incense bearers, and procession leaders are given grade 9 recognition. The discrimen between the lower xian guan grades 6-9, and the higher xian qing grade 5 and above, the Ji Lu Yuan Ke manual indicates (p 33b) is “purity in mind and body,” ie, those who practice or advocate fangzhong (“sexual hygiene”) are not allowed to learn about the higher Daoist orders. (Daoists and scholars included). However, when a true Daoist Master is asked, by a scholar or would be student what his/her title and grade of ordination is, he or she will always, invariably respond with the words “I am only a lowly Grade Six Daoist.” This is the sign of a true Daoist master, to become a disciple of such a person is indeed a great honor.
Michael Saso 1-5-2012 posted from HNL Hawai’i
Well kept secrets At last, Daoist Master Zhuang’s mijue
One of the best kept secrets of modern Daoism is the content of the Mijue 秘訣 Esoteric manuals which the Daoist Master uses to teach his closest disciples, and children. These manuals may be transmitted, in hand written form, only once during the Daoist master’s lifetime, just before he dies.
Though mijue manuals can still be found in Taiwan and Hong Kong, very few survived in China Mainland proper, due to the devastating years of the Cultural Revolution. Here is a list of 3 such manuals, where they came from, and how readers of this website may obtain copies, for scholarly or Daoist “Inner Alchemy” use.
The Mijue manuals listed here come from a collection preserved in Hsinchu City, north Taiwan. In a final request made by Daoist Master Zhuang (see illustration), just before his death in 1976, I was asked to return them to the sacred mountains from which they originated. This process, begun in 1986, is due to be completed this month, November 2011. The history of the manuals, and how to acquire the first 3 DVD/CD presentations, is as follows:
A Daoist named Lin Rumei brought these 3 sets of Mijue manuals, with seal of the 61st Celestial Master of Longhu Shan on them, to Hsinchu city in 1868. After his untimely death, they were kept in the library of Zhuang’s maternal grandfather Chen Jiesan. When Lin Rumei acquired these manuals, the 61st Celestial Master of Lunghu Shan made a prophetic request. 100 years from 1868, he told Lin Rumei, there would be a great tragedy in China. All of the original hand-written manuals would be burned. Lin Rumei, following the Celestial Master’s request, asked his disciple to have these manuals returned to Longhu Shan, Mao Shan, and the other great centers Daoist centers, when China was safe from the predicted “devastation.”
The preservation, printing in digital format as well as hard copy, and attainment of an ISBN number for each manual (to insure their proper distribution as a “not-for- profit” sacred obligation), has at last come to fruition.
The Mijue manuals in the Zhuang-Lin collection number some 35 hand written documents, preserved in microfilm as well as jpg image format. The three most important sets, preserved in manuscript form and on DVD are as follows:
1. The 25 Volume Zhuanglin Xu Daozang 莊林續道臧. An earlier, incomplete version of these documents was first published by Chengwen Press in Taipei, in 1975. The first edition having sold out, a new, 2nd edition from the original copies of Zhuang is now available in DVD or CD format, here on this website, with a brief English and Chinese printed Index and directions for use. An entire 3 day jiao 醮 liturgy of renewal, a Zhai 齋 rite of burial, the Mijue directions necessary to use them, and samples of the popular Shenxiao and Lv Shan rites 神霄，閭山 小法 make up the 1st DVD/CD set. 2. A rare, never before published manual called 道教源流 “Daojiao Yuanliu” (The Origins of Liturgical Daoism), consisting of 150 pp. of text, with sacred dance steps, lists the Major Daoist schools, each with nine grades (“jiu pin” 九品) of liturgical and meditative perfection (2nd DVD/CD set). The schools include the Shangqing, Qingwei, Beidou, Zhengyi Mengwei, Lingbao Sanwu Dugong, (上清，清微五雷法，北斗法，正一盟威，靈寶三五都攻，among others registers/lists of mijue legerdemain.
3. A unique, precious and widely sought after ordination manual, with the seal of the 61st Generation Celestial Master of Longhu Shan, is the third DVD/CD mijue manual made available for the first time for scholars and Daoist masters to use. The manual, called “Ji Lu Yuan Ke” 給籙元科 is presently used again at Mao Shan, Gezao San, Longhu Shan, and other great Daoist centers of China. (Note that the first character 給, which is usually pronounced “gei” in modern Putong Hua, is given the sound “Ji” when used in Daoist context).
These manuals may soon be purchased for cost-only price either through the University of Hawaii press, or by contacting Professor Michael Saso through the website michaelsaso.org, where images of the texts can be found.
Michael Saso
Los Angeles and Beijing, Nov. 2011
Mijue Manuals
Master Zhuang’s teachings on the YIjing will soon be published innew book entitled “MYSTIC, SHAMAN, ORACLE, PRIEST” (SAIA): 2012 The Dao of Change: the I-ching 易經 (Yijing)
The Yijing is an ancient book written to help early Zhou dynasty kings keep their people in harmony with nature.The word for “King” (Wang) pictures a person who connects the three worlds, ( 三 ), by drawing a line connecting heaven, earth, and underworld ( 王 ). In ancient times, the king was the person who ruled by connecting humans to the three lines, called “trigrams,” in the Yijing, (易经) Book of Changes. The original three-line “trigram” messages, found in the I-ching (Yijing) , date from the early Zhou dynasty, 1050-760 BCE.
Nature’s changes take place in eight steps, called Ba Gua (八卦 8 trigrams), as Dao moves from pure yang to pure yin, and back again. The 8 Trigrams of change rule the inner body, as well as outer nature. Inside the body (三) the top line of the trigram is for head-heaven, the middle line for heart-earth, and the lower line for belly-water. Daoist Meditation harmonizes us with these eight changes, from Pure Yang to Pure Yin and back. (See appendix 1, “Ho-tu and Luo-shu” Ba Gua 八卦 illustrations).
The 8 Trigrams teach harmony with Dao when nature is changing (you-wei有为), and when it is at rest (wu-wei无为). The 8 trigrams are arranged in two sets, to explain this. The first set, the Trigrams of the invisible, Primordial Heavens 先天八卦 are pictured as a circle (the Neolithic 璧 bi jade). The Prior Heaven Trigrams unite us with Wu wei Dao, when the mind and heart are free of judgment and images. The moving Dao,
Yu-wei有为 之道 is square (the Neolithic 琮 cong jade) . It represents change in the visible world. It later was given the name Trigrams of the Later Heavens 后天八卦 and teaches oneness with Dao’s moving cycle of change, in the body, and in nature (See diagram #3, in the appendix, for these two arrangements of trigrams).
To help us find a more precise harmony with the Dao, the Yijing (I-ching) author multiplied the trigrams, 8 x 8, into 64 “hexagrams” (two trigrams written over each other). The 64 hexagrams, as used by Daoists, are spiritual as well as practical guides to Dao’s cyclical changes. The key to using the Yijing (I-ching) is simple. Nature always changes in four steps: spring, summer, autumn, winter; — birth, puberty, maturity, old age/death; – dawn, noon, sunset, midnight, always in a cycle of four.
To teach us how keep in harmony with nature’s four stages, the ancient Yijing (I-ching) scientists used four mantic (i.e., “coded”) seed words, which appear at the beginning of each hexagram. They explain how to respond spiritually to the 64 possible changes inside our hearts, as well as the world around us. The four “mantic” code words, explained below, are contemplative guides to Daoist prayer.
The Four stages of Daoist meditation
The Yijing’s 4 coded meditation words are: yuan 元，for nature’s rebirth in spring, when Dao ploughs and purifies us, implanting new Qi 炁 energy in the inner and outer Cosmos; heng 亨 for summer, when Dao sits like a hen on this Qi energy, to nourish and ripen it; li 利 for autumn (qiu 秋) when Dao cuts or harvests, by emptying our minds of words and our hearts of desires; and zhen 贞 for winter, when Dao writes on our bones and heart (贝), with a fiery brand (卜), as we meditate on Dao’s inner presence (贞). Note that the Yijing uses the 64 simple statements, written at the beginning of each hexagram, as a coded way to respond to external change, and keep our hearts in harmony with nature.
Daoists teach that 49 (7 x 7) of the Yijing hexagrams describe the Moving Dao, (you wei zhi Dao有为之道), while 15 (8 + 7) statements relate to the “Wu wei non-moving Dao, “wu-wei zhi dao 无为之道.” Each of the 49 hexagrams of “change,” yu-wei Dao, begin with one, two, three, or four of the sacred mantic code words. They teach us four ways to respond to change in nature. When ancient kings sought counsel of the Yijing, and one or more of these mantic words occurred, the kings behaved in accord with the meaning of the four sacred words, as follows:
. yuan 元 , purify the fields, and the mind, by plowing and planting (spring); heng 亨 nourish and ripen the heart (summer-kataphasis) by “meditating;” li 利 harvest, or “cut away” all images and judgments, (autumn-apophasis);
zhen 贞 rest – contemplate; be one with Dao presence in the belly (winter).
When consulting the Yijing, and one of the statements without a code word (16, 20, 23, 35, 43, 44, 48, 54) or negating them (12, 29, 33, 38, 52, 61, 63) occur, then the ancients knew that the Wu-wei, Dao of “apophasis” was present. It was time to do nothing, except, as Chuang-tzu (Zhuangzi) recommends, sit in forgetfulness, and perform heart fasting meditation. The Yijing is a manual leading to a four step, contemplative form of prayer and ritual meditation, in accord with the brief readings at the head of each hexagram.5 Images of the Yijing trigrams are found everywhere in Daoist Jiao 醮festival and Zhai 齋 burial liturgy.
How Daoist ritual uses the Yijing (I-ching)
Yijing symbols (not the book itself) are used everywhere in Daoist ritual, as well as in meditation. When performing rites of renewal (Jiao 醮), or burial (Zhai 斋), we ritually “close” the trigram Gen 艮 , (see appendix) the northeast “Gate of Demon” (Guei Men鬼门). We do this to purify all sacred places set aside for meditation and ritual. Then we “open” the Gate of Heaven (Tian Men 开天门 ,乾, 三) , in the northwest, to make Wu-wei 无为之道 Dao present. We do this to heal, bless, and renew, during the entire cycle of life’s change. Daoists must first be “one with Wu Wei Dao,” by inner cultivation. Only then, can we provide Rites of Passage, to renew and heal the communities in which we live. (Daoist Master Zhuang, 3rd edition, Los Angeles, 2012, Ch. 5, explains this process more fully).
Rainbow apeared while writing and posting this Lu document
Jie 戒 Rules for receiving Daoist Lu 籙 registers and meditation lessons
The First Ten Rules or “vows” given to the novice, before receiving the Daoist Master’s instructions (Daoist Master Zhuang, 3rd edition, Ch.5):
1. Banish all hatred, anger, and sadness from the heart; otherwise the powers of the “Yin” Underworld (“3 worms”) will devour the internal organs; 2. Be benevolent and merciful to all living beings; 3. Do good; avoid anything that harms others; 4. Purity includes mind as well as body; banish all impure thoughts; 5. Never speak or think badly of others; 6. Breathing must be calm and regulated, during ritual as well as meditation; 7. Do not put oneself above others, always yield and take the last place; 8. Do not argue or dispute, realize that we are always in “Dao” presence 9. Life breath (Qi 炁) is diminished by seeking good as well as bad things;
10. Keep Zhuangzi’s rule, “fast in the heart, sit with empty mind” 心齋坐忘
Ten vows taken before receiving Daoist Lu Registers from a master: 收錄十戒
1. Do not kill; respect all living things; 2. Do not lust, after another’s wife, or any other person; 3. Do not steal; do not take recompense for teaching Daoism; 4. Do not use force or deceit to achieve one’s way; 5. Do not drink to excess; alcohol is forbidden during Daoist keyi ritual; 6. Treat all men and women as one’s own family; 7. See the good points of everyone; help everyone be joyful; 8. If a person is sad, fill them with good thoughts and blessings; 9. Treat all other as if their needs were your own; never seek revenge;
10. Work that all attain the Dao
The Lu 籙 registers for Daoist “Jiao” 醮 life ritual and “Zhai” 齋 post life/burial ritual, include the meditations of Inner Alchemy. (See next post).
Michael Saso, Mar 24, 2012, (with rainbow appearing over Honolulu)
Daoist Contemplation 道教修行观想法. Lesson #1
Traditional Daoist contemplation, and Daoist ritual are closely related systems. 道教观想和科仪法 有密切的关系; they are taught together by the Daoist master.
Before learning to meditate, or perform 科仪 keyi rites of renewal, however, the Daoist master insists that the disciple first learn and practice Ch. 67 of the Laozi: “Compassion, frugal simplicity, never put self above others;” – that is, never think or say bad things about anyone; live a life of quiet simplicity; never “put down” others, condemn or criticize, or think or say negative things about anyone. Until the disciple is filled with positive good thoughts about others, and has learned to practice Chapter 4 of Zhuangzi “Heart fasting, sitting in forgetfulness” 心齋坐忘, learning Daoist meditation or contemplation is not allowed, by strict Daoist jie 戒 regulation.
The Daoist Trinity
Return to the Origin, find one’s roots 回源反根 is the goal of Daoist meditation. Ch. 42 of Laozi, “Dao gave birth to the One; One gave birth to 2; 2 gave birth to 3; 3 gave birth to the myriad things” 道生一，一生二，二生三，三生万物 （自然） “Dao” means the Transcendent, Wuwei dao 道＝无为之道 1 = the moving Dao, Taiji, primordial breath; 有为之道，太極，元氣，炁，意 2 = yang, 陽 i.e., the male, action oriented, desires of the human heart 心，志，神 3= yin 陰，女，生之元，智, yin, woman, birthing, wisdom 精, (in the belly). Yin
(精), ie, the “3”, gives birth to all of nature, and restores energy to 1 (炁) & 2 (神)
1 = heaven, the head thinking and judging; 2= earth, the heart desiring and willing; 3= the belly, lower cinnabar field 下丹田 alchemical furnace, refining 1 and 2 into wisdom, 精 i.e., the ability to be always aware of Wuwei Dao’s gestating “now” presence.
Daoist contemplation brings all of the mind’s images and desires (“the past”), and all of the heart’s selfish desires (“the future”), into the belly, and refines them into a “now only” awareness of Transcendent Wuwei Dao. The mind uses up “Qi” by thinking negative thoughts and judging; the heart uses up “shen” spirit by selfish desires instead of loving and healing others; when shen and qi are exhausted, death occurs; with belly’s refined jing 精wisdom, longevity is achieved, living to a ripe old age (120 years) is possible, and health is restored.
Taoyi, Daoist ruler of the Underworld
Dao births the 4 seasons: spring 春／元, summer 夏／亨, autumn 秋／利, winter 冬／貞. The four Yijing (I-ching 易經) mantic words used here, ie, yuan, heng, li, zhen 元亨利貞 have deep spiritual meaning! Yuan means primordial purification; heng means nesting and nourishing sacred images; li means cutting away all images and desires, after which the Dao writes on the heart-mind with a fiery brush zhen 貞, like a heated iron used to draw on an oracle shell 卜＋貝.
Lesson two shows how Dao births the 5 elements, 6 tones, 7 stars, 8 trigrams, etc.
(lesson 2 will be taken from the qingwei mijue ben 清微祕訣本說明.
Dou Mu, mother of Big Dipper,
Daoist Masters in China – Oral and Written Traditions
1) – Finding a Daoist Master 清道教師傅修養科儀法 Daoism as it is practiced and taught in China is like a multi-faceted “jewel,” containing multiple schools, religious orders, and spiritual teachings. Daoist teachers, male as well as women masters, classify themselves as follows: – “recluse” (yinshi 隱居) , who practice monastic or mountain recluse celibacy, – “fire dwelling” 火居, who live by the fireside, marry, and pass on the Daoist legacy to their children and disciples Monastic Daoists belong to the Quan Zhen 全真 school with two major orders, the “Longmen” 龍門 Dragon Gate – celibate monks and nuns who live in monasteries, and Qingjing 清靜 women religious who follow the teachings of Sun Bu-er (a married woman who in her mature years founded a spiritual way for women). Fire Dwelling Daoists belong to five major orders, and many minor or local systems; the 5 major orders are listed in Daoist “Mijue” manuals as follows: Shang Qing, Zhengyi Mengwei, Lingbao, Beidou, Qingwei, and Shenxiao 上清，正一盟威，靈寶，北斗，清微，神霄；Daoists who belong to one or more of these orders receive at the time of their “ordination,” or empowerment as Daoists, a Lu 籙 “register,” of spirits’ images, names, mantric seed words and mudra hand symbols specific to each school, to summon and command spirits during ritual and contemplation. They also receive a 40 character poem identifying their order, the generation of their master’s ordination, as well as their own entry into a specific order. Daoist masters are not allowed to reveal the content of the poem, or the register, to scholars, and with few exceptions, strictly follow this rule or jie 戒 which they must vow to observe at the time of ordination. There are in all more than 85 lesser orders, 83 of which are listed, with their identity poems, in the White Cloud Monastery gazetteer 白雲觀志 of Beijing. The Lü Shan order, 閭山派, one of the most popular and widespread forms of popular Daoists in southeast China, though not included in the White Cloud Monastery’s Gazeteer, is listed in one of the Daoist Master’s privately preserved manuals, commonly known as the Daojiao Yuanliu 道教源流本 . Other heterodox sects, such as those who call themselves “Mao Shan daoists,” from HK, and more recently Honolulu, Hawai’i, have no historical or spiritual relationship to the registers or meditations of “Highest Pure” Daoism, of Mao Shan, (near Nanjing in Jiangsu). Five major “fire-dwelling” orders are listed in the Daojiao Yuanliu, as follows: 1. Yüjing 玉景，（茅山上清派）Daoists with Highest Pure Mao Shan registers, who practice Jiao rites of renewal, Zhai rites of burial, and Yellow Court 黃庭經 meditation 2. Tianshu 天樞 Daoists, a coded name for Qingwei Thunder-Vajra 清微雷法 registers; 3. Beidou 北斗 Daoists, with Pole Star registers shared with Tantric Buddhism;* 4. Yufu 玉府 Daoists with Lingbao and Mengwei registers, who counter and rectify the often harmful magic used by Shenxiao Daoists;
5. Shenxiao 神霄 Daoists, heterodox texts from the mid Song dynasty, “rectified” and brought into the orthodox fold by Bai Yuchan, a Song-Yuan dynasty master.**
Three of the oldest, most prestigious Daoist mountains, Longhu Shan, Gezao Shan, and Mao Shan, preserve and transmit the original registers of Zhengyi, Lingbao, and Shangqing Daoism, respectively. Their meditation manual, known by the title “Sanshan Jilu Yuanke”
三山給籙元科 (Three Mountain, Original Ritual for Transmitting Daoist Registers) is still in use at Longhu Shan and Mao Shan today. Copies of the Daojiao Yuanliu, and Ji lu Yuan ke are in press, and in the process of being restored to the other great mountain monasteries of China, during the spring of 2012.
Both the Ji Lu Yuan Ke ordination manual, as well as the Daojio Yuanliu Daoist Master’s textbook, list nine grades of perfection for each of the five major orders. The highest Grade One ordination is based on knowledge of the Shang Qing Yellow Court Canon. Grade Two is awarded to those who have mastered the Qingwei Thunder-Vavjra method. Grade Three indicates knowledge of the Pole Star Rites, with mudra and mantra shared with Tantric Buddhist masters. Grade 4 and 5 are reserved for those masters who know the Zhengyi Mengwei registers. All Daoists from Grade One through Grade 5 add the words Xian Qing 仙卿 to their titles, when signing document addressed to the world of spirits.
Daoists of the lower ranks, from Grade 6 through Grade 9, must use the lesser title Xian Guan 仙官 to sign ritual documents, for performing Daoist ritual. Grade 6 indicates knowledge of the Ling Bao Sanwu Dugong”靈寶三五都攻 level of Daoist training (the much studied Daoist Chen family of Tainan bears this title). The Du Jiang chief cantor is Grade 7, the Fujiang assistant cantor is Grade 8, and the acolytes, incense bearers, and procession leaders are given grade 9 recognition. The discrimen between the lower xian guan grades 6-9, and the higher xian qing grade 5 and above, the Ji Lu Yuan Ke manual indicates (p 33b) is “purity in mind and body,” ie, those who practice or advocate fangzhong (“sexual hygiene”) are not allowed to learn about the higher Daoist orders. (Daoists and scholars included). However, when a true Daoist Master is asked, by a scholar or would be student what his/her title and grade of ordination is, he or she will always, invariably respond with the words “I am only a lowly Grade Six Daoist.” This is the sign of a true Daoist master, to become a disciple of such a person is indeed a great honor.
Michael Saso 1-5-2012 posted from HNL Hawai’i
Well kept secrets At last, Daoist Master Zhuang’s mijue
One of the best kept secrets of modern Daoism is the content of the Mijue 秘訣 Esoteric manuals which the Daoist Master uses to teach his closest disciples, and children. These manuals may be transmitted, in hand written form, only once during the Daoist master’s lifetime, just before he dies.
Though mijue manuals can still be found in Taiwan and Hong Kong, very few survived in China Mainland proper, due to the devastating years of the Cultural Revolution. Here is a list of 3 such manuals, where they came from, and how readers of this website may obtain copies, for scholarly or Daoist “Inner Alchemy” use.
The Mijue manuals listed here come from a collection preserved in Hsinchu City, north Taiwan. In a final request made by Daoist Master Zhuang (see illustration), just before his death in 1976, I was asked to return them to the sacred mountains from which they originated. This process, begun in 1986, is due to be completed this month, November 2011. The history of the manuals, and how to acquire the first 3 DVD/CD presentations, is as follows:
A Daoist named Lin Rumei brought these 3 sets of Mijue manuals, with seal of the 61st Celestial Master of Longhu Shan on them, to Hsinchu city in 1868. After his untimely death, they were kept in the library of Zhuang’s maternal grandfather Chen Jiesan. When Lin Rumei acquired these manuals, the 61st Celestial Master of Lunghu Shan made a prophetic request. 100 years from 1868, he told Lin Rumei, there would be a great tragedy in China. All of the original hand-written manuals would be burned. Lin Rumei, following the Celestial Master’s request, asked his disciple to have these manuals returned to Longhu Shan, Mao Shan, and the other great centers Daoist centers, when China was safe from the predicted “devastation.”
The preservation, printing in digital format as well as hard copy, and attainment of an ISBN number for each manual (to insure their proper distribution as a “not-for- profit” sacred obligation), has at last come to fruition.
The Mijue manuals in the Zhuang-Lin collection number some 35 hand written documents, preserved in microfilm as well as jpg image format. The three most important sets, preserved in manuscript form and on DVD are as follows:
1. The 25 Volume Zhuanglin Xu Daozang 莊林續道臧. An earlier, incomplete version of these documents was first published by Chengwen Press in Taipei, in 1975. The first edition having sold out, a new, 2nd edition from the original copies of Zhuang is now available in DVD or CD format, here on this website, with a brief English and Chinese printed Index and directions for use. An entire 3 day jiao 醮 liturgy of renewal, a Zhai 齋 rite of burial, the Mijue directions necessary to use them, and samples of the popular Shenxiao and Lv Shan rites 神霄，閭山 小法 make up the 1st DVD/CD set. 2. A rare, never before published manual called 道教源流 “Daojiao Yuanliu” (The Origins of Liturgical Daoism), consisting of 150 pp. of text, with sacred dance steps, lists the Major Daoist schools, each with nine grades (“jiu pin” 九品) of liturgical and meditative perfection (2nd DVD/CD set). The schools include the Shangqing, Qingwei, Beidou, Zhengyi Mengwei, Lingbao Sanwu Dugong, (上清，清微五雷法，北斗法，正一盟威，靈寶三五都攻，among others registers/lists of mijue legerdemain.
3. A unique, precious and widely sought after ordination manual, with the seal of the 61st Generation Celestial Master of Longhu Shan, is the third DVD/CD mijue manual made available for the first time for scholars and Daoist masters to use. The manual, called “Ji Lu Yuan Ke” 給籙元科 is presently used again at Mao Shan, Gezao San, Longhu Shan, and other great Daoist centers of China. (Note that the first character 給, which is usually pronounced “gei” in modern Putong Hua, is given the sound “Ji” when used in Daoist context).
These manuals may soon be purchased for cost-only price either through the University of Hawaii press, or by contacting Professor Michael Saso through the website michaelsaso.org, where images of the texts can be found.
Michael Saso
Los Angeles and Beijing, Nov. 2011