TAOISM the Quest for Immortality
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Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton
“What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales. -
The Householder Elite: Buddhist Activism in Shanghai, 1920-1956
The Householder Elite: Buddhist Activism in Shanghai, 1920-1956 by James Brooks Jessup A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Wen-hsin Yeh, Chair Professor Andrew Barshay Professor Robert Sharf Summer 2010 © 2010 – James Brooks Jessup All rights reserved. Abstract The Householder Elite: Buddhist Activism in Shanghai, 1920-1956 by James Brooks Jessup Doctor of Philosophy in History University of California, Berkeley Professor Wen-hsin Yeh, Chair This dissertation is a social history of the urban community of lay Buddhist elites, known as “householders,” that vigorously pursued a mission of Buddhist activism in Shanghai during the first half of the twentieth century. The Shanghai householders were capitalists, doctors, lawyers, intellectuals and party members who chose to make a formal commitment to Buddhism and its goals of salvation yet retained their status as regular members of society with families and careers. They comprised the largest and most influential of the elite lay Buddhist communities that sprang up in cities across China during the Republican era. This study analyzes the social significance of the Shanghai householder community as it transitioned through a series of social and political upheavals from its emergence in the 1920s to its eventual demise amidst the transition to socialism in 1956. I argue that throughout these years Buddhist activism -
Obituaries Peter James Bee 1927-1982
OBITUARIES PETER JAMES BEE 1927-1982 Members and friends of the Siam Siam Society will be saddened to learn of the death of Peter James Bee, Lecturer in Thai Studies at SOAS, University of London (1964-82) and former Lecturer in English at the Faculty of Arts, Chulalongkom Uni versity (1955-64). Peter, who had suffered from a serious heart condition in recent recent years, died quietly in his office on May 4, 1982. His colleague, Stuart Simmonds, had stopped by to join Peter for tea and discovered that he had passed away. Peter was born on July 12, 1927 in Leicester, England where he also received his primary education. He later went on to Clare College, Cambridge, where he received both his B.A. (Modem and Medieval Languages, 1951) and M.A. (Oriental Languages, principally Chinese Literature, 1953). In 1954, he studied Thai for a year at SOAS, and then came to Chula where he joined such stalwarts as John Blofeld, Victor Sassoon, and Robert Swann, and for almost a decade participated in what has come to be known as the "golden age of farang archam" at Chula's Department of English. Peter's years at Chula were memorialized in the 1965 book, mai pen rai means never mind by the late Carol Hollinger. Although Hollinger drew excellent portraits of all her characters (all of whom were identified by name) her descriptions of Peter's spar kling wit and infectious camaraderie, as well as his brilliance as a teacher, were uner ring in their accuracy. During this period, he also shared a house with J. -
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Who? What? Where? When? Why? Uncovering the Mysteries of Monastery Objects by Ven. Shikai Zuiko o-sensei Zenga by Ven. Anzan Hoshin roshi Photographs by Ven. Shikai Zuiko o-sensei and Nathan Fushin Comeau Article 1: Guan Yin Rupa As you enter the front door of the Monastery you may have noticed a white porcelain figure nearly two feet tall standing on the shelf to the left. Who is she? Guan Yin, Gwaneum, Kanzeon, are some of the names she holds from Chinese, Korean, and Japanese roots. The object is called a "rupa" in Sanskrit, which means "form" and in this case a statue that has the form of a representation of a quality which humans hold dear: compassion. I bought this 20th century rupa shortly after we established a small temple, Zazen-ji, on Somerset West. This particular representation bears a definite resemblance to Ming dynasty presentations of "One Who Hears the Cries of the World". Guan Yin, Gwaneum, Kanzeon seems to have sprung from the Indian representation of the qualities of compassion and warmth portrayed under another name; Avalokitesvara. The name means "looking down on and hearing the sounds of lamentation". Some say that Guan Yin is the female version of Avalokitesvara. Some say that Guan Yin or, in Japan, Kannon or Kanzeon, and Avalokitesvara are the same and the differences in appearance are the visibles expression of different influences from different cultures and different Buddhist schools, and perhaps even the influence of Christianity's madonna. Extensive background information is available in books and on the web for those interested students. -
Of Monkeys, Tigers, Staffs and Sabres
Of Monkeys, Tigers, Staffs and Sabres The Tiger In China the tiger is considered to be the king of the beasts and lord of the land animals , much as the lion is in Africa and in European symbolism. The tiger is seen as encapsulating the qualities of courage, power, physical strength and military prow- ess. It represents both human vitality and animal energy. It is one of the 4 animals associated with the 4 directions, the seasons and the elements. Its stripes represent the double aspects of yin and yang. In Feng Shui the tiger shows its yin side, whereas in Chinese Astrology its yang qualities come to the fore. Feng Shui – The Yin Tiger In Feng Shui the tiger is associated with the metal element, the colour white, the season of autumn and the direction of the west. As this is where the sun sets it also represents death, and this is why the tiger is considered to be the Guardian of Graves. In contrast, the east, where the sun rises is the domain of the dragon, creation, birth and the spring. In much Chinese symbolism, the dragon and phoenix are seen as counterparts, whereas in feng shui it is the dragon and the tiger which are seen as balancing aspects of nature, the heavenly and the earthly. Mountains represent the dragon whilst the plains and gently rolling hills are related to the tiger. A fa- vourable location is usually where the dragon and tiger meet. However, it is said that the dragon should be dominant to keep the tiger benevolent. -
Reinventing Chinese Tea Rituals
Reinventing Chinese Tea Rituals Amber DeSantis Dr. Blumenfield Chinese Thesis-470 April 19, 2018 2 “An old Chinese saying goes; when you open the door in the morning [you] are confronted with the task of providing [the] seven daily necessities; wood, soy, rice, salt, sauce, vinegar, and tea.”1 Tea has been a main focal point within Chinese culture for centuries, shaping and developing Chinese culture as a whole. Tea within China tends to be associated with medication, rituals, religion, and the economy. The complex customs behind culture have been molded by the progression of tea in China. This paper aims to review variances between the historical tea background and current tea culture in China. Looking at the historical background and present experiences of tea within Chinese culture, we are able to understand that tea has retained its social centrality. Although tea has been manipulated and transformed through many dynasties, it still remains a central focal point of Chinese society. As we magnify the origins of tea cultivation, we begin to understand the importance of how tea culture has been adapted to play a major role as a focal point of society, both socially and culturally. Not only has the idea of tea influenced all aspects of society for commoners and emperors, it has also captured the attention of attention of artists, writers, and philosophers.2 Their attention has been enthralled by the philosophy behind the spiritual aspects of tea culture. The hidden philosophical meaning behind tea culture has been discovered over multiple generations of Chinese culture. 1 Ling Wang, Tea and Chinese Culture (San Francisco: Long River Press, 2005), 1. -
2020Tibetological Anthropology
Tibetological Anthropology Chen nai- hua Course overview and planning design Tibetological Anthropology is perspective or research method. It is an Anthropological approach to the study of Tibet society. It is the first hand information obtained in the Tibetan, Tibetan and its surrounding countries through a long period of observation, or the first hand information obtained in the field, or the combination. The research path of Ethnography, a historical document, can be said to originate from ethnology and anthropology. Does the area around the Tibet share some common historical and sociological features? What useful insights can Anthropology provide to the historical and cultural processes of the region? The various societies in these zones have close contacts with other countries or societies, such as the central Plains and the Han, Muslim society, and the civilizing Southeast Asian countries in India, and thus have a more complex historical and cultural landscape. Tibet civilization is mixed in two ideological forms, one is the form of sage, the one is the model in the feudal system, which can be referred to as the superimposed mode of "holy king". It can be said that the core of Tibet's civilization deals with the relationship between the three elements of knowledge, religion and politics. The whole Tibetan area has diverse political, religious and social structures. And what needs to be emphasized is the system structure of the monastery, the exchange between the mother temple and the monastery in the aspects of teaching, knowledge, and ritual, and the foundation of Carlisle Mar (Charisma) behind the political and teaching regime. -
Modern Daoism 149 New Texts and Gods 150 Ritual Masters 152 Complete Perfection 154 Imperial Adaptations 157 an Expanded Pantheon 161
Contents Illustrations v Map of China vii Dynastic Chart viii Pronunciation Guide x Background to Daoism 1 Shang Ancestors and Divination 2 The Yijing 4 Ancient Philosophical Schools 8 Confucianism 10 Part I: Foundations 15 The Daoism That Can’t Be Told 16 The Text of the Daode Jing 17 The Dao 20 Creation and Decline 22 The Sage 23 Interpreting the Daode Jing 25 Lord Lao 28 Ritual Application 30 At Ease in Perfect Happiness 35 The Zhuangzi 36 The World of ZHuang ZHou 38 The Ideal Life 41 Poetic Adaptations 43 The Zen Connection 46 From Health to Immortality 50 i Body Energetics 51 Qi Cultivation 52 Healing Exercises 54 Magical Practitioners and Immortals 59 Major Schools of the Middle Ages 64 Celestial Masters 65 Highest Clarity 66 Numinous Treasure 68 The Theocracy 70 The Three Caverns 71 State Religion 74 Cosmos, Gods, and Governance 80 Yin and Yang 81 The Five Phases 82 The Chinese Calendar 85 Deities, Demons, and Divine Rulers 87 The Ideal of Great Peace 92 Cosmic Cycles 94 Part II: Development 96 Ethics and the Community 97 The Celestial Connection 98 Millenarian Structures 100 Self-Cultivation Groups 103 Lay Organizations 105 The Monastic Life 108 Creation and the Pantheon 114 Creation 115 Spells, Charts, and Talismans 118 Heavens and Hells 122 ii Gods, Ancestors, and Immortals 125 Religious Practices 130 Longevity Techniques 131 Breath and Sex 134 Forms of Meditation 136 Body Transformation 140 Ritual Activation 143 Part III: Modernity 148 Modern Daoism 149 New Texts and Gods 150 Ritual Masters 152 Complete Perfection 154 Imperial -
China Council Quarterly 127 NW 3Rd Avenue, Portland, OR 97209
July-September 2011 - Issue 119 China Council Quarterly 127 NW 3rd Avenue, Portland, OR 97209 www.nwchina.org this year of the 100th anniversary of the 1911 Chinese LETTER FROM OUR PRESIDENT Revolution led by Dr. Sun Yat-sen that brought about the beginning of modern China, we plan to offer program- Now that our lovely Oregon summer ming to commemorate the special historic event. We is finally upon us, I hope you are would also like to recognize the contributions by earlier enjoying the sunny weather as much generations of Americans and Chinese Americans. If you as I am. This has been a busy time have knowledge of any local residents that contributed to at the Northwest China Council. In Dr. Sun's efforts, please contact us at the Northwest China addition to our normal program- Council. We are most interested in collecting histories of ming, we have devoted much time to the Pacific NW and Oregon involvements. strategic planning and thinking care- - Cathy Chinn, President fully about the organization's future. The Board recently adopted a new strategic plan, following our February retreat and many CHINA BUSINESS CULTURE WORKSHOP thoughtful discussions. If you would like to receive a copy or to share your ideas, please contact me at The Northwest China Council is now offering an inten- [email protected]. sive and practical 4-hour business and cultural intelli- gence workshop, specially designed for busy profession- I would like to share with you our updated mission state- als engaging in business trips and delegation tours to ment, adopted along with the strategic plan. -
Divinity and Salvation : the Great Goddesses of China
Divinity and Salvation : The Great Goddesses of China LEE IRWIN Indiana University, Bloomington, Indiana Though Chinese mythology and religion have been dominated by male gods and masters, the presence of female divinities has always been a part of Chinese folk belief. These various divinities, usually identified with the feminine principle of moist, dark, receptive nature, constitute a somewhat obscure pantheon of water sprites, dragon ladies, snake queens, moon-goddesses, and rulers of heaven and earth. Among them may be recognized four divinities whose collective popularity extends from ancient times to the present. These four are Niigua -& #fi, the ancient Zhou dynasty creatress; Xiwangmu EEB,the Queen Mother of the West; Guanyin as, the Goddess of Mercy; and Tian- hou *G, the Empress of Heaven. These four divinities have an in- teresting and significant relationship with each other, indicative of the dynamic social and cultural history of China. Collectively, they rep- resent the presence of the feminine element, divinized to the highest- degree, in an almost unbroken continuity of spiritual potency and signi- ficance for both the masses of China, as well as for various religious- and ~oliticalgroups. It is the purpose of this paper to discuss these four figures and to show how their interrelationship has developed in the face of a dominant male religious and political environment. The basic difference between the religious environment of classical and post-classical China might best be characterized as the difference between a warring hegemony of hereditary Chinese warlords and a central bureaucracy, dominated by a structured hierarchy of non- hereditary officials (BODDE1961, 369). -
2010 01 Winter Vol 58
anjusri with wisk M These wabbit ears are confused... THE SUTRA OF Tuned to 2011, but picking up 2010? PERFECT AWAKENING The thwee times are twuly mysterious... FIFTY-THIRD LECTURE Wednesday October 4th, 1939 "O Obedient One! Because of great compassion alone, bodhisattvas suffer themselves to return to the various lives of the world. In order to cultivate the minds of unenlight- ened sentient beings, by such expedients as manifesting many kinds of appearances and circumstances, either fa- vorable or unfavorable to their wishes; and mutually coop- erating with them in the pursuit of their daily life, the bodhisattvas cause the sentient beings to attain Buddha's A limited number of complete sets of Zen Notes enlightenment. The bodhisattvas, as the result of the pure (from Vol. I, 1954 to Vol. LV, 2008) vows which they have taken in the beginningless past, re- are available for sale. Price - $300.00. gard living beings thus compassionately. If the sentient be- ings of the future world desire to make further and further If you are interested, contact the Institute at the phone progress in the attainment of the great Perfect Awakening, number below. they must vow thus: 'May we reside in the Buddha's Perfect Awakening, and may we meet a good friend who possesses true knowledge.'" SOKEI-AN SAYS: In this part of the sutra are many important Mahayana doc- trines. The sutra was written in India, according to chronologists, about six or seven hundred years after the Buddha's death—so it Copyright 2010 was written between the second and third centuries A.D. -
4510372 Xiaoning Song Report1
Report_1 Daoism and its related architectural forms A literary study from the meaning of Daoism to the ritual life of Daoism and its architectural forms Vivian Song 4510372 [email protected] Irene Cieraad Research Seminar AR3AI055 03.2017 !2/!15 Keywords: Daoism, ritual life, yang and yang, wuwei, equality, meditation, architectural forms. Abstract: Daoism, like Christianity, is one of the most influential religious in Eastern culture. The founder of Daoism, Laotzu, is believed to have lived 500-600 years before the birth of Christ. Daoism began as a philosophy, but evolved into a religious belief system around 440 AD. It contains many philosophies which are alien to the western culture. For instance, the thinking of ‘yin and yang’, the ‘wu wei’ attitude, and the meaning of ‘oneness’…The philosophies and spirits of Daoism decide the typologies of the Daoist temples and buildings. For instance, the equality of the rooms, the layouts of the temples…Also, they shape the ritual life of the followers. As one of the most crucial religion in Eastern culture, it also influenced the renewal and meditation of Christianity after the Protestant Reformation in 17th century. The motivation of the thesis is issuing an idea that converting the Roosenberg Abbey into a study center of Daoism. Thus, It is intriguing to understand the philosophies of Daoism and its spirit rules. The relations between the Daoist temples and Daoist ritual sequences are also referred. In this way, it is very helpful to manage the design of the new program for the Roosenberg Abbey. Also, it is possible to compare Dom Hans van der Laan’s architectural languages with the Daoist buildings, by which way I could find some aspects in common.