The term “sanjiaoguiyi” has been used since the Han dynasty (206 BC to 200 +-) until today as a way of identifying the place of Confucian, Buddhist, and Daoist teachings in the “hearts” of the Chinese people. It does not refer to separate religious or political issues involved with the meaning of these words in English or other non-Chinese languages. The Imperial court/government of pre-modern China used a discreet selection of writings taken from classical antiquity to pass the Imperial examinations and admission into the jinshi doctoral level of learning, from which government officials were appointed to office each year, during the long course of Chinese history. Each year (when the Imperial system was functioning well) examinations were given at the imperial court; jinshi degrees were awarded, according to the literary perfection of “8 segment” essays written by scholar applicants. The actual practice of traditional Confucian “virtues” had nothing to do with the selection of candidates who “passed,” or were appointed to government office. “Ru Jiao” 儒教 writings, the term used for Confucian teachings, used to prepare for imperial examinations, did not effect the ethical behavior of official mandarins, and did not effect the behavior and maintaining of power by successful emperors and rulers, who then and now, even today, kill or imprison all opponents to their rule.
The real value of Confucius’ writings lies in his identification and definition of the human and social values that lie at the heart of, and govern the Chinese family, personal friendship, village, and loyalty to the government or emperor in power, not the use of these texts to pass imperial examinations. Among the many “virtues” identified by Confucius as universally found in personal relationships that define Chinese and other Asian human behavior are: respect (li 礼)for all others,
family love between parents and children (xiao孝),
reciprocal obligation between friends and co-workers/associates (yi義／义),
benevolence towards all others (ren仁), and
loyalty to the ruler and one’s national culture (zhong忠).
Everyone in Asia, Chinese, Japanese, Korean, Vietnamese, Buddhist, Christian, Daoist, others, were, and still are, (except for government officials), expected to follow these rules.
Buddhist teachings (fojiao 佛教)were successful in China in as much as they conformed to these ritual, festival, and cultural needs of the people. One of the key reasons for Buddhism’s success was the creation of post-funerary rituals for the souls of the deceased, to assure the living that the beloved departed were safely seen through the nine stages of hell-purgatory into Buddhist “Western Heavens” where Amida Buddha reigns, rather than remain eternally in hell (the fate of politicians), or be recycled into one of the 6 forms of unenlightened beings. Thus Buddhism in Asian is associated with burial and post funerary rites, not with “Zen” meditation or other-than-monastic spiritual ascesis, so popular in the West.
Daoist “teachings” (Dao Jiao 道教) are perhaps the least understood of the three basic systems that lie at the core of China and Pan Asian culture.
Before the political and cultural unification of China during the Qin-Han dynasties under a single “emperor,” (221 BC-200 CE), the Daoist “family” (Dao Jia 道家) included many disparate systems, including the I-ching (Yijing 易经), Lao-tzu, Zhuangzi, “Neidan” 内丹Inner Alchemy or meditative cultivation, “fangshi” 方士 local esperts in festive ritual and healing, the Yin-yang 5 Element proto-scientific system that describes the changes of nature, and the compassion filled writings of Muozi. After 145 CE these spiritual and cultural streams were unified into a single, powerful flowing river called “Dao Jiao” unified Daoist Teachings. Dao Jiao, along with Fojiao and Rujiao, remain at the inner core, the very heart of Chinese culture.

During the agnostic, even atheist 20th century, the meaning of the term “Dao Jia” was changed to mean “philosophical” Daoism. Today most westerners hold the opinion that “philosophical” Daoism is for smart people, while “religious Daoism” is for the uneducated villagers and farmers of China. Benighted Chinese scholars jump at this definition, in order to find employment (tenure and salary) in universities, on a worldwide basis.
The problem with modern “scholars” understanding of the true nature of “Dao Jiao” is the fact that Daoism is an oral, practice system. Unless a foreign scholar has actual field experience of prayer, inner cultivation, meditation, and cultivation with a Daoist master, (male Daoshi or female Daogu – women are often far better than men at learning inner cultivation), they are simply not made privy to the fact that Laozi, Zhuangzi, music, ritual, incense, offering tea, art, compassion, simplicity of living, and never preferring oneself to others (Laozi Ch. 67) are an essential part of being “Daoist.”

Michael Saso
Kyoto

The annual festival in honor of Taizi Yeh, Li Nezha, takes place in the 6th lunar month. Lion dance associations, and temple devotees participate. The processions begins in the central “Senate Square” of Macao, passes through the cobblestone lined streets, and eventually ends at the hillside shrine itself. A young lmale child is selected to re-enact the role of Taaizi Yeh, marching in the procession in the place of the child god.

A Daoist “Taiping” (Great Peace) Jiao festival is offered to celebrate the birthday of Nezha. Since Nezha’s shrine rests on the geomantic “Gate of demon,” to the northeast of the hill on which the facade of Sao Paolo Cathedral still stands, and the Catholic martyrs of Japan and Korea or buried, the annual “Great Peace” festival is offered, to pray for continual blessing for Macao, and protect the old Chinese quarters of the city from the evils  of modern gambling, immorality, and the corrupt administration of Colonial Portugal. The Jesuit mission to China was destroyed by Portugal in 1762, and a search proclaimed for the “Treasures left behind.” When digging up the floor of the cathedral ruins, the remains of the Catholic martyrs of Japan and Korea were found instead. The spiritual legacy of China, Daoist, Buddhist, Confucian, Christian, is protected by inter-spiritual collaboration.

The youth clubs, Lion dance, martial arts, and classical dance clubs, hold a procession in honor of the birthday of  Nezha Taizi Yeh. The processions passes from the foot of the Nezha shrine through the streets of old Macao, and ends at the cobblestone “Senate Square.” A young boy is chosen to represent Taizo Ye, as a child, during the procession. Nezha’s festival occurs on the 17th day of the 5th Lunar month, June 28th this year.

The batik paintings on cotton cloth are listed alphabetically on the website, with a brief explanation under each title. We hope that our readers/viewers will enjoy them. High resolution prints on acid free paper, made with fade proof colors, can be requested and mailed to you at cost only plus shipping, from our publisher, Oracle Bones Press/dupli-cat printing (see this website for ordering & other information). Schools and clinics built in greater Tibet (Kham, Amdo, and T.A.R.) are supported by our Sino-Asian Institute funds. We plan to go to the Yushu/Jiegundo earthquake area soon to help repair the school-orphanage we built there. None of our students were hurt during the earthquake, for which we are very grateful.

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4 kinds of mysticism, by “western” (U.S. and Europe) standards:
Feeling good in nature’s beauty

Feeling good in peaceful presence

Feeling good in sacred presence (kataphasis; art, image, scripture)

Apophasis; the experience of Transcendent Presence, without image or object

All religious systems share the 4^th kind of mystic prayer, the apophatic experience,

i.e., Prayer without  Boundaries imposed by faith/belief systems

Only the last of these experiences is universally considered mystic.

As such, it allows for inter-religious dialogue for peace.

Buddhism, Daoism, Islam, Judaism, and Christianity all teach ways to experience apophasis.

Christian apophasis is taught by Theresa of Avila (The Interior Castle), John of the Cross (The Dark Night), and Inigo de Loyola (The Spiritual Exercises, 3^rd week).

Islamic Sufi and Judaic Kabala also teach apophatic “Prayer without Boundaries,” as can be found in Fair ud din Attar’s Conference of the Birds, and Moses de Leon’s Zohar.

Buddhism teaches 3 paths to apophasis, Zen meditation, Pure Land Chant, and Tantric “Body-mouth-mind” (in harmony) meditation.

Daoism teaches the most effective path to the “emptiness” (apophatic) experience, by emptying the mind (“sitting in forgetfulness” of all images and judgments), “heart fasting” form all selfish desires and goals (even the goal of self perfection); and then focusing on the belly, called the “Lower alchemy furnace” (xia dan tian), solar plexus ie the body’s center of gravity, from which wisdom, awareness of Transcendent presence, and healing other’s illness originate.

From the 12^th thru the 16^th centuries, Judaism, Islam, and Christians lived side by side in Spain, in peaceful contemplation. Colonial Spanish and Portugal interests ended all hopes for inter-religious dialogue and peace, by suppressing and expelling Jews and Islam. The “Crusades” are still with us, vilifying  other beliefs, instead of dialoguing about “prayer without boundaries.”

Asians, to the contrary, taught that Confucian Ethics, Buddhist compassion, and Daoist apophasis, were all part of a unified cultural system.

Today in Honolulu, (Open table, Interfaith Alliance, Believers Network) use “Prayer without Boundaries ,” and interreligious spiritual dialogue as  means to mutual respect, social justice, and world peace.

The authors and titles of books that teach “Prayer without Boundaries” (Apophasis) are listed here below.

Rags and riches, the story of L.A., “where the homeless are celebrities.”

20 pictures, (20,000 would not suffice) show the truth of the proverb “corruptio optimi pessimum est.” (Or put in another way, Wealth and poverty are best neighbors).

Most of these pictures come from one square mile in downtown LA, from Coca Cola bottling company on the southwest corner to Fr Greg Boyle’s”Homeboy/Homegirl Industries” on the northeast, the geomantic “Gate of Hell” (East LA).
Two wonderful works arise like phoenixes from LA’s ashes: one finds jobs for youth released from prison (“nothing stops a bullet like a job”, Fr Greg Boyle says, while Sister Ines and the “Soledad Enrichment Action” provides education for 4,400 high school students, a Charter school, 19 sites, that brings youth from drugs, gang killings, and poverty into a loving and caring educational environment.

Each picture has its own title, and message. No comment is really necessary. Perhaps what is not shown is equally telling. The homeless live in downtown street tunnels when it rains. The drug trade uses gangs, and poverty stricken youth as merchants. Barbed wire protects industry, commerce, and private property, from what in daytime is less seen, nighttime dominant, violence.
“Don’t live here” a friend who saw my room and study, said.
But Fr. Greg Boyle’s youth and Sister Ines’ students also need college, after high school, to “evolve” out of poverty. The reason to show these pictures is to propose a “Charter University,” for less than the tuition asked by the “state,” much much less than private universities – easier done than said. No administrators, deans, provosts, directors, only teachers. Most universities have a ratio of 6 administrators per one teacher salary. “New Charter” University just has teachers, we “companeros /companeras,” with Fr Greg’s and Sister Ines’ compassion as inspiration.

The pictures from LA show only the good parts and good people; violence and death have occurred in so many families. Fr Boyle’s “Home Boy – Home Girl” work and SEA Charter School give individual care and attention to each student, with a very high rate of success. Charter schools are state funded, and accredited. Let’s hope it can work at the university level as well!

Joseph Rock, a renowned University of Hawaii Botanist, National Geographic explorer (1923-1939) and Asian scholar, left behind, among his many celebrated works, a series of pictures with a careful description of the little known Muosuo women and their culture. Fleeing from the violence of Kubilai Khan’s wars in 1235, they crossed over a mountain pass (now called “Eternal Peace” Yongning 永寧 ) and came to the serene beauty of Lake Lugu (瀘沽湖) with the massive “Lion Head Mountain” towering above the northwest shore, (the geomantic “Gate of Heaven”).  Lion Head Mountain is the home of the Muosuo Mother Goddess who “gives birth to the cosmos.”  

Austrian born Rock was so taken by the peace and serenity of the Muosuo village on the shores of Lake Lugu, that he took up residence there, and was asked to “father” a Muosuo child, by one of the matriarchal households.

Some 52 years later, beginning from 1992 until today, I bring students from the University of Hawaii, and other colleges, to visit the Muosuo. We then follow Joseph Rock’s footsteps from Yunnan northward, though Kham-East Tibet, Amdo North-Tibet, and westward into Tibet proper. Rock collected, catalogued, and preserved some 16,000 species of flora during his journeys. The stunningly beautiful flowering trees that fill the University of Hawaii Manoa campus, bear witness to Rock’s enduring work.

The first thing I warn my students about the Muosuo, when visiting the lake around which they dwell, is never, never ask a matriarchal woman “who is the father” of her children. This is not only a taboo, as well as an insensitive, meaningless question, it is obvious that the father of the child comes into the matriarchal household each evening, helps feed his children, and if invited, spends the night with his matriarchal “wife.” Days are spent with his mother, helping out on her farm property; the men also handle the affairs of the village, confront the neighboring warlike Yi, and Han Chinese “Party” cadres, who often lack ethical-moral codes of behavior.

Other neighbors, the Mongols, Pumi, and Tibetans, live in harmony with the Muosuo. The Pumi, who reside in or near the lakeside village, also have learned to follow Muosuo matriarchal ways.

Most of the 52 ethnic groups who speak Tibeto-Burmese, Malayo-Polynesian, or other dialects of Yunnan Province (as far south as the Burma-Laos border) follow one or another form of what western trained anthropologists call “matriarchy” (woman is head), by which is meant, among other things, that the woman, not the father of her children, has the ultimate say over what happens inside the family. The Muosuo, who go much farther than this definition, also pass on the family plot of land for farming to the most capable of their female children (matrilineal), and the children to whom she and her sisters give birth reside in the matriarch’s residence (matrilocal).

Men born into a matriarchal family live with their mother during the day, helping maintain her farm, crops, livestock, chickens, and pigs. They also help care for the public administration of the village, control the forays of thieving or plundering “Yi” neighbors, and keep ethnic Chinese and other tourists from HK, Taiwan, and SE Asia, away as much as possible, from the cultural purity and authenticity of Muosuo village life.  At night the Muosuo men may stay with their spouse, help care for, and visit with their children.

Realizing the attraction that the notion of “matriarchy” has to Western, as well as Chinese and other Asian males, (i.e., the “woman chooses the man”) Chinese tourist agencies began early on to build hostels for visitors, which included baths, discos, and women dressed as “Muosuo,” not only to demonstrate Muosuo folk dancing, and but even be made available to paying Cadre-Communist Party patrons. The Muosuo men, as well as the matriarchs of the village, strongly opposed this invasion and disruption of Muosuo life. Discos were closed, or moved out of the village. A central “cultural center-museum” was built (funds provided by the Muosuo and concerned scholars) for all visitors to watch folk dancing, cultural events, singing, away from and outside the privacy of the matriarchal households.

This model is followed throughout much of Yunnan, mainly in the Dai (Thai), Nakhi, and Tibetan cultural areas, but was not found necessary in the remote Aini-Hani, Lisu, Lahu, Jing, Wa, Yao-Mien, or Miao-Hmong areas, which are accessible only by foot, without roads or tourist buses. (See Ni Feng’s paintings, made between 1992-1999, and cloth batik inspired by her, of all these incredibly colorful and peace loving people).

The pictures of the Muosuo seen here on WordPress and Facebook, were taken between 1992 and 2006, covering some 14 years of my living with a family by the shore of Lake Lugu. During this time, 4 generations of Muosuo matriarchs can be seen, in the household, by the Mongol style fireplace, in the yard, and by the scenic lakeside, washing clothes, cleaning fish, and crossing over the lake by boat to an island, where a small monastery of Gelugpa monks (Dalai Lama school) pray and chant daily.

The Muosuo family hearth shows their Mongol origins, as does the trident flag on the roof of the Muosuo matriarchal household, and the four stone shrines with willow trees at the four corners (E, S, W, N) of the village.

The Muosuo-Mongol square hearth (symbol of earth) is kept burning with live coals 24/7. The circular (symbol of heaven) tripod stove in the center, has water boiling, ready to make tea for guests. Behind the fireplace, to the north, is the family altar, in 3 stages. Coming out of the fire to the first level of the altar is a stone “phallus”, the symbol of male fertility. Each morning a piece of pig fat, or a steamed bun is placed on top of the Phalus, and a strong rice alcohol poured over it, as a drink offering. A fire-like “hand” comes out of the coals, to consume the offering.

Next a cup of strong brick tea is made, and salt added. The cup of tea is offered to the 2^nd layer of the altar, symbol of the Female Goddess of the Lion Head Mountain, She who brings fertility to the soil, the lake, and the mothers of the household.

Lastly an offering of fruit, flowers, and other gifts is made to the third and highest level of the altar, where the symbol of Lord Buddha is seen, in the symbolic image of “precious colored jewels”.  The Presence of Lord Buddha within the enlightened heart, on the family altar, and in the Village Buddhist temple (the center of the lake) is commemorated each morning, at sunrise.

The Muosuo are devout Tibetan Buddhists, and follow “Bon” or “Daba” (Dongba) religion as well. Throughout all of Asia, Buddhism (ritual for the afterlife) must be complemented by a 2^nd ritual system for the living. Bon in Tibet, Daba for the Muosuo, Daoism for China, Shaman (Mudang) for Mongolia and Korea, Miko for Japan, are complementary phenomena universally found throughout Asia.