A historical Perspective During the Reign of

(Buddhism)
In the wide region between East Asia and Southeast Asia there was a big interest in new religions. Eventually all would call this area the center of Asia and Asian religions. The big religion then was Buddhism. In countries like Ceylon, Burma, Thailand, Cambodia, and Laos Bukkyo was a common doctrine or faith as in present day. In or near Siberia we have Tibet and Mongolia. In these areas Lamanism is popular. These areas are where true religion lies. In areas like Nepal, China Annam and Japan, Daijo Bukkyo or Mahayana Buddhism was popular and very prosperous. Other religions e.g., Jukkyo (Confucianism), Dokyo (Taoism), and Shinkyo (Shintoism) were also popular in that they all co existed and their differences were always being discussed or debated.
To determine numbers of Buddhist adepts would almost be an impossibility due to their shear numbers. As with all religions it is hard to say who has the most believers. If it could be done one might see which religion is most popular.
In India it is said that Afghanistan is the center of Asia, but then what about Malaysia, Sumatra and Java. One must not forget these regions, which are steeped in ancient lore Buddhism, and Hinduism. In America and Europe religions take on a different meaning or tone where they have one object of worship whereas in India the believers there have many gods and or deities, which believes in birth and re birth.
    Butsuda    

Buddha
Bukkyo wa Butsuga no Shukyo to iu imi de aru

(The meaning of Buddhism and its religion)

In history Buddha or Gautama Daruta it states that Buddha was the founder of Buddhism. There are many literary works, which maintains that he was the original founder of this huge religious order. He was able to impart his vast knowledge thru lessons to all those who would listen. Buddha's teachings were to worship and defend what is dear to us life. In this one must show mercy, piety to all and to devote oneself in this belief to benefit all. Ones personal feelings do not play a role in this religion. One must have a selfless ego less attitude. Those who become adepts must learn these basic principles.
Personally I think Buddha wanted us to attain enlightenment by seeking the truth whatever it was or where ever it may be. Buddha says we learn from our past lives and this in turn helps other future Buddha's learn. Present day records state that Buddha is considered a saint or national treasure and it was said had many viewpoints and many religious narratives on a variety of religions. A distinction must be made as to which one suits the individual. In this climate or era most nations and societies never had a clear idea on the understanding of Buddhism or how it works. Originally Buddhism was as study of religious toleration.
But since then Buddhism and its practices were almost wiped out because of religious intolerance or intolerance of other religions so one must study Buddhism and its history in order to make the connection of what is and what is does. By name it is easy but to really understand Buddhism takes a lifetime.
    Genshi Bukkyo   -

(The origin of Buddhism)
There is a need for the truth into the origins of Bukkyo. There are many records two of which are the "Northern Legends and the Southern Legends" translated from Sanskrit into Chinese (Date Unknown). One problem was there were many groups or divisions of Buddhism, and each had their own ideas of the origins of their particular sect of Buddhism. One must really read the old records and from them deduce the real origin. It is not an easy job to do something of this magnitude. Many scholars have attempted to do just that over many years or decades. They have even researched before Buddhism, and deep into the life and times of Gautama. In ancient times the literary records for the l0th century BC indicates that it all started in a region that was referred to as "River Drowning Region". This was the center for the Brahman religion. The records also indicate that this religion came from some other source e.g., divine in nature.
However as civilization was moving forward in the Asia was still in midcourse. Again from this region religion was expanding at an alarming rate. In the Far East even the lower class of people were still learning the basics of the mind and the spirit.
By the 6th century BC the Brahmans were also expanding in a class all their own for example Sramana. The core of these studies was surrounded by the study of Buddhist austerities and other religious ideals. With these two areas of study they were successful in producing many intelligent scholars. These people owed their allegiance to Veda the absolute Brahman authority. Those who wanted to learn were never denied.
There were people who were learned who could weed out the non potentials and seek the ones who had potential.
Their aim in teaching or learning was centered on the ideals of fasting and inflicting pain and suffering of the flesh. It was believed once could achieve enlightenment thru the use of extreme esthetics e.g., Yoga. Thru Yoga it was said one could control the flesh by controlling the breath or Prana and what was contained within. Thru this effort the spirit was also controlled. From these ideals the Brahmans developed ways to better understand and practice the Veda and Sramana ideologies.
Also when employing the exercise of Yoga one could experience spiritual situations subjectively. Sometimes one will experience illusions when meditating or utilizing Yoga. But thru earnest training the illusionary veil will be torn away and the true spirit will manifest itself. By thinking subjectively when utilizing these exercises one can make reality little clearer.

Those who practice Yoga are the ones who continually seek the truth to existence. To look at a previous life it enables one to prepare oneself for the next existence. Truth of life comes from previous lives. Life is like a series of links in a chain. Whatever cards Kharma deals that is our lot. While we are in current link we try to do the best we can to atone for things done in the past that way we can be in a more elevated status in the next higher link. As one moves on this impeccable wheel of life we must always maintain a strong spirit. This study of the mind/spirit must be studied very thoroughly in order to understand its potential.

The idea in the pursuit of Rinne or transmigration of one life into the next is to tear away the veil of ordinary ideologies and live a life of peace and harmony. One must shed the materialistic persona in order to undertake the journey that' down this mystical path. By denying yourself of all things material and deny oneself of all worldly pleasures one will attain the truth of the spirit.
From the standpoint of Buddhism or Sramana one can use the same theory as stated above for establishing an understanding about the truth of the mind/spirit. Once you have entered into this state it is said that what happened to Buddha with the lime tree will happen to you. The lime tree bent at Buddha's visage giving him a sign that he was ready to learn.
From the aforementioned on Brahmanism once you involve yourself in transmigration it is said once cannot refuse the concept of reincarnation. This concept is really difficult to explain. Some say it is easier experienced than explained. The path thru life is in pursuing the right faith and being resolute in that fact. Ones words and deeds also reflect as to what's in the spirit of the individual. Being diligent thru life's hardships is also important.
If one meditates on these ideas it will help develop the spirit and later on it will help when teaching about the (8) ways of justice. Yoga plays a very important role in all of this. As was said before during this era there were two religions almost the same ideals Buddhism and Brahmanism and stressed to its adepts to pay penance for transgressions and they were also seeking the middle path.
Brahmans used Yoga to seek the middle path. Buddhists strived for the normal thru proper moral attitudes utilizing the melding of the mind and spirit.
The laws for the ones who practice Yoga were strict and the outcome was to be able to acquire wisdom or true enlightenment. Buddhism on the other hand had different ideas. That is the discussion of this next term.
Benevolence or Jihi The Buddhists have one other special quality; Benevolence (Ji) or love of another person and thinking about their well being or happiness is one side of the coin. The other side of this coin is of a person’s grief and how to remove it. This is the way of the Buddhist. Buddhism teaches us to look away from the self and concern our efforts with the welfare of the suffering masses and promoting their well-being.
By sacrificing a few for the many it is said that one will be elevated in the next life as was said by Gautama Buddha.
Ones station in life is always a sacrifice. The relief of pain and suffering in other is paramount. So says Buddha.
According to Buddha ones past life is and important story or lesson on the wheel of life. By reading the old legends of the north and south and by viewing the old Buddhist carvings and paintings you will see why this is so.
Collecting alms is another part of the Buddhist ethics. That is the basis for their survival since they gave up all their worldly goods for priesthood and the search for enlightenment.
When one enters the priesthood one abandons everything to become a priest in this religion all assets and personal and other wise are relinquished. This was done so one could concentrate completely toward the training of the mind and body. To not do this would put one in opposition to the tenets of Buddhism. Being a priest is a life long trial. When one enters the priesthood of this religion a different set of rules applies to adepts in which to govern their life by. These rules were applied to both men and women.

When an acolyte receives training the rules they are abiding by are closely monitored and enforced and the priesthood has their own penal system, judgment system, and ex communication system so when one is finally accepted into a religious order and is sworn in according to their bylaws and upon conversion the acolyte will receive (3) Teasures or Sam Bo (The Buddha, The Law, and The Priesthood. This way he is bound to the order barring any transgressions, which would lead to ex communication. One also receives certain refined standards for conduct while in the priesthood. E.G., when one collects alms for example it is for the adept and the order. Also the adept gives up comfort and safety for the safety and care of others in need. This way helps the adept on his way to learn wisdom by being egoless and selfless.

One must have a good grasp of Buddhist concepts, laws, facts, and lore. Also one must have a good sense of humor and also be polished. By this you understand the teachings and in so you display levity from time to time to eliminate stress and worry in others. Always keep in touch with the original tenets and teachings of Buddhism. Remember Buddhism is like an enigmatic puzzle.
You are the caretaker of life and lives sort to speak of everything that is given you.
This can be best stated in the following tale. "The Zen Policeman" (An added story not in the master text but used to explain the theory of Buddhism)
Many centuries ago there was a young Buddhist priest who traveled to Tibet in order to further his understanding of religion and philosophy. He possessed the proper credentials as well as a letter of introduction from his superior at his temple in central China.
When at length, he came upon the monastery he was searching for, he had climbed so high he felt as if he had breached the very vault of heaven, and it took him some time before he was able to adapt his breathing to this dizzying height.
In due course he was accepted into the monastery, but it was some before he was summoned to the presence of the high lama. The old, wizened man looked three hundred years old. I understand that you are a priest and you believe that your spiritual education is no complete.
That is correct, sir, the young priest said in a somewhat overawed voice.
What is it you seek to learn from here?
Why, all there is to learn the young priest replied immediately.
The old lama looked at him and smiled. We shall see he said.
In the mean time we require you to be awake and on guard all night.
The young priest looked confused. It took me two months to reach here. I know how remote the monastery is. How could you have enemies here?
The monk who brought you here to this chamber will tell you where you must sit tonight the lama said.
But I am a priest not a guard the young man protested. Besides I am Buddhist. I have pledged never to harm a single creature. I cannot even till the earth for fear of killing a worm or an insect.
Yet you do not know who or what you are the old lama said that is why your here.
That night, the young priest was shown the spot in the exact center of the monastery where he must keep watch. A pillow was placed for him to sit. It was a crossing of the four main corridors of the stone structure, and from this vantage point he could see most, it not all the monks sleeping quarters.
The hours of the night crept by with agonizing slowness. Nothing happened. The silence became a weight on the priest's eyelids, so that once or twice he found himself drifting off into light slumber before starting awake. He yawned and stretched to keep himself alert. He began to wonder why he had come here, or if he had come to the right place at all.
Then all at once he stood up. He looked from corridor to corridor; sure that he had heard a sound. But there was only the heavy awful silence, claustrophobic as the inside of a tomb. The he became aware that the sound was an ethereal stirring, as if in his own mind, and he whirled around. He was not alone. Something was in the west corridor. It came toward him but, in the flickering light of the reed torches, he could not make out what it was.

Suddenly, it burst out of the corridor, coming upon him like a whirlwind, and he felt chills race down his spine. It was as translucent as the wings of an insect; he could clearly see the corridor behind it, through it.

The wraith brushed past him, careening down the corridor. Soon the intersection where the young priest now stood was thick with these wraiths. Sometimes it seemed to him that they had two faces, bodies, hands and feet. At other times there was nothing more than pure energy.
The young priest felt a fright welling up inside of him. What were these forms? Were they enemies of the Tibetan monks? If so, how was he to combat them, when violence was anathema to him? These questions and ten thousand others crowded his mind the same way the wraiths crowded the corridors of the monastery.
The terrible fear built up inside him until he contemplated abandoning his post, turning tail, and putting this mad place behind him forever. But, as if in a dream, he felt rooted to the spot. He did not know whether to fear for the loss of his mind or his life.
Then he noticed a curious thing. The fear was coming from inside him. When he concentrated his spiritual powers, he realized that the wraiths whatever or whoever they might be, posed no threat to him or to the people of the monastery.
The chaos of their rushing to and fro was, in a way self contained. And then he set about trying to turn chaos into order. He found that, with continued concentration, he could move closer to these darting wraiths, and could feel where they wanted to go and, eventually guide them on their way.
It was at this moment that he recognized one of the wraiths as the monk who had led him to the lama's sanctuary, and to this crossroads. And then the young priest understood everything.
These wraiths were the spirits of the monks. Unleashed as they slept, freed from their bonds of their daytime work, these spirits were prone to the chaos that lurked within the innermost recesses of even the most disciplined mind. They lacked but a single soul   a kind of "Zen Policemen"   to see them onto their proper paths, to keep them from the inherent dangers of chaos.
It is a belief held by some that during ancient times that certain religious customs were evil or had bad effects on the populace and the areas they resided in. Some believed that Buddhism was one of these that were evil.
But with the basic concepts of Buddhism, which were akin to giving up of everything material and to eliminate suffering in others how could a practice like this be evil? This all goes back to basic tenets of Jihi or Benevolence and Piety and when an adept takes a solemn oath the order to help others no matter what that’s just what they do to the letter. There isolated cases of this but by and large they were found out rather quickly and dealt with. When this happens though it is like a few bad apples in a barrel can spoil it for ail others. All others were at peace in mind and spirit. Most Buddhists held religious services and performed their duties to the letter in order to ensure their eventual enlightenment. They were people who were close the earth and the populace. They revered all things as sacred alive or dead. This was especially so for bone washing and the care of the ashes of the deceased. They built shrines or temples for those who had proven themselves as being saintly.
When in the priesthood they learn a variety of personage’s e.g., Anand who was a disciple of Buddha who taught that piety was paramount and other deities Mahakasyapa. From this deity we learned about nature and culture and from Pindola or Bindtzuru who taught us about self-sacrifice to Buddha and others in need. Personal pupils chosen to pass this information onto were known as deshi. This type of one on one teaching was good in that there would be always someone to pass this information onto.
There were many Buddhists and Buddhist and within this system there was a heiarchial class structure. But with some many sects in the world only the strong ones survived. There were many offshoot branches of Buddhism out there, which gave the world some sometimes odd but useful information. One must study these aside from their own studies to kind of round their education. There is always room for lessons learned from others.

    Kyoden    

Religious Orders
While one is in the priesthood and is indoctrinated into the Buddhist religion there were separate distinctions regarding men and women. There were four divisions, which were actually class structures e.g., Priests, Formal Buddhists, Priestess and Acolyte. The ruling head that was considered to be the first pupil controlled the whole religious. From this ruling head one was taught about life/existence and the moral lessons stemming from life. This was used as a tool for self-discipline.
Buddha first established the order and bylaws so others that followed in his path would be able to have some guide toward enlightenment. The principle here was loyalty from this they self governed themselves quite effectively. Any changes made were made by the whole. This happened during regular meetings and was deemed as good for the whole.
Once each month all would gather within a particular group and realign their duties, personal obligations and or commitments to the order. This was done in the form of articles of faith. These meetings normally happened during the rainy season when ail travels cease except for emergencies.
Also this time was spent studying and meditating. Normally acolytes trained for eight years. Then he after testing becomes a monk, Then he studies for another 10 or 20 year period and becomes priest. From there other higher level are attained. Within the order there were priests, priestesses, monks, and acolytes.
Once in the order there are certain rules which one lived and certain things, which were not allowed e.g., such as sex and no personal clothing etc. Everything that is not useful to the order is discarded. Food is another issue normally priests eat a mid day meal only. If a visitor comes calling then food will be offered and shared by all. This is the same during pilgrimages.
Monks are forbidden to involve themselves in industrial trades or agriculture and the only possessions they have are the clothes on their backs and any meals they eat are from local residents but most often it was given to the poor or given to their deities rather than consumed by the order.
For the new acolytes it always appears to them that Buddhists are always giving out information. That was done in form of sermons or lessons for others to learn by. When a priest is summoned by a family to help resolve a religious problem most always the solution is given in sermon or lesson form. In return money or goods were given to help others or to rebuild the temple from which the priest came.
Many of the temples or monasteries were built in a variety of places cities, suburbs, caves or carved into the sides of mountains. Most often seclusion was considered in building a temple. The less distractions for the order the better.
    Kyoten    

Sacred Scriptures of a Religion
A Buddhist believer or pupil in a temple learns from many sources either sermons or object lessons or from sacred scriptures. Problems or dilemmas are posed to new or advanced pupils in order to make them think about life it problems and its solutions. But actual real life lessons are initiated to see how a particular person will react.
Indian people had ways to memorize the scriptures, sutras or lessons in their entirety or large portions thereof. This technique helped them remember what was taught long ago and regurgitate this information back later when asked. This I don't think is a good idea in that all you’re doing is learning by rote. What the idea is is to be able to apply these lessons in life and just read back by memory what was given earlier.
For Buddhists often sermons contained hidden messages and just repeating something back did the person no good. He or she had to know what was said and how it applies to life. That is why the scriptures are so difficult to read and interpret.
An Ananda disciple of Buddha according to the law of Upali often memorized the faces and names of all his disciples. This is a very difficult thing to do upon a first meeting. This man verbalized word for word for whole scriptures for hours.

Now this is difficult in that he not only memorized these scriptures but also knew their meaning/intent and all there nuances. By listening to this droning of verses on and on may seem boring or obscure but if listened too often enough one will understand the content or contents.

These scriptures and sutras helped the student learn about the laws of Buddhism and the system they lived in. A certain state of mind was achieved when approached this way. The variety and frequency of these sutras varied so as to give the student a more rounded schedule rather than boring repetition. Next was the subject of the (3) treasures that Buddhists hold as described by Dharuma.
The existence of these (3) treasures needs to be expanded upon in order to know what the Buddhist believes in or depends on. The (3) treasures were taken form the original writings in Tibetan and then translated into Chinese. San Bo needs to be looked at closely in detail by the interested reader.

Let’s talk a little about Dharuma and some of problems he incurred and the different divisions under him. This is difficult in that translating his philosophy on how it was developed and implemented. All of this information about the northern and southern religious groups has been preserved in writing (In China) all to read and explore.

There are those who were opposed to the discussions relating to the sutras because of their sheer volume. There are specific articles that are singled out which talk highly of the philosophy of Dharuma and volumes dealing with Buddhism in the 7th century. Then you find groups that were opposed to Dharuma and his sects. But there are always pros and cons against any thing especially religious sects. Reading of the sacred texts on the above subjects would be beneficial to the reader in that one could understand where the opposition comes from.

After Buddha's death the various splinter groups eventually joined the main group that Dharuma established and a new religious proviso was established which would regulate this new change. The public of course was skeptical of these new changes. The whole idea was to being everyone under one umbrella to create a better sense of unity and good for all.

To be elevated in status like the Buddha was the ultimate achievement of most Buddhists. Even 100 years after Buddha's death numerous tales and movies have depicted his epics and accomplishments. Even the likes of his followers Patariputora and Mahadeva who chanted

Or a recited speech against the level at which Buddha was elevated. They had different thoughts on this. But who knows except what the records show.

Even while he was attaining his status there were those against his rising so quickly. People who stated were probably on the outside looking in. They had no real insight or knowledge as to what Buddha was really trying accomplish.
Once one has entered the priesthood you see and do things from a different perspective and a better understanding is achieved as to what a Buddhist is trying to achieve. In the priesthood one must pursue the theme of austerity, benevolence and adhere to the tenets of Buddhism.
Then one will see what the smiling countenance of Buddha really means. The gentle aura of this man has touched all who has studied under him. The path is there for the ones who want it.
At the beginning of the 2nd century BC, it was a relief to see the beginning of the story of Buddhism as portrayed by Baruhato and Sanchi names was translated from Sanskrit into katakana. From this translation the monks of the era found it easier to give sermons, which helped the believers, understand the Buddhist principles a little easier.
The trend of talking about Buddhism thru legends and stories is a long process and sometimes difficult to follow. However, with this type of translation as stated before one could better understand what is like to attain the elevated status that Buddha attained but by uncovering the understanding the basic principles of Buddhism one can see that Mahayana Buddhism is very broad and that the power from this sect comes form one source.
Amida Buddha to begin with had two basic ideologies; one of the Lotus and one of Wisdom. From these two three offshoot sects were formed during the 8^th century the Hosekikei, Kinrikameikei and the Daikikei. We also see that with Mahayana Buddhism and its broad views and the Hinayama sect with its narrow views were always in opposition. However, the latter eventually attained a seat of power and became a major sect. From the 2nd century we had many other popular groups like the Nagaruyuna Buddhist group, which was popular, and the Asayana group and the Uasubandou group. Two brothers started the last two. Then from these three groups (3) other groups formed the Chukan Ha, the Yushiki Ha, and the Yugashi Ha. These sects were founded because of the purity of the teachers and their teachings. There are many literary works written on these groups. These groups were originally aligned with the Hinayama sect. These sects were also operating in India.
Around the 7th century a new mysterious form of Buddhism was recorded to have emerged. It was called Mikkyo. There were many speculations on who might have been the teacher of this archaic sect.
This new sect even though their theme was symbolically a harmonious one as it is recorded in ancient texts was known to practice various forms of magic. This sect was being practiced in India, Japan, Ceylon, Burma, Sumatra, Tibet, and China. The Mikkyo Kyoten written are many and is recommended for further reading or edification.
    Dokyo  --

Do u Chiou Tao Chiano   Taoism
In China there was another esoteric religious group known as Dokyo. We have seen many other examples of religious groups, their meanings or intent, their problems, their founders and even mentioned their sacred writings.

Then Taoism came onto the scene base don nature. This religion took almost 100 years to take root and flourish. But it did finally make progress. In China it was rumored that this new religion seemed to mirror Jukyo or Confucianism. During the time of Jukyo the essence of this religion was known but not much was known of its tenets. The same was with Dokyo. Now it is one of the big three Sankyo, Confucianism, Buddhism, and Taoism. No one could calculate the popularity of this new religion as they did with the other two.

Most never at the outset knew the full potential of this archaic religion or its potential power base. The effects it had on society as a whole were phenomenal. It was a season of change and this new religion fit the bill sort to speak.
It is said that Dokyo consists of basic general principles based on things natural. These principles are very strict. The matter in question during this era was did Dokyo develop from basic natural tenets or was it a development from legends or stories? Let’s look at one such beginning. You have an individual, who is self-centered human who was sick. Because of this he finally sees the light.
He wants to help humankind to overcome problems such as what he incurred, and wanted to maintain peace and harmony and proglamate the wealth of heaven and promote perennial youth and long life. Thus enters the Wizard Taoist and concerns of a new esoteric religion. In order to profit from this new religion a certain Dogma must be studied, understood, and practiced in order to gain insight into this arcane art form/religion.
The Taoist Wizard believed deeply in the principles of Inyo/Onyo Yin & Yang, (5) Paths or Journeys, Divination, Magic, Fortune Telling, and The two Divisions of Fortune Telling. From time immemorial people have known about magic and its divisions in conjunction with other esoteric arts. This prime religion was very widespread and its roots deeply imbedded. But to have such a powerful religion come on the scene put everyone into a state of confusion.

Now the influence of Buddhism cannot be ignored especially with its tight knit organization and powerful tenets. It was said that all other religions were just imitations and Buddhism was the one.

Gigen nari tatsu

(Historical Origins)
It was speculated that the origin of Taoism began after the end of the Han era, which was known as the road to peace era. The area of interest here is the northern region or provinces, which were, called the (4) River Provinces and was and area where Taoism started. The model for most religious Dogma had a weakness sin upon sin. People spent much time in meditation to repent their sins. This in time caused much turmoil within the spirit of man. Through meditation the spirit was healed and the sin was absolved a vague analogy but one to think about.
The former mentioned Taoist Chokaku group for example emerged during the reign of Emperor Rei (168 89), which coincided with the Kokin Ran (Kokin Wars). After this era another group headed by a Chinese named Choroku whose teacher was Tenshi who was backed by Emperor Jintei (125 44). His descendant backed Choko whose teacher was Shishi and from him came the teacher Keishi. These three teachers Tenshi, Shishi and Keishi formed a consolidated church organization that was based in the (4) Rivers Province and also in the Shenshi area.
This group lived and thrived for 30 years basking in religious independence away from the reigns of the government. These teachers expanded their religious base and taught the masses the Dogma of Taoism.
As the demand for this religion increased especially after the closing years of the Han Dynasty many things changed especially the political and social climate, which was a turning point for the new government. This new government forfeited political control, which was causing much disorder in the powerful family clans, which were vying for social order. This era gave many people a new chance for a good life. For years under the old political system many of the northern territories were raided or trespassed on and many human rights violations occurred.
The new social era appeared to be uneasy in the beginning but as traditions took over and discipline once again reigned there was a new era of cooperation based on the tenets of Taoism.
The five paths to peace were on the horizon. A new order or class of people was emerging with more principles and more disciplines. During this era the Shinsen or Taoist Wizard were looked to for salvation.
Although Buddhism still had its influence some left that fold to join the Taoist's. Taoism again was comprised of elements based on nature. Some did not believe in Buddhism and its tenets. Others went to Taoism and those who did turned out some good teachers. During the Han era Buddhism ruled.
Even during the era of civil wars Taoism ruled and Wizards and their deeds were widely known about and are recorded in history. Most of the information gathered on the Taoists after the Han era came from the ancient province of Wei especially information on the (3) Pledges of Divination and its applications to nature.
The idea of divination as cultivated by the Wizards is one, which is very difficult to comprehend let alone discuss or practice. Some think it had ties to esoteric medicinal practices. The information on these practices has been recorded in history and can be researched.
The term Katsuko and its relation to Taoism is theoretical in nature and not much is known about this term only that it was one of the basic building blocks of Taoism along with Shuki or Divination. These arts were taught in stages because of their difficulty. They were also stepping-stones to other esoteric areas of Taoism.
For example the term known as "Red Metal" or Kintan was a technique to manufacture certain esoteric medicines. This medicine was thought to have the basic properties of all things in nature. It was even used in Shinto ceremonies. It helped people achieve a different state of mind.

The meaning of Wizardry as the literature Records State was not meant for everyone, as most normal people did not have the high moral character or values to become a Wizard. The unnormal and or paranormal was the domain of the Wizard. The emphasis here was placed on the good they did rather than the evil they supposedly inflicted. The road to the great peace can be found in the (5) paths. Not to follow this path would eventually lead to destruction of all. The key lies in the (3) provinces located in Wei. For an era to advance one has to know and understand Taoism well.

Another area of interest is in the term Tenshi Do. This may give one some additional information on religions. It is said that from the eastern Chinese Dynasty of Toshin or Tungshin came a famous calligrapher Ogi Shi. Ogi Shi and his family believed in Tenshi Do. The idea behind this path and of Senjutsu was fast becoming popular with the noble class.

From this point on the Taoists sect and their beliefs were firmly entrenched. The people who followed this path found their way of life a little more clearer and were also able to see what nature was really all about and how one fitted into the grand scheme of things. Some even thought that the Taoists tenets were the direction from whence all things came from. On another subject after the end of the Han Dynasty Buddhism more and more and its sacred texts were being translated. This was being done because a more definite interpretation was in order.
As religions grew and sects expanded it was felt that the tenets needed re affirming because of discrepancies noted in other religions with similar tenets. Also it was done to ensure that the correct center where all religions came from was identified.
With this it was hoped to dispel the rumors being set out by other religious groups. Did they all spring from one source or did one beget the other? Again Buddhism was changing its standards upgrading some deleting others.
This was an unfolding or development era for Buddhism. It appeared that the military during this era were using these two well-entrenched religions for other purposes because of their far influences.
Then came on the scene barbarian religions. They also had their problems emerging as a new religion. The barbarian religions endured much criticism and debate as to its authenticity. Eventually as they settled down they gained a small nook in this closed society. As they vied for adepts with Buddhism and Taoism their influence gradually grew. The barbarians adopted some of the other religions view points but did not stray from their original tenets. They did so to survive. It was always believed that Buddhism had the stronger roots and that Taoism was following in their shadow. Taoism's teaching were founded by Lao Tze or Roshi and again it was thought that Taoism derived its strength from the Buddhists because their roots were supposedly stronger and more deeply imbedded. But in the Buddhism's early stages of development it was thought that Taoism had some way influenced Buddhism but most of the historical records are unclear on this point.
As put into contrast by Shaka Gautama Sakyamuni Roshi the founder of Taoism stated disputed Buddhist teachings in that the conscious self had to be put into perfect order in order to accept any other religion and or to achieve enlightenment. This was acceptable but Buddhism's other tenets were against most of the Taoist's other beliefs. This was all changed when a Sennin Kwanken Shi who developed the 10 divisions of external forms regarding dignity.
In Northern China there are remains of Chinese nobility hailing form this era who had extensive records on the above. There was also Chu Shils or the (5) paths dealing with propriety. There is also in these records another piece of info related to Buddhism.
This item is entitled Danjo Go Ku no Jutsu, which was part of the Buddhist legal tenets.
There was another model used by Buddhism to categorize classes of teachers and the way they taught this was called Shintenshi Do. In the northern provinces of Wei the military emperors were sympathetic toward one particular Sennin or Taoist Wizard Kwanken Shi because of his particular style of teaching.

In the capital of Wei Kwanken Shi and his ties to Tenshi Do were immortalized by way of a statue for his deeds in Taoism. Also in this place a Dojo was built in order to teach and test potential candidates for entry into the Taoist order. Two particular tests or tasks they had to learn were the book of Taoist Prophecy, and to prophesize about a path toward peace and how it could be accomplished. Most of all they must renounce Buddhism.

During this era Taoism had a guardian Emperor Ko. He was an ardent supporter and believed deeply in the Taoist religion. He made it a national religion during his reign.

Another note Kwanken Shi who was from an area called Konan, which was south of the Yangtze, met two other individuals a Chinese Taoist Sage Rokushusei or Lu Hsui Ching crossed the same bridge to meet the third individual in their triad another Sennin named Tokosei or Hung Ching. They got together to write, organize and practice their own version or sect of Taosim. These three actually formed the basis for the first Taoist religious organization. (No date was noted when this was done according to the historical records. They called many Taoist experts from the Northern and Southern Dynasties to partake in this undertaking.
Sennin Hung Ching was a wizard and a noted literary expert and a celebrity among the military emperor's especially his works on Bosan and Kokyokusan, which he did while in seclusion. The Bosan group is the most renowned Taoist sect of which Hung Ching was founder. Originally there were two faiths Bu and Ju. This learned man studied both and excelled in learning their tenets which led to the development of Dokyo. One must study the three and their harmonious relationship in order to be appreciated. Eventually the Northern and Southern Dynasties united to form the Tang Dynasty.
With this in mind Roshi (Lao Tze) centralized everything within his sphere as recorded by Risho the Chinese philosopher. A special shrine was built in Roshi’s honor. The teaching of Roshi was also part of the civil service exams for new government employees. There was also a dark side to this was to this religion which Roshi refers to as Genshu.

This info is very valuable but one had to have a very deep spiritual understanding of Taoism in order to understand this arcane art. During the Tang era when Dokyo prevailed it was a very protected religious system. During the early years there were many sects of Taoism, which started then floundered and died out or they were to corrupt. The 5th era of the Tang was an important era in that it was during the time the Doctrine of Tokotei. This was a compilation of documents involving certain tenets of acceptable practices concerning Taoism.

During the Sung era the emperor's embraced the spirit of Dokyo with the same relish as they did with (2) Buddhist sects Shinshu and Kishu. The Shinshu and Kishu embraced a path involving restoration. This comprised to large volumes and was required reading by the sect. Emperor Kunko founded these orders and the Taoist sect was hired to protect the two Buddhist sects because of their out spoken views. These texts were also required reading for the sects hired to protect future generations. The Taoists were also tying to teach a moral way, which would help people vanquish their sins.
Furthermore, there were many changes within the country that were ongoing during these change periods because of financial affair problems created by Docho Daishi Gofu during the Tang era. He had sold much property and personnel belongings to sustain some of the religious orders during his tenure, which created discord among many religious leaders. From this came the full decline of many of the religious orders due to the above individual’s actions.
After this many reforms came about for the church and the state. During this era the provinces north of the Yangtze fell under the control of the southern Sungs. During this new era new schools of thought were born based on the "One" a great new spiritual path, which was supposedly, was 'The' religion known to all men.
From this path though came only social unrest. Common man in some cases gained power from this path due to relaxed laws governing new religions. This somewhat laid to rest the social unrest in that common man was given more latitude in his affairs and in some cases increased spiritual wealth.
With the newly established religious order Dokyo in place and ratified by the Southern Sung regime there were now three main religions whose goals were to maintain and promote harmony Jukyo, Bukyo, and Dokyo. These three were practiced widely among the common masses to prepare them for Rentan Furo perennial youth, and Choju long life. As a general rule the believer class of these esoteric religious orders was made up of common people although there was a small percentage of ruling class and the wealthy. In one area south of the Yangtze, which was under the rule of the Southern Sungs, there were still areas in this region that were not unified in any of the three mentioned religions. There were offshoot religious orders like the Tenshi Do of which two groups were formed Uesho Ha and Usan Ha. Not much was known about these two groups.

In the Changchung Province the people there a religious order called Zenshinkyo. A man by the name of Kyushoki was entrusted as the abbot of this order and its ways. Dokyo was introduced but was shut out by this new group. Even though Dokyo Kyodan had power it was unable to sway this new group to change over. This partly due to the fact this order was under the auspicious of the then Mongolian ruler or emperor. Many new converts were being recruited to this new order of Zenshinkyo and the big (3) had little hold or influence in this area.

Some religious orders had a tendency to proglumate change so they were less attached to the mainstream systems and its laws. This then lead to the opening up of Rentan-Jutsu, and Saisho. These two new orders led to and era, which were more, stable economically and socially. On the other hand you still had one other group in this era called Daiichi Shundai Do. This was a fairly old and established order whose origins began in the Middle Chinese Era. Their tenets stated that there was only only one supreme faith that the nation should adopt. The sign of the times was and his teachings. Buddhism and Taoism were still in debate as to whom was better.
Zenshinkyo was always astounded by the fact they this debate was still ongoing. In the beginning and thru the middle ages Zenshinkyo and Rentan held the belief as was stated before that there was only one main religion. In the northern and southern provinces these two held sway.

The northern areas had Zenshinkyo Ryoku Seishin, which was comparatively pure style whose tenets had been well preserved and honed.

The southern areas had Rentan Do, which gained its strength from the power of the Southern Sung. He Sung’s also had another art Kyu Do. This art was also powerful but lost strength in that it was not that well protected and its records were lost. It was rumored that this religion did not fall into line with the then autocratic government and it gradually fell from grace sort to speak.
The previous mentioned offshoot religions really doomed before they started because of poor leadership and they’re following. Dokyo on the other hand had a long following and maintained a good rapport with the government.
But still Dokyo had its problems in that there were many points in dispute but because of its strong roots it always preserved its integrity. It is often said that too many chiefs lead to convolution.
- Kyoten Kyoka –

(Sacred Books Section)
There are many secret or hidden texts dealing with Dokyo. It is said that of the (12) classes of Dokyo there were (4) helpers and (3) carvers who archived these texts the systems external forms. This system was used for decades to preserve and protect these religious documents.
As spoken before the old ways or values as set down by the founder were based on ethical and moral values, which are even followed today. Consequently, the Kyoten or sacred texts concerning Dokyo, which dealt with unifying the spirit, were well protected. One must look and study this document very carefully to see what the founder was trying say.
These texts often appear as enigmas or paradoxes. This was done to protect the order. If certain information was given out and the individual wanting this information was not of impeccable character then this information could be misused and chaos would ensue. By documenting carefully and providing protection to your archives the order will survive, as did Dokyo.

There were those who had total knowledge about this order, and there were those who tried to build a platform on either pre conceived notion along with some fact failed 100% of the time to build a new order. It’s like having building blocks A thru Z. But these usurps tried using only A thru P and winged the rest and lost.

Also as written in Chinese literature many Buddhists scriptures of India talked about the (3) treasures. Generally, Dokyo was also mentioned in the sacred scriptures as having special texts, books and or (3) treasures. Of which the texts are still popular today. A famous Chinese Sage Lu Hsiu Ching (Rikushusei) wrote these. He was an exemplary fellow who wrote about Dokyols (3) treasures. In this the (3) carvers and (4) helpers helped in this endeavor to carve and document the texts and the (3) treasures. This information was also compiled to explain the 12 classes of people in Dokyo. This information was written after the Nambokucho. At this point the (3) carvers and the (4) helpers were a main asset to the Dokyo religion. They took care of all the sacred texts. This job was very dangerous in that they were the roseta stones to this religions reading material. If a normal person were to read one of these texts it would be gibberish. They were ancient day cryptographers. The other job was to expand or change these texts as required. The Buddhists were against this type of effort in that they complained that no one would be able to read or understand these texts if just for general information.

There was recorded one man who was able to unlock these ancient texts a man named Zoshiho. He uncovered some original texts or old books and was able to decipher them learning only a smidgen of the Taoist's secrets.

During the Tang and Sung Dynasties the quantity of these texts increased greatly. There was the sage Rokushusei he greatly appreciated these works.
The Chou Military Emperor had access to about 1,090 2,040 volumes dealing with the Taoist sacred texts. The Tang Black Sect or Occult Sect had about 3,744 volumes. The Northern Sung Black Sect had about 4,565 volumes dealing with hidden truths.

With so many so many volumes of information floating around during that time it was difficult to keep track of then all. The actual state of affairs within the Taoist religious order was excellent and under control. With other orders in large numbers there was no comparison as to who was superior. For example there were two other sects who came close like Bei Do or Tenshi Do. The (5) ways of Tenshi Do was located in Koshi province on Ryuko Mountain or Dragon Mountain. This was were their HQ was located. This area was where the descendants of Taoism originated. That was why they were the closer of the two to Taoism than the other sects. In Peking at the time a mountain shrine was erected to protect people from the Taoist's and their evil ways. They were a religious class all their own then. It was not uncommon to hear of rumors of curses and even exorcisms being performed by the Taoists.

(2) There is another Manchu Group that was called the Ueshin Ha, which practiced what was called Bosan Do, which had a base or headquarters in the ancient province of Wei. This particular group had quite a bit of political influence.
(3) This then opened up the Zenshin Kyokin group founded by King Choyu. It was decreed that ones life span would be forever extended if one honored the tenets of Taoism. This could also happen if one's spirit was strong enough. This new group’s location was famous in that it was some sort of spiritual retreat training the individual to look toward introspection and places heavy emphasis on an esoteric form of meditation.
King Chuyo picked his (7) best students after they were thoroughly trained to spread this form of Taoism. Bear in mind that of all Taoist groups, which were many during this era, the Kyuchoshun no Ryumon Ha was the most prosperous. In Peking during this time this group was given special consideration for their efforts.
Minshu no Dokyo

(Taoism for the Masses)
To begin the source of information on Taoism for the masses was born when the (5) ways or the road to peace was developed. The government accepted this form of Taoism for the people and a training program was then developed.
After this all five provinces and their despotic leaders were turned around in their way of thinking. This then thru the unification effort turned the country around toward a new era. The nation of China was given a new authoritarian base and was wielded effectively.
The duration of most religions or faiths was based on finding, developing, and preserving a firm thread connecting the masses and the government into one entity. Dokyo by now was firmly entrenched as a system and its doctrines firm. It was eventually given status as one of the national religions. Some people were still opposed to this new religion. Some thought it was advantageous to have this new in their midst.
As the Emperor who made this national religion hinted that wealthy bureaucrats and nobility had helped in its establishment and the tendency at that time was still to try to isolate the masses from this new religion because of its dark background there are many differences in Dokyo as opposed to Bukyo. One was that in Dokyo they were gaining strength in numbers to surpass Bukyo. There were more and more temples every day being built and sanctioned by the aristocracy.
But as the road to peace based on the (5) ways was born which actually was for all mankind especially the common folk. Taoism was again based on life and nature and how man could benefit from combining his spiritual side with nature. There was a tendency to be hesitant in that the government was going thru constant unification processes. The temple structure and its style was the genesis for the new Taoist temples which would not be as selective as Buddhism and would be open to everyone.

It was believed that Taoism was a mixture of two first big religions. It was thought that with the introduction of Taoism that everything would change.

But Dokyo absorbed most of the first two and blended in real nice and formed the

"Big (3)".

Consequently, China had many religions, which had objects of worship e.g., God of Women, Gate Gods, Gods of Wealth etc. Then there were the spirits, Land Spirits, Literary Spirits etc. This was much like what Koshi worshipped.
Buddhism had Miroku or Maitreya Kannon or Kwanon goddess of mercy, Daruma, Shaka of Gautama. Then there were the Christians who had Christ, and the Muslims who had Mohammed. Beliefs vary and one was left with many choices.
Furthermore Minshu Dokyo no Ketai was based on shapes or forms and was (1) very systematic and (2) the ideas behind this second one were blurred or not too distinct. Not much was known about the second idea in relation to teaching Dokyo. The later was brought about by an absolute monarchy and not much is recognizable especially to the public.
In China during this era there were many peasant riots or commoner riots over religions and their practices. This was due to the fact that there were many leaders who were opposed to (3) religions and wanted only one to be able to control the masses. So by these riots they were able to firmly entrench the (3) so there was a common choice for everyone. This helped man develop himself to attain higher levels of spirituality.
Thru pressure on the Northern Dynasties they were made to take the approach that there was equality for all in the religious arena especially for the commoners. In any case there were many talented private citizens who were Buddhist monks like Soryo who were official readers of the sacred texts who read to the masses about Dokyo. These types of officials were very influential.
In order to endorse religious beliefs for the masses the religion had to ensure and show the government that their religion was morally correct. This was done thru a thorough review of their religious texts and tenets.
From the Taijo Kanno came a document, which was an embodiment of merits and demerits for gauging systems from an era known as the "Bright Era". These volumes also contained information on how to recognize good and evil and the marks or indications of presence that they leave behind.

Also included in these volumes they talk and teach one about Inyo/Onyo and the (3) Divisions of the Yoten. When reading these volumes a better appreciation of the color and substance of Buddhism can be achieved.

The systemization of Dokyo for the masses as described in the sacred texts is of great import. The Southern Sungs for example were said to have had a hand in this systemization based on the (3) faiths. The idea behind this method of teaching was firmly entrenched.
This form of Taoism and its center within Hokan and (5) schools of thought brought about other groups like the Rakyo, Buikyo, Kuyokyo, Kotenkyo, Hakuyokyo and Daiyokyo. These were very esoteric groups, which thrived during this era. These groups’ tenets were very distinct and clear in their meaning and had a rare singularity associated with other groups which made them different. The Hokan ideologies were one of a kind as was with the Kanzensho and the Taiyokano groups. Their teachings and writing styles were also one of a kind. The calligraphy that brought these religions forward upon one glance is so delicate and beautiful that it makes one weep to read such fine writings. The goodness that these writings imbue is very rare indeed.
Dempa Genjo   (Present Day Dissemination

of Dokyo)
Let’s look at Dokyo as is presented in Chinese literature. There were two other areas where Dokyo had influence Korea, Japan, and a smattering also in Vietnam. It was remarkable the influence this religion had. For Japan the Ocho Dynasty gave the concepts of Inyo/Onyo Do (The Way of Yin and Yang) and Shugen Do (Mountain Esoteric Way). These two ways had had remarkable influence in Japan. Present day we find the commoners still dealing with deities like the God of the Hearth, which were steeped with mystery and lore.

During the Edo period in Japan the Taijo Kanno and Kokako, were working the dealings with the road map to peace. During this time two other publications were published concerning Ryoko, Yojo Ho and Senjutsu. There were two structures built to honor Kanteibyo and Bosobyo.

They were erected in May of 1919. There were many rumors of superstition surrounding these two buildings honoring Taoism. During the next 27 years there were many volumes written about Daitenshu in reference to Taoism, which were written, in an area referred to as Ryukosan or Tiger Mountain.
Most of these were writings referencing changes in Taoism. The people brought about these changes as nations who were people seeking changes for more religious freedom. Still there were many people who openly criticized Dokyo and its strange ways.
Also during this era Chuka Jimmen Kyowakoku (Communist China) was just forming. Dokyo had a lot going for it during this time and was not worried about being quelled. The value of Dokyo then was that the populace thru the auspices of the Democratic helped it survive thru this new era of peace and cooperation. Before long after the reformation land improvement and development stages were starting to take hold the provinces were starting to look better as the improvements took hold. The landowner’s existence and his hold on the land was based on self reliance. The landlords had the responsibility of keeping their land up to par so to speak or according to standards.
People from the factories and those in government service were quit their jobs to get back to the land and back to nature. This said Taoism was the way of the wise man. There were during this era too many soft or sick people. These people needed to cultivate a better outlook on life and what better way then to involve oneself in (1) cultivate the spirit, and (2) keep oneself always healthy, (3) and always think of your fellow man. With these three ideals and a religious faith one can develop strong self and a strong spirit. This then leads to being a virtuous man.
Dokyo for the masses is a cognitive way for a person to start his own path or system toward the heavenly illuminated path. Still there are those anti social sociopaths who still insist on eliminating Dokyo from the (3) main religions. There were incidents recorded in Japan and Nationalist China of Anti Chinese/Japanese sentiment. There were two well-known groups at the lead of all of this as well as being anti government.

These reactionary forces were applying pressure to gain influence or acceptance in order to keep their country and religions pure without intermingling of races.

With the expansion of the Communistic Revolution the public was made more aware of what was going on in both countries and it supposedly helped regulate who went where and who did what.
Asian Rekishi Jiten

#7 Asian Historical

Dictionary