Mudras for the 5 offerings

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souvenirs….souvenirs…2007

picasaweb album 2007

best off 2007 collage

2009-09-26 Hongkong Huangdaxian temple 60th chinese national day 香港黄大仙国庆节  

photo album :

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2009-09-19 香港蓬瀛仙館拜北斗法事斗姥殿 HK fungyingseenkoon big dipper ritual in doumou hall

2009-09-13香港蓬瀛仙館慈航灵感度世宝忏 HK Fungyingseenkoon cihang ritual

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DOUMU GODESS :

articles from http://www.nationsonline.org/oneworld/Chinese_Customs/taoism.htm

The seven brightest stars of the constellation are Ursa Major, the Great Bear, also called the Big Dipper.
In Eastern Asia, these stars compose the Northern Dipper. They are colloquially named "The Seven Stars of the Northern Dipper" (Chinese: 北斗七星; pinyin: běidǒu qīxīng).
Taoist believe that this star constellation is the seat of the celestial bureaucracy of the gods.
Sometimes there are said to be nine stars - two invisible "attendant" stars, one on either side of the star Alkaid.

The Dipper Mother, Dou Mu (斗母 - dǒumǔ), a star deity and a Taoist adoption of the Tantric deity Marici, is the mother of the stars of Ursa Major, the Big Dipper and is considered to be a personification of light and dawn.
As a saviour and healer, she is invoked through visualizations that unite the adept with cosmic light and “oneness with cosmic principles”. As the cosmic mother of the nine star-gods of the dipper and supposed to be in charge of all star deities, she nurtures and instructs, but the Dipper Mother also maintains her own salvific powers and authority.

Thought to derive from one of the devas (inhabitants of the heavenly realms) of Buddhism, she is associated with healing and childbirth. Often she is depicted as sitting on a lotus throne and wearing a crown. She has a third eye in her forehead, and her eighteen arms hold a variety of sacred weapons and vessels.

Legend has it that many ages ago, a great queen vowed to give birth to children who would help to guide the movements of the Tao. One fine spring day, she disrobed and entered a pool to bathe. Suddenly, she felt "moved," and nine lotus buds rose from the pond. The lotus, a symbol borrowed from Buddhism, signifies purity and spiritual enlightenment since it rises from the mud (representing the physical impurities of the world) to become a brilliant flower. Each of these lotus buds opened to reveal a star, including the seven stars of the Northern Dipper (Big Dipper), one of the most important constellations in Taoism. Subsequently, this queen was deified, becoming known as the "Dipper Mother."

Article from http://www.mysmu.edu/staff/margaretchan/documents/6_THE_TANG-KI_AS_COSMIC_ACTOR.pdf

The Seven Stars (七 星) Constellation:
The Big Dipper, (the tail of the Great Bear or Ursa Major) is referred to in Religious
Taoism as the Seven Stars or the Bushel constellation. The cluster of stars commands a
pre-eminent place in Taoist ritual symbology because it is believed to be the locus of yin
and yang forces and therefore the controller of all order in the universe. A dipperful is a
measure for dry grain, hence the alternate name for the cluster of seven stars as the
Bushel Constellation (Northern Dipper beidou 北斗). The Bushel Constellation (also the
Big Dipper and Seven Stars Constellation) is also linked through this name to the
doctrines of the Way of the Five Bushels of Rice teachings of the Celestial Master.

The Seven Stars constellation occupies a volume of space containing the sun,
although the sun is not a member of the group. It moves around the pole star which is
thus regarded by the Chinese as the pivot of the sky around which all heavenly bodies
revolve. The pole star is the home of Doumu, the Bushel Mother.
In fact the Bushel Constellation according to Chinese lore has a northern and
southern correspondence. These are arguably the Big Dipper in Ursa Major, and the Little
Dipper in Ursa Minor, but a metaphysical explanation is put forward; that the Northern
Bushel (Beidou北斗) is the material substance of the spiritual essence of the Southern
Bushel (Nandou南斗). The Big Dipper is as such the gate to the heavens through which
dead souls must pass to be reborn as bright spirits.
The Seven Stars Constellation is also said to be the chariot of the Heavenly
Emperor. The constellation has also been poetically named the Revolving Pearls of
Heaven and the Balance of Jasper. The latter sense of a balance, as a measuring
instrument, perhaps refers to the belief that a person’s life span is set between the
Southern Bushel star, as ruler of birth, and the Northern Bushel star as ruler of death.
This notion of life being measured out also accounts for the term ‘bushel’ in the name of
the constellation. The bushel is the Chinese measure of rice, and since rice is the staff of
life, the bushel is the measure of life. For this reason, offerings to the Seven Stars are
always found on the tang-ki’s altar. This takes the form of a wooden pail of rice (five
bushels) in which symbolic items including; an abacus, a pair of scissors, a ruler and a
lamp are placed. The lamp represents yang light, the abacus and ruler measures the length
of life that is cut by the scissors (plate 1).
Although a line connecting the seven stars draws an image of a dipper, in Taoist
iconography, the constellation is often represented by a zig-zag pattern. Doumu is the
patron spirit of the powerful Taoist Five Thunder Method of Magic, so that it is believed
that dancing following the zig-zag pattern of the Bushel stars creates powerful magic,
which opens the Gate of Life and effects cures. Tang-kis thus dance the Seven Stars
choreography in initiation ceremonies and self-mortification rituals (see chapters five and
six). The tang-ki ritual sword has a double-edged blade engraved with the zig-zag pattern
of the constellation and is believed to be imbued with the very spirit of the star group, so
that the sword is worshipped as a deity in its own right. The zig-zag star motif is one of
the twelve imperial insignias and can be seen printed on all sorts of talismans.

articles from http://www.patheos.com/Library/Daoism/Beliefs/Afterlife-and-Salvation.html

Some Daoist gods are believed to reside on the sun, moon, planets, and constellations, and the Daoist adept is able to travel to these places during ritual trances.  Some of the mystical excursions of Shangqing Daoism, for example, are to astronomical realms.  The Big Dipper and its central star, the Pole Star, are especially important to Daoism.  The deity Taiyi is believed to have a residence on the Pole Star, and the gods who reside within the body also reside in the (literal) heavens.  The origin of these beliefs can be traced to a highly developed astronomical knowledge and religious engagement with astronomical realms that date back to the Shang dynasty (1700-1027 B.C.E.).

Articles from http://eng.taoism.org.hk/religious-activities-rituals/daoist-folk-customs/pg4-8-9.htm

Longevity Offerings

Conducting longevity offerings¹ is a popular folk activity. Its earliest origin can be traced back to the worship of the Big Dipper. The ancient Chinese believed that the Southern Dipper² was in charge of life and the Big (Northern) Dipper was in charge of death. In order to live longer, one needed to pray to the Stellar Sovereign of the Big Dipper to take one's name off the Death Registration³. In early times, Daoism practiced various kinds of star worship. In the Three Kingdoms period, Lu Meng, senior general of the Wu Kingdom, was seriously ill. Sun Quan asked a Daoist priest to plead on Lu Meng's behalf in front of the Big Dipper⁴. Later scriptures and Offering ceremonies for longevity were related to the East, South, West, North and Central dippers - the constellations of the five directions ⁵, but the Big (Northern) Dipper was the most important. The Perfect Book of Fundamental Destiny and Prolonging Life of the Supreme Mysterious Soul ⁶ states that the Big Dipper is capable of dispelling any type of adversity. If entangled with disasters, how can one be rescued? " Hasten to the Big Dipper, give offerings to thank the Perfect Sovereign, turn to the true scriptures, identify one's Stellar Sovereign of Fundamental Destiny. Doing so, one can attain safety and even health and fame." By chanting this scripture frequently, worshipping the stellar gods and giving litanies⁷, one can protect one's life and achieve longevity. This is a common understanding of believers in Daoism and in folk religions. That's why Longevity Offerings are usually addressed to the Big Dipper.
Longevity Offerings are rich in content and diversified in form.
As far as their content is concerned, Longevity Offerings are described in the Book of the East Dipper in Charge of Lifespans⁸, the Book of the Big Dipper in Charge of Fundamental Destiny and Prolonging Life⁹, the Book of the Big Dipper in Charge of Fundamental Destiny and Longevity¹⁰, the Book of the South Dipper's Six Offices in Charge of Longevity and Salvation¹¹, the Heart Book of the Big Dipper in Charge of Fundamental Destiny and Longevity¹², etc. As for form, there are general offering rituals as well as lantern rituals. The Romance of the Three Kingdoms¹³ recorded that when Zhu Geliang was seriously ill, he himself arranged a lantern ritual. But Wei Yan unexpectedly stepped on the lantern of his fundamental sovereign. Zhu Geliang could not do anything to undo the misfortune, so he died in the army. Though this is a fictional novel, it has its archetype in real social life. Daoist priests commonly hold longevity lantern rituals among the masses. The Daoist Canon contains the "South Dipper Longevity Lantern Ritual" and "Big Dipper Longevity Lantern Ritual".
Longevity Offerings are frequently conducted for folk believers; they satisfy peoples' longing for longevity, health and peaceful life.
The Chinese have a strong sense of the joy of life. The ancient classic Hong Fan proposed five happinesses; the first of them is long life. So the eminent Daoist Priest and famous doctor Sun Simiao stated that long life was superior to the other four happinesses. Daoism regards life as most important. As a life-cherishing religion, it has whole system of methods to pursue long life, including popular rituals for praying to the stars in order to lengthening one's life span. When common people reach an advanced age or don't feel good, they will think of this special Daoist skill and invite a Daoist priest to conduct offerings for themselves and their relatives.
Nowadays, after several decades of social turbulence, people look forward to stability. Enjoying good health, peace, longevity, and getting rid of illnesses are wishes of people. Those who believe in Daoism regard offerings as significant. Generally speaking, there are two occasions when people conduct offerings¹⁴. Firstly, when people get sick, or feel aged and weakened, they go to the temple for offerings. Secondly, when people celebrate their birthdays, they will invite Daoist priests to conduct offerings for them. As modern society is changing rapidly, longevity offering rituals have correspondingly been simplified, and chances for Longevity Lantern Rituals are reduced. The Longevity Lantern Ritual is often conducted at night; it is not convenient to have it done in the cities. There are occasions when people still make longevity lanterns, but move the activity to the daytime.

净身神咒 Incantation de purification du corps

Chinois

净身神咒 : 灵宝天尊，安慰身形。弟子魂魄，五脏玄冥‘。青龙白虎，队仗纷纭”；朱雀玄武，侍卫我真。

.

Pinyin

jìng shēn shén zhòu :

Língbǎo tiān zūn ，ānwèi shēn xíng 。

dìzǐ hún pò ，wǔ zāng xuán míng ‘。

qīng lóng bái hǔ ，duì zhàng fēn yún ”；

zhū què xuán wǔ ，shì wèi wǒ zhēn 。

Traduction francaise

Incantation de purification du corps :

Lingbao tianzun, apaise le corps.

Hun et Po deviennent disciples.les 5 organes mystérieux et impénétrables.

Dragon vert et tigre blanc, combat la dispersion

Phoenix et guerrier mystérieux protège ma vraie nature.

Commentaires inspires du fascicule publie par l’association taoiste de Chine

净身神咒 Incantation de purification du corps :

Cette incantation permet aux différent dieux du corps de retourner a leur place respectives, de purifier le corps. Un corps pure et tranquille permet d’accueillir les énergies divines.

Lingbao tianzun, apaise le corps :

Lingbao tianzun ou vénérable céleste du joyau mystique est l’un des trois dieux les plus élevés du taoisme (san qing : les trois purs) ; il vit au 35 eme ciel 上清真境. Lingbaotianzun apparait simultanément sous différentes formes afin d’aider et de guider ceux qui le sollicitent. Il habite le 35^e ciel. Dans les temples, il est à gauche, tenant en main un ruyi, sceptre de jade porte-bonheur utilisé par les courtisans. Son anniversaire a lieu le 15 du 5^e mois.

Les Trois Purs ou Sanqing 三 清 sont trois dieux représentant, dans les principales écoles taoïstes, les trois principes suprêmes. Leur nom et les détails de leur identité peuvent varier selon les écoles. Ils sont au sommet du panthéon et occupent les trois ciels les plus élevés. Selon les conceptions taoïstes, tout est souffle (qi), et les souffles les plus purs s’élèvent le plus haut.

Le terme apaiser signifie aussi atteindre la tranquillité ; ainsi le corps petit a petit est nourrit. Cette phrase implique que l’adepte doit oublier les 10 000 pratiques et techniques ainsi son esprit (shen) est conserve. Ainsi lorsque l’adepte observe l’intérieur, il voit la lumière de l’esprit (shen) briller a l intérieur du palais de jade 玉阙, lorsque il tourne l’ouïe vers l’intérieur, la mystérieuse et subtile mélodie résonne dans la chambre de jade 琼房 ; ainsi l’esprit est fixe et paisible tel la montagne. Pas une seule pensée ne prend naissance, c’est cela que l’on appelle la technique d’apaisement du corps’ !

Hun et Po deviennent disciples.les 5 organes mystérieux et impénétrables :

Les disciples doivent maintenir les trios âmes hun (de nature yang)et les sept âmes po (de nature Yin) dans le corps, les empêcher de voyager a l’extérieur. Ainsi, les cinq organes (cœur, foie, rate, poumon, reins) subissent la transformation mystérieuse et secrète. Ceci est la clé de l’alchimie.

Dragon vert et tigre blanc, combat la dispersion :

Phoenix et guerrier mysterieux protege ma vraie nature

Ces quatres animaux sont les symboles des quatre directions, des organes, des cinq elements et des couleurs :

le dragon vert (gauche, est, foie, bois, vert),

le tigre blanc (droite, ouest, poumon, le metal, blanc),

l’oiseau rouge (devant, sud, cœur, feu, rouge)

le guerrier mystérieux représente par la tortue et le serpent (derriere, nord, rein, eau, noir)

Chaque annee, Le 15 eme jour du 7eme mois lunaire, le temple Kung Seen koon fait un rituel pour sauver les ames des personnes decedees dans la mer. Les pretres, s’installent donc sur un bateau et parcourent toute la baie de Hongkong. De nombreux dieux sont invoques mais en particulier le roi dragon qui regit les eaux et la deesse de la mer, mazu. le bateau se presente donc en face du temple de mazu et tourne 3 fois en cercle devant le temple avant de commencer la ceremonie de “liberer les ames” et parcourir toute la baie de hongkong

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净心神咒 Incantation Pour Purifier le Cœur

大罗三宝天尊：太上台星，应变无停。驱邪缚魅，保命护身。智慧明净，心神安宁。三魂永久，魄无丧倾

jìng xīn shén zhòu :

dà luó sān bǎo tiān zūn

tài shàng tái xīng，yìng biàn wú tíng。

qū xié fú mèi，bǎo mìng hù shēn。

zhì huì míng jìng，xīn shén ān níng。

sān hún yǒng jiǔ，pò wú sàng qīng

Incantation pour purifier le coeur

La constellation suprême,

S’adapte et se transforme sans cesse

Repoussant le mal et enchainant les démons,

Protègeant la vie, protègeant le corps.

Parvenant a une sagesse lumineuse et pure

L’esprit du cœur en paix

Les trois âmes Hun deviennent éternelles,

Les âmes Po libres de toutes les inclinations.

净口神咒 :Incantation de purification de la bouche

Incantation de purification de la bouche

净口神咒 :
丹朱口神，吐秽除氛。舌神正伦，通命养神。罗千齿神，却邪卫真。喉神虎贲，炁神引津。心神丹元，令我通真。思神炼液，道炁常存。

Recitation en pinyin

dān zhū kǒu shén，tǔ huì chú fēn。

shé shén zhèng lún，tōng mìng yǎng shén。

luó qiān chǐ shén，què xié wèi zhēn。

hóu shén hǔ ben，qì shén yǐn jīn。

xīn shén dān yuán，lìng wǒ tōng zhēn。

sī shén liàn yè，dào qì cháng cún

Traduction en francais

Danzhu, dieu de la bouche ; Elimine l’impure et les effluences.

Dieu de la langue, dieu de l’éthique ; permet moi de rejoindre ma destinée, nourrit mon esprit.

Luoqian, dieu des dents ; Repousse les démons et protège le vrai.

Hu ben (brave soldat), dieu de la gorge ; nourrit l esprit, cultive l essence (salive).

Dan yuan (cinabre originel), dieu du cœur ; Guide moi vers le vrai.

Préservant l’esprit, raffinant le liquide (salive de jade) ; Ainsi, je m’harmonise avec l’énergie du dao éternellement présente.

Explication de texte

inspirée du fascicule publie par Master Min Zhitin, ex-président de l’association taôiste de chine.

« Cinabre », dieu de la bouche ; Elimine l’impure et les effluences.

Cette phrase réfère au techniques de purification, qui consistent a expirer l’énergie impure par la bouche et inspirer l’air pur par le nez. Il y a six techniques d’expirations qui permettent d’expulser les impuretés : 嘘、Xu, 呵、He, 咽,yan、吹chui、呼hu、嘻xi.

Dieu de la langue, dieu de l’éthique ; me permet de rejoindre ma destinée, nourrit mon l’esprit.

L’esprit de la bouche est également appelé esprit de l éthique ; il dirige les paroles de façon a ce qu’elles soient honnêtes, sincères, et vraies. Il dirige la salive, il régule les 5 saveurs.

Il est important de réguler l’absorption des 5 saveurs car une nourriture excessive et déséquilibrée perturbe l’esprit (cf daodejing, le classique interne de l’empereur jaune)

Ainsi, l’adepte, est en harmonie avec sa destinée (quintessence de la vie) et l’esprit originel est nourrit.

Dans les pratiques taoïstes alchimiques, préserver l’essence telle que la salive, permet d’atteindre la destinée (immortalité)

Luoqian, dieu des dents ; Repousse les démons et protège le vrai.

L’esprit des dents, a la puissance de détruire les 10 000 êtres et la nourriture. Les taoïstes doivent donc cultiver l’esprit des dents afin que les démons n’infrange pas et que les vrais esprits soient protégés.

Les pratiques alchimiques, accordent donc une grande importance aux exercices de « claquer les dents » ; exercice également pratique par le maitre de cérémonie lors des rituels.

Hu ben (brave soldat), dieu de la gorge ; nourrit l esprit, cultive l essence (salive).

Cette phrase indique que lors de la pratique, l on doit accumuler et utiliser l’esprit shen, l’énergie qi et la salive jin. Selon le classique Huangting neijing jing黄庭内景经, la salive jin est considérée :« la liqueur d’immortalité « , aussi appelée le liquide de jade金津玉液. L’adepte doit donc accumuler la salive afin d’accumuler l’essence jing生津聚精.

Ainsi, lors des rituels, le maitre de rituel, crache sur l’épée afin de lui donner du pouvoir. Dans les temples, les prêtres se refrènent de cracher ; de plus, a la fin du repas, ils rincent leur bol et baguettes avec de l’eau qu’ils boivent afin de récupérer les résidus de salive.

Dan yuan (cinabar originel), dieu du cœur ; Guide moi vers le vrai.

Selon le 黄庭内景经, l’esprit du cœur est le premier ministre des cinq organes ;son élément est le feu, sa couleur est le rouge. Il dirige donc les organes et l’on ne peut faire sans. L’adepte, doit donc réguler l’esprit originel du cœur, utiliser l’énergie qi,l’essence jing, embrasser et protéger l’originel ;ainsi il obtiendra la pilule d’immortalite et donc percevra le « vrai ».

Préservant l’esprit, raffinant le liquide (salive de jade) ; Ainsi, je m’harmonise avec l’énergie du dao éternellement présente.

Voyager a Weibaoshan

Presentation de Weibaoshan

Weibaoshan – Dali : www.weibaoshan.blogspot.com

Situé dans le district de Weishan, à environ 61 Kms au sud de Xiaguan-Dali, la montagne Weibao (Weibaoshan) est un des sites pittoresques les plus connus dans la région de Dali. C’est aussi une des treize montagnes de croyance taoïste les plus célèbres de Chine. C’est ici qu’est né Xinluo, le premier roi légendaire du Royaume Nanzhao. La montagne Weibao couvre 19,4 km² et le plus haut sommet atteint 2509 m d’altitude.

Le hall Wenchan est dédié à un des premiers dirigeant taoïste de la région. Il est situé dans la montagne car c’est le seul endroit où l’on peut apercevoir « la Fresque de la Danse », ancienne peinture murale taoïste unique au Yunnan. Représentant des habitudes et coutumes du peuple Yi, la fresque est très réaliste. Le palace fut bâtit selon les principes de la géométrie taoïste.

Sur les pentes de la montagne, le temple Qingxia est aussi connu sous le nom du temple Laojun, en hommage au plus grand Dieu taoïste. L’intérieur du temple est solennel et seigneuriale. Entre le 1er et le 15ème jour du second mois du calendrier lunaire, la population locale se retrouve chaque année au temple de la montagne Weibao pour un festival de pèlerins taoïstes.

Se rendre a weibaoshan

Weibaoshan se situe a 60km de Dali, 400km de kunming

Vols

Beijing - Kunming, 15 vols directs par jour, 1940 RMB

Shanghai - Kunming, 10 vols directs par jour, 2030 RMB

Guangzhou - Kunming, 11 vols directs par jour, 1390 RMB

Shenzhen - Kunming, 8 vols directs par jour, 1370 RMB

Xi'an - Kunming, 8 vols directs par jour, 1180 RMB

Chengdu - Kunming, 10 vols directs par jour, 800 RMB

Hangzhou - Kunming, 3 vols directs par jour, 1960 RMB

Kunming - Dali, 5 vols directs par jour

07h05-07h50 - China Eastern Airlines - 650RMB

08h30-09h15 - China Eastern Airlines - 650RMB

11h25-12h00 - China Southern Airlines - 650RMB

Note: 1€ = 9,5MRB. Vols et prix valables en Août 2009

Agences de voyages locales francophones :

Yunnan-roads a Kunming

http://www.yunnan-roads.fr/yunnan-roads/contact.htm ; voyages.yunnan@gmail.com   tel+86 158-8718-1114

Yunnan Overseas Travel Corporation, dans le Yunnan a Kunming

Mr LU Xin Xing, guide francophone, parlant tres bien le francais :Email : philippe_1900@hotmail.com; tel+86 13759540372

AGENCE A WEIBAOSHAN

Nuage de printemps :http://nouage-de-printemps.com/venez_go%C3%BBter_%C3%A0_la_chine_eternelle 

Huancheng Dong Lu Road
Weishan, Dali, Yunnan 672400
China
ph: +86 (0)872 61 24 698 pour les chinois
alt: +41 79 829 43 84 pour les francophones
Yunwp@yahoo.com

Voyager a Weibaoshan

Presentation de Weibaoshan

Weibaoshan - Dali

Situé dans le district de Weishan, à environ 61 Kms au sud de Xiaguan-Dali, la montagne Weibao (Weibaoshan) est un des sites pittoresques les plus connus dans la région de Dali. C’est aussi une des treize montagnes de croyance taoïste les plus célèbres de Chine. C’est ici qu’est né Xinluo, le premier roi légendaire du Royaume Nanzhao. La montagne Weibao couvre 19,4 km² et le plus haut sommet atteint 2509 m d’altitude.

Le hall Wenchan est dédié à un des premiers dirigeant taoïste de la région. Il est situé dans la montagne car c’est le seul endroit où l’on peut apercevoir « la Fresque de la Danse », ancienne peinture murale taoïste unique au Yunnan. Représentant des habitudes et coutumes du peuple Yi, la fresque est très réaliste. Le palace fut bâtit selon les principes de la géométrie taoïste.

Sur les pentes de la montagne, le temple Qingxia est aussi connu sous le nom du temple Laojun, en hommage au plus grand Dieu taoïste. L’intérieur du temple est solennel et seigneuriale. Entre le 1er et le 15ème jour du second mois du calendrier lunaire, la population locale se retrouve chaque année au temple de la montagne Weibao pour un festival de pèlerins taoïstes.

Se rendre a weibaoshan

Weibaoshan se situe a 60km de Dali, 400km de kunming

Vols

Beijing - Kunming, 15 vols directs par jour, 1940 RMB

Shanghai - Kunming, 10 vols directs par jour, 2030 RMB

Guangzhou - Kunming, 11 vols directs par jour, 1390 RMB

Shenzhen - Kunming, 8 vols directs par jour, 1370 RMB

Xi'an - Kunming, 8 vols directs par jour, 1180 RMB

Chengdu - Kunming, 10 vols directs par jour, 800 RMB

Hangzhou - Kunming, 3 vols directs par jour, 1960 RMB

Kunming - Dali, 5 vols directs par jour

07h05-07h50 - China Eastern Airlines - 650RMB

08h30-09h15 - China Eastern Airlines - 650RMB

11h25-12h00 - China Southern Airlines - 650RMB

Note: 1€ = 9,5MRB. Vols et prix valables en Août 2009

Agences de voyages locales francophones :

Yunnan-roads a Kunming

http://www.yunnan-roads.fr/yunnan-roads/contact.htm ; voyages.yunnan@gmail.com   tel+86 158-8718-1114

Yunnan Overseas Travel Corporation, dans le Yunnan a Kunming

Mr LU Xin Xing, guide francophone, parlant tres bien le francais :Email : philippe_1900@hotmail.com; tel+86 13759540372

AGENCE A WEIBAOSHAN

Nuage de printemps :http://nouage-de-printemps.com/venez_go%C3%BBter_%C3%A0_la_chine_eternelle 

Huancheng Dong Lu Road
Weishan, Dali, Yunnan 672400
China
ph: +86 (0)872 61 24 698 pour les chinois
alt: +41 79 829 43 84 pour les francophones
Yunwp@yahoo.com

Organiser un voyage dans les temples taoistes

SITES TAOISTES IMPORTANT :

Les 5 montagnes taoistes sacrees : mont Hengshan (Pic du Nord), l’une des cinq montagnes sacrées du taoïsme (Wu Yue) de la Chine avec le Songshan (Pic du Centre), au Henan, le Taishan (Pic de l’Est), le plus vénérable dans le Shandong, le Huashan, ou Pic de l’Ouest, dans le Shaanxi, et le Hengshan ou le Nanyue (Pic du Sud, dans le Hunan, :

VOYAGE TAOISTE MAI 2010 : ASSOCIATION TRANSVERSE.CH

Voyage dans les temples du Yunnan en Mai 2010,organise par l’association www.transverse.ch

Leur site affichera tres prochainement les details de l intineraire.

AUTRES CONTACTS :

Mr Bernard Besret,

Specialist de la Chine et de la spiritualite, organize des voyages en Chine sur-mesure

Email :b2@bernard-besret.com

Site : http://bernard-besret.com/agenda.php

Son prochain voyage avec L’agence de voyage avec laquelle il collabore : http://www.trekonline.com/voyage.php?cle=90&color=4&tracker=cook-google-capri-lake&lang=L0

Marche dans les Montagnes Taoïstes de Chine : 6 montagnes taoistes

Nous commencerons par visiter Hengshan célèbre par son monastère et son Temple accrochés à une haute falaise. A Songshan on trouve reproupés le monastère bouddhiste de Shaolin, connu dans le monde entier pour ses écoles d’arts martiaux, et le monastère taoïste, Songyue où une stèle présente le visage de Lao Zi et celui de Kong Zi vus de profil, qui a eux deux forment le visage de Bouddha ! Qingchengshan et Hemingshan sont situées dans le Sichuan. C’est là que Zhang Daoling, au II siècle de notre ère aurait fondé le taoïsme en tant que religion proprement dite en intégrant beaucoup d’éléments du chamanisme local. Enfin Qiyunshan, dans la province du Anhui, plus modeste par ses dimensions, offre le charme de son village au sommet de la montagne. à partir de 2500 €   Vols Compris

Chine-Evasion.com

L’agence avec laquelle plusieurs de mes connaissances ont voyages; Marc, le guide francophone professionnel parle tres bien francais ; son email : marc@chine-evasion.com; site de l agence : http://www.chine-evasion.com/page/service.asp

Yunnan Overseas Travel Corporation, dans le Yunnan a Kunming

Mr LU Xin Xing, guide francophone :Email : philippe_1900@hotmail.com

RESULTATS DE RECHERCHE INTERNET

Exemples de voyages « circuits sur mesure » en Chine proposes par certaines organisations sur internet :

http://www.trekonline.com/voyage.php?cle=90&color=4&tracker=cook-google-capri-lake

http://www.voyages-chine.com/Circuits-Chine/CircuitsMesureChine.html

http://voyage.chinaveo.com/

http://www.ictam.com/Site_pages_FR/-ASIE/chine_montagnes_sacrees.html

Propose un circuit dans les montagnes sacrees de Chine ; Périple reliant quelques-unes des cinq montagnes taoïstes et les quatre montagnes bouddhiques
Les grottes de Datong et de Luoyang
Le Monastère Suspendu
Pingyao, la petite ville préservée dans ses remparts
Qufu, la ville de Confucius
La Montagne Jaune et sa Mer de Nuages

http://www.voyage-initiatique.com/montagnes-sacrees-taoiste.html

· Visite ou(et) Ascension des Monts Qingchengshan, Longhushan, Sanqingshan, Wudangshan, Longhushan, Huangshan 

Itinéraire (en italique l'option qigong)

J1 Envol pour Pékin, nuit à Bord.
J2 Pékin (Beijing)

Réception du groupe. Nous vous prenons en Charge à Pékin, vous devrez donc trouver votre propre Billet d’avion et nous communiquer (Vos Numéros de Vol, Compagnie aérienne, Jour et Heures d’arrivée et de départ). A votre arrivée à l’Aéroport, un de nos guides vous récupérera (il parle le Français et l'Anglais). Nous vous conseillons de vous munir d’un téléphone portable (faite le nécessaire en France pour le débloquer afin que nous puissions introduire la puce d’un autre opérateur). En chine pas de problème avec le secteur venez avec votre chargeur. Nous vous installerons une puce « china mobile » vous aurez ainsi un numéro en Chine. Vous pourrez ainsi appeler en France ou ailleurs très facilement et à moindre coût et rester en contact avec notre équipe à tout moment. Un crédit de 100 Yuans (environ 10 Euros) sera installé avec la puce. Pour ceux qui seront à l’hôtel dans l’après midi, visite du temple du Ciel ou Repos. Dîner.Nuit à l’hôtel.
J3 Pékin / Chengdu / Qingchengshan
Dans la Matinée transfert pour Chengdu, Arrivé à Chengdu transfert de l’ aéroport vers la Montagne du Qingchengshan . Installation à l’hôtel Flying Crane**** dans la ville de Qingchengshan. Repas et Repos ou visite libre de la ville. En fin de journée présentation de votre professeur de Qi Gong et du programme du Voyage. Pratique du Qi Gong dans le Parc de l’Hôtel et Ouverture du Stage.Dîner. Nuit à l’hôtel.
J4 Qingchengshan
Réveil et Qi Gong dans le Parc. Petit déjeuner . Départ pour la montagne de Qingchengshan. Visite de la partie Arrière pour aller au « temple of Buddhas », montée en télécabine, descente à pied . Pique Nique dans la Montagne, pratique énergétique dans l’après midi dans la montagne. Descente le Soir et Retour à notre hôtel . Dîner. Nuit à l’hôtel.
J5 Qingchengshan
Réveil et Qi Gong dans le Parc. Petit déjeuner . Départ pour la montagne de Qingchengshan. Montée à pied du Mont QingCheng (1260 mètres). Pique Nique dans la Montagne, pratique dans l’après midi en haut de la montagne, méditation au Sommet. Descente par le téléphérique le Soir et Retour à notre hôtel Dîner. Nuit à l’hôtel.
J6 Qingchengshan / Chengdu / Nanchang / Yingtan
Réveil et Qi Gong dans le Parc. Petit déjeuner, transfert à l’aéroport de Chengdu, Envol pour Nanchang, transfert à Yingtan (160 km，2.5 heures), installation à l’hôtel après le dîner.
J7 Yingtan / Longhushan
Stage de Qigong le matin .Visite de la falaise de Tianshui près du village de Shangqing et du Temple. Dîner. Nuit à l’hôtel
J8 Longhushan / Sanqingshan
Stage de Qigong le matin, transfert à Sanqingshan en voiture (2 heures), montée en télécabine. Montée au sommet de Yujing, méditation au sommet. dîner et nuit à l’hôtel.
J9 Sanqingshan / Huangshan
Ascension du Mont Sangingshan,Méditation au sommet, déjeuner, transfert à Huangshan  en bus (2 heures), dîner et nuit à l’hôtel.
J10 Huangshan
Réveil et Qi Gong. Montée en téléphérique, installation à l’hôtel après l’arrivée, visite des sites de Yuping et de Baiyun.Dîner et nuit à l’hôtel.
J11 Huangshan
Réveil et Qi Gong . Visite des paysages de Beihai et de Xihai Montée au sommet et Méditation au sommet du Huangshan.Dîner et nuit à l’hôtel.
J12 Huangshan / Qiyunshan / Jingdezhen
Réveil et Qi Gong .Descente en téléphérique, transfert à Qiyunshan (64km, 1 heure), montée et descente à pied et nuit à jingdezhen. ( 2.5 heures )
J13 Jingdezhen / Wuhan
Transfert à Wuhan après le petit déjeuner (380 km 5 heures), visite du pavillon de la grue jaune le premier pont sur le Yangsté. Après midi shopping dans la rue piétonne ou repos à l'hôtel. Dîner et nuit à l’hôtel.
J14 Wuhan / Wudangshan
Transfert à Wudang en voiture après le petit déjeuner (471KM ,5 heures). Dejeuner et installation dans un Bus qui vous conduira à notre hôtel à l’intérieur du parc national du Wudangshan. Visite du temple de Zixiao et pratique du Qigong
dans ce temple. Diner et nuit à l’hôtel.
J15 Wudangshan
Réveil et Qi Gong dans un temple à coté de l’hôtel. Visite du Nanyan  après le petit déjeuner, montée à pied du sommet d’or et descente en téléphérique. Méditation en haut de la montagne. 

J16 Wudangshan / Xiangfan / Pékin
Réveil et Qi Gong dans un temple à coté de l’hôtel et Clôture du Stage.  Visite la pente du prince et le puit de Mozhen après le petit déjeuner, descente de la montagne, l’après midi libre, transfert à l’aéroport de Xiangfan après le dîner (150 km 2 heures）,envol pour Pékin. Installation à l’hôtel après l’arrivée.
J17 Pékin/Paris
Transfert à l’aéroport de Pékin et retour vers votre pays.
J18 Retour
Vol de retour.

Le Prix Comprend

1 Le circuit en autocar climatisé et les transferts mentionnés.
2 Les vols intérieurs mentionnés.(Pékin / Chengdu, Chengdu/Nanchang, Xiangfan/Pékin).
3 L'hébergement en hôtels 3 étoiles en chambre double
4 La pension complète pendant le circuit.
5 Les droits d'entrée dans les sites visités.
6 Les guides professionnels pendant le voyage.

• Français à Pékin,Chengdu,Wuhan,Xiangfan,Wudangshan et Qingchengshan
• Anglais à  Nanchang, longhushan, jingdewhen, huangshan et à qiyunshan

7 Les pourboires des guides et des chaufeurs.

8 L'accompagnateur et Professeur de QiGong Français (Option QiGong)
Notre prix ne comprend pas :

1 Les surcharges aériennes, Le visa, les boissons, et dépenses personnelles.
2 Les assurances optionnelles.

EXEMPLE DE CIRCUIT RELIGIEUX EN CHINE

From http://www.chine-informations.com/guide/circuit-touristique-religieux-en-chine_1001.html

Circuit touristique religieux en Chine

Créé en Inde et fortement enraciné en Chine, le bouddhisme a exercé, de même que le taoïsme, une religion purement chinoise, une influence plus ou moins importante sur la politique, l'économie, la vie sociale, la littérature et les arts, la musique et la danse, la peinture, l'architecture et les modes de pensée chinois. Les temples bouddhiques et taoïstes qui existent encore aujourd'hui se trouvent le plus souvent dans les montagnes célèbres, et ils fournissent d'innombrables paysages culturels et naturels.

• Beijing : le temple du Bouddha couché, la lamaserie Yonghe, le temple Tantuosi et le monastère de Nuages Blancs (Baiyun).
• Le mont Jiuhua (Anhui) : le temple Huacheng, la salle abritant le corps momifié d'un ancien bonze, le monastère Taintai, les pics Lianhua et Tianzhu et la salle d'étude de Taibai.
• Le mont Wutai (Shanxi) : les temples Nanshan, Xiantong et Puhua, et les activités religieuses.
• Le mont Putuo (Zhejiang) : les temples Fayu, Puji et Huiji, les activités religieuses, la visite de Shenjiamen à Zhoushan.
• Le mont Emei (Sichuan) : les monastères Baoguo et Wannian, le pavillon Qingyin, les activités religieuses.
• Le mont Leshan (Sichuan) : le Grand Bouddha de Leshan.
• Le mont Longbu (Jiangxi) : l'ancienne résidence du maître Zhang du taoïsme.
• Le mont Wudang (Hubei) : Les pavillons Jindian, Nanyan et Zixiao, la musique taoïste et la boxe Wudangshan.
• Le monastère Ta'er (Qinghai)
• Lhassa (Tibet) : le palais du Potala, le Norbu Linka, les monastères Jokhang et Sera.
• Xiagze (Tibet) : le monastère Trashilunpo.

清静经Qinjinjing in pinyin-Le classique de la clarte et de la quietude-The classic of clarity and tranquility

TEXT:

清静经Qinjinjing in pinyin Word file:

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MUSIC

CHANTINGＢＹ　THE　ＰＲＩＥＳＴＳ　：全真 八大神咒 清静经.wma –8 great incantations + qingjing chanting : http://www.qztao.org/music/grtc/qjj.wma

ＱＵＱＩｎｇ＋ｔｅｘｔ：http://www.silkqin.com/06hear/sound/sj03qjj.mp3

PICTURES

太上老君清静经图注-Qinjingjing pictures :

http://www.xindatong.net/daoxuejingdian/太上老君清静经图注/index.htm

ENGLISH TRANSLATIONS

The classic of purity-Legge translation

http://oaks.nvg.org/ys1ra6.html#clapija

Taoist Classics translated by James Legge

Dr. James Legge, Scottish scholar (1815-97) ... Honest, healthy, an Oxford don

Khing Käng King, 'The Classic of Purity'

THIS BROCHURE may also be termed 'The classic of Purity and Rest'. It is called vague and shadowy, but 'treats the mental faculties.,' according to Wylie.
       Another point: "Laozi said that all existing being came out of nothingness, though he does not indicate how." - James Legge.
       The treatise is attributed to Ko Yüan (or Hsüan), a Daoist of the Wû dynasty (AD 222-277). Of him it is said that he attained to the state of an Immortal, and is generally so called - a worker of miracles - addicted to intemperance - very eccentric. When shipwrecked on one occasion, he emerged from beneath the water with his clothes unwet, and walked freely on its surface.
       Ko is made to say, 'When I obtained the true Dao, I had recited this King [book]... it is what the spirits of heaven practise ...'

1

1: Make a little effort, you too . . .

Lao the Master said that the Great Dao has no bodily form, but it produced and nourishes heaven and earth. The Great Dao has no passions, but it causes the sun and moon to revolve as they do.
       The Great Dao has no name, but it effects the growth and maintenance of all things.
       I don't know its name, but I make an effort, and call it the Dao.

2: Two forms of Dao

Now, the Dao (shows itself in two forms); the Pure and the Turbid, and has (the two conditions of) Motion and Rest. Heaven is pure and earth is turbid; heaven moves and earth is at rest. The masculine is pure and the feminine is turbid; the masculine moves and the feminine is still. The radical (Purity) descended, and the (turbid) issue flowed abroad; and thus all things were produced.
       The pure is the source of the turbid, and motion is the foundation of rest.
       If man could always be pure and still, heaven and earth would both revert (to non-existence).

3: A clean mind brings a pure spirit inside it (hopefully)

Now the spirit of man loves Purity, but his mind disturbs it. The mind of man loves stillness, but his desires draw it away. If he could always send his desires away, his mind would of itself become still. Let his mind be made clean, and his spirit will of itself become pure.
       As a matter of course the six desires won't arise, and the three poisons will be taken away and disappear.

4: Serene stillness is had

The reason why men are not able to attain to this, is because their minds have not been cleansed, and their desires have not been sent away.
       If one is able to send the desires away, when he then looks in at his mind, it is no longer his; when he looks out at his body, it is no longer his; and when he looks farther off at external things, they are things which he has nothing to do with.
       When he understands these three things, there will appear to him only vacancy. This contemplation of vacancy will awaken the idea of vacuity. Without such vacuity there is no vacancy.
       The idea of vacuous space having vanished, that of nothingness itself also disappears; and when the idea of nothingness has disappeared, there ensues serenely the condition of constant stillness.

5: Purity possesses some true Dao

In that condition of rest independently of place how can any desire arise? And when no desire any longer arises, there is the True stillness and rest.
       That True (stillness) becomes (a) constant quality, and responds to external things (without error); yea, that True and Constant quality holds possession of the nature.
       In such constant response and constant stillness there is the constant purity and Rest.
       He who has this absolute purity enters gradually into the (inspiration of the) True Dao. And having entered thereinto, he is styled Possessor of the Dao.
       Although he is styled Possessor of the Dao, in reality he does not think that he has become possessed of anything. it is as accomplishing the transformation of all living things, that he is styled Possessor of the Dao.
       He who is able to understand this may transmit to others the Sacred Dao.

2

1: Low-class scholars are fond of striving, but are not styled owners of Dao

Lao the Master said,
       'Scholars of the highest class do not strive (for anything); those of the lowest class are fond of striving. Those who possess in the highest degree the attributes (of the Dao) do not show them; those who possess them in a low degree hold them fast (and display them). Those who so hold them fast and display them are not styled (Possessors of) the Dao and its attributes.

2: Try to seek and gain a true Dao instead of sinking in the sea of bitterness and worse

The reason why all men do not obtain the True Dao is because their minds are perverted. Their minds being perverted, their spirits become perturbed. Their minds being perturbed, they are attracted towards external things. Being attracted towards external things, they begin to seek for them greedily. This greedy quest leads to perplexities and annoyances; and these again result in disordered thoughts, which cause anxiety and trouble to both body and mind. The parties then meet with foul disgraces, flow wildly on through the phases of life and death, are liable constantly to sink in the sea of bitterness, and for ever lose the True Dao.

3: A still and pure Dao abides too

The True and Abiding Dao! They who understand it naturally obtain it. And they who come to understand. the Dao abide in purity and Stillness.

THE CH‘ING CHING CHING. Purity and rest

From balfour’s translation

PREFATORY NOTE.

FAR up a rocky precipice of the Horse-saddle Mountain in Chihli, within a hundred feet or so of its inaccessible peak, is perched a tiny temple called the Grotto of Ecstacy. There, under a sky of burning blue, lives an old Buddhist hermit named Shih Shan; a man of wide celebrity among the priesthood, and credited with many marvellous accomplishments. He is now over seventy years of age. He has a full white beard; his long hair hangs in a tangled mass, like a shred of ragged felt, below his waist; his robe is of tattered patchwork. For ten years he preserved absolute and unbroken silence; but he was by no means idle during this period, for he went about collecting funds for the repair of temples, and many are the shrines he has been the instrument of restoring. He lives on gourds, eating the commonest and poorest kind of rice only twice a month; his days he spends in sitting crosslegged on the ground with closed eyes, thinking, as he told the writer, of nothing. In spite of his close retirement he is of a most amiable disposition, and takes a very intelligent part in conversation. He is said to have knowledge of things passing at a distance; and such is his sanctity that a daily miracle is performed of which he is the subject. As it is impossible, however, to write this in plain English, we relegate the explanation of it to the Chinese note which will be found at the bottom of the page,* for the benefit of such as may be curious about the subject.

   Towards the close of an interesting conversation with the strange being we have described, our eyes fell upon his modest library; a small heap of soiled and tattered books, which lay on a shrine in the centre of the temple court. Opening one of them at random, we found it to be a manuscript copy of the ###, a little treatise in thorough keeping with all the features of the place—the foreign visitors excluded. The interest of our adventure was thus very much increased. Here we had the doctrines of vacuity, inaction, and quiescence as inculcated by the Taoist philosophers, set forth in a book; while in the same place there existed a living example of their efficacy—an old man who acted them out in every particular and whose presence was a striking proof that the p. 71 principles of Ancient Taoism are far from being dead. On taking our leave of the old hermit, we cautiously approached the subject of a bargain. "Sir," was the reply, "if you have taken a fancy to the book, pray allow me to present you with it." A small silver coin was, however, gracefully accepted to buy incense with, and we departed the possessor of an occult little treatise of which the following is a translation.

TEXT.

The Words of Lao Chün. Although the Great Principle of Nature—TAO—has no form, it brought forth and nourishes Heaven and Earth; though it has no passions, it causes the Sun and Moon to revolve; though it has no name, it produces the growth and nurture of all things. As I do not know its name, I am compelled to call it simply TAO. Now this Principle includes the pure and the turbid, the active and the motionless. For instance, Heaven is pure and Earth turbid; Heaven moves and the Earth is still. The Masculine is pure, the feminine turbid; the Masculine is active and the Feminine at rest. Emerging from its source and flowing on to all its developments, it produced the visible creation. The pure is the origin of the turbid, and the active of the motionless. If a man is able to remain permanently pure and motionless, Heaven and Earth will both at once come and dwell in him. Now the spirit of man loves purity, but his passions cause disturbance. The heart of man loves rest; but his desires draw him into motion. If he can without intermission abjure his desires, his heart will become naturally quiescent; if he can cleanse his heart, his spirit will become naturally pure. He may then be sure that the Six Desires will arise no more, and that the Three Curses—lust, folly, and wrath—will be annihilated. Therefore those who are incapable of arriving at this state have never cleansed their hearts, or abjured their bodily desires. If a man who is thus able to abjure his desires looks within himself at his own heart, he will see that it is passionless; if he looks outward, at his own body, he will regard it as though it were not his; if he looks abroad at things around him, they will be to him as though they did not exist. If he truly understands the nature of these three things, he will see that they are mere emptiness; vacuity itself he sees to be empty also. But there can be no emptiness in vacuity; for vacuity being non-existent, the very absence of nothing thus non-existing [to him], his serenity will be permanent and undisturbed; and this immoveable tranquillity being so deep as not to admit of any further tranquillity, how can any desires arise within him? Although the true essence of man be constantly in relation with p. 72 outside matters, it must ever remain in possession of his original nature; constantly responding to externals, he must still be constant in quiescence; then his state of purity and rest will be permanent. If one is able in this way to preserve his state of purity and quiescence, he will gradually enter the ideal phase of the Principle of Nature; and having entered this ideal phase, he may then be called one who has obtained possession of it. Yet although he may be said to possess the Principle of Nature, he has actually not obtained anything at all; it is only that he is able to unravel all the mysteries connected with living things. Those who thus fully understand may spread this Holy Doctrine all abroad.

The Words of Lao Chün, Prince of the Sublime. Scholars of eminence never wrangle; those of low attamments love wrangling. Men of high Virtue make nothing whatever of their virtue; those of Inferior virtue cling to it [as of great value]. Those who plume themselves upon their attainments cannot be called in possession of the two principles of TAO and Virtue; and the reason why all mankind are unable to attain the ideal phase of TAO is to be found in their misguided hearts. Their hearts being thus misguided, their spirits become unsettled or perturbed; being in this state of perturbation, they follow after worldly objects; pursuing worldly objects, they become a prey to desires and lusts, and desires and lusts arising within them, disappointments and trouble ensue. Now disappointments in the attainment of what they long for lead to unruly and disordered thoughts, and the result is bitterness and misery to both mind and body. Then they will inevitably incur disgrace and shame; the successive births and deaths they will have to pass through will flow on and on like ocean waves, and they will sink for ever in a Sea of Bitterness—the ideal goal they might have reached being lost to them eternally. Those who fully understand all this, will obtain the True and Constant Principle of Nature of themselves; and those who are able to understand the Principle of Nature will be for ever in a state of purity and rest.

The Words of Ko Hsuän, the Immortal. I have obtained this Principle. Formerly I conned this book ten thousand times. It is only men of Heaven who can learn it, and it should not be imparted to those of inferior calibre. I received it in the first instance from the Divine Prince of Eastern Glory; he received it from the Divine Prince of the Golden Gate, and he from the Royal Mother of the West. The Royal Mother imparted it to him entirely by word of mouth, not committing it to paper; I now give it to the world, having written it down and then transcribing it with care. Scholars of eminence who thoroughly comprehend it will ascend on high and receive authority in Heaven; those of medium grade who strive to put it into practice will have their name inscribed on the p. 73 roll of Immortals in the Southern Palace; while those of the lowest order who obtain it will live long years on earth, roam through the Three Spheres of Being, and, mounting on high, pass through the Golden Gate.

The Words of Tso Hsuän, the Divine Man. Among students of the Principle of Nature,—TAO—he who resolutely cons this book will secure the guardianship of multitudes of good spirits from the Tenth Heaven; after which his soul will be placed under the protection of the Jewelled Seal, and his body permeated with the Elixir of Gold. Then both body and soul will become robed in supernatural beauty, and be in perfect harmony with the subtle Principle of Nature.

The Words of Cheng I, the Divine Man. If this book be in anyone's family, those who fully understand its meaning will not be exposed to any adversities or obstacles; their door will be guarded by all the Holy Ones, and their souls ascend to the Higher World, where they will be admitted to the presence of those lofty beings who have attained to perfect purity, and bow before them,—their merit all-sufficient, their virtue all-complete; and where reciprocal influences will exist between them and the Deva-princes. All who are unwearied in the study of this book will ascend bodily to the Purple Clouds—where the Immortals live.

Footnotes

p. 70

* ###.