Yet Another Unitarian Universalist – Page 136 – A postmodern heretic's spiritual journey.

Kuan yin

Kuan yin (in Pinyin, Guanyin) is a deity with multiple identities, including multiple gender identities. According to the Lotus Sutra, the Buddha said, “If living beings in this land must be saved by means of someone in the body of a Buddha, Guanshiyin Bodhisattva will manifest in the body of a Buddha and speak Dharma for them.” And if someone needs to be saved by this boddhisattva, Guanshiyin, who is also known as Guanyin or Avalokiteshvara, will manifest him/herself in whatever form works best:

“If they must be saved by someone in the body of the wife of an Elder, a layman, a minister of state, or a Brahman, he [sic] will manifest in a wife’s body and speak Dharma for them. If they must be saved by someone in the body of a pure youth or pure maiden, he will manifest in the body of a pure youth or pure maiden and speak Dharma for them. If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human or non-human, and so forth, he will manifest in such a body and speak Dharma for them.” [trans. from City of Ten Thousand Buddhas Web site

Guanyin2

Above: “The Boddhisattva Avalokiteshvara (Chinese: Guanyin), 1300-1400 CE,” Asian Art Museum, catalog no. B61S37+

Guanyin also became a Daoist deity, a female immortal; one can chant a spell to the Daoist Guanyin “whereby one will accomplish unimaginable virtues, and give evidence to the penetration of the absolute.” (Guanyin mizhou tu)

Guanyin

Above: A Daoist Guanyin, adapted from Henrik Sorenson’s article “Looting the Pantheon.”

“The increasing Daoist appropriation and transformation of the Avalokiteshvara cult and the associated teachings which took place during the later imperial period, is also reflected in the mid-Qing work, the Guanyin xin jing bijue (‘Secret Explanation on the Heart Scripture of Avalokiteshvara’). This text, which to all appearances and purposes appears to be a Buddhist commentary on the Prajnaparamitahrdaya sutra, one of the most important and popular Buddhist scriptures in China, on closer examination turns out to be a Daoist commentary on the Buddhist sutra. In addition to its full-scale doctrinal modification, it casts Avalokiteshvara in the role as a female immortal (nuxian) from the Zhou dynasty (1122–255 BCE). … the level of appropriation [of Buddhist deities by Daoism] could, and often did, go well beyond superficial borrowing, ending with something akin to full-scale integration.”

— Henrik H. Sørensen, “Looting the Pantheon: On the Daoist Appropriation of Buddhist Divinities and Saints,” The electronic Journal of East and Central Asian Religions, vol. 1 (Edinburgh: Asian Studies at the University of Edinburgh, 2013), p. 62.

Fudo Myoo

Fudo Myoo is a Japanese Buddhist deity, one of the Five Great Kings, or Godai Myoo.

The Godai Myoo “are considered to have great magical powers to fight against heresy, passion, ignorance, illusion, and other spiritual obstacles. The most popular Myoo in Japan is Fudo, whose name means literally ‘The Immovable One.’ He is an incarnation of Dainichi Nyorai, who is an idealization of the truth of the universe, from whom all other Buddhas and boddhisatvas are born. Fudo is thought to fight against all evil to protect Buddhist law.” — Selected Works: The Asian Art Museum of San Francisco (San Francisco: Asian Art Museum, c1994), p. 179.

This image is a digitally manipulated photograph of a sculpture in the Asian Art Museum labeled “The Buddhist deity Achala Vidyaraja (Japanese: Fudo Myoo),” dated to 1100-1185, catalog no. B605146+.

De Young Museum, San Francisco

Doumu

Above: porcelain image of the Taoist deity Toumu [Doumu], made in Fujian province in the 18th century, now in the Asian Art Museum, San Francisco (catalog no. B60P1362).

“The Dipper Mother [Doumu] is a star deity and a Daoist adoption of the Tantric deity Marici, a personification of light and dawn. As a savior and healer, she is invoked through visualizations that unite the adept with cosmic light and ‘oneness with cosmic principles’ (75-76). As the cosmic mother of the nine star-gods of the dipper, she is a nurturer and instructress, but the Dipper Mother also maintains her own salvific powers and authority.”

From a book review by Sara Elaine Neswald of McGill University on the Daoist Studies Web site (2 Dec. 2004), of the book Women in Daoism by Catherine Despeux and Livia Kohn (Cambridge, Mass.: Three Pines Press, 2003).

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Update: August 12, 2019: Entry on Doumu in E. T. C. Werner, Myths and Legends of China (London: George G. Harrap & Co., 1922), pp. 144-145:

Goddess of the North Star

Tou Mu, the Bushel Mother, or Goddess of the North Star, worshipped by both Buddhists and Taoists, is the Indian Maritchi, and was made a stellar divinity by the Taoists. She is said to have been the mother of the nine Jen Huang or Human Sovereigns of fabulous antiquity, who succeeded the lines of Celestial and Terrestrial Sovereigns. She occupies in the Taoist religion the same relative position as Kuan Yin, who may be said to be the heart of Buddhism. Having attained to a profound knowledge of celestial mysteries, she shone with heavenly light, could cross the seas, and pass from the sun to the moon. She also had a kind heart for the sufferings of humanity. The King of Chou Yu, in the north, married her on hearing of her many virtues. They had nine sons. Yuan-shih T’ien-tsun came to earth to invite her, her husband, and nine sons to enjoy the delights of Heaven. He placed her in the palace Tou Shu, the Pivot of the Pole, because all the other stars revolve round it, and gave her the title of Queen of the Doctrine of Primitive Heaven. Her nine sons have their palaces in the neighbouring stars.

Tou Mu wears the Buddhist crown, is seated on a lotus throne, has three eyes, eighteen arms, and holds various precious objects in her numerous hands, such as a bow, spear, sword, flag, dragon’s head, pagoda, five chariots, sun’s disk, moon’s disk, etc. She has control of the books of life and death, and all who wish to prolong their days worship at her shrine. Her devotees abstain from animal food on the third and twenty-seventh day of every month.

Of her sons, two are the Northern and Southern Bushels; the latter, dressed in red, rules birth; the former, in white, rules death. “A young Esau once found them on the South Mountain, under a tree, playing chess, and by an offer of venison his lease of life was extended from nineteen to ninety-nine years.”

Xenophanes on the appearance of the divine

Xenophanes, a Greek thinker (fl. 540 BCE), is quoted by later writers as having said the following about the divine:

If cattle or lions had hands, so as to paint with their hands and produce works of art as humans do, they would paint their gods and give them bodies in form like their own — horses like horses, cattle like cattle. [Diels-Kranz fr. 15.]

Mortal [humans] suppose that the gods are born as they themselves are, and that they wear human clothing and have human voice and body. [Diels-Kranz fr. 14.]

— trans. Arthur Fairbanks [and altered slightly by me], The First Philosophers of Greece: An Edition and Translation… (London: Kegan Paul, Trench, and Trubner Co., 1898), p. 67.

Let’s talk UU SEO

Behind the scenes, several Unitarian Universalist bloggers have been discussing how to increase traffic to blog posts that the blogger thinks are useful or important. One UU blogger observed that if you write a post that is some combination of controversial, critical, or ranting, you are more likely to get a lot of hits on that post. But how do you drive traffic to more thoughtful posts that you think are worthy of a wider readership, but which aren’t the kind of traffic you think they deserve? The advice given by several bloggers was to write headlines and titles that are carefully designed to drive appropriate traffic to the blog post.

This is a sound approach to driving traffic to your blog, and I have no intention of following it.

Over the years, I’ve tried this approach a few times, and I’ve written a few blog posts on controversial topics that, judged by my low standards, got a fair amount of traffic. I discovered three things: First, writing controversial blog posts that attract lots of traffic forces me to think about the world in ways that I do not enjoy: you have to start looking for controversies everywhere. Second, once you start getting more than half a dozen comments on controversial blog posts you are going to have to spend time moderating whackos and fending off trolls, activities I find dull and unpleasant. Third, controversial blog posts tend to attract readers who either have an axe to grind or who aren’t interested in nuance, people with whom I have little in common.

So I came up with a different strategy for writing blog posts.

I tend to write carefully-written, well-documented posts designed to have a long shelf life. Such posts might provide information not easily available elsewhere on the Web, e.g., the posts I have done on Black theologian William R. Jones. Or such posts might provide authoritative information on an area where I have some level of expertise, e.g., the post I did on implementing #FergusonSyllabus in Sunday school. Or such posts might provide useful summaries on an obscure topic (note that since Unitarian Universalism is a tiny sect, most UU topics are obscure), e.g., the posts I have done on the theological influence Mary Rotch had on Ralph Waldo Emerson. In SEO (search engine optimization) terms, this is a variant of “long tail search”; my SEO goal is to have lots of authoritative posts with just a few highly specific links going into them.

To put it another way, trying to compete for traffic with Huff Post (or for that matter with Doug Muder and Vicki Weinstein) is a mug’s game, a strategy with a low chance of success. At least, it’s a mug’s game for someone like me, because I’m not that kind of writer.

I’ve spent some time thinking about the kind of writing I am best able to do. My partner, a former freelance writer, talks about being an “information hunter-gatherer,” and I can do some of that. My older sister, a professor of writing and an author, talks about the book by Robert Coles, Doing Documentary Work, and I can do some of what Coles describes. Then too I’m a minister, and every once in a while I’m able to do some writing on spiritual topics.

Once we’ve gone this far, the rest is obvious. Finding out what kind of writer you are means figuring out who your readers are, and what they are interested in reading. Finding out who you are as a writer means learning how to write well for your readers. Depending on who you are as a writer, this could mean learning how to write clickbait headlines, and keyword-rich blog posts. Or if you’re a different kind of writer, this could mean something different. In my case, it means trying to write well-crafted short essays on topics about which I have knowledge. And in your case, it might be something else altogether.

I don’t believe there is one best way to write a blog. I believe what you want to do is know who you are as a writer, know who your readers are, write well-crafted blog posts aimed at your readers, and then find the SEO strategy that best allows you to reach your readers.

Easy face painting

Some of our high school youth youth advisors went to Kids Carnival today, the fun event organized by the University AME Zion Church as a way for people of different races and ethnicities to get to know each other a little better while having a good time. Our youth group offered to do a face painting booth. We lucked out in that Elaine, a high school senior from the Palo Alto Vineyard Church, joined us — she is a fine artist who has her own business doing face painting for kids’ birthday parties. We let her do all the hard designs (Ice Bear, a Death Eaters logo, etc.), and we used our own easy designs.

Our designs turned out to be easy enough that children can do them (we let some of the children who came to our booth use our paints to paint designs on each other) — yet they’re satisfying and look pretty good when you’re done. I’m posting them here in case you want to use them next time you do face painting in your congregation. Except where noted, our designs are meant to go on cheeks or backs of hands. We had copies of the designs where children could look at them and choose the one they wanted. One last suggestion: it is worth spending extra money for good face paints; we bought the cheap ones, but when Elaine let us try hers, we saw that they were far better.

Chart of Christian churches

Another handout I developed for our “Neighboring Faith Communities” course for middle schoolers, a timeline of Christian churches and their derivatives:

Christian church timeline (PDF)

This is a revision of an earlier version of this timeline, which I originally posted here.

One purpose of this chart is to introduce middle schoolers to the incredible diversity of Christian churches, especially churches that are not well know in the West (i.e., Oriental Orthodox Churches, African Independent Churches), and groups that are often passed over or ignored by religious liberals (i.e., Restorationist groups including Mormons, Pentecostals).

Another purpose of the chart is to show how Unitarian Universalists do in fact derive from Christian churches — and further to show how very few in number we Unitarian Universalists are compared to the various Christian churches.

Chart edited. See comments.

Chart of world religions

Here’s a handout I developed for our “Neighboring Faith Communities” course for middle schoolers, a timeline of some world religions:

Timeline of some world religions (PDF)

This timeline shows the eight major world religions, as listed in Stephen Prothero’s book God Is Not One: Islam, Christianity, Confucianism, Hinduism, Buddhism, Yoruba religion, Judaism, Daoism.

In addition, the timeline shows some other religions of interest. Two religions from the Americas are shown, Mayan religion and Navajo religion. Two ancient religions that influenced the Western tradition are shown, viz., ancient Greek and Roman religions and ancient Egyptian religion. Several smaller religions that may be of interest to Unitarian Universalists are also shown: Jainism, Sikhism, Zoroastrianism, and Baha’i.

I’m still revising this timeline, and I invite your comments!

Peach Blossom Spring

“Peach Blossom Spring,” or “Peach Blossom Fountain,” is a well-known Chinese story by T’ao Yuan-ming, whose literary name was T’ao the Hermit (or recluse). I put part of this story on an earlier blog post here, and am finally posting the whole story, in this translation Herbert Giles, Gems of Chinese Literature, pp. 107-108:

Somewhere around the year 390, when the north of China had been conquered by the Mongol invaders from central Asia, and refugees from the invasion filled the south, there lived a fisherman in the village of Wu-ling. These were the years when the emperors of the Ch’in dynasty sat on the throne of China. The Ch’in emperors were powerful, and while some people said they did what had to be done in the face of barbarian invasions, there were others who said that government officials were too often vain and greedy, and did not have the interests of the ordinary people at heart.

To get back to the fisherman of Wu-ling:

One day, this fisherman was out on the river, and he decided to follow the river upstream. When he came to a place where the river branched, he took the right or left branch without paying attention to where he was going.

Suddenly he rounded a bend in the river and came upon a grove of peach-trees in full bloom. These peach trees grew close along the banks of the river for as far as he could see, until the next bend in the river, with not a tree of any other kind in sight. The fisherman was filled with surprise at beauty of the scene and the delightful perfume of the flowers. He continued upstream, wondering how far along the river these trees grew.

At last he came to the end of the peach trees. By now, this branch of the river was scarcely bigger than a stream, and here also the river ended, at the foot of a hill. But in the side of this hill there was a cave. A faint light was coming from the cave, so the fisherman tied up his boat to a tree, and crept in through the narrow entrance of the cave.

So he made fast his boat, and crept in through a narrow entrance, which shortly ushered him into a new world of level country, of fine houses, of rich fields, of fine pools, and of luxuriance of mulberry and bamboo. Highways of traffic ran north and south; sounds of crowing cocks and barking dogs were heard around; the dress of the people who passed along or were at work in the fields was of a strange cut; while young and old alike appeared to be contented and happy.

One of the inhabitants, catching sight of the fisherman, was greatly astonished; but, after learning whence he came, insisted on carrying him home, and killed a chicken and placed some wine before him. Before long, all the people of the place had turned out to see the visitor, and they informed him that their ancestors had sought refuge here, with their wives and families, from the troublous times of the House of Ch’in, adding that they had thus become finally cut off from the rest of the human race. They then enquired about the politics of the day, ignorant of the establishment of the Han dynasty, and of course of the later dynasties which had succeeded it. And when the fishermen told them the story, they grieved over the vicissitudes of human affairs.

Each in turn invited the fisherman to his home and entertained him hospitably, until at length the latter prepared to take his leave. “It will not be worth while to talk about what you have seen to the outside world,” said the people of the place to the fisherman, as he bade them farewell and returned to his boat, making mental notes of his route as he proceeded on his homeward voyage.

When he reached home, he at once went and reported what he had seen to the Governor of the district, and the Governor sent off men with him to seek, by the aid of the fisherman’s notes, to discover this unknown region. But he was never able to find it again. Subsequently, another desperate attempt was made by a famous adventurer to pierce the mystery; but he also failed, and died soon afterwards of chagrin, from which time forth no further attempts were made.

Giles claims the story is really about how childhood innocence can never be recovered, and I suppose that’s a valid interpretation, but I don’t find it a compelling interpretation. The story could also be read as being related to Hesiod’s Age of Gold (Works and Days, ll. 109–201), that time when humankind was in an ideal state; or a story related to the ancient Hebrew story of a Garden of Eden; but both Hesiod and the ancient Hebrew story make it clear that the early age of innocence ended at some point, while in the country of the Peach Blossom Spring that age continues. I prefer to interpret this story as a utopian vision, and thus as a critical commentary on contemporary political realities. Or the story could mean all of these things, or none of them, and really we will never know for the way to the land beyond the Peach Blossom Spring has been lost.