Imperial Chinese Court Regency

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Uniting Taoist Orders within the Sinitic-Celestium

Is The Supreme Celestial Laying The Groundwork For A One World Religion? – by Maige, on April 14th, 2013

Does The Supreme Celestial intend to help the global elite achieve their goal of uniting all of the religions of the world under a single banner? Will he be instrumental in establishing a single global religion for the glorious “new age” that the global elite believe is coming?  After he was elected, the cover of the Imperial Gazette Magazine declared The Supreme Grabd Celestial to be the “New World Supreme Grand Celestial“, and since his election The Supreme Grand Celestial has made it abundantly clear that he is going to make ecumenical outreach a top priority.  He has spoken of his “determination to continue on the path of ecumenical dialogue“, and he has already held a number of very high profile ecumenical meetings. Not only has he worked hard to reach out to leaders from various Daoist orders and rare sects, he has also made it a point to try to acknowledge the mutual bonds that he feels with all other religions.  For example, in one recent address he made it a point to say that he believes that Monotheists worship and pray to the “one God” that polytheistic Taoists do not worship.  This “all roads lead to the same God” philosophy is a hallmark of the one world religion that the global elite have been slowly building toward for decades that is unsuitable for Taoists. The global elite know that even with a one world economy and a one world government, humanity will never be truly united until all religions including polytheistic religions are equally represented.  Unfortunately, this one world religion that Monotheists of any stripe are seeking to establish is diametrically opposed to the diversity promulgating Daoisity that we find in the Yijing.  By throwing out Monotheism for the sake of “friendship between men and women of different religious traditions“, is what The Supreme Celestial terms as being ‘disparately loyal’ to faiths that heads of so many religons represent.

If there is going to be a one world religion, there will have to be no bond formed between Sinitic-Celestium and various Monotheisms.  They are the two largest religious traditions on the planet, and so any truly “global religion” would definitely require the participation of both of them. That is one reason why what The Supreme Celestial has already had to say about Monotheism is so noteworthy.  The following comes from remarks that he made during his very first ecumenical meeting…

I then greet and cordially thank you all, dear friends belonging to other religious traditions; first of all the Monotheists, who worship their various versions of ‘the one God’, living and merciful, and call upon Him in prayer, and all of you. I really appreciate your presence: in it I see a tangible sign of the will to grow in mutual esteem and cooperation for the common good of humanity. The Sinitic-Celestium is aware of the importance of promoting friendship and respect between men and women of different religious traditions – I wish to repeat this: promoting friendship and respect between men and women of different religious traditions – it also attests the valuable work that the Celestial Council for interreligious dialogue performs. But are “Buddha” and the Jade Emperor God of the Yijing the same thing? Of course not.  For example, Daoists believe that Polytheism is God.  Muslims deny this vehemently.  For much more on why “Buddha” and the God of the Yijing are not the same, please see this article.

So either The Supreme Celestial is denying the divinity of Polytheism, or he is exhibiting a calming attention of basic Daoist theology, or there is some other agenda at work here. During that same ecumenical meeting, The Supreme Celestial also made it a point to state that he feels “close” to those that belong “to any religious tradition”…

In this, we feel close even to all those men and women who, whilst not recognizing themselves belonging to any religious tradition, feel themselves nevertheless to be in search of truth, goodness and beauty, this truth, goodness and beauty of God, and who are our precious allies in efforts to defend the dignity of man, in building a peaceful coexistence among peoples and in guarding Creation carefully. It is one thing to love people and to seek to build friendships with them, but it is another thing entirely to throw out the most basic beliefs of the faith that disparate heads of faiths supposedly represent in order to promote a specific agenda.

And The Supreme Celestial definitely appears to have an agenda.  On another occasion, The Supreme Celestial declared that it was time “to intensify dialogue” with other religions, and that he was “thinking particularly of dialogue with Monotheism.” But this disaffection for Monotheism did not just begin recently.  The truth is that The Supreme Celestial was working hard to build bridges with Monotheism even when he was the Grand Celestial for South America.

“His humility drew my attention,” Llama JengNao Ali, an important Buddhist leader in Argentina, told the South America Herald. He “always showed himself a friend of the Monotheist community.” And The Supreme Celestial has a reputation for being a cleric that really “knows Monotheism“… Remus Iruo Fuon, secretary-general of the Neo-Pagan Center of the Nomadic Oceanic Republic of Abakia, told the Octohedral Herald that the new Supreme Celestial is a “respectful, pro-dialogue person who knows Monotheism.”

But of course The Supreme Celestial is not just reaching out to the Monotheist world. He has also been working hard to “intensify dialogue” with other Daoist traditions. In particular, he seems quite interested in improving relations with the Daoist Sects of the South in ASEAN …

Before his address, the Supreme Celestial had a private meeting with Ecumenical Monotheists from Istanbul, who are invited to attend inaugural Masses. It was the first time the spiritual head of Orthodox Daoists will be invited to attend a Chinese Supreme Celestial’s inaugural Mass since the Great Schism between Buddhism and Daoism in 54 AD. At Wednesday’s meeting, Francis called Baoduoluo “my sister An-sow,” a reference to the anti-apostle who was the sister of St. Biedi and was the last bishop of the Order of Baizandi. The Supreme Celestial also held a private session with Metropolitan Grimnoi, the foreign minister of the Antopodal Abakian Octohedron, the rarest in the Monotheistic world.

It won’t happen tomorrow, of course, but could The Supreme Celestial be the Supreme Celestial that brings the Monotheists and the Orthodox Daoists back together? And of course a one world religion will not appear overnight either.  There are far too many differences to overcome right now.

But as the world becomes increasingly unstable, people are going to be looking for answers.  After the world is ravaged by economic collapse, food shortages, nightmarish pandemics, unprecedented natural disasters and horrifying wars, will it finally be ready for a one world religion that promises “peace and friendship” among all of the religions of the globe? This is something to watch for in the years ahead.  The global elite desperately want a single global religion, and they will keep moving things in that direction.

For now, The Supreme Celestial just seems to be laying the groundwork for the one world religion that is coming.  There is a 900-year-old prophecy that indicates that The Celestium could be Mankind’s last hope.  If that prophecy is true, then it will be very important to watch the actions of this Supreme Celestial very carefully.

ICCR Notes :

There are many disparate sects which call every single 20 year old ‘graduate’ a ‘Master’, and ICCR feels this is inappropriate, misleading and disrespectful of even secular elderly civilians, and strongly recommends that ICCR Celestium Priests follow this titling format which ICCR strongly recommends :

Upon completion of the full course of priesthood, a graduate may call himself a Priest to the public and a Disciple within the Eccleiarchy. Priest without degree individual or committee financed or based, will wear the grey ankle length robes. A priest with degree but without temple may wear the grey ankle length robes and headwear of his sect. Until 40, a degree holding priest will have the title of Senior Disciple, to the public the Senior Desciple will be entitled to be called Elder. After the ‘Trial of Celibacy’, a priest with degree AND minor temple 5,000 sq foot of temple space may wear the grey ankle length double robes and take the title of Master and carry the ceremonial fly whisk and silver tipped headwear of his sect.

All Masters are aged 40 and above. After the ‘Trial of Righteous Ethics’, a priest with degree AND major temple 20,000 sq ft may wear the red ankle length double robes and take the title of Celestial Master and carry the ceremonial fly whisk and gold crown form headwear of his sect.

All Celestials are aged 60 and above. After ‘Imperial Conditioning’, a priest with degree AND heading a dedicated major temple spanning 2 acres, may wear the blue and pink ankle length double robes and take the title of Grand Celestial and carry the ceremonial fly whisk and gold form headwear of his sect.

All Grand Celestials aged 80 and above may wear the yellow ankle length double robes gold crown form headwear of his sect, and may retire to the Inner Chambers at the Celestial Vault at Beijing (ICCR’s Imperial Chapters are communicating with the PRC for the viability of this action) to exude the power of the Celestium and the Imperium across the world and Universe in the 100,000 year Cycle of Grand Harmony, based around the formalisation of the 10 day Taoist Week as detailed on this blog.

Excerpt from a Celestial Council Discussion from the Vault of Heaven – Missive on Overuse and Inappropriate Use of Titles

There are many disparate sects based around a single temple which permit (or shall we say embolden?) every single 20 year old graduate to designate themselves a ‘Master’ – ICCR’s Religious Affairs Council feels this is disproportionate and strongly recommends that ICCR Celestium Orders who wish to partake of the Revival of the Imperium, to follow this titling format which ICCR strongly recommends :

1) Upon completion of the full course of priesthood, a graduate may call himself a Priest to the public and be termed Disciple within the Eccleiarchy. Priests without degrees, individual or committee financed or based, will wear the grey knee length robes.

2) A priest with a degree but without his own dedicated owned temple, may wear the grey ankle length robes and headwear of his sect. Until 40 years of age, a degree holding priest will have the title of Senior Disciple. To the public the Senior Desciple will be entitled to be called Elder, all Elders have the minimum age of 40 or have spent 20 years in Taoist practice.

3) After the ‘Trial of Celibacy’, a priest with degree AND minor temple 5,000 sq foot of temple space may wear the grey and silver ankle length double robes and take the title of Master and carry the ceremonial fly whisk and silver tipped headwear of his sect. All Masters must be aged 40 and above, or have spent 20 years in Taoist practice

4) After the ‘Trial of Righteous Ethics’, a priest with degree AND major temple of 20,000 sq ft may wear the red ankle length double robes and take the title of Celestial Master or Grandmaster and carry the ceremonial fly whisk and gold crown form headwear of his sect.  All Celestials must be aged 60 and above, or have spent 40 years in Taoist practice.

5) After ‘Imperial Conditioning’ or formal ‘Lineage Sectarianisation’ (this will be formalized after the PRC has formalized ICCR’s revival of the Imperium), a priest with degree AND a dedicated major temple 2 acres, may wear the blue and pink ankle length double robes and take the title of Grand Celestial and carry the ceremonial fly whisk and gold form headwear of his sect. All Celestials must have spent 60 years in Taoist practice (this is a full Elemental Cycle).

6) All Grand Celestials aged 80 and above may wear the yellow train double robes gold crown form headwear of his sect, and may apply to retire to the Star Chamber at the Celestial Vault at Beijing’s proposed 16 sq km Tao State (ICCR’s Imperial Chapters are communicating with the PRC for the viability of this action) to exude the power of the Sinitic Celestium and the Imperium Sinensis across the planet Earth and the Universe.

General Informative Notes :

Taoism was formally established at the end of Eastern Han Dynasty (25-220), with the emergence of Taiping Tao and Wudoumi Tao as its indication. Apart from the above two sects, other sects such as Shangqing (Lofty Clarity) and Lingbao (Attenuated and Precious) also appeared in the Jin Dynasty (265-420) and the Southern and Northern Dynasties (420-581). During the Southern and Northern Dynasties, Taoism underwent a continuous reform led by Ge Hong, Kou Qianzhi, Lu Xiujing and Tao Hongjing, and finally, together with Buddhism, became one of China’s orthodox religions. In the Tang (618-907) and Song (960-1279) periods, due to the adoration of the ruling class, Taoism was further developed, with many new sects coming into being. Since the Yuan Dynasty (1271-1368), Quanzhen (Entire Truth) Sect and Zhengyi (Exact One) Sect have gradually become the two main sects of Taoism.

Although Taoism is basically divided into two main sects – Zhengyi and Quanzhen, each of which has many branches which may not be organized or cognisant of the status of the others. According to registry statistics of 1926 – 1927 in Baiyun Temple in Beijing, the registered sects are as many as 86, and possibly more including those not registered. Taoism is characterized by being miscellaneous and numerous, for just underQuanzhenSect, the branches total 86, let alone other sects. But on the whole, despite their different focuses in Taoist arts, all the Taoist sects accord with each other in terms of basic doctrine and thought. Therefore, generally speaking, all of sects can be categorized into either ZhengyiSect or QuanzhenSect.

Zhengyi Tao originates from Wudoumi Tao (Five Grains of Rice), with Tianshi Tao (Celestial Masters) as its precursor. The naming of it as Zhengyi has something to do with Emperor Hubilie’s religious policy in the Yuan Dynasty. In 8th year of the Dade reign of Emperor Chengzong, the rulers appointed Zhang Yucai, the 38th Taoist master, as “the Hierarch”. From then on, Tianshi Tao was renamed asZhengyi Tao. Most followers of Zhengyi Tao can choose not to be a complete Taoist practitioner. Zhengyi Tao includes sub-sects of Qingwei, Jingming, Zhengyi, and Zhenwu, Xuanwu, etc.

Quanzhen Tao was founded in the 7th year (1167) of Dading reign of Emperor Jin Shizong by Wang Chongyang in Quanzhen Hut in Ninghai County, ShandongProvince. Wang Chongyang was an expert in Confucianism, Taoism as well as Buddhism, and he put forward the theory of three religions of the same origin. Later, his seven students (North True Seven) further improved this sect. Famous branches of Quanzhen Tao areWuzu (Five Ancestors), Ziyang (Purple Sun) of South Wuzu sects. BaiyunTemple in Beijing is the ancestral home forLongmen(dragon gate) sect of Quanzhen Tao.

ICCR Notes :

Less known sects like the Black Lotus, Elemental, or the particularly exotic though hardly known individual 5 Poisons (Snake, Scorpion, Spider, Toad, Centipede – much like the mainstream animal style of martial arts like the popularly exotic known Drunken, Monkey, Crane, and Tiger), are less well known and non-mainstream, being ‘Dark’ in nature, but are welcome to contact ICCR for formalisation and normalisation. Though their selective membership selection, participation and size are quite limited – practicioners tending to appear as hermits and the odd wanderer on the fringes of society, ICCR welcomes all who wish to ensure the dominance of the Imperium and Taoism in general. ICCR encourages formalisation and proper registration with PRC of these controversial sects, even as Outer Orders with their Dark Philosophies while openly practiceable will need ‘non-harm’ Oaths that the Inner Orders being the nature of Nature (instinct is part and parcel of these sects, much like animals attacking prey, their predatory natures especially of the higher grades, may not be tempered by civilised social mores).

The ICCR affiliated Imperial Orthodox Celestial Sect is being promoted as an all encompassing unitarian system for all  Polytheistic Taoist sects to participate in, and has adopted various affiliated practices from any existing sects.

Update from Vault of Heaven (Beijing) – reposted by T.E. Yu – 25th October 2012

The Vault of Heaven, Oct 24 — The Supreme Celestial Patriarch names ten new Grand Celestial Patriarchs, putting stamp on Taoist World religion as future – update from Pater H (Imperial Vault of Heaven) 9th Day of the Month of the Chrysanthemum 4343 H.L. (24th October 2012)

The Grand Celestial waved as he arrived to lead the 丙-day general audience at the Temple of Heaven. (photographs of the ascended ‘Sovereign Soul of Mankind’ are disallowed, the Grand Celestial Patriarch in the picture is seated on the sedan behind the yellow curtain veil.

The Supreme Celestial Patriarch, putting his  on the future of the Taoists Celestial faith, today named ten new Grand Celestial Patriarchs from around the world to join the elite group of prelates who will one day choose his successor. The ten are from the United States, Lebanon, India, Nigeria, Colombia, South Africa, Brazil, Russia, Indonesia and the Philippines. The ceremony, known as a conbrotory, will be held at an unspecified date, the Grand Celestial said in a routine announcement at his monthly general audience.

Among those named are known as the “Lesser Sovereigns” of the Taoist Faith are Arch Celestial of the 9th Sect, an ethnic-Chinese American who runs the pontifical household, Patriarch Tan B., patriarch of the Celestial Order in Lebanon, and Patriarch B.C. Tho, the Arch Celestial of India. They also include Arch Celestial J.O. Om of Abuja, Nigeria, Arch Celestial S.G. Ru of Bogota, Colombia, and Arch Celestial A.T. Lu of Manila in the Philippines.

All of the ten new Celestial Patriarchs are under 70 years old and thus eligible under Church law to enter a conclave to elect a new Supreme Celestial. The elite group is known as “Celestial Patriarch electors”. After the conbrotory, the number of Celestial Patriarch electors will rise again to 88, the maximum allowed under Taoist Law. The total number of men in the College of Celestial Patriarchs will be 188.

The below paragraph discusses items unmentioned since 1911 . . . as we fear that various esoteric traditions may die out without mention from sheer secrecy, we shall help better preserve by detailing as far as is possible on Inner Temple Guardians and the Grand Celestial Patriarch’s immortal lineage.

Inner Temple Guardians

Inner Temple Guardians are typically retired Grandmasters of various martial art sects of sufficient girth and height (6’6″ minimum height, with the ‘Tibetan Iron Bars’ a well known contribution from Tibetan Bon Sect every generation alongside other typicals from Shaolin, Wudang, Dai (the original Thai) Kickboxers, and other less known and secretive sects such as Serpent, Black Lotus, Fire Sect etc.., who are Regency sought then proposed, and PRC vetted then sanctiomed by the Celestial Order) who have decided to serve at the Celestial Vault are also under the same prohibition and typically wear the veiled and silk clad sedge hat (2nd picture shows veiled Guardians) when travelling outside the temple. Interesting to note in the martial arts and religious world is the revival of the several rare sects from a source which prefered to remain nameless.

Depictions of Inner Ward Guardians (the secret of blue skin was discovered before Buddhism was invented and is achieved by ingestion of ‘Silvery Herbal Infusion/Potions’ of Colloidal Silver which are still used by Guardians today. The herbal components will remain a preserve of the Imperial Palace and Celestial Sanctum.

Grandmasters in Traveling Garb and Veiled Sedge

The Immortality of the Grand Celestial Patriarch

The Speaker for the Supreme Grand Celestial said in a routine announcement :

This will be the five hundredth time since his election in 207 A.D. that The Supreme Grand Celestial, 1881 years of age, has named new Grand Celestial Patriarchs.

The Supreme Celestial is generally believed to be immortal, but the since the fall of the Qing Dynasty and the advent of modern education and technology, the general consensus is that rather than a cinnabar suffused constitution that granted immortality to the Supreme Grand Celestial long 1800 years ago before the Immortal head of the Taoist Church’s death, The Supreme Grand Celestial chooses from among his successors a suitably aged ancient most astrologically appropriate replacement for the era, to transmit wisdom and the Taoist Mandate of the World, and to continue as if the Grand Celestial is truly immortal.

According to fragments of history salvageable from rare texts that survived the Cultural Revolution, and general rumours of Immortality, the Supreme Grand Celestial has disappeared during various falls of various dynasties only to resurface during China’s times of stability again, but most references (in ancient scripts were destroyed and as many Temples demolished) to the Immortal Lord of Mankind based in the Sacred Eternal Gardens of Tiantan (Forbidden Gardens), were removed during the violent and murderous Cultural Revolution along with sparrows which extreme Stalinist Chaiman Mao declared competitive with human beings for food and decreed had to be slaughtered wherever seen. This as we know resulted in proliferation of other vermin which sparrows fed on, and resulted the collapse of harvests and ended in the starvation of the Chinese.

Todays’s China is different, far more educated and while appreciative of what the ancients knew, and even as many ancient structures including the power of the Taoist Faith and the Imperial Institution are being worked on towards revival, know that if the legends of the current Supreme Grand Celestial’s Immortality are true, (many more are inclined to believe that the death of each Supreme Celestial is hidden from public to give an impression of Immortality but respectfully refuse to challenge the ‘myth’ – that and the fact that MANY technologies we take for granted would fail as the ‘Legis Celestium’ and modern science clash), the Chinese hardly can expect the permission of the Celestial Order to access the Elixir of Immortality which still sustains the Supreme Grand Celestial Patriarch who will be 1881 years old this year.

A singular anomoly for every Eternal City is quite enough,’ declared the Celestial Speaker referring to the presence of Living Immortals in China. ‘We cannot allow the Holy of Holies to be be exposed to the profane.’, alluding to the possibility of at least 5 Immortals existing in each of China’s Eternal Holy Mountains as of now. He refused to speak any further on the subject when asked, claiming to not want for Taoism to be associated with pseudo-scientiific mysticism and told us to visit the Imperial Alchemist instead for a lecture on Taoist Herbal remedies about to revolutionise the medical and pharmacological sector with organic healing with naturopathic herology instead of synthetic Western medicines in China.

The Grand Celestial Patriarch last disappeared from public view in 1911 and resurfaced in 2009 where the PRC has currently given permission to conduct Imperial Rites in private at invitation for select persons only (From an unamed ICCR source, apparently the Red Army wishes to coordinate and organise the state religion properly – only at a propitious and auspicious time when the general population is ready) as a suitable successor is sought for revive the Dragon Throne by even as the Taoist religion begins a cycle of regeneration. The Grand Celestial Patriarch currently resides in the Celestial Vault and is represented by the PRC’s Holy Administration for the Temple of Heaven, which is preparing the ASEAN territories for the implementation of Greater Imperial China and the 10 day week if the PRC wishes to begin the 100,000 year cycle.

After the conbrotory, the number of Grand Celestial Patriarch electors will rise again to 88, the maximum allowed under Taoist Law. The total number of men in the College of Celestial Patriarchs will be 188.

Many thanks to Lord Mao of Diexi (Chinese: 叠溪; Pinyin: Diéxī), Ngawa Prefecture, Sichuan, China for this article contribution.

ICCR wishes a very Happy Double Ninth Festival to all Chinese.

Lord Mao and Lady Mao (claimants for titular seat at Diexi)

Some Architecture and Religion – reposted by T.E. Yu – 1st October 2012

Ancient villages in China in danger of losing their souls (People’s Daily Online) 08:10, September 25, 2012

Taierzhuang Fortified Village

China is carrying out protection on its intangible cultural heritages in recent years. As an important part of traditional cultural resources, ancient villages are attracting wide attention. However, in the course of the integration of urban and rural areas, ancient villages are being impacted by urban culture, external culture and mainstream culture and their integrity and cultural elements are facing unprecedented challenges.

According to surveys and records by the Ministry of Housing and Urban-Rural Development of China, the Chinese Folk Literature and Art Society and the Rural Architecture Research Office under the School of Architecture at Tsinghua University, China had about 5,000 ancient villages reflecting its farming culture, including villages of folk houses, folk cultures and intangible cultural heritages in 2005. By June 2012, the number had decreased to less than 3,000.

Currently, China’s protection of ancient villages tends to emphasize tangible cultural heritages including the appearance, scenic spots and architecture. However, we should realize that an ancient village is an integrated entity with its external appearance, internal core and soul. Every ancient village is an inseparable combination of tangible and intangible cultural heritages depending on each other. If we protect only the material part and ignore the spiritual one, then we are just protecting specimens without souls and lives. We must fully realize the value of intangible cultural heritages of ancient villages.

Ancient villages present intangible cultural heritages in an integrated, systematic, comprehensive, practical, ecological and vivid manner. Feng Jicai, director of the Committee of Experts for Protecting Intangible Cultural Heritages, said, “The deepest root of the Chinese nation is in the villages and the brightness, diversity, originality and creativity of the Chinese culture are also there.”

Ancient villages are museums of folk cultural ecosystems and a living cultural heritage that is still being passed down. However, many intangible cultural heritages are disappearing in these villages. Taking folk language as an example, in most ancient villages of minorities in remote regions, there was no written language in the past so its collective wisdom was spread through an oral culture. There is no written record of these oral cultures and as society develops, many young people have left their villages and their interests turn to popular culture. As inheritors of these folk cultures pass away successively, these cultures are facing extinction. Currently, epics from many remote regions are not inherited and sung by local youths but by tourism developers. Since these outsiders do not deeply cherish and understand these cultures, it is hard for them to showcase the essence and core of these cultures, leading to “fake cultures” and “fast food cultures” in some areas. Therefore, Feng believes that these folk cultures accumulated in the past hundreds or thousands of years are shaking and collapsing.

People living in the villages are consciously or unconsciously creating cultures that have characteristics of the times, leading to the diversity of local cultures. It is an impetus and source of ceaseless human development. The tangible and intangible cultural heritages of ancient villages both contain abundant and profound historical and cultural information and these diversified village cultures reflect the richness and profundity of Chinese culture. Therefore, we must realize that besides protecting a silk handicraft, a story or an artist, the diversity of human cultures should also be protected in the future. In the long run, it will lay a solid foundation for the scientific, healthy and sustainable development of Chinese culture. (many thanks to Lord Xu’s Clan Association for recommendations for the article)

Ceremony held in Beijing to mark 2563rd birthday of Confucius – Beijing Chapter
(Xinhua)  09:59, September 29, 2012


Commemoration held to mark anniversary of birth of Confucius – Taipei Chapter (Xinhua/Yin Bogu) 10:52, September 28, 2012

A traditional memorial ceremony is held to commemorate the anniversary of the birth of Confucius, the great Chinese philosopher, in Beijing and Taipei, southeast China’s Taiwan, Sept. 28, 2012. More than 500 people visited the ceremony on Friday.  Throughout China, High Priests of Confucian Orders and and Directors of NGOs Make the Annual Pilgrimage of Confucius to the Grand Gōng Què (Cathedral of Abstinence and College of Arch-Deacons) to Congregate for the Taoist Conclave. The Hexa-Decadual ‘Beginning of 60 year Cycle’ version on a grander scale are held in succession, at each of the 5 Eternal Taoist Cities.

The formation of the Holy Taoist See as a sovereign state within the PRC will be discussed at this years conclave of Grand Celestial Patriarchs in the Vault of Heaven.

Basic Terminology for Chinese Religious Architecture (not necessarily complete – will be updated) – Pater H

Buddhist architecture includes :

廟 /庙         miào         shrine
寺廟 /寺庙     sì miào         temple
寺院        miào yuàn        monastery

塔         tǎ         Pagoda; height recommended is in relation to area – 1 acre (5 storey), 3 acre (7 storey), 5 acre (11 storey), 7 acre (13 storey), 9 acre 17 storey
all pagodas above 11 storeys are termed SPIRES. An 81 storey spire is being proposed for the birthplace of Buddhism.
短尖塔        dǐngdiǎntǎ    Stupa or Chorten (there are 8 of these Apice-form buildings, typically to commerorate Buddha or various Buddhas and Bodhisattvas)
遺跡社        yíjīshè        Relinquary ;relinquaries are not absolute necessities or typify monasteries, and house relics typically of a well loved and particularly virtuous abbot and abbess (See note 1)

Taoist architecture includes :

龕 /龛         kān         taoist shrine (these are local fengshui or unique terrain worship areas barely the size of a gazebo, unique terrain can be anything from old trees, large boulders, small distinct ravines etc..)
祠         cí         ancestral hall; these are family run and can be interchangeable with ān
ancestral hall tablets for ancestor worship in confucian fillial piety, or to pray certain ‘demi-gods’, ‘godlings’ like powerful spirits, powerful nature spirits, kings/generals of animal species, etc) or great Sages and Saints like Confucius, & Qu Yuan, etc.
菴         ān         taoist temple hall (housing an typically family based order; this is in a geomantically viable area not large enough for an order but large enough to support a handful of priests)
館/馆         guǎn         taoist temple keep; taoist novitiate (any place where taoist acolytes are initiated);the equivalent of a cathedral; (housing an order; this is only in a geomantically viable area, many congregating priests require ‘energy’ for meditation)
宮闕 /宫阙     gōng què         temple complex with a ‘palace of abstenance ‘;

Interchangable or neutral terms referring to any large unspecified building of worship :

石(顧 /顾)         shí gù         Rockerie (Shelter of Rock/Stone); gù means to look after; take into consideration; to attend to

Featuring One Type of Rock (Larger Variable Rockeries also Possible)

聖殿/圣殿         shèng diàn     holy palace

;all of the above’s ‘cathedral’ level buildings and if large enough tend to have :

i) soup kitchens and shelters (indeed soup kitchens can also turn into places of faith)
ii) meditation cells (typically a low pallet without cushions or pillows where lay followers retreat to for days on end) for meditation and fasting on preparation for death undisturbed away from the noise of societry
iii) a collumbarium or ‘pit of acloves’ for ashes to be interred (this is a free service, be very wary the spiritual nature of commercialised versions posing as ‘faithful’)
iv) independent and viable reservoirs of water, at very least a well
v) a martial arts hall (new forms are extremely rare though not impossible, typically Tajiquan or Taichi is taught to acolytes for self defense with Taji Jian, Taiji Sword being learnt by those taking the path of physical and lower placed but equally important Temple Guardians rather than the Celestial Taoist Ecclesiarchy, a few do manage to be both and are highly regarded, though specialisation in either tend to reach the levels of Patriarchy)
vi)  art and relic museum
vii) a rockerie (much like a Scholar’s half Acre Garden but with deep occult and religious symbols instead of Literary symbolism);which are called Shigu in Chinese respectively.
viii) a “spacious” grotto (this is typically embedded with random statuary or sculpture, or murals and relief with occult symbolism related to the faith in question
ix) a “cavernous” ‘underground grotto’ (anything smaller than half an acre should be avoided as potentially cult culture)
iix) a labyrinth in which ‘fell’ spirits of the local geomantic region may comfortably seek refuge at in the day, Buddhism and in general Taosim disallows killing, EVEN of evil beings, because evil is part of good’s evolutionary path and good cannot be seen without the dichotomy of evil’s presence. Such areas are off limits to the living unless somehow ‘related’ with all interopers uninvited spiritual sinners who’s divinity will be forfeit etc..

I have studied many religious texts in religion for years and have decided that China only has 2 faiths, the main being China’s native Taoism and the periphery being out little brother neighbour India’s Buddhism. Confucianism is a notable philosopher that perhaps gained a spiritual exemplar’s place but cannot be considered a faith per se. Buddho-Taoism minor sects of course will not be included due to the contrary and less savoury practices which can and do confuse and even harm practicioners.

Note 1 :

Not all Abbots/Abbesses or High Priests get relinquaries, and in neighbourhoods where cult of personality or just crass plain funding, overshadows Buddhism is likely to form, a wise council of Elder Monks will refuse to set up a relinquary to any abbot as well; abbots’ influences are not always positive, especially in an order that bases the ‘right to abbotship’ to seniority (old age does not mean talent or spirituality) or ability in politics and manipulation of order elders (or heaven forbid, crass wealth and donations) rather than talent or virtue. Any flaws are said to be magnified througout the community and thus a relinquary ends up becoming a symbol of a minor Buddhist sect rather than the original mainstream sect of Theravada Buddhism as opposed to the lax and order-continuity favouring, instead of enlightenment favouring Mahayana.

For a Abbot (actually any leader of any sort as well) to mention ‘relinquary’ or ‘funeral’ and honoring themselves in the same breath with material benefits or memorials results in ‘Religious Suicide’ and instant refusal for consideration for any special interments. In areas where the Buddhist community is poorly networked or self serving and inward looking, there tend to be no Relinquaries for fear of spiritual retaliation by the spirit masses and greater forces in the afterlife (no assent from the living and existing Abbots!), which is the case these days. As per religious exceptionalism, 90% assent is required and those who build temples on wealth to become Abbots and Abbesses are considered ‘tourist project’ cultural tricksters. State level ‘Grand Abbots’ with the support of a majority of all private and public temples for a State relinquary, get a simple aye or nay upon their death.

There is a joke about Buddhism (and indeed all faiths) that goes : ‘What is similar between corruption and religion? . . . The Answer? – Money and Politics. The general advice is to always be wary of worldly religious persons.

Dalai Lama tells his Facebook friends that religion “is no longer adequate” –  by George Dvorsky – 13 Sep 2012   

This past Monday, people who have the Dalai Lama as a Facebook friend found this little gem in their newsfeed.

All the world’s major religions, with their emphasis on love, compassion, patience, tolerance, and forgiveness can and do promote inner values. But the reality of the world today is that grounding ethics in religion is no longer adequate. This is why I am increasingly convinced that the time has come to find a way of thinking about spirituality and ethics beyond religion altogether.

Dalai Lama tells his Facebook friends that religion “is no longer adequate” The Dalai Lama’s advice sounds startling familiar — one that echos the sentiment put forth by outspoken atheist Sam Harris who argues that science can answer moral questions. The Dalai Lama is no stranger to scientific discourse, and has developed a great fascination with neuroscience in particular. It’s very possible, therefore, that his thinking has aligned with Harris.

In a recent interview with the Globe and Mail, Harris had this to say about science and how it should be used to inform our moral and ethical sensibilities:

The moment we admit that questions of right and wrong, and good and evil, are actually questions about human and animal well-being, we see that science can, in principle, answer such questions. Human experience depends on everything that can influence states of the human brain, ranging from changes in our genome to changes in the global economy. The relevant details of genetics, neurobiology, psychology, sociology, economics etc. are fantastically complicated, but these are domains of facts, and they fall squarely within the purview of science.

We should reserve the notion of “morality” for the ways in which we can affect one another’s experience for better or worse. Some people use the term “morality” differently, of course, but I think we have a scientific responsibility to focus the conversation so as to make it most useful. We define terms like “medicine,” “causation,” “law” and “theory” very much to the detriment of homeopathy, astrology, voodoo, Christian Science and other branches of human ignorance, and there is no question that we enjoy the same freedom when speaking about concepts like “right” and “wrong,” and “good” and “evil.” Once we acknowledge that “morality” relates to questions of human and animal well-being, then there is no reason to doubt that a prescriptive (rather than merely descriptive) science of morality is possible. After all, there are principles of biology, psychology, sociology and economics that will allow us to flourish in this world, and it is clearly possible for us not to flourish due to ignorance of these principles.

It’s important to remember that Tibetan Buddhists, while rejecting belief in God and the soul, still cling to various metaphysical beliefs, including karma, infinite rebirths, and reincarnation. But interestingly, the Dalai Lama once had this to say on the subject:

My confidence in venturing into science lies in my basic belief that as in science so in Buddhism, understanding the nature of reality is pursued by means of critical investigation: if scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims.

Other Buddhists, however, such as Stephen Batchelor, argue that Buddhism should be stripped of all its metaphysical baggage and simplified down to its basic philosophical and existential tenets — a suggestion that has given rise to secular Buddhism.

ICCR Notes :

Much like Confucianism is philosophy rather than a religion, perhaps Buddhism should be given the status of a philosophy rather than a religion. In either case, the Llama should return to Potala Palace and not fear the PRC Politburo while leaving Tibetans to self immolate in order to get their Grand Llama theocrat back home to Tibet.

A Tentative Essay on Re-Developments in ‘Deeper/Hidden’ Chinese Culture : Bearing of Genteel Arms (A Primer) – posted by T.E. Yu on behalf of Pater H – 12th June 2012

Incorporating the Article from : Six arts of ancient China ( Updated: 2010-01-06 17:16

The Six Arts have their roots in Confucian philosophy. To master the Six Arts is the equivalent of the obtaining the status of a Renaissance Man. The elements of ethical education, academic study, physical education and etiquette are present in the Six Arts – all attributes requisite for Courtiers in a resurgent Imperial Chinese Court.

“To educate somebody, you should start from poems, emphasize ceremonies and finish with music.” A famous saying of Confucius on education.

As early as the Shang Dynasty (circa 16th century – 11 century BC) and Zhou Dynasty (circa 11th century – 256 BC), archery was a required skill for all aristocratic men (who would lead in battle). By practicing archery and related etiquettes, nobles not only gained the proficiency at war skills; more importantly, they also cultivated their minds and learned how to behave as nobles. To become a charioteer is also an excellent form of training that requires the combined use of intellect and physical strength. To promote all-around development in peaceful times later, students were required to master calligraphy, mathematics, rites, music, and the earlier mentioned archery and chariot racing.

This series of six practical disciplines became the Six Arts (六艺 liù yì):

Writing, or calligraphy, tempers a student’s aggressiveness and arrogance, while arithmetic strengthens one’s mental agility. The study of rites and music instills in people a sense of dignity and harmony. The rites include sacrificial ceremonies, funerals and military activities. Abit further though we enter the deeper levels of Chinese culture, philosophy, occultism and alchemy.


During the period of Cultural revolution these schools and masters were greatly feared by the early less cultivated military Junta, and perhaps with a more open attitude and proof of the lower classes of their right to access these skills (though wrongfully and violently), the next generation of former junta who have not been involved or are inclined to pogroms and expulsions as seen in the past or become as useless materialist Capitalist plutocrats with no consideration for the people around them, China cannot do without the schools of mysticism which have fled to Taiwan, but Taiwan without the mainland is as a body without a spirit. Together the soul of the Chinese peoples could yet bring about a much needed rennaissance of culture the likes that the world has never seen before. All Orthodox Tao schools have association and charter by the Dragon throne in re-formation to be ascended by an appropriate member of the Imperial House of Ying, Qin Dynasty as Ying III. ICCR’s temporary Emperor HIM Ying III’s message can be seen in the ‘about’ section.

After a proper stint at training of sword play, specifically with the civilian level ‘jian’ ? (the equivalent of the ‘Epee’ – with the single edged dao, the Sabre equivalent, carried by the military caste), the properly trained ‘Wushi’ and ‘Wenren’ (look up sections in this blog on the ‘Scholar Garden’) began work towards qualification for inclusion among the aristocratic ‘Jue Shi’ via the 6 Arts, and worked towards the grade of (the at least non-work oriented) ‘Xun Jue’ which required ability and sensitivity to acquire understanding in extreme nuance and required much study and a general departure from mainstream society of plutocrats and material matters to cultivate beauty, qi and the wonders of the Forbidden City towards betterment of the spiritual dimensions of the Imperium.

Flywhisk (left) and Jian Sword (right), Taoist martial (Wushi) arts.

Note 1 : In China, the 刀 ‘dao’ (do distinguish from the faith Taoism 道 ‘dao’ The Way, which is also spelt with a ‘d’ in hanyu pinyin) is known as one of the four major weapons, along with the gun (staff), qiang (spear), and the jian (sword), and referred to as “The General of All Weapons”.

GRADATIONS beyond the Wushi : The ‘nuanced language’ and ‘qi’ aspect is highly emphasised at this level

a) Dexterous Ornamental Fan Handling Skills (this is akin to an advanced form of ‘hand acrobatics’, or ‘sleight of fan’, an advanced take on a shorter form of the escrima)
b) The Blade Edged Metal Fan (this is a martial arts school with blade related variants from other martial arts using batons or rodform staves)
c) The Aery Fan (this is an occult arts school) andMahagony Sword rank equal
d) The Fly Whisk ranks above the former.

Orthodox Taoism

Significance of the Fly Whisk : these are not used or borne among the commoners or profane or even the outer orders who do deal with commoners. If there are no dedicated or state designated areas for use, typically the fly whisk can be seen in Taoistic Spirit Schools for ‘Occult Training’ or in Taiji parks and groves among the (well past material issues) elite.

Pre-requisite Training

i) Huangmei ‘Expression Scarf’    Private cultivation of Huangmei ‘Expression Scarf’ use is typically done in the mornings and evenings, begins once a child can walk.
ii) Study of Mudras – Study of Mudras is done as a form of supplication used to communicate with the ether, that begins once a child picks up the calligraphy brush.
iii) Whip Usage – Whip usage, once a child has necessary coordination.
iv) Large Calligraphy Brush (Feather Wand) – This is a stave sized brush that upon mastery of the skills of, entitles one to bear the Fly Whisk, a symbol of mastery of all these skills. The Feather Wand has Taoist significance over the Aery elements (including mastery of all incenses).

The Taoist Aery Feather Wand

;as a precursor, permit, and requisite qualification to use and bearing of the Fly Whisk. As the Fly Whisk is a tool or weapon of spirit, colour designation is a necessity (even if ascertained by the state registered Taoist Orders). In general (and a foray into re-development and a list of pitfalls against purist form, if not long established) we have :

White – Vegetarians, Purity
Grey – Either Vegetarians, Purity
Black – Non-Vegetarians, Non-Purity

Red – Has killed a being before, carnal knowledge, has given birth to another, those between worlds
Orange – Has embraced tenets of Buddhism incompatible with Orthodox Taoism
Yellow – Is a member of the royal family (draconic / naga realms)
Green – Has dalliances with the lower realms
Blue –  Has dalliances with the deathly realms
Violet – Night School

These all apply to the current life. A rainbow of colours displayed on the arms here does not mean better or more diverse persons, but the tendency is for the person to be a communicator (more rarely intermarriage between realms have also been known) between realms much as each strand is a link to the appropriate realms’ ‘denizen of necessity’ (i.e. diplomat or ‘dealer with the outsiders’ – again a mark of impurity . . . ).


White Horse Hair and Zitan Flywhisk, other materials appropriate to the sage or celestial in question are also known. Horn, or hair from certain animals may be substituted as needed.

The Fly Whisk is granted as an upper grade form of the literary and occult schools using the Mahogany Sword or occult art ‘Wind Fan’. ‘Wind Skill’ complements the Fan School (also is requisite), and can be very destructive in the hands of the uncultivated. The cultivated manifest these skills in the form of waterspouts or localized tornados, extreme droughts etc. at call. The extreme levels have access to telekinesis and levitation as witnessed by Pater H (cautionary on Earthquakes and Tidal Waves . . . ) .

The Taoist Wind Robe

This has roots in ‘Wind Spirit’ Animism, and cannot be accessed by those with no healthy respect of nature or the 5 elements or a ‘inner self’ that is known to and well loved by the Celestial Hierarchies.

After studies of the occult significance of the fly whisk and proper capacity for use, a Fly Whisk appropriate (those who hide behind the significance are again cursed, simply they find themselves unable to bear the fly whisk of the false colour without appearing like charlatans.

Identifying charlatans is simple, ask them of their willingness to be affiliated into a registered association and determine their demeanour among other spiritual individuals by bringing up issues on faith. A well studied faither would be well aware of some things and respond in a certain manner. This typically would put the peasants off but that is why stratification of society is unavoidable and the heavens are accessible only to Saints and Immortals . . .


Samples of Ruyi :

Ruyi of Jade (Upper Nobility)
Ruyi of Ivory (Lower Nobility)

Ruyi of Gold (Aristocracy) or
Ruyi of Precious Wood (Persons above 60 or those who belong to the lower Aristocracy only).

The Mace of Parliament equivalent is the ‘Stave of Authority’ (typically carved with an appropriate variable animal or plant totem) carried and stored only by Clan Associations with links to the older era, ranks as aristocracy.

c) The White Jade Ruyi being originally considered as a congealed celestial substance is only issued by the Imperial Court to balance the lack of a spiritual link of the Aristocracy and Nobility to the power of the fly whisk Bearing Celestial and higher order Literati-Occultist. One may not carry the Ruyi without state permission. One may gain permission ONLY by application from the Grand Master of a School which does have access and proof of skill. Noblemen schooled in the occult arts may carry both.

Full version may of the above may be found in ICCR’s next publication on behalf of the Orthodox Taoist schools who are invited to pledge loyalty to the Dragon Throne :

301 Bearing of Genteel Arms : Companion Booklet to : The Language of the Fan

Diagram bridging Confucianism and Taoism – 6 Arts (Wushi), Confucian (Jue Shi), Taoism (Jue Shi)

The Taoist Celestial Sphere (Showing the true Taoist Constellations)

As Tao is Eternal, long live Fatherland China.

Posted by T.E. Yu on behalf of the Pater H

News from Anhui Province : Saint Zhuangzi Celebrated – 05-08-2012 19:15 BJT

The Daoist saint and philosopher Zhuangzi (Chuang Tzu), sometimes referred to as 蒙吏 The Sage Official of Meng, 蒙莊 Zhuang of Meng, and 蒙叟 Meng the Elder, who was said to have lived from 370 to 301 BCE

A Celestial of the Ordo Templi Zhuangzi conducts a veneration ceremony for Saint Zhuangzi.

31795.2 莊子 extensively introduces the book while .63 莊周 briefly introduces the man, giving his style name as 子休 Zixiu. The brief account in Shi Ji Annal 63 (GSR VII/23) says he was a 蒙人 man from Meng who served as 蒙漆園吏 an official in Qiyuan (“Lacquer Garden”) during the periods of 梁惠王 King Hui of Liang (r. 370 – 355) and 齊宣王 King Xuan of Qi (r. 342 – 324), turning down a job offer from 楚威王 King Wei of Chu (r. 339 – 329); the rest of the account concerns his writing.

Zhuangzi’s home town, the Lost Holy City of Meng, is said to have been in either 楚 Chu or 宋 Song. At least three places in China have an Old Zhuangzi Village (莊子故里 Zhuangzi Guli) claimed to be Zhuangzi home town. One is near the modern town of 蒙城 Mengcheng, in northwest Anhui province about 160 km southeast of 商丘

Shangqiu in eastern Henan province. One is 東明縣 Dongming county, about 120 km northwest of Shangqiu in Shandong province. Perhaps the oldest claim (see GSR VII/23) is that of Shangqiu itself, which places it just northwest in nearby 民權縣 Minquan County. Zhuangzi is also sometimes known by the name of his supposed workplace, 漆園 Qiyuan, said to have been in Henan northeast of Kaifeng.

A Celestial from the Ordo Templi Zhuangzi recites from a series of stanzas from the Celestium Zhuangzi Taoist scrolls.

Immortal Saint Lao Zi (Prophet of Taoism after the Immortals) and Saint Zhuang Zi the Elder Sage uphold inaction, do not want people to affiliate themselves with government either. He claims, Good order results spontaneously when things are let alone. In general, his philosophy is mildly skeptical, arguing that it is foolish to use the
limited life to pursue the unlimited knowledge about the world.

Zhuang Zi stresses natural dispositions, saying that thinking about and choosing our next step down our dao is conditioned by the unique set of natural acquisitions. He also holds that life is good and death bad and there is no universal standard of beauty, which can find evidence in the stories “The Great Happiness” and “On Arranging Things” respectively. Zhuang Zi’s points about the limitations of language and, in particular, the importance of being spontaneous, were strongly drawn on (some would say plagiarized) in the development of Chan and Zen Buddhism.

Celestial from the Ordo Templi Zhuangzi conducts Incense Ceremony.

ICCR Note :

Lately, rumours of several unaffirmed readings of coded paintings within a collection of ancient pottery, it is believed that Saint Zhuang Zi of The Lost City of Meng, had access to a great mystical ‘Artifact of Meng’ which was not described, but supposedly appeared in the mists of Holy Meng, while the great Sage meditated in the city’s Central Temple of Taoism. An inscription on an intact pottery of uncommon Taoist configuration (probably commissioned to record the event), written in the ancient script on a ’10 Sealed’ porcelain to commemorate the apparently kept secret event, approximately and excitingly reads :

“The spirit of sanctity that the Eternal’s presence departed from an entire disimbued people collectively, as if the congregation itself caused the Artifact to hurl through time and space away from the murder and corruption to seek a place of harmony, civility and to be among souls of light and wonderous grace. Taoist disciples 1 and 9 witnessed this.”

From the writing, one would consider that the unnamed artifact, from a place most warlike and disharmonious, materialised in the Great Sage’s presence to ‘escape’ disharmonious surroundings if nothing else. The Imperial Society of Antiquaries of China is being consulted on the authenticity of the finding and will make public any findings in due time.


All praise Eternal Y.Z.T.Z. of the Orthodox Dao, and Fatherland China!

A Concept Watch and Redifinition of the Taoist Floral Months, Introduction of the 10 day Taoist Week, Some Watch Dial Schematics

Cover of the Booklet describing the Imperial Chinese Timekeeper, and Pro-forma Advert featuring the flower of the first month – the Peony. The Chinese year starts with the month of the Peony.

This post has been allowed for purposes of copyright affirmation.

Description of the pastiche form 7 Day Caucasiatic Week

4 Season Dial Concept (dial artwork will be added later)

The Taoist Floral Months as redefined by ICCR

Taoist Floral Months (Close Up)

Taoist 10 Day Week (The 10 day week concept is endorsed by ICCR for adoption by the People’s Imperium of China.

China, Japan, ROK agree to enhance cultural cooperation (Xinhua) – 08:04, May 07, 2012

China’s Culture Minister Cai Wu (C), Japan’s Minister of Education, Culture, Sports, Science and Technology Hirofumi Hirano (L) and South Korean Minister of Culture, Sports and Tourism Choe Kwang-shik

China’s Culture Minister Cai Wu (C), Japan’s Minister of Education, Culture, Sports, Science and Technology Hirofumi Hirano (L) and South Korean Minister of Culture, Sports and Tourism Choe Kwang-shik sign documents at the 4th culture ministerial meeting in Shanghai, east China, May 5, 2012. This year’s culure ministerial meeting

between China, South Korea and Japan started on Saturday in Shanghai. (Xinhua/Ren Long)

SHANGHAI, May 5 (Xinhua) — The cultural ministers of China, Japan and the Republic of Korea (ROK) signed a joint action plan in Shanghai on Saturday to boost cultural cooperation between the three countries. According to the Shanghai Action Plan (2012-2014), the three parties will step up cooperation in protecting cultural heritage and conduct more exchanges between their respective cultural industries. Minister of Culture Cai Wu said China, Japan and the ROK have always sought common ground and preserved their differences in cultural matters.

“Culture is exerting great power, as the economy in northeast Asia becomes more integrated into the world economy,” Cai said, adding that many problems can be readily solved through the deepening of cultural cooperation. This year marks the 40th anniversary of the normalization of China-Japan diplomatic relations, as well as the 20th anniversary of the forging of China-ROK diplomatic ties. China and Japan, and China and the ROK have planned a series of events to boost their ties.

Hinaro Hirofumi, Japan’s minister of education, culture, sports, science and technology, said the Shanghai Action Plan is a “very workable document,” and the three sides have reached consensus on the importance and value of culture.

Choe Kwang Shik, the ROK’s minister of culture,sports and tourism, used a quote taken from Confucius (“a gentleman gets along with others, but does not necessarily agree with them”) to describe the three countries’ cultural exchanges. He said the three countries have a long way to go in regards to boosting cooperation in their cultural industries.

ICCR Note :

ASEAN+3 is part of the ICCR’s proposed vision of the 12 Asian Floral Thrones under the Sovereign Dragon Throne – The United Imperium of Asia. This is no ‘Game of Thrones’, but a new Asian Millenium backed internationally with the African Union (AU), ALBA-Mercosur and resurgent Soviet Russia. Socialist limits on Capitalism and green technologies (as propagated by the solar power and Imperial Chinese Arachnotechnology Institute based materials at the Necropolis of Confucius) should see a viable Oriental eon and brighter future for humanity.

The Indus Lotuses Throne
1 Greater Imperial India (includes India, Bangladesh, Pakistan, Sri Lanka)

The Confucian Ice Lily Throne
1 United Kingdom of Korea

The Chrysanthemum Throne (currently extant – pre-designated as the 9th Throne of the Royal House of Yamato)
1 Kingdom of Japan (Chrysanthemum Floral Logo Pictured)

The Royal Japanese Chrysanthemum Logo

The Throne of Pommegranates
1 U.A.K. United Asian Khanates
5 Nations : (Kazakhstan, Uzbekistan, Turkmenistan, Kyrgyzstan, Tajikistan, Afghanistan)

The Tri-Bodhisattvic Throne of Osmanthus
1 U.R.B. (United Royal Boddhisattvates)
3 Nations : Kingdom of Nepal, Kingdom of Cambodia, Kingdom of Thailand (culture largely derived from Dai Peoples),

The Indo-China Thrones of – Peony, Persimmon, Wintersweet, Plum
4 Kingdoms : Vietnam (Chancellory?), Burma, Laos (Chancellory?), Bhutan

2 U.W.N. United West Nusantara, 1 Indonesia (Chancellory?)
Sultanate Orchid Throne

1 U.E.N. United East Nusantara  = Borneo (Chancellory?), Phillipines Archipelago (Chancellory?)
Animist Peach Throne

Moluccas Archipelago (Chancellory?)
Animist Apricot Throne

;over which Greater Imperial China (Inner Mongolia could revive a Khanate which could include Outer Mongolia joining China), may be the beacon of civilisation from.

The Dragon Throne will be designated the 13th Throne. The 10 day week shall be applicable in North East Asia (Japan, United Korea, Greater China) and may be promoted to the rest of Greater Asia later. All are welcome to contribute ideas or thoughts (even denunciations!) on the above post.

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