Clear Explanations of Hygiene and Physiology
Zhao Bichen’s Other Manual
By Adrian Chan-Wyles PhD
This article appeared in Issue 12 (Vol.1) of the ICBI eJournal Patriarch’s Vision – Summer, 2016.
Translator’s Note: This is an introduction in the English language, to Zhao Bichen’s manual translated into French in the late 1970’s. I am currently in a dialogue with Master Zhao Ming Wang of Beijing regarding the possibility of developing a digitised version of Zhao Bichen’s original Chinese language text. In fact, so rare is the original Chinese text of this manual, that even in China, Catherine Despeux’s French translation is often available for purchase.[1] As far as I am aware, there has not been an English translation of this text and I have, therefore, referenced various French sources and translated these into English. I have further located photographs of Chinese language sections of this manual re-printed in Mainland China in recent years. It is intended that this short article will serve as a foundation for further research into this – Zhao Bichen’s other manual. A point to bear in mind (as explained by Catherine Despeux) is that Zhao Bichen made a remarkable study of Western science, particularly with regard to medicine and anatomy, and integrated these ideas into the framework of a traditional Chinese cultural context. This process effectively created a ‘new’ and ‘modern’ approach to the practice of Chinese traditional Daoist methods – which is the foundation of the text under discussion.[2] This vital element of Zhao Bichen’s Daoism is confirmed within Chinese encyclopaedic language sources.[3] Furthermore, where possible, I have accessed general Chinese language encyclopaedic entries regarding this manual of Zhao Bichen, and translated the information contained therein, into the English language.
ACW 20.5.2016
‘Today I will face the punishment of the Divine-Sky and set pen to paper to carefully and correctly explain essential nature, vital force, and empty spirit in this book.’
(Zhao Bichen - Clear Explanations of Hygiene and Physiology)[4]
The above book-cover represents a French translation of Zhao Bichen’s original manual entitled in the Chinese language as ‘卫生生理学明指’ (Wei Sheng Sheng Li Xue Ming Zhi) and translated into the English language as ‘‘Clear Explanations of Hygiene and Physiology’. This was translated into French (and published in 1979) by the esteemed French academic and Sinologist Catherine Despeux. The French title for this manual is ‘Traité d’alchimie et de physiologie taoïste’, and this translates into English as ‘Daoist Treatise of Alchemy and Physiology’. An assessment of this Chinese title in translation is as follows:
1) 衛生 = wei4 sheng1 – refers literally to ‘guarding life’, or ‘guarding health’. It is the preservation of health through the prevention of illness or injury (a state of being secured by good and appropriate conduct and behaviour). When the correct path is followed, the likelihood of illness and injury is reduced and removed. When these two ideograms are taken together, the meaning of ‘hygiene’ is generated.
2) 生理 = sheng1 li3 – refers literally to the ‘principles of the functioning of the physical body’, or put more succinctly - ‘physiology’. This is the ‘science’ of how a body works.
3) 学 = xue3 – refers to the diligent and correct ‘studying’’ of a subject, and acting in accordance with that cultivated knowledge.
3) 明 = ming2 – refers to ‘clarity of vision’, or ‘brightness of understanding’. It can refer to an indepth knowledge of a subject, and a functioning intellect of remarkable astuteness.
4) 指 = zhi3 – refers literally to a ‘pointing finger’ and may be taken to mean ‘indicator’ or ‘directions’ toward a certain objective. A pointing finger shows the correct direction to take. These are the directions that can be relied upon to achieve a specific goal.
When taken together, an alternative English language rendering of this Chinese title could be:
‘Clear Guiding Scientific Principles for Guarding the Life Function of the Body’
These are two pages from a modern Chinese language edition of this manual:
Translator’s Note: This is an introduction in the English language, to Zhao Bichen’s manual translated into French in the late 1970’s. I am currently in a dialogue with Master Zhao Ming Wang of Beijing regarding the possibility of developing a digitised version of Zhao Bichen’s original Chinese language text. In fact, so rare is the original Chinese text of this manual, that even in China, Catherine Despeux’s French translation is often available for purchase.[1] As far as I am aware, there has not been an English translation of this text and I have, therefore, referenced various French sources and translated these into English. I have further located photographs of Chinese language sections of this manual re-printed in Mainland China in recent years. It is intended that this short article will serve as a foundation for further research into this – Zhao Bichen’s other manual. A point to bear in mind (as explained by Catherine Despeux) is that Zhao Bichen made a remarkable study of Western science, particularly with regard to medicine and anatomy, and integrated these ideas into the framework of a traditional Chinese cultural context. This process effectively created a ‘new’ and ‘modern’ approach to the practice of Chinese traditional Daoist methods – which is the foundation of the text under discussion.[2] This vital element of Zhao Bichen’s Daoism is confirmed within Chinese encyclopaedic language sources.[3] Furthermore, where possible, I have accessed general Chinese language encyclopaedic entries regarding this manual of Zhao Bichen, and translated the information contained therein, into the English language.
ACW 20.5.2016
‘Today I will face the punishment of the Divine-Sky and set pen to paper to carefully and correctly explain essential nature, vital force, and empty spirit in this book.’
(Zhao Bichen - Clear Explanations of Hygiene and Physiology)[4]
The above book-cover represents a French translation of Zhao Bichen’s original manual entitled in the Chinese language as ‘卫生生理学明指’ (Wei Sheng Sheng Li Xue Ming Zhi) and translated into the English language as ‘‘Clear Explanations of Hygiene and Physiology’. This was translated into French (and published in 1979) by the esteemed French academic and Sinologist Catherine Despeux. The French title for this manual is ‘Traité d’alchimie et de physiologie taoïste’, and this translates into English as ‘Daoist Treatise of Alchemy and Physiology’. An assessment of this Chinese title in translation is as follows:
1) 衛生 = wei4 sheng1 – refers literally to ‘guarding life’, or ‘guarding health’. It is the preservation of health through the prevention of illness or injury (a state of being secured by good and appropriate conduct and behaviour). When the correct path is followed, the likelihood of illness and injury is reduced and removed. When these two ideograms are taken together, the meaning of ‘hygiene’ is generated.
2) 生理 = sheng1 li3 – refers literally to the ‘principles of the functioning of the physical body’, or put more succinctly - ‘physiology’. This is the ‘science’ of how a body works.
3) 学 = xue3 – refers to the diligent and correct ‘studying’’ of a subject, and acting in accordance with that cultivated knowledge.
3) 明 = ming2 – refers to ‘clarity of vision’, or ‘brightness of understanding’. It can refer to an indepth knowledge of a subject, and a functioning intellect of remarkable astuteness.
4) 指 = zhi3 – refers literally to a ‘pointing finger’ and may be taken to mean ‘indicator’ or ‘directions’ toward a certain objective. A pointing finger shows the correct direction to take. These are the directions that can be relied upon to achieve a specific goal.
When taken together, an alternative English language rendering of this Chinese title could be:
‘Clear Guiding Scientific Principles for Guarding the Life Function of the Body’
These are two pages from a modern Chinese language edition of this manual:
A description of Catherine Despeux’s French translation of the book is as follows:
‘Catherine Despeux presents here a full and penetrating translation of the Chinese Daoist manual entitled Weisheng Shenglixue Mingzhi. This is an important text that presents a clear and concise explanation of the Chinese tradition of Taoist alchemy. Written in the late nineteenth century by the Taoist master Zhao Bichen, this treatise sets out clearly the technical psycho-physiological terms usually expressed in cryptic alchemical symbols that are difficult to decipher.
The purpose of these practices (which see sexual energy playing an important role), is the attainment of immortality and longevity, but on a more mundane level, this also includes the acquisition of wealth, good luck, happiness and bliss in the world of humanity. The Daoist practitioner must harmonise daily activity with the sublime reality of the Divine-Sky. This Daoist practice ensures a peaceful and prosperous destiny.’[5]
French language sources convey that Zhao Bichen explains in this manual the previously secret initiation techniques surrounding Daoist training, that were once only passed on by oral instruction between master and disciple. The aim of this teaching is to ensure good health and attain immortality. Zhao Bichen explains the composition of the human body and how it functions within the Daoist School of thought. He emphasises the opening of the qi energy channels so that qi energy can flow to every part of the body, and be circulated through the microcosmic and macrocosmic orbits. This method is dependent upon concentrating the mind and the deepening and refining of the breathing process. When carried-out correctly, all three dan tian – or ‘energy cultivation centres’ (the lower just under the naval, the middle at the solar plexus, and the upper in the centre of the forehead) are cultivated and integrated in functionality. Uniting with the Dao is achieved only after qi energy, essential nature and empty spirit are all fully cultivated and integrated into one another.
When did Zhao Bichen write this manual? Vincent Goossaert states that Catherine Despeux’s 1979 French translation was made from a Chinese language manuscript dated ‘1934’.[6] This would make its publishing date one year later than ‘The Secret Cultivation of Essential Nature and Eternal Life’ (known in the West as ‘Taoist Yoga’). The brief French language description above suggests the late 1800’s for the time of compilation, whereas in the book entitled ‘The Encyclopaedia of Taoism’ (edited by Fabrizio Pregadio), it is stated that the ‘Clear Explanations of Hygiene and Physiology’ was either written or published ‘after 1921’.[7] Catherine Despeux is of the opinion that the ‘Clear Explanations of Hygiene and Physiology’ offers a more indepth explanation of the technical terms used in Zhao Bichen’s 1933 manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (see footnote 6). Of course, it is entirely possible that this manual could have been compiled in one decade (or over a number of decades), and published many years later. However, a Chinese language encyclopaedic entry states the following:
‘This entry is regarding the complete volume (entitled ‘Clear Explanations of Hygiene and Physiology’) written and edited by Zhao Bichen (赵避尘) also known as ‘Qianfeng Laoren’ (千峰老人) and Shun Yizi (顺一子). This book can be traced to 1933. This book firstly covers the refinement of ‘jing’ (精), or ‘essential nature’. This includes the refinement of the ‘hou tian’ (后天), or ‘post-natal’ condition through the regulation of diet (literally ‘five grains’ [五谷 – Wu Gu]), so that ‘zhen yang’ (真阳), or ‘true yang’ can be produced. Secondly, this book covers qi (气) or ‘vital force’, and includes the theory of ‘xian tian’ (先天), or ‘prenatal’ breathing through the refinement of qi energy. This advanced state evolves out of the correct development of post-natal breathing, so that both the ‘inner’ (内 – nei) and ‘outer’ (外 – Wai) breaths (and associated qi energy flow) are fully developed and integrated. This leads to the refinement of ‘shen’ (神), or ‘empty spirit’. This explains the path of ‘post-natal’ bodily development as a means to cultivate ‘shen’. Refined ‘shen’ is the product of the integration of ‘jing’ (essential nature) with ‘shen’ (empty spirit) cultivated in its post-natal state. This book offers a clear narrative that explains how to acquire and preserve good health through mind and body self-cultivation. In this regard, this Daoist manual presents guidelines for the development of ‘essential nature’ (jing), ‘vital force’ (qi), and ‘empty spirit’ (shen) for the adult practitioner. Essential nature (jing) is refined through the correct focus of the mind upon the breath and the free circulation of vital force (qi) throughout the body. As qi energy is purified, essential nature is strengthened. Vital force (qi) then assists the transformation of ‘empty spirit’ (shen), so that the state of ‘reality’ (真 – Zhen) is achieved (in the mind and body). Cleaning the system is referred to as maintaining ‘hygiene’ in body and mind, so that good health and longevity is achieved. As this requires an innate and thorough knowledge of how the body works, it is important to understand the Daoist interpretation of ‘physiology’. When ‘essential nature’ (jing) and ‘empty spirit’ (shen) is correctly cultivated, the vigour of the body is doubled in strength and all illnesses and sicknesses disappear. This manual was extant in 1933, as can be ascertained by the existence of Beijing Ronghua Chai (龙华斋) printed copies, hidden in the Hunan Medical College Library.’[8]
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
‘Catherine Despeux presents here a full and penetrating translation of the Chinese Daoist manual entitled Weisheng Shenglixue Mingzhi. This is an important text that presents a clear and concise explanation of the Chinese tradition of Taoist alchemy. Written in the late nineteenth century by the Taoist master Zhao Bichen, this treatise sets out clearly the technical psycho-physiological terms usually expressed in cryptic alchemical symbols that are difficult to decipher.
The purpose of these practices (which see sexual energy playing an important role), is the attainment of immortality and longevity, but on a more mundane level, this also includes the acquisition of wealth, good luck, happiness and bliss in the world of humanity. The Daoist practitioner must harmonise daily activity with the sublime reality of the Divine-Sky. This Daoist practice ensures a peaceful and prosperous destiny.’[5]
French language sources convey that Zhao Bichen explains in this manual the previously secret initiation techniques surrounding Daoist training, that were once only passed on by oral instruction between master and disciple. The aim of this teaching is to ensure good health and attain immortality. Zhao Bichen explains the composition of the human body and how it functions within the Daoist School of thought. He emphasises the opening of the qi energy channels so that qi energy can flow to every part of the body, and be circulated through the microcosmic and macrocosmic orbits. This method is dependent upon concentrating the mind and the deepening and refining of the breathing process. When carried-out correctly, all three dan tian – or ‘energy cultivation centres’ (the lower just under the naval, the middle at the solar plexus, and the upper in the centre of the forehead) are cultivated and integrated in functionality. Uniting with the Dao is achieved only after qi energy, essential nature and empty spirit are all fully cultivated and integrated into one another.
When did Zhao Bichen write this manual? Vincent Goossaert states that Catherine Despeux’s 1979 French translation was made from a Chinese language manuscript dated ‘1934’.[6] This would make its publishing date one year later than ‘The Secret Cultivation of Essential Nature and Eternal Life’ (known in the West as ‘Taoist Yoga’). The brief French language description above suggests the late 1800’s for the time of compilation, whereas in the book entitled ‘The Encyclopaedia of Taoism’ (edited by Fabrizio Pregadio), it is stated that the ‘Clear Explanations of Hygiene and Physiology’ was either written or published ‘after 1921’.[7] Catherine Despeux is of the opinion that the ‘Clear Explanations of Hygiene and Physiology’ offers a more indepth explanation of the technical terms used in Zhao Bichen’s 1933 manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (see footnote 6). Of course, it is entirely possible that this manual could have been compiled in one decade (or over a number of decades), and published many years later. However, a Chinese language encyclopaedic entry states the following:
‘This entry is regarding the complete volume (entitled ‘Clear Explanations of Hygiene and Physiology’) written and edited by Zhao Bichen (赵避尘) also known as ‘Qianfeng Laoren’ (千峰老人) and Shun Yizi (顺一子). This book can be traced to 1933. This book firstly covers the refinement of ‘jing’ (精), or ‘essential nature’. This includes the refinement of the ‘hou tian’ (后天), or ‘post-natal’ condition through the regulation of diet (literally ‘five grains’ [五谷 – Wu Gu]), so that ‘zhen yang’ (真阳), or ‘true yang’ can be produced. Secondly, this book covers qi (气) or ‘vital force’, and includes the theory of ‘xian tian’ (先天), or ‘prenatal’ breathing through the refinement of qi energy. This advanced state evolves out of the correct development of post-natal breathing, so that both the ‘inner’ (内 – nei) and ‘outer’ (外 – Wai) breaths (and associated qi energy flow) are fully developed and integrated. This leads to the refinement of ‘shen’ (神), or ‘empty spirit’. This explains the path of ‘post-natal’ bodily development as a means to cultivate ‘shen’. Refined ‘shen’ is the product of the integration of ‘jing’ (essential nature) with ‘shen’ (empty spirit) cultivated in its post-natal state. This book offers a clear narrative that explains how to acquire and preserve good health through mind and body self-cultivation. In this regard, this Daoist manual presents guidelines for the development of ‘essential nature’ (jing), ‘vital force’ (qi), and ‘empty spirit’ (shen) for the adult practitioner. Essential nature (jing) is refined through the correct focus of the mind upon the breath and the free circulation of vital force (qi) throughout the body. As qi energy is purified, essential nature is strengthened. Vital force (qi) then assists the transformation of ‘empty spirit’ (shen), so that the state of ‘reality’ (真 – Zhen) is achieved (in the mind and body). Cleaning the system is referred to as maintaining ‘hygiene’ in body and mind, so that good health and longevity is achieved. As this requires an innate and thorough knowledge of how the body works, it is important to understand the Daoist interpretation of ‘physiology’. When ‘essential nature’ (jing) and ‘empty spirit’ (shen) is correctly cultivated, the vigour of the body is doubled in strength and all illnesses and sicknesses disappear. This manual was extant in 1933, as can be ascertained by the existence of Beijing Ronghua Chai (龙华斋) printed copies, hidden in the Hunan Medical College Library.’[8]
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
[1] See http://blog.sina.com.cn/s/blog_c280fe3b0101c970.html Accessed 20.5.2016 - for a typical Chinese language advertisement.
[2] Goossaert, Vincent, The Taoists of Peking, 1800-1949 – A Social History of Urban Clerics, Harvard, 2007, Page 299. Footnote 73 confirms that Catherine Despeux is discussing Zhao Bichen’s manual entitled ‘Clear Explanations of Hygiene and Physiology’ (卫生生理学明指 - Wei Sheng Sheng Li Xue Ming Zhi).
[3] See: 千峰老人 (Qian Feng Lao Ren) http://baike.baidu.com/view/1925265.htm Accessed 20.5.2016 - particularly ‘赵避尘著,体现了道家的科学精神。为中西交流做出了贡献[2] 。’ which suggests that it was the progressive spirit of Daoism that led to Zhao Bichen entering into a study of Western science.
[4] See: http://shito-ryu.xooit.fr/t20-Hara.htm Accessed 18.5.2016 for the original French language text and general explanation of the content of this manual.
[5] See: http://www.librairielephenix.fr/livres/traite-alchimie-physiologie-taoiste-9782866810320.html Accessed 19.5.2016 for the original French language text.
[6] Goossaert, Vincent, The Taoists of Peking, 1800-1949 – A Social History of Urban Clerics, Harvard, 2007, Page 299. Footnote 73. Goossaert confirms that although he has not read this text, Catherine Despeux states that it explains in greater detail, the terminology contained in ‘Taoist Yoga’ (i.e. ‘The Secret Cultivation of Essential Nature and Eternal Life’ -性命法訣明旨) published in 1933, in China.
[7] See: https://books.google.co.uk/books?id=X_3IZ-1Ws5AC&pg=PT1552&lpg=PT1552&dq=Clear+Explanations+of+Hygiene+and+Physiology+daoism&source=bl&ots=Mg8dQ4MHI8&sig=n3IY6KPArZXRRsf9s96L7ScEhMM&hl=en&sa=X&ved=0ahUKEwjV6IanoOnMAhULJMAKHS65BWUQ6AEIMTAD#v=onepage&q=Clear%20Explanations%20of%20Hygiene%20and%20Physiology%20daoism&f=false Accessed 20.5.2016.
[8] See: 卫生生理学明指 http://www.tcmbook.cn/doc-view-98231.html Accessed 21.5.2016. Chinese text reads: ‘ 全一册。赵避尘(号千峰老人、顺一子)辑著。成书于1933年。本书首论炼精,包括炼后天五谷之精,炼真阳舍利之精;次述炼气,包括论先天呼吸气,炼后天呼吸气,炼内外呼吸之气;后为炼神,论述后天身体之神,炼后天精神之神。叙述养生之要诀,阐论精气神凝聚以成人躯,以为炼精化炁,炁化为神,神化为真,乃合卫生延年之真生理,则精神倍增,身体强壮,却病延年。现存1933年北京龙华斋印本,藏于湖南中医学院图书馆。’
[2] Goossaert, Vincent, The Taoists of Peking, 1800-1949 – A Social History of Urban Clerics, Harvard, 2007, Page 299. Footnote 73 confirms that Catherine Despeux is discussing Zhao Bichen’s manual entitled ‘Clear Explanations of Hygiene and Physiology’ (卫生生理学明指 - Wei Sheng Sheng Li Xue Ming Zhi).
[3] See: 千峰老人 (Qian Feng Lao Ren) http://baike.baidu.com/view/1925265.htm Accessed 20.5.2016 - particularly ‘赵避尘著,体现了道家的科学精神。为中西交流做出了贡献[2] 。’ which suggests that it was the progressive spirit of Daoism that led to Zhao Bichen entering into a study of Western science.
[4] See: http://shito-ryu.xooit.fr/t20-Hara.htm Accessed 18.5.2016 for the original French language text and general explanation of the content of this manual.
[5] See: http://www.librairielephenix.fr/livres/traite-alchimie-physiologie-taoiste-9782866810320.html Accessed 19.5.2016 for the original French language text.
[6] Goossaert, Vincent, The Taoists of Peking, 1800-1949 – A Social History of Urban Clerics, Harvard, 2007, Page 299. Footnote 73. Goossaert confirms that although he has not read this text, Catherine Despeux states that it explains in greater detail, the terminology contained in ‘Taoist Yoga’ (i.e. ‘The Secret Cultivation of Essential Nature and Eternal Life’ -性命法訣明旨) published in 1933, in China.
[7] See: https://books.google.co.uk/books?id=X_3IZ-1Ws5AC&pg=PT1552&lpg=PT1552&dq=Clear+Explanations+of+Hygiene+and+Physiology+daoism&source=bl&ots=Mg8dQ4MHI8&sig=n3IY6KPArZXRRsf9s96L7ScEhMM&hl=en&sa=X&ved=0ahUKEwjV6IanoOnMAhULJMAKHS65BWUQ6AEIMTAD#v=onepage&q=Clear%20Explanations%20of%20Hygiene%20and%20Physiology%20daoism&f=false Accessed 20.5.2016.
[8] See: 卫生生理学明指 http://www.tcmbook.cn/doc-view-98231.html Accessed 21.5.2016. Chinese text reads: ‘ 全一册。赵避尘(号千峰老人、顺一子)辑著。成书于1933年。本书首论炼精,包括炼后天五谷之精,炼真阳舍利之精;次述炼气,包括论先天呼吸气,炼后天呼吸气,炼内外呼吸之气;后为炼神,论述后天身体之神,炼后天精神之神。叙述养生之要诀,阐论精气神凝聚以成人躯,以为炼精化炁,炁化为神,神化为真,乃合卫生延年之真生理,则精神倍增,身体强壮,却病延年。现存1933年北京龙华斋印本,藏于湖南中医学院图书馆。’