It is the general academic opinion in China, Japan, America and Europe, that Zhao Bichen designed his main Daoist ‘neidan’ self-cultivation manual along the lines of the extant literature of the Wu Liu School. This suggests a direct technical link between the Wu Liu School (transmitted by Grand Master Liao Kong to Zhao Bichen in 1920) with the Qianfeng School founded by Zhao Bichen post-1920 – as a vehicle for disseminate the Wu Liu Teachings. Charles Luk (1898-1978#0 translated this manual into English after meeting Zhao Bichen around 1936 – but it was not published in the West until 1970. As Charles Luk was concerned that most Westerners would find the unfamiliar Chinese Daoist terms difficult to understand, he entitled his English translation as ‘Taoist Yoga’. Of course, this is Zhao Bichen’s Chinese-language manual known as ‘(性命法訣明旨’ (Xing Ming Fa Jue Ming Zhi), or ‘'The Secret Cultivation of Essential Nature and Eternal Life’. Although the Qianfeng School possesses a number of other training manuals – it is this book which conveys what Zhao Bichen considers are the ‘Sixteen Steps’ required to be mastered to transition a student from the beginning level to the middle level - and finally to full immortality. Like the ‘Classic of Change’, however, each of the sixteen steps contains the essence of the other fifteen positions – with entire training universe being ‘fluid’ and fully ‘adaptable’. Some people travel through these stages of training very quickly (in an instant), or take years slowly and carefully mastering each step one at a time. As sixteen can be divided four times in sixty-four – each of the sixteen stages of Qianfeng training has four hexagrams associated with it. Training stage one, for instance, is associated with hexagrams 1, 17, 32 and 64 and so on. A dedicated practitioner must sit and study the ‘Yijing’ (or ‘Zhouyi’) and integrate the wisdom contained within the hexagrams of Yijing with that experience gained from practicing each of the sixteen Qianfeng training stages. This approach is a ‘hidden’ aspect of the old Wi Liu School passed-on to Charles Luk by Zhao Bichen – to me by Richard Hunn (1949-2006). When I told Master Zhao Ming Wang about this practice (we use in the UK) – he was taken aback and was surprised we knew about it! This probably explains why Richard Hunn always emphasised the study of the ‘Book of Change’ - even at the very beginning of my Ch’an training with him. The Founders of the Wu Liu School – Wu Shouyang (and his Disciple) Liu Huayang – both penned a number of Daoist training manuals well-known in China. When compared with the content and style of Zhao Bichen’s ‘Taoist Yoga’ manual – it is obvious that the Qianfeng School is a natural lineage extension of the Wu Liu School. Zhao Bichen made use of the Wu Liu habit of composing manuals comprised of disciples ‘asking questions’ and Masters providing ‘answers’. The reliance upon – and approach to ‘neidan’ practice - is identical and does not vary.
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Translator’s Note: Zhao Bichen was 35-years-old in 1885 (during the late Qing Dynasty) – when he first encountered the two Chinese Ch’an Buddhist monks who would become his main teachers. After providing Zhao Bichen with a ‘secret transmission’ - Zhao Bichen had to practice for a further 25-years on his own before Master Liao Kong would seek him out in 1920 (when Zhao Bichen was 60-yess-old). Zhao Bichen had to maintain his practice even during the Boxer Uprising (1898-1900) - and the collapse of the Qing Dynasty during the 1911 Revolution. Learn from this situation and stop ‘rushing’ your training. After having his ‘attainment’ confirmed by Master Liao Kong in 1920 – even so – Zhao Bichen did not start officially teaching until he was 68-years-old in 1928. (This was the year the Nationalist government deliberately attacked and destroyed the Shaolin Temple in Henan – killing many of the monks – a terrible event that might well have influenced Zhao Bichen’s decisions). Around 1936, Ch’an Master Xu Yun (1840-1959) instructed his English speaking (Chinese) disciple – Charles Luk (1898-1978) - to pay a visit to Master Zhao Bichen and show his respect. In 1937 – at the age of 76-years-old – Master Zhao Bichen handed-over the Qianfeng School to his senior disciples and retired from the world to ‘prepare for his own death’. Master Zhao Bichen left his body whilst sat in the upright meditation position in 1942 – aged 82-years-old. Two Western scholars – Vincent Goossaert and Catherine Despeux (and two Asian scholars) Charles Luk and Yokote Yutaka – all agree that Zhao Bichen inherited the Wu Liu lineage (as claimed by the Qianfeng School) via the Longmen transmission received by Master Liao Kong. This assessment was reached only after studying all the extant written and oral material available in China – and after speaking to modern-day practitioners of the Qianfeng School and being allow to see ‘transmission certificates. This is also the position of the Daoist Association of China and the Government of China – both of which carried-out extensive research in this area. There are a small number of independent Wu Liu practitioners in China who have inherited their teachings through family members in private transmissions. However, the only functioning ‘Daoist School’ to still be teaching the Wu Liu lineage to a wide audience is the Qianfeng School. Therefore, the English-language Wikipage is ‘incorrect’ on this matter and lacks any credible Chinese-language sources to back-up its peculiar interpretation of Chinese history. As a consequence, there are NO genuine Wu Liu Schools outside of China operating independent from the Qianfeng School. Indeed, so rare is this teaching within China, that Zhao Bichen had to inherit it through the Longmen transmission. Do not be misled by those who have a corrupt mind and peddle hidden agendas. ACW (15.3.2021) The 11th Generation Inheritor - Patriarch Zhao Bichen (赵避尘) - was the Founder of the Qianfeng (千峰) School. His Daoist-name was ‘Yi Zi’ (一子) - but he was also known as ‘Shun Yi Zi) (顺一子). His family originated in Yangfang Township, situated in the Changqing area of Northern Beijing. Since his childhood, Zhao Bichen excelled at martial arts practice and had a deep and profound connection with the Daoist path of self-cultivation. In order to pursue his gathering of genuine knowledge regarding the ‘Essential Life Mind-Body' (性命双修 - Xing Ming Shuang Xiu) method of Daoist self-cultivation – he trained with at least 36 different Daoist Masters. The problem was that although many of these Masters were highly respected and possessed certain elements of Daoist knowledge – none that he encountered understood the ‘full’ method. Despite showing great respect for his teachers and listening very carefully to their teachings – no matter how long Zhao Bichen trained in ‘neidan’ (內丹) – or the amount of dedicated effort he expanded; he could not make a profound breakthrough in his training. He was eventually informed of the existence of two extraordinary Ch’an Buddhist monks who were also inheritors of the ‘authentic’ Daoist teachings. These monks were known as ‘Venerable Liao Ran’ (了然) and ‘Venerable Liao Kong’ (了空) of the ‘Linji’ (臨濟) lineage of Chinese Ch’an Buddhism. On the 13th day of the 3rd lunar month – during the 21st year of the reign of Emperor Guangxu (光绪) - Zhao Bichen travelled by boat on the canal from Huai'an Pass to the Golden Mountain Temple (金山寺 - Jin Shan Si). This is where Zhao Bichen paid his respects to Liao Ran and Liao Kong. However, when Zhao Bichen looked at these two Ch’an monks – there appeared to be ‘light’ emanating from both the bodies of both men – with their eyes as bright as sparks caused by electricity! In the still and peaceful atmosphere – Zhao Bichen fell to his knees and with his fore-head touching the floor - he sincerely requested the ‘full’ and ‘genuine’ Daoist teachings! As both monks intuitively ‘sensed’ that Zhao Bichen was the sincere and dedicated disciple they had been waiting to receive for many years – it was agreed that he would be accepted as an ‘outside the temple’ disciple – taking the name of ‘Yi Zi’. He was instructed for three-days and three-nights in secret shut inside a private-room – where he was taught the ‘Inner Secret Transmission of Directly Realising Reality’ (内秘授真功 - Nei Mi Shou Zhen Gong) - designed to build a firm-foundation for the penetration of the ‘Essential Life’ (性命 - Xing Ming) at its root. Zhao Bichen was also taught how to ‘close’ all the vulnerable areas of the body to prevent the unnecessary loss of vital force and essential energy. Although Zhao Bichen did not want to leave the temple, Master Liao Kong advised ‘You are a layman. You must sire children and leave offspring before you can do your great work.’ Zhao Bichen returned to the world and carried-on his practice in secret whilst he worked for a living. Then, in 1920, Master Liao Kong travelled to Zhao Bichen’s home to personally transmit the ‘Essential Life Mind-Body Complete Law’ (性命双修全法 - Xing Ming Shuang Xiu Quan Fa). Master Liao Kong confirmed that he was transmitting the Quanzhen (全眞), Longmen (龍門), (Wu Liu - 伍柳) Daoist Lineage to Zhao Bichen - who became the 11th generation inheritor through the Longmen School. Master Liao Kong also conveyed the Daoist-names of ‘Tian Ming’ (天命) and ‘Fa Juan’ (法卷) to Zhao Bichen. Master Liao Kong agreed to Zhao Bichen Founding the ‘Thousand Peaks’ (千峰 - Qian Feng) School – and officially granted him permission to open its doors and begin the instruction of students to keep the lineage alive for the next generation. Master Zhao Bichen formerly opened the doors of the Qianfeng School in Beijing (and personally taught in it) from 1928-1937. During that time, over 2000 students attended his classes – with around forty disciples eventually receiving ‘lineage transmission’. Zhao Bichen became very popular because of his compassionate and wise nature – teaching anyone (regardless of status) who came to seek true Daoist knowledge. Importantly, a number of Daoist Masters came to Zhao Bichen to train with him – and all agreed that the Qianfeng School retained and taught the genuine ‘neidan’ Daoist teachings! Of course, not all Daoist schools were happy with this situation – as Zhao Bichen was perceived as being ‘too popular’ by those who would not admit that their Daoist knowledge was ‘incomplete’. This situation continues today, with Master Zhao Ming Wang (赵明旺) heading the Qianfeng School - (the great grandson of Zhao Bichen).
Dear Alex Thank you for your interesting email. Most people are unable to pursue a ‘direct’ Daoist path as this involves dramatic life-changes that many are unable (or unwilling) to their daily existence. I would say that this is the case for the majority of practitioners. This situation could also highlight the perceived differences between ‘religious’ and ‘philosophical’ Daoism – with the former being ‘faith-based’ and the latter premised upon ‘cause and effect’. Qianfeng Daoism is, of course, ‘philosophical’ in nature and its public face is that of a strict stage one to stage sixteen progression. This is logical and reasonable (as Zhao Bichen intended), as each stage is like the prescription of a modern doctor building on the healing of the previous treatment, etc. When I talk with Master Zhao Ming Wang – as far as he is concerned – there are no short-cuts. He is correct and there is no contradiction. However, if an unusual individual comes along, it maybe that or she already possesses a certain karmic-connection with Qianfeng Daoism (at least the ‘neidan’ element of it), which allows them to access the training where they left-off in previous lifetimes – at least this is the traditional view. If three-quarters of the ‘neidan’ path has been completed in a previous set of lives – and given this spiritual-physical attainment has followed the individual through incarnations and into this life – then the ‘neidan’ training may recommence from where it left-off. Of course, not everyone accepts this ‘traditional’ view in the West or modern China, but it has its uses. Karmic associations are very important. Although I have never ‘physically’ met Master Zhao Ming Wang, for instance, it is as if we ‘know’ each other really well. With regard to ‘respect’, I know what is what and there is harmony and tranquillity between us. He is a very wise and compassionate human-being. Therefore, out of respect, we must learn the sixteen steps formulated by the Patriarch Zhao Bichen – even if our personal path is more ‘direct’ that this schema would suggest. After-all, other than our personal, day-to-day training, this study becomes a matter of a broader intellectual pursuit – like a doctor expanding his or her personal knowledge in an attempt to help more people in varied and diverse circumstances. The Buddhist component of the WU Liu School does change the complexion of the Qianfeng School. As this was transmitted to Zhao Bichen through Masters Liao Kong and Liao Ran – there is a strong Linji Ch’an influence. My teacher – Richard Hunn (1949-2006) - would not teach me the Qianfeng Daoist ‘neidan’ until I had realised the essence of mind fully (through the Caodong lineage of Ch’an). From 1989-2000 it was ‘Ch’an only’ - from 2000-2006 it was time for Qianfeng. However, we worked on the premised that stage sixteen of Zhao Bichen’s schema equates exactly with the full penetration of the ‘empty mind ground’ (心地) - Xin Di) that is all-embracing – as taught to my grand-teacher – Charles Luk (1898-1978) by Zhao Bichen himself. With Metta
Adrian Dear Alesso Remember, training depends upon circumstance and need. Master Zhao Ming Wang often addresses men (and women) who are around forty to fifty-years of age. This is the middle-age period of life when many different ailments and medical problems arise. To ‘purge’ the system of this lack of positive (yang) qi a training period of one hundred days of strict vegetarian diet and celibacy is required. At the end of this training – the practitioner – within a balanced reason, can revert back to ordinary life. As you have read, ‘inspiring’ sexual jing – but not expending sexual jing – is definitely a traditional method. Sometimes, couples participate within Qianfeng training and ‘inspire’ one another’s sexual jing whilst stopping just short of ‘emitting’ this precious and valuable substance. Now, preserving sexual jing is thought to ‘boost’ the entire living organism – but if your jing-levels are functioning within acceptable parameters and there is no general health deficiencies – then when engaging within sexual union with your partner – you can ‘absorb’ their sexual energy as the absorb yours. Unlike within certain theistic religions, sexuality is not a problem. It is not evil or to be ignored. Abstaining for a while is a medical prescription – rather like ‘not walking’ on a broken foot whilst it heals! Besides, what I am explaining is the fundamental or basic practices that are very important and of more general use. Master Zhao Ming Wang tends to give each student a ‘tune-up’ involving pressure-point treatments designed to boost internal energy flow and restore balance throughout the mind and body. This is the general ‘entry’ gate, but there are other pathways. Zhao Bichen initiated my grand-teacher – Charles Luk (1898-1978) into a more ‘fluid’ interpretation of Qianfeng. When I was introduced to Master Zhao Ming Wang a few years ago – I was unsure about the situation as we did not discuss our Daoist lineage in public – it existed just behind the more public Ch’an Buddhist lineage (passed on by Master Xu Yun 1840-1959). This is because my teacher – Richard Hunn (1949-2006) - taught me Ch’an first, Daoism second. Therefore, our Qianfeng predates Master Zhao Ming Wang – but out of respect I fully recognise his status as the Head of the Zhao Family Lineage in the world today, and assist him wherever I can. This is a debt of honour and respect on my part. Most people who traverse this path are only interested in gathering a list of ingredients – but not in using the ingredients properly. Their respect is superficial and passing. This is okay as it is their free-will and destiny in operation. Whatever they express is exactly the world they create for themselves that they have to live within! As universal energy belongs to everyone equally – a certain compassionate ‘indifference’ guides the pen. Individuals do as they do. If, for a time, we can ‘over-lap’ our approaches to life – then a divine interaction will occur. The Daoist manuals are important but only define the way – or the ‘manner’ of the journey. There are levels within levels!
When I observe ethnic Chinese people discussing health and self-cultivation on the Chinese-language internet – there is a general atmosphere of respect, seriousness and a striving for self-sufficiency and self-responsibility. This means that within the context of Chinese collective cultural existence, there is an emphasis upon sincerely assisting one another (and relieving burdens), whilst trying not to be a burden to others in trivial or unnecessary matters. What this suggests is that everyone helps their fellow-disciples (a stricture of Confucian respect) whilst attempting to be as self-supporting as possible. From the position of society and culture, this means that a balance is struck between helping others and helping one-self. This demonstrates that even within ‘New’ China – and lineages such as that of Master Zhao Ming Wang of Beijing – old-style Confucian moral and ethical notions of ‘respect’ still define social interactions. Although there are odd exceptions, this attitude of mutual respect does not exist in the contemporary West, driven as it is by the aggrandisement of the ‘self’. Although Master Zhao Ming Wang emphasises ‘face-to-face' transmissions – this mode of teaching is only available to those who possess the time and means to travel to China and communicate effectively in a foreign language throughout the entire process. Those who do attempt this are definitely ‘brave’ and need to be respected by their fellow Westerners. They certainly have my respect and support. For the rest of us mere mortals we must make do with a sense of profound inner purpose, patient endurance and humility. We must make the most of what we have in the Chinese records translated into English (and other Western languages), and cherish the wisdom that Daoist teachers living in the West possess. This includes both Chinese and non-Chinese Masters, disciples, academics, translators and travellers, etc. Indeed, when viewed from a particular perspective, this amounts to a rich seam of Daoist knowledge and wisdom, as well as practical experience. Even if we cannot immediately travel to see Master Zhao Ming Wang – there is much to be getting on with. As the Qianfeng School has a historical association with the Chinese Ch’an Buddhist School – the ‘hua tou’ (word head) is often used to ‘still’ the mind during seated meditation. Without ‘stilling’ the mind, the ‘neidan’ of the Qianfeng School will only have a superficial effect upon a practitioner’s psychological and physical health. Although Master Zhao Ming Wang teaches a certain archaic form of very old ‘Taijiquan’ (as ‘qigong’) - Master Zhao Bichen (1860-1942) taught Charles Luk (1898-1978) - my grand-teacher – that any form of established Taijiquan can be used as this physical component (Zhao Bichen practiced many different systems of martial arts). When Charles Luk met with Zhao Bichen in the late 1936 – they had only a limited time together and so Zhao Bichen focused on transmitting the ‘neidan’ aspect of Qianfeng. Charles Luk could combine this later with his martial arts practice. From this interaction between Master Zhao Bichen and Charles Luk there are two aspects of Qianfeng training that anyone can participate in – here and now – regardless of circumstance. One is ‘stilling’ the mind through seated meditation using the Ch’an method of the ‘hua tou’ - whilst the other is the perfection of physical movement and positioning achieved through the practice of an authentic system of Chinese martial arts. This is the perfection of ‘stillness’ in ‘movement’ and ‘movement’ in ‘stillness’. As Master Zhao Ming Wang is aware of these instructions to my grand-teacher – after ‘testing’ my understanding (both verbally and physically) and consulting other elderly Masters - he graciously recognised and accepted the humble lineage of Qianfeng Daoism we practice in the UK. I am very grateful for this recognition and humbled by this great man’s trust in our lineage. A deep bow of respect! In other words, make the best use of the circumstances you already possess around you. Chinese Language Reference: Master Zhao Ming Wang Confirms Adrian Chan-Wyles as a ‘Descendant’ of Zhao Bichen! http://www.wuwo.org/qfct/2779.html Dear D
Much of Chinese Daoist Qigong (Yoga) is performed in the seated meditation or static standing position and rarely involves the mindful loosening of the ligaments and tendons of the limbs and torso, etc. All-round tension is released from the body as an act of will (as if loosening an arrow from a bow), and unfolds as a remedial-wave spreading through the body (from the inside-out - and the bottom to top, etc). Furthermore, in the advanced states, this 'wave' generated by a pure will free of greed, hatred and delusion - continues out into the environment through (and beyond) the barrier of the skin. Obviously, this expanded awareness tends to correspond with the developed consciousness of the enlightened mind which possesses the ability to 'penetrate' the body and the material environment. As regards 'moving' Qigong - this is catered for within traditional Chinese culture through martial arts practice usually involving Taijiquan, Bagua or Xingyi, etc, or a myriad of other Chinese martial systems as of yet unknown in the West. This practice also includes an array of weaponry including the Taiji Long-Sword (these weapons are used as an extra 'weight' to strengthen the bones, and as a non-living material object through which 'awareness' (sheen), 'qi flow' and 'essential nature' (jing) can be projected). The various postures of limb-extension are achieved not through stretching before-hand, but rather by the ability to 'instantly' relax the ligaments and tendons as an act of will. Wu Liu Firm Foundation http://qianfengdaoismuk.weebly.com/wu-liu-school-ndash-building-the-foundation.html There is also the book entitled 'The Secrets of Chinese Meditation' by Charles Luk which gives a tremendous amount of important meditative instruction - including a section upon Daoist self-cultivation. I have Richard Hunn’s 1967 (hardback) copy of the English translation of Richard Wilhelm’s ‘Secret of the Golden Flower’. Richard Hunn discussed this translation with Charles Luk - the consensus being that although very well translated from the German into English by CF Baynes – this work is Eurocentric, misleading and hopelessly ‘Orientalist’ in the sense that relatively straightforward Chinese Daoist concepts are presented through a misleading and obscuring filter of Christianity, theosophy and Jung’s ‘psycho-babble’. Charles Luk taught Richard Hunn the original Chinese text (alongside the ‘Hui Ming Jing’ - 慧命經). The ‘Secret of the Golden Flower’ is written in Chinese script as ‘太乙金華宗旨’ (Tai Yi Jin Hua Zong Zhi) - or ‘Grand Unity Golden Flower Lineage Purpose’. Although Richard Wilhelm attributed this text to ‘Lu Dongbin’ (吕洞宾) [796-1016], many modern scholars attribute it to his disciple – Wang Chongyang (王重陽) [1113-1870] - the Founder of the ‘Quanzhen’ (全真) or ‘Complete Reality’ School. One of his disciples was ‘Qui Chuji’ (丘處機) [1148-1227] - who Founded the ‘Longmen’ (龍門), or ‘Dragon Gate’ School. After Charles Luk explained the genuine ‘Qianfeng Xiantian’ (千峰先天派), or ‘Thousand Peaks Prenatal’ School as passed on to him by Master Zhao Bichen (趙避塵) [1860-1942], then Richard Hunn was able to ‘penetrate’ the obscuration created by Wilhelm and Jung in the German-English translation. Interestingly, Wilhelm (who is treated with a certain amount of respect in modern China for at least ‘trying’ to understand Chinese culture), he also translated the ‘Hui Ming Jing’ (慧命經), or ‘Enlightened Life Classic’. This was written by ‘Liu Huayang’ (柳華陽) [1736-?], who together with Wu Shouyang (伍守阳) [1574-1644] - Founded the ‘Wu Liu’ School – through which Zhao Bichen inherited the Quanzhen and Longmen teaching. In reality, Richard Wilhelm (working in the 1920s), armed with a thoroughly Western intelligence and a Christian background, had no idea what genuine (ethnic Daoism) actually was, and it is clear from many of his comments that he also did not understand Chinese Buddhism, or exactly what Buddhist enlightenment is. These errors were compounded by Carl Jung’s misjudging and misinterpretation of Chinese culture, whilst attempting to fit it into a broad Eurocentric template. In reality, the ‘Golden Flower’ text is a basic method of Daoist meditation explained by Master Zhao Ming Wang (赵避尘) (b. 1966) numerous times in his Chinese language blog – which I have translated into English. There is no mystery involved in any of it. Charles Luk said that once the rue meaning is understood, then the Wilhelm text can be used by a practitioner in the West who knows how to translate the transliteration, but notice(1964) ‘ how different Wilhem’s explanation is to the pages of translation provided by Charles Luk in his (1970) ‘Taoist Yoga’, and his (1964) ‘Secrets of Chinese Meditation’ - particularly the Chapters upon Taoist Meditation and Taoist Practice.
Despite all the apparent issues with Richard Wilheelm's transliteration and understanding, I personally appreciate his efforts and think this book records an earlier time in East-West relations. Richard Hunn (like myself) studied the work of Carl Jung. Again, although I am critical of Jung's political ideas, and do not necesarily adhere to his interpretation of Eastern culture, I also know that when he was in his final years most of his viewpoints changed entirely to the extent where he praised the Chinese Ch'an Master Xu Yun (虛雲) [1840-1959]. Things exist in cycles and like my Mainland Chinese academic colleagues, I recognise reality as it is and as it has been, and with love in my heart, we move forward together into a progressive future! From early 1989 until mid 2000 – Richard Hunn (1946-2006) would only emphasis the Ch’an training. The bulk of this training was completed between 1989-1991 – after which Richard Hunn relocated to Kyoto, Japan. After realizing ‘stillness’ of mind, followed by the apparent expansion of this emptiness from being limited to just the head, to including the enter environment (and everything within it), Richard Hunn emphasized the ‘integration’ of the ‘form’ and ‘void’ - stating ‘do not be attached to the void – nor hindered by phenomena.’ However, from 2000-2004 Richard Hunn focused upon Qianfeng Daoism through visits to our family home in South London, regular letters and long-distance telephone calls. As his health began to decline (due to lung and pancreatic cancer), 2005 was reduced to telephone calls and the occasional card (his Xmas card for 2005 read ‘Anything is possible’). As the cancer was progressing, I received a long telephone call in July of 2006, where Richard Hunn reiterated his transmission(s) to myself, and stressed that I must pursue these issues no matter what, to the best of my ability. We were hoping he would recover, but when he gave-up Western medicine and instead embraced only qigong and Daoist methods, we were quietly beginning to think the end might be near. As we were preparing to fly out to Japan, I received a telephone call from Taiko – Richard Hunn’s wife – and his son – Charles – both of whom informed me that Richard Hunn had passed away sat upright in a Kyoto hospital bed (on October 1st, 2006). His last words being ‘Let’s go to the bookshop and buy some Wordsworth.’
There are two ways of practicing Daoist nei dan – the superficial and the profound. Most are quite happy with the superficial which involves general keep fit (such as walking, martial arts and other routines), together with a good diet and responsible lifestyle. The superficial can be quite sophisticated and achieve considerable results. Since a child I have been practicing Chinese (Hakka) martial arts – although I ceased all martial movement during a period of intense hua tou (Ch’an) practice (1989-1992). Indeed, I stopped ALL worldly interaction at this point so as to ‘freeze’ the mind. This effort came to fruition and when I finally picked up a book and read it much later – it was like the words were tumbling out of my eyes and onto the page (a sign that the mind had ‘turned’ at its deepest levels as stated in the Lankavatara Sutra). When I re-started martial movement, it was ‘new’ and yet ‘familiar’. Still, Richard Hunn remained ‘silent’ about Qianfeng Daoism and wasn’t keen on me reading Charles Luk’s ‘Taoist Yoga’. We had spent the last three years ‘putting down’ or ‘ignoring’ every mind or body sensation and manifestation and the next stage was understanding the removal of the false barrier between the subjective and the objective. Although Charles Luk (1898-1978) had met with Zhao Bichen (1860-1942) in 1936 – and had promised to translate Zhao Bichen’s manual into English (receiving a nei dan transmission) - he did not accomplish this task until 1970, after he had fully ‘stilled’ and ‘expanded’ his mind, and fully understood the Qianfeng methodology. Without ‘stilling’ and ‘expanding’ the mind’s awareness through the mind, body and environment, there can be no profound grasping of the Qianfeng method. This is not a problem as many people never advance beyond this stage and are perfectly happy with their practice. This is as true in China as it is in the West – but the ‘superficial’ must not be presented as the ‘profound’ - as one or two claim in the world of international Daoism. My view is that if you do not discipline your mind and body over many years, and have not ‘stilled’ or ‘expanded’ the mind, you cannot practice ‘profound’ Qianfeng Daoism, although you can most certainly benefit from ‘superficial’ Qianfeng – you will not learn this from me unless in special circumstances. Daoism begins and ends with honesty for oneself and boundless compassion for others. This is practical Daoism as I personally know of no other type. Of course, I have been to China, I live in the British Chinese community and Chinese blood (amongst other ethnicities) flows through my veins. None of this gives me a special knowledge or insight into Chinese culture. I am not a disciple of Zhao Ming Wang (b. 1966), as I am not important enough to fulfil this role. I respect and support Master Zhao Ming Wang as he is the great grandson of Master Zhao Bichen (1860-1942), and is the Lineage Inheritor of the Zhao Family Qianfeng School of Philosophical Daoism. My Qianfeng Lineage (acknowledged and accepted by Master Zhao Ming Wang in writing) is Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). I learned exactly the same Qianfeng Daoism as taught in Beijing today, but through a slightly different trajectory. I did not learn everything that Master Zhao knows (my ‘sweating ox’ is different), and in many incidences I practice alternative Chinese martial arts related to my own (Hakka) Chinese family style. Our Chinese surname is ‘Chan’ (陳) and we practice an elaborate system of Hakka ‘Longfist’ and ‘internal’ martial arts that perform exactly the same function as those preserved in the Zhao Family (which Charles Luk never had time to learn). Charles Luk met Master Zhao Bichen briefly around (or just after 1936), after being directed to this Daoist Master by the Great Ch’an Master Xu Yun (1840-1959). Master Zhao Bichen relayed the ‘nei dan’ teachings to Charles and directed him to a senior disciple named ‘Chen’, after asking him to translate a Qianfeng manual into English as a ‘payment’ for the instruction. Charles finally finished this translation and published the text as ‘Taoist Yoga’ in 1970. This reflects our ‘nei dan’ which we augment with a plethora of other Chinese medical and martial systems. (My ‘Chan’ Hakka family are equally proud of their old traditions as the Zhao family are as proud of theirs). As Hakka Chinese people we specialize in effective combat training (not sport), and health-building. We respect the Zhao family and preserve and practice their ‘nei dan’. After explaining to Master Zhao Ming Wang what we practice – he endorsed our lineage. Therefore, the Qianfeng – UK website presents two versions of Qianfeng:
A) The full system as preserved and practiced by the Zhao Family in Beijing – led by Master Zhao Ming Wang – who takes a very strict approach to emphasizing ‘master to student’ and ‘face to face’ interaction. B) Our ‘nei dan’ specialization of the Qianfeng School. We cater for long distance instruction and the use of manuals if no other teachers are available. We agree fully with Master Zhao Ming Wang – and we also follow the wise instruction of his great grandfather – Zhao Bichen – who understood that quite often people live in difficult circumstances and cannot travel or afford high fees for instruction. Master Zhao Ming Wang has to be particularly strict today, as modern China is very affluent and many people do not possess the self-discipline to train properly. What does all this mean? Our site emphasizes – out of respect – the Zhao Family of Beijing and consider this right and proper – as well as representing our own (humble) Qianfeng lineage which ticks along quietly in the background. Where we are strict is in the manner with which people approach us for instruction. If there are hidden motives, lack of respect or virtue in the mind and body of the enquirer – then we have no spiritual contract together. Each Daoist School – whilst pursuing a distinct method – must also ‘adjust its methods to circumstance’ as a means to help the most people in the most efficient manner. Ultimately, there is no difference between our ‘nei dan’ and what Master Zhao Ming Wang teaches – it is just slightly different manifestations of the same teaching. ACW - 釋大道 (30.8.2019) UK Qianfeng Sub-Branch of the千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) PS: My Ch’an Ordination and Daoist names are exactly the same ‘Venerating the Great Way’ (Shi Da Dao) PSS: Due to an instruction from Master Xu Yun (1840-1959) and Master Zhao Bichen (1860-1942) we do not charge fees for instruction. This prevents people without a good character ‘purchasing’ access to our school. Master Zhao Ming Wang partly follows this, and partly follows another system more suited to a large and important school. |
AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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