The ‘Yi’ (intention) acts like a magnet 'attracting' a piece of metal toward it. However, all is set in motion by the fact that the ‘magnet’ is always moving just slightly ahead of the piece metal (say a metal ball) causing it to continuously 'roll' toward the source of 'attraction'. As it is a process of 'attraction' that is never completed or allowed to completely succeed - the metal ball is made to continuously 'roll' due to the conditions it exists within, attempting to fulfil the dynamics of the 'attracting' force it is being exposed to. Qi and jing flow side by side and merge together - whilst both being 'pulled' by 'yi' (intention) in the desired direction. These energies are 'purified' and 'integrated' due to the process of flowing through the 'dantian' or 'fields of energy transformation' of which there are 'three' - one located in the centre of the ‘third-eye’ (situated between the eyes in the centre of the forehead), the solar plexus and two inches beneath the navel, etc. This combined universal essence 'drips' into the centre of the brain and the 'third eye' area - generating a still mind, an expansion of awareness that permeates the entire universe, and the understanding that all is 'empty' and 'full' simultaneously - with any contradiction or hindrance. Things are not just 'empty' and not just 'full' - but a perfect integration of the two complementary states of being - as one cannot exist without the other.
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The most important aspect regarding the Qianfeng School is the principle of breathing new-life into an ancient technique – whilst preserving its traditional aspects – and making its ancient ‘health’ wisdom applicable to the modern world and everyone living in it! My Great grandfather – Zhao Bichen (1860-1942) - constructed the Qianfeng School around the traditions of the Quanzhen, Longmen and Wu Liu lineages (all of which he inherited from Master Liao Kong). In-part, he used a number of Western scientific terms that defined that tradition’s understanding of anatomy and physiology (built upon the ancient Greek tradition of medical science). This was a very ‘modern’ idea that transformed how Chinese people viewed Western science – and assisted in the process of facilitating the understanding of Westerners with regards to the theory and practice of Chinese Daoism.
Modernisation should not be viewed as a problem toward ‘tradition’, providing its process is properly-handled with an onus upon preserving tradition and ‘bringing-out’ its inherent and deep meaning. In this way, the modernisation process allows for what was once ‘hidden’, ‘obscured’ from the masses and granted only to the ‘privileged’ few – to be available to ALL people providing they are willing to a) learn and b) respect tradition. Modernisation is NOT an excuse to do as one pleases, and neither should it act as a ‘permission’ to ‘discard’ or ‘eradicate’ the parts of the teaching that an individual finds difficult or does not yet understand. Ignorance of the training method should not be used as an excuse to ‘destroy’ that which is not yet comprehended due to a lack of experience, maturity or good instruction. In this sense, the modernisation as conveyed through the Qianfeng School, requires that a modern student is even more aware of the need to respect the teacher, respect the tradition and respect the school! There is never any valid excuse for disrespect, chaos and social disorder. Indeed, China is now a thriving and very modern country! As a consequence, many of the ordinary people of China find Daoist methodology difficult to understand. This situation is compounded by the problem of misrepresentation and general ignorance being used to define Daoism in some unscrupulous corners of China (and the world). Forgiveness, compassion and providing actual and reliable Daoist knowledge is the key to rectifying this situation. Although the cause can be clearly defined – this knowledge should not be used to exact any form of violent intent – be it psychological, emotional or physical! If people are misled, then gently lead them back onto the right path. If others teach falsehoods and peddle all kinds of lies and disinformation, be patient with them and await for their development to transform! Although such people should not be indulged or given any form of authority, it is better to react to their ‘ignorance’ with a sublime ‘silence’. Daoist self-cultivation requires that the mind (and body) is profoundly ‘stilled’. This is the only genuine entrance – or ‘gate’ - through which a Daoist practitioner enters the genuine method! The mind and body are systematically developed together so that a robust health is developed and longevity is assured! If the ‘essential nature’ (Jing) is circulated properly, then ‘vital force’ (Qi) is strengthened throughout the bones and organs of the body so that the conscious mind ‘expands’ and becomes ‘all-embracing' - enveloping the material universe which manifests within a sublime ‘emptiness’ (Shen)! This can only be achieved through seated meditation and developing the energy self-cultivation centres in the body (neidan). There is no other method for this process to be pursued and accomplished. By sitting within seated meditation, the body is transcended. Through the process of developing the consciousness so that it can achieve this expansion – every single particle of the body must be ‘free’ from the tyranny of poor health (yin) and transformed into a ‘new’ and vibrant frequency of light and positivity (yang)! Through the consciousness ‘becoming’ far-more than the physical-body – the physical-body becomes a purified and long-lived vehicle! Qianfeng Pre-Natal School Qianfeng Hermitage: Zhao Ming Wang ©opyright: Adrian Chan-Wyles (ShiDaDao) 2021. Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102ymvm.html 当我们谈及道家传统功夫(性命双修)时有很多不了解的朋友认为是一种男女或者夫妻同修之法,也有的认为是一套道家修仙之法。 其实真正了解道家性命双修功夫的朋友如今实在不多了,大部分人认为是一种传说,一种神话和现代社会格格不入的糟粕思想。 中国道家文化经历数千年,在这漫长岁月中我们的先辈为了探索人体能长生不老研究探索很多方法,比如名扬四海的道家外丹术,在哪一时期风靡四海而经过时间的验证最终失败。 但是她也带来了不少其在研究中的附属产品,如中国四大发明中的火药,我们平常吃的豆腐等许多附属产品。 我们的先辈在不断的研究探索人体长生不老中不断失败不断探索,同样西方国家在哪个时期也在研究人体如何能长生课题,可以说如何能达到长生不老如今以是世界研究探索课题。 我们用科学思维了解人类,用超过光速度设想人体奥秘变化,而这项研究还是设想与探索中。 而我们中华道家文化中早已有了一种用自己身体的,精,炁,神增补方法来达到人体健康长寿目的,她就是道家性命双修功夫,道家术语统称内丹,虽然普通修者达不到长生不老效果,但是可以达到去除身体慢性疾病,以及强身健体有着明显效果,如今传播此法没有间断传承门派可属道家千峰先天派庙外一派,这派属真修实炼其大部分门内弟子来自世界各地,用他们的身体来验证道家内丹性命双修功夫。 道家性命双修养生功夫,可以说是中华道家文化在人类历史长河中的一部人体健康养生经典,同样也为世界养生爱好者提供了宝贵的历史研究资料。 千峰草堂 Dear Alex The sixteen steps exist on one-level – and do not exist on another. This is very much like the situation involving Schrodinger's Cat within Western Physics. Patriarch Zhao Bichen (1860-1942) was very interested in the ‘modern’ attitude of the West and how this could be ‘integrated’ with the traditional Chinese ‘spiritualised’ view of the cosmos. As a consequence, Zhao Bichen often deliberately used both the traditional Chinese term and the familiar Western term so that both Chinese and Western people could theoretically study his system. I am told that this attitude of including Westerners may have originated with Master Xu Yun (1840-1959) - who first told Charles Luk (1898-1978) about Patriarch Zhao Bichen. Shortly after returning from the UK in 1935-36 – Charles Luk met with Patriarch Zhao Bichen – with the latter requested that Charles translates his (just finished) journal into English. Charles did not complete this task until 1970 where it was released as ‘Taoist Yoga’ as you know. I tend to follow Master Zhao Ming Wang’s habit of publishing important Daoist data on a blog for public consumption (minus personal detail) - as this ‘public’ display was viewed as ‘compassionate’ by Grand Master Liao Kong. As regards ‘instruction’ - I am not qualified. I can share what I know and that is it. In the West there is a general lack of respect and an attitude of spiritual materialism. You are not like this – but this attitude does exist in the general culture. I did not train in Qianfeng ‘one step at a time’ (and neither did Charles Luk). Zhao Bichen emphasised another method he had learned which is the first fifteen steps embedded in the sixteenth step. I can only manifest this experience (which Zhao Bichen expresses in the first step in ‘Taoist Yoga’). For me, the preparation to ‘leave my body’ is by far more important – and not many people in the West contact me to ‘know’ how to die more efficiently! With the expedient (and ‘thorough’) path, students who have trained for a short-time assist those who have just begun. This process is repeated throughout the training system until the latter stages are reached and only an interaction with Master Zhao Ming Wang is reached. My view is the penetration of ‘emptiness’ between two-breaths – as I believe all the life processes will leave the body and flow in this direction. Some Daoist Masters chose the time of their death and sit in meditation whilst they gently abandon the ‘breathing’ process. Quite often, their body remains sitting upright and does not decay. This process even happens within modern China. You have a good heart and much to give the world. With Metta
Adrian Realism, as surprising as it may sound, is an important part of Daoist theory. This does not negate or deny the more religious (and mythic) aspects of the Daoist tradition, but it does bring-out the central core of ‘old’ Daoism which, if understood correctly, should interface with the modern foundation of contemporary medical science. ‘New’ Daoism is in fact the ancient traditions of Chinese medical knowledge adjusted for the modern age. Grand Master Zhao Bichen (1860-1942) learned from at least thirty-six different lineage-holders of the traditional Daoist systems. This knowledge and wisdom coalesced in his mind and body and what emerged was the modern Qianfeng School of Daoist self-cultivation! Zhao Bichen was fascinated by the Western science of anatomy and physiology. This is why, when he wrote his initial manual describing this integrated school, he insisted in combining the traditional Chinese terms with their modern (Western) counter-parts! All the components of the Qianfeng School were in-place by the early to mid-1930s. As a younger ‘Great Master’, Zhao Bichen was well-known (even at the time) as being one of the most effective self-defence teachers of his era – and this led to him quite often being hired as a professional bodyguard to the social elite and the politicians of the day. Indeed, despite being acknowledged today as a Great Daoist Master – Zhao Bichen is also historically recorded as a very proficient martial artist who took on challenges without hesitation, and defeated (or ‘equalled’) some of the greatest names in the martial arts world of the 19th and 20th centuries! Although many biographies of Zhao Bichen focus (quite rightly) upon his ability to understand and teach ‘neidan’ (in all its aspects), it is also true that his martial arts knowledge was second to none. Westerner practitioners must understand that the practice of martial arts movements is very ancient within Chinese culture (and psychology), and is intrinsically linked with the earliest expressions of Chinese medical knowledge. The Form (形’ - Xing) associated with the essence of Chinese martial arts, is mentioned in the ‘Yellow Emperor’s Internal Medicine Classic’ (黃帝內經 - Huang Di Nei Jing). The association is the link between the ‘shapes’ the skeletal (and muscular) body assumes during the day, and the beneficial effects such postures have upon the strengthening (and function) of the internal organs. Although written around two-thousands years ago, the concepts included are far older and probably formed an even earlier strata of proto-medical knowledge within early Chinese civilisation. The Neijing states that by effectively moving the bones and muscles that comprise the outer layers of the physical-body, the inner-organs are massaged, manipulated and gently pulsated through the rhythm of the movements. The torso, head, two-arms and two-legs continuously ‘interact’ so that the blood flow (qi) is stimulated and strengthened up and down and throughout the body, with each energy channel flowing directly through the centre of each inner organ. This equates either directly with actual enriched or cleansing blood flow, and/or the figurative flow of ‘qi’ (as ‘vital force’) - which is viewed as bio-electrical energy integrated with psychological awareness and conventional blood flow. In other words, the ancient Chinese medical experts fully understood that there was a correlation between the physical shapes the body assumes during the day, and the health of the inner body. It is a general assumption that from this observation (integrated with the yin-yang [陰陽] ideology, as well as the Eight Trigram [八卦 - Ba Gua] and Five Phases [五行 - Wu Xing] schema), formed the foundation (of the psychological and physical) conception of traditional Chinese martial arts practice. This suggests that the ‘Forms’ that convey the essence of each martial style have their roots not in an out-of-date system of feudal Chinese thought – but are rather deliberately predicated upon the sound (and ‘eternal’) principles of Chinese medicine! The ‘shapes’ the mind and body assume throughout the day either help (or ‘hinder’) the flow of blood and ‘qi’. This links-in perfectly with lifestyle choices – as bad postures (and the associated habits of ‘poor’ lifestyle choices) lead to deficient blood and qi flow. Although the activity of the mind must be ‘stilled’ - this is not the case for blood and qi circulation – which must not only keep flowing effectively during periods of seated meditation and active martial arts practice. The blood and ‘qi’ flow must be strengthened and enhanced so that psychological awareness is brought to bear as the eight foundational qi-flow channels are a) fully ‘opened’, and b) the qi-energy is perceived as flowing strongly through (and around) the inner organs). Opening these eight foundational qi-energy channels allows the qi-flow to circulate (and ‘pulsate’) throughout the entire body equally and evenly. This ensures an enriched qi-flow to all the extremities and back which is linked to an enhanced psychological awareness. In-turn, this allows the dedicated Daoist practitioner to ‘circulate’ and strengthen the ‘jing’ (精), or ‘essential nature’ element of the vital force – which builds the insightful nature of the mind and assists to the expansion of consciousness and the perception of the emptiness that underlies and yet includes all things! Needless to say, without a sound foundation in the medical principles of the ‘Neijing’, none of this Daoist self-cultivation can be achieved! Such is the importance of ‘Form’ practice within traditional Chinese martial arts. Experienced Qianfeng practitioners will be familiar with the collective name for all these attributes within Daoist self-cultivation – which is ‘Essential Life Mind-Body Self-Cultivation' (性命双修 - Xing Ming Shuang Xiu)
During the recent SARS outbreak in China, I have been accessing news directly from China via WeChat and my numerous ethnic Chinese friends and colleagues living and working in that country. Master Zhao Ming Wang has always emphasised preventative health (despite working with terminally ill people), as does the Qianfeng School. Whilst some people panic and start resorting to all kinds of superstition and faith-based exercises – Master Zhao rejects all this. As Qianfeng Daoism is partly mixed with modern, Western medicine, the idea of maintaining a strong immunity is being advocated at this time (along with the drinking of various TCM soups). Keeping a calm mind and fit body is the Daoist way of prolonging life which exists side by side with the treatments available through modern medicine. Indeed, most people in modern China have access to modern medicine as a norm, with very few practising the Daoist Path. Popular Daoism is often a mixture of superstition, ignorance and commercial exploitation, and many people deliberately avoid it. Master Zhao rejects all these incomplete and misleading pathways and has no problem with modern medicine. Qianfeng Disciples must be rational and reasonable. Preserve the inner forces, eat and drink correctly (preferably through a vegetarian diet), do not over-indulge in pleasure, rich food or alcohol. Sleep well and allow healing to happen properly. Us modern medicine to supplement the long-term effectiveness of Daoist training, assist the Government to cur the latest out-break and build the health of the nature!
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: I received this text as a post on Master Zhao Ming Wang’s Chinese language ‘WeChat’ blog. The post was made by the member called ‘逍遥.木心’ (Xiao Yao Mu Xin) and involves a discussion regarding the recent SARS outbreak in Wuhan. Just as the elderly Buddhist Master Jing Kong (净空) has held a world-wide meditation and chanting session for the victims of SARS – other disciples of the Qiafeng Daoist School of Beijing advocated the boosting of the immune system as a sure method of fighting a disease. ACW (1.2.2020) A good doctor can cure a disease – but this can only be achieved by boosting your own immune system – to make it strong! “Only the body’s own immunity can fight the disease, because our own immune gene chain is sufficient to deal with all known diseases. But why do we still get sick? It is because our immunity is suppressed. The true ancient Chinese medicine is against Medication is used to treat these diseases, but instead aims at restoring the normal order of the human body, unlocking and removing that which suppresses immunity, and then letting an invigorated immunity treat the disease itself. It can also be understood that drugs help the body to cure the disease, not that the drug itself can cure the disease. The inner foundation of the human body, as the field of essential psycho-physical energy, conforms to what the outer human body requires by following the frequency of energy expressed, balances all human energy, and restores a robust biological order to the mind and body. If medication or treatment is used to artificially push the boat along the water, the boat has no inherent power of its own, and this process is naturally hopeless and unfavourable. Once the medicine is withdrawn, the illness returns.” Our immune system is very smart and agile. Its performance can surpass the world’s fastest processing computer control system, and it protects us 24 hours a day. The blood flow in the body is accelerated in order to send more white blood cells to the battlefield. The stuffy nose and fever we feel are actually signs of a violent attack on a virus. Vomiting is a self-protection reaction when the stomach is weak and its contents cannot be digested. Diarrhoea is the timely discharge of waste from the intestines. Even more amazing is that once the body is infected with a virus, the white blood cells that can deal with the virus – antibodies will remain in the bone marrow forever. When we encounter this virus again, the immune system can respond quickly and save us from suffering. When you feel lost and desperate, think about the 12 billion cells in the body. Together they build a strong immune system. They are all dedicated to working for you, working with you, fighting for you, and living for you. Original Chinese Language Text: 真正能治病的医生,只能是你自身强大的免疫系统。“能够对抗疾病的只有人体自身的免疫力,因为我们自身的免疫基因链足够对付已知的一切疾病。但为什么还会生病呢?是因为我们的免疫力受到了抑制。真正的古中医是反对用药去治病的,而是着眼于恢复人体自身秩序之常态,打开让免疫力受到抑制的这把锁,然后让免疫力自己去治病。也可以理解药物是帮助人体治病的,而不是药物本身能治病。人体作为天之道场,顺应人体之所为,才能顺势而为,平衡人体能量,恢复人体秩序。用药或治疗手段若顺水推舟,自然无望而不利,若自行其是,则寸步难行。” 我们的免疫系统非常聪明和敏捷,性能可以超过世界上处理速度最快的计算机中控系统,24小时从不停歇保护着我们。身体的血流加快,是为了将更多的白细胞送上战场。我们所感觉到的鼻塞和发烧,实际上正是猛烈攻击病毒的迹象。呕吐是胃气虚弱无法消化时身体的一种自保反应,腹泻是把肠道内的垃圾及时排出身体。更神奇的是,身体一旦被一种病毒感染过,能对付该病毒抗体的白细胞将会永远保留在自己的骨髓。再遇这种病毒,免疫系统便可迅速做出反应,免去我们的病痛之苦。当你感到失落绝望的时候,想想体内120亿万的细胞吧,它们共同构筑了强大的免疫系统,它们都在全心全意,只为你,为你而努力,为你而战斗,为你而活着。 Are Daoists believing in things that are not there? I am a realist who believes in science and the primacy of matter, whilst fully acknowledging the importance of consciousness. My view is that Daoism is a science but one which allows the effect of consciousness upon matter. I am not talking about any notion of idealism, or suggesting that the human mind can effect change in the environment without recourse to intermediate action. (Although ’mind to mind’ or ‘mind to object’ communication may be possible, I do not believe it has been adequately proven at this present time). What I am suggesting is that when the mind interacts with the interior of the body it occupies, there is an entirely different and unique relationship between mind and matter, which is non-existent between the mind and external object (as far as we know), or at least very different. When awareness is correctly directed and focused upon the bodily processes, then jing (精), qi (氣) and shen (神) manifest (as an integration of consciousness and matter). As matters stand, this capacity is not yet able to be measured by modern science, and so therefore remains outside of its scrutiny. Daoism offers a methodology of specific awareness which generates that which is searched for – it is a mind - body co-operation and not a pre-existing and independent material process. Yes, the physical body exists and can be measured to confirm its presence within time and space, but jing, qi and shen are not like this. They are the product of a material body fed through the filter of an all-embracing consciousness awareness. If this is the case, then what is the point of Daoism? Why not just forget about it and consign it to the dustbin of history? The reason is that when the mind and body interact in this manner, strength is built, health is made more robust, and life is extended. All this is achieved without recourse to modern pharmacology.
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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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