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 Chinese ideogram ‘意’ (yi4) is often translated into English as ‘intention’, ‘thought’, ‘opinion’ or even ‘idea’, etc, and is comprised of a lower and an upper particle. The lower particle is ‘心’ (xin1) - which is used to refer to the anatomical ‘heart’ (hence its shape), and for the ‘thinking’ mind. It is believed that like ideas in Medieval Europe – the anatomical ‘heart’ was assumed to be the seat of human ‘thought’ in ancient China. In the modern-era, when science confirmed that the anatomical ‘heart’ and the ‘thinking’ mind (brain) were recognised as two different anatomical organs performing two very different biological functions – the ideogram ‘心’ (xin1) was continued to be used within modern China to refer to the ‘thinking’ mind (as opposed to ‘脑’ [nao3] which refers to the physical organ of the ‘brain’) - although this tends to refer a more ‘profound’ or ‘deep’ mode of thought as associated with ‘philosophy’ or ‘spirituality’. The upper ideogram is ‘音’ (yin1) which is ‘mouth’ (‘口’ kou3) with a ‘tongue’ sticking-out (‘舌’ she2) - although a more complex structure of the following ideogram - which denotes the tongue ‘moving’ (‘言’ yan2). Therefore, ‘音’ (yin1) refers to the act of ‘speaking’, ‘saying’ or ‘talking’, etc. There is some research which suggests that the particle ‘䇂’ (qian1) might have been used in earlier manifestations of this ideogram (this denotes a ‘knife’ which marks the external body of a ‘criminal’ for identification purposes). However, ‘䇂’ (qian1) might be a replacement particle for ‘中’ (zhong1) - which refers to the ‘centre’, ‘middle’ or ‘heart’ of something. When all this data is added to together, then the meaning of ‘意’ (yi4) can be expanded to include ‘heart’, ‘soul’ and ‘conscience’. As regards self-development training methods found within traditional, Chinese spiritual culture – the term ‘意’ (yi4) refers to a ‘profound’ and ‘guiding’ awareness that permeates the entire body and integrates the ‘mind’ and the ‘heart’. This type of permanent inner transformation penetrates the body cells to the very centre of the mind and body, and which acts like a magnetic force which draws the essential nature and vital force through the energy channels, unblocks all barriers and which strengthens the mind and expands the consciousness! Authentic ‘intention’ drops the bodyweight, aligns the bones and directs the rebounding force! The body and mind are strengthened and calmed by the presence of intention’ which brings inner peace and outer tranquillity. The disciple ‘listens’ to the universe and ‘hears’ what the Master has to say. Once the instructions are received, the mind focuses the effort so that immortality is achieved. Listening correctly is the essence of developing a profound ‘intention’...
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 Dear Alex The Daoist method is the psychological ability to perceive the underlying ‘essence’ of reality. We must ‘see through’ the haze that defines ordinary perception and directly penetrate the ‘Dao’. It is the ability to ‘give-up’ all accrued fabrication and let the ‘naturalness’ of the ‘Dao’ to shine through! In a sense, it is easier to ‘give-up’ the world of delusion to re-gain a direct perception of the Dao! There should be no undue ‘effort’ as this might generate yet another barrier – but there should also be an appropriate effort to ‘breakthrough’ delusion so that the qi-energy flow of the body becomes unhindered and unified in its progression around the body. This is a ‘direct’ Daoist method that penetrates all sixteen chapters of the manual of Zhao Bichen. This ability does not eradicate Zhao Bichen’s wisdom – but actually confirms it. Even if each of the sixteen-steps are ‘penetrated’ directly – then ALL of the wisdom contained therein is automatically realised without any undue effort, contradiction of paradox. Grand Master Liao Kong taught that the sixteen-steps can realised back-to-front. What did he mean? Well, if the sixteenth stage is spontaneously ‘realised’ (due to conducive past and present conditions), then all the other fifteen stages automatically manifest and fall into place. Most do not understand or accept this teaching in the West. This is due to a general misunderstanding of Chinese history and culture in general, and a lack of genuine Daoist knowledge in-particular. It is nothing special but requires regular exposure to the milieu of everyday inner and outer Chinese spiritual culture – which at its deepest levels is purely ‘universalist’ in nature. This is because the ‘essence’ of the spiritual universe belongs to all life in the cosmos regardless of which cultural orientation manages to reach and penetrate its essence. However, as we are dealing with the ancient culture of China – this is culture that we must familiarise ourselves with. With Metta
Adrian This ideogram can be found on the Oracle Bone Inscriptions – that is the oldest strata of the writing system of ancient China (dating to around 1,600 BCE and the beginning of the Shang Dynasty). Although future archaeology might well reveal an even earlier strata dating from the Xia Dynasty (c, 2205 BCE - 1766 BCE, etc). I say this because the Book of Change (易經 - Yi Jing) is also known as the ‘Zhou Yi’ (周易) or ‘Zhou Changes’ - that is the ‘Book of Changes’ prevalent during the Zhou Dynasty’ (1046 BCE –256 BCE). However, according to Chinese-language historical texts, it is stated that there were two older versions of the Book of Changes. Whereas the ‘Zhouyi’ is associated with the Zhou Dynasty, the divination manual entitled ‘Return to the Store-House' 归藏 - Gui Zang) is associated with the earlier Shang Dynasty, whilst the ‘Connecting the Mountains’ (连山 - Lian Shan) divination manual is believed to date to the archaic Xia Dynasty (c. 2070 BCE – 1600 BCE). Although the names of these manuals are recorded as ‘existing’ at one time, no known copies have as yet been discovered. The earliest example of the ‘内’ (nei4) ideogram appears on the Oracle Bones Inscriptions and is represented in the following manner: This is considered to represent the ‘open’ door of a tent – or possibly the ‘inner’ door (or ‘material screen’) that can be ‘seen’ deep inside the heart of the tent – through the open outer-door of the exterior of the tent. The door has been located and this indicates the ‘way’ into the interior of the tent. Entering a nomadic-type tent was not as easy as would be thought. Out of requirements for self-defence and security, when the exterior door-flaps of the tent were closed and secured – the ‘way-in’ was not easily discernible. Out of ‘politeness’, no one enters the tent of another without a formal invitation followed by a clear ‘physical’ confirmation. This was a serious social interaction involving one family within a tribe (or clan) imposing upon the hospitality and protection of another. Although the outer-door of the tent might be ‘open’, this does not necessarily imply that a visitor is ‘welcome’ through the ‘inner’ door to the sacred ‘heart’ of the tent. As civilised behaviour is the essence of gaining ‘entry’, nothing can be taken for granted. Overtime, the ideogram ‘内’ (nei4) slowly evolved to represent an entirely different (but related) situation. The outer particle ‘冂’ (jiong1) represents the geographical boundaries of an established city. (Sometimes, this particle is also used to represent the ‘enveloping sky’ - perhaps the sky under which the original ‘tent’ symbolism was set. This reading might well link the ‘earlier’ interpretation to the ‘later’ development). The inner particle is ‘入’ (ru4), and represents a ‘pointed-arrow’ that when fired easily ‘penetrates’ deep into the target! This is why ‘入’ (ru4) is used to represent the concept of ‘to enter’. When all circumstances and conditions are ‘correct’ - then nothing can prevent the ‘entry’ being successful. Such a success is so profound that it is considered a ‘force of nature’. When these two particles are combined to form ‘内’ (nei4) - the meaning is generated which states that the ‘boundaries of a city are easily penetrated’. This means that all the external defences are by-passed without difficulty or negated with ease. This suggests that the ‘internal’ methods used to achieve this success are far superior to the ‘external’ defences that have been compromised with ease.
Many lack the ability of ‘looking within’ properly. Looking within is not half-heartedly attempting a method and then wandering away when problems are encountered, as there is no such thing as trouble-free Daoist self-cultivation! Trouble and difficulties represent ‘blocked’ energy that must be ‘dissolved’ through a superior quality of awareness. Breathing deeply and fully in and out of a body that is free of muscular tension allows the mind to ‘still’ and ‘expand’. This is the first position of attainment within Qianfeng Daoism and represents the levels of relative and full enlightenment as found within Chinese Ch’an Buddhism. The attainment of Buddhist Enlightenment is exactly where Qianfeng Daoist development begins. If you cannot gain this enlightenment, then you are not practicing within the Qianfeng School. If you mistakenly think that Buddhist enlightenment has nothing to do with Daoist practice, then you are not part of the Qianfeng School. Listen carefully – the attainment of what is called ‘enlightenment’ within the Chinese Buddhist schools is where Qianfeng practice begins! Realising enlightenment is not the end product within the Qianfeng School, but only the beginning. Simply going away to learn new movements out of boredom achieves nothing if profound awareness is not cultivated here and now! People can learn all kinds other beneficial Daoist activities – such as qigong and Taijiquan, etc - but sooner or later, we all have to ‘look within’ to find the inner stability described in all the ancient texts from virtually every tradition. Dressing, moving and speaking ‘like a Daoist’ changes nothing if the inner energy chemistry has not been ‘refined’, ‘strengthened’, ‘transformed’ and ‘directed’ through ‘awareness’ and ‘understanding’! Indeed, for years Richard Hunn (1949-2006) ‘refused’ to discuss Qianfeng Daoism with me, despite encouraging me to ‘ingest’ the deep and profound text of ‘Taoist Yoga’. At the time, this seemed an odd method compared to the Ch’an School – that was how I was limited at the time. Today, Master Zhao Ming Wang discusses Qianfeng Daoism with me all the time...
Although I can sit with cross-legs and circulate the jing and qi (through the shen) in cycles of 360 repetitions, I find that in the transcendent stage, the parameters of this practice dissolve, disappear and are not required. The enhanced awareness itself penetrates (and opens) all the energy channel within and around the body, whilst linking the inner body to the outer environment through energy flow and psychological awareness. When this state is accessed, I am sat in the cross-legged meditation position with the hands in the usual positions required for Qianfeng practice. I can perform the usual circulation in the traditional manner, but at this time in my life this seems to be far too limited in scope. After years of practice, the practice has given way to a new ability and new perspective. I can feel the blood and energy channels ‘open’ and ‘unify’ fully – or more specifically - I become ever more aware of the ‘open’ and ‘unified’ reality of my inner-outer manifestation. My ‘intention’ (意- Yi) clears, expands, liberates, strengthens and generates contentment, boundless love and a gentle wisdom. This is an insight into how I personally practice with a similar if not identical reality unfolding when I move through my martial arts forms (although I am drawn ever more to ‘stillness’ and ‘awareness’).
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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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