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).
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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 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 Dear Alex The ideogram ‘無’ (Wu2) is found on the Bronze Inscriptions written like this: This is said to represent a person with a) ‘long-sleeves’, or b) ‘something held in the hands.’ This is an ancient symbol referring to someone ‘dancing’ - which was developed into this ideogram ‘𣞤’. Later, this concept settled into this ideogram ‘無‘ which was best thought to represent all the required meanings. This is constructed using a ‘person’ (人 - ren2), together with the particle representing the number ‘twenty’ (廿 - nian4) - which is thought to be a contraction of the more familiar ‘二十’ (Er Shi) - or ‘two times ten’. Added to this is the particle meaning ‘fire’ (火 - huo3). This looks like ‘twenty people fight a fire and put it out.’ In other words, through appropriate effort – the ‘fire’ ceases, or a ‘fire’ is ‘extinguished.’ In the old days, however, it appears that this ideogram originally referred to ‘not dancing’ or to ‘a dance-like movement that has stopped’. The connection could be that a person putting-out a fire ‘dances around’ - with suitable fire-fighting objects held in his or her hands – until the problem is ‘removed.’ This interpretation is more likely than the alternative image involving a ‘dancer who has ceased to move’ and who is ‘standing still like statue.’ The situation is ‘resolved’ when the fire is extinguished – whereas a dancer ‘who is yet to finish’ the performance resolves nothing! Whatever the case, bringing a problem to a definite conclusion is the meaning of ‘無’ (Wu2). Within everyday Chinese language usage, this ideogram is routinely used to mean ‘no’. The ideogram ‘爲’ (wei2) is a variant form of ‘為’. This is an ancient concept that dates back to the Oracle Bones Inscriptions that denote ‘action’, ‘governance’, ‘administration’ and ‘guidance’ in the world. This is why ‘爲’ (wei2) represents a ‘definite course of action that is to be taken as a physical inevitability.’ The left-hand particle is ‘戈’ (ge2) and denotes a Chinese halberd weapon or dagger-axe affixed to a long-pole. A central particle is ‘大’ (da4) which means ‘great’ or that ‘bigger than the average human with arms and legs stretched-out.’ The ideogram of ‘弓’ (gong1) is also present which can refer to the weapon of a ‘bow’ (or an ‘elephant’s truck’). Next, we find the particle for ‘fire’ (火 - huo3). All this symbolism is taken to mean that a ‘person holding a halberd’ - ‘戈’ (ge2) - ‘guides an elephant’ [大’ (da4) plus ‘弓’ (gong1) denotes the ‘elephant’ as in that ‘large’ animal which possesses a ‘trunk’] through a ‘fire’ or ‘burning’ [‘fire’ (火 - huo3)] area - to safety. This means, therefore, that Wu Wei (無爲) - although literally meaning ‘non-action’, or ‘no activity’, etc – probably does refer to physical ‘inactivity’ as in ‘doing nothing’ when decisive action is required in the world of dust. Taijiquan, for instance, is a martial art premised upon ‘Wu Wei’ and yet is comprised of ample physical movement. The mind, of course, is ‘still’ even if the body is ‘moving’ or at ‘rest’. Within Daoist terminology, however, ‘pure’ mind is also considered a ‘peaceful’ or ‘still’ mind and is represented by the ideogram ‘清’ (qing1). The left-hand particle is ‘氵’ which is a contraction of ‘水’ (shui3) which refers to ‘water’ - whilst the right-hand particle is comprised of ‘青‘ (qing1). This right-hand particle is constructed from the particle ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and the particle ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Interestingly, ‘清’ (qing1) refers to a calm state of mind which is ‘still’ like a pristine body of water which ‘clearly’ reflects the ‘blue-sky’ and the ‘green-mountains.’ This state is brought about by cultivating the ‘丹田’ (Dan Tian) - which is hinted at with the presence of ‘丹’ (dan1). Another term routinely found within Daoist texts is that of ‘靜’ (jing4) which denotes ‘silence’, ‘stillness’, ‘devoid of noise’ and ‘motionless’, etc. The left-hand particle is ‘青’ (qing1) - see above (although probably now designated ‘jing1’ for phonetic purposes) – whilst the right-hand particle is ‘爭‘ (zheng4) and refers to ‘striving’, ‘hard-work’ and the ability ‘to fight’ for what one requires or believes in. This particle is actually written as ‘two hands working a plough.’ The two Daoist terms referring to ‘stilling the mind’ - ‘清’ (qing1) and ‘靜’ (jing4) - are united together by both containing the particle ‘青‘ (qing1). This particle is constructed using ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Within Daoist terminology, however, 丹’ (dan1) refers to the three energy-transformation centres which exist throughout the body – the lowest two-inches below the navel, the middle at the solar plexus and the upper in the forehead between the eyes.
Dear BA This is a truly profound email and I am grateful to receive it. There are times during meditation where the bliss manifests in the centre of the forehead and all breathing 'ceases'. It ceases because the quality of perceiving the empty mind is so pristine and exact that breathing is no longer required. I believe this is death. It is also life. The point is, concepts no longer exist. Conscious awareness finally detaches itself from the breathing mechanism. Breathing only 'returns' when I stir the consciousness in search of the breathing mechanism - then it returns. Even then, although breathing begins functioning again, it is entirely translucent whilst performing its biological function. I suspect this is how we die as Ch'an practitioners. The physical body just dissolves into a perceptual irrelevance. I do not experience any of the Phowa teaching as being applicable to my experience. The body goes nowhere, because it was never really here. Of course, our individual paths colour the experience somewhat, because each teaches 'looking' in slightly different ways. I am probably experiencing Phowa precisely but just do not realise it! Everything becomes like multitudinous prisms that over-lap, integrate and entwine. Conceptualisation falls apart and has no direct place or relevance. When the mind 'stills' all thought ceases and a blissful emptiness manifests. This state is always present when you look inward. Indeed, there is a great need to continuously meditate because it is so pleasurable. This is attachment to emptiness which must be given up so that the empty mind expands to embrace all things (including your body). This is level 16 in Taoist Yoga. The external school of Qianfeng teaches these 16 steps one at a time - but the internal school begins with attaining step 16 straightaway and all the health benefits fall into place as the conscious awareness permeates through every cell of the body. The external path of Qianfeng builds health slowly and methodically whilst the internal path cultivates 'shen' (empty mind) specifically and everything is quite literally dragged into place in the wake of its achievement. It all depends on what you need.
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!
Dear Alesso Daoist self-cultivation can seem very complex. This is because, as an ancient science, it possesses many and varied strands of knowledge. A Master matches the developmental processes to the needs of the individuals concerned. This comes from the old method of one Master choosing one Disciple per generation. Master Zhao Bichen (1860-1942), however, broke with this tradition as he felt it did not allow for helping enough people per time period. This is why he threw open the gates of the Qianfeng School for all beings! This means that there are certain ‘set’ practices that everyone can apply, learn from and benefit through. For instance, everyone who enters the Qianfeng School must ‘still’ their mind. If the mind is not authentically ‘stilled’ - nothing else matters as it will not work. Stilling the mind is a pure Daoist achievement of cultivating ‘神’ (shen2). This cannot be ignored on the path of genuine ‘neidan’ (內丹). Although Master Zhao Ming Wang does insist on ‘face-to-face' meetings due to the high-status he occupies – he also understands that there are many elements of Qianfeng Daoism that can be attempted ‘here and now’ - regardless of current location and connection with other Qianfeng Masters and Disciples. What is ‘神’ (shen2)? Part of traditional Chinese studies involves the analysis of the ideograms used to convey key concepts. ‘神’ (shen2) is comprised of the left-hand particle ‘礻’ - which is a contracted form of ‘示’ (shi4). ‘示’ (shi4) refers to an ‘altar’ - literally ‘𥘅’ a firm table-top supported by ‘stout’ legs (the latter expression is from the beautiful Han Dynasty ‘Small Seal Script’). An ‘altar’ is a physical and psychological doorway into the ‘unseen’ spiritual realm. The ‘altar’ is the point in material time and space where the physical realm intersects with the spiritual realm. As such, it is a point of great interactional and transformational energy. The right-hand particle is the ancient ‘申’ (shen1). This is a ‘piercing’ concept which refers to the natural (and ‘shocking’) phenomenon of ‘thunder’ and ‘lightning’! It probably developed through ‘工’ the sound of thunder, or ‘弓’ (like a ‘bow’) as the shape of lightning and ‘口’ (like ‘talking’) representing the sound of thunder. This ideogram dates from the Oracle Bone Inscriptions – the dawn of Chinese writing. Taken together - ‘神’ (shen2) - refers to a) a special place of matter-spirit interaction, and b) a set of practices developed to initiate, understand, control, build and fully comprehend this interaction. It is thought that thunder and lightning represent the most direct and devastating expressing of divine power as stored in the sky! It is both visually and audibly ‘shocking’ to experience – and even the Classic of Change talks of ‘shock’ experienced for a thousand miles! What does ‘shock’ do? It changes things. Just as thunder and lightning demote a change in the weather – the development of ‘神’ (shen2) on the inner plain refers to the conscious ability to fully absorb and perfectly ‘reflect’ all changes in the mind, body and environment without being unduly ‘disturbed’. ‘神’ (shen2) is the development of an expansive and ‘empty’ conscious awareness that is boundless and accommodates all things without contradiction or restriction. ‘神’ (shen2) is developed through integrating qi (气, or 氣) accumulated through breathing, good food, good drink and timely exercise – with jing (精) or ‘essential nature’ which is gathered through sexual continence of strict celibacy, etc. Jing accumulated in the genital area is ‘mixed’ with qi and ‘circulated’. This transforms ‘气’ into ‘炁’ - or ‘Vital Force’- an older ideogram for ‘qi’ which is often associated with the Indian ‘Prana’. When this elixir of qi and jing is circulated through the brain-area – then ‘神’ (shen2) is developed. This first manifests with the ‘stilling’ of the mind – to be followed by an ‘expansion’ of the conscious awareness that is all-embracing and which encompasses all things.
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)
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 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...
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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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