Chinese Language Texts:
https://www.baike.com/wikiid/7703775335591317096?prd=mobile&view_id=4j8ega5qzs8000#catalog_5
https://baike.baidu.com/item/卫真定
Wei Zhending was also named ‘Yuan Zai’ (元宰) at his birth – and was known by the Daoist name ‘Peng Yangzi’ (平阳子). His family was from the Shimen area of Jiaxing, situated in Zhejiang province. In the First Volume of the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that his ancestors originally came from the ‘Huaying’ (华亭) area. During the broad time period that spans the end of the Song Dynasty and beginning of the Yuan Dynasty – Wei Zhending was born with a weak ‘essential nature’ (性 - Xing). – but he never once stopped trying to strengthen, build and protect his ‘essential nature’. This is why Wei Zhending was quite happy to travel outside his home county in search of genuine Daoist Masters who could help him in his training. Eventually, his potential was observed by the Great Daoist Master named - ‘Shen Jingyuan’ (沈静圆) - took Wei Zhending as a direct Disciple. Shen Jingyuan gave Wei the name ‘Zhen Ding’ (真定) - or ‘Genuine Samadhi’. Although Shen Jingyuan left on the back of a dragon in 1465 CE – he had already transmitted the authentic Daoist self-cultivation methods to Wei Zhending and had him accompany him to ‘Nangong’ (南宫). From this date – Wei Zhending sat in silent meditation and did not move the years. His body and mind become completely ‘still’ and ‘shining’ in the Ten Directions (with all biological processes remaining healthy and intact, but in a state of divine suspension)! Following his complete and full attainment of ‘Immortality’ - Wei Zhending ascended into the divine sky (on the back of a dragon) during the tenth lunar month of the second year of the reign of Emperor Shunzhi (逝世). He was 205-years-old and was considered the sixth-generation inheritor of the ‘Longmen’ (龙门) - or ‘Dragon’s Gate’ - lineage!
Chinese Language Texts: https://www.baike.com/wikiid/7703775335591317096?prd=mobile&view_id=4j8ega5qzs8000#catalog_5 https://baike.baidu.com/item/卫真定
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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. 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...
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. Qianfeng methodology has already been ‘modernized’ by Master Zhao Bichen (1860-1942), and part of this evolution has been the adoption of certain Western biological concept and principles, which have not replaced traditional Chinese thinking, but have rather reinforced the validity of ancient Chinese (Daoist) science. This is not very well known in the West because it happened in China in the early 1930s, with the Western terms being presented not in English, but rather in their Chinese translation (for use by Chinese-speaking people). Master Zhao Bichen was a very clever person. Logic and reason were emphasized by Zhao Bichen over superstition and ignorance. This is exactly the attitude the average Western person would have toward a medical doctor, avoiding any doctors who appealed to nonsensical beliefs, or overly used placebo, etc. Qianfeng Daoism has been modernized – but it has been modernized not by Western force of arms or economic terrorism – but rather by the Chinese people themselves, in their own time and in their own. Western science has not replaced TCM, but is used side by side in China. It is also true that Master Zhao Bichen did study Western science, understood it fully and adopted what he thought was useful for his Daoism, but he still preferred traditional Chinese thinking. He avoided dogma and prejudice and made use of what was useful in both systems whilst not allowing his personal opinion to interfere in the developmental process.
As Westerners, we should follow the good and virtuous example of Master Zhao Bichen, and we should do this regardless of where we live, or how we live. Master Zhao Bichen abolished the traditional Daoist practice of one master teaching one disciple per generation, and instead opened his doors to all and sundry. This does not mean that everyone is suitable for the training, but it does grant everyone an equal chance to ‘try’. Rich or poor – everyone can train regardless of social status, gender or ethnicity. Master Zhao Ming Wang (b. 1966) tends to prefer ‘face to face’ training (at least in the beginning stages), and he does this because like a TCM doctor, Master Zhao Ming Wang will also ‘treat’ the student by stimulating the qi energy channels that flow throughout the body (and mind) as a means to release psycho-physical blockages (usually stored as ‘tension’ in the musculature surrounding the inner organs), build physical strength and clear the mind. He does this by examining the attitude and bodily movement of the student, the colour of the eyes and tongue, and the strength of the various pulses, etc. He also advises a vegetarian diet and no alcohol. Master Zhao Ming Wang massages the muscles, and uses a traditional Daoist acupressure stick which hits the ‘points’ of the qi energy channels exactly. A student may lie down to receive this treatment, or sit upright in a chair. Master Zhao Ming Wang also teaches people with disabilities and adjusts this treatment to their needs. (This is an important point as I have seen other Daoist schools ‘banning’ disabled people on the grounds that they are ‘bad luck’ - this is exactly the ignorance that Master Zhao Bichen abolished). Western students of Qianfeng Daoism have to meaningfully make sense of all this in a manner that fully respects the cultural view of China (as expressed through the Qianfeng School), understands what Master Zhao Ming Wang a) expects, and b) is talking about, and do all this whilst carefully navigating a course through the choppy seas of cultural adaptations and potential misunderstandings. My own view is that all this must be achieved through a sense of spiritual self-sufficiency. Spiritual self-sufficiency has nothing to do with social status or economic situation – but is rather a reliance upon the realization of the empty mind ground (shen), and how this understanding permeates through the entirety of the body (automatically ‘clearing’ all the qi blockages and building ‘jing’). The mind must be ‘stilled’ to realize this reality which does not require any other stimulus – although this is a rare state to achieve. Stilling the mind is the first crucial stage of Qianfeng Daoist training and can be performed exactly where you are right now. Without the mind being ‘stilled’ the Qianfeng training will be only moderately successful. Whilst training to ‘still’ the mind, a Qianfeng student should train in a traditional Chinese martial art that suits their character (whilst ignoring the pettiness of sport). Regular qigong exercise builds a robust body and ensure a fluid mind. All this can be pursued around a central practice of ‘nei dan’ - or meditation which ‘stills’ the mind (whilst also guiding the breath and the circulation of qi and jing etc). If this is established, then the machinations of the external world will fall into place, ensuring that all paradox and confusion falls away. ACW - 釋大道 (12.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) The subjective elements of (nei dan) Daoist training are not confirmed by the rigours of modern science (but this does not mean they do not exist). Zhao Bichen (1860-1942) embraced modern science (which he accessed through Western texts) and even incorporated certain Western (biological) terms into his explanation of ancient Daoist methodology – although it is also true that he preferred ‘Chinese’ science over its Western counterpart. The point is that he integrated modern scientific terms into Chinese Daoist commentaries as a means to prove the ‘scientific’ nature of ancient Chinese thought (which had been demonized by the forces of Western imperialism in China). I was always taught – and prefer – fact over faith, and note this is the position of the Zhao family of Beijing as expressed by Master Zhao Ming Wang (b. 1966) - the generational and lineage inheritor of the Qianfeng School in China. By and large Zhao Ming Wang does not acknowledge the other lineages that ‘claim’ to represent his lineage due to their lack of respect for his status (although this is a complicated issue that needs clarification). Many key disciples of Zhao Bichen founded Qianfeng Schools (such as Niu Jin Bao) - and there is no problem with this – but it is what happened in the second or third generations, etc. On top of this, there are the fake Qianfeng Schools in China that charge huge amounts of money for the qigong forms that Zhao Ming Wang teaches for free, and a fake school in the West (not the US or Europe), which charges huge amounts and teaches a Eurocentric mish-mash of Orientalized ‘Taoism’ - working from the false assumption that no one outside of China possesses the language or cultural skills to check their lineage. I have checked their lineage and it is ‘false’. However, these other groups can do as they please, as Master Zhao Ming Wang insists that once correct knowledge and viewpoint is established, we must not ‘conflict’ with others as this is ‘unDaoist’ - I fully agree with this.
Turning the waterwheel is the ability to separate jing (精) and qi [氣] (from the breath) whilst continuing to circulate this substance through the Governing and Conception Vessels (and beyond). The breath continues the take-in of qi, and to provide the muscular ripple that travels up the spine, over the head and down the face, mouth (with tongue touching the upper palate), throat, sternum, abdomen and groin, etc., but the ‘intention’ of the mind now drives the rarefied and highly condensed jing-qi and shen (神) admixture into a new and extensive orbit that reaches tremendous speeds whilst sat in cross-legged meditation. This can work whilst performing martial arts forms – but only in the highest levels of spiritual self-development. Generally speaking, for the maximum health benefit, the breath must be deep and full and coordinate with all the martial arts movements. The waterwheel can be applied to a combat situation so that deep breathing is not required, and techniques ‘lash’ out at tremendous speeds and cannot be anticipated or countered by an opponent. This mastery is achieved whilst engaged within seated meditation, and not moving meditation (or martial training), but it can be expressed in martial practice after the fact. This is like when the breath ‘ceases’, although of course it does not really ‘cease’, but becomes so subtle that it is hard to discern. ACW - 釋大道 (8.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) 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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