Dear S Space and luminosity are interesting attributes. The purpose of Spiritual Science seems to be the inner appreciation of this observation - through an ever-refining clarity of awareness. Another way of looking at this is training to remove the obstructing or hindering inner barriers that prevent the emergence of spontaneous insight. Of course, 'inner' and 'outer' are not entirely unrelated and neither can each be treated in isolation from the other. That being said, however, sometimes one of these aspects needs to be emphasised over the other given the caveat that this orientation can (and must) change when the moment is correct or the situation calls for it. Perhaps each single Chakra contains the essence of all the other Chakras and that this is the reality that joins it all together. The Centre of insight, at least from a Daoist perspective, is both between the eyes (in the middle of the fore-head) and simultaneously around the naval area - the place where physical life begins, develops and emerges. Therefore, we encounter time and time again the concepts of 'Pre-Birth' (Earlier Heaven) and 'Post-Birth' (Later Heaven) in the Chinese spiritual literature - with 'Heaven' better translated as 'Divine Sky'!
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Dear Lily & Colleagues Please be advised that after returning to my London-flat after the Xmas-break (staying in the remote hills of Southern England) - I was pleasantly surprised to find the above copy of 'Qi Journal' waiting on the mat for me! Of course, I profoundly appreciate the efforts of Qi Journal in the publication of one of my articles - and offer a bow of thanks! There is discussion on the China Daoist Association website of the formation of what is being called the '世界道教联合会' or the 'World Daoism Federation'. You probably already know of this - but for ease of access I have fed an article about the project to design an emblem through a universal translator - given that the artwork produced by the Staff of Qi Journal is so professionally produced and full of Immortal Vigour! All Best Wishes Adrian
NEW STUDY: Discovery of Chemical Means to Reverse Ageing and Restore Cellular Function! (26.7.2023)7/26/2023 Human Science Owes An Immeasurable Debt to Other Creatures! Mice in the Sinclair lab have been engineered to age rapidly to test the effectiveness of therapies to reverse the aging process. The mouse on the right has been aged to 150% that of its sibling on the left by disrupting its epigenome. Photo credit: D. Sinclair, Harvard Medical School. Rejuvenation and age reversal of senescent human skin cells by chemical means. Cells in the right two panels have restored compartmentalization of the red fluorescent protein in the nucleus, a marker of youth that was used to find the cocktails, before the scientists confirmed they were younger, based on how genes were expressed. Image credit: J. -H. Yang, Harvard Medical School. 07-12-2023 On July 12, 2023, a new priority research paper was published in Aging, titled, “Chemically induced reprogramming to reverse cellular aging.” BUFFALO, NY- July 12, 2023 – In a ground-breaking study, researchers have unlocked a new frontier in the fight against ageing and age-related diseases. The study, conducted by a team of scientists at Harvard Medical School, has published the first chemical approach to reprogramme cells to a younger state. Previously, this was only achievable using a powerful gene therapy. On July 12, 2023, researchers Jae-Hyun Yang, Christopher A. Petty, Thomas Dixon-McDougall, Maria Vina Lopez, Alexander Tyshkovskiy, Sun Maybury-Lewis, Xiao Tian, Nabilah Ibrahim, Zhili Chen, Patrick T. Griffin, Matthew Arnold, Jien Li, Oswaldo A. Martinez, Alexander Behn, Ryan Rogers-Hammond, Suzanne Angeli, Vadim N. Gladyshev, and David A. Sinclair from Harvard Medical School, University of Maine and Massachusetts Institute of Technology (MIT) published a new priority research paper in Ageing, titled, “Chemically induced reprogramming to reverse cellular ageing.” The team's findings build upon the discovery that the expression of specific genes, called Yamanaka factors, could convert adult cells into induced pluripotent stem cells (iPSCs). This Nobel Prize-winning discovery raised the question of whether it might be possible to reverse cellular ageing without causing cells to become too young and turn cancerous. In this new study, the researchers screened for molecules that could, in combination, reverse cellular ageing and rejuvenate human cells. They developed high-throughput cell-based assays to distinguish young cells from old and senescent cells, including transcription-based ageing clocks and a real-time nucleocytoplasmic protein compartmentalization (NCC) assay. In an exciting discovery, the team has identified six chemical cocktails that restore NCC and genome-wide transcript profiles to youthful states and reverse transcriptomic age in less than a week. The Harvard researchers previously demonstrated that it is indeed possible to reverse cellular aging without uncontrolled cell growth by virally-introducing specific Yamanaka genes into cells. Studies on the optic nerve, brain tissue, kidney, and muscle have shown promising results, with improved vision and extended lifespan observed in mice and, recently, a report of improved vision in monkeys. The implications of this new discovery are far-reaching, opening avenues for regenerative medicine and, potentially, whole-body rejuvenation. By developing a chemical alternative to age reversal via gene therapy, this research could revolutionize the treatment of ageing, injuries and age-related diseases and offers the potential for lower costs and shorter timelines in development. On the heels of positive results in reversing blindness in monkeys in April 2023, preparations for human clinical trials of the lab’s age reversal gene therapy are in progress. “Until recently, the best we could do was slow ageing. New discoveries suggest we can now reverse it,” said David A. Sinclair, A.O., Ph.D., Professor in the Department of Genetics and co-Director of the Paul F. Glenn Center for Biology of Ageing Research at Harvard Medical School and lead scientist on the project. “This process has previously required gene therapy, limiting its widespread use.” The team at Harvard envisions a future where age-related diseases can be effectively treated, injuries can be repaired more efficiently, and the dream of whole-body rejuvenation becomes a reality. “This new discovery offers the potential to reverse ageing with a single pill, with applications ranging from improving eyesight to effectively treating numerous age-related diseases,” Sinclair said. Original English Language Article: Click HERE DISCLAIMER: The Owner of this Daoist Blog does not necessarily condone the use of animals by humans in scientific experimentation. Although I fully understand the reason animals are used - and appreciate the advances made for humanity in so doing - my personal inclinations tend to divert away from such practices. For instance, one mouse lost his youth (and 'life') through being made to be artificially 'older'. Having made this clear, my advice is to think for yourselves and make-up your own minds. ACW (26.7.2023)
Immortality has not really got anything to do with a long life lived over many years. A genuine Daoist must a) perceive the eternal moment, and b) integrate with that insight. As perception folds in on itself at the point of physical death – this is the only immortality that truly matters! We dissolve into the ‘eternal moment’ - this is the genuine ‘immortality’! The side-effects of taking the journey that leads to this insight involves the ‘neidan’ self-discipline and the pursuance of psychological and physical science that comprises ‘Daoist’ methodology. In this case, the functionality of the mind and body is brought to a maximised frequency whereby a robust health and a certain sense of longevity are definitely incorporated. Although this type of immortality is important – it is not the most favoured or elaborate of those available. We may give-up our bodies at the point of death and merge with the timeless universe – or we may remain in our no longer functioning bodies which retain the upright, seated meditation position. In this case, the physical is ‘dead’ in one sense, and yet ‘living’ in another – again, this is a matter of ‘frequency’ of manifestation. Furthermore, there are people who possess bodies that are permanently ill or injured (for various reasons), and yet they are considered ‘immortal’ by their teachers. This being the case, health is not always the complete lack of illness, injury or disability, and is reliant upon what the mind is able to ‘perceive’ rather than the state of the cells of the physical body. Such insight carries with it the power to revitalise the cellular structure of the human-body even if it is carrying an illness, injury or disability. The point is that life will improve for such successful aspirants and they will certainly live longer than if they had never trained. Immortality, of course, is linked to the purification of insight rather than any notions of physical purity. Physical purity does not exist as the body certainly does not last forever – but forever is a very long time!
I remember translating a highly technical and tricky blog entry written by Master Zhao Ming Wang of Beijing. I enjoy these challenges which the boundaries of my knowledge and understanding of a) traditional Chinese Daoist culture, and b) how this is interpreted, understood and applied to contemporary Chinese culture. This translation was shared by a reader online and was described as ‘mystical nonsense’ by someone who happened to come across it. Of course, this individual took it for granted that the original Chinese language text had been read, understood, translated, re-arranged and logically presented into (British) English! He could not comprehend how Master Zhao Ming Wang had employed a traditional Daoist sub-text in his explanation of a particular aspect of health and longevity practices, and yet articulated this understanding through a distinctly ‘modern’ interpretation of how the mind and body functions. Admittedly, this is a very subtle nuance that exists within the Qianfeng School which ‘blends’ traditional Chinese Daoist understanding with the ‘modern’ science familiar in the Western world. As it is my job to translate Master Zhao Ming Wang’s blog into English, it is my responsibility to convey this reality, even though it is very much an acquired taste! Master Zhao Bichen (1860-1942) was a very intelligent man. Not only did he seek-out and train with over thirty-six different (traditional) Daoist Masters, but he also encountered scientific literature imported from the West – which interested him tremendously. Primarily, this was data relating to medicine, anatomy and physiology – and it is this body of knowledge that he ‘integrated’ with the philosophy of traditional Daoist methodology. For ethnic Chinese readers who are familiar with the usual Daoist literature – the texts of the Qianfeng School are unusual in that they introduce to the Chinese reader common attributes contained within the Western interpretation of modern biology! The only obvious difference is that all this data is presented in Chinese translation. This blending of the ultra-orthodox Daoist ideology of the Qianfeng School with key attributes of ‘modern’ (Western) biological science – makes the Qianfeng School ‘unique’ in both China and the West! This is why the Chinese government considers the Qianfeng School to be an ideal conveyer of Daoism within a ‘modern’ Chinese context that plays-down superstition and literal beliefs in spirits and gods, etc, and encourages a more thorough and proactive ‘care’ for the well-being and health of the psychological and physical aspects of each practitioner. A lot of specialised work is carried-out in China (and in the UK) for teachings of the Qianfeng School to be properly presented for each reader to (freely) absorb, be inspired by and benefit from!
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!
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.
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) All living creatures possess a genetic clock which determines life expectancy. It is also true that lifestyle and life choices can improve life expectancy or diminish longevity. Living to an old age is usually thought of in Daoist literature to mean surviving to around 100 years old. Of course, within religious Daoism (道教 - Dao Jiao) there is the notion of physical and/or spiritual immortality, whilst within philosophical Daoism (道家 - Dao Jia), at least within the tradition of the Qianfeng School, there is a practical emphasis upon prolonging physical life to a greater degree than would have been expected if no training was undertaken. Vegetarianism features highly as a main dietary requirement, as meat is viewed as containing toxins of various kinds, and although alcohol is generally avoided as a habit, there are some traditional Chinese medicines that involve various herbs, fruits and spices distilled within rice-wine. (Western medical research agrees about the toxins in modern meat production – particularly with regard to the overloading of anti-biotics in farm animals and the use of dies to colour the meat – as well as confirms that a small amount of good quality alcohol [usually spirits] can be beneficial for cleansing the liver and other organs). Regular exercise of various kinds is beneficial to the structures and functionality of the mind and body. This can include stretching, bone-strengthening, muscle-building, muscle-relaxing, cardiovascular development (of the heart and lungs), and the development of a calm and an expansively ‘aware’ mind (all of which is accepted without question in the West). Within the Qianfeng tradition, seated meditation is practiced to calm and still the mind. This is an important first step that bears similarities to Ch’an Buddhist meditation, and reflects the fact that Master Zhao Bichen (1860-1942) inherited the Longmen-Wu-Liu lineage from two (Linji lineage) Ch’an Buddhist teachers – namely Masters Liao Ran (了然) and Liao Kong (了空). Liao Ran’s Daoist name was ‘Pure Meditation’ (清禅 - Qing Ch’an) and Master Liao Kong’s Daoist name was ‘Pure Stillness’ (清静 – Qing Jing). Before actively circulating the ‘jing’ (精) and ‘qi’ (氣) energies, the mind must be gathered and stilled through use of the hua tou (話頭) method. The breath and the hua tou are intrinsically linked so that a practitioner can breathe deeply and fully whilst simultaneously ‘returning’ the perception related to breathing back to its empty essence (mind ground). Eventually this practice extends into circulating jing and qi – and by ‘returning this dynamic activity to its immaterial essence - ‘shen’ [神] (or ‘emptiness’) is cultivated in the mind. This is why ‘jing’, ‘qi’ and ‘shen’ appear to be different entities in practice but are understood to emerge from the same united and empty mind ground in reality. Western science (which cannot be ignored even in modern China), does not recognize ‘jing’ (essential nature), ‘qi’ (breath or vital force), or ‘shen’ (expansive and aware ‘empty’ consciousness) as existing independently, such as an observable process, organ or limb, etc. I certainly do not advocate ‘faith’ over ’fact’ and neither does Master Zhao Ming Wang of Beijing (he views ‘jing‘, ‘qi’ and ‘shen’ as being scientifically ‘real’ from Chinese historical position). My view is that ancient Chinese science clearly identified a number of psychological and biological processes which were thought to be ‘integrative’ rather than ‘distinct’ (with Chinese science focusing upon ‘collective’ processes, and Western science upon ‘isolated’ functionality). China’s scientific trajectory favoured collective operation rather than separate functionality. Jing is that part of the reproductive chemicals (hormones) that combine in within sexual union between a man and a woman that produce the conception of child. Jing is also the basis (essential nature) of the physical life of the body once conceived and is considered crucial for a long and healthy existence. Withholding sexual emission preserves ‘jing’ (which when circulated) rejuvenates the bodily processes and structures. As far as I am aware, there is no Western scientific equivalent to this teaching. Qi quite literally equates to ‘breathing’, but also to the energy an individual receives from food and drink, as well as ‘Yuan Qi’ (元气) - or ‘Original Vital Force’ - which denotes the energy received from two parents at the point of conception. Qi can also be used to describe the attitude of mind of an individual, which can be vibrant and full of virtue (healthy qi), or deceptive, low and full of greed and anger (deficient in qi and virtue). For martial arts practice and bone-building, qi also equates to ‘bodyweight’ and ‘body mass’. Western science acknowledges breathing and the importance of oxygen intake, the circulation of oxygen around the body, the nutrition received from food and drink, and the strength of an individual’s immune system, etc. Gravity and its operation upon the human body is well-known and hundreds of years old in the West. Shen equates to various states of mind and would equate with the observations relating to Western psychology and psychiatry. Chinese Daoism is an ancient science which has studied the human condition very closely and has developed a number of very interesting ideas and concepts, etc. It is important to bear in mind that no matter how many scientists in the West reject the machinations of the Judeo-Christian faith, it is exactly from the milieu of this religion that modern, Western science has emerged (in the guise of secular knowledge). With this in mind, there is no reason to demand that a purely ‘Chinese’ (indigenous) take upon the measuring and recording of the processes and objects that comprise material reality should in any way conform to the cultural norms of the Judeo-Christian belief system.
ACW - 釋大道 (5.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
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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