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
0 Comments
In modern China there a Socialized health system (similar the NHS in the UK) which provides the best healthcare free at the point of use (paid for through taxation). China differs, however, in that there are two types of medicine available; a) Western medicine, and b) Traditional Chinese Medicine. Both are used interchangeably, with patients choosing which treatment method best suits their illness or injury recovery. Therefore, hospitals in China fall into three categories; 1) Western medicine, 2) TCM and 3) Integrated treatment. Hospitals in China are administered either by the Chinese State, or the People’s Liberation Army (PLA). Rich individuals can choose to contribute (as a ‘thank you’) to the Chinese State and ‘pay’ for their treatment, but as the standard of medical care is so high in China – the service they receive is exactly the same as that received by the poorest villager. Master Zhao Ming Wang has written in his blog how he has often visited TCM hospitals in China, and helped treat people suffering with cancer when Western medicine has not worked. His experience suggests that the Daoist methods he employs are more effective in certain circumstances than the equivalent Western treatments. This does not mean that Western medicine is ineffective – as just as many Chinese patients report the opposite finding – namely that TCM did not work (or only partly worked), whilst Western medicine cured them fully or to a greater extent. Of course, in some incidences it could be that a combination of the two methods is the best approach.
My advice to you is that if you are ill, visit your General Practitioner (GP) or Medical Doctor (MD) and never leave ailments or injuries to drag on and get worse without treatment. I am aware that in other parts of the world (unlike the UK, Northern Europe, Japan, Cuba, North Korea or China, etc.), many people do not have access to regular or affordable healthcare. This is an unfortunate situation and issue of broader political development and democratic processes. In other words, things can be changed overtime through political effort, but what should a person do ‘here and now’? The internet is a great resource for basic self-healing and further research into herbal remedies and other treatments. There is a plethora of online videos, for instance, offering ‘free’ physiotherapy advice. The local Pharmacy is a good place to gain basic advice on treatment and pain relief, etc. As intelligent human beings, we must use our intellects to overcome our material hardships. Herbology is a good start, as herbology is the basis of the pharmaceutical industry, but can often offer alternative methods of treatment and rehabilitation. Daoist methodology is its greater part, is a system of preventative medicine. This means that we train our bodies and minds in methods that prevent illness through a continuous purification process. The problem with this approach is that we remain ‘unaware’ of how may illnesses we could have contracted, but which we avoided through this wise behaviour. Modern, Western medicine, however, tends to treat definite symptoms as and when they appear. TCM does this as well, but there is a greater tendency toward preventative than there is in Western hospitals (particularly with regard to the use of acupuncture which attempts to ‘undermine’ the illness whilst treating it as an ‘imbalance’ which needs to be rectified). TCM still uses freshly gathered herbs and plants which are viewable in the medicine shop, and which are prepared in front of the patient once a prescription is written. TCM treatment is a much organic experience than its more industrialized Western counterpart. Master Zhao Ming Wang, whilst meeting disciples in his home in Beijing, assesses their wellbeing through their posture, voice, skin-tone, eye colour and behaviour, and usually starts Qianfeng Daoist training by him personally ‘unblocking’ the qi energy channels and putting the disciple on the right psychological and physical path. There are levels, however, below and beyond the physical application of recuperative Daoist medicine, which involve the generation of universal love and compassion for the entirety of creation! Master Zhao Bichen (1860-1942) exercised this when he abolished the old Daoist tradition of one master to one disciple per generation, and threw open the gates for all to train! Daoist methodology is the practice of exact physical methods of discipline which are applied to the mind and body. Although some people have associated superstition and myth with Daoist methodology, Qianfeng Daoism rejects this approach and only focuses upon the physical Daoist techniques that have been proven to work, albeit applied with a sense of love and respect. Belief in miracles or of divine beings is not used to ‘cure’ the mind or body (although this approach does exist in other Daoist lineages, which is fine). We do not rely upon ‘faith’ just as a Western doctor does not rely upon faith. This does not mean that no one should have faith – as this is a matter of personal choice – but it is not within the methodology of the Qianfeng School. It was not part of the Qianfeng School during the latter Qing Dynasty, the Nationalist period, or the ‘New China’ era. It is not a new approach, but a matter of ancient Chinese science which understood thousands of years ago, that effective methods must be premised upon observation of material (physical) process and repeatability of results. This explains in-part why Zhao Bichen was interested in Western biology and science, and incorporated some of this terminology into his numerous Daoist instructional manuals. ACW - 釋大道 (2.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) I have been debating for years with many intellectuals from the Mainland of China about the concept for a ‘New Daoism’ (新道). This is part of the restructuring of Chinese society and culture and is premised upon the teachings of ancient Daoist thought and practice that are deemed ‘logical’ and ‘reasonable’, and which are not premised upon superstition or ignorance. In a very real sense, the developmental aspect of Chinese Daoism was built over thousands of years and developed in a dialectical manner that mirrors modern, Western science. This may be referred to as ‘Western Medicine with Chinese Characteristics’, or, looked at another way ‘Ancient Chinese Medicine with Western Characteristics’. Chinese people tend to view it in the latter way, but Westerners can probably better understand it through the former concept. The issue here, is the recognition that humanity’s ingenuity manifests at different times and in different ways, across the world and is not limited to one ethnic group, (be it Western, Chinese or any other).
This process started in China decades before the ‘Nationalist’ Revolution of 1911, whilst China was still under the dominance of the then ‘foreign’ Manchu (‘Jurchen’) Qing Dynasty (1644-1911). The Qing were tribal people from what is today northeast China, who are not genetically or culturally ‘Han’, and who suppressed the ingenuity of Chinese thought and kept it within certain tight bounds of creativity. This was to protect the Qing ethnic dominance from the very well-known ingenuity of Chinese intellectuals, engineers, doctors and military leaders, etc. From around 1644 onwards, Chinese culture became frozen in time and this is why China fell behind the West, primarily England, Spain, Portugal and other Western European countries. As Daoism was ‘elitist’ at these times, it was not uncommon for one teacher to take-on just ‘one’ disciple per generation, and for Daoist knowledge and culture to be locked away deep in the inaccessible countryside, or above in the rarefied peaks of the great mountain ranges. If the master died due to old age, calamity or disaster, or if the disciple ‘disappeared’ for whatever reason, the Daoist lineage in question would invariably come to an end with hardly anyone ever knowing it existed, but the core of these teachings were highly ‘scientific’ in nature and preserved through a strict Confucian notion of generation to generation transmission which – when it worked properly – ensured high-standards, but achieved this by preventing wide dissemination. This is what might be called ‘Old Daoism’ (古道 - Gu Dao) and it performed its allotted tasks quite well for the times within which it operated. In modern times, however, with widespread literacy, healthcare, education and reasonably good work conditions, this ‘secrecy’ is now out of date and needs rethinking. In the last 400 years or so, China has changed radically and beyond any reasonable expectations. The method of ‘Old Daoism’ transmission worked very well when people lived in abject poverty, were illiterate, had short lives or fell victim to natural disasters or man-made calamities and warfare. With the development of modernity in China, a process that has developed over the last 400 years, the cultural climate is now entirely different (as it is throughout the world). Today, everyone and anyone, regardless of gender, ethnicity, creed or geographical origination can directly benefit from the Daoist teachings that have been preserved in the past by many individuals who often suffered terribly for their dedication. This is why we must remember with respect the days of the ‘Old Daoism’ and never consider our current days of ‘New Daoism’ as being ‘superior’. In many ways, we as modern humans often lack the strength of character of those Old Daoists who sat in the snow-capped hills with no regular food supply, warm clothing medicines or central-heating. Within the ‘New Daoism’ we must strive to emulate those old masters and disciples of the past. ‘New Daoism’ offers ‘open’ instruction to ALL human-beings (and animals) without exception. In the UK we follow a strict adherence to the spiritual rule of no money changing hands (due to instructions from the Great Buddhist Master Xu Yun 1840-1959 – and Great Daoist Master Zhao Bichen 1860-1942) - and offer everything we know in written format for all to see and use. As with ‘Old Daoism’ - teachers must be worthy and students must be virtuous. As Confucius taught – when he lefts a single corner of a four-cornered cloth – he expects the disciple to lift-up and bring him the other three comers. This dedication need not be despotic, but it should be good-natured and full of vigour and virtue. ACW - 釋大道 (1.9.2019) 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
|