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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Although I can sit with cross-legs and circulate the jing and qi (through the shen) in cycles of 360 repetitions, I find that in the transcendent stage, the parameters of this practice dissolve, disappear and are not required. The enhanced awareness itself penetrates (and opens) all the energy channel within and around the body, whilst linking the inner body to the outer environment through energy flow and psychological awareness. When this state is accessed, I am sat in the cross-legged meditation position with the hands in the usual positions required for Qianfeng practice. I can perform the usual circulation in the traditional manner, but at this time in my life this seems to be far too limited in scope. After years of practice, the practice has given way to a new ability and new perspective. I can feel the blood and energy channels ‘open’ and ‘unify’ fully – or more specifically - I become ever more aware of the ‘open’ and ‘unified’ reality of my inner-outer manifestation. My ‘intention’ (意- Yi) clears, expands, liberates, strengthens and generates contentment, boundless love and a gentle wisdom. This is an insight into how I personally practice with a similar if not identical reality unfolding when I move through my martial arts forms (although I am drawn ever more to ‘stillness’ and ‘awareness’).
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. 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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