Authentic Daoist Self-Cultivation Requires Determined Effort
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
In the last decade or so, there has been sweeping changes, not only across my homeland of China, but also across the West, concerning attitudes toward the methods of Daoist self-cultivation, with an entire new generation of interest developing. This change has seen large numbers of people around the world engaging in Daoist practice, and attempting to find good instruction. For many this has been a difficult process involving many hardships, as authentic Daoist guidance is difficult to find – even in China, - and even if genuine instruction is found, the fact remains that Daoist self-cultivation is not a ‘quick fix’ but often requires years of dedicated practice for real progress to be made.
The Qianfeng Earlier Divine-Sky School possess the true ‘law gate’ (法门 – Fa Men) through which all disciples must pass if they want to practice the genuine ‘neidan’ (内丹), or ‘lower energy centre self-cultivation’. In this school, we do not advocate theoretical obscurity, or ‘mysterious’ practice, but rather offer authentic Daoist technique which must be put into a determined and regular practice. The true Daoist law is used to focus the mind and develop the body, and the only requirements are good instruction, and a committed practice. This does not mean the path of self-development is easy, but rather that a logical approach must be adopted, together with the realisation that the methods and techniques must be continuously applied without a break for a long period of time. This practical reality associated with Daoist self-cultivation often requires a great self-sacrifice on the part of the disciple, and an eternal patience on the part of the teacher. If you enter the gate of the Qianfeng School, then you must be prepared for a long and determined practice (perhaps lasting decades) with the minimum of distraction. This is the only way to make progress in the development of the mind and body, understand the Daoist methods, build health and pro-long life.
I think the suffering of hardship during training must not be underestimated or played-down, as any genuine Daoist practice involves a dedication that is very much beyond the ordinary in its scope and commitment. As an example of this, I want to mention how a number of misguided people defame the Buddha, and state that there is no need to follow his Vinaya Discipline – this is a false argument that strips the Buddhist meditative path of its virtuous power. Virtuous power – be it Daoist or Buddhist – must be earned through the strict application of self-discipline, as there is no other way of acquiring the appropriate psychological or physical merit that results in self-development. It is interesting to note that even in the Buddha’s lifetime, there were ascetics who followed other paths, that also criticised his approach. However, these ascetics did not develop beyond a certain point in their developmet, whilst the Buddha realised complete enlightenment – thus proving the efficacy of his path. If you want to explore this teaching, many people benefit greatly from studying the Buddhist Surangama Sutra (楞严经 – Leng Yan Jing).
In a similar fashion, Daoism has evolved over thousands of years in China, and has developed a number of explanatory classical texts. Throughout its long history (which meanders down through the ages like a river), dynasties have come and gone, with one emperor favouring Daoism, whilst another despised it as a religion or guiding philosophy. Now there are no more emperors, and Daoism has spread across the world, primarily through the influence of its central text – Laozi’s Dao De Jing (老子道德经) – or Laozi’s ‘Classic of the Virtuous Way’.
In fact, although Buddhism originated in ancient India, and Daoism originated in ancient China, nevertheless, both paths are like brothers supporting one another. Both advocate a profound psychological and physical transformation, and both are united by being influenced by the social philosophy of Confucianism. In this respect, ‘difference’ has been a very positive driving force in Chinese cultural development. Both paths discipline the body and ‘still’ the mind through meditative practice. This relies upon the production of good behaviour and good thoughts, which are used to generate ‘virtue’ in the mind, body and environment. Virtue is the crucial power behind all self-cultivation, regardless of religious path. Without virtue (which is generated by the practice of strict self-discipline), there can be no genuine self-cultivation. By strengthening virtue, the original spirit (元神 – Yuan Shen) is revealed, and the related states of ‘life’ and ‘death’ are reconciled and understood.
The method of developing the ‘life essence through mind and body’ (性命双修 – Xing Ming Shuang Xiu) self-cultivation is distinctly Daoist, and is drawn from the many Daoist classical texts. If there is no firm basis for training, there is no strong foundation, then it is obvious that no developmental structure can be built. In such a situation, if no foundation is present, disciples might well delude themselves, mistaking the ordinary for the extraordinary, or the illusionary for the real (like the reflection of the moon or a flower in the water, taken to be the real thing). You must understand the value of life, and learn to cherish every single day of it, so that it can be used in a positive manner for self-cultivation, and for helping others. As I have said many times in the past, proper Daoist self-cultivation is a long and drawn-out affair that takes time, dedication and self-sacrifice. You must build ‘virtue’ here and now in your ordinary life, as there is no other way to proceed.
Daojia, Qianfeng Prenatal School
Qianfeng Hermitage: Zhao Ming Wang
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102wwoy.html
道家功夫需真修实练
近十几年来在我华夏大地上以及西方国家对中国道家养生文化有了很大变化,为了探寻这部道家神奇的功夫,凡是入门弟子都有一部曲折坎坷经历,细细道来千辛万苦。
当入得千峰先天派之门才了解到真正内丹法门,这里没有玄妙道家术语,只有简单练功心法,这里没有一周能让你学会的教材,只有漫长的修心炼命之法。凡我千峰门人都有一个心愿《立志真修》而几十年来他们也是这样做的,身体力行用心去领悟修心炼命之法。
大凡修者都经历过修心之艰难,在这里我要着重提一下,如今有个别修佛的说修道的不好,修道者也说修佛的不好。很可笑凡是有以上言行者不论修佛修道者都没有修好。佛家经典历史悠久而就德善修心经典让多少人受益,佛家的《楞严经》是一部历史经典著作。道家有着中华几千年文化历史,在历史长河中有多少帝王想灭杀他,而今帝王以去道教文化还在。《老子道德经》还在传播着中华独有的经典文化。
其实不论佛道都有内在的文化和历史背景,他们就像一对兄弟,相互传播文明,文化,以及教化大众以善德之心,谈及道家功夫,性命双修我们要借鉴佛家以及儒家及诸子百家思想来修炼我们的心性,了解善德,了解生死才可修性而圆明,直入元神。
性命双修是道家一部经典养生内丹体系,如果没有坚定性功为基础,所有的一切都是水中月镜中花。所及道家功夫性命双修的性功很重要,大家爱好内丹文化就要了解他的重要性,不是短暂几天开班就了解了,就像我前边所讲,修道家功夫是漫长的修心炼命之功。
道家千峰先天派
千峰草堂: 赵明旺
The Qianfeng Earlier Divine-Sky School possess the true ‘law gate’ (法门 – Fa Men) through which all disciples must pass if they want to practice the genuine ‘neidan’ (内丹), or ‘lower energy centre self-cultivation’. In this school, we do not advocate theoretical obscurity, or ‘mysterious’ practice, but rather offer authentic Daoist technique which must be put into a determined and regular practice. The true Daoist law is used to focus the mind and develop the body, and the only requirements are good instruction, and a committed practice. This does not mean the path of self-development is easy, but rather that a logical approach must be adopted, together with the realisation that the methods and techniques must be continuously applied without a break for a long period of time. This practical reality associated with Daoist self-cultivation often requires a great self-sacrifice on the part of the disciple, and an eternal patience on the part of the teacher. If you enter the gate of the Qianfeng School, then you must be prepared for a long and determined practice (perhaps lasting decades) with the minimum of distraction. This is the only way to make progress in the development of the mind and body, understand the Daoist methods, build health and pro-long life.
I think the suffering of hardship during training must not be underestimated or played-down, as any genuine Daoist practice involves a dedication that is very much beyond the ordinary in its scope and commitment. As an example of this, I want to mention how a number of misguided people defame the Buddha, and state that there is no need to follow his Vinaya Discipline – this is a false argument that strips the Buddhist meditative path of its virtuous power. Virtuous power – be it Daoist or Buddhist – must be earned through the strict application of self-discipline, as there is no other way of acquiring the appropriate psychological or physical merit that results in self-development. It is interesting to note that even in the Buddha’s lifetime, there were ascetics who followed other paths, that also criticised his approach. However, these ascetics did not develop beyond a certain point in their developmet, whilst the Buddha realised complete enlightenment – thus proving the efficacy of his path. If you want to explore this teaching, many people benefit greatly from studying the Buddhist Surangama Sutra (楞严经 – Leng Yan Jing).
In a similar fashion, Daoism has evolved over thousands of years in China, and has developed a number of explanatory classical texts. Throughout its long history (which meanders down through the ages like a river), dynasties have come and gone, with one emperor favouring Daoism, whilst another despised it as a religion or guiding philosophy. Now there are no more emperors, and Daoism has spread across the world, primarily through the influence of its central text – Laozi’s Dao De Jing (老子道德经) – or Laozi’s ‘Classic of the Virtuous Way’.
In fact, although Buddhism originated in ancient India, and Daoism originated in ancient China, nevertheless, both paths are like brothers supporting one another. Both advocate a profound psychological and physical transformation, and both are united by being influenced by the social philosophy of Confucianism. In this respect, ‘difference’ has been a very positive driving force in Chinese cultural development. Both paths discipline the body and ‘still’ the mind through meditative practice. This relies upon the production of good behaviour and good thoughts, which are used to generate ‘virtue’ in the mind, body and environment. Virtue is the crucial power behind all self-cultivation, regardless of religious path. Without virtue (which is generated by the practice of strict self-discipline), there can be no genuine self-cultivation. By strengthening virtue, the original spirit (元神 – Yuan Shen) is revealed, and the related states of ‘life’ and ‘death’ are reconciled and understood.
The method of developing the ‘life essence through mind and body’ (性命双修 – Xing Ming Shuang Xiu) self-cultivation is distinctly Daoist, and is drawn from the many Daoist classical texts. If there is no firm basis for training, there is no strong foundation, then it is obvious that no developmental structure can be built. In such a situation, if no foundation is present, disciples might well delude themselves, mistaking the ordinary for the extraordinary, or the illusionary for the real (like the reflection of the moon or a flower in the water, taken to be the real thing). You must understand the value of life, and learn to cherish every single day of it, so that it can be used in a positive manner for self-cultivation, and for helping others. As I have said many times in the past, proper Daoist self-cultivation is a long and drawn-out affair that takes time, dedication and self-sacrifice. You must build ‘virtue’ here and now in your ordinary life, as there is no other way to proceed.
Daojia, Qianfeng Prenatal School
Qianfeng Hermitage: Zhao Ming Wang
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102wwoy.html
道家功夫需真修实练
近十几年来在我华夏大地上以及西方国家对中国道家养生文化有了很大变化,为了探寻这部道家神奇的功夫,凡是入门弟子都有一部曲折坎坷经历,细细道来千辛万苦。
当入得千峰先天派之门才了解到真正内丹法门,这里没有玄妙道家术语,只有简单练功心法,这里没有一周能让你学会的教材,只有漫长的修心炼命之法。凡我千峰门人都有一个心愿《立志真修》而几十年来他们也是这样做的,身体力行用心去领悟修心炼命之法。
大凡修者都经历过修心之艰难,在这里我要着重提一下,如今有个别修佛的说修道的不好,修道者也说修佛的不好。很可笑凡是有以上言行者不论修佛修道者都没有修好。佛家经典历史悠久而就德善修心经典让多少人受益,佛家的《楞严经》是一部历史经典著作。道家有着中华几千年文化历史,在历史长河中有多少帝王想灭杀他,而今帝王以去道教文化还在。《老子道德经》还在传播着中华独有的经典文化。
其实不论佛道都有内在的文化和历史背景,他们就像一对兄弟,相互传播文明,文化,以及教化大众以善德之心,谈及道家功夫,性命双修我们要借鉴佛家以及儒家及诸子百家思想来修炼我们的心性,了解善德,了解生死才可修性而圆明,直入元神。
性命双修是道家一部经典养生内丹体系,如果没有坚定性功为基础,所有的一切都是水中月镜中花。所及道家功夫性命双修的性功很重要,大家爱好内丹文化就要了解他的重要性,不是短暂几天开班就了解了,就像我前边所讲,修道家功夫是漫长的修心炼命之功。
道家千峰先天派
千峰草堂: 赵明旺