I have been dedicating a lot of time to our family Daoist Lineage (in fact, we have two - the other being 'Wong Tai Sin' - the Immortal Doctor who very common in the Hong Kong area, and linked to our gongfu style). This is because Master Zhao Ming Wang is a very kind and caring person who although very strict - has graciously recognised the lineage of his Zhao Family Daoism which I inherited through Charles Luk (1898-1978) who personally trained with his Great Grandfather Zhao Bichen (1860-1942), passed to me by Richard Hunn (1949-2006).
Dear Gillian I have been dedicating a lot of time to our family Daoist Lineage (in fact, we have two - the other being 'Wong Tai Sin' - the Immortal Doctor who very common in the Hong Kong area, and linked to our gongfu style). This is because Master Zhao Ming Wang is a very kind and caring person who although very strict - has graciously recognised the lineage of his Zhao Family Daoism which I inherited through Charles Luk (1898-1978) who personally trained with his Great Grandfather Zhao Bichen (1860-1942), passed to me by Richard Hunn (1949-2006). There is a school of Daoism which claims it is from Russia - but which writes its website in US English. It uses a fake web address in Russia - but those who make contact tell me the admins are (White) American. They claim to be the sole inheritors of the Wu Liu School of Daoism - and that Master Zhao Ming Wang's Qianfeng School is 'fake'. They even penned the US (English) Wikipedia page which voices this lie - and yet the Russian language Wikipedia page (supposedly the page of their home country) does not express this lie at all and is very respectful to Master Zhao Ming Wang. Indeed, the Russians I meet all the time simply do not behave in this ignorant manner. Furthermore, it is 'law' within modern China that ALL religious groups and teachers MUST register their real names and addresses on social media and in the public domain. This is so they can perform their spiritual function of helping anybody who requires assistance and asks for it. This supposedly 'Russian School' states that its Chinese teachers do not give out their names! When I checked these claims, I was told by the Religious Support, Protection and Investigation Department (Beijing) that this school is a Western fabrication charging large sums of money for the second-hand teachings lifted out of books published in the West! Finally, the Daoist Association of China granted me the honourable task of translating a number of 'key' documents from the Chinese-language into (British) English so that the genuine knowledge is available for Western people interested in the authentic Daoist lineages of China. In the West, people can do what they want - even invent Daoist schools - but they shouldn't make claims that such entities are a) linked to China, or b) represent China. Such stupidity can get people into all kinds of trouble!
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Translator’s Note: As there is a ‘fake’ school of Daoism In the West spreading all kinds of ahistorical nonsense about the Wu Liu lineage, the Daoist Association of China has granted me the honourable the task of translating key (but obscure) Chinese language texts so that the correct history of Chinese Daoism can be presented without the taint of ignorance, racism and deliberate falsification, etc. Master Wu Shouyang (伍守阳) [1574-1644] was the recognised eighth-generation inheritor of the Quanzhen, Longmen Daoist Tradition. His disciple - Master Liu Huayang (柳华阳) [1736 - ?] - is the recognised ninth-generation inheritor of the Quanzhen, Longmen Tradition. Ch’an Masters Liao Ran and Liao Kong appear to have both been recognised as the tenth-generation inheritors of the Quanzhen, Longmen AND Wu Liu Tradition. As the ‘Wu Liu’ School only came into being after Liu Huayang learned from Wu Shouyang – (It could be that both Ch’an Masters Liao Ran and Liao Kong were also the recognised first-generation inheritors of the newly formed ‘Wu Liu’ School). Whatever the case, the Wu Liu teaching (as a refinement of the Quanzhen and Longmen methodology) passed through the hands of Liao Ran and Liao Kong. Zhao Bichen was the eleven-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – is also counted as the Founding Patriarch of the Qianfeng School – which is a re-gathering of ALL the authentic Daoist teachings that were once lost from the decadent lineages and corrupt schools. Master Zhao Ming Wang [赵明旺] (the great grandson of Zhao Bichen still living in Beijing) is recognised as the fourteenth-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – as well as being the third-generation inheritor of the Qianfeng School. ACW (26.3.2021) Master Liao Kong originally came from a family based in the city of Beijing. When young, he entered the ‘Benevolent Longevity’ (仁寿 - Ren Shou) Temple (庙 - Miao) as a Ch’an Buddhist monk. This temple no longer exists today (with its ruins cleared in 1969), but was located in the ‘Qianmen’ (前门) area of Beijing, situated North (and outside of) the ‘Tianqiao West Road’ (天桥西路 - Tian Qiao Xi Lu). This is where Master Liao Kong studied Linji (臨濟) School of Ch’an Buddhism and attained enlightenment. During the fifteen day of the eighth lunar month of the fourth year of the reign of the Qing Dynasty Emperor ‘Jiaqing’ (嘉庆) [1799] - the ‘Immortal Master’ (仙师 - Xian Shi) named ‘Liu Huayang’ (柳华阳) taught the ‘Wu Liu’ method of Daoist self-cultivation (性命细功 - Xing Ming Xi Gong) or ‘Essential Life Refinement Self-cultivation' - which sealed all leakages and united and opened the eight extraordinary energy channels! Master Liao Kong spent the next twenty-one years practicing at the ‘Golden Mountain’ (金山 - Jin Shan) Temple (寺 - si). On the thirteen day of the third lunar month of the same year (1820) - the two Ch’an Masters ‘Liao Ran’ (了然) and ‘Liao Kong’ received the full Daoist method and transmission of the ‘Wu Liu’ School. Later, during the fifth month of the ninth year of the Republic of China (1920) - Master Liao Kong met his disciple ‘Zhao Bichen (趙避塵) inside a shop next to the West House’ and fully transmitted the Quanzhen, Longmen, Wu Liu Daoist School in its entirety. Furthermore, Master Liao Kong issued a ‘Divine-Sky Mandate' (天命 - Tian Ming) formally acknowledging (and endorsing) the formulation of the ‘Thousand Peaks’ (千峰 - Qian Feng), ‘Pre-Natal’ (先天 - Xian Tian), ‘School’ (派 - Pai) - as the only genuine inheritor of the ‘Wu Liu’ School! Since that time, the Qianfeng School (based in Beijing) has welcomed thousands of students through its doors! As Masters Liao Kong and Liao Ran were acknowledged as ten-generation inheritors of the Quanzhen, Longmen, Wu Lui tradition – Master Zhao Bichen was acknowledged as the eleventh-generation inheritor of the Quanzhen, Longmen, Wu Liu tradition.
Chinese Language Text: http://www.wuwo.org/djxw/740.html Name: ‘Bai Yun Guan’ (白云观) = ‘White Cloud Temple’ - with the ideogram for ‘temple’ (观) - pronounced ‘Guan’ in Putonghua and ‘Kwoon’ or ‘gwoon’ in the Guangdonghua - referring to a wide-open ‘sacred space’ within which various religious rituals and spiritual activities take place that open a doorway between the material and unseen (immaterial) realm. These practices can involve seated and standing exercises, martial arts practices, prayers for the dead, prayers for the ill, and even divination consultations, as well as scripture-chanting and various kinds of ‘healing’ ceremonies, etc. In a large, central temple in a major city, part of the structure will contain a ‘Sacred Library’ within which the holy books and classical literature of the lineage or school will be stored, protected, and accessed. Address: The Baiyun Guan is located in Baiyunguan Street - outside Xibianmen - Xicheng District, Beijing – PRC. 白云观, 位于北京西城区西便门外白云观街道, 中华人民共和国) History: The Baiyun Temple is considered the spiritual home of the ‘Complete Reality’ (教全 - Quan Zhen) and the ‘Dragon Gate’ (龙门 - Long Men) Schools of Daoism – and the first ‘official’ large-scale monastery designed to house and train large numbers of Daoist priests in China. Founded during the Tang Dynasty, it was the preferred holy place of Emperor ‘Xuanzong’ (玄宗) [r. 713-756] - who would spend his time within its walls performing rituals of respect dedicated to the shrine of the Daoist Sage – Laozi (老子). In those early days, the area was known as the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan). During the time of the reign of Jin Dynasty Emperor ‘Shizong’ (世宗) [r. 1161-1189] - the temple grounds and buildings were extended – and was renamed ‘Ten Directions Divine-Sky Broad-View' (十方大天长观 - Shi Fang Tian Chang). At the end of the Jin Dynasty it was re-built and became known as the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫). There are a large number of precious cultural relics in the Baiyun Temple, with the most famous known as the ‘Three Treasures’ (三宝 - San Bao) - or the ‘Ming Dynasty Edition’ of the text entitled ‘Correct Unified Daoist Tradition’ (正统道藏 - Zheng Tong Dao Zong), a Tang Dynasty sculptured stone statue of a seated Laozi, and the Yuan Dynasty calligraphy of ‘Zhao Mingfu’ (赵孟頫) entitled ‘Loose Snow – Way Virtue Classic’ (松雪道德经 - Song Xue Dao De Jung). After the founding of New China (in 1949), national Daoist organizations, colleges, and research institutions such as the China Daoist Association, the China Daoist Academy, and the Chinese Daoist Culture Research Institute were successively established here. Baiyun Temple is also one of the few temples in Beijing which escaped destruction during the ‘Cultural Revolution’ (1966-1976). The Baiyun Temple was originally built during the twenty-sixth year of the reign of the Tang Dynasty Emperor ‘Kaiyuan’ (开元) [739] - and was officially named the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan) during the third year of the reign of the Jin Dynasty Emperor Mingchong (明昌) [1192]. During the third year of the reign of the Jin Dynasty Emperor Taihe (泰和) [1203] - the temple was reconstructed and renamed the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫) - but this structure was originally destroyed by fire. During the early years of the Yuan Dynasty, the Quanzhen School sent its enlightened representative – the ‘true man’ (真人 - Zhen Ren) Qiu Chuji (丘处机) - to Beijing where under the orders of Genghis Khan, he was stationed at the Taiji Palace as the ‘Head’ of all Daoist schools in China! This is why it was re-named the ‘Changchun’ (长春) Palace and became renowned as a great centre of Daoist learning in China! During the fourth-year of the reign of the Jin Dynasty Emperor Zhengda (正大) [1227] - Qiu Chuji passed away. Around this time, his key disciple – Yin Zhiping (尹志平) - established a Daoist Temple on the east-side of the Changchun Palace – which was named the ‘White Cloud Temple’ (白云观 - Bai Yun Guan). As the Yuan Dynasty started to collapse – the Changchun Palace (and many of the surrounding buildings) were burned-down (in the fighting) – with only the ‘Baiyun Temple’ left-standing. During the twenty-Seventh year of the reign of the Ming Dynasty Emperor ‘Hongwu’ (洪武) [1394] - the front and rear two halls and some annex buildings were re-built. During the reign of Ming Dynasty Emperor ‘Zhengtong’ (正统) [1435-1449] - the area was re-built on a grand-scale and the Teachings of Daoism refined and made clear. During the eighth year of the reign of the Ming Emperor ‘Zhengtong’ (正统) [1443] - the name ‘白云观’ (Bai Yun Guan) was officially conferred upon the temple (and grounds) with an ‘Imperial Plaque’. At the end of the Ming Dynasty, the ‘Baiyun’ Temple was destroyed by fire. During the forty-fifth-year of the reign of the Qing Dynasty Emperor Kangxi (康熙) [1706] - the original foundation was re-built and structure repaired and greatly expanded. This is when the structure of the ‘modern’ temple was constructed and its governing regulations were firmly established. Later, during the reigns of the ‘Qinglong’ (乾隆) and ‘Guangxu’ (光绪) Qing Dynasty Emperors – repairs were carried-out and small additions were made. During the Nationalist Government (post-1911), however, the temple fell into a terrible state of disrepair. After Liberation, the government allocated funds for repairs in 1956, and in 1957 it was designated as the site of the Chinese Daoist Association. During the ‘Cultural Revolution’, the Baiyun Temple was once again damaged. In 1981, the Government of China allocated funds for comprehensive repairs and it was re-opened to the outside world. In 1979, the ‘Baiyun’ Temple was declared a Chinese Site of Great Cultural Importance and Containing Great Cultural Relics – in Beijing! On June 25th, 2001, the Baiyun Temple was recognised as a place of great cultural (and spiritual) significance for the Qing (and earlier) Dynasties. Today, many Daoist groups world-wide look to the Baiyun Temple as the spiritual centre of all Daoist practice.
The Founding Patriarch of the ‘Longmen’ School is the highly respected ‘Qiu Chuji’ (邱处机). He is considered one of the Seven ‘Enlightened Beings’ of the ‘Quanzhen’ (尊全) - or ‘Complete Reality’ School. Qiu Chuji’s most respect disciple – Zhao Daojian (赵道坚) - is considered the first-generation inheritor of the ‘Longmen’ School. The following is a list of eighteen enlightened disciples which accompanied Qiu Chuji on his journey to the Western Region:
Zhao Daojian (赵道坚), Song Daoan (宋道安), Yin Zhiping (尹志平), Sun Zhijian (孙志坚), Xia Zhicheng (夏志诚), Song Defang (宋德方), Wang Zhiming (王志明), Yu Zhike (于志可), Zhang Zhisu (张志素), Ju Zhiyuan (鞠志圆), Li Zhichang (李志常), Zheng Zhixiu (郑志修), Zhang Zhiyuan (张志远), Meng Zhiwen (孟志稳), Ying Zhiqing (蓦志清), He Zhiping (何志清), Yang Zhijing (杨志静) and Pan Dechong (潘德冲). This lineage of the Eighteen Enlightened Patriarchs of the ‘Longmen’ (龙门 ) School (cultivating the ‘Quanzhen’ Path) was confirmed by the Yuan Dynasty Emperor ‘Yuan Shizu’ (元世祖) through his Edict entitled ‘Wu Zong’ (武宗) - or ‘Martial Lineage’ - as these special people had successfully demonstrated the highest and most worthy levels of self-discipline whilst cultivating the Path toward fully realising Daoist Immortality! Chinese Language Text: https://baike.sogou.com/v4303691.htm Qiu Chuji was originally known as ‘Tong Mi’ (通密) - with the Daoist-name of ‘Chang Chun Zi’ (长春子). His family came from the ‘Dengzhou’ (登州) area of ‘Qixia’ (栖霞) which is today part of Shandong province. He was considered the ‘Head Teacher’ of the ‘Quanzhen’ (全真) - or ‘Complete Reality’ - School of Daoism, a being who had penetrated the mysteries of reality, a person who had attained ‘Immortality’, a great thinker of profound thoughts, an excellent politician, a superb writer, an expert in all health matters and expert in Chinese science. Indeed, such was his outstanding character that he was valued and respected by the rulers of the Southern Song Dynasty, the Jin Dynasty and the Mongol Empire! This is why he was selected at the age of seventy-four years-old to lead a delegation to meet with Genghis Khan (in the Western Region) to convince him to exercise ‘love’ for the people and to stop him from ‘killing’. This mission was a success. Within the genre of Daoist spirituality, Qiu Chuji is considered one of the ‘Seven Realisers of Reality’ (七真 - Qi Zhen), as well as the recognised ‘Founder’ of the ‘Longmen’ (龙门) - or ‘Dragon Gate’ - School of Daoist self-cultivation. During the fourth year of the reign of the Emperor Zhengda (正大) [1227] - Qiu Chuji passed away sat upright in the meditation posture within the ‘Baoxuan’(宝玄) Hall situated within the ‘Changchun’ (长春) Palace – aged eighty-years of age. For three days the people of Beijing were amazed to see a bright light emanate from his still (and upright) body that spread into the open sky – as well as a rare fragrance filling the air! The Emperor Yuanshizu (元世祖) respected Qiu Chuji greatly, stating ‘He was a true Head Priest of the Daoist Religion!’ He was also granted the posthumous name of ‘Qiu Shenxian’ (邱神仙) - or ‘Qiu Spirit Immortal’ - in recognition of his immeasurable virtue and good merit. Indeed, as his birthday fell on the nineteenth day of the first lunar month, this date each year was named the ‘Double Nine Festival’ (燕九节 - Yan Jiu Jie) in his honour!
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zhao Daojian’s ancestral home was ‘Tanzhou’ (檀州) - now situated in the ‘Miyun’ (密云) area of Hebei province. His was originally known by the first-name of ‘Jiu Gu’ (九古). His father was a scholar-official who served the government as the ‘Sub-Prefect’ (知时 - Tongzhi) of ‘Pingliang’ (平凉) - now part of Gansu province. This is where Zhao Daojian spent much of his youth. The biography of Zhao Daojian is well recorded in a number of Chinese-language historical records. During the seventeenth year of the reign of Emperor Jindading (金大定) [1177] - he took-up the practice of Daoist self-cultivation. Two years later (1179) he was accepted as a disciple by Daoist Master ‘Ma Yu’ (马钰) of ‘Huating’ (华亭) - now part of modern Gansu province. After twenty-years of training Ma Yu announced that he would ‘soon leave his body’ and that his disciple must travel to Mount Dragon Gate (龙门山 - Long Men Shan) and seek-out Master Qiu Chuji (邱处机). This is where Master Qiu Chuji granted him the Daoist-name of ‘Daojian’ (道坚) whilst accepting him as his disciple. During the fourteenth year of the reign of Emperor Yuantaizu (元太祖) [1219] - Zhao Daojian was selected – along with seventeen other Longmen disciples – to accompany Qui Chuji on a journey to the Western Region following a decree issued by Genghis Khan. After spending many years in solitary practice, interspersed with long-journeys through the remote areas, Zhao Daojian attained ‘Immortality’. During the seventeenth year of the reign of the Yuan Emperor ‘Yuanshizu’ (元世祖) [1280] - the Yuanshizu Emperor issued an edict officially recognising ‘Zhao Daojian’ as the accepted first-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon’s Gate’ lineage – making him the recognised (and primary) successor to Qiu Chuji – the Founder of the Longmen School!
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zheng Dechun was a native of ‘Luoyang’ (洛阳), Henan province and his Daoist-name was ‘Bi Zhi’ (碧芝). Although he was actively teaching during the first-year of the reign of the Yuan Dynasty Emperor ‘Huang Qing’ (皇庆) [1312] - he also remained ‘hidden’ on Mount Hua (华山 - Hua Shan) for some time (during the tenth lunar month of 1312 - he received Longmen 'transmission' from Zhao Daojian [赵道坚] - being granted the Daoist-name 'De Chun' [德纯]). During the twenty-seventh year of the reign of the Yuan Emperor ‘Zhi Zheng’ (至正) [1367] - he granted advanced Daoist instruction (and transmission) to third-generation inheritor Chen Tongwei (陈通微) - and is considered the second-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon Gate’s’ School.
Chinese Language Text: https://baike.sogou.com/v4303691.htm Chen Tongwei was a native of ‘Dongchang’ (东昌) - now ‘Liaocheng’ (聊城) - situated in Shandong province, and his Daoist-name was ‘Chong Yi Zi’ (冲夷子). He died at the age of one-hundred and seven years of age. Originally, he was a Daoist Master within the ‘Zhengyi’ (正一) School (during the twenty-seventh-year of the reign of Emperor Yuanzhizheng [1367] he was known to be actively teaching) – but after wandering far and wide seeking instruction in the authentic teachings – he eventually settled for a life of ‘isolation’ on Mount Qingcheng (青城山 - Qing Cheng Shan). During the twentieth-year of the reign of Ming Dynasty Emperor Hongwu (洪武) [1387] - he received the transmission of the Daoist Precepts from ‘Zhou Xuanpu’ (周玄朴) - and is considered the third-generation inheritor of the Longmen ‘龙门’ - or ‘Dragon’s Gate’ School.
Chinese Language Texts: https://baike.sogou.com/v4303691.htm Zhou Xuanpu’s Daoist name was ‘Da Zhou’ (大拙) and he was from the Xi’an area of Shaanxi province. After receiving Daoist instruction, Zhou Xuanpu stayed at ‘Qingcheng’ (青城) to perfect his practice. During the first year of the reign of Emperor Jingtai (1450) - was the last time Zhou Xuanpu was seen fit and well despite spending the previous fifty-years in isolated self-cultivation. He passed the fifth-generation of the Longmen (龙门) transmission directly to ‘Zhang Zongren’ (张宗仁) on ‘Tiantai’ (天台) and (indirectly) to Shen Jingyuan (沈静圆) in Shanxi. He passed away during the tenth lunar month of the reign of Emperor Jingtai (1450) aged one-hundred and ten years-old. Zhou XuanPu is considered the fourth-generation inheritor of the Longmen lineage.
Chinese Language Text: https://baike.sogou.com/v4303691.htm Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
The original first-name of Zhang Jingding was ‘Zong Ren’ (宗仁) whilst his Daoist-name was ‘Wu Wo Zi’ (无我子). His family came from the ‘Yuhang’ (余杭) area of Zhejiang province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that he came from generations of Confucian scholars – whilst being skilled in the theory of ‘Essense’ (性 - Xing) and ‘logic of the underlying foundation of nature and its manifestation’ (理 - Li). During the reign of the Emperor Yongle (1402-1424) - Zhang Jingding studied the ‘Bright Classic’ (明经 - Ming Jing) - a text used to prepare the best Confucian candidates for placement in posts within the Chinese Imperial Civil Service. Despite being an outstanding scholar, however, Zhang Jingding decided to stay in relative seclusion and he took a simple teaching post in ‘Shaoxi’ (苕溪). After the death of both his parents, he abandoned his family home (and his studies) and took to a wandering existence – where he sought-out knowledgeable Daoist Masters. This journey took him as far as ‘Mount Tiantai’ (天台) and the ‘People’s Way Gate’ (人道门 - Ren Dao Men). Here, he studied the ‘Essential Nature Eight Sources’ (精八元 - Jing Ba Yuan), as well as the ‘Yang Classic’ (阳经 Yang Jing), and the ‘Self-Cultivation of the Transformation Energy Centre’ (丹诀 - Dan Jue). There were many more such titles, but over the years these special Daoist texts have become lost or destroyed. After returning to ‘Mount Qingcheng’ (青城山 - Qing Cheng Shan) he encountered ‘Zhou Yuanpu’ (周元朴). Zhou Yuanpu was impressed with the virtue and moral rectitude of Zhang Jingding – and advised him to continue to live in self-isolation and refine his neidan. Zhang Jingding stated that he would ‘know’ without being in his presence when his practice had matured. In the first year of the reign of Emperor Jingtai (1450) - Zhou Yuanpu sent one of his disciples to invite Zhang Jingding back to Qingcheng – where he transmitted the ‘Longmen’ (龙门) lineage to him. During the first year of the reign of the Emperor Jiajing (龙门) [1522] - Zhang Jingding passed away. He is considered the fifth-generation inheritor of the Longmen lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm |
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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