Translator’s Note: Zhao Bichen was 35-years-old in 1885 (during the late Qing Dynasty) – when he first encountered the two Chinese Ch’an Buddhist monks who would become his main teachers. After providing Zhao Bichen with a ‘secret transmission’ - Zhao Bichen had to practice for a further 25-years on his own before Master Liao Kong would seek him out in 1920 (when Zhao Bichen was 60-yess-old). Zhao Bichen had to maintain his practice even during the Boxer Uprising (1898-1900) - and the collapse of the Qing Dynasty during the 1911 Revolution. Learn from this situation and stop ‘rushing’ your training. After having his ‘attainment’ confirmed by Master Liao Kong in 1920 – even so – Zhao Bichen did not start officially teaching until he was 68-years-old in 1928. (This was the year the Nationalist government deliberately attacked and destroyed the Shaolin Temple in Henan – killing many of the monks – a terrible event that might well have influenced Zhao Bichen’s decisions). Around 1936, Ch’an Master Xu Yun (1840-1959) instructed his English speaking (Chinese) disciple – Charles Luk (1898-1978) - to pay a visit to Master Zhao Bichen and show his respect. In 1937 – at the age of 76-years-old – Master Zhao Bichen handed-over the Qianfeng School to his senior disciples and retired from the world to ‘prepare for his own death’. Master Zhao Bichen left his body whilst sat in the upright meditation position in 1942 – aged 82-years-old. Two Western scholars – Vincent Goossaert and Catherine Despeux (and two Asian scholars) Charles Luk and Yokote Yutaka – all agree that Zhao Bichen inherited the Wu Liu lineage (as claimed by the Qianfeng School) via the Longmen transmission received by Master Liao Kong. This assessment was reached only after studying all the extant written and oral material available in China – and after speaking to modern-day practitioners of the Qianfeng School and being allow to see ‘transmission certificates. This is also the position of the Daoist Association of China and the Government of China – both of which carried-out extensive research in this area. There are a small number of independent Wu Liu practitioners in China who have inherited their teachings through family members in private transmissions. However, the only functioning ‘Daoist School’ to still be teaching the Wu Liu lineage to a wide audience is the Qianfeng School. Therefore, the English-language Wikipage is ‘incorrect’ on this matter and lacks any credible Chinese-language sources to back-up its peculiar interpretation of Chinese history. As a consequence, there are NO genuine Wu Liu Schools outside of China operating independent from the Qianfeng School. Indeed, so rare is this teaching within China, that Zhao Bichen had to inherit it through the Longmen transmission. Do not be misled by those who have a corrupt mind and peddle hidden agendas. ACW (15.3.2021) The 11th Generation Inheritor - Patriarch Zhao Bichen (赵避尘) - was the Founder of the Qianfeng (千峰) School. His Daoist-name was ‘Yi Zi’ (一子) - but he was also known as ‘Shun Yi Zi) (顺一子). His family originated in Yangfang Township, situated in the Changqing area of Northern Beijing. Since his childhood, Zhao Bichen excelled at martial arts practice and had a deep and profound connection with the Daoist path of self-cultivation. In order to pursue his gathering of genuine knowledge regarding the ‘Essential Life Mind-Body' (性命双修 - Xing Ming Shuang Xiu) method of Daoist self-cultivation – he trained with at least 36 different Daoist Masters. The problem was that although many of these Masters were highly respected and possessed certain elements of Daoist knowledge – none that he encountered understood the ‘full’ method. Despite showing great respect for his teachers and listening very carefully to their teachings – no matter how long Zhao Bichen trained in ‘neidan’ (內丹) – or the amount of dedicated effort he expanded; he could not make a profound breakthrough in his training. He was eventually informed of the existence of two extraordinary Ch’an Buddhist monks who were also inheritors of the ‘authentic’ Daoist teachings. These monks were known as ‘Venerable Liao Ran’ (了然) and ‘Venerable Liao Kong’ (了空) of the ‘Linji’ (臨濟) lineage of Chinese Ch’an Buddhism. On the 13th day of the 3rd lunar month – during the 21st year of the reign of Emperor Guangxu (光绪) - Zhao Bichen travelled by boat on the canal from Huai'an Pass to the Golden Mountain Temple (金山寺 - Jin Shan Si). This is where Zhao Bichen paid his respects to Liao Ran and Liao Kong. However, when Zhao Bichen looked at these two Ch’an monks – there appeared to be ‘light’ emanating from both the bodies of both men – with their eyes as bright as sparks caused by electricity! In the still and peaceful atmosphere – Zhao Bichen fell to his knees and with his fore-head touching the floor - he sincerely requested the ‘full’ and ‘genuine’ Daoist teachings! As both monks intuitively ‘sensed’ that Zhao Bichen was the sincere and dedicated disciple they had been waiting to receive for many years – it was agreed that he would be accepted as an ‘outside the temple’ disciple – taking the name of ‘Yi Zi’. He was instructed for three-days and three-nights in secret shut inside a private-room – where he was taught the ‘Inner Secret Transmission of Directly Realising Reality’ (内秘授真功 - Nei Mi Shou Zhen Gong) - designed to build a firm-foundation for the penetration of the ‘Essential Life’ (性命 - Xing Ming) at its root. Zhao Bichen was also taught how to ‘close’ all the vulnerable areas of the body to prevent the unnecessary loss of vital force and essential energy. Although Zhao Bichen did not want to leave the temple, Master Liao Kong advised ‘You are a layman. You must sire children and leave offspring before you can do your great work.’ Zhao Bichen returned to the world and carried-on his practice in secret whilst he worked for a living. Then, in 1920, Master Liao Kong travelled to Zhao Bichen’s home to personally transmit the ‘Essential Life Mind-Body Complete Law’ (性命双修全法 - Xing Ming Shuang Xiu Quan Fa). Master Liao Kong confirmed that he was transmitting the Quanzhen (全眞), Longmen (龍門), (Wu Liu - 伍柳) Daoist Lineage to Zhao Bichen - who became the 11th generation inheritor through the Longmen School. Master Liao Kong also conveyed the Daoist-names of ‘Tian Ming’ (天命) and ‘Fa Juan’ (法卷) to Zhao Bichen. Master Liao Kong agreed to Zhao Bichen Founding the ‘Thousand Peaks’ (千峰 - Qian Feng) School – and officially granted him permission to open its doors and begin the instruction of students to keep the lineage alive for the next generation. Master Zhao Bichen formerly opened the doors of the Qianfeng School in Beijing (and personally taught in it) from 1928-1937. During that time, over 2000 students attended his classes – with around forty disciples eventually receiving ‘lineage transmission’. Zhao Bichen became very popular because of his compassionate and wise nature – teaching anyone (regardless of status) who came to seek true Daoist knowledge. Importantly, a number of Daoist Masters came to Zhao Bichen to train with him – and all agreed that the Qianfeng School retained and taught the genuine ‘neidan’ Daoist teachings! Of course, not all Daoist schools were happy with this situation – as Zhao Bichen was perceived as being ‘too popular’ by those who would not admit that their Daoist knowledge was ‘incomplete’. This situation continues today, with Master Zhao Ming Wang (赵明旺) heading the Qianfeng School - (the great grandson of Zhao Bichen).
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Founding Patriarch Zhao Bichen (赵避尘) composed a 40-character poem to express the spiritual (and physical) essence of the complete teaching of the Qianfeng School: 玄妙先天道,自然性体空。悟真圆光现,慧命上昆仑。 金丹乾坤大,礼意善养功。虚灵清静意,留得万古春。 Translation – Qianfeng School Transmission Poem 玄妙先天道, (Xuánmiào xiāntiān dào,) How Mysterious – How Wonderful! - the Pre-natal Dao (Way). 自然性体空。(Zìrán xìng tǐ kōng.) Nature – Bodily Essence – All ‘Empty’ from Beginning to End. 悟真圆光现,(Wù zhēn yuánguāng xiàn,) Enlightened Reality – Bright and Round – Here and Now, 慧命上昆仑。(Huì mìng shàng kūnlún.) Profound Wisdom – Purified Destiny – Ascend Like the Kunlun Mountains. 金丹乾坤大,(Jīn dān qiánkūn dà,) Golden Energy-Centre Self-Cultivation - If Only the Universe Was So Great! 礼意善养功。(Lǐ yì shàn yǎng gōng.) Correct Ritual and Profound Intention – Goodness Strengthens Self-Cultivation. 虚灵清静意, (Xū líng qīngjìng yì,) Profoundly Empty Spirit – Still and Pure Perception, 留得万古春。(Xū liú dé wàngǔ chūn.) Profound Emptiness Contains All Things – As if Reflected in An Ancient (Eternal) Spring. Short Biography of Master Zhao Bichen: Qianfeng (Thousand-Peaks) Pre-Natal School, is also known as the ‘inner alchemy’ (内丹 - Nei Dan) lineage. This is considered part of the ‘Philosophical’ Daoist tradition – rather than the ‘Religious’ Daoist tradition. The Qianfeng (千峰) School was created by its Founding Patriarch - Zhao Bichen (赵避尘) - in the late Qing Dynasty. Zhao Bichen’s Daoist Lineage (transmission) name was ‘Yizi’ (一子). When in his later years, Zhao Bichen was also known as ‘Qianfeng Venerable Old Man’ (千峰老人 - Qian Feng Lao Ren). He was born in Changping County, Beijing, in the tenth year of the reign of Emperor Xianfeng (咸丰) during the Qing Dynasty (1860). When a child (during the reign of Emperor Guangxiu [光绪]) - Zhao Bichen suffered from a medical ailment that involved him suffering from haematochezia (i.e., ‘blood in the stools’). This illness was completely ‘cured’ through Daoist self-cultivation. A reliable biography of Zhao Bichen’s early life can be read in the Chinese-language text entitled ‘Namo School Energy-Centre (Self-Cultivation) Law Genuine Transmission’ (南无派丹法真传 - Na Mo Pai Dan Fa Zhen Chuan). Later, in the 3rd lunar-month of the 21st year of the Reign of Emperor Guangxu (April - 1895), Zhao Bichen went to the Jinshan (金山) - or ‘Gold Mountain Temple’ - to pay homage to Ch’an Master Liao Kong (了空禅师 - Liao Kong Ch’an Shi) - who was also an acknowledged Master of the Daoist tradition and an authentic Daoist lineage inheritor. Zhao Bichen was accepted as an ‘inner’ disciple and received full-instruction in the Daoist tradition as passed-on by ‘Liu Huayang’ (柳华阳) - also known as the ‘Wu Liu’ (伍柳) School. Twenty-five yeas later, Master Liao Kong ‘transmitted’ the full and complete ‘Wu Liu’ lineage to Master Zhao Bichen in 1920 – following this event in Beijing – Master Zhao Bichen - after receiving ‘permission’ from Master Liao Kong - started accepting disciples and teaching in his own right. Zhao Bichen started referring to his lineage as the ‘Qianfeng’ (Thousand Peaks) School around 1937 – named after a range of mountains in the Beijing area. In his manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (性命法诀明指 - Xing Ming Fa Jue Ming Zhi) – translated in 1970 by Charles Luk, and published in English as ‘Taoist Yoga’ - Zhao Bichen clearly explains the ‘Sixteen Steps’ that he uses within the Qianfeng School to propagate robust health and longevity. The Qianfeng School exists to in modern China and is led by the great grandson of Zhao Bichen – Zhao Ming Wang (赵明旺) - the acknowledged Lineage Head of the Qianfeng School in Beijing, whose family and Training Hall is still in the old house that Zhao Bichen used to inhabit during his lifetime. Between the two eyebrows – situated in the centre of the forehead – is located the ‘ancestral aperture’ (祖窍 - Zu Qiao). In other traditions, this sacred space is referred to as the ‘third-eye’ - which is an apt description – as all ‘spiritual insight’ is perceived through this sacred-space. The ‘zu qiao’ and ‘nasal’ area are ‘balanced’ through an ‘even’ perception as the breath enters and leaves the body (through the nose). Some people keep their eyes slightly open so that the tip of the nose can be visually focused upon whilst meditating. Other practitioners prefer to ‘close’ their eyes fully – both approaches are acceptable. As the Qianfeng School is a modern interpretation of the Wu Liu tradition – and given that Zhao Bichen received full-transmission from two Ch’an Buddhist Masters (that is, Venerable Liao Ran [了然 ] and Liao Kong [了空]) - the Qianfeng School continues the Ch’an Buddhist influence within Daoism, and is known as the ‘Northern School of ‘Pure’ and ‘Still’ Energy-Centre Self-Cultivation Law' (北清静丹法 - Bei Qing Jing Dan Fa). As Zhao Bichen trained with over thirty-six genuine Daoist Masters – and given the purity of the transmissions he received – the Qianfeng School is considered one of the most effective and profound Daoist lineages still active in the world today! So important is the Qianfeng School for Chinese traditional culture that many academic scholars visit Zhao Ming Wang in Beijing to compile various studies involving Qianfeng Teaching and medical effectiveness. This is as well as thousands of people in China (and throughout the world) practicing Qianfeng Daoism on a daily basis and looking toward Master Zhao Ming Wang for authentic guidance and instruction.
Dear Alex Whereas in the old days, a typical Daoist student in China would strive to be admitted to a single school and learn exclusively from a single Master. This was a difficult process with no certainty of success – as Daoist Masters (in pre-modern times) invariably focused their efforts of transmitting their lineage to only one dedicated disciple at a time – with quite often only one such student ever being taught in the Master’s lifetime. Daoism continued like this into the early 20th century until Zhao Bichen radically changed this with the permission of his two Ch’an Buddhist Masters. Zhao Bichen was a tax-collector who moved up and down the Beijing canal system plying his profession, whilst using this unusual mobility to meet with and learn from as many Daoist Master as possible, He must have been a very sincere and dedicated student, as at least thirty-six different Masters entrusted him with their diverse lineages full of different types of martial arts, qigong exercises and meditational practices, etc. This accomplishment alone was highly unusual. This created a vast reservoir of Daoist techniques that he could choose from when it came to the construction of his ‘preferred’ family style. Therefore, the Zhao Family School of Qianfeng Daoism as practiced today by his great grandson – Zhao Ming Wang – is a cross-section of all this practical knowledge and experience that Zhao Bichen possessed. By definition, the Qianfeng School as it exists today in Beijing, cannot be ‘all’ the teachings that Zhao Bichen practiced over his life as this body of knowledge would be far too vast to ‘transmit’ to disciples – so Zhao Bichen ‘refined’ everything he knew and ‘discarded’ that which was not needed. It also means that what Zhao Bichen taught his numerous students in his lifetime, sometimes deviates considerably from what is found today in the fully established Qianfeng School. This is a pattern of development that is seen in all similar evolutionary paths. The ‘essence’ of a style might well seem quite different to the many different practical techniques designed to ‘express’ this underlying reality. As the Master develops a stratified and logical approach to teaching, the techniques he or she a) ‘prefers’, and b) has the most ‘benefit’ for the students – become emphasised other those which do not. The problem is a matter of ensuring that a student retains a steady and genuine path toward the goal. This often means a limiting of any ‘lateral’ movement away from the establish ‘norm’ to retain good order and appropriate direct. However, this does not mean that other pathways are of no use or effectiveness – but rather that a teacher tends to prefer a specific and definite pathway to the exclusion of others. My personal viewpoint is that this ‘lateral’ movement from the centre-line, so to speak, can be and ‘is’ useful for many students of the Dao. This is how Charles Luk (1898-1978) - my grand-teacher - was taught by Zhao Bichen. This is different to how Master Zhsao Ming Wang teaches today in Beijing – but after I explained what I had been taught – he understood straightaway, recognising the ‘inner’ or ‘hidden’ teachings perpetuated by his great grandfather – only to his closest and most able disciples. Until I was introduced to Master Zhao Ming Wang a few years ago by a Chinese academic colleague – I had no idea about any of these things! Best Wishes
Adrian 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)
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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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