Dear S The words will tumble as they will - all simultaneously (and equally) full of 'worth' (Yang) and worthlessness (Yin) - and who is to say where this distribution occurs? Many spend their time ascribing 'worth' and denying 'worthlessness' - except those immersed in the essence of the Dao (whatever that is). Linguistic trickery springs to mind - but then I find that when we sit in the endless moment - here and now - we can fill eternity with whatever we want. The point about this is that we do not have to necessarily 'fill' it with physical things - as this remains beyond the means of many (and for different reason) - but ideas cost nothing in the material sense, although the spiritual paths quite rightly advise against not filling the psychic space with visions that might upset the emotional balance (as many are prone to do). Of course, I fill the space with 'silence' and with 'words' as and when the moment seems right to do so. I am not suggesting you are doing (or thinking) any of the above - but through the sharing of these words perhaps a premise for the next step might materialise - for either one of us. Many years ago, I communicated with Eva Wong (perhaps in the late 1980s) and she discussed her Old Daoist Master with me. This distinguished lady (old herself at the time) was very kind to communicate with me when she discovered my lineage link with Zhao Bichen (1860-1942). Like all effective things ‘Daoist’ - this lady chose her words very carefully - so that she did not tread in a sensitive place. She agreed to pass my respectful greetings to her Old Master - and that was enough. Again, the expert use of 'emptiness' and 'form' - 'words' and 'silence' (dare I say - 'women' and 'men'). I was taken with the stories about Bodhidharma preserved in the Chinese language (Daoist) literature - and how they differed (in content and scope) to those retained in the Ch'an Records. This was at a time long before the Internet - when there was no direct link with any other country and all academic work was pursued face-to-face and via local libraries! Letter-writing was a crucial skill in those times - something akin to a relatively short but highly mobile 'book' (a 'pamphlet' I suppose) - through which important data could be made known, provided and exchanged. Not every recipient was willing to exchange data through this method - but each letter had to be written exactly right - just in case! For a time, the inner path takes on an isolatory stage and letter-writing (already existent in ancient China) was an excellent way to remain detached from the direct machinations of everyday life - whilst still benefitting from the wisdom traditions accrued by humanity! Today, we do the same but in different ways! Best Wishes Adrian
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As far as I can tell, once the mind has been 'stilled' (not an easy task), and the awareness 'expanded' (tricky), then the body and material universe appear to manifest and exist within the conscious awareness. This understanding should be, (although achieved within 'time'), purely 'existential' when profoundly experienced. The 'cause and effect' of spirituality cannot occur without material reality (and the proper placement of events) as conscious growth and development unfold in the correct physical sequence (that is, the correct unfolding of the 'mysterious' path or 'technique'). The correct sequence of events (the 'quest') ensure an enhanced and permanent transformation in 'awareness' (which seems 'timeless') whilst the body continues to 'age' according to natural (mechanical) processes.
The expanded awareness (Samadhi) is purely existential as all past, present and future events (its three reconciled qualities) are easily (and naturally) reconciled within 'it' - here and now. For instance, although the expanded mind is able to discern and participate within dualistic (subject-object) thinking processes (the last word of our previous communication feeds seamlessly into the first word of this exchange - and the time inbetween being both 'insignificant' and yet highly 'relevant') - all barriers fall away when this dualistic function is 'suspended' for the duration of the intense and/or profound meditational experience. When discursive thinking is required - then the 'dualistic' function re-emerges - but we are no longer enslaved to it. In the unenlightened state, we have no choice but to be thrown from one dualistic pole to another - but in the enlightened state - all is well, reconciled, complete and at peace. At least this is the case when we sit quietly in the fully expanded mind - allowing conscious awareness to fully permeate the maximum extent of the six senses. This is the ideal (and the idyllic) state. Everyday life, that is all the machinations concerned with interpersonal interaction, is an 'aside' that can be intense or sedate (and every level inbetween). This 'interlude' is the drama that defines our lives and which forms our (material) personal history. Samadhi exists right in the centre of all this nonsense - and yet has absolutely 'nothing' to do with it! Although we may prefer 'this' or 'that' - Samadhi does not care about any of it - and this is where it might get serious. Although we are 'alive' to be consciously aware - eventually we will be 'dead' to be consciously 'unaware'. I suspect this is the contradiction the Buddha discusses in his Pali Suttas when he describes 'Nirvana' as being 'non-conditioned' and 'beyond' (and 'between') the states of perception and non-perception. This is the reconciliation of 'awareness' and 'non-awareness' - as this is the actual challenge to be dealt with in the human mind, body and environment. The traditional answer is to 'sit through' all the worldly movement so that the 'still' and 'underlying' reality is 'identified' and 'pulled' into the present... Master Zhao Ming Wang of Beijing often leads small groups inside the 'Temple' area of his ancestral home (and much larger groups in various other locations). These short-forms are called 'rooting' (扎根 - Zha Gen) or 'taking root', and simultaneously referred to as 'gongfu' (功夫) and 'taiji' (太极)! Like all forms of Chinese martial arts, the movements are related to a) inner and outer medical fitness, b) psychological and emotional maturity and c) self-defence. Below, is another advanced practitioner of Qianfeng Daoism beautifully demonstrating physical 'rootedness' and spiritual 'awareness' - this is Qianfeng Disciple 'Tian Xin Zi' (天心子). As this is a 'lay' lineage stemming from a 'monastic' lineage - it is invariably referred to within Chinese literature as existing 'Outside the Temple'. Although 'external' to the Temple (originally situated on Qianfeng Mountain) - its teachings encompass the must sublime 'internal', 'external' and 'integrated' aspects of Daoist self-cultivation These videos were shared with me via Master Zhao Ming Wang's WeChat Group operating in China. The debate that unfolded here, is whether this Disciples movements were in accordance with those of Master Zhao Ming Wang's. Master Zhao did not get involved but the consensus was that even if followed perfectly - the forms will always take-on a certain input from the unique configuration of the mind and body of the practitioner concerned (what is often termed 'lineage variation' seen within the various generations of an established style): Added below is a short news article that appeared on Mainland China News regarding the respect which the Qianfeng School (under Master Zhao Ming Wang) is held throughout modern China! Immortality has not really got anything to do with a long life lived over many years. A genuine Daoist must a) perceive the eternal moment, and b) integrate with that insight. As perception folds in on itself at the point of physical death – this is the only immortality that truly matters! We dissolve into the ‘eternal moment’ - this is the genuine ‘immortality’! The side-effects of taking the journey that leads to this insight involves the ‘neidan’ self-discipline and the pursuance of psychological and physical science that comprises ‘Daoist’ methodology. In this case, the functionality of the mind and body is brought to a maximised frequency whereby a robust health and a certain sense of longevity are definitely incorporated. Although this type of immortality is important – it is not the most favoured or elaborate of those available. We may give-up our bodies at the point of death and merge with the timeless universe – or we may remain in our no longer functioning bodies which retain the upright, seated meditation position. In this case, the physical is ‘dead’ in one sense, and yet ‘living’ in another – again, this is a matter of ‘frequency’ of manifestation. Furthermore, there are people who possess bodies that are permanently ill or injured (for various reasons), and yet they are considered ‘immortal’ by their teachers. This being the case, health is not always the complete lack of illness, injury or disability, and is reliant upon what the mind is able to ‘perceive’ rather than the state of the cells of the physical body. Such insight carries with it the power to revitalise the cellular structure of the human-body even if it is carrying an illness, injury or disability. The point is that life will improve for such successful aspirants and they will certainly live longer than if they had never trained. Immortality, of course, is linked to the purification of insight rather than any notions of physical purity. Physical purity does not exist as the body certainly does not last forever – but forever is a very long time!
The Mawangdui Tomb, was discovered in Changsha (Hunan) and excavated between 1971 – 1974. This Han Dynasty burial complex was sealed around 168 BCE. Amongst the many interesting finds is the ‘却谷食气篇’ (Que Gu Shi Qi Pian) - which covers the subject of ‘eating grain to boost qi-energy' - and the ‘导引图’ (Dao Yin Tu) or the ‘Stretching and Loosening Diagrams’, etc. The latter document is made of silk and contains forty-four distinct human figures painted on the surface with each holding a martial arts posture designed to strengthen inner and outer -energy! Today, these postures are found within many traditional martial arts styles – including Taijiquan, Bagua Zhang and Xingyi Quan – and are more commonly referred to as ‘qigong’ (气功) or ‘Breathe Self Cultivation.’ These exercises were not new in 168 BCE, and appear to be an expression of a well-known spiritual and physical self-cultivation exercise. Essentially, the bones are aligned so that the bodyweight is dropped down into the ground through the centre (marrow) of the bones so that the practitioner becomes ‘rooted’ to the ground and very difficult to move by pressure exerted from the outside. As the musculature is relaxed – the breathing is deep and full with the lower, middle and upper lung capacity being inflated without hindrance. This boosts the amount of oxygen available by a tremendous amount. All transitional moves are performed with the inward breathe – whilst the completed moves are finished at the point of the end of the outward breathe. The body moves with the inward breathe and becomes ‘still’ with the completion of the outward breathe. Now, the bodyweight stimulates the bone marrow as it ‘drops’ down into the floor through the centre of the bones. This strengthens the bones and enhances the manufacture of red blood cells. The bodyweight hits the floor (rooting the practitioner) and automatically ‘rebounds’ off of the floor and travels back up the centre of the bones to the top of the head (within advanced practice – the bodyweight both ‘drops’ and ‘rises through the centre of the bones simultaneously and without paradox or hindrance). This is a natural consequence of living in a gravitational field. This ‘rebounding’ force is the inner force that Masters use to move around their skeletal-frame (mediated by the musculature) so that it can be ‘emitted’ at any point at any time. This type of ‘inner’ power is dependent upon a) an aligned skeletal frame, b) a ‘gravitational field’ and c) a permanent an expansive ‘awareness’ of ‘a’ and ‘b’. It is not dependent upon the power generated by ‘contracting’ localised batches of muscles (i.e ‘external’ power) and once mastered continues to exist at exactly the same level of magnitude regardless of the state of fitness or well-being of the body. It is the transitioning from the easier ‘external’ method of generating force to that of the ‘internal’ method that is very difficult to achieve and which takes very careful instruction and long-term practice, etc. Drawing the Bow is a very old and effective method of training the mind and body. Do not be fooled by its apparent simplicity. Confucian scholars, as part of the tests for the ‘Official’ examination, had to fire the arrow from the bow with equal efficiency (and accuracy) from both sides of the body. That Is, holding the bow with the left-hand whilst pulling the bow-string and steadying and firing the arrow with the right-hand – and holding the bow with the right-hand whilst pulling the bow-string and steadying and firing the arrow with the left-hand. Like the hexagrams of the ‘Classic of Change’ (Yijing) - the Confucian scholar builds their shooting-posture from the ground upward – or from the ‘root’ upwards. Every section of the body is carefully ‘positioned’, ‘placed’ ‘moved’ and ‘re-set’, etc. Every moment of ‘stillness’ and ‘movement’ are performed only from the manifestation of a deep and full inward and outward breathe – as all movement is ‘breathe’ led just as it is ‘intention’ led. Breathe and ‘intention’ are the perfect integration of ‘mind’ (intention) and ‘body’ (breathe). Prior to taking the Official examinations, Confucian scholars would spend years studying the Five Classics and Four Books – whilst spending hours per day wielding the Chinese long-sword (Jian) and firing the bow and arrow. Many training Masters would not let their students even ‘hold’ a real weapon until they had demonstrated the mastery of the ‘daoyin’ (or ‘qigong’) equivalent! There is also evidence that the ’inflation’ of the body-cavities with ‘breath’ (qi-energy) - so that the body tissue takes on the buoyancy of an inflated ball – as found within the techniques that comprise the martial art of Taijiquan, is a very clever psychological and physical preparation for ‘firing the bow’. This would suggest that as the ‘Taiji’ concept appears in the ‘Classic of Change’, it would logically follow that ‘Taijiquan’ is a very advanced (internal) martial art developed for the use of training potential Confucian Scholar-Officials. When Taijiquan is mastered correctly, the required mind and body skills resemble that of a master of archery. Preparation for all Taijiquan self-defence techniques is performed with the building of a robust-intensity as found when a bow is at full draw! When a Taijiquan practitioner ‘emits’ massive force – this robust-intensity is suddenly ‘released’ and dissipates before being re-built yet again! This general (but important) building and releasing of inner (and outer) force explains why there are so many variants of drawing the bow. Generally, speaking, drawing the bow whilst standing in a high horse-stance and firing the arrow on an even level at shoulder height – is for Confucian scholars training for the Official examinations – whilst switching the weight onto a singly left or right-knee – whilst the arrow is fired into the sky at a 45 degree-angle is usually a preparation for Chinese soldiers training for ‘long-distance’ shooting. The point is that drawing and firing the bow is viewed as just as important as shooting a real bow as the exercise opens all the eight inner-energy channels and unites them into a single entity. Just as the mind is ‘stilled’ so all the eight inner-energies channels are reconciled into a single and all-embracing reality. The ‘still’ mind expands so that the inner awareness becomes all-embracing and appears to envelop the entire surrounding environment. The bow is picked-up, the bow is drawn and the arrow is fired – and at no point does the bow, arrow, or firing activity exist outside the perceiving mind. The many types of ‘drawing the bow’ methods demonstrate just how widespread and diverse this practice must have been throughout Old China. Drawing the bow combines the microcosmic orbit – or circulation of qi (vital force) and jing (essential nature) - as emphasised within the seated ‘neidan’ practice, and the macrocosmic orbit of the same energy as cultivated throughout the various modes of Chinese martial arts practice. The seated meditation of ‘neidan’ focuses upon the internal energy traveling from between the anus and the genitalia up the spinal-column to the centre of the top of the head with the inward breathe – whilst the same internal energy is taken from the top of the centre of the head and down the centre of the front of the body and back to the starting-point (between the genitalia and anus). The Governing Vessel travels from the spot between the genitalia and the anus and travels up the spine to the top of the head and then down the centre of the face the upper jaw just behind the two front teeth. The tongue touches the palate and connects the Governing Vessel to the Conception Vessel that starts in the upper-tongue and traverses down the centre of the front of the body to the starting-point situated between the genitalia and anus. As you can sees, the full inward breathe only follows the Governing Vessel up to the top of the head – whilst the outward breathe takes the energy flow down to the top jaw of the mouth and completes the stimulation of the Governing Vessel. This same outward breathe continues downward into (and through) the Conception Vessel (which begins in the lower jaw area of the mouth) which is shorter than the Governing Vessel by about one-third the length. This is the essence of the microcosmic orbit which extends laterally (either side of the spinal-column) and sinks a few inches into the depth of the body tissue with practice. When drawing the bow this practice (usually associated with ‘neidan’) is maintained but is augmented by the ‘opening’ all eight energy channels - which includes those traveling down the legs and arms. This can happen within seated ‘neidan’ practice by extending the scope of the conscious awareness during practice (which opens all the energy channels) and integrates the micro and macrocosmic orbits – but is assisted by the physical movements of the legs and arms utilised during the performing of the technique of ‘drawing the bow’. In the latter case, the inward breathe includes the entire posterior of the body (from the heels to the top of the head) - with the outer breathe covering the full anterior of the body (from the top of the head and back to the heels). This dynamic movement can add a new dimension to a practitioner’s inner and outer fitness! Obviously, the physical foundation varies between the seated practice of ‘neidan’ and the standing practice of drawing the bow. In the former the foundation is the bottom and the sides of the legs that directly touch the floor, whilst in the latter it is the soles of the feet. Although in essence this should not distract the mind from manifesting in the ten directions, this difference also implies that the drawing the bow method, despite its inner developmental component, has its practical roots within self-defence and martial arts practice. The sole of the foot is a platform for which the entire body can be traversed through the environment drawing a very powerful (gravitational-related) force from the environment which is channelled through the (mind) and body, and be used in self-defence as well as in the development of psychological and physical health. In other words, the type of body-foundation varies simply because a different part of the body is in continuous union with the ground. Whereas seated ‘neidan’ is best suited to a quiet, peaceful and isolated area, drawing the bow could well be used as a health-giving leisure activity, a ‘testing’ vehicle (as in the State examinations) and on the battlefield, etc. Much of this difference in application emanates from the fact that in one practice the adherent remains ‘sitting-down’ whilst in the other the adherent is also in the upright position and standing on his or her two-feet. In the cash of injury or disability to the lower part of the body, then both ‘neidan’ and ‘drawing the bow’ can manifest as practices which see the adherent comfortably ‘seated’ upon a chair or similar raised platform (within some types of Daoist practice, ‘neidan’ can be performed whilst sitting on a wooden device which ‘stimulates’ various key ‘pressure points’ between the anus and genitalia). Despite the obvious difference in physical technique, there should be no substantive difference in conscious awareness or spiritual development. Indeed, one practice should (and must) reflect the other.
Modern medicine is obviously correct and always developing. Over the last two-hundred years or so, the human understanding of how the human body and mind functions has increased dramatically away from the thinking that dominated the primitive tribal formations of early human civilisation. Having made this point clear, I would also like to clarify that other great cultures have also developed their own particular types of medicines and models of what it means to ‘fit’. In this respect, modern medicine has probably evolved from the Greco-Roman tradition which culminated in the Renaissance (14th-17th centuries CE) in Florence (Italy), the Enlightenment (17th-18th centuries CE) in France and the Industrial Revolution (18th-19th centuries CE) in England. However, far more ancient civilisations – such as Egypt, India and China – also developed their own quite often sophisticated systems of medicine premised, it is true, on as much myth and religious notions as it was upon the sound observation of material processes! In many ways, whilst lack the modern dependency upon materialism, the ancient doctors had to take into account many more cultural and superstitious elements when formulating a guiding medical principle that culminated in the treatment of physical symptoms. Although the Western and Eastern models of medicine have both developed the aloof professional dispenser of medical knowledge – the Eastern model of medicine, particularly that of Traditional Chinese Medicine (TCM), allows for an entire genre of what might be called ‘self-healing’ in the sense that this system of health maintenance is considered ‘preventative’ in nature. In other words, the daily or weekly health regimens an individual puts themselves through, are expected to ‘prevent’ the build-up of negative energy in the mind and body, and therefore remove a foundation forming that allows major diseases to form. Of course, a weakness of this method is that a practitioner can never be fully sure just what his health regimen has ‘prevented’ from forming – as there is no available (physical) evidence that records all the illnesses that have been avoided! This does mean that preventative medicine does not work, because even modern medicine allows for the idea that a healthy lifestyle tends to diminish the chances of major illnesses developing in the mind and body. This is a logical approach, as leading a reckless and irresponsible life has definitely been recorded as shortening life-spans! Furthermore, living in poor or difficult circumstances (through no fault of oneself) can also lead to a diminished life expectancy. As somebody of part-Chinese ethnicity – and who has been brought-up with a traditional Hakka Chinese culture – TCM is far more than a doctor’s office and his medical cabinets! It is far more than acupuncture and seated massage, etc. Firstly, the power of TCM (within a traditional Chinese cultural context) stems from the (ancient) family Clan Name. Our name is pronounced ‘Chan’ in the Cantonese dialect, Chin in the Hakka dialect and Chen in the Putonghua language. The old ideogram for ‘Chan’ is ‘陳’ and this is one of the original ‘One Hundred Surnames’ of China. The centre of village life is the ‘Name Temple’ within which the remains of the ancestors reside in specially built ceramic jars. This is usually next to a temple to Buddha, Guan Yin and/or various Daoist or other spiritual beings. The Daoist God of our family is ‘Wong Tai Sin’ - the God of Medicine and Healing. When we bring flowers to the temple and light incense sticks – we are paying our respects to our Clan Ancestors, the Buddha, Confucius, Laozi, Guan Yin, Wong Tai Sin and a number of village gods (that live in the ground, the water, the sky and trees, etc). Practicing our martial forms and strengthening inner and outer exercises in this temple is also considered ‘an act of worship’. The Clan Ancestors pass on to us the (inner) Ancestral Qi when we are conceived in the womb – and the (outer) Ancestral Qi through the traditions associated with our Hakka Chinese village – which includes reading, writing, hunting, fishing, farming, medicine and martial arts practice. According to the old ways – these traditions belong to our lineage (and village) only – and to reveal them to disrespectful outsider has the effect of taking away the inherent and accumulated cultural and spiritual power! As someone who lives in the West and respect science – I can say that TCM exists in parallel to modern medicine - sometimes fulfilling similar tasks – sometimes fulfilling quite different tasks. Inner fitness, for instance, has no equivalent in Western medicine. Inner fitness is the ability to allow the inner qi-energy to flow smoothly and feely through the inner body channels regardless of the health of the body. For instance, if a practitioner has an injured knee and has problems weight-bearing and moving properly during conventional exercise – through the directing of the qi-energy through the area in a non-confrontational manner – the joints works ‘freely’ and without pain despite the injury still being present. Indeed, subjecting an injured part of the body to this ‘medical’ process (usually through an appropriate qigong sequence), the injury itself begins to speed-up its healing capabilities. Although this is sometimes described as being ‘all in the mind’ I can attest that there is a definite physical component to this process. Alternatively, it is ‘not all in the knee’ - but an integration of appropriate psychological processes and physical manipulation. As an injury is an injury – no amount of positive thinking will help a practitioner ‘ignore’ a knee’ injury as the body and mind simply does not work in that way. I suspect that certain aspects of ancient medical systems are very advanced despite the superstitious and cultural nature of its support-structure, and that the Western medical system, as advanced as it is, will one day ‘discover’ these processes for itself!
If You make an in-depth study of the symbolism associated with the 'Yijing' - or 'Book of Changes' - you will develop an intuitive understanding and comprehension of these diagrams even if you cannot read the Chinese language script! The hexagrams, trigrams, yin-yang roundels and five phases ideology are all designed to convey deep and profound insight into the inner and outer state of a) existence and b) reality. In ancient China only around 10% of the population could read and write. This means that 90% could not understand the complex ideograms - but they could be trained to understand the symbolic language designed to present the highest understanding humanity in China had been able to develop at the time, whilst focusing the mind and directing the physical body. This symbolic acts very much like a modern computer language that transfers immense amounts of data from the mind of the teacher into the mind of the disciple! The 'Book of Change' itself - with its sixty-four hexagrams - acts very much like a 'random access memory' (RAM) which oddly enough, is one of the names used to describe 'god' in ancient Indian philosophy! Original Chinese Language Article:
https://www.wang1314.com/doc/topic-20941322-1.html The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! The ‘Yi’ (intention) acts like a magnet 'attracting' a piece of metal toward it. However, all is set in motion by the fact that the ‘magnet’ is always moving just slightly ahead of the piece metal (say a metal ball) causing it to continuously 'roll' toward the source of 'attraction'. As it is a process of 'attraction' that is never completed or allowed to completely succeed - the metal ball is made to continuously 'roll' due to the conditions it exists within, attempting to fulfil the dynamics of the 'attracting' force it is being exposed to. Qi and jing flow side by side and merge together - whilst both being 'pulled' by 'yi' (intention) in the desired direction. These energies are 'purified' and 'integrated' due to the process of flowing through the 'dantian' or 'fields of energy transformation' of which there are 'three' - one located in the centre of the ‘third-eye’ (situated between the eyes in the centre of the forehead), the solar plexus and two inches beneath the navel, etc. This combined universal essence 'drips' into the centre of the brain and the 'third eye' area - generating a still mind, an expansion of awareness that permeates the entire universe, and the understanding that all is 'empty' and 'full' simultaneously - with any contradiction or hindrance. Things are not just 'empty' and not just 'full' - but a perfect integration of the two complementary states of being - as one cannot exist without the other.
The Chinese ideogram ‘意’ (yi4) is often translated into English as ‘intention’, ‘thought’, ‘opinion’ or even ‘idea’, etc, and is comprised of a lower and an upper particle. The lower particle is ‘心’ (xin1) - which is used to refer to the anatomical ‘heart’ (hence its shape), and for the ‘thinking’ mind. It is believed that like ideas in Medieval Europe – the anatomical ‘heart’ was assumed to be the seat of human ‘thought’ in ancient China. In the modern-era, when science confirmed that the anatomical ‘heart’ and the ‘thinking’ mind (brain) were recognised as two different anatomical organs performing two very different biological functions – the ideogram ‘心’ (xin1) was continued to be used within modern China to refer to the ‘thinking’ mind (as opposed to ‘脑’ [nao3] which refers to the physical organ of the ‘brain’) - although this tends to refer a more ‘profound’ or ‘deep’ mode of thought as associated with ‘philosophy’ or ‘spirituality’. The upper ideogram is ‘音’ (yin1) which is ‘mouth’ (‘口’ kou3) with a ‘tongue’ sticking-out (‘舌’ she2) - although a more complex structure of the following ideogram - which denotes the tongue ‘moving’ (‘言’ yan2). Therefore, ‘音’ (yin1) refers to the act of ‘speaking’, ‘saying’ or ‘talking’, etc. There is some research which suggests that the particle ‘䇂’ (qian1) might have been used in earlier manifestations of this ideogram (this denotes a ‘knife’ which marks the external body of a ‘criminal’ for identification purposes). However, ‘䇂’ (qian1) might be a replacement particle for ‘中’ (zhong1) - which refers to the ‘centre’, ‘middle’ or ‘heart’ of something. When all this data is added to together, then the meaning of ‘意’ (yi4) can be expanded to include ‘heart’, ‘soul’ and ‘conscience’. As regards self-development training methods found within traditional, Chinese spiritual culture – the term ‘意’ (yi4) refers to a ‘profound’ and ‘guiding’ awareness that permeates the entire body and integrates the ‘mind’ and the ‘heart’. This type of permanent inner transformation penetrates the body cells to the very centre of the mind and body, and which acts like a magnetic force which draws the essential nature and vital force through the energy channels, unblocks all barriers and which strengthens the mind and expands the consciousness! Authentic ‘intention’ drops the bodyweight, aligns the bones and directs the rebounding force! The body and mind are strengthened and calmed by the presence of intention’ which brings inner peace and outer tranquillity. The disciple ‘listens’ to the universe and ‘hears’ what the Master has to say. Once the instructions are received, the mind focuses the effort so that immortality is achieved. Listening correctly is the essence of developing a profound ‘intention’...
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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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