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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Dear Alesso Remember, training depends upon circumstance and need. Master Zhao Ming Wang often addresses men (and women) who are around forty to fifty-years of age. This is the middle-age period of life when many different ailments and medical problems arise. To ‘purge’ the system of this lack of positive (yang) qi a training period of one hundred days of strict vegetarian diet and celibacy is required. At the end of this training – the practitioner – within a balanced reason, can revert back to ordinary life. As you have read, ‘inspiring’ sexual jing – but not expending sexual jing – is definitely a traditional method. Sometimes, couples participate within Qianfeng training and ‘inspire’ one another’s sexual jing whilst stopping just short of ‘emitting’ this precious and valuable substance. Now, preserving sexual jing is thought to ‘boost’ the entire living organism – but if your jing-levels are functioning within acceptable parameters and there is no general health deficiencies – then when engaging within sexual union with your partner – you can ‘absorb’ their sexual energy as the absorb yours. Unlike within certain theistic religions, sexuality is not a problem. It is not evil or to be ignored. Abstaining for a while is a medical prescription – rather like ‘not walking’ on a broken foot whilst it heals! Besides, what I am explaining is the fundamental or basic practices that are very important and of more general use. Master Zhao Ming Wang tends to give each student a ‘tune-up’ involving pressure-point treatments designed to boost internal energy flow and restore balance throughout the mind and body. This is the general ‘entry’ gate, but there are other pathways. Zhao Bichen initiated my grand-teacher – Charles Luk (1898-1978) into a more ‘fluid’ interpretation of Qianfeng. When I was introduced to Master Zhao Ming Wang a few years ago – I was unsure about the situation as we did not discuss our Daoist lineage in public – it existed just behind the more public Ch’an Buddhist lineage (passed on by Master Xu Yun 1840-1959). This is because my teacher – Richard Hunn (1949-2006) - taught me Ch’an first, Daoism second. Therefore, our Qianfeng predates Master Zhao Ming Wang – but out of respect I fully recognise his status as the Head of the Zhao Family Lineage in the world today, and assist him wherever I can. This is a debt of honour and respect on my part. Most people who traverse this path are only interested in gathering a list of ingredients – but not in using the ingredients properly. Their respect is superficial and passing. This is okay as it is their free-will and destiny in operation. Whatever they express is exactly the world they create for themselves that they have to live within! As universal energy belongs to everyone equally – a certain compassionate ‘indifference’ guides the pen. Individuals do as they do. If, for a time, we can ‘over-lap’ our approaches to life – then a divine interaction will occur. The Daoist manuals are important but only define the way – or the ‘manner’ of the journey. There are levels within levels!
Dear D
Much of Chinese Daoist Qigong (Yoga) is performed in the seated meditation or static standing position and rarely involves the mindful loosening of the ligaments and tendons of the limbs and torso, etc. All-round tension is released from the body as an act of will (as if loosening an arrow from a bow), and unfolds as a remedial-wave spreading through the body (from the inside-out - and the bottom to top, etc). Furthermore, in the advanced states, this 'wave' generated by a pure will free of greed, hatred and delusion - continues out into the environment through (and beyond) the barrier of the skin. Obviously, this expanded awareness tends to correspond with the developed consciousness of the enlightened mind which possesses the ability to 'penetrate' the body and the material environment. As regards 'moving' Qigong - this is catered for within traditional Chinese culture through martial arts practice usually involving Taijiquan, Bagua or Xingyi, etc, or a myriad of other Chinese martial systems as of yet unknown in the West. This practice also includes an array of weaponry including the Taiji Long-Sword (these weapons are used as an extra 'weight' to strengthen the bones, and as a non-living material object through which 'awareness' (sheen), 'qi flow' and 'essential nature' (jing) can be projected). The various postures of limb-extension are achieved not through stretching before-hand, but rather by the ability to 'instantly' relax the ligaments and tendons as an act of will. Wu Liu Firm Foundation http://qianfengdaoismuk.weebly.com/wu-liu-school-ndash-building-the-foundation.html There is also the book entitled 'The Secrets of Chinese Meditation' by Charles Luk which gives a tremendous amount of important meditative instruction - including a section upon Daoist self-cultivation. Many lack the ability of ‘looking within’ properly. Looking within is not half-heartedly attempting a method and then wandering away when problems are encountered, as there is no such thing as trouble-free Daoist self-cultivation! Trouble and difficulties represent ‘blocked’ energy that must be ‘dissolved’ through a superior quality of awareness. Breathing deeply and fully in and out of a body that is free of muscular tension allows the mind to ‘still’ and ‘expand’. This is the first position of attainment within Qianfeng Daoism and represents the levels of relative and full enlightenment as found within Chinese Ch’an Buddhism. The attainment of Buddhist Enlightenment is exactly where Qianfeng Daoist development begins. If you cannot gain this enlightenment, then you are not practicing within the Qianfeng School. If you mistakenly think that Buddhist enlightenment has nothing to do with Daoist practice, then you are not part of the Qianfeng School. Listen carefully – the attainment of what is called ‘enlightenment’ within the Chinese Buddhist schools is where Qianfeng practice begins! Realising enlightenment is not the end product within the Qianfeng School, but only the beginning. Simply going away to learn new movements out of boredom achieves nothing if profound awareness is not cultivated here and now! People can learn all kinds other beneficial Daoist activities – such as qigong and Taijiquan, etc - but sooner or later, we all have to ‘look within’ to find the inner stability described in all the ancient texts from virtually every tradition. Dressing, moving and speaking ‘like a Daoist’ changes nothing if the inner energy chemistry has not been ‘refined’, ‘strengthened’, ‘transformed’ and ‘directed’ through ‘awareness’ and ‘understanding’! Indeed, for years Richard Hunn (1949-2006) ‘refused’ to discuss Qianfeng Daoism with me, despite encouraging me to ‘ingest’ the deep and profound text of ‘Taoist Yoga’. At the time, this seemed an odd method compared to the Ch’an School – that was how I was limited at the time. Today, Master Zhao Ming Wang discusses Qianfeng Daoism with me all the time...
Although I can sit with cross-legs and circulate the jing and qi (through the shen) in cycles of 360 repetitions, I find that in the transcendent stage, the parameters of this practice dissolve, disappear and are not required. The enhanced awareness itself penetrates (and opens) all the energy channel within and around the body, whilst linking the inner body to the outer environment through energy flow and psychological awareness. When this state is accessed, I am sat in the cross-legged meditation position with the hands in the usual positions required for Qianfeng practice. I can perform the usual circulation in the traditional manner, but at this time in my life this seems to be far too limited in scope. After years of practice, the practice has given way to a new ability and new perspective. I can feel the blood and energy channels ‘open’ and ‘unify’ fully – or more specifically - I become ever more aware of the ‘open’ and ‘unified’ reality of my inner-outer manifestation. My ‘intention’ (意- Yi) clears, expands, liberates, strengthens and generates contentment, boundless love and a gentle wisdom. This is an insight into how I personally practice with a similar if not identical reality unfolding when I move through my martial arts forms (although I am drawn ever more to ‘stillness’ and ‘awareness’).
Are Daoists believing in things that are not there? I am a realist who believes in science and the primacy of matter, whilst fully acknowledging the importance of consciousness. My view is that Daoism is a science but one which allows the effect of consciousness upon matter. I am not talking about any notion of idealism, or suggesting that the human mind can effect change in the environment without recourse to intermediate action. (Although ’mind to mind’ or ‘mind to object’ communication may be possible, I do not believe it has been adequately proven at this present time). What I am suggesting is that when the mind interacts with the interior of the body it occupies, there is an entirely different and unique relationship between mind and matter, which is non-existent between the mind and external object (as far as we know), or at least very different. When awareness is correctly directed and focused upon the bodily processes, then jing (精), qi (氣) and shen (神) manifest (as an integration of consciousness and matter). As matters stand, this capacity is not yet able to be measured by modern science, and so therefore remains outside of its scrutiny. Daoism offers a methodology of specific awareness which generates that which is searched for – it is a mind - body co-operation and not a pre-existing and independent material process. Yes, the physical body exists and can be measured to confirm its presence within time and space, but jing, qi and shen are not like this. They are the product of a material body fed through the filter of an all-embracing consciousness awareness. If this is the case, then what is the point of Daoism? Why not just forget about it and consign it to the dustbin of history? The reason is that when the mind and body interact in this manner, strength is built, health is made more robust, and life is extended. All this is achieved without recourse to modern pharmacology.
All living creatures possess a genetic clock which determines life expectancy. It is also true that lifestyle and life choices can improve life expectancy or diminish longevity. Living to an old age is usually thought of in Daoist literature to mean surviving to around 100 years old. Of course, within religious Daoism (道教 - Dao Jiao) there is the notion of physical and/or spiritual immortality, whilst within philosophical Daoism (道家 - Dao Jia), at least within the tradition of the Qianfeng School, there is a practical emphasis upon prolonging physical life to a greater degree than would have been expected if no training was undertaken. Vegetarianism features highly as a main dietary requirement, as meat is viewed as containing toxins of various kinds, and although alcohol is generally avoided as a habit, there are some traditional Chinese medicines that involve various herbs, fruits and spices distilled within rice-wine. (Western medical research agrees about the toxins in modern meat production – particularly with regard to the overloading of anti-biotics in farm animals and the use of dies to colour the meat – as well as confirms that a small amount of good quality alcohol [usually spirits] can be beneficial for cleansing the liver and other organs). Regular exercise of various kinds is beneficial to the structures and functionality of the mind and body. This can include stretching, bone-strengthening, muscle-building, muscle-relaxing, cardiovascular development (of the heart and lungs), and the development of a calm and an expansively ‘aware’ mind (all of which is accepted without question in the West). Within the Qianfeng tradition, seated meditation is practiced to calm and still the mind. This is an important first step that bears similarities to Ch’an Buddhist meditation, and reflects the fact that Master Zhao Bichen (1860-1942) inherited the Longmen-Wu-Liu lineage from two (Linji lineage) Ch’an Buddhist teachers – namely Masters Liao Ran (了然) and Liao Kong (了空). Liao Ran’s Daoist name was ‘Pure Meditation’ (清禅 - Qing Ch’an) and Master Liao Kong’s Daoist name was ‘Pure Stillness’ (清静 – Qing Jing). Before actively circulating the ‘jing’ (精) and ‘qi’ (氣) energies, the mind must be gathered and stilled through use of the hua tou (話頭) method. The breath and the hua tou are intrinsically linked so that a practitioner can breathe deeply and fully whilst simultaneously ‘returning’ the perception related to breathing back to its empty essence (mind ground). Eventually this practice extends into circulating jing and qi – and by ‘returning this dynamic activity to its immaterial essence - ‘shen’ [神] (or ‘emptiness’) is cultivated in the mind. This is why ‘jing’, ‘qi’ and ‘shen’ appear to be different entities in practice but are understood to emerge from the same united and empty mind ground in reality. Western science (which cannot be ignored even in modern China), does not recognize ‘jing’ (essential nature), ‘qi’ (breath or vital force), or ‘shen’ (expansive and aware ‘empty’ consciousness) as existing independently, such as an observable process, organ or limb, etc. I certainly do not advocate ‘faith’ over ’fact’ and neither does Master Zhao Ming Wang of Beijing (he views ‘jing‘, ‘qi’ and ‘shen’ as being scientifically ‘real’ from Chinese historical position). My view is that ancient Chinese science clearly identified a number of psychological and biological processes which were thought to be ‘integrative’ rather than ‘distinct’ (with Chinese science focusing upon ‘collective’ processes, and Western science upon ‘isolated’ functionality). China’s scientific trajectory favoured collective operation rather than separate functionality. Jing is that part of the reproductive chemicals (hormones) that combine in within sexual union between a man and a woman that produce the conception of child. Jing is also the basis (essential nature) of the physical life of the body once conceived and is considered crucial for a long and healthy existence. Withholding sexual emission preserves ‘jing’ (which when circulated) rejuvenates the bodily processes and structures. As far as I am aware, there is no Western scientific equivalent to this teaching. Qi quite literally equates to ‘breathing’, but also to the energy an individual receives from food and drink, as well as ‘Yuan Qi’ (元气) - or ‘Original Vital Force’ - which denotes the energy received from two parents at the point of conception. Qi can also be used to describe the attitude of mind of an individual, which can be vibrant and full of virtue (healthy qi), or deceptive, low and full of greed and anger (deficient in qi and virtue). For martial arts practice and bone-building, qi also equates to ‘bodyweight’ and ‘body mass’. Western science acknowledges breathing and the importance of oxygen intake, the circulation of oxygen around the body, the nutrition received from food and drink, and the strength of an individual’s immune system, etc. Gravity and its operation upon the human body is well-known and hundreds of years old in the West. Shen equates to various states of mind and would equate with the observations relating to Western psychology and psychiatry. Chinese Daoism is an ancient science which has studied the human condition very closely and has developed a number of very interesting ideas and concepts, etc. It is important to bear in mind that no matter how many scientists in the West reject the machinations of the Judeo-Christian faith, it is exactly from the milieu of this religion that modern, Western science has emerged (in the guise of secular knowledge). With this in mind, there is no reason to demand that a purely ‘Chinese’ (indigenous) take upon the measuring and recording of the processes and objects that comprise material reality should in any way conform to the cultural norms of the Judeo-Christian belief system.
ACW - 釋大道 (5.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
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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