Dear J Thank you for your email. I wonder what the Yijing says about our interaction? This would be a good experience in aligning the text with material conditions - a process mediated by our own 'intentions'. Of course, material conditions and intentions continuously change - but the Yijng text remains constant. The efficacy of translation merely allows us to peer into the historicity of the text - to a lesser or greater accuracy. Indeed. 'words' are the business we are engaged in - and a question lingers as to whether it matters how these words are generated and received. An open-ended enquiry might allow for possibilities of 'being' that are firmly closed-off by precise answers. This is 'why' the individual lines of the Yijing 'move' and 'transform'. All Best Wishes Adrian
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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 Humanity exists in a psychological-physical space defined as being situated under the divine sky (乾 - qian2) and above the broad earth (坤 - kun1). Humanity stands on the broad earth and is covered by the canopy of the divine sky! This is recorded in the Zhouyi (周易) - or ‘Changes of the Zhou Dynasty’. This Classical text is better known in China as the ‘Yijing’ (易經) - or ‘Change Classic’, etc. Indeed, existence in this text is presented as an interaction of the forces of ‘light’ and ‘dark’ which manifest in the first two hexagrams as 1) ‘䷀’ (乾 - qian2) - ‘Yang’ (light) and 2) ‘䷁’ (坤 - kun1) - ‘Yin’ (dark). These two hexagrams interact in such a manner so as to produce the further 62 hexagrams which comprise the ‘Book of Change’ – each individual hexagram of which contains the root of the other 63 hexagrams within its constantly ‘moving’ six-lined structure of ‘broken’ and ‘straight’ lines (with each transitioning into its opposite when the conditions dictate). For Daoist self-cultivation, this is a blue-print for the mind and body – and all the changes needed to purify these structures and transform its functionality from the mundane to the supramundane. Nothing in reality (and physical existence) goes beyond the divine sky or the broad earth and these concepts must be thoroughly studied and understood. The hexagram ‘乾’ (qian2) - ‘divine sky’ - is comprised of two particles. The left-hand particle is ‘龺’ (Zhuo) - but this is constructed from ‘十日十’ - with ‘十’ (shi2) referring to the number ‘ten’ or the concept of ‘completeness’, and ‘日’ (ri4) meaning ‘day’, ‘sun’, ‘light’ and ‘every day of the month’, etc. When all three are combined there is ‘completion - sunlight – completion' (龺) or that which ‘gives rise to all things through the power of light, heat and positivity’! The right-hand particle is ‘乞’ (qi3). This is comprised of two particles. The top particle is ‘人’ (ren2) meaning ‘person’ or ‘people’, etc. The lower particle is ‘弓’ (gong1) referring to the use of the ‘bow and arrow’. When all this data is assembled together - 乾’ (qian2) or the ‘divine sky’ suggests an individual (or group) that have mastered the bow and arrow. This in-turn suggests that a complete inner and outer mastery has been attained. This concept is represented by the ability to shoot the arrow ‘correctly’ from the ‘bow’, so that mind, body and environment are unified in a perfect moment of eternal awareness that cannot be shaken. Out and out light re-produces itself without end – like a bow that never ends its draw – or which never needs to be drawn – such is the perfect positioning and readiness of its archer! Although physical ‘light’ originates from the external sun – the spiritual ‘illumination’ sought after by the ancient Daoists emerges entirely from the inner being – and yet as both are pure ‘yang’, it seems that both possess exactly the same source of purity and continuous re-becoming (hence ‘longevity’). The ideogram 坤’ (kun1) - 'broad earth' - is comprised of the left-hand particle ‘土’ (tu3) which is traditionally thought to represent a potter’s wheel upon which is a lump of clay. Whereas ‘乾’ (qian2) or the ‘divine sky’ can be associated with the male reproduction fluid (and the explosive nature of the conceiving moment), the ‘clay’ or ‘soil’ as envisioned within this concept is that of absorbing (feminine) fertility! This ‘soil’ or ‘earth’ is highly fertile and able to reproduce the plant life required for humanity to exist. Just as agriculture and farming are genuine scientific art-forms – so is the act of conceiving, growing, birthing, protecting and educating a child. The idea of ‘clay’ is clever as it suggests that out of one substance (I.e., ‘earth’) - another structure can emerge! A clay-filled soil not only gives rise to the food that feeds humanity and its domesticated animals – but the dirt can be transformed into something completely different (such as a cup or a plate, etc) providing it first passes through the hands of a skilled artisan! Although highly practical in concept, this also refers to the highly skilled guidance of a Daoist Master who ‘moulds’ the inner and outer structures of his or her disciples! The right-hand particle is ‘申’ (shen1) and stands for ‘lightning’. This is comprised of a) 工 (gong1) the sound of thunder (shocking and sudden – like an unexpected attack) b) 弓 (gong1) the shape of lightning (like that of the ‘bow’) and c) 口 (kou3) the sound of thunder (like an open mouth ‘shouting’ or ‘scream’) which all suggests that lightning ‘申‘ (shen1) implies the presence and arrival of the great and guiding divine spirit (神 - shen2)! When combined together - 坤’ (kun1) - strongly suggests discipline and self-mastery through the attention of detail. Attention to detail is the doorway through which the divine spirit enters the earth (and travels through its populations). Without self-discipline the earth cannot be mastered and nothing can be ‘transformed’.
It is the general academic opinion in China, Japan, America and Europe, that Zhao Bichen designed his main Daoist ‘neidan’ self-cultivation manual along the lines of the extant literature of the Wu Liu School. This suggests a direct technical link between the Wu Liu School (transmitted by Grand Master Liao Kong to Zhao Bichen in 1920) with the Qianfeng School founded by Zhao Bichen post-1920 – as a vehicle for disseminate the Wu Liu Teachings. Charles Luk (1898-1978#0 translated this manual into English after meeting Zhao Bichen around 1936 – but it was not published in the West until 1970. As Charles Luk was concerned that most Westerners would find the unfamiliar Chinese Daoist terms difficult to understand, he entitled his English translation as ‘Taoist Yoga’. Of course, this is Zhao Bichen’s Chinese-language manual known as ‘(性命法訣明旨’ (Xing Ming Fa Jue Ming Zhi), or ‘'The Secret Cultivation of Essential Nature and Eternal Life’. Although the Qianfeng School possesses a number of other training manuals – it is this book which conveys what Zhao Bichen considers are the ‘Sixteen Steps’ required to be mastered to transition a student from the beginning level to the middle level - and finally to full immortality. Like the ‘Classic of Change’, however, each of the sixteen steps contains the essence of the other fifteen positions – with entire training universe being ‘fluid’ and fully ‘adaptable’. Some people travel through these stages of training very quickly (in an instant), or take years slowly and carefully mastering each step one at a time. As sixteen can be divided four times in sixty-four – each of the sixteen stages of Qianfeng training has four hexagrams associated with it. Training stage one, for instance, is associated with hexagrams 1, 17, 32 and 64 and so on. A dedicated practitioner must sit and study the ‘Yijing’ (or ‘Zhouyi’) and integrate the wisdom contained within the hexagrams of Yijing with that experience gained from practicing each of the sixteen Qianfeng training stages. This approach is a ‘hidden’ aspect of the old Wi Liu School passed-on to Charles Luk by Zhao Bichen – to me by Richard Hunn (1949-2006). When I told Master Zhao Ming Wang about this practice (we use in the UK) – he was taken aback and was surprised we knew about it! This probably explains why Richard Hunn always emphasised the study of the ‘Book of Change’ - even at the very beginning of my Ch’an training with him. The Founders of the Wu Liu School – Wu Shouyang (and his Disciple) Liu Huayang – both penned a number of Daoist training manuals well-known in China. When compared with the content and style of Zhao Bichen’s ‘Taoist Yoga’ manual – it is obvious that the Qianfeng School is a natural lineage extension of the Wu Liu School. Zhao Bichen made use of the Wu Liu habit of composing manuals comprised of disciples ‘asking questions’ and Masters providing ‘answers’. The reliance upon – and approach to ‘neidan’ practice - is identical and does not vary.
Dear Alex Remember the Book of Changes. The hexagrams build the situation from the base-upwards – this is how a firm foundation is achieved. There is no doubt – only an ongoing construction and continuous transformation. Interestingly, this repetitive process also leads – quite naturally – to a deconstruction – which is ‘correct’ if timely. This is like eradicating ‘tension’ from the mind and body all at once – without hesitation of discrimination. The energy channels are ‘opened’ and ‘united’ in an instance. The mind is ‘pure’ and ‘shines’ brightly in the Ten Directions! Although as human-beings – we must build the hexagram line by line from the ground to the sky – the ‘situation’ each hexagram defines as ‘existing’ in the physical universe includes the condition of the inner mind and body, as both are ‘physical’ things regardless of their assumed ‘spiritual’ connotations. Seeing into this in a spontaneous manner is not an error providing this ‘direct’ method does lose track of the ‘expedient’ method or what this process involves. We must be instantaneously aware of the six-lines of the hexagram – whilst ‘penetrating’ exactly what this orientation of ‘yin-yang’ implies and means. Working on the assumption that genuine ‘insight’ (shen) equals ‘enhanced’ ‘vital force’ (qi) and essential nature (jing) - then all is as it should be. This is the ‘unification’ of the three great treasures that cannot be broken! Doubt drives us on, and security of knowledge and confirmation of achievement removes this ‘doubt’! There is nothing to worry about – and yet all is ‘uncertainty’ for many beings blindly stuck in the cycle of becoming. Although ‘humility’ is essential for growth – it is also true that when the right moment arrives – we must ‘strike’ with the certainty (and ruthlessness) of a venomous snake! With Metta
Adrian Dear Alesso Daoist self-cultivation can seem very complex. This is because, as an ancient science, it possesses many and varied strands of knowledge. A Master matches the developmental processes to the needs of the individuals concerned. This comes from the old method of one Master choosing one Disciple per generation. Master Zhao Bichen (1860-1942), however, broke with this tradition as he felt it did not allow for helping enough people per time period. This is why he threw open the gates of the Qianfeng School for all beings! This means that there are certain ‘set’ practices that everyone can apply, learn from and benefit through. For instance, everyone who enters the Qianfeng School must ‘still’ their mind. If the mind is not authentically ‘stilled’ - nothing else matters as it will not work. Stilling the mind is a pure Daoist achievement of cultivating ‘神’ (shen2). This cannot be ignored on the path of genuine ‘neidan’ (內丹). Although Master Zhao Ming Wang does insist on ‘face-to-face' meetings due to the high-status he occupies – he also understands that there are many elements of Qianfeng Daoism that can be attempted ‘here and now’ - regardless of current location and connection with other Qianfeng Masters and Disciples. What is ‘神’ (shen2)? Part of traditional Chinese studies involves the analysis of the ideograms used to convey key concepts. ‘神’ (shen2) is comprised of the left-hand particle ‘礻’ - which is a contracted form of ‘示’ (shi4). ‘示’ (shi4) refers to an ‘altar’ - literally ‘𥘅’ a firm table-top supported by ‘stout’ legs (the latter expression is from the beautiful Han Dynasty ‘Small Seal Script’). An ‘altar’ is a physical and psychological doorway into the ‘unseen’ spiritual realm. The ‘altar’ is the point in material time and space where the physical realm intersects with the spiritual realm. As such, it is a point of great interactional and transformational energy. The right-hand particle is the ancient ‘申’ (shen1). This is a ‘piercing’ concept which refers to the natural (and ‘shocking’) phenomenon of ‘thunder’ and ‘lightning’! It probably developed through ‘工’ the sound of thunder, or ‘弓’ (like a ‘bow’) as the shape of lightning and ‘口’ (like ‘talking’) representing the sound of thunder. This ideogram dates from the Oracle Bone Inscriptions – the dawn of Chinese writing. Taken together - ‘神’ (shen2) - refers to a) a special place of matter-spirit interaction, and b) a set of practices developed to initiate, understand, control, build and fully comprehend this interaction. It is thought that thunder and lightning represent the most direct and devastating expressing of divine power as stored in the sky! It is both visually and audibly ‘shocking’ to experience – and even the Classic of Change talks of ‘shock’ experienced for a thousand miles! What does ‘shock’ do? It changes things. Just as thunder and lightning demote a change in the weather – the development of ‘神’ (shen2) on the inner plain refers to the conscious ability to fully absorb and perfectly ‘reflect’ all changes in the mind, body and environment without being unduly ‘disturbed’. ‘神’ (shen2) is the development of an expansive and ‘empty’ conscious awareness that is boundless and accommodates all things without contradiction or restriction. ‘神’ (shen2) is developed through integrating qi (气, or 氣) accumulated through breathing, good food, good drink and timely exercise – with jing (精) or ‘essential nature’ which is gathered through sexual continence of strict celibacy, etc. Jing accumulated in the genital area is ‘mixed’ with qi and ‘circulated’. This transforms ‘气’ into ‘炁’ - or ‘Vital Force’- an older ideogram for ‘qi’ which is often associated with the Indian ‘Prana’. When this elixir of qi and jing is circulated through the brain-area – then ‘神’ (shen2) is developed. This first manifests with the ‘stilling’ of the mind – to be followed by an ‘expansion’ of the conscious awareness that is all-embracing and which encompasses all things.
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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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