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!
0 Comments
Translator’s Note: As there is a ‘fake’ school of Daoism In the West spreading all kinds of ahistorical nonsense about the Wu Liu lineage, the Daoist Association of China has granted me the honourable the task of translating key (but obscure) Chinese language texts so that the correct history of Chinese Daoism can be presented without the taint of ignorance, racism and deliberate falsification, etc. Master Wu Shouyang (伍守阳) [1574-1644] was the recognised eighth-generation inheritor of the Quanzhen, Longmen Daoist Tradition. His disciple - Master Liu Huayang (柳华阳) [1736 - ?] - is the recognised ninth-generation inheritor of the Quanzhen, Longmen Tradition. Ch’an Masters Liao Ran and Liao Kong appear to have both been recognised as the tenth-generation inheritors of the Quanzhen, Longmen AND Wu Liu Tradition. As the ‘Wu Liu’ School only came into being after Liu Huayang learned from Wu Shouyang – (It could be that both Ch’an Masters Liao Ran and Liao Kong were also the recognised first-generation inheritors of the newly formed ‘Wu Liu’ School). Whatever the case, the Wu Liu teaching (as a refinement of the Quanzhen and Longmen methodology) passed through the hands of Liao Ran and Liao Kong. Zhao Bichen was the eleven-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – is also counted as the Founding Patriarch of the Qianfeng School – which is a re-gathering of ALL the authentic Daoist teachings that were once lost from the decadent lineages and corrupt schools. Master Zhao Ming Wang [赵明旺] (the great grandson of Zhao Bichen still living in Beijing) is recognised as the fourteenth-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – as well as being the third-generation inheritor of the Qianfeng School. ACW (26.3.2021) Master Liao Kong originally came from a family based in the city of Beijing. When young, he entered the ‘Benevolent Longevity’ (仁寿 - Ren Shou) Temple (庙 - Miao) as a Ch’an Buddhist monk. This temple no longer exists today (with its ruins cleared in 1969), but was located in the ‘Qianmen’ (前门) area of Beijing, situated North (and outside of) the ‘Tianqiao West Road’ (天桥西路 - Tian Qiao Xi Lu). This is where Master Liao Kong studied Linji (臨濟) School of Ch’an Buddhism and attained enlightenment. During the fifteen day of the eighth lunar month of the fourth year of the reign of the Qing Dynasty Emperor ‘Jiaqing’ (嘉庆) [1799] - the ‘Immortal Master’ (仙师 - Xian Shi) named ‘Liu Huayang’ (柳华阳) taught the ‘Wu Liu’ method of Daoist self-cultivation (性命细功 - Xing Ming Xi Gong) or ‘Essential Life Refinement Self-cultivation' - which sealed all leakages and united and opened the eight extraordinary energy channels! Master Liao Kong spent the next twenty-one years practicing at the ‘Golden Mountain’ (金山 - Jin Shan) Temple (寺 - si). On the thirteen day of the third lunar month of the same year (1820) - the two Ch’an Masters ‘Liao Ran’ (了然) and ‘Liao Kong’ received the full Daoist method and transmission of the ‘Wu Liu’ School. Later, during the fifth month of the ninth year of the Republic of China (1920) - Master Liao Kong met his disciple ‘Zhao Bichen (趙避塵) inside a shop next to the West House’ and fully transmitted the Quanzhen, Longmen, Wu Liu Daoist School in its entirety. Furthermore, Master Liao Kong issued a ‘Divine-Sky Mandate' (天命 - Tian Ming) formally acknowledging (and endorsing) the formulation of the ‘Thousand Peaks’ (千峰 - Qian Feng), ‘Pre-Natal’ (先天 - Xian Tian), ‘School’ (派 - Pai) - as the only genuine inheritor of the ‘Wu Liu’ School! Since that time, the Qianfeng School (based in Beijing) has welcomed thousands of students through its doors! As Masters Liao Kong and Liao Ran were acknowledged as ten-generation inheritors of the Quanzhen, Longmen, Wu Lui tradition – Master Zhao Bichen was acknowledged as the eleventh-generation inheritor of the Quanzhen, Longmen, Wu Liu tradition.
Chinese Language Text: http://www.wuwo.org/djxw/740.html Patriarch Zhao Bichen (1860-1942) inherited the Wu Liu School in 1920 from Grand Master Liao Kong. However, Zhao Bichen did this by being recognised as the 11th generation lineage inheritor of the Longmen School. Masters Liao Kong and Liao Ran were lineage inheritors of the Wu Liu method as preserved and passed-on within the older Longmen (Dragon Gates) School. The Wu Liu method is a modification of the Longmen School – incorporating Ch’an Buddhism mind development and Confucian ethics integrated with Daoist methodology. The two lineages fit together perfectly with the Wu Liu being perceived as a broader interpretation of the Longmen School. Instead of allowing the Wu Liu lineage from dying-out – Master Liao Kong and Liao Ran preserved its teachings as part of the Longmen School. The founder of the Wu Liu School during the Ming Dynasty – Wu Shouyang (伍守阳) gave-up the full-time study of the Confucian path, and dedicated himself to the practice of the ‘Complete Truth Way Dragon Gates Self-Cultivation Law’ (全真道龙门派功法 - Quan Zhen Dao Long Men Gong Fa). He stated that through the later study of the Ch’an Buddhist method - he finally gained a genuine realisation of the ‘Dao’ (道) - and was recognised as the 8th generation inheritor of the Longmen tradition from his teacher – Cao Huanyang (曹还阳) the 7th generation inheritor of the Longmen School. Many decades after Wu Shouyang left the world to live in the remote and isolated hills – during the Qing Dynasty he encountered the Ch’an Buddhist monk Liu Huayang (柳华阳) and transmitted to him the full and complete ‘neidan’ (内丹) method to him. Through the in-depth study of Daoism – Liu Huayang finally realised a deep and profound enlightenment. Therefore, the Wu Liu School (伍柳派 - Wu Liu Pai) is a product of the teachings (and experiences) of Wu Shouyang and Liu Huayang – which was passed-on as part of the Longmen tradition. Masters Liao Ran and Liao Kong were both 10th generation inheritors of the Wu Liu lineage as preserved within the Longmen tradition. Zhao Bichen eventually became the 11th generation inheritor of the Wu Liu School through the Longmen tradition. The Qianfeng School today is headed by the great grandson of Zhao Bichen – Zhao Ming Wang (赵明旺) - who is the recognised 14th generation inheritor of the Wu Liu School through the Longmen tradition. Although there are a few private individuals pursuing the Wu Liu path today – the Qianfeng School is the only developed Daoist institution in China that has been found to possess the entire Wu Liu teaching. Many great and accomplished Masters (from many different backgrounds – including other Daoist Schools) come to Beijing to gain teachings from Master Zhao Ming Wagn (who is also the 3rd generation inheritor of the Qianfeng lineage). One strong tradition of the Qianfeng School is that peace and tranquillity must be maintained at all times with no conflict. This is why I use ‘facts’ to dispel any false assumptions said (or ‘written’) about the Qianfeng School.
Dear Alex Thank you for your interesting email. Most people are unable to pursue a ‘direct’ Daoist path as this involves dramatic life-changes that many are unable (or unwilling) to their daily existence. I would say that this is the case for the majority of practitioners. This situation could also highlight the perceived differences between ‘religious’ and ‘philosophical’ Daoism – with the former being ‘faith-based’ and the latter premised upon ‘cause and effect’. Qianfeng Daoism is, of course, ‘philosophical’ in nature and its public face is that of a strict stage one to stage sixteen progression. This is logical and reasonable (as Zhao Bichen intended), as each stage is like the prescription of a modern doctor building on the healing of the previous treatment, etc. When I talk with Master Zhao Ming Wang – as far as he is concerned – there are no short-cuts. He is correct and there is no contradiction. However, if an unusual individual comes along, it maybe that or she already possesses a certain karmic-connection with Qianfeng Daoism (at least the ‘neidan’ element of it), which allows them to access the training where they left-off in previous lifetimes – at least this is the traditional view. If three-quarters of the ‘neidan’ path has been completed in a previous set of lives – and given this spiritual-physical attainment has followed the individual through incarnations and into this life – then the ‘neidan’ training may recommence from where it left-off. Of course, not everyone accepts this ‘traditional’ view in the West or modern China, but it has its uses. Karmic associations are very important. Although I have never ‘physically’ met Master Zhao Ming Wang, for instance, it is as if we ‘know’ each other really well. With regard to ‘respect’, I know what is what and there is harmony and tranquillity between us. He is a very wise and compassionate human-being. Therefore, out of respect, we must learn the sixteen steps formulated by the Patriarch Zhao Bichen – even if our personal path is more ‘direct’ that this schema would suggest. After-all, other than our personal, day-to-day training, this study becomes a matter of a broader intellectual pursuit – like a doctor expanding his or her personal knowledge in an attempt to help more people in varied and diverse circumstances. The Buddhist component of the WU Liu School does change the complexion of the Qianfeng School. As this was transmitted to Zhao Bichen through Masters Liao Kong and Liao Ran – there is a strong Linji Ch’an influence. My teacher – Richard Hunn (1949-2006) - would not teach me the Qianfeng Daoist ‘neidan’ until I had realised the essence of mind fully (through the Caodong lineage of Ch’an). From 1989-2000 it was ‘Ch’an only’ - from 2000-2006 it was time for Qianfeng. However, we worked on the premised that stage sixteen of Zhao Bichen’s schema equates exactly with the full penetration of the ‘empty mind ground’ (心地) - Xin Di) that is all-embracing – as taught to my grand-teacher – Charles Luk (1898-1978) by Zhao Bichen himself. With Metta
Adrian When I observe ethnic Chinese people discussing health and self-cultivation on the Chinese-language internet – there is a general atmosphere of respect, seriousness and a striving for self-sufficiency and self-responsibility. This means that within the context of Chinese collective cultural existence, there is an emphasis upon sincerely assisting one another (and relieving burdens), whilst trying not to be a burden to others in trivial or unnecessary matters. What this suggests is that everyone helps their fellow-disciples (a stricture of Confucian respect) whilst attempting to be as self-supporting as possible. From the position of society and culture, this means that a balance is struck between helping others and helping one-self. This demonstrates that even within ‘New’ China – and lineages such as that of Master Zhao Ming Wang of Beijing – old-style Confucian moral and ethical notions of ‘respect’ still define social interactions. Although there are odd exceptions, this attitude of mutual respect does not exist in the contemporary West, driven as it is by the aggrandisement of the ‘self’. Although Master Zhao Ming Wang emphasises ‘face-to-face' transmissions – this mode of teaching is only available to those who possess the time and means to travel to China and communicate effectively in a foreign language throughout the entire process. Those who do attempt this are definitely ‘brave’ and need to be respected by their fellow Westerners. They certainly have my respect and support. For the rest of us mere mortals we must make do with a sense of profound inner purpose, patient endurance and humility. We must make the most of what we have in the Chinese records translated into English (and other Western languages), and cherish the wisdom that Daoist teachers living in the West possess. This includes both Chinese and non-Chinese Masters, disciples, academics, translators and travellers, etc. Indeed, when viewed from a particular perspective, this amounts to a rich seam of Daoist knowledge and wisdom, as well as practical experience. Even if we cannot immediately travel to see Master Zhao Ming Wang – there is much to be getting on with. As the Qianfeng School has a historical association with the Chinese Ch’an Buddhist School – the ‘hua tou’ (word head) is often used to ‘still’ the mind during seated meditation. Without ‘stilling’ the mind, the ‘neidan’ of the Qianfeng School will only have a superficial effect upon a practitioner’s psychological and physical health. Although Master Zhao Ming Wang teaches a certain archaic form of very old ‘Taijiquan’ (as ‘qigong’) - Master Zhao Bichen (1860-1942) taught Charles Luk (1898-1978) - my grand-teacher – that any form of established Taijiquan can be used as this physical component (Zhao Bichen practiced many different systems of martial arts). When Charles Luk met with Zhao Bichen in the late 1936 – they had only a limited time together and so Zhao Bichen focused on transmitting the ‘neidan’ aspect of Qianfeng. Charles Luk could combine this later with his martial arts practice. From this interaction between Master Zhao Bichen and Charles Luk there are two aspects of Qianfeng training that anyone can participate in – here and now – regardless of circumstance. One is ‘stilling’ the mind through seated meditation using the Ch’an method of the ‘hua tou’ - whilst the other is the perfection of physical movement and positioning achieved through the practice of an authentic system of Chinese martial arts. This is the perfection of ‘stillness’ in ‘movement’ and ‘movement’ in ‘stillness’. As Master Zhao Ming Wang is aware of these instructions to my grand-teacher – after ‘testing’ my understanding (both verbally and physically) and consulting other elderly Masters - he graciously recognised and accepted the humble lineage of Qianfeng Daoism we practice in the UK. I am very grateful for this recognition and humbled by this great man’s trust in our lineage. A deep bow of respect! In other words, make the best use of the circumstances you already possess around you. Chinese Language Reference: Master Zhao Ming Wang Confirms Adrian Chan-Wyles as a ‘Descendant’ of Zhao Bichen! http://www.wuwo.org/qfct/2779.html |
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
|