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’.
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Wei Zhending was also named ‘Yuan Zai’ (元宰) at his birth – and was known by the Daoist name ‘Peng Yangzi’ (平阳子). His family was from the Shimen area of Jiaxing, situated in Zhejiang province. In the First Volume of the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that his ancestors originally came from the ‘Huaying’ (华亭) area. During the broad time period that spans the end of the Song Dynasty and beginning of the Yuan Dynasty – Wei Zhending was born with a weak ‘essential nature’ (性 - Xing). – but he never once stopped trying to strengthen, build and protect his ‘essential nature’. This is why Wei Zhending was quite happy to travel outside his home county in search of genuine Daoist Masters who could help him in his training. Eventually, his potential was observed by the Great Daoist Master named - ‘Shen Jingyuan’ (沈静圆) - took Wei Zhending as a direct Disciple. Shen Jingyuan gave Wei the name ‘Zhen Ding’ (真定) - or ‘Genuine Samadhi’. Although Shen Jingyuan left on the back of a dragon in 1465 CE – he had already transmitted the authentic Daoist self-cultivation methods to Wei Zhending and had him accompany him to ‘Nangong’ (南宫). From this date – Wei Zhending sat in silent meditation and did not move the years. His body and mind become completely ‘still’ and ‘shining’ in the Ten Directions (with all biological processes remaining healthy and intact, but in a state of divine suspension)! Following his complete and full attainment of ‘Immortality’ - Wei Zhending ascended into the divine sky (on the back of a dragon) during the tenth lunar month of the second year of the reign of Emperor Shunzhi (逝世). He was 205-years-old and was considered the sixth-generation inheritor of the ‘Longmen’ (龙门) - or ‘Dragon’s Gate’ - lineage!
Chinese Language Texts: https://www.baike.com/wikiid/7703775335591317096?prd=mobile&view_id=4j8ega5qzs8000#catalog_5 https://baike.baidu.com/item/卫真定 The ideogram ‘仙’ (xian1) is usually translated using the term ‘immortal’ - referring to an ‘immortal being’, etc. ‘仙’ (xian1) suggests a person who has attained the state of ‘immortality’ as emphasised within the Daoist School – and the methods used that are designed to achieve this objective. Considering the deep and profound meaning of this ideogram, its modern form retains a remarkably simplistic structure, and yet this ideogram does not appear on the Oracle Bones or the Bronze Inscriptions. Indeed, the first time ‘仙’ (xian1) is observed is during the period known as the development of the ‘Seal Script’ - a formulation of Chinese writing formulated during the Bronze Age. The Early Bronze Age in China is considered to be between the 16th century BCE - 11th century BCE (Shang Dynasty), whilst the Latter Bronze Age is viewed as being between 11th century BCE – 3rd century BCE (Zhou Dynasty). The earliest known (and ‘complex’) representation of ‘仙’ (xian1) is as follows: A more complex (and older) version of ‘仙’ (xian1) is ‘僊’ (xian1) - which is how the above (original) ideogram settled into everyday writing. ‘僊’ (xian1) is constructed of the left-hand particle ‘亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The lower right-hand particle is ‘巳’ (si4) and refers to the 6th terrestrial branch and the time of day between 9am – 11am. This is an ancient particle dating back to the Oracle Bone Inscriptions which is often used to denotes a ‘foetus’ still safe in the womb or ‘baby’ already born safely into the world and that has been ‘swaddled’ for protection. The upper right-hand particle is ‘䙲’ (qian1) which depicts a person being carried in a sedan chair. ‘僊’ (xian1), therefore, represents both pre-natal and post-natal Daoist endeavour. The sedan chair represents (the usually) ‘secretive’ Daoist training techniques which progresses the individual forward and to new heights of understanding and longevity. Although still inhabiting a physical body – this ideogram suggests a simultaneous occupying of an ‘unseen’ and elevated spiritual realm. By comparison, ‘仙’ (xian1) is composed of the left-hand particle 亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The right-hand particle is ‘山‘ (shan1) and denotes a ‘mountain’. The ‘individual’ or ‘group’ ascend the mountain so that they can psychologically and physically penetrate the ‘divine sky’ whilst living on its peaks (which thrust into the clouds). This is how ascetics imbue the rarefied universal energies that permeate through the earth and through their minds and bodies – and become ‘immortal’ like the broad earth the mountain rests upon, and the divine sky that envelops the sky!
When I was young, the term ‘道’ (Dao) was explained to me as a very important philosophical concept within Chinese thought. This term is not only ‘spiritual’ and ‘religious’, but is also used in material politics, sociology, physics, chemistry and even military science, etc! The term ‘道’ (Dao) is a central concept that permeates the entirety of Chinese thinking. The ‘Dao’ is the optimum ‘Way’ for a human-being to behave given a certain set of inner and outer conditions and circumstances! The ‘Dao’ unite mind, body and environment so that inner energy flows without hindrance or obstruction! If the ‘Dao’ is not followed, then mind is alienated from body, whilst the body is divorced from the environment. Internal energy is blocked everywhere and nothing significant can be achieved. Within the mind and body illnesses develop, whilst the environment is exploited in a destructive and unsustainable manner. This is why the term ‘道’ (Dao) refers to a ‘scholar’ who pursues a ‘path’ which unites the ‘divine sky’ and the ‘broad earth’. As the ‘divine sky’ and the ‘broad earth’ are united – the path is considered to be both ‘correct’ and ‘good’! ‘道’ (dao4) is comprised of the left-hand particle ‘辶’ (chuo4) which draws the picture of ‘feet’ following a ‘road’ or ‘path’. This is a contracted version of ‘辵’ (chuo4) which presents a situation where a person walks for a time – and then sits and rest for a time. As the direction of the journey is well-known and there is no danger due to bad planning or hostile environments – the traveller is at his or her ease and all is ‘balanced’ and ‘tranquil’. This is a well-trodden path that has been made safe by those who have gone before and carefully recorded the correct path to take. Furthermore, there are times to travel and there are times to rest. When the timing is correct – both activities are ‘correct’. The right-hand particle is ‘首’ (shou3). An earlier version of this ideogram is ‘𩠐’ (shou3) which clearly depicts a ‘head’ with tufts of hair upon the top. Eventually, these three-tufts were replaced with ‘丷’ (ba2) - a contracted version of ‘八‘ [ba2] meaning the number ‘eight’ (possibly referring to the mastery of the ‘bagua’ or ‘Eight Trigrams’) - so that the ideogram became ‘首’ (shou3). This image literally represents an anatomical ‘head’, as well as the abstract idea of a ‘head’ or ‘chief’ of a clan, region or country, etc. It is someone with authority – but this authority is not arbitrary but rather the product of ‘seeing’ more, an ability gained whilst on a structured journey of self-cultivation. When all combined into ‘道’ (dao4) - this person is in a ‘natural’ position of leadership because he or she simply ‘knows’ more than those he or she would lead to safety. Such a person wears the ‘scholar’s hat’ and has possibly passed the government examination, as the knowledge possessed ‘unites’ the ‘divine sky’ with the ‘broad earth’ and peace prevails even in the remotest of places (signified by the two tufts of hair in ‘丷’ (ba2))! This person ‘knows’ where the journey ‘begins’ and in what ‘direction’ and traveller must go. There is no doubt or hesitation!
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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