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!
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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 子曰:“不愤不启,不悱不发。举一隅不以三隅反,则不复也。” 孔子「论语」7.8:
The Master said: If a student is not suitably eager to receive genuine knowledge, then I will not eagerly expound genuine knowledge. If a student does not express suitable urgency to receive genuine knowledge, then I will not urgently explain genuine knowledge. If I hold-up one corner and the student does not respectfully bring me the other three corners, then all interaction with that student immediately comes to an end. — Confucius, Analects 7.8 My above translation is exactly how an ethnic Chinese person understands this saying of the Sage known in the West as ‘Confucius’. Indeed, all interaction – even within modern China – which involves a transference of knowledge from some ‘who Knows' to someone who ‘does not know’ is premised on this short paragraph. The agency of ‘silence’ is a time where a student can re-set their mind and body to begin the interaction yet again - until the circuit is complete and the knowledge flows efficiently from teacher to student. ACW (6.6.2021) The most important aspect regarding the Qianfeng School is the principle of breathing new-life into an ancient technique – whilst preserving its traditional aspects – and making its ancient ‘health’ wisdom applicable to the modern world and everyone living in it! My Great grandfather – Zhao Bichen (1860-1942) - constructed the Qianfeng School around the traditions of the Quanzhen, Longmen and Wu Liu lineages (all of which he inherited from Master Liao Kong). In-part, he used a number of Western scientific terms that defined that tradition’s understanding of anatomy and physiology (built upon the ancient Greek tradition of medical science). This was a very ‘modern’ idea that transformed how Chinese people viewed Western science – and assisted in the process of facilitating the understanding of Westerners with regards to the theory and practice of Chinese Daoism.
Modernisation should not be viewed as a problem toward ‘tradition’, providing its process is properly-handled with an onus upon preserving tradition and ‘bringing-out’ its inherent and deep meaning. In this way, the modernisation process allows for what was once ‘hidden’, ‘obscured’ from the masses and granted only to the ‘privileged’ few – to be available to ALL people providing they are willing to a) learn and b) respect tradition. Modernisation is NOT an excuse to do as one pleases, and neither should it act as a ‘permission’ to ‘discard’ or ‘eradicate’ the parts of the teaching that an individual finds difficult or does not yet understand. Ignorance of the training method should not be used as an excuse to ‘destroy’ that which is not yet comprehended due to a lack of experience, maturity or good instruction. In this sense, the modernisation as conveyed through the Qianfeng School, requires that a modern student is even more aware of the need to respect the teacher, respect the tradition and respect the school! There is never any valid excuse for disrespect, chaos and social disorder. Indeed, China is now a thriving and very modern country! As a consequence, many of the ordinary people of China find Daoist methodology difficult to understand. This situation is compounded by the problem of misrepresentation and general ignorance being used to define Daoism in some unscrupulous corners of China (and the world). Forgiveness, compassion and providing actual and reliable Daoist knowledge is the key to rectifying this situation. Although the cause can be clearly defined – this knowledge should not be used to exact any form of violent intent – be it psychological, emotional or physical! If people are misled, then gently lead them back onto the right path. If others teach falsehoods and peddle all kinds of lies and disinformation, be patient with them and await for their development to transform! Although such people should not be indulged or given any form of authority, it is better to react to their ‘ignorance’ with a sublime ‘silence’. Daoist self-cultivation requires that the mind (and body) is profoundly ‘stilled’. This is the only genuine entrance – or ‘gate’ - through which a Daoist practitioner enters the genuine method! The mind and body are systematically developed together so that a robust health is developed and longevity is assured! If the ‘essential nature’ (Jing) is circulated properly, then ‘vital force’ (Qi) is strengthened throughout the bones and organs of the body so that the conscious mind ‘expands’ and becomes ‘all-embracing' - enveloping the material universe which manifests within a sublime ‘emptiness’ (Shen)! This can only be achieved through seated meditation and developing the energy self-cultivation centres in the body (neidan). There is no other method for this process to be pursued and accomplished. By sitting within seated meditation, the body is transcended. Through the process of developing the consciousness so that it can achieve this expansion – every single particle of the body must be ‘free’ from the tyranny of poor health (yin) and transformed into a ‘new’ and vibrant frequency of light and positivity (yang)! Through the consciousness ‘becoming’ far-more than the physical-body – the physical-body becomes a purified and long-lived vehicle! Qianfeng Pre-Natal School Qianfeng Hermitage: Zhao Ming Wang ©opyright: Adrian Chan-Wyles (ShiDaDao) 2021. Original Chinese Language Source Article: http://blog.sina.com.cn/s/blog_64e533c90102ymvm.html 当我们谈及道家传统功夫(性命双修)时有很多不了解的朋友认为是一种男女或者夫妻同修之法,也有的认为是一套道家修仙之法。 其实真正了解道家性命双修功夫的朋友如今实在不多了,大部分人认为是一种传说,一种神话和现代社会格格不入的糟粕思想。 中国道家文化经历数千年,在这漫长岁月中我们的先辈为了探索人体能长生不老研究探索很多方法,比如名扬四海的道家外丹术,在哪一时期风靡四海而经过时间的验证最终失败。 但是她也带来了不少其在研究中的附属产品,如中国四大发明中的火药,我们平常吃的豆腐等许多附属产品。 我们的先辈在不断的研究探索人体长生不老中不断失败不断探索,同样西方国家在哪个时期也在研究人体如何能长生课题,可以说如何能达到长生不老如今以是世界研究探索课题。 我们用科学思维了解人类,用超过光速度设想人体奥秘变化,而这项研究还是设想与探索中。 而我们中华道家文化中早已有了一种用自己身体的,精,炁,神增补方法来达到人体健康长寿目的,她就是道家性命双修功夫,道家术语统称内丹,虽然普通修者达不到长生不老效果,但是可以达到去除身体慢性疾病,以及强身健体有着明显效果,如今传播此法没有间断传承门派可属道家千峰先天派庙外一派,这派属真修实炼其大部分门内弟子来自世界各地,用他们的身体来验证道家内丹性命双修功夫。 道家性命双修养生功夫,可以说是中华道家文化在人类历史长河中的一部人体健康养生经典,同样也为世界养生爱好者提供了宝贵的历史研究资料。 千峰草堂 Qiu Chuji was originally known as ‘Tong Mi’ (通密) - with the Daoist-name of ‘Chang Chun Zi’ (长春子). His family came from the ‘Dengzhou’ (登州) area of ‘Qixia’ (栖霞) which is today part of Shandong province. He was considered the ‘Head Teacher’ of the ‘Quanzhen’ (全真) - or ‘Complete Reality’ - School of Daoism, a being who had penetrated the mysteries of reality, a person who had attained ‘Immortality’, a great thinker of profound thoughts, an excellent politician, a superb writer, an expert in all health matters and expert in Chinese science. Indeed, such was his outstanding character that he was valued and respected by the rulers of the Southern Song Dynasty, the Jin Dynasty and the Mongol Empire! This is why he was selected at the age of seventy-four years-old to lead a delegation to meet with Genghis Khan (in the Western Region) to convince him to exercise ‘love’ for the people and to stop him from ‘killing’. This mission was a success. Within the genre of Daoist spirituality, Qiu Chuji is considered one of the ‘Seven Realisers of Reality’ (七真 - Qi Zhen), as well as the recognised ‘Founder’ of the ‘Longmen’ (龙门) - or ‘Dragon Gate’ - School of Daoist self-cultivation. During the fourth year of the reign of the Emperor Zhengda (正大) [1227] - Qiu Chuji passed away sat upright in the meditation posture within the ‘Baoxuan’(宝玄) Hall situated within the ‘Changchun’ (长春) Palace – aged eighty-years of age. For three days the people of Beijing were amazed to see a bright light emanate from his still (and upright) body that spread into the open sky – as well as a rare fragrance filling the air! The Emperor Yuanshizu (元世祖) respected Qiu Chuji greatly, stating ‘He was a true Head Priest of the Daoist Religion!’ He was also granted the posthumous name of ‘Qiu Shenxian’ (邱神仙) - or ‘Qiu Spirit Immortal’ - in recognition of his immeasurable virtue and good merit. Indeed, as his birthday fell on the nineteenth day of the first lunar month, this date each year was named the ‘Double Nine Festival’ (燕九节 - Yan Jiu Jie) in his honour!
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zhao Daojian’s ancestral home was ‘Tanzhou’ (檀州) - now situated in the ‘Miyun’ (密云) area of Hebei province. His was originally known by the first-name of ‘Jiu Gu’ (九古). His father was a scholar-official who served the government as the ‘Sub-Prefect’ (知时 - Tongzhi) of ‘Pingliang’ (平凉) - now part of Gansu province. This is where Zhao Daojian spent much of his youth. The biography of Zhao Daojian is well recorded in a number of Chinese-language historical records. During the seventeenth year of the reign of Emperor Jindading (金大定) [1177] - he took-up the practice of Daoist self-cultivation. Two years later (1179) he was accepted as a disciple by Daoist Master ‘Ma Yu’ (马钰) of ‘Huating’ (华亭) - now part of modern Gansu province. After twenty-years of training Ma Yu announced that he would ‘soon leave his body’ and that his disciple must travel to Mount Dragon Gate (龙门山 - Long Men Shan) and seek-out Master Qiu Chuji (邱处机). This is where Master Qiu Chuji granted him the Daoist-name of ‘Daojian’ (道坚) whilst accepting him as his disciple. During the fourteenth year of the reign of Emperor Yuantaizu (元太祖) [1219] - Zhao Daojian was selected – along with seventeen other Longmen disciples – to accompany Qui Chuji on a journey to the Western Region following a decree issued by Genghis Khan. After spending many years in solitary practice, interspersed with long-journeys through the remote areas, Zhao Daojian attained ‘Immortality’. During the seventeenth year of the reign of the Yuan Emperor ‘Yuanshizu’ (元世祖) [1280] - the Yuanshizu Emperor issued an edict officially recognising ‘Zhao Daojian’ as the accepted first-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon’s Gate’ lineage – making him the recognised (and primary) successor to Qiu Chuji – the Founder of the Longmen School!
Chinese Language Text: https://baike.sogou.com/v4303691.htm Zheng Dechun was a native of ‘Luoyang’ (洛阳), Henan province and his Daoist-name was ‘Bi Zhi’ (碧芝). Although he was actively teaching during the first-year of the reign of the Yuan Dynasty Emperor ‘Huang Qing’ (皇庆) [1312] - he also remained ‘hidden’ on Mount Hua (华山 - Hua Shan) for some time (during the tenth lunar month of 1312 - he received Longmen 'transmission' from Zhao Daojian [赵道坚] - being granted the Daoist-name 'De Chun' [德纯]). During the twenty-seventh year of the reign of the Yuan Emperor ‘Zhi Zheng’ (至正) [1367] - he granted advanced Daoist instruction (and transmission) to third-generation inheritor Chen Tongwei (陈通微) - and is considered the second-generation inheritor of the ‘Longmen’ (龙门) or ‘Dragon Gate’s’ School.
Chinese Language Text: https://baike.sogou.com/v4303691.htm Chen Tongwei was a native of ‘Dongchang’ (东昌) - now ‘Liaocheng’ (聊城) - situated in Shandong province, and his Daoist-name was ‘Chong Yi Zi’ (冲夷子). He died at the age of one-hundred and seven years of age. Originally, he was a Daoist Master within the ‘Zhengyi’ (正一) School (during the twenty-seventh-year of the reign of Emperor Yuanzhizheng [1367] he was known to be actively teaching) – but after wandering far and wide seeking instruction in the authentic teachings – he eventually settled for a life of ‘isolation’ on Mount Qingcheng (青城山 - Qing Cheng Shan). During the twentieth-year of the reign of Ming Dynasty Emperor Hongwu (洪武) [1387] - he received the transmission of the Daoist Precepts from ‘Zhou Xuanpu’ (周玄朴) - and is considered the third-generation inheritor of the Longmen ‘龙门’ - or ‘Dragon’s Gate’ School.
Chinese Language Texts: https://baike.sogou.com/v4303691.htm 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 Dear Alex The sixteen steps exist on one-level – and do not exist on another. This is very much like the situation involving Schrodinger's Cat within Western Physics. Patriarch Zhao Bichen (1860-1942) was very interested in the ‘modern’ attitude of the West and how this could be ‘integrated’ with the traditional Chinese ‘spiritualised’ view of the cosmos. As a consequence, Zhao Bichen often deliberately used both the traditional Chinese term and the familiar Western term so that both Chinese and Western people could theoretically study his system. I am told that this attitude of including Westerners may have originated with Master Xu Yun (1840-1959) - who first told Charles Luk (1898-1978) about Patriarch Zhao Bichen. Shortly after returning from the UK in 1935-36 – Charles Luk met with Patriarch Zhao Bichen – with the latter requested that Charles translates his (just finished) journal into English. Charles did not complete this task until 1970 where it was released as ‘Taoist Yoga’ as you know. I tend to follow Master Zhao Ming Wang’s habit of publishing important Daoist data on a blog for public consumption (minus personal detail) - as this ‘public’ display was viewed as ‘compassionate’ by Grand Master Liao Kong. As regards ‘instruction’ - I am not qualified. I can share what I know and that is it. In the West there is a general lack of respect and an attitude of spiritual materialism. You are not like this – but this attitude does exist in the general culture. I did not train in Qianfeng ‘one step at a time’ (and neither did Charles Luk). Zhao Bichen emphasised another method he had learned which is the first fifteen steps embedded in the sixteenth step. I can only manifest this experience (which Zhao Bichen expresses in the first step in ‘Taoist Yoga’). For me, the preparation to ‘leave my body’ is by far more important – and not many people in the West contact me to ‘know’ how to die more efficiently! With the expedient (and ‘thorough’) path, students who have trained for a short-time assist those who have just begun. This process is repeated throughout the training system until the latter stages are reached and only an interaction with Master Zhao Ming Wang is reached. My view is the penetration of ‘emptiness’ between two-breaths – as I believe all the life processes will leave the body and flow in this direction. Some Daoist Masters chose the time of their death and sit in meditation whilst they gently abandon the ‘breathing’ process. Quite often, their body remains sitting upright and does not decay. This process even happens within modern China. You have a good heart and much to give the world. With Metta
Adrian |
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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