NEW STUDY: Discovery of Chemical Means to Reverse Ageing and Restore Cellular Function! (26.7.2023)7/26/2023 Human Science Owes An Immeasurable Debt to Other Creatures! Mice in the Sinclair lab have been engineered to age rapidly to test the effectiveness of therapies to reverse the aging process. The mouse on the right has been aged to 150% that of its sibling on the left by disrupting its epigenome. Photo credit: D. Sinclair, Harvard Medical School. Rejuvenation and age reversal of senescent human skin cells by chemical means. Cells in the right two panels have restored compartmentalization of the red fluorescent protein in the nucleus, a marker of youth that was used to find the cocktails, before the scientists confirmed they were younger, based on how genes were expressed. Image credit: J. -H. Yang, Harvard Medical School. 07-12-2023 On July 12, 2023, a new priority research paper was published in Aging, titled, “Chemically induced reprogramming to reverse cellular aging.” BUFFALO, NY- July 12, 2023 – In a ground-breaking study, researchers have unlocked a new frontier in the fight against ageing and age-related diseases. The study, conducted by a team of scientists at Harvard Medical School, has published the first chemical approach to reprogramme cells to a younger state. Previously, this was only achievable using a powerful gene therapy. On July 12, 2023, researchers Jae-Hyun Yang, Christopher A. Petty, Thomas Dixon-McDougall, Maria Vina Lopez, Alexander Tyshkovskiy, Sun Maybury-Lewis, Xiao Tian, Nabilah Ibrahim, Zhili Chen, Patrick T. Griffin, Matthew Arnold, Jien Li, Oswaldo A. Martinez, Alexander Behn, Ryan Rogers-Hammond, Suzanne Angeli, Vadim N. Gladyshev, and David A. Sinclair from Harvard Medical School, University of Maine and Massachusetts Institute of Technology (MIT) published a new priority research paper in Ageing, titled, “Chemically induced reprogramming to reverse cellular ageing.” The team's findings build upon the discovery that the expression of specific genes, called Yamanaka factors, could convert adult cells into induced pluripotent stem cells (iPSCs). This Nobel Prize-winning discovery raised the question of whether it might be possible to reverse cellular ageing without causing cells to become too young and turn cancerous. In this new study, the researchers screened for molecules that could, in combination, reverse cellular ageing and rejuvenate human cells. They developed high-throughput cell-based assays to distinguish young cells from old and senescent cells, including transcription-based ageing clocks and a real-time nucleocytoplasmic protein compartmentalization (NCC) assay. In an exciting discovery, the team has identified six chemical cocktails that restore NCC and genome-wide transcript profiles to youthful states and reverse transcriptomic age in less than a week. The Harvard researchers previously demonstrated that it is indeed possible to reverse cellular aging without uncontrolled cell growth by virally-introducing specific Yamanaka genes into cells. Studies on the optic nerve, brain tissue, kidney, and muscle have shown promising results, with improved vision and extended lifespan observed in mice and, recently, a report of improved vision in monkeys. The implications of this new discovery are far-reaching, opening avenues for regenerative medicine and, potentially, whole-body rejuvenation. By developing a chemical alternative to age reversal via gene therapy, this research could revolutionize the treatment of ageing, injuries and age-related diseases and offers the potential for lower costs and shorter timelines in development. On the heels of positive results in reversing blindness in monkeys in April 2023, preparations for human clinical trials of the lab’s age reversal gene therapy are in progress. “Until recently, the best we could do was slow ageing. New discoveries suggest we can now reverse it,” said David A. Sinclair, A.O., Ph.D., Professor in the Department of Genetics and co-Director of the Paul F. Glenn Center for Biology of Ageing Research at Harvard Medical School and lead scientist on the project. “This process has previously required gene therapy, limiting its widespread use.” The team at Harvard envisions a future where age-related diseases can be effectively treated, injuries can be repaired more efficiently, and the dream of whole-body rejuvenation becomes a reality. “This new discovery offers the potential to reverse ageing with a single pill, with applications ranging from improving eyesight to effectively treating numerous age-related diseases,” Sinclair said. Original English Language Article: Click HERE DISCLAIMER: The Owner of this Daoist Blog does not necessarily condone the use of animals by humans in scientific experimentation. Although I fully understand the reason animals are used - and appreciate the advances made for humanity in so doing - my personal inclinations tend to divert away from such practices. For instance, one mouse lost his youth (and 'life') through being made to be artificially 'older'. Having made this clear, my advice is to think for yourselves and make-up your own minds. ACW (26.7.2023)
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How long we live is partly genetic and partly environmental. An important question is whether this balance can be altered through will-power? It may be that longevity - as in continuing to live - may have to be integrated with the development of 'enhanced' awareness regarding how life is to be perceived. This suggests that 'Immortality' is not just about living physically longer (as individuals can live longer simply through genetic 'luck') - but also cultivating a deeper and more profound understanding of what it is to be 'alive'. Conversely, an 'enlightened' being might not always possess a perfect body and could well have to inhabit a living vehicle not always optimised. Immortality must then be a relative concept and cannot be used to suggest, denote or support any form of intolerance or artificial (and superficial) standards of purity. Seeing through the fabric of physical existence at the very least allows an individual to suitably 'adjust' to physical circumstances as they inevitably 'change'. Indeed, 'change' is the essence of physical existence and the agency through which we - as individuals - acquire life in the first place! It is also the agency through which life will come to an end. The point is that physical life - regardless of how long it may last - still comes to an end. Therefore, immortality cannot be merely about a continued (cellular) existence and must include a transformation of consciousness. Even so, we all know people who have passed away young - or who have lived (and are still living) a relatively long time! On this note I am pleased to report that my father has turned 80-years old today!
Immortality has not really got anything to do with a long life lived over many years. A genuine Daoist must a) perceive the eternal moment, and b) integrate with that insight. As perception folds in on itself at the point of physical death – this is the only immortality that truly matters! We dissolve into the ‘eternal moment’ - this is the genuine ‘immortality’! The side-effects of taking the journey that leads to this insight involves the ‘neidan’ self-discipline and the pursuance of psychological and physical science that comprises ‘Daoist’ methodology. In this case, the functionality of the mind and body is brought to a maximised frequency whereby a robust health and a certain sense of longevity are definitely incorporated. Although this type of immortality is important – it is not the most favoured or elaborate of those available. We may give-up our bodies at the point of death and merge with the timeless universe – or we may remain in our no longer functioning bodies which retain the upright, seated meditation position. In this case, the physical is ‘dead’ in one sense, and yet ‘living’ in another – again, this is a matter of ‘frequency’ of manifestation. Furthermore, there are people who possess bodies that are permanently ill or injured (for various reasons), and yet they are considered ‘immortal’ by their teachers. This being the case, health is not always the complete lack of illness, injury or disability, and is reliant upon what the mind is able to ‘perceive’ rather than the state of the cells of the physical body. Such insight carries with it the power to revitalise the cellular structure of the human-body even if it is carrying an illness, injury or disability. The point is that life will improve for such successful aspirants and they will certainly live longer than if they had never trained. Immortality, of course, is linked to the purification of insight rather than any notions of physical purity. Physical purity does not exist as the body certainly does not last forever – but forever is a very long time!
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 The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! 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’...
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 Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
The original first-name of Zhang Jingding was ‘Zong Ren’ (宗仁) whilst his Daoist-name was ‘Wu Wo Zi’ (无我子). His family came from the ‘Yuhang’ (余杭) area of Zhejiang province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that he came from generations of Confucian scholars – whilst being skilled in the theory of ‘Essense’ (性 - Xing) and ‘logic of the underlying foundation of nature and its manifestation’ (理 - Li). During the reign of the Emperor Yongle (1402-1424) - Zhang Jingding studied the ‘Bright Classic’ (明经 - Ming Jing) - a text used to prepare the best Confucian candidates for placement in posts within the Chinese Imperial Civil Service. Despite being an outstanding scholar, however, Zhang Jingding decided to stay in relative seclusion and he took a simple teaching post in ‘Shaoxi’ (苕溪). After the death of both his parents, he abandoned his family home (and his studies) and took to a wandering existence – where he sought-out knowledgeable Daoist Masters. This journey took him as far as ‘Mount Tiantai’ (天台) and the ‘People’s Way Gate’ (人道门 - Ren Dao Men). Here, he studied the ‘Essential Nature Eight Sources’ (精八元 - Jing Ba Yuan), as well as the ‘Yang Classic’ (阳经 Yang Jing), and the ‘Self-Cultivation of the Transformation Energy Centre’ (丹诀 - Dan Jue). There were many more such titles, but over the years these special Daoist texts have become lost or destroyed. After returning to ‘Mount Qingcheng’ (青城山 - Qing Cheng Shan) he encountered ‘Zhou Yuanpu’ (周元朴). Zhou Yuanpu was impressed with the virtue and moral rectitude of Zhang Jingding – and advised him to continue to live in self-isolation and refine his neidan. Zhang Jingding stated that he would ‘know’ without being in his presence when his practice had matured. In the first year of the reign of Emperor Jingtai (1450) - Zhou Yuanpu sent one of his disciples to invite Zhang Jingding back to Qingcheng – where he transmitted the ‘Longmen’ (龙门) lineage to him. During the first year of the reign of the Emperor Jiajing (龙门) [1522] - Zhang Jingding passed away. He is considered the fifth-generation inheritor of the Longmen lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
Shen Jingyuan was from the Jurong area of Jiangsu province. The ancestral home of his family was ‘Taiyuan’ (太原). He was informally known as ‘Zaisheng’ (哉生), and more formally as ‘Ming Xu’ (名旭). Near to the end of his life – he assumed the Daoist-name of ‘Dun Kong’ (顿空). When he was young, both his parents died, and out of respect, he assisted in the transport of their bodies back to their ancestral lands situated in Shanxi province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that in the thirteenth year of the reign of Emperor ‘Zhengtong’ (正统) [1448], he travelled to Mount Qingcheng (青城山), where he first encountered Master Zhang Jingding (张静定) – who accepted him as a disciple. This where he changed his name to ‘Jing Yuan’ (静圆). During the second year of the reign of Emperor Jingtai (景泰) [1451] he visited Mount Tiantai (天台山 - Tian Tai Shan), where he re-encountered ‘Zhang Jingding’ who expertly ‘turned his words’ so that Shen Jingyuan immediately transcended the world of dust and attained Immortality! (This is where Zhang Jingding passed on the Longmen transmission on behalf of his Master - Zhou Xuanpu (周玄朴) - the fourth-generation inheritor of the Longmen School). After this profound experience – Zhang Jingding settled deep in the heart of ‘Mount Tongbai’ (桐柏山 - Tong Bai Shan) sat motionless (and without breathing) in the seated meditation position. He absorbed nourishment through his skin and emitted light through his body. During the third year of the reign of Emperor Tianshun (天顺) [1459] - he travelled to ‘Mount Jai Gai’ (金盖山 - Jai Gai Shan) - where he sat in meditation and compiled a ‘secret’ book of Daoist instruction. At this time, Daoism had become very popular across China and there were many potential students seeking teachings. During the spring of the first year of the reign of Emperor Chenghua (成化) [1465] - he met Wei Zhending (卫真定) and transmitted the authentic Daoist Teachings to him at ‘Nangong’ (南宫). Soon after this, Shen Jingyuan 'disappeared' and was never seen again.. He is considered the fifth-generation inheritor of the Longmen (龙门) - or ‘Dragon’s Gate’ Daoist lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm Zhao Zhensong’s family came from the Langya area of Shandong province. He was originally known as ‘De Yuan’ (得源) and was given the Daoist name of ‘Fu Yangzi’ (复阳子), The Chinese language text entitled ‘Grand Venerable Rules of Lineage Source and Transmission’ (太上律脉源流 - Tai Shang Lu Mai Yuan Liu) records that at 21-years of age, Zhao Zhensong was a Confucian scholar well-known for his teaching of history and Daoist thought and practice. At aged 25-years of age – both his parents passed away – and after respectfully burying them, he sold the family home and left for ‘Wudang’ (武当). He travelled to ‘Mao Mountain’ (茅山 - Mao Shan) where he dedicated himself to the solitary study of the Daoist Classics. Here, he encountered the renowned Daoist Teacher – Zhang Jingding (张静定) and was impressed with the straightness of his character and purity of his actions. Due to this highly positive impression, Zhao Zhensong respectfully requested to become his Disciple. Zhang Jingding accepted this request and bestowed upon him the Daoist name of ‘Zhen Song’ (真嵩) - or ‘Reality Beyond Measure’ whilst issuing the official certificates. During the second-year of the reign of the Emperor Jiajing (嘉靖) - or ‘1523’ - Zhao Zhensong travelled to ‘Wang Wu Mountain’ (王屋山 - Wang Wu Shan) where studied the in-depth cultivation of his ‘essential nature’ (精 - Jing) and how to ‘enter’ and sustain the ‘Great Samadhi’ (大定 - Da Ding) for three-years! In fact, Zhao Zhensong practiced and perfected these self-cultivation methods for six-years until it was certain that he had penetrated the highest understanding. During the first-year of the reign of the Emperor Chongzhen (崇祯) - or ‘1628’ - Zhao Zhensong transmitted the Dao to his disciple ‘Wang Ping’ (王平). He was last seen in the Wang Wu Mountain area riding on the back of a dragon – which was ‘spiralling’ playfully around the high rooves! Eventually, he and the dragon disappeared into the clouds and were never seen again! Zhao Zhensong is considered a sixth-generation inheritor of the Longmen (龙门) or ‘Dragon Gate’ - lineage!
Chinese Language Text: https://baike.sogou.com/v4303691.htm https://rufodao.qq.com/a/20160926/034511.htm |
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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