Dear S The words will tumble as they will - all simultaneously (and equally) full of 'worth' (Yang) and worthlessness (Yin) - and who is to say where this distribution occurs? Many spend their time ascribing 'worth' and denying 'worthlessness' - except those immersed in the essence of the Dao (whatever that is). Linguistic trickery springs to mind - but then I find that when we sit in the endless moment - here and now - we can fill eternity with whatever we want. The point about this is that we do not have to necessarily 'fill' it with physical things - as this remains beyond the means of many (and for different reason) - but ideas cost nothing in the material sense, although the spiritual paths quite rightly advise against not filling the psychic space with visions that might upset the emotional balance (as many are prone to do). Of course, I fill the space with 'silence' and with 'words' as and when the moment seems right to do so. I am not suggesting you are doing (or thinking) any of the above - but through the sharing of these words perhaps a premise for the next step might materialise - for either one of us. Many years ago, I communicated with Eva Wong (perhaps in the late 1980s) and she discussed her Old Daoist Master with me. This distinguished lady (old herself at the time) was very kind to communicate with me when she discovered my lineage link with Zhao Bichen (1860-1942). Like all effective things ‘Daoist’ - this lady chose her words very carefully - so that she did not tread in a sensitive place. She agreed to pass my respectful greetings to her Old Master - and that was enough. Again, the expert use of 'emptiness' and 'form' - 'words' and 'silence' (dare I say - 'women' and 'men'). I was taken with the stories about Bodhidharma preserved in the Chinese language (Daoist) literature - and how they differed (in content and scope) to those retained in the Ch'an Records. This was at a time long before the Internet - when there was no direct link with any other country and all academic work was pursued face-to-face and via local libraries! Letter-writing was a crucial skill in those times - something akin to a relatively short but highly mobile 'book' (a 'pamphlet' I suppose) - through which important data could be made known, provided and exchanged. Not every recipient was willing to exchange data through this method - but each letter had to be written exactly right - just in case! For a time, the inner path takes on an isolatory stage and letter-writing (already existent in ancient China) was an excellent way to remain detached from the direct machinations of everyday life - whilst still benefitting from the wisdom traditions accrued by humanity! Today, we do the same but in different ways! Best Wishes Adrian
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Dear R
Master Zhao Ming Wang (Beijing) tends to favour 'face-to-face' instruction due to the teacher being able to 'adjust' the energy imbalances. In other words, treating any outstanding illnesses and ailments with Daoist medicine (pressure points, herbs and exercise). However, when this is not available, then 'neidan' becomes the focal-point - or 'self-study' through self-cultivation. In this sense, we all form a supportive 'net' around the world helping one another on the path. In China today, Western medicine exists side by side with TCM, and people can choose and switch between these systems. Obviously, acute, chronic or severe medical issues should be treated with the correct medicines if available as no amount of will-power will cure a physical ailment. On the other hand, preventative medicine probably does work but we are never aware of the illnesses we do not catch! Sometimes, I have had the honour of working with those who are 'dying' from an incurable disease and the issue is then one of psychological and emotional transcendence of the body (loosely termed 'spiritual').This must happen whilst the individual is still within their body and before the life-processes come to an end. With Best Wishes Adrian The following details are recorded in the ‘Jinhua Mansion Chronicles’ (金华府志 - Jin Hua Fu Zhi). The historical figure named - ‘Huang Chuping’ (黃初平) - is thought to have lived sometime between 328 – 386 CE (during the Jin Dynasty). As an ordinary human-being, he was born into a poor family of shepherds who lived in Lanxi City - situated in the Jinhua area of Zhejiang province, Mainland China. At the beginning he lived an ordinary where he left the family home in the early morning and herd the sheep into the hills to eat the grass. During the day, he would protect the family sheep from any predators and then take them back down the mountain as it began to get dark. However, one day he met a number of unusual-looking Daoist priests who all very old men – but who looked as If they were very young! Light beamed from their bright eyes and they moved with grace and speed – never slipping or making an error! They were healthy, happy and content! Huang Chuping begged from these Daoist Immortals that he be taught their secret meditative technique! Knowing that he was the ‘true’ disciple’ they had been waiting to encounter – these Sages immediately taught him how to practice ‘neidan’. As he practiced ‘neidan’ meditation in a cave within the ‘Chisong’ (赤松) Mountains – he became known as the ‘Chisong Immortal Master’ (赤松仙子 - Chi Song Xian Zi). When not engaged in seated meditation, he would pursue self-cultivation whilst spending active time looking after the sheep under his care. This meant that he did not return home for the next forty-years – when his brother – Huang Chuqi (黄初起) who came looking for him! The two brothers met by chance outside the cave, and when asked where his sheep were – Huang Chuping pointed at a group of white stones and gave a transformative ‘shout’ which immediately turned the stones back into sheep! Huang Chuqi was astonished to see this Daoist manipulation of power and asked to be taught the ‘neidan’ practice! From that day onwards, Huang Chuqi resolved to stay in the cave and follow his younger brother as his ‘Master’. As their mind-set and physical discipline was very pure – all worldly habits and conventions were immediately abandoned and forgotten. They drank only the morning dew and ate the local pine needles. In the end, this is how Huang Chuqi also became an ‘Immortal’! This is why it is said that the younger brother – Huang Chuping – inherited the genuine Daoist lineage and became a great ‘Immortal’ who taught his older brother as his (lineage) subordinate disciple – a very unusual situation in feudal China! However, Huang Chuping was taught by Master Ge Hong (葛洪) [283-343 CE) - who was a medical expert and renowned for his profound yin-yang knowledge. Ge Hong may have also initiated Huang Chuqi into the lineage but the facts are unclear. Although self-reliance and ‘neidan’ practice were emphasised – those who lacked the ability to pursue this teaching could focus their mind and discipline their body whilst they ‘pray’ to Huang Chuping to heal them from a distance. Huang Chuping eventually became known as ‘Huang Da Xian’ (黄大仙) - or ‘Wong Tai Sin’ in the Cantonese dialect. This translates as ‘Huang Great Immortal’! As word of his healing abilities spread, hundreds of people travelled to the Jinhua area where they establish a shrine that eventually grew into a proper temple! This was known as the ‘Chisong Temple’ (赤松观 - Chi Song Guan). This is considered the ancestral temple of the Wong Dai Sin movement. As Wong Tai Sin grew in popularity amongst the Chinese people – more temples to him spread along the Southeast coastal areas. Temples have even spread throughout Southeast Asia and even to the United States! Today, the most famous temples to Wong Tai Sin are in the Jinhua area of Zhejiang province and in the Kowloon area of Hong Kong! Indeed, it is amongst the Hong Kong people that Wong Tai Sin is associated with martial arts practice and medical healing!
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 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 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!
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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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