Name: ‘Bai Yun Guan’ (白云观) = ‘White Cloud Temple’ - with the ideogram for ‘temple’ (观) - pronounced ‘Guan’ in Putonghua and ‘Kwoon’ or ‘gwoon’ in the Guangdonghua - referring to a wide-open ‘sacred space’ within which various religious rituals and spiritual activities take place that open a doorway between the material and unseen (immaterial) realm. These practices can involve seated and standing exercises, martial arts practices, prayers for the dead, prayers for the ill, and even divination consultations, as well as scripture-chanting and various kinds of ‘healing’ ceremonies, etc. In a large, central temple in a major city, part of the structure will contain a ‘Sacred Library’ within which the holy books and classical literature of the lineage or school will be stored, protected, and accessed. Address: The Baiyun Guan is located in Baiyunguan Street - outside Xibianmen - Xicheng District, Beijing – PRC. 白云观, 位于北京西城区西便门外白云观街道, 中华人民共和国) History: The Baiyun Temple is considered the spiritual home of the ‘Complete Reality’ (教全 - Quan Zhen) and the ‘Dragon Gate’ (龙门 - Long Men) Schools of Daoism – and the first ‘official’ large-scale monastery designed to house and train large numbers of Daoist priests in China. Founded during the Tang Dynasty, it was the preferred holy place of Emperor ‘Xuanzong’ (玄宗) [r. 713-756] - who would spend his time within its walls performing rituals of respect dedicated to the shrine of the Daoist Sage – Laozi (老子). In those early days, the area was known as the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan). During the time of the reign of Jin Dynasty Emperor ‘Shizong’ (世宗) [r. 1161-1189] - the temple grounds and buildings were extended – and was renamed ‘Ten Directions Divine-Sky Broad-View' (十方大天长观 - Shi Fang Tian Chang). At the end of the Jin Dynasty it was re-built and became known as the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫). There are a large number of precious cultural relics in the Baiyun Temple, with the most famous known as the ‘Three Treasures’ (三宝 - San Bao) - or the ‘Ming Dynasty Edition’ of the text entitled ‘Correct Unified Daoist Tradition’ (正统道藏 - Zheng Tong Dao Zong), a Tang Dynasty sculptured stone statue of a seated Laozi, and the Yuan Dynasty calligraphy of ‘Zhao Mingfu’ (赵孟頫) entitled ‘Loose Snow – Way Virtue Classic’ (松雪道德经 - Song Xue Dao De Jung). After the founding of New China (in 1949), national Daoist organizations, colleges, and research institutions such as the China Daoist Association, the China Daoist Academy, and the Chinese Daoist Culture Research Institute were successively established here. Baiyun Temple is also one of the few temples in Beijing which escaped destruction during the ‘Cultural Revolution’ (1966-1976). The Baiyun Temple was originally built during the twenty-sixth year of the reign of the Tang Dynasty Emperor ‘Kaiyuan’ (开元) [739] - and was officially named the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan) during the third year of the reign of the Jin Dynasty Emperor Mingchong (明昌) [1192]. During the third year of the reign of the Jin Dynasty Emperor Taihe (泰和) [1203] - the temple was reconstructed and renamed the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫) - but this structure was originally destroyed by fire. During the early years of the Yuan Dynasty, the Quanzhen School sent its enlightened representative – the ‘true man’ (真人 - Zhen Ren) Qiu Chuji (丘处机) - to Beijing where under the orders of Genghis Khan, he was stationed at the Taiji Palace as the ‘Head’ of all Daoist schools in China! This is why it was re-named the ‘Changchun’ (长春) Palace and became renowned as a great centre of Daoist learning in China! During the fourth-year of the reign of the Jin Dynasty Emperor Zhengda (正大) [1227] - Qiu Chuji passed away. Around this time, his key disciple – Yin Zhiping (尹志平) - established a Daoist Temple on the east-side of the Changchun Palace – which was named the ‘White Cloud Temple’ (白云观 - Bai Yun Guan). As the Yuan Dynasty started to collapse – the Changchun Palace (and many of the surrounding buildings) were burned-down (in the fighting) – with only the ‘Baiyun Temple’ left-standing. During the twenty-Seventh year of the reign of the Ming Dynasty Emperor ‘Hongwu’ (洪武) [1394] - the front and rear two halls and some annex buildings were re-built. During the reign of Ming Dynasty Emperor ‘Zhengtong’ (正统) [1435-1449] - the area was re-built on a grand-scale and the Teachings of Daoism refined and made clear. During the eighth year of the reign of the Ming Emperor ‘Zhengtong’ (正统) [1443] - the name ‘白云观’ (Bai Yun Guan) was officially conferred upon the temple (and grounds) with an ‘Imperial Plaque’. At the end of the Ming Dynasty, the ‘Baiyun’ Temple was destroyed by fire. During the forty-fifth-year of the reign of the Qing Dynasty Emperor Kangxi (康熙) [1706] - the original foundation was re-built and structure repaired and greatly expanded. This is when the structure of the ‘modern’ temple was constructed and its governing regulations were firmly established. Later, during the reigns of the ‘Qinglong’ (乾隆) and ‘Guangxu’ (光绪) Qing Dynasty Emperors – repairs were carried-out and small additions were made. During the Nationalist Government (post-1911), however, the temple fell into a terrible state of disrepair. After Liberation, the government allocated funds for repairs in 1956, and in 1957 it was designated as the site of the Chinese Daoist Association. During the ‘Cultural Revolution’, the Baiyun Temple was once again damaged. In 1981, the Government of China allocated funds for comprehensive repairs and it was re-opened to the outside world. In 1979, the ‘Baiyun’ Temple was declared a Chinese Site of Great Cultural Importance and Containing Great Cultural Relics – in Beijing! On June 25th, 2001, the Baiyun Temple was recognised as a place of great cultural (and spiritual) significance for the Qing (and earlier) Dynasties. Today, many Daoist groups world-wide look to the Baiyun Temple as the spiritual centre of all Daoist practice.
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Dear Alex The Daoist method is the psychological ability to perceive the underlying ‘essence’ of reality. We must ‘see through’ the haze that defines ordinary perception and directly penetrate the ‘Dao’. It is the ability to ‘give-up’ all accrued fabrication and let the ‘naturalness’ of the ‘Dao’ to shine through! In a sense, it is easier to ‘give-up’ the world of delusion to re-gain a direct perception of the Dao! There should be no undue ‘effort’ as this might generate yet another barrier – but there should also be an appropriate effort to ‘breakthrough’ delusion so that the qi-energy flow of the body becomes unhindered and unified in its progression around the body. This is a ‘direct’ Daoist method that penetrates all sixteen chapters of the manual of Zhao Bichen. This ability does not eradicate Zhao Bichen’s wisdom – but actually confirms it. Even if each of the sixteen-steps are ‘penetrated’ directly – then ALL of the wisdom contained therein is automatically realised without any undue effort, contradiction of paradox. Grand Master Liao Kong taught that the sixteen-steps can realised back-to-front. What did he mean? Well, if the sixteenth stage is spontaneously ‘realised’ (due to conducive past and present conditions), then all the other fifteen stages automatically manifest and fall into place. Most do not understand or accept this teaching in the West. This is due to a general misunderstanding of Chinese history and culture in general, and a lack of genuine Daoist knowledge in-particular. It is nothing special but requires regular exposure to the milieu of everyday inner and outer Chinese spiritual culture – which at its deepest levels is purely ‘universalist’ in nature. This is because the ‘essence’ of the spiritual universe belongs to all life in the cosmos regardless of which cultural orientation manages to reach and penetrate its essence. However, as we are dealing with the ancient culture of China – this is culture that we must familiarise ourselves with. With Metta
Adrian 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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