Daoist philosophy is an immense and contradictory body of knowledge - and where the average Chinese person accesses it depends upon what part of China (and ethnic group) they are born into. Most people possess a local deity - and we work from there. One form of Daoism is faith-based (Jiao) and is premised upon making selfless sacrifices to a deity in a Temple - whilst the other is family-based (Jia) and involves a sophisticated philosophical approach to understanding the inner and outer human-body and the world it inhabits. The Daoism you are studying falls within the 'Jia' (family) category. Obviously, Karate-Do is a practical activity - where a practitioner can hold any viewpoint - providing the physical technique is correct (at least in the West). For instance, regardless of what metaphysics are used to describe Sanchin Kata (that is - what we think is going on) - the fact remains that the musculature must remain 'tensed' throughout the practice of the Kata during the inward and outward breath - and regardless of every stance, leg movement, arm movement and hand movement, as this generates the torque sheet-muscle which protects the inner organs, the bones and the joints, etc. I notice Higaonna Sensei applies an additional (and sharp) conclusion to every outward breath. This makes sense from the TCM-perspective as such an emphasis is generating a consolidation of 'qi' (ki) in the limb that has just been moved. If the hand is left 'open' - then the 'qi' (ki) will flow out through the outstretched fingers - but if the fists are 'clenched' - then the 'qi' (ki) is gathered and focused with a greater resisting force in the fist and fore-arms. This might explain why Higaonna Kanryo Sensei made this adjustment.
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Yin – Yang (陰陽) = ‘Shadow’ (‘Lack of Light’, ‘Dark’) – ‘Non-Shadow’ (‘Presence of Light’, ‘ Bright’)
Taiji Tu (太极图) = ‘Grand Ridge-Pole’ (a theoretical ‘rotating, controlling and directing ‘central’ polarity that lies at the heart of all material and immaterial reality – continuously ebbing and flowing between light (Yang) and dark (Yin) – dark and light (and any and all other corresponding and associated polarities). There are a number of shaded roundels all depicting the inter-play of ‘light’ (Yang) and ‘dark’ (Yin) – all termed ‘Taiji Tu’ – although within popular culture in the West these symbols are referred to as ‘Yin-Yang’ Symbols. Within Chinese culture, the ‘Taiji Tu’ is understood to symbolise the flux of ‘Yin’ and ‘Yang’ – but only from within the context of a continuously rotating and controlling centrality (the ‘Grand Ridge-Pole’). Therefore, the ‘Taiji Tu’ is never referred to as a ‘Yin-Yang’ Symbol within Chinese thinking – as this would imply an inversion of logic – similar to only ever referring to an ‘automobile’ through the functional agency of ‘mileage’. This ‘measure of movement’ tells the enquirer ‘nothing’ about the ‘automobile’ that is moving. Realism, as surprising as it may sound, is an important part of Daoist theory. This does not negate or deny the more religious (and mythic) aspects of the Daoist tradition, but it does bring-out the central core of ‘old’ Daoism which, if understood correctly, should interface with the modern foundation of contemporary medical science. ‘New’ Daoism is in fact the ancient traditions of Chinese medical knowledge adjusted for the modern age. Grand Master Zhao Bichen (1860-1942) learned from at least thirty-six different lineage-holders of the traditional Daoist systems. This knowledge and wisdom coalesced in his mind and body and what emerged was the modern Qianfeng School of Daoist self-cultivation! Zhao Bichen was fascinated by the Western science of anatomy and physiology. This is why, when he wrote his initial manual describing this integrated school, he insisted in combining the traditional Chinese terms with their modern (Western) counter-parts! All the components of the Qianfeng School were in-place by the early to mid-1930s. As a younger ‘Great Master’, Zhao Bichen was well-known (even at the time) as being one of the most effective self-defence teachers of his era – and this led to him quite often being hired as a professional bodyguard to the social elite and the politicians of the day. Indeed, despite being acknowledged today as a Great Daoist Master – Zhao Bichen is also historically recorded as a very proficient martial artist who took on challenges without hesitation, and defeated (or ‘equalled’) some of the greatest names in the martial arts world of the 19th and 20th centuries! Although many biographies of Zhao Bichen focus (quite rightly) upon his ability to understand and teach ‘neidan’ (in all its aspects), it is also true that his martial arts knowledge was second to none. Westerner practitioners must understand that the practice of martial arts movements is very ancient within Chinese culture (and psychology), and is intrinsically linked with the earliest expressions of Chinese medical knowledge. The Form (形’ - Xing) associated with the essence of Chinese martial arts, is mentioned in the ‘Yellow Emperor’s Internal Medicine Classic’ (黃帝內經 - Huang Di Nei Jing). The association is the link between the ‘shapes’ the skeletal (and muscular) body assumes during the day, and the beneficial effects such postures have upon the strengthening (and function) of the internal organs. Although written around two-thousands years ago, the concepts included are far older and probably formed an even earlier strata of proto-medical knowledge within early Chinese civilisation. The Neijing states that by effectively moving the bones and muscles that comprise the outer layers of the physical-body, the inner-organs are massaged, manipulated and gently pulsated through the rhythm of the movements. The torso, head, two-arms and two-legs continuously ‘interact’ so that the blood flow (qi) is stimulated and strengthened up and down and throughout the body, with each energy channel flowing directly through the centre of each inner organ. This equates either directly with actual enriched or cleansing blood flow, and/or the figurative flow of ‘qi’ (as ‘vital force’) - which is viewed as bio-electrical energy integrated with psychological awareness and conventional blood flow. In other words, the ancient Chinese medical experts fully understood that there was a correlation between the physical shapes the body assumes during the day, and the health of the inner body. It is a general assumption that from this observation (integrated with the yin-yang [陰陽] ideology, as well as the Eight Trigram [八卦 - Ba Gua] and Five Phases [五行 - Wu Xing] schema), formed the foundation (of the psychological and physical) conception of traditional Chinese martial arts practice. This suggests that the ‘Forms’ that convey the essence of each martial style have their roots not in an out-of-date system of feudal Chinese thought – but are rather deliberately predicated upon the sound (and ‘eternal’) principles of Chinese medicine! The ‘shapes’ the mind and body assume throughout the day either help (or ‘hinder’) the flow of blood and ‘qi’. This links-in perfectly with lifestyle choices – as bad postures (and the associated habits of ‘poor’ lifestyle choices) lead to deficient blood and qi flow. Although the activity of the mind must be ‘stilled’ - this is not the case for blood and qi circulation – which must not only keep flowing effectively during periods of seated meditation and active martial arts practice. The blood and ‘qi’ flow must be strengthened and enhanced so that psychological awareness is brought to bear as the eight foundational qi-flow channels are a) fully ‘opened’, and b) the qi-energy is perceived as flowing strongly through (and around) the inner organs). Opening these eight foundational qi-energy channels allows the qi-flow to circulate (and ‘pulsate’) throughout the entire body equally and evenly. This ensures an enriched qi-flow to all the extremities and back which is linked to an enhanced psychological awareness. In-turn, this allows the dedicated Daoist practitioner to ‘circulate’ and strengthen the ‘jing’ (精), or ‘essential nature’ element of the vital force – which builds the insightful nature of the mind and assists to the expansion of consciousness and the perception of the emptiness that underlies and yet includes all things! Needless to say, without a sound foundation in the medical principles of the ‘Neijing’, none of this Daoist self-cultivation can be achieved! Such is the importance of ‘Form’ practice within traditional Chinese martial arts. Experienced Qianfeng practitioners will be familiar with the collective name for all these attributes within Daoist self-cultivation – which is ‘Essential Life Mind-Body Self-Cultivation' (性命双修 - Xing Ming Shuang Xiu)
I have been engaged in the activity of Buddhist meditation for over three decades. In that time, I have experienced a number of ‘states’ marked by enhanced perception and awareness. These achievements have been confirmed by comparing their attributes with those described within Buddhist Sutras, and through examination by various Buddhist masters. The methods used has involved following the breath, chanting Pali and Sanskrit mantras, contemplating sections of Buddhist Sutras, considering the various ‘gong-an’ (Public Records) preserved within the Chinese Ch’an School, and the use of the ‘hua tou’ (word head) method. There has also been the direct instruction from a number of Buddhist Masters. Today, whilst sat in deep meditative absorption, it is often the case that an intense sense of ‘pressure’ begins to be felt in the centre of the forehead (between the eyes). This pressure starts off slowly and builds in intensity so that a great physical pleasure and bliss is experienced. With practice, this feeling can manifest very quickly, often as soon as the eyes are closed and the meditation begins. It feels to me as if a matrix of small (but interconnected) muscles (laying across the flat-bone of the forehead) begin to gently ‘contract’ and resonate in a process that is something akin to sexual pleasure. As far as I am aware, this is a purely ‘physical’ response to the meditative process and although not easy to experience, is certainly not ‘mysterious’ in origin or manifestation. What is its purpose? The experience of what is referred to as the ‘opening of the third eye’ seems to be designed to focus (and alter) the conscious patterning of the mind. Before these muscle contract in this manner, the surface (and deep mind) must have been previously ‘calmed’ and ‘stilled’ for quite some time, before this reaction can be triggered. The pleasurable feeling is intense when fully realised. Although similar to a continuous sexual orgasm experienced across the forehead, there is also a similarity with the effects of a very strong drug which produces a similar effect in the body. Unlike a drug, however, (or sexual experience), the ‘third eye’ can persist for hours producing continuous waves of physical bliss that only comes to an end when formal meditation ceases, and there are absolutely no side-effects as there is with medical stimulants. These intense waves of physical pleasure (emanating from the centre of the forehead) focus the pure psychic energy and elevates the frequency of the mind patterning so that spiritual ‘light’ appears to flood the head, permeates the interior of the body, and then flows out into the environment. It is as if the muscular contraction of the forehead is a natural process that transforms the manner in which the mind functions and relates to the rest of the body and the environment. I suspect the experience of the ‘third eye’ is a natural process of human evolution designed as a method that initiates personal healing and serves as a natural pain-killer (similar to teachings found within the Daoist traditions). As regards the broader subject of religious interpretation, the process of the contraction of the muscles across the forehead is often ‘mystified’ and associated with divine intervention and external spiritual stimulation. In this model, the opening of the ‘third eye’ is viewed as a non-physical event entirely dependent upon theistic entities and the suspension of physical laws, etc. I certainly have no problem with these interpretations – but such ideas do not tally with my personal experiences. Always think for yourself and find your own way.
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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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