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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:
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Translator’s Note: During the latter years of the Zhou Dynasty (475 – 221 BCE), in a time of tremendous political and cultural upheaval, a number of philosophical schools arose that usually developed a single (but ‘all-embracing’) theory that sought to explain the totality of reality. The Yin-Yang (dark-light) School was one (c 300 BCE), whilst the ‘Five Phases’ of qi (气) transformation theory developed from a chapter contained in the Classic ‘Book of History’ (書經 - Shu Jing) - which is believed to date from the far earlier Shang Dynasty (1783 – 1122 BCE). There were many others that varied in popularity, efficacy and understandability. However, During the Earlier and Latter Han Dynasties (202 BCE – 220 CE), those theories which remain viable and enduring were ‘integrated’ so that one theory supported, explained and enhanced another, without end, favour or discrimination. Physical matter is viewed as being comprised of a certain ‘frequency’ of qi-energy consolidation and resonance (with the various objects of physical reality being themselves a sub-frequency of this consolidation of qi-energy). Qi-energy was also considered the basis of human consciousness (or ‘spirit), it being a more rarefied manifestation of universal energy. From this primordial mixture of ‘light’ (yang) and ‘dark’ (yin) qi-energy the divine sky and broad earth was developed. Indeed, the yin and yang theory were found to be all-encompassing and could be used to explain even the ‘eight trigram’ (八卦) symbolism as found explained throughout the Classic ‘Book of Change’ (周易 - Zhou Yi). Although developed much later, the theory of yin-yang interaction and transformation proved to be highly adaptable throughout the entire genre of Chinese philosophical thought. By adopting a certain physical posture with the outside of the body, and providing the mind-set is calm and all-embracing, the way the qi-energy flows through the internal organs and bones of the inner body will be stimulated, enhanced and strengthened. This is exactly the technique that Hua Tou is conveying in this article. ACW (15.6.2021) During the end of the Eastern Han Dynasty, three outstanding medical scientists were born in China, known collectively as the "Three Magic Doctors of Jian'an" within the history books. Among them, Dong Feng (董奉) lived in seclusion at Lushan, leaving behind the popular ‘Apricot Forest’ (杏林 - Xing Lin) tales; Zhang Zhongjing (张仲景) wrote the "Treatise on Typhoid and Miscellaneous Diseases" (伤寒杂病论 - Shang Han Za Bing Lun), which is rigorous in theory and practical law, with both hailed as "Medical Sages" (医圣 - Yi Sheng) by later generations; whilst Hua Tuo (华佗) immersed himself deeply amongst the hidden culture of the people and travelled extensively throughout the Central Plains – climbing high mountains and exploring isolated peaks, traversing great rivers and exploring hidden valleys. The wisdom he acquired from the Great Sages he encountered on this journey allowed him to generate many medical miracles involving clinical diagnosis and treatment of ailments afflicting the internal and external body, as well as issues involving gynaecological and paediatric treatments. He is especially famous for his ‘Chuang Ma Fei San’ (创麻沸散) hemp-based method of ‘numbing’ the body (Clinical Anaesthetics) and laparotomy. Indeed, so famous are these Great Doctors that later generations of healers were often praised as being "Hua Tuo's rebirth" and "Yuanhua (元化) rebirth" (someone who ‘cures’ by profoundly understanding the ‘source’ of the illness), which shows the profound influence of those who possessed genuine medical knowledge within Chinese culture. Hua Tuo is known not only as a great medical scientist, but also a great health care expert. The Book of the Later Han · entitled ‘Hua Tuo Biography’ (华佗传 - Hua Tou Chuan) - states that when Hua Tuo was “One-hundred-years-old, he still maintained a magnificent appearance – with people considering him a genuine Immortal". It is also said that he lived to be 150-years-old – and that he stopped aging altogether when he reached 60-years-old! This is stated in the ‘He Fa Tong Yan’ (鹤发童颜) record. His disciples Wu Pu (吴普) and Fan A (樊阿) also lived to be more than 100-years-old. This being the case, what is the secret of health maintenance as developed and practiced by the genius doctor Hua Tuo? There is a story. It is said that when Hua Tuo was young, he went up a mountain to collect medicine. When he climbed halfway up the mountain, he found a cave. In the cave, two elderly Sages with white hair and long beards were talking about medicine. He stood outside the cave and listened attentively. Later, the two Immortals not only taught Hua Tuo many wonderful medical skills, but also passed him a set of fitness exercises that imitated the postures of the tiger (虎 - Hu), deer (鹿 - Lu), bear (熊 - Xiong), ape (猿 - Yuan), and crane (鹤 - He). These exercises are now recorded in the famous book entitled "Five Birds and Beasts Play" (五禽戏 - Wu Qin Xi). Due to the different living habits of these five animals, their activities have their own characteristics. They may be majestic and bold, or light and agile, calm and heavy, or changeable and unreasonable, or fly high independently. People are advised to imitate their postures as a form energy-boosting exercise, which indirectly exercises joints and viscera. It is through the movement of the limbs that the circulating energy of the whole body can flow smoothly, so that diseases are cured for longevity attained. Chinese medicine believes that ‘Wu Qin Xi’ is an effective exercise for health preservation. Modern medicine has also proved that ‘Wu Qin Xi’ is a set of medical gymnastics that stretches the muscles and joints of the whole body. While exercising the joints of the whole body, it can not only improve lung function and heart function - improving the oxygen supply to the myocardium - but also improves the cardiac excretion power which promotes the normal development of tissues and organs. As far as ‘Wu Qin Xi’ is concerned, it is not a set of simple gymnastics, but a set of advanced health-generating Qigong (气功) methodology. In this set of health-generating qigong, Hua Tuo organically combines the movement of the limbs with breathing, relaxation, correct posture and advanced awareness - and through the guidance of correct ‘intention’ - the body's rebellious qi and impure blood are returned to a normal and ‘pure’ state that promotes health. The older name for this type of profound exercise is ‘Dao Yin’ (导引) which emphasises ‘stretching’ the inner and outer body, whilst ‘guiding’ the inner and outer energy with an exact precision that builds health and a robust strength of mind and body. This is why ‘Taiji (太极), Xingyi (形意), Bagua (八卦) - and other fitness techniques of later generations - all have some association with this method. At the end of the Eastern Han Dynasty, the medical scientist Hua Tuo lived in an era when the theory of yin and yang (阴阳) and the five phases (五行 - Wu Xing) prevailed. Hua Tou explained "The theory of yin and yang and the five phases are models for defining and explaining everything in the world, and they integrate perfectly. When finally fixed and fully developed both these theories were absorbed into traditional Chinese medicine, whilst still being used in other fields. However, there was a time when the five phases ideal was first formulated, that some people ‘forget’ or ‘abandoned’ the yin and yang system. The reason is that the five phases are very profound and can explain all physiological and pathological phenomena in their own right – without the need to explicitly refer to the yin and yang system – even though the yin and yang continue to operate within the five phases!” Therefore, as Hua Tuo's compilation of ‘Wu Qin Xi’ is from the time of the emergence of the ‘five phases’ - it should be inspired by this theory – at least in its surface structure - and indeed it is! Firstly, Hua Tou specifically applied the theory of the five phases to the structural (outer) practice of health preservation (with the yin and yang theory continuing to operate ‘behind the scenes’). Secondly, according to the classification of the five phases in the "Internal Classic" (内经 - Nei Jing), the animal's form and spirit characteristics are analysed, and five animals (with special significance) are selected as objects of study. Hua Tuo has obviously made a deep and profound study of the "The Yellow Emperor's Internal Classic" (黄帝内经 - Huang Di Nei Jing) and is proficient in the theory of the five phases as used within Chinese medicine and the theory of energy-flow channels, internal organs and qi and blood. Hua Tuo said: "The yin and yang are the foundation of the divine sky and broad earth; whilst the five phases are the continuity of yin and yang. If there is no yin and yang, then there cannot be a divine sky and a broad earth, and without the five phases, there cannot be yin and yang. Heaven and earth manifest the five phases as Yin and Yang, and human beings have blood and five internal organs within the body that are directly linked to these outer processes. Hua Tuo realized that these physical exercises, when performed regularly and correctly, can reach deep inside the body structures and processes from the outside, and remove all blockages of muscular tension whilst ridding the mind of any unnecessary worries or concerns. The postures are so constructure that qi-energy that has become ‘blocked’ (as if stuck in the depths of a valley with no means of escape) is ‘shook-up’ so that the momentum of the inner circulation begins to strongly glow again! It is as if these animal postures provide different and varying gravitational forces on the outside of the body which stimulates the qi-flow on the inside of body – creating a strong ‘pulse’ throughout the system that is self-sustaining like a ‘water-wheel’! Shaking the body between each posture copies the behaviour of all the animals included. As a form of meditative study, Hua Tou used to sit and carefully watch each animal in its natural habitat to gain a better understanding of its natural mand and body manifestation. This is how he realised that each of the five animals' manifests in accordance with one of the five phases. From this observation it is understood that each animal represents one internal organ. According to the analysis of the internal organ theory of Chinese medicine – specifically the "five animals and five internal organs diagram" - (五禽五脏对应图 - Wu Qin Wu Zang Dui Ying Tu) there are five animals: tiger, deer, bear, ape, and bird. They are representative of the five phases of wood, water, earth, fire, and metal – this in-turn corresponds to the inner organs of the liver, kidney, spleen, heart, and lung (which are defined as the five internal organs). People should imitate the attitudes, postures and movements of each animal, an outer process of self-cultivation which indirectly exercises the internal organs, the so-called "Through adopting an external physical posture – the inner body is penetrated and transformed.” (超乎象外得其寰中 - Chao Hu Xiang Wai De Qi Huan Zhong). Here is a clear explanation of the fitness mechanism of Wu Qin Xi: through the movement of the limbs, the muscles, tendons, bones, and joints of the whole body are strengthened, and the inner energy is invigorated to achieve the function of strengthening the inner and outer body; At the same time, it can regulate the liver, kidney, spleen, heart and lungs as well as other internal organs, and play a self-cultivation role in opening the chest and regulating qi, dredging the energy channels, cure diseases and aid longevity. Modern medical research has proved that Wu Qin Xi is an effective exercise method. It can improve the function of the nervous system, improve the inhibitory and regulatory functions of the brain, and is beneficial in the repairing and regeneration of nerve cells. It can also improve lung function and heart function, improve myocardial oxygen supply, and promote the normal growth of tissues and organ repair. At the same time, it can also enhance the gastrointestinal activity and secretion function, promote digestion and absorption, and provide nourishment for all body activities. Chinese Language Sources:
http://blog.sina.com.cn/s/blog_60ca1b670102vvr6.html 跟着动物学功夫---名医华佗五禽戏 转载2015-09-22 21:38:38 东汉末年在我国诞生了三位杰出的医学家,史称“建安三神医”。其中,董奉隐居庐山,留下了脍炙人口的杏林佳话;张仲景撰写《伤寒杂病论》,理法谨严,被后世誉为“医圣”;而华佗则深入民间,足迹遍于中原大地和江淮平原,在内、外、妇、儿各科的临证诊治中,曾创造了许多医学奇迹,尤其以创麻沸散(临床麻醉药)、行剖腹术闻名于世。后世每以“华佗再世”、“元化重生”称誉医家,足见其影响之深远。 华佗不仅是位了不起的医学家,同时又是一位了不起的养生专家,《后汉书·华佗传》有华佗“年且百岁,而犹有壮容,时人以为仙”的记载,也有说他寿至一百五六十岁仍保持着六十多岁的容貌,而且是鹤发童颜的记载。他的弟子吴普、樊阿等也都活到了100多岁。那么神医华佗的养生秘诀是什么呢? 有这样一个故事,据说华佗年轻时一次上山采药,爬到半山腰时发现了一个洞穴,洞内有两位白发长须的仙人正在谈论医道,他就站在洞外听,直听得入了神。后来两位仙人不仅向华佗传授了许多奇妙的医术,还传给他一套健身功法,模仿虎、鹿、熊、猿、鹤的姿态去运动,这就是著名的“五禽戏”。由于这五种动物的生活习性不同,活动的方式也各有特点,或雄劲豪迈,或轻捷灵敏,或沉稳厚重,或变幻无端,或独立高飞。人们模仿它们的姿态进行运动,正是间接起到了锻炼关节、脏腑的作用。而正是通过肢体的运动才得以全身气血流畅、祛病长生。中医认为,五禽戏是一种行之有效的养生运动。现代医学也研究证明,五禽戏是一套使全身肌肉和关节都能得到舒展的医疗体操。它在锻炼全身关节的同时,不仅能提高肺功能及心脏功能,改善心肌供氧量,还能提高心脏排血力,促进组织器官的正常发育。就五禽戏本身来说,它并不是一套简单的体操,而是一套高级的保健气功。在这套保健气功里,华佗把肢体的运动和呼吸吐纳有机地结合到了一起,通过气功导引使体内逆乱的气血恢复正常状态,以促进健康。后代的太极、形意、八卦等健身术都与此有若干渊源。 东汉末医学家华佗所处的时代,是阴阳五行学说盛行的时代,“阴阳五行学说作为解释世界上一切事物的解释模式,最终在医学中被固定和继承了下来,而在其它领域则已逐渐消失。其原因是阴阳五行学说较为正确地说明了那些生理通病理现象。”所以,华佗编创五禽戏,应该是受到五行理论的启示,是五行理论在养生实践活动中的具体应用。其次,依据《内经》五行归类法,分析动物的形神特征,选取五种具有特殊意义的动物作为模拟对象。华佗对《黄帝内经》研究甚深,精通中医五行学说和经络、脏腑和气血理论。华佗说:“阴阳者,天地之枢机;五行者,阴阳之始终。非阴阳则不能为天地,非五行则不能为阴阳。故人者,成于天地,败于阴阳也,由五行逆从而生焉。天地有阴阳五行,人有血脉五脏。华佗意识到运动可以通达内外,通过对形体的“动摇”,就可以使脏腑内的“谷气得消”,使“血脉流通,病不得生”,所以,他依据《内经》五行归类法,在选择五禽的时候,从分析动物的形态与动作特征入手,有针对性地选取具有特殊意义的动物及其特征性的动作作为模拟的对象,每一禽戏归属五行的某一类,主一脏之调养。根据中医学的脏腑学说分析,从“五禽五脏对应图”来看,虎、鹿、熊、猿、鸟五种动物分属于木、水、土、火、金五行,对应于肝、肾、脾、心、肺、五脏。人们模仿它们的动作和神态进行锻炼,正是间接地起到了锻炼脏腑的作用,所谓“超乎象外,得其寰中”是也。这里清楚地阐明了五禽戏的健身作用机理:通过肢体的运动以使周身肌肉、肌腱、骨骼、关节功能加强,旺盛精力从而达到强身健体功能;同时还可以调节肝、肾、脾、心、肺等内脏,起到开胸理气、疏经通络、祛病长生的健身作用。现代医学研究证明,五禽戏是一种行之有效的锻炼方法。它能锻炼和提高神经系统的功能,提高大脑的抑制功能和调节功能,有利于神经细胞的修复和再生。它能提高肺功能及心脏功能,改善心肌供氧量,促进组织器官的正长发育。同时它还能增强肠胃的活动及分泌功能,促进消化吸收,为机体活动提供养料。 I remember translating a highly technical and tricky blog entry written by Master Zhao Ming Wang of Beijing. I enjoy these challenges which the boundaries of my knowledge and understanding of a) traditional Chinese Daoist culture, and b) how this is interpreted, understood and applied to contemporary Chinese culture. This translation was shared by a reader online and was described as ‘mystical nonsense’ by someone who happened to come across it. Of course, this individual took it for granted that the original Chinese language text had been read, understood, translated, re-arranged and logically presented into (British) English! He could not comprehend how Master Zhao Ming Wang had employed a traditional Daoist sub-text in his explanation of a particular aspect of health and longevity practices, and yet articulated this understanding through a distinctly ‘modern’ interpretation of how the mind and body functions. Admittedly, this is a very subtle nuance that exists within the Qianfeng School which ‘blends’ traditional Chinese Daoist understanding with the ‘modern’ science familiar in the Western world. As it is my job to translate Master Zhao Ming Wang’s blog into English, it is my responsibility to convey this reality, even though it is very much an acquired taste! Master Zhao Bichen (1860-1942) was a very intelligent man. Not only did he seek-out and train with over thirty-six different (traditional) Daoist Masters, but he also encountered scientific literature imported from the West – which interested him tremendously. Primarily, this was data relating to medicine, anatomy and physiology – and it is this body of knowledge that he ‘integrated’ with the philosophy of traditional Daoist methodology. For ethnic Chinese readers who are familiar with the usual Daoist literature – the texts of the Qianfeng School are unusual in that they introduce to the Chinese reader common attributes contained within the Western interpretation of modern biology! The only obvious difference is that all this data is presented in Chinese translation. This blending of the ultra-orthodox Daoist ideology of the Qianfeng School with key attributes of ‘modern’ (Western) biological science – makes the Qianfeng School ‘unique’ in both China and the West! This is why the Chinese government considers the Qianfeng School to be an ideal conveyer of Daoism within a ‘modern’ Chinese context that plays-down superstition and literal beliefs in spirits and gods, etc, and encourages a more thorough and proactive ‘care’ for the well-being and health of the psychological and physical aspects of each practitioner. A lot of specialised work is carried-out in China (and in the UK) for teachings of the Qianfeng School to be properly presented for each reader to (freely) absorb, be inspired by and benefit from!
The ‘Yi’ (intention) acts like a magnet 'attracting' a piece of metal toward it. However, all is set in motion by the fact that the ‘magnet’ is always moving just slightly ahead of the piece metal (say a metal ball) causing it to continuously 'roll' toward the source of 'attraction'. As it is a process of 'attraction' that is never completed or allowed to completely succeed - the metal ball is made to continuously 'roll' due to the conditions it exists within, attempting to fulfil the dynamics of the 'attracting' force it is being exposed to. Qi and jing flow side by side and merge together - whilst both being 'pulled' by 'yi' (intention) in the desired direction. These energies are 'purified' and 'integrated' due to the process of flowing through the 'dantian' or 'fields of energy transformation' of which there are 'three' - one located in the centre of the ‘third-eye’ (situated between the eyes in the centre of the forehead), the solar plexus and two inches beneath the navel, etc. This combined universal essence 'drips' into the centre of the brain and the 'third eye' area - generating a still mind, an expansion of awareness that permeates the entire universe, and the understanding that all is 'empty' and 'full' simultaneously - with any contradiction or hindrance. Things are not just 'empty' and not just 'full' - but a perfect integration of the two complementary states of being - as one cannot exist without the other.
Generally speaking, many people do not understand what Daoist self-cultivation is, and what is expected of the practitioner. For a woman, the breasts diminish and the menstrual cycle ceases completely. For a man, the penis retracts and all ejaculation ceases. If you are searching for Daoist longevity, and you are pursuing the Quanzhan path under an authentic teacher, then this is the situation where you will end-up. Of course, only if the practitioner follows all the rules correctly, and is devoted to the self-cultivation. This is how ancient Chinese medicine states that an individual body is prepared for an extended life-span. Before reaching this stage, however, there are many levels of attainment. This allows the Master to help people eradicate any and all illnesses out of their mind and body. The point of all this effort is to stay in the body for as long as possible (if appropriate), by altering the frequency of how each body-cell operates and the entire body functions. Regardless of how long an individual lives – all existence results in death and the Daoist practitioner must be able to transition to the next stage of existence with the minimum of fuss. Daoism, therefore, is a path of life-extension and life-transition (as there is no ‘real’ or ‘permanent’ concept termed ‘death’). Dying, as human culture terms it, is how the transition processes seems to those who have not yet died, and who remain on this level of existence watching others die. Death, by and large, is interpreted by those who have not experienced it (at least in a conscious manner). Leaving the body can happen whilst the practitioner still occupies it. This means there is a ‘coming’ and ‘going’ whereby a practitioner can leave the body whilst actively participating in the practice of seated meditation, and return back to the body at will. This changes when the life-span of the body comes to an end and ‘egress’ is achieved. This is the ability to consciously ‘leave’ the body on a permanent basis without any sense of regret or loss, etc. As the transition to the next stage of existence, there is a tremendous outpouring of light which is healing and full of love and compassion! This light exists for all-beings to benefit from. This is a direct result of returning to the ‘pre-natal’ breathing – or stage of realisation (recreating the ‘safe’ and ‘enclosed’ environment of the womb and the non-breathing nourishment received through the placenta of the mother). The ‘post-natal’ breathing that is common in life (I.e., the ‘ordinary breathing mechanism’) is transitioned back into rarefied states of mind and body existence so that the breathing mechanism is completely transformed. This journey begins and ends with the breath and the way in which the breathing mechanism is perceived and understood by the reflective-mind. The refined awareness penetrates through the breathing mechanism and directs the practitioner into a conscious expansion of the underlying fabric of reality and the direct perception of its empty reality. It is this dimension of emptiness that contains all things (in the past, present and future), which the practitioner can comprehend all at once, and travel to and from any one point of being at will.
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 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 Are Daoists believing in things that are not there? I am a realist who believes in science and the primacy of matter, whilst fully acknowledging the importance of consciousness. My view is that Daoism is a science but one which allows the effect of consciousness upon matter. I am not talking about any notion of idealism, or suggesting that the human mind can effect change in the environment without recourse to intermediate action. (Although ’mind to mind’ or ‘mind to object’ communication may be possible, I do not believe it has been adequately proven at this present time). What I am suggesting is that when the mind interacts with the interior of the body it occupies, there is an entirely different and unique relationship between mind and matter, which is non-existent between the mind and external object (as far as we know), or at least very different. When awareness is correctly directed and focused upon the bodily processes, then jing (精), qi (氣) and shen (神) manifest (as an integration of consciousness and matter). As matters stand, this capacity is not yet able to be measured by modern science, and so therefore remains outside of its scrutiny. Daoism offers a methodology of specific awareness which generates that which is searched for – it is a mind - body co-operation and not a pre-existing and independent material process. Yes, the physical body exists and can be measured to confirm its presence within time and space, but jing, qi and shen are not like this. They are the product of a material body fed through the filter of an all-embracing consciousness awareness. If this is the case, then what is the point of Daoism? Why not just forget about it and consign it to the dustbin of history? The reason is that when the mind and body interact in this manner, strength is built, health is made more robust, and life is extended. All this is achieved without recourse to modern pharmacology.
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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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