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.
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When I was young, the term ‘道’ (Dao) was explained to me as a very important philosophical concept within Chinese thought. This term is not only ‘spiritual’ and ‘religious’, but is also used in material politics, sociology, physics, chemistry and even military science, etc! The term ‘道’ (Dao) is a central concept that permeates the entirety of Chinese thinking. The ‘Dao’ is the optimum ‘Way’ for a human-being to behave given a certain set of inner and outer conditions and circumstances! The ‘Dao’ unite mind, body and environment so that inner energy flows without hindrance or obstruction! If the ‘Dao’ is not followed, then mind is alienated from body, whilst the body is divorced from the environment. Internal energy is blocked everywhere and nothing significant can be achieved. Within the mind and body illnesses develop, whilst the environment is exploited in a destructive and unsustainable manner. This is why the term ‘道’ (Dao) refers to a ‘scholar’ who pursues a ‘path’ which unites the ‘divine sky’ and the ‘broad earth’. As the ‘divine sky’ and the ‘broad earth’ are united – the path is considered to be both ‘correct’ and ‘good’! ‘道’ (dao4) is comprised of the left-hand particle ‘辶’ (chuo4) which draws the picture of ‘feet’ following a ‘road’ or ‘path’. This is a contracted version of ‘辵’ (chuo4) which presents a situation where a person walks for a time – and then sits and rest for a time. As the direction of the journey is well-known and there is no danger due to bad planning or hostile environments – the traveller is at his or her ease and all is ‘balanced’ and ‘tranquil’. This is a well-trodden path that has been made safe by those who have gone before and carefully recorded the correct path to take. Furthermore, there are times to travel and there are times to rest. When the timing is correct – both activities are ‘correct’. The right-hand particle is ‘首’ (shou3). An earlier version of this ideogram is ‘𩠐’ (shou3) which clearly depicts a ‘head’ with tufts of hair upon the top. Eventually, these three-tufts were replaced with ‘丷’ (ba2) - a contracted version of ‘八‘ [ba2] meaning the number ‘eight’ (possibly referring to the mastery of the ‘bagua’ or ‘Eight Trigrams’) - so that the ideogram became ‘首’ (shou3). This image literally represents an anatomical ‘head’, as well as the abstract idea of a ‘head’ or ‘chief’ of a clan, region or country, etc. It is someone with authority – but this authority is not arbitrary but rather the product of ‘seeing’ more, an ability gained whilst on a structured journey of self-cultivation. When all combined into ‘道’ (dao4) - this person is in a ‘natural’ position of leadership because he or she simply ‘knows’ more than those he or she would lead to safety. Such a person wears the ‘scholar’s hat’ and has possibly passed the government examination, as the knowledge possessed ‘unites’ the ‘divine sky’ with the ‘broad earth’ and peace prevails even in the remotest of places (signified by the two tufts of hair in ‘丷’ (ba2))! This person ‘knows’ where the journey ‘begins’ and in what ‘direction’ and traveller must go. There is no doubt or hesitation!
Dear Alesso Remember, training depends upon circumstance and need. Master Zhao Ming Wang often addresses men (and women) who are around forty to fifty-years of age. This is the middle-age period of life when many different ailments and medical problems arise. To ‘purge’ the system of this lack of positive (yang) qi a training period of one hundred days of strict vegetarian diet and celibacy is required. At the end of this training – the practitioner – within a balanced reason, can revert back to ordinary life. As you have read, ‘inspiring’ sexual jing – but not expending sexual jing – is definitely a traditional method. Sometimes, couples participate within Qianfeng training and ‘inspire’ one another’s sexual jing whilst stopping just short of ‘emitting’ this precious and valuable substance. Now, preserving sexual jing is thought to ‘boost’ the entire living organism – but if your jing-levels are functioning within acceptable parameters and there is no general health deficiencies – then when engaging within sexual union with your partner – you can ‘absorb’ their sexual energy as the absorb yours. Unlike within certain theistic religions, sexuality is not a problem. It is not evil or to be ignored. Abstaining for a while is a medical prescription – rather like ‘not walking’ on a broken foot whilst it heals! Besides, what I am explaining is the fundamental or basic practices that are very important and of more general use. Master Zhao Ming Wang tends to give each student a ‘tune-up’ involving pressure-point treatments designed to boost internal energy flow and restore balance throughout the mind and body. This is the general ‘entry’ gate, but there are other pathways. Zhao Bichen initiated my grand-teacher – Charles Luk (1898-1978) into a more ‘fluid’ interpretation of Qianfeng. When I was introduced to Master Zhao Ming Wang a few years ago – I was unsure about the situation as we did not discuss our Daoist lineage in public – it existed just behind the more public Ch’an Buddhist lineage (passed on by Master Xu Yun 1840-1959). This is because my teacher – Richard Hunn (1949-2006) - taught me Ch’an first, Daoism second. Therefore, our Qianfeng predates Master Zhao Ming Wang – but out of respect I fully recognise his status as the Head of the Zhao Family Lineage in the world today, and assist him wherever I can. This is a debt of honour and respect on my part. Most people who traverse this path are only interested in gathering a list of ingredients – but not in using the ingredients properly. Their respect is superficial and passing. This is okay as it is their free-will and destiny in operation. Whatever they express is exactly the world they create for themselves that they have to live within! As universal energy belongs to everyone equally – a certain compassionate ‘indifference’ guides the pen. Individuals do as they do. If, for a time, we can ‘over-lap’ our approaches to life – then a divine interaction will occur. The Daoist manuals are important but only define the way – or the ‘manner’ of the journey. There are levels within levels!
(Translated by Adrian Chan-Wyles PhD)
By Qianfeng Disciple Tian Yuzi (天雨子) Translator’s Note: Obviously, our minds are conditioned by the experiences we receive from the outside world from the moment of birth onward. We are programmed and socialised by our parents, communities, cultures and societies. This may be termed the ‘educational’ phase of our existences where we learn all the attributes required to be a responsible human-beings. However, this process of conditioning is only half the story. When we become functioning individuals, then the way we think and behave has an impact upon the world we live-in. In this ‘poem’ Tian Yuzi (Disciple Divine Rain) expresses the point of view of a mature Daoist ascetic who understands that ‘free will’ determines the world we inhabit, or at least provides the ‘filter’ through which we ‘interpret’ events. We are nolonger innocent children being ‘filled-up’ by the institutions and conventions of the outside world, and must stand on our own two feet and take responsibility for our own existences. Yes, love and mutual support are certainly the ‘Way’, and although we often sit and train in ‘isolation’, we never forget the well-being of all life that exists. Peace and love to you all! ACW (4.3.2020) The (external) State is experienced by the (inner) mind. The conditioning of our personal mind determines how we interpret (and interact) with the outside world. From the sense of personal responsibility, ‘what’ and ‘how’ we think effects the way in which society develops and functions. The inner state of our mind is a filter through which we see the world. This is why the mind determines the State, and the State does not determine the mind. In self-cultivation, ‘will-power’ is the key... It is not outer turmoil which defeats us, but rather our inner confusion. It is fear and anger which is deeply ingrained in the patterns of the mind. If you want to achieve something, first build a strong mind. In this way you can face the inner and outer storms of life and the mind ‘will not move’. The mind will be ‘silent’, ‘deep’, ‘loving’ and ‘full of peace’. It will not be ‘disturbed regardless of circumstance. When the mind is ‘still’, there is no ‘fear’... Self-cultivation is built on a strong foundation of goodness. All negativity must be uprooted from the patterns of the mind, and its old conditioning exposed and rejected. Goodness is nothing but ‘light’ and ‘warmth’! From a ‘still’ and ‘shining’ mind, all other aspects of Daoist self-cultivation are achieved. This is how the mind (and heart) is filled with endless beauty! A sagely person understands that the development of the mind is the key to Daoist self-cultivation. The ‘stilling’ of the mind is the ‘doorway’ into genuine self-cultivation. Nothing can be achieved if the mind is not treated as the access point to reality. At the very least, the physical body (and environment) must be conducive for the mind to be brought to a state of complete and permanent ‘inner peace’. Although the external world guides and shapes us, nevertheless, when we grow-up and become individuals, it is our responsibility to work on the purity of inner life, and in so doing contribute with ‘goodness’ toward the building of the external world. Original Chinese Language Text: 心定则神安。 境由心生,境由心造,境由心变,你的心,决定了你的处境,而不是你的处境,决定了你的心。 真正能打败你的,常常不是外界的狂风暴雨,而是你内心的恐惧和害怕。 欲成事,先修一颗强大的心,你就能从容面对人生的风雨,不惧未来的挑战,做出自己的一番成就。 欲成事,先修一颗坚定的心,咬定青山不放松,不认命,不认输,不放弃,不妥协,就没有你到达不了的地方。 欲成事,先修一颗善良的心,心中有善,便能心安,心中有善,温暖和美好,便会充满心间。 做人要明白,一个人,欲成事,先修心,心修好了,事情自然水到渠成,因为你的心,是根本,根本问题解决了,其他事情自然好办了。 |
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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