At this Telegram LINK there are a number of very good e-books regarding the Dao - which includes Meditation, Herbalism, Qigong, Taijiquan, and TCM. Most documents are in PDF or EPUB format.
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Greetings to Everyone!
During the Covid-19 Pandemic, I was contacted by many Qianfeng Disciples, practitioners and supporters from home (in China) and abroad! This was a very difficult and stressful time for the entirety of humanity! Many of you contacted me and described your personal experiences during these highly challenging times – for which I am very grateful! Obviously, these reports included detailed reports regarding your Qianfeng Daoist meditational and qigong practice – and the state of mind you were in at the time! Actually, my personal view on this is that as human-beings, we must experience many different situations and circumstance if we are to grow in understanding and wisdom! Things never remain the same – and nether can we. This is true even if we discover the empty mind ground through the stillness of the surface mind. This is important because although the outer world continuously changes – the Qianfeng Daoust method requires that we change ourselves inwardly, and we achieve this through an act of will! Indeed, wisdom is the by-product of attaining a ‘oneness’ of mind. This is the difficult first stage of Qianfeng practice that even many older practitioners struggle to attain! Stilling the activity of the surface mind allows the empty mind ground to be fully perceived and the inverted awareness of the ordinary (deluded) mind to be transformed and abandoned! This is how the inner journey of the Qianfeng School is accessed! There is no other way! Peace of mind comes from the stilling of the surface mind and the perception of the empty mind ground. The Covid-19 Pandemic prevented our physical movement (a very unusual situation) so that we could sit in our rooms and attempt to ‘still’ our inner minds! The Covid-19 Pandemic generated a state of fear and uncertainty – and many people used this highly unstable situation to motivate the strengthening of their inner searching! This is the correct way of using the uncertainty of the outer circumstances as a means to motivate the ‘stilling’ of mind and implementation of the Qianfeng Daoist methods! Through self-effort, we ‘still’ our minds and change the manner in which our physical bodies inwardly function and outwardly behave! There is an important lesson to be learned here. We all live in different countries and varying cultures. Stability in our outer lives is generally associated with the continuation of law and order within society – which is a good thing (providing it is just). This means that quite often we are not in a position to make any major changes in our external lives (other than in relatively limited personal choices) - so we have to make the best of the situation we are in. Of course, lives can be changed for the better, but the opposite is also true. The ancient ‘Classic’ Chinese texts speak of ‘stabilising’ our inner selves and ‘changing’ our inner selves to meet the challenges of the outer world. If we cannot change the outer world (such as in the Covid-19 Pandemic) - we must all go the other way! Take life seriously and study with vigour and determination! Through the contemplation of outward nature – we can realise our inner nature! WeChat Message: 大家好,在疫情期间来自海内外的不少千峰门内弟子来电,汇报炼功心得以及当前环境的心态。 其实我个人认为,一个人在有生之年要经历许多,当自己无法改变自我,就要有一种心态,一种境界的智慧,无法经营就安心练功,这次疫情就是给修炼者提供非常好的环境,修心炼命。 仔细想想当你无法改变现状的时候,就要去走另一条路,认真领悟人生,感受自然体验自我。@所有人 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 Dear Gillian
What is interesting is that after decades of effective inner and outer martial arts practice, I have arrived at a profound 'stable' state of mind, body and spirit (whatever that is). This journey has traversed many inner and outer levels or states of being. Mostly, this has included a logical approach to physical training motivated by 'doubt' a) in the process itself, and b) in my ability to keep-up the practice or c) to carry-out the prescribed practice correctly. This 'doubt' was inward whilst the physical 'outer' Chinese martial arts techniques were superb and highly effective. This 'doubt' (which ceased to function about 14-years-ago in c. 2007) acted like a force of magnetism drawing my 'uncertain' inner-being toward to the solid and stable outer-structure of the martial arts techniques and how they might be used in self-defence (function) and mind and body health and fitness (longevity). There is now a great awareness. A great all-embracing sense of psychological being that appears to be united with mind, body and environment. This unity I term 'spiritual' because all this seems 'transcendent'. Of course, whilst being driven on by the inner doubt to practice physical martial arts (as a form of 'armouring' against external attack), I also committed myself to intense Ch'an meditative practice as a means to 'uproot' this doubt which all motivating throughout my entire life to 'take action' in many different arenas - it also contained an element of 'weakness'. As I interpreted this 'weaknesses' as a major problem that a) held me back in a state of fearful 'non-action', or b) sabotaged physical actions so as to render all exertion completely pointless! The mind 'cleared' and 'expanded' - it became all-embracing so that the body stopped appearing to be 'outside' of it and took its place entirely within psychological awareness. Although I had my initial experiences of the realisation of a 'still' and 'empty' mind with its awareness expanding and embracing all things around 1990 - it took another 15-years for this experience to settle-down (2005), and about another two or three years for all vestiges of 'doubt' to completely dissolve (2007/8). What did happen around 1990, however, is that my physical use of outer Chinese martial arts technique deepened, expanded and matured, and since the time of 'teaching' in my own right (as opposed to 'training' under a teacher) - I have never lost a fight in the training hall. (Around a year before this experience, I was following a strict Chinese (Mahayana) Buddhist 'monastic' regime and sitting in meditation for hours a day practicing the hua tou 'Who is hearing?' Suddenly, whilst sitting in my 'cell' and without warning, my mind 'ceased to move' becomingly utterly and completely 'still'. This was accompanied by deep sense of permanent ecstasy! My Chinese teachers correctly taught me with 'silence' - whilst my Western teacher Richard Hunn (1949-2006) - my Western Ch'an teacher - correctly taught me with words! Ironically, he drew my attention to the authentic Chinese Ch'an texts. 'Neither be attached to the (realised) inner void - nor hindered by (the 'external') hindering phenomena'. It was deep within the 'silence' of my Chinese Ch'an Masters (including Chan Tin Sang [1924-1993] that I discovered the poignant meaning of Richard Hunn's spiritually 'vibrant' words. This is how I knew that Richard Hunn was correct in his understanding. Later, this dual instruction [into non-duality] led to the next shift in perspective This occurred a year later after a further period of intense practice, and was a product of a complete change or 'turning about' [see the 'Lankavatara Sutra'] at the deepest essence of the mind. It was such a profound and important 'first principle' that I nearly omitted it from the list of all the important events! I was once meditating sat on the ground outside 'returning' all sensory data 'back to its 'empty ground' essence - when a cool and refreshing Summer's freeze blew gently across my face. Suddenly, my mind instantaneously 'turned the right way around' immediately abandoning its previous 'inverted' functionality and appeared to 'expand', assume an 'all-embracing' position of being, whilst this 'new awareness' thoroughly permeated the physical-body and penetrated the physical universe throughout the past, present, and future! This permanent shift in psychological and physical manifestation changed 'me' from the DNA-chemical foundation upward and influenced all the views and opinions I now hold!) This includes not only transforming the experience of sparring with students (which is now unified experience premised upon wisdom, loving kindness and compassion) - but also manifested within the otherwise 'brutal' realm of 'honour fights' whereby unknown and unfamiliar individuals suddenly turn-up at my training hall and (disrespectfully) ask to spar! They wish to gain fame and fortune through 'out of control' violence which involves (for them) the 'beating' and 'exposing' a local (Chinese) gongfu teacher! How did this happen? I think whereas my opponents were still motivated by a deep and profound sense of 'doubt' (often involving a profound 'self-hatred') - I no longer experienced this 'doubt' which 'divides' human-beings during combat. Doubt by this time in my life had become nothing more than a profound sense of enhanced 'awareness' full of compassion and understanding. This is all held in place by a physical (martial) ability that can use 'gentleness' just as easily as 'harshness' to 'control' or 'regulate' physical interactions. Signed: Adrian Chan-Wyles [陳恒豫 - Chan Heng Yu] (22.11.2021) - '釋大道' (Shi Da Dao) Witnessed and Authenticated by Yau, Gee-Cheuk [邱芷芍] (22.11.2021) - 'Gee Wyles' - Wife of Adrian Chan-Wyles A firm foundation is produced through self-cultivation which requires both intense meditate and the practice of the physical exercises without interruption.
In this way, reman ‘aware’ of each subtle strand of change which permeates the inner and outer fabric of the mind and body. Use the ‘real truth’ to verify the continuously ‘changing’ interactions of the dragon and tiger. Persevere in this training for a number of years – but have no concern for the passing of time. Perhaps in (over) ten-years' time – a better place will (soon) be entered. This is the realm of Daoist ‘Essential Life Mind-Body' Self-Cultivation. Those who inhabit the central path of exact-being will leave the suffering of the ‘world of dust’. This is the genuine method which, if followed correctly, will grant endless gains – and if followed incorrectly – will inflict many losses. 修者要不间断的去打坐炼功,感受其中丝丝缕缕变化,用真法验证龙虎变化,待几年, 十几年我们就进入佳境,这是道家性命双修之境界,而世尘感觉与我们不在一条路中, 得与失就在于此。 Immortality has not really got anything to do with a long life lived over many years. A genuine Daoist must a) perceive the eternal moment, and b) integrate with that insight. As perception folds in on itself at the point of physical death – this is the only immortality that truly matters! We dissolve into the ‘eternal moment’ - this is the genuine ‘immortality’! The side-effects of taking the journey that leads to this insight involves the ‘neidan’ self-discipline and the pursuance of psychological and physical science that comprises ‘Daoist’ methodology. In this case, the functionality of the mind and body is brought to a maximised frequency whereby a robust health and a certain sense of longevity are definitely incorporated. Although this type of immortality is important – it is not the most favoured or elaborate of those available. We may give-up our bodies at the point of death and merge with the timeless universe – or we may remain in our no longer functioning bodies which retain the upright, seated meditation position. In this case, the physical is ‘dead’ in one sense, and yet ‘living’ in another – again, this is a matter of ‘frequency’ of manifestation. Furthermore, there are people who possess bodies that are permanently ill or injured (for various reasons), and yet they are considered ‘immortal’ by their teachers. This being the case, health is not always the complete lack of illness, injury or disability, and is reliant upon what the mind is able to ‘perceive’ rather than the state of the cells of the physical body. Such insight carries with it the power to revitalise the cellular structure of the human-body even if it is carrying an illness, injury or disability. The point is that life will improve for such successful aspirants and they will certainly live longer than if they had never trained. Immortality, of course, is linked to the purification of insight rather than any notions of physical purity. Physical purity does not exist as the body certainly does not last forever – but forever is a very long time!
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:
https://www.wang1314.com/doc/topic-20941322-1.html 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!
The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! 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 |
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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