Chinese Language Text:
https://baike.sogou.com/v4303691.htm
Qiu Chuji was originally known as ‘Tong Mi’ (通密) - with the Daoist-name of ‘Chang Chun Zi’ (长春子). His family came from the ‘Dengzhou’ (登州) area of ‘Qixia’ (栖霞) which is today part of Shandong province. He was considered the ‘Head Teacher’ of the ‘Quanzhen’ (全真) - or ‘Complete Reality’ - School of Daoism, a being who had penetrated the mysteries of reality, a person who had attained ‘Immortality’, a great thinker of profound thoughts, an excellent politician, a superb writer, an expert in all health matters and expert in Chinese science. Indeed, such was his outstanding character that he was valued and respected by the rulers of the Southern Song Dynasty, the Jin Dynasty and the Mongol Empire! This is why he was selected at the age of seventy-four years-old to lead a delegation to meet with Genghis Khan (in the Western Region) to convince him to exercise ‘love’ for the people and to stop him from ‘killing’. This mission was a success. Within the genre of Daoist spirituality, Qiu Chuji is considered one of the ‘Seven Realisers of Reality’ (七真 - Qi Zhen), as well as the recognised ‘Founder’ of the ‘Longmen’ (龙门) - or ‘Dragon Gate’ - School of Daoist self-cultivation. During the fourth year of the reign of the Emperor Zhengda (正大) [1227] - Qiu Chuji passed away sat upright in the meditation posture within the ‘Baoxuan’(宝玄) Hall situated within the ‘Changchun’ (长春) Palace – aged eighty-years of age. For three days the people of Beijing were amazed to see a bright light emanate from his still (and upright) body that spread into the open sky – as well as a rare fragrance filling the air! The Emperor Yuanshizu (元世祖) respected Qiu Chuji greatly, stating ‘He was a true Head Priest of the Daoist Religion!’ He was also granted the posthumous name of ‘Qiu Shenxian’ (邱神仙) - or ‘Qiu Spirit Immortal’ - in recognition of his immeasurable virtue and good merit. Indeed, as his birthday fell on the nineteenth day of the first lunar month, this date each year was named the ‘Double Nine Festival’ (燕九节 - Yan Jiu Jie) in his honour!
Chinese Language Text: https://baike.sogou.com/v4303691.htm
0 Comments
Zhao Zhensong’s family came from the Langya area of Shandong province. He was originally known as ‘De Yuan’ (得源) and was given the Daoist name of ‘Fu Yangzi’ (复阳子), The Chinese language text entitled ‘Grand Venerable Rules of Lineage Source and Transmission’ (太上律脉源流 - Tai Shang Lu Mai Yuan Liu) records that at 21-years of age, Zhao Zhensong was a Confucian scholar well-known for his teaching of history and Daoist thought and practice. At aged 25-years of age – both his parents passed away – and after respectfully burying them, he sold the family home and left for ‘Wudang’ (武当). He travelled to ‘Mao Mountain’ (茅山 - Mao Shan) where he dedicated himself to the solitary study of the Daoist Classics. Here, he encountered the renowned Daoist Teacher – Zhang Jingding (张静定) and was impressed with the straightness of his character and purity of his actions. Due to this highly positive impression, Zhao Zhensong respectfully requested to become his Disciple. Zhang Jingding accepted this request and bestowed upon him the Daoist name of ‘Zhen Song’ (真嵩) - or ‘Reality Beyond Measure’ whilst issuing the official certificates. During the second-year of the reign of the Emperor Jiajing (嘉靖) - or ‘1523’ - Zhao Zhensong travelled to ‘Wang Wu Mountain’ (王屋山 - Wang Wu Shan) where studied the in-depth cultivation of his ‘essential nature’ (精 - Jing) and how to ‘enter’ and sustain the ‘Great Samadhi’ (大定 - Da Ding) for three-years! In fact, Zhao Zhensong practiced and perfected these self-cultivation methods for six-years until it was certain that he had penetrated the highest understanding. During the first-year of the reign of the Emperor Chongzhen (崇祯) - or ‘1628’ - Zhao Zhensong transmitted the Dao to his disciple ‘Wang Ping’ (王平). He was last seen in the Wang Wu Mountain area riding on the back of a dragon – which was ‘spiralling’ playfully around the high rooves! Eventually, he and the dragon disappeared into the clouds and were never seen again! Zhao Zhensong is considered a sixth-generation inheritor of the Longmen (龙门) or ‘Dragon Gate’ - lineage!
Chinese Language Text: https://baike.sogou.com/v4303691.htm https://rufodao.qq.com/a/20160926/034511.htm Wei Zhending was also named ‘Yuan Zai’ (元宰) at his birth – and was known by the Daoist name ‘Peng Yangzi’ (平阳子). His family was from the Shimen area of Jiaxing, situated in Zhejiang province. In the First Volume of the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that his ancestors originally came from the ‘Huaying’ (华亭) area. During the broad time period that spans the end of the Song Dynasty and beginning of the Yuan Dynasty – Wei Zhending was born with a weak ‘essential nature’ (性 - Xing). – but he never once stopped trying to strengthen, build and protect his ‘essential nature’. This is why Wei Zhending was quite happy to travel outside his home county in search of genuine Daoist Masters who could help him in his training. Eventually, his potential was observed by the Great Daoist Master named - ‘Shen Jingyuan’ (沈静圆) - took Wei Zhending as a direct Disciple. Shen Jingyuan gave Wei the name ‘Zhen Ding’ (真定) - or ‘Genuine Samadhi’. Although Shen Jingyuan left on the back of a dragon in 1465 CE – he had already transmitted the authentic Daoist self-cultivation methods to Wei Zhending and had him accompany him to ‘Nangong’ (南宫). From this date – Wei Zhending sat in silent meditation and did not move the years. His body and mind become completely ‘still’ and ‘shining’ in the Ten Directions (with all biological processes remaining healthy and intact, but in a state of divine suspension)! Following his complete and full attainment of ‘Immortality’ - Wei Zhending ascended into the divine sky (on the back of a dragon) during the tenth lunar month of the second year of the reign of Emperor Shunzhi (逝世). He was 205-years-old and was considered the sixth-generation inheritor of the ‘Longmen’ (龙门) - or ‘Dragon’s Gate’ - lineage!
Chinese Language Texts: https://www.baike.com/wikiid/7703775335591317096?prd=mobile&view_id=4j8ega5qzs8000#catalog_5 https://baike.baidu.com/item/卫真定 Patriarch Zhao Bichen (1860-1942) inherited the Wu Liu School in 1920 from Grand Master Liao Kong. However, Zhao Bichen did this by being recognised as the 11th generation lineage inheritor of the Longmen School. Masters Liao Kong and Liao Ran were lineage inheritors of the Wu Liu method as preserved and passed-on within the older Longmen (Dragon Gates) School. The Wu Liu method is a modification of the Longmen School – incorporating Ch’an Buddhism mind development and Confucian ethics integrated with Daoist methodology. The two lineages fit together perfectly with the Wu Liu being perceived as a broader interpretation of the Longmen School. Instead of allowing the Wu Liu lineage from dying-out – Master Liao Kong and Liao Ran preserved its teachings as part of the Longmen School. The founder of the Wu Liu School during the Ming Dynasty – Wu Shouyang (伍守阳) gave-up the full-time study of the Confucian path, and dedicated himself to the practice of the ‘Complete Truth Way Dragon Gates Self-Cultivation Law’ (全真道龙门派功法 - Quan Zhen Dao Long Men Gong Fa). He stated that through the later study of the Ch’an Buddhist method - he finally gained a genuine realisation of the ‘Dao’ (道) - and was recognised as the 8th generation inheritor of the Longmen tradition from his teacher – Cao Huanyang (曹还阳) the 7th generation inheritor of the Longmen School. Many decades after Wu Shouyang left the world to live in the remote and isolated hills – during the Qing Dynasty he encountered the Ch’an Buddhist monk Liu Huayang (柳华阳) and transmitted to him the full and complete ‘neidan’ (内丹) method to him. Through the in-depth study of Daoism – Liu Huayang finally realised a deep and profound enlightenment. Therefore, the Wu Liu School (伍柳派 - Wu Liu Pai) is a product of the teachings (and experiences) of Wu Shouyang and Liu Huayang – which was passed-on as part of the Longmen tradition. Masters Liao Ran and Liao Kong were both 10th generation inheritors of the Wu Liu lineage as preserved within the Longmen tradition. Zhao Bichen eventually became the 11th generation inheritor of the Wu Liu School through the Longmen tradition. The Qianfeng School today is headed by the great grandson of Zhao Bichen – Zhao Ming Wang (赵明旺) - who is the recognised 14th generation inheritor of the Wu Liu School through the Longmen tradition. Although there are a few private individuals pursuing the Wu Liu path today – the Qianfeng School is the only developed Daoist institution in China that has been found to possess the entire Wu Liu teaching. Many great and accomplished Masters (from many different backgrounds – including other Daoist Schools) come to Beijing to gain teachings from Master Zhao Ming Wagn (who is also the 3rd generation inheritor of the Qianfeng lineage). One strong tradition of the Qianfeng School is that peace and tranquillity must be maintained at all times with no conflict. This is why I use ‘facts’ to dispel any false assumptions said (or ‘written’) about the Qianfeng School.
Founding Patriarch Zhao Bichen (赵避尘) composed a 40-character poem to express the spiritual (and physical) essence of the complete teaching of the Qianfeng School: 玄妙先天道,自然性体空。悟真圆光现,慧命上昆仑。 金丹乾坤大,礼意善养功。虚灵清静意,留得万古春。 Translation – Qianfeng School Transmission Poem 玄妙先天道, (Xuánmiào xiāntiān dào,) How Mysterious – How Wonderful! - the Pre-natal Dao (Way). 自然性体空。(Zìrán xìng tǐ kōng.) Nature – Bodily Essence – All ‘Empty’ from Beginning to End. 悟真圆光现,(Wù zhēn yuánguāng xiàn,) Enlightened Reality – Bright and Round – Here and Now, 慧命上昆仑。(Huì mìng shàng kūnlún.) Profound Wisdom – Purified Destiny – Ascend Like the Kunlun Mountains. 金丹乾坤大,(Jīn dān qiánkūn dà,) Golden Energy-Centre Self-Cultivation - If Only the Universe Was So Great! 礼意善养功。(Lǐ yì shàn yǎng gōng.) Correct Ritual and Profound Intention – Goodness Strengthens Self-Cultivation. 虚灵清静意, (Xū líng qīngjìng yì,) Profoundly Empty Spirit – Still and Pure Perception, 留得万古春。(Xū liú dé wàngǔ chūn.) Profound Emptiness Contains All Things – As if Reflected in An Ancient (Eternal) Spring. Short Biography of Master Zhao Bichen: Qianfeng (Thousand-Peaks) Pre-Natal School, is also known as the ‘inner alchemy’ (内丹 - Nei Dan) lineage. This is considered part of the ‘Philosophical’ Daoist tradition – rather than the ‘Religious’ Daoist tradition. The Qianfeng (千峰) School was created by its Founding Patriarch - Zhao Bichen (赵避尘) - in the late Qing Dynasty. Zhao Bichen’s Daoist Lineage (transmission) name was ‘Yizi’ (一子). When in his later years, Zhao Bichen was also known as ‘Qianfeng Venerable Old Man’ (千峰老人 - Qian Feng Lao Ren). He was born in Changping County, Beijing, in the tenth year of the reign of Emperor Xianfeng (咸丰) during the Qing Dynasty (1860). When a child (during the reign of Emperor Guangxiu [光绪]) - Zhao Bichen suffered from a medical ailment that involved him suffering from haematochezia (i.e., ‘blood in the stools’). This illness was completely ‘cured’ through Daoist self-cultivation. A reliable biography of Zhao Bichen’s early life can be read in the Chinese-language text entitled ‘Namo School Energy-Centre (Self-Cultivation) Law Genuine Transmission’ (南无派丹法真传 - Na Mo Pai Dan Fa Zhen Chuan). Later, in the 3rd lunar-month of the 21st year of the Reign of Emperor Guangxu (April - 1895), Zhao Bichen went to the Jinshan (金山) - or ‘Gold Mountain Temple’ - to pay homage to Ch’an Master Liao Kong (了空禅师 - Liao Kong Ch’an Shi) - who was also an acknowledged Master of the Daoist tradition and an authentic Daoist lineage inheritor. Zhao Bichen was accepted as an ‘inner’ disciple and received full-instruction in the Daoist tradition as passed-on by ‘Liu Huayang’ (柳华阳) - also known as the ‘Wu Liu’ (伍柳) School. Twenty-five yeas later, Master Liao Kong ‘transmitted’ the full and complete ‘Wu Liu’ lineage to Master Zhao Bichen in 1920 – following this event in Beijing – Master Zhao Bichen - after receiving ‘permission’ from Master Liao Kong - started accepting disciples and teaching in his own right. Zhao Bichen started referring to his lineage as the ‘Qianfeng’ (Thousand Peaks) School around 1937 – named after a range of mountains in the Beijing area. In his manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ (性命法诀明指 - Xing Ming Fa Jue Ming Zhi) – translated in 1970 by Charles Luk, and published in English as ‘Taoist Yoga’ - Zhao Bichen clearly explains the ‘Sixteen Steps’ that he uses within the Qianfeng School to propagate robust health and longevity. The Qianfeng School exists to in modern China and is led by the great grandson of Zhao Bichen – Zhao Ming Wang (赵明旺) - the acknowledged Lineage Head of the Qianfeng School in Beijing, whose family and Training Hall is still in the old house that Zhao Bichen used to inhabit during his lifetime. Between the two eyebrows – situated in the centre of the forehead – is located the ‘ancestral aperture’ (祖窍 - Zu Qiao). In other traditions, this sacred space is referred to as the ‘third-eye’ - which is an apt description – as all ‘spiritual insight’ is perceived through this sacred-space. The ‘zu qiao’ and ‘nasal’ area are ‘balanced’ through an ‘even’ perception as the breath enters and leaves the body (through the nose). Some people keep their eyes slightly open so that the tip of the nose can be visually focused upon whilst meditating. Other practitioners prefer to ‘close’ their eyes fully – both approaches are acceptable. As the Qianfeng School is a modern interpretation of the Wu Liu tradition – and given that Zhao Bichen received full-transmission from two Ch’an Buddhist Masters (that is, Venerable Liao Ran [了然 ] and Liao Kong [了空]) - the Qianfeng School continues the Ch’an Buddhist influence within Daoism, and is known as the ‘Northern School of ‘Pure’ and ‘Still’ Energy-Centre Self-Cultivation Law' (北清静丹法 - Bei Qing Jing Dan Fa). As Zhao Bichen trained with over thirty-six genuine Daoist Masters – and given the purity of the transmissions he received – the Qianfeng School is considered one of the most effective and profound Daoist lineages still active in the world today! So important is the Qianfeng School for Chinese traditional culture that many academic scholars visit Zhao Ming Wang in Beijing to compile various studies involving Qianfeng Teaching and medical effectiveness. This is as well as thousands of people in China (and throughout the world) practicing Qianfeng Daoism on a daily basis and looking toward Master Zhao Ming Wang for authentic guidance and instruction.
Dear Friend Be careful with the fasting if your losing blood - or at least take a supplement like immunace or something similar. Science and spirit can over-lap in a helpful way. Within Daoist teaching I have read that some women can 'stop' all blood-flow on a permanent basis through an act of will. However, this is usually older women who are over forty (and looking beautiful to my mind). My Western friends often react with incredulity when I casually mention this practice - but it's all in the context of the situation. As these women are approaching the menopause - they simply align their intention with the unfolding physical reality. The surrounding Daoist ideology was once referred to as 'mystical nonsense', although to be fair, the person stating this had no real knowledge of Chinese culture or Daoist practice. Master Zhao Ming Wang is a great man in the traditional Chinese sense. He works in the hospitals around Beijing with people who are terminally ill. Quite often they have tried Western medicine and it has not worked, and so they have chosen to move to a TCM hospital (all financed by the State). Master Zhao treats them out of compassion and there has been a number of 'miracle' transformations. He is such a good person that he even secured a meeting with North Korean Representatives and discussed Daoist practice in the DPRK. The Western media – as you know – continuously lies about China and North Korea, and so some people do not understand why Master Zhao is proud of the achievements of the Communist Party of China. Outside of the distortions of Western racism – the world is a very different place!
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.
(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。 As far as my teacher advised, the mind must be ‘stilled’ stabilised and expanded before any Daoist self-cultivation is attempted. This is the Qianfeng Lineage as I have experienced it. One’s physical life must be purified through discipline and vegetarianism. One’s mind must have greed, hatred and delusion uprooted. As the Qianfeng Lineage is intimately integrated with Chinese Ch’an Buddhism, it is the Hua Tou method which is used to work directly on the structure of the mind. The jing and qi travel up the Governing Vessel, which travels from an inch in-front of the anus but behind the scrotum, up the spine and around the top of the head, culminating in the upper palate of the mouth. The tongue touches the palate and connects the rising Governing Vessel to the descending Conception Vessel which starts in the tongue and travels down the front of the body. This travels through the genital area and links with the Governing Vessel near the anus. This is one complete cycle of inner energy cultivation. As the inner energy travels up the Governing Vessel (to the top of the head) the question ‘Who?’ is asked. As the inner energy travels down the Conception Vessel, the question ‘is hearing?’ is used. The full Hua Tou is ‘Who is hearing?’ and the body is split into two even halves – even though the Governing Vessel travels further than the top of the head. All sensation is returned to its non-perceptual essence until the non-perceptual essence is fully comprehended, understood and realised.
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.
|
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
|