I was involved in an interesting debate with a modern medical professional trained as a ‘Surgeon’. He said that Daoist thinking was subjective imagination risen up to the level of an objective science. As a consequence, regardless of the sophistication of the philosophy which holds it all together (like that involved in the theology of theistic religion) - none of it can be ‘true’ in the sense of the reality of the objective knowledge that serves as the foundation of contemporary medical science – such as that which defines heart surgery. A dysfunctional heart structure, for instance, cannot be healed through any form of ‘faith’ or ‘wishful’ thinking. I agree entirely. As far as I am concerned, authentic Chinese Daoism has never denied the validity of objective knowledge. Indeed, many famous Daoist practitioners have been acknowledged as expert practitioners of Traditional Chinese Medicine (TCM) in both its ‘subjective’ and ‘objective’ aspects. Modern science has specialised exclusively within the sphere of objective medical knowledge and separated it entirely from any form of ‘subjective’ knowledge. Daoism, on the other hand, has maintained the ‘link’ between the ‘subjective’ inner aspects of human existence and the need to develop external ‘objective’ knowledge about the human body and its functionality within the physical world. A person trained only in objective medical knowledge can have a derogatory attitude toward Daoism – but this is a ‘subjective’ attitude and does not affect the effectiveness of Daoism in anyway. Sensing the ‘circulation’ - involving bodily substances traversing around the body - is not impossible even if modern people have no opportunity to learn this ability as part of the skills required for modern living. It is interesting that an individual can ‘imagine’ how the blood flows through the arteries and veins – and yet in the real world - ‘blood’ still does flow around the body regardless of its presence and activity is ‘imagined’ through the use of another part of the conscious mind (or ‘brain’). In this instance, ‘imagine’ and material ‘reality’ mirror one another to the point whee sometimes it is difficult to distinguish one from the other! This was the issue with Isaac Newton’s chosen academic descendent – William Whiston. He wrote a very good scientific book about comets which is still respected and admired today. He was dismissed from Cambridge University for daring to suggest that material science should be taught as being ‘equal’ to idealistic religious thinking! William Whiston was attacked not only by the British academic community for his tolerance of religious thinking – but also by the Church of English – in the latter case for ‘Blasphemy’ due to him suggesting that theology should be taught as being ‘equal’ to the worldly learning of science!
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As far as I can tell, once the mind has been 'stilled' (not an easy task), and the awareness 'expanded' (tricky), then the body and material universe appear to manifest and exist within the conscious awareness. This understanding should be, (although achieved within 'time'), purely 'existential' when profoundly experienced. The 'cause and effect' of spirituality cannot occur without material reality (and the proper placement of events) as conscious growth and development unfold in the correct physical sequence (that is, the correct unfolding of the 'mysterious' path or 'technique'). The correct sequence of events (the 'quest') ensure an enhanced and permanent transformation in 'awareness' (which seems 'timeless') whilst the body continues to 'age' according to natural (mechanical) processes.
The expanded awareness (Samadhi) is purely existential as all past, present and future events (its three reconciled qualities) are easily (and naturally) reconciled within 'it' - here and now. For instance, although the expanded mind is able to discern and participate within dualistic (subject-object) thinking processes (the last word of our previous communication feeds seamlessly into the first word of this exchange - and the time inbetween being both 'insignificant' and yet highly 'relevant') - all barriers fall away when this dualistic function is 'suspended' for the duration of the intense and/or profound meditational experience. When discursive thinking is required - then the 'dualistic' function re-emerges - but we are no longer enslaved to it. In the unenlightened state, we have no choice but to be thrown from one dualistic pole to another - but in the enlightened state - all is well, reconciled, complete and at peace. At least this is the case when we sit quietly in the fully expanded mind - allowing conscious awareness to fully permeate the maximum extent of the six senses. This is the ideal (and the idyllic) state. Everyday life, that is all the machinations concerned with interpersonal interaction, is an 'aside' that can be intense or sedate (and every level inbetween). This 'interlude' is the drama that defines our lives and which forms our (material) personal history. Samadhi exists right in the centre of all this nonsense - and yet has absolutely 'nothing' to do with it! Although we may prefer 'this' or 'that' - Samadhi does not care about any of it - and this is where it might get serious. Although we are 'alive' to be consciously aware - eventually we will be 'dead' to be consciously 'unaware'. I suspect this is the contradiction the Buddha discusses in his Pali Suttas when he describes 'Nirvana' as being 'non-conditioned' and 'beyond' (and 'between') the states of perception and non-perception. This is the reconciliation of 'awareness' and 'non-awareness' - as this is the actual challenge to be dealt with in the human mind, body and environment. The traditional answer is to 'sit through' all the worldly movement so that the 'still' and 'underlying' reality is 'identified' and 'pulled' into the present... 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。 Dear Alex
Each moment of training is nothing less than the 'perfected' moment. This is what the genuine Daoist strives to achieve 'here and now'. Obviously, once this has been said (and achieved), a never-ending stream of 'perfected' nowness flows from 'here' to wherever we 'think' we are going - and indeed - wherever we are actually going in the 'material' world (in both space and time, and the nature of the functioning of our minds and bodies). Everything we are 'sensing' is in flux. The question is wherever you can 'see through' this flux using the methodology of Daoist 'neidan' - as it is not just a matter of 'perceiving' and 'making-sense' of this flux - but also a matter of 'penetrating' through the surface level (using a strengthened and focused perception) which 'sees' and 'unites' with that reality (or 'stillness') which lies beyond the 'movement'. What many experience is that this penetration of 'emptiness' is not permanent - as it appears to come and go. This is a common human experience that cannot be escaped. What I can say is that we must also 'penetrate' the confusion (or departure from the 'empty' and the 'still') as it where a continuation of this stable understanding. This is how the notion of 'contradiction' is integrated into that which 'does not depart' from the highest realisation. The problem emerges when the mind continues to discriminate between 'movement' and 'stillness' - and judges the former inferior to the latter - that suffering re-emerges when the empty-mind seems to 'disappear' - but where could an empty-mind conceivably disappear to? Indeed, the flurrying obscurity of passing thought is not an 'error' even though for a time the traversing of thought across the surface of the mind seems to obscure that which we are a) looking for, and b) attempting to make permanent through 'integration'. The Chinese Daoist practice of 'neidan', is in reality a transformation of the physical breath into a psycho-spiritual manifestation so that the 'physical' and the 'non-physical' exist simultaneously without paradox or contradiction. This is a normal Chinese cultural trait of the mind which underlies all notions of Chinese cultural construction. As Westerners are taught to separate the 'material' from the 'immaterial' (so that they remain forever separate and distinct), this habitual (cultural) integration can be a stumbling-block, or at least an issue with stepping entirely through the 'gate' of Daoist methodology. Many remain 'this side' of the 'gate' - and become hyper-critical of every other opinion which departs from this interpretation of reality. These are things which we must strive to 'seek-out' and 'uproot' so that the training method is one-hundred percent effective when applied. There is a cascade of unfolding development that occurs when the entry of the 'gate' is correct and perfected. As individuals, we do not need to be hyper-critical of everything - we merely need to be able to 'see' clearly what is happening, why it is happening and how we can strengthen or weaken the processes as required. We must not construct false experiences whilst waiting for genuine experiences to manifest. After-all, given the right amount of will-power, we can construct virtually any form of 'imaginary' experiences that simply do not exist in the material sense. There is a process of assessment (logical deduction) which is then broken-down into its constituent parts (so as to ensure that this 'logic' repeats itself continuously throughout the entire process of realisation). This is an important observation, as Daoist philosophy within Chinese culture is not considered 'illogical' or 'departing from the ordinary'. This position of logical philosophy should not be confused with the Daoist tendency to 'resist' everyday society, or to 'prefer' nature over that of urban living - as for every retiring Daoist - there is an example of a Daoist Master who lives quite happily within society (such as Master Zhao Ming Wang). Breath is a material reality (post-natal - later divine sky - later heaven) which is transformed into a psycho-spiritual reality (pre-natal - earlier divine sky - earlier heaven) as the breathing process transitions through the 'neidan' psyche-physical process of training. This is conscious and directed 'returning' to the pure state of life in the womb before the human-mind was broken into 'subject-object' perception by the birth-process into the gross physical world, and the human breath and mind 'separated' into two distinct and seemingly 'different' physical aspects of conscious life. The practice of 'nei-dan' is a methodology that 'reverses' or 'returns' the post-natal state of diverse mind-body existence back to the pristine state of the fully integrated 'oneness' of pure pre-natal state. Any mind-set, physical habit or reaction which diverts the practitioner away from this position has to be carefully removed from the system. With Metta Adrian Dear Alex Very good! There is a point of awareness (and being) where 'to possess sexual desire' is no different to 'not possessing sexual desire'. Both states of being arise from the same fertile ground of non-perception (and 'non-being') and emerge into the material world of 'being' and take their proper place within the dialectical patterns (and cycles) that define human existence. Each has its place and only differ (not in essence but) in function. In the meantime, we can 'retain' sexual essence to build our own health and longevity - or we can 'emit' our sexual essence and contribute to building the body of a 'new' human in the womb! A third-option is emitting sexual essence for personal pleasure - which although enjoyable - runs the risks of weakening our own health and shortening our own longevity. At least this is the standard Daoist viewpoint. Another Daoist practice is that a man can 'absorb' the sexual essence of the woman - and benefit from sexual intercourse providing he does not 'emit' during the process. Even Zhao Bichen's manual ('Taoist Yoga') advises the elderly practitioners to 'stimulate' the genitalia on a daily basis to encourage and build sexual vigour - although this stops short of 'emitting'. The sexual essence must be both 'stimulated' and 'absorbed' back into the bodily system.
The Chinese ideogram ‘意’ (yi4) is often translated into English as ‘intention’, ‘thought’, ‘opinion’ or even ‘idea’, etc, and is comprised of a lower and an upper particle. The lower particle is ‘心’ (xin1) - which is used to refer to the anatomical ‘heart’ (hence its shape), and for the ‘thinking’ mind. It is believed that like ideas in Medieval Europe – the anatomical ‘heart’ was assumed to be the seat of human ‘thought’ in ancient China. In the modern-era, when science confirmed that the anatomical ‘heart’ and the ‘thinking’ mind (brain) were recognised as two different anatomical organs performing two very different biological functions – the ideogram ‘心’ (xin1) was continued to be used within modern China to refer to the ‘thinking’ mind (as opposed to ‘脑’ [nao3] which refers to the physical organ of the ‘brain’) - although this tends to refer a more ‘profound’ or ‘deep’ mode of thought as associated with ‘philosophy’ or ‘spirituality’. The upper ideogram is ‘音’ (yin1) which is ‘mouth’ (‘口’ kou3) with a ‘tongue’ sticking-out (‘舌’ she2) - although a more complex structure of the following ideogram - which denotes the tongue ‘moving’ (‘言’ yan2). Therefore, ‘音’ (yin1) refers to the act of ‘speaking’, ‘saying’ or ‘talking’, etc. There is some research which suggests that the particle ‘䇂’ (qian1) might have been used in earlier manifestations of this ideogram (this denotes a ‘knife’ which marks the external body of a ‘criminal’ for identification purposes). However, ‘䇂’ (qian1) might be a replacement particle for ‘中’ (zhong1) - which refers to the ‘centre’, ‘middle’ or ‘heart’ of something. When all this data is added to together, then the meaning of ‘意’ (yi4) can be expanded to include ‘heart’, ‘soul’ and ‘conscience’. As regards self-development training methods found within traditional, Chinese spiritual culture – the term ‘意’ (yi4) refers to a ‘profound’ and ‘guiding’ awareness that permeates the entire body and integrates the ‘mind’ and the ‘heart’. This type of permanent inner transformation penetrates the body cells to the very centre of the mind and body, and which acts like a magnetic force which draws the essential nature and vital force through the energy channels, unblocks all barriers and which strengthens the mind and expands the consciousness! Authentic ‘intention’ drops the bodyweight, aligns the bones and directs the rebounding force! The body and mind are strengthened and calmed by the presence of intention’ which brings inner peace and outer tranquillity. The disciple ‘listens’ to the universe and ‘hears’ what the Master has to say. Once the instructions are received, the mind focuses the effort so that immortality is achieved. Listening correctly is the essence of developing a profound ‘intention’...
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 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 Alex The ideogram ‘無’ (Wu2) is found on the Bronze Inscriptions written like this: This is said to represent a person with a) ‘long-sleeves’, or b) ‘something held in the hands.’ This is an ancient symbol referring to someone ‘dancing’ - which was developed into this ideogram ‘𣞤’. Later, this concept settled into this ideogram ‘無‘ which was best thought to represent all the required meanings. This is constructed using a ‘person’ (人 - ren2), together with the particle representing the number ‘twenty’ (廿 - nian4) - which is thought to be a contraction of the more familiar ‘二十’ (Er Shi) - or ‘two times ten’. Added to this is the particle meaning ‘fire’ (火 - huo3). This looks like ‘twenty people fight a fire and put it out.’ In other words, through appropriate effort – the ‘fire’ ceases, or a ‘fire’ is ‘extinguished.’ In the old days, however, it appears that this ideogram originally referred to ‘not dancing’ or to ‘a dance-like movement that has stopped’. The connection could be that a person putting-out a fire ‘dances around’ - with suitable fire-fighting objects held in his or her hands – until the problem is ‘removed.’ This interpretation is more likely than the alternative image involving a ‘dancer who has ceased to move’ and who is ‘standing still like statue.’ The situation is ‘resolved’ when the fire is extinguished – whereas a dancer ‘who is yet to finish’ the performance resolves nothing! Whatever the case, bringing a problem to a definite conclusion is the meaning of ‘無’ (Wu2). Within everyday Chinese language usage, this ideogram is routinely used to mean ‘no’. The ideogram ‘爲’ (wei2) is a variant form of ‘為’. This is an ancient concept that dates back to the Oracle Bones Inscriptions that denote ‘action’, ‘governance’, ‘administration’ and ‘guidance’ in the world. This is why ‘爲’ (wei2) represents a ‘definite course of action that is to be taken as a physical inevitability.’ The left-hand particle is ‘戈’ (ge2) and denotes a Chinese halberd weapon or dagger-axe affixed to a long-pole. A central particle is ‘大’ (da4) which means ‘great’ or that ‘bigger than the average human with arms and legs stretched-out.’ The ideogram of ‘弓’ (gong1) is also present which can refer to the weapon of a ‘bow’ (or an ‘elephant’s truck’). Next, we find the particle for ‘fire’ (火 - huo3). All this symbolism is taken to mean that a ‘person holding a halberd’ - ‘戈’ (ge2) - ‘guides an elephant’ [大’ (da4) plus ‘弓’ (gong1) denotes the ‘elephant’ as in that ‘large’ animal which possesses a ‘trunk’] through a ‘fire’ or ‘burning’ [‘fire’ (火 - huo3)] area - to safety. This means, therefore, that Wu Wei (無爲) - although literally meaning ‘non-action’, or ‘no activity’, etc – probably does refer to physical ‘inactivity’ as in ‘doing nothing’ when decisive action is required in the world of dust. Taijiquan, for instance, is a martial art premised upon ‘Wu Wei’ and yet is comprised of ample physical movement. The mind, of course, is ‘still’ even if the body is ‘moving’ or at ‘rest’. Within Daoist terminology, however, ‘pure’ mind is also considered a ‘peaceful’ or ‘still’ mind and is represented by the ideogram ‘清’ (qing1). The left-hand particle is ‘氵’ which is a contraction of ‘水’ (shui3) which refers to ‘water’ - whilst the right-hand particle is comprised of ‘青‘ (qing1). This right-hand particle is constructed from the particle ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and the particle ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Interestingly, ‘清’ (qing1) refers to a calm state of mind which is ‘still’ like a pristine body of water which ‘clearly’ reflects the ‘blue-sky’ and the ‘green-mountains.’ This state is brought about by cultivating the ‘丹田’ (Dan Tian) - which is hinted at with the presence of ‘丹’ (dan1). Another term routinely found within Daoist texts is that of ‘靜’ (jing4) which denotes ‘silence’, ‘stillness’, ‘devoid of noise’ and ‘motionless’, etc. The left-hand particle is ‘青’ (qing1) - see above (although probably now designated ‘jing1’ for phonetic purposes) – whilst the right-hand particle is ‘爭‘ (zheng4) and refers to ‘striving’, ‘hard-work’ and the ability ‘to fight’ for what one requires or believes in. This particle is actually written as ‘two hands working a plough.’ The two Daoist terms referring to ‘stilling the mind’ - ‘清’ (qing1) and ‘靜’ (jing4) - are united together by both containing the particle ‘青‘ (qing1). This particle is constructed using ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Within Daoist terminology, however, 丹’ (dan1) refers to the three energy-transformation centres which exist throughout the body – the lowest two-inches below the navel, the middle at the solar plexus and the upper in the forehead between the eyes.
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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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