I remember translating a highly technical and tricky blog entry written by Master Zhao Ming Wang of Beijing. I enjoy these challenges which the boundaries of my knowledge and understanding of a) traditional Chinese Daoist culture, and b) how this is interpreted, understood and applied to contemporary Chinese culture. This translation was shared by a reader online and was described as ‘mystical nonsense’ by someone who happened to come across it. Of course, this individual took it for granted that the original Chinese language text had been read, understood, translated, re-arranged and logically presented into (British) English! He could not comprehend how Master Zhao Ming Wang had employed a traditional Daoist sub-text in his explanation of a particular aspect of health and longevity practices, and yet articulated this understanding through a distinctly ‘modern’ interpretation of how the mind and body functions. Admittedly, this is a very subtle nuance that exists within the Qianfeng School which ‘blends’ traditional Chinese Daoist understanding with the ‘modern’ science familiar in the Western world. As it is my job to translate Master Zhao Ming Wang’s blog into English, it is my responsibility to convey this reality, even though it is very much an acquired taste! Master Zhao Bichen (1860-1942) was a very intelligent man. Not only did he seek-out and train with over thirty-six different (traditional) Daoist Masters, but he also encountered scientific literature imported from the West – which interested him tremendously. Primarily, this was data relating to medicine, anatomy and physiology – and it is this body of knowledge that he ‘integrated’ with the philosophy of traditional Daoist methodology. For ethnic Chinese readers who are familiar with the usual Daoist literature – the texts of the Qianfeng School are unusual in that they introduce to the Chinese reader common attributes contained within the Western interpretation of modern biology! The only obvious difference is that all this data is presented in Chinese translation. This blending of the ultra-orthodox Daoist ideology of the Qianfeng School with key attributes of ‘modern’ (Western) biological science – makes the Qianfeng School ‘unique’ in both China and the West! This is why the Chinese government considers the Qianfeng School to be an ideal conveyer of Daoism within a ‘modern’ Chinese context that plays-down superstition and literal beliefs in spirits and gods, etc, and encourages a more thorough and proactive ‘care’ for the well-being and health of the psychological and physical aspects of each practitioner. A lot of specialised work is carried-out in China (and in the UK) for teachings of the Qianfeng School to be properly presented for each reader to (freely) absorb, be inspired by and benefit from!
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(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: I received this text as a post on Master Zhao Ming Wang’s Chinese language ‘WeChat’ blog. The post was made by the member called ‘逍遥.木心’ (Xiao Yao Mu Xin) and involves a discussion regarding the recent SARS outbreak in Wuhan. Just as the elderly Buddhist Master Jing Kong (净空) has held a world-wide meditation and chanting session for the victims of SARS – other disciples of the Qiafeng Daoist School of Beijing advocated the boosting of the immune system as a sure method of fighting a disease. ACW (1.2.2020) A good doctor can cure a disease – but this can only be achieved by boosting your own immune system – to make it strong! “Only the body’s own immunity can fight the disease, because our own immune gene chain is sufficient to deal with all known diseases. But why do we still get sick? It is because our immunity is suppressed. The true ancient Chinese medicine is against Medication is used to treat these diseases, but instead aims at restoring the normal order of the human body, unlocking and removing that which suppresses immunity, and then letting an invigorated immunity treat the disease itself. It can also be understood that drugs help the body to cure the disease, not that the drug itself can cure the disease. The inner foundation of the human body, as the field of essential psycho-physical energy, conforms to what the outer human body requires by following the frequency of energy expressed, balances all human energy, and restores a robust biological order to the mind and body. If medication or treatment is used to artificially push the boat along the water, the boat has no inherent power of its own, and this process is naturally hopeless and unfavourable. Once the medicine is withdrawn, the illness returns.” Our immune system is very smart and agile. Its performance can surpass the world’s fastest processing computer control system, and it protects us 24 hours a day. The blood flow in the body is accelerated in order to send more white blood cells to the battlefield. The stuffy nose and fever we feel are actually signs of a violent attack on a virus. Vomiting is a self-protection reaction when the stomach is weak and its contents cannot be digested. Diarrhoea is the timely discharge of waste from the intestines. Even more amazing is that once the body is infected with a virus, the white blood cells that can deal with the virus – antibodies will remain in the bone marrow forever. When we encounter this virus again, the immune system can respond quickly and save us from suffering. When you feel lost and desperate, think about the 12 billion cells in the body. Together they build a strong immune system. They are all dedicated to working for you, working with you, fighting for you, and living for you. Original Chinese Language Text: 真正能治病的医生,只能是你自身强大的免疫系统。“能够对抗疾病的只有人体自身的免疫力,因为我们自身的免疫基因链足够对付已知的一切疾病。但为什么还会生病呢?是因为我们的免疫力受到了抑制。真正的古中医是反对用药去治病的,而是着眼于恢复人体自身秩序之常态,打开让免疫力受到抑制的这把锁,然后让免疫力自己去治病。也可以理解药物是帮助人体治病的,而不是药物本身能治病。人体作为天之道场,顺应人体之所为,才能顺势而为,平衡人体能量,恢复人体秩序。用药或治疗手段若顺水推舟,自然无望而不利,若自行其是,则寸步难行。” 我们的免疫系统非常聪明和敏捷,性能可以超过世界上处理速度最快的计算机中控系统,24小时从不停歇保护着我们。身体的血流加快,是为了将更多的白细胞送上战场。我们所感觉到的鼻塞和发烧,实际上正是猛烈攻击病毒的迹象。呕吐是胃气虚弱无法消化时身体的一种自保反应,腹泻是把肠道内的垃圾及时排出身体。更神奇的是,身体一旦被一种病毒感染过,能对付该病毒抗体的白细胞将会永远保留在自己的骨髓。再遇这种病毒,免疫系统便可迅速做出反应,免去我们的病痛之苦。当你感到失落绝望的时候,想想体内120亿万的细胞吧,它们共同构筑了强大的免疫系统,它们都在全心全意,只为你,为你而努力,为你而战斗,为你而活着。 I have been debating for years with many intellectuals from the Mainland of China about the concept for a ‘New Daoism’ (新道). This is part of the restructuring of Chinese society and culture and is premised upon the teachings of ancient Daoist thought and practice that are deemed ‘logical’ and ‘reasonable’, and which are not premised upon superstition or ignorance. In a very real sense, the developmental aspect of Chinese Daoism was built over thousands of years and developed in a dialectical manner that mirrors modern, Western science. This may be referred to as ‘Western Medicine with Chinese Characteristics’, or, looked at another way ‘Ancient Chinese Medicine with Western Characteristics’. Chinese people tend to view it in the latter way, but Westerners can probably better understand it through the former concept. The issue here, is the recognition that humanity’s ingenuity manifests at different times and in different ways, across the world and is not limited to one ethnic group, (be it Western, Chinese or any other).
This process started in China decades before the ‘Nationalist’ Revolution of 1911, whilst China was still under the dominance of the then ‘foreign’ Manchu (‘Jurchen’) Qing Dynasty (1644-1911). The Qing were tribal people from what is today northeast China, who are not genetically or culturally ‘Han’, and who suppressed the ingenuity of Chinese thought and kept it within certain tight bounds of creativity. This was to protect the Qing ethnic dominance from the very well-known ingenuity of Chinese intellectuals, engineers, doctors and military leaders, etc. From around 1644 onwards, Chinese culture became frozen in time and this is why China fell behind the West, primarily England, Spain, Portugal and other Western European countries. As Daoism was ‘elitist’ at these times, it was not uncommon for one teacher to take-on just ‘one’ disciple per generation, and for Daoist knowledge and culture to be locked away deep in the inaccessible countryside, or above in the rarefied peaks of the great mountain ranges. If the master died due to old age, calamity or disaster, or if the disciple ‘disappeared’ for whatever reason, the Daoist lineage in question would invariably come to an end with hardly anyone ever knowing it existed, but the core of these teachings were highly ‘scientific’ in nature and preserved through a strict Confucian notion of generation to generation transmission which – when it worked properly – ensured high-standards, but achieved this by preventing wide dissemination. This is what might be called ‘Old Daoism’ (古道 - Gu Dao) and it performed its allotted tasks quite well for the times within which it operated. In modern times, however, with widespread literacy, healthcare, education and reasonably good work conditions, this ‘secrecy’ is now out of date and needs rethinking. In the last 400 years or so, China has changed radically and beyond any reasonable expectations. The method of ‘Old Daoism’ transmission worked very well when people lived in abject poverty, were illiterate, had short lives or fell victim to natural disasters or man-made calamities and warfare. With the development of modernity in China, a process that has developed over the last 400 years, the cultural climate is now entirely different (as it is throughout the world). Today, everyone and anyone, regardless of gender, ethnicity, creed or geographical origination can directly benefit from the Daoist teachings that have been preserved in the past by many individuals who often suffered terribly for their dedication. This is why we must remember with respect the days of the ‘Old Daoism’ and never consider our current days of ‘New Daoism’ as being ‘superior’. In many ways, we as modern humans often lack the strength of character of those Old Daoists who sat in the snow-capped hills with no regular food supply, warm clothing medicines or central-heating. Within the ‘New Daoism’ we must strive to emulate those old masters and disciples of the past. ‘New Daoism’ offers ‘open’ instruction to ALL human-beings (and animals) without exception. In the UK we follow a strict adherence to the spiritual rule of no money changing hands (due to instructions from the Great Buddhist Master Xu Yun 1840-1959 – and Great Daoist Master Zhao Bichen 1860-1942) - and offer everything we know in written format for all to see and use. As with ‘Old Daoism’ - teachers must be worthy and students must be virtuous. As Confucius taught – when he lefts a single corner of a four-cornered cloth – he expects the disciple to lift-up and bring him the other three comers. This dedication need not be despotic, but it should be good-natured and full of vigour and virtue. ACW - 釋大道 (1.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
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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