A number of my academic colleagues in Mainland China have discussed with me the necessity for the formation of a ‘new’ type of Daoism. The point of this is to move away from the pointless ‘dead-ends’ of superstitious teachings and empower Daoist practitioners with the most effective and efficient medicalised training programmes available. Without a shadow of a doubt, this redesigning will have to accommodate the rigours of modern medical science just as it should retain the elements of traditional Chinese thinking that was premised upon logic, practice, results and replication of those results. Indeed, there is much existing within Daoist (and TCM) methodology that is both ancient in construction and highly effective in practice! Of course, something of a ground-breaking foundation already exists within the teachings of the Qianfeng School of Beijing where its founder – Zhao Bichen (1860-1942) - was able to integrate Western medical science with tradition Daoist and TCM concepts. This modified the Quanzhen, Longmen and Wu Liu Daoist lineages and created a Daoist methodology that educated Chinese people about Western thinking – and Westerners about Chinese thinkers! What many Westerners do not know is that Zhao Bichen often replaced or enhanced a traditional Chinese Daoist term with its exact Western (biological) designate – for instance, for the ‘Ancestral Cavity’ (祖窍 - Zu Qiao) - Zhao Bichen would add the Chinese translation of the Western anatomical term ‘centre of the forehead’. Within his Daoist manuals (see: ‘Taoist Yoga’ translated by Charles Luk as an example), the Western concepts of the ‘centre of the brain’ is used to correspond to the ‘mud pill’ (泥丸 - Ni Wan) and the ‘solar plexus’ is used to describe the ‘middle dan tian’ ((中丹田 - Zhong Nei Dan), etc. All these terms are in Chinese translation and are presented alongside their traditional Chinese equivalent. When Zhao Bichen set about compiling an integrated glossary of Daoist and Western anatomical terms in the early 20th century, such phrases as ‘centre of the forehead’ was completely alien for all but the most well-travelled and well educated of Chinese people of the time. A point that has to be understood is that most traditional Daoist terms were considered ‘obscure’ even for native Chinese-speakers – as the techniques and methods were closely guarded through the descriptive use of metaphor and allegory. Zhao Bichen sought to ‘align’ formerly complicated Daoist terms with regular (modern) terms so that an understanding between the two cultures could be built, and misunderstanding ‘educated out’ of the process of communication. Zhao Bichen was also following the instructions of his two traditional Daoist Teachers who advised him to abandon the exclusivity usually associated with Daoist instruction, and teach any who asked. To modernise and strengthen China, Zhao Bichen decided to align the wisdom of ancient China with the highly effective thinking that formed the foundation of Western medical understanding. Since 1949, the literacy rates in China have sky-rocketed and many modern Chinese readers are now able to fully understand the Western medical terms employed by Zhao Bichen. This allows the average person in China to work backwards into the traditional Daoist codes and decipher the hidden meaning contained inside! The fruits of this labour are experienced by myself when I translate the Chinese-language blog posts of Master Zhao Ming Wang into English. Not only is my task made easier by the integration of Eastern and Western thinking, but this also gives me a firm theoretical understanding when purely ancient Chinese terms are introduced!
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The ox sweats if it is ill, or if it is working hard at the plough. It might sweat if the day is unusually hot, and those farmers who specialise in in looking after cows of various types, are always on the look-out for extreme variation in climate, weather and environmental temperature, as such changes are liable to induce negative health issues upon the animals. Therefore, an astute observation of nature informs the farmer that there is ‘good’ sweating (through hard-work and the need to cool-down), and there is ‘bad’ sweating (generated through too much ‘heat’ being present within the body of the ox itself, causing over-heating, exhaustion and general ill-health). If ‘heat’ is appropriately maintained on the ‘inside’ and on the ‘outside’ of the ox, then the inner and outer body of the animal will be maintained at its optimum level of well-being. Today, this is a very well-developed science within animal-husbandry, with many articles being available advising exactly what temperature a cow’s body should be at various times of the day, and at specific times of the year, etc. This is because humanity has had a very close relationship with cattle throughout the last ten thousand years or so, and has come to rely upon its strength and sustenance for survival.
Indeed, those humans who developed the ideal of medical knowledge throughout human history, realised from an early time that the bodies of animals were neither structurally or functionally that different from the human-beings who hunted, observed or avoided them! Although daily habits vary widely between different species of animals and between animals in general and human-beings specifically, there was understood to be a definite similarity of biological function that allowed certain parallels of assumption and conclusion to be formulated. Human-beings, for instance, sweated when subjecting their bodies to the tasks of arduous labour, cooled-down when resting in the shade or sitting in water, and often sweated when illness was present. The husbandry rules that applied to oxen could easily be modified and applied to the human-body as a form of medical management. Of course, humans may well have been aware of the functionality of their own bodies a long time before oxen were domesticated, but when developing an objective observational science about another species, it could well have been the case that this served as the foundation for a more incisive understanding of the human condition, and at the very least generated the conditions for a further dialectical progression in human medical thinking. Within traditional Chinese medicine (TCM), human sweating outside of regular exercise is viewed as an imbalance of inner qi-energy within the body. As sweats can be ‘hot’ or ‘cold’ this in-turn is defined as too much ‘yin’ or too much ‘yang’ being present (with yin and yang being viewed as differing polarities of a collective qi-energy flow). This also means that too much yin (cold qi) suggests that there is a lack of yang (hot qi) – and too much yang (hot qi) means that there is a lack of yin (cold qi), etc. These imbalances are rectified by regulating the living environment by opening a window, increasing or decreasing bed-covers, increasing or decreasing sun-light, as well as regulating the diet with the increase or decrease of yin or yang foods as required. A further regulatory step requires regular exercise such as Taijiquan. Sometimes, a healthy ‘sweat’ is achieved on the surface of the upper body whilst slowly performing the movements of the internal martial arts even though the heart-rate remains slow and strong, and the mind and body remain in a calm and relaxed position. This is viewed as successfully ‘expelling’ impurities from the body in the form of negative qi – with the Taijiquan sweat being either ‘cold’ or ‘warm’ depending upon the imbalance being corrected. If an excess of yang is being expelled – then the Taijiquan sweat will be ‘warm’ - whereas if too much yin is the issue, then the expelled Taijiquan sweat will be ‘cold’, etc. The schools of Philosophical Daoism, however, have developed a method of self-cultivation known as ‘Sweating Ox’ (汗牛功 - Han Nui Gong) - which appears to be designed for men of 40-50 years-of-age – as a means to regain sexual vigour and all-round robust health after the natural youthfulness has left the body. At least many men who practice this method confirm that after just a short-time of circulating ‘qi’ and ‘jing’ through the Governing and Conception Vessels – their daily (morning) erections are again evident after being virtually non-existent for a period of time. Not only this, but bones, nails and teeth strengthen and improve, as well as hair ‘thickens’ and becomes less brittle and dry. The mouth retains a natural moistness, and vision and hearing become sharper. The mind increases its ability to remain calm and yet focus intently upon a subject. Certainly, within the Qianfeng School, ‘Sweating Ox’ is performed as part of a daily schedule of Taijiquan-like exercises preserved within the tradition (a type of proto-Taijiquan). The digestive system becomes much more flexible and regular, as a sense of deep inner strength manifests throughout the body. Master Zhao Ming Wang states that the mind must be kept calm so that a permanent inner peace can be attained. During this time, the qi-energy channels of the body must be ‘dredged’ of all their impurities. This is how an expansive conscious awareness (shen) is developed which embraces all-things! A practitioner ‘sweats’ as the focused concentration of ‘will’ is directed through the qi-energy channels and encounters all the blocked energy which needs to be removed through pressure and persistence. This resistance to pollution causes the ‘sweat’ which diminishes in scope as the blocking energy is slowly but permanently banished from the body! The diagram above is from a Chinese Medical Dictionary and forms one of twenty-four exercises ascribed to ‘Chen Xiyi’ (陈希夷). These are the old ‘导引’ (Dao Yin) - ‘Stretching and Loosening’ exercises designed by the ancient sages which form the basis of all modern qigong and other internal exercises. These twenty-four exercises are linked to the twenty-four segments of the Chinese ‘solar’ calendar – which was referenced when setting the preferred lunar calendar and agricultural year. The exercises themselves are designed to ‘regulate’ heat in the body just as the sun shines upon the country of China, its crops, animals and humans. If heat is lacking, then the exercises generate and store ‘yang’ (heat), and if heat is in excess – the exercises will dissipate and expel excessive ‘yang’ (heat). As some of these exercises can be performed in the seated, meditation position, and given that a Master can perform ALL the movements on the inside of the body (as if ‘moving’ the outside of the body when it is in fact ‘still’), these exercises are known as ‘坐功’ (Zuo Gong) - which implies the mastery of inner and outer transformation that is beyond both ‘movement’ and ‘stillness’. In the above exercise, the time of day should be between 5am – 7am. After a few minutes in seated meditation, the practitioner stands-up with feet shoulder-width apart (breathing-in fully through the nose) and swings both arms (palms-up) above the head with the eyes looking upwards (breathing-out through the mouth). The arms drop to the side in a controlled manner (breathing-in) and the mind and body re-sets – prepared to go again. This exercise should be repeated at least thirty-times. Whilst performing these movements, the teeth should be gently knocking against one another continuously with any accumulated mouth liquid ‘spit-out’ in a hygienic manner. Remember to allow for a curving of the lower-spine when lifting the arms – with the bodyweight dropping straight down through the centre of the bones into the floor – and rebounding back upwards to the top of the extended fingers when stretching upwards. Although the bodyweight drops and rises spontaneously every moment – this process is more observable at different time depending upon the type of postures and movements we are assuming, as some positions emphasis the ‘dropping’ of bodyweight – whilst other focus on the bodyweight ‘rebounding’ and forming the shocking striking power associated with the internal martial arts. Treatment: waist and kidney accumulation of negative (yin) qi-energy, general fatigue and dryness, headache, heartache and desire to drink, yellow eyes, hypochondriac pain, diminished thirst, cures sadness and encourages laughter and clears forgetfulness, whilst preventing cough and vomiting, body heat and thigh pain, heart grief, head pain and cheek discolouration. Chinese Language Reference: https://www.chinaqw.com/hwjy/hykt/200901/17/147224.shtml https://www.ccdi.gov.cn/lswh/wenhua/wenyuan/202102/t20210220_236116.html http://fashion.chinadaily.com.cn/2018-05/23/content_36255405.htm https://zhuanlan.zhihu.com/p/376608093 http://wudaowang.org/qfgf/2534.html http://bencao.5000yan.com/bbzz/323.html https://yijing.5000yan.com/mingci/2403.html https://zhidao.baidu.com/question/85573135.html 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 Translator’s Note: As there is a ‘fake’ school of Daoism In the West spreading all kinds of ahistorical nonsense about the Wu Liu lineage, the Daoist Association of China has granted me the honourable the task of translating key (but obscure) Chinese language texts so that the correct history of Chinese Daoism can be presented without the taint of ignorance, racism and deliberate falsification, etc. Master Wu Shouyang (伍守阳) [1574-1644] was the recognised eighth-generation inheritor of the Quanzhen, Longmen Daoist Tradition. His disciple - Master Liu Huayang (柳华阳) [1736 - ?] - is the recognised ninth-generation inheritor of the Quanzhen, Longmen Tradition. Ch’an Masters Liao Ran and Liao Kong appear to have both been recognised as the tenth-generation inheritors of the Quanzhen, Longmen AND Wu Liu Tradition. As the ‘Wu Liu’ School only came into being after Liu Huayang learned from Wu Shouyang – (It could be that both Ch’an Masters Liao Ran and Liao Kong were also the recognised first-generation inheritors of the newly formed ‘Wu Liu’ School). Whatever the case, the Wu Liu teaching (as a refinement of the Quanzhen and Longmen methodology) passed through the hands of Liao Ran and Liao Kong. Zhao Bichen was the eleven-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – is also counted as the Founding Patriarch of the Qianfeng School – which is a re-gathering of ALL the authentic Daoist teachings that were once lost from the decadent lineages and corrupt schools. Master Zhao Ming Wang [赵明旺] (the great grandson of Zhao Bichen still living in Beijing) is recognised as the fourteenth-generation inheritor of the Quanzhen, Longmen, Wu Liu Tradition – as well as being the third-generation inheritor of the Qianfeng School. ACW (26.3.2021) Master Liao Kong originally came from a family based in the city of Beijing. When young, he entered the ‘Benevolent Longevity’ (仁寿 - Ren Shou) Temple (庙 - Miao) as a Ch’an Buddhist monk. This temple no longer exists today (with its ruins cleared in 1969), but was located in the ‘Qianmen’ (前门) area of Beijing, situated North (and outside of) the ‘Tianqiao West Road’ (天桥西路 - Tian Qiao Xi Lu). This is where Master Liao Kong studied Linji (臨濟) School of Ch’an Buddhism and attained enlightenment. During the fifteen day of the eighth lunar month of the fourth year of the reign of the Qing Dynasty Emperor ‘Jiaqing’ (嘉庆) [1799] - the ‘Immortal Master’ (仙师 - Xian Shi) named ‘Liu Huayang’ (柳华阳) taught the ‘Wu Liu’ method of Daoist self-cultivation (性命细功 - Xing Ming Xi Gong) or ‘Essential Life Refinement Self-cultivation' - which sealed all leakages and united and opened the eight extraordinary energy channels! Master Liao Kong spent the next twenty-one years practicing at the ‘Golden Mountain’ (金山 - Jin Shan) Temple (寺 - si). On the thirteen day of the third lunar month of the same year (1820) - the two Ch’an Masters ‘Liao Ran’ (了然) and ‘Liao Kong’ received the full Daoist method and transmission of the ‘Wu Liu’ School. Later, during the fifth month of the ninth year of the Republic of China (1920) - Master Liao Kong met his disciple ‘Zhao Bichen (趙避塵) inside a shop next to the West House’ and fully transmitted the Quanzhen, Longmen, Wu Liu Daoist School in its entirety. Furthermore, Master Liao Kong issued a ‘Divine-Sky Mandate' (天命 - Tian Ming) formally acknowledging (and endorsing) the formulation of the ‘Thousand Peaks’ (千峰 - Qian Feng), ‘Pre-Natal’ (先天 - Xian Tian), ‘School’ (派 - Pai) - as the only genuine inheritor of the ‘Wu Liu’ School! Since that time, the Qianfeng School (based in Beijing) has welcomed thousands of students through its doors! As Masters Liao Kong and Liao Ran were acknowledged as ten-generation inheritors of the Quanzhen, Longmen, Wu Lui tradition – Master Zhao Bichen was acknowledged as the eleventh-generation inheritor of the Quanzhen, Longmen, Wu Liu tradition.
Chinese Language Text: http://www.wuwo.org/djxw/740.html 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 Alex Whereas in the old days, a typical Daoist student in China would strive to be admitted to a single school and learn exclusively from a single Master. This was a difficult process with no certainty of success – as Daoist Masters (in pre-modern times) invariably focused their efforts of transmitting their lineage to only one dedicated disciple at a time – with quite often only one such student ever being taught in the Master’s lifetime. Daoism continued like this into the early 20th century until Zhao Bichen radically changed this with the permission of his two Ch’an Buddhist Masters. Zhao Bichen was a tax-collector who moved up and down the Beijing canal system plying his profession, whilst using this unusual mobility to meet with and learn from as many Daoist Master as possible, He must have been a very sincere and dedicated student, as at least thirty-six different Masters entrusted him with their diverse lineages full of different types of martial arts, qigong exercises and meditational practices, etc. This accomplishment alone was highly unusual. This created a vast reservoir of Daoist techniques that he could choose from when it came to the construction of his ‘preferred’ family style. Therefore, the Zhao Family School of Qianfeng Daoism as practiced today by his great grandson – Zhao Ming Wang – is a cross-section of all this practical knowledge and experience that Zhao Bichen possessed. By definition, the Qianfeng School as it exists today in Beijing, cannot be ‘all’ the teachings that Zhao Bichen practiced over his life as this body of knowledge would be far too vast to ‘transmit’ to disciples – so Zhao Bichen ‘refined’ everything he knew and ‘discarded’ that which was not needed. It also means that what Zhao Bichen taught his numerous students in his lifetime, sometimes deviates considerably from what is found today in the fully established Qianfeng School. This is a pattern of development that is seen in all similar evolutionary paths. The ‘essence’ of a style might well seem quite different to the many different practical techniques designed to ‘express’ this underlying reality. As the Master develops a stratified and logical approach to teaching, the techniques he or she a) ‘prefers’, and b) has the most ‘benefit’ for the students – become emphasised other those which do not. The problem is a matter of ensuring that a student retains a steady and genuine path toward the goal. This often means a limiting of any ‘lateral’ movement away from the establish ‘norm’ to retain good order and appropriate direct. However, this does not mean that other pathways are of no use or effectiveness – but rather that a teacher tends to prefer a specific and definite pathway to the exclusion of others. My personal viewpoint is that this ‘lateral’ movement from the centre-line, so to speak, can be and ‘is’ useful for many students of the Dao. This is how Charles Luk (1898-1978) - my grand-teacher - was taught by Zhao Bichen. This is different to how Master Zhsao Ming Wang teaches today in Beijing – but after I explained what I had been taught – he understood straightaway, recognising the ‘inner’ or ‘hidden’ teachings perpetuated by his great grandfather – only to his closest and most able disciples. Until I was introduced to Master Zhao Ming Wang a few years ago by a Chinese academic colleague – I had no idea about any of these things! Best Wishes
Adrian The subjective elements of (nei dan) Daoist training are not confirmed by the rigours of modern science (but this does not mean they do not exist). Zhao Bichen (1860-1942) embraced modern science (which he accessed through Western texts) and even incorporated certain Western (biological) terms into his explanation of ancient Daoist methodology – although it is also true that he preferred ‘Chinese’ science over its Western counterpart. The point is that he integrated modern scientific terms into Chinese Daoist commentaries as a means to prove the ‘scientific’ nature of ancient Chinese thought (which had been demonized by the forces of Western imperialism in China). I was always taught – and prefer – fact over faith, and note this is the position of the Zhao family of Beijing as expressed by Master Zhao Ming Wang (b. 1966) - the generational and lineage inheritor of the Qianfeng School in China. By and large Zhao Ming Wang does not acknowledge the other lineages that ‘claim’ to represent his lineage due to their lack of respect for his status (although this is a complicated issue that needs clarification). Many key disciples of Zhao Bichen founded Qianfeng Schools (such as Niu Jin Bao) - and there is no problem with this – but it is what happened in the second or third generations, etc. On top of this, there are the fake Qianfeng Schools in China that charge huge amounts of money for the qigong forms that Zhao Ming Wang teaches for free, and a fake school in the West (not the US or Europe), which charges huge amounts and teaches a Eurocentric mish-mash of Orientalized ‘Taoism’ - working from the false assumption that no one outside of China possesses the language or cultural skills to check their lineage. I have checked their lineage and it is ‘false’. However, these other groups can do as they please, as Master Zhao Ming Wang insists that once correct knowledge and viewpoint is established, we must not ‘conflict’ with others as this is ‘unDaoist’ - I fully agree with this.
Turning the waterwheel is the ability to separate jing (精) and qi [氣] (from the breath) whilst continuing to circulate this substance through the Governing and Conception Vessels (and beyond). The breath continues the take-in of qi, and to provide the muscular ripple that travels up the spine, over the head and down the face, mouth (with tongue touching the upper palate), throat, sternum, abdomen and groin, etc., but the ‘intention’ of the mind now drives the rarefied and highly condensed jing-qi and shen (神) admixture into a new and extensive orbit that reaches tremendous speeds whilst sat in cross-legged meditation. This can work whilst performing martial arts forms – but only in the highest levels of spiritual self-development. Generally speaking, for the maximum health benefit, the breath must be deep and full and coordinate with all the martial arts movements. The waterwheel can be applied to a combat situation so that deep breathing is not required, and techniques ‘lash’ out at tremendous speeds and cannot be anticipated or countered by an opponent. This mastery is achieved whilst engaged within seated meditation, and not moving meditation (or martial training), but it can be expressed in martial practice after the fact. This is like when the breath ‘ceases’, although of course it does not really ‘cease’, but becomes so subtle that it is hard to discern. ACW - 釋大道 (8.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) Daoism begins and ends with honesty for oneself and boundless compassion for others. This is practical Daoism as I personally know of no other type. Of course, I have been to China, I live in the British Chinese community and Chinese blood (amongst other ethnicities) flows through my veins. None of this gives me a special knowledge or insight into Chinese culture. I am not a disciple of Zhao Ming Wang (b. 1966), as I am not important enough to fulfil this role. I respect and support Master Zhao Ming Wang as he is the great grandson of Master Zhao Bichen (1860-1942), and is the Lineage Inheritor of the Zhao Family Qianfeng School of Philosophical Daoism. My Qianfeng Lineage (acknowledged and accepted by Master Zhao Ming Wang in writing) is Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). I learned exactly the same Qianfeng Daoism as taught in Beijing today, but through a slightly different trajectory. I did not learn everything that Master Zhao knows (my ‘sweating ox’ is different), and in many incidences I practice alternative Chinese martial arts related to my own (Hakka) Chinese family style. Our Chinese surname is ‘Chan’ (陳) and we practice an elaborate system of Hakka ‘Longfist’ and ‘internal’ martial arts that perform exactly the same function as those preserved in the Zhao Family (which Charles Luk never had time to learn). Charles Luk met Master Zhao Bichen briefly around (or just after 1936), after being directed to this Daoist Master by the Great Ch’an Master Xu Yun (1840-1959). Master Zhao Bichen relayed the ‘nei dan’ teachings to Charles and directed him to a senior disciple named ‘Chen’, after asking him to translate a Qianfeng manual into English as a ‘payment’ for the instruction. Charles finally finished this translation and published the text as ‘Taoist Yoga’ in 1970. This reflects our ‘nei dan’ which we augment with a plethora of other Chinese medical and martial systems. (My ‘Chan’ Hakka family are equally proud of their old traditions as the Zhao family are as proud of theirs). As Hakka Chinese people we specialize in effective combat training (not sport), and health-building. We respect the Zhao family and preserve and practice their ‘nei dan’. After explaining to Master Zhao Ming Wang what we practice – he endorsed our lineage. Therefore, the Qianfeng – UK website presents two versions of Qianfeng:
A) The full system as preserved and practiced by the Zhao Family in Beijing – led by Master Zhao Ming Wang – who takes a very strict approach to emphasizing ‘master to student’ and ‘face to face’ interaction. B) Our ‘nei dan’ specialization of the Qianfeng School. We cater for long distance instruction and the use of manuals if no other teachers are available. We agree fully with Master Zhao Ming Wang – and we also follow the wise instruction of his great grandfather – Zhao Bichen – who understood that quite often people live in difficult circumstances and cannot travel or afford high fees for instruction. Master Zhao Ming Wang has to be particularly strict today, as modern China is very affluent and many people do not possess the self-discipline to train properly. What does all this mean? Our site emphasizes – out of respect – the Zhao Family of Beijing and consider this right and proper – as well as representing our own (humble) Qianfeng lineage which ticks along quietly in the background. Where we are strict is in the manner with which people approach us for instruction. If there are hidden motives, lack of respect or virtue in the mind and body of the enquirer – then we have no spiritual contract together. Each Daoist School – whilst pursuing a distinct method – must also ‘adjust its methods to circumstance’ as a means to help the most people in the most efficient manner. Ultimately, there is no difference between our ‘nei dan’ and what Master Zhao Ming Wang teaches – it is just slightly different manifestations of the same teaching. ACW - 釋大道 (30.8.2019) UK Qianfeng Sub-Branch of the千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) PS: My Ch’an Ordination and Daoist names are exactly the same ‘Venerating the Great Way’ (Shi Da Dao) PSS: Due to an instruction from Master Xu Yun (1840-1959) and Master Zhao Bichen (1860-1942) we do not charge fees for instruction. This prevents people without a good character ‘purchasing’ access to our school. Master Zhao Ming Wang partly follows this, and partly follows another system more suited to a large and important school. |
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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