Master Zhao Ming Wang Confirms Adrian Chan-Wyles as a ‘Descendant’ of Zhao Bichen!
http://www.wuwo.org/qfct/2779.html
When I observe ethnic Chinese people discussing health and self-cultivation on the Chinese-language internet – there is a general atmosphere of respect, seriousness and a striving for self-sufficiency and self-responsibility. This means that within the context of Chinese collective cultural existence, there is an emphasis upon sincerely assisting one another (and relieving burdens), whilst trying not to be a burden to others in trivial or unnecessary matters. What this suggests is that everyone helps their fellow-disciples (a stricture of Confucian respect) whilst attempting to be as self-supporting as possible. From the position of society and culture, this means that a balance is struck between helping others and helping one-self. This demonstrates that even within ‘New’ China – and lineages such as that of Master Zhao Ming Wang of Beijing – old-style Confucian moral and ethical notions of ‘respect’ still define social interactions. Although there are odd exceptions, this attitude of mutual respect does not exist in the contemporary West, driven as it is by the aggrandisement of the ‘self’. Although Master Zhao Ming Wang emphasises ‘face-to-face' transmissions – this mode of teaching is only available to those who possess the time and means to travel to China and communicate effectively in a foreign language throughout the entire process. Those who do attempt this are definitely ‘brave’ and need to be respected by their fellow Westerners. They certainly have my respect and support. For the rest of us mere mortals we must make do with a sense of profound inner purpose, patient endurance and humility. We must make the most of what we have in the Chinese records translated into English (and other Western languages), and cherish the wisdom that Daoist teachers living in the West possess. This includes both Chinese and non-Chinese Masters, disciples, academics, translators and travellers, etc. Indeed, when viewed from a particular perspective, this amounts to a rich seam of Daoist knowledge and wisdom, as well as practical experience. Even if we cannot immediately travel to see Master Zhao Ming Wang – there is much to be getting on with. As the Qianfeng School has a historical association with the Chinese Ch’an Buddhist School – the ‘hua tou’ (word head) is often used to ‘still’ the mind during seated meditation. Without ‘stilling’ the mind, the ‘neidan’ of the Qianfeng School will only have a superficial effect upon a practitioner’s psychological and physical health. Although Master Zhao Ming Wang teaches a certain archaic form of very old ‘Taijiquan’ (as ‘qigong’) - Master Zhao Bichen (1860-1942) taught Charles Luk (1898-1978) - my grand-teacher – that any form of established Taijiquan can be used as this physical component (Zhao Bichen practiced many different systems of martial arts). When Charles Luk met with Zhao Bichen in the late 1936 – they had only a limited time together and so Zhao Bichen focused on transmitting the ‘neidan’ aspect of Qianfeng. Charles Luk could combine this later with his martial arts practice. From this interaction between Master Zhao Bichen and Charles Luk there are two aspects of Qianfeng training that anyone can participate in – here and now – regardless of circumstance. One is ‘stilling’ the mind through seated meditation using the Ch’an method of the ‘hua tou’ - whilst the other is the perfection of physical movement and positioning achieved through the practice of an authentic system of Chinese martial arts. This is the perfection of ‘stillness’ in ‘movement’ and ‘movement’ in ‘stillness’. As Master Zhao Ming Wang is aware of these instructions to my grand-teacher – after ‘testing’ my understanding (both verbally and physically) and consulting other elderly Masters - he graciously recognised and accepted the humble lineage of Qianfeng Daoism we practice in the UK. I am very grateful for this recognition and humbled by this great man’s trust in our lineage. A deep bow of respect! In other words, make the best use of the circumstances you already possess around you. Chinese Language Reference: Master Zhao Ming Wang Confirms Adrian Chan-Wyles as a ‘Descendant’ of Zhao Bichen! http://www.wuwo.org/qfct/2779.html
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Many lack the ability of ‘looking within’ properly. Looking within is not half-heartedly attempting a method and then wandering away when problems are encountered, as there is no such thing as trouble-free Daoist self-cultivation! Trouble and difficulties represent ‘blocked’ energy that must be ‘dissolved’ through a superior quality of awareness. Breathing deeply and fully in and out of a body that is free of muscular tension allows the mind to ‘still’ and ‘expand’. This is the first position of attainment within Qianfeng Daoism and represents the levels of relative and full enlightenment as found within Chinese Ch’an Buddhism. The attainment of Buddhist Enlightenment is exactly where Qianfeng Daoist development begins. If you cannot gain this enlightenment, then you are not practicing within the Qianfeng School. If you mistakenly think that Buddhist enlightenment has nothing to do with Daoist practice, then you are not part of the Qianfeng School. Listen carefully – the attainment of what is called ‘enlightenment’ within the Chinese Buddhist schools is where Qianfeng practice begins! Realising enlightenment is not the end product within the Qianfeng School, but only the beginning. Simply going away to learn new movements out of boredom achieves nothing if profound awareness is not cultivated here and now! People can learn all kinds other beneficial Daoist activities – such as qigong and Taijiquan, etc - but sooner or later, we all have to ‘look within’ to find the inner stability described in all the ancient texts from virtually every tradition. Dressing, moving and speaking ‘like a Daoist’ changes nothing if the inner energy chemistry has not been ‘refined’, ‘strengthened’, ‘transformed’ and ‘directed’ through ‘awareness’ and ‘understanding’! Indeed, for years Richard Hunn (1949-2006) ‘refused’ to discuss Qianfeng Daoism with me, despite encouraging me to ‘ingest’ the deep and profound text of ‘Taoist Yoga’. At the time, this seemed an odd method compared to the Ch’an School – that was how I was limited at the time. Today, Master Zhao Ming Wang discusses Qianfeng Daoism with me all the time...
(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。 During the recent SARS outbreak in China, I have been accessing news directly from China via WeChat and my numerous ethnic Chinese friends and colleagues living and working in that country. Master Zhao Ming Wang has always emphasised preventative health (despite working with terminally ill people), as does the Qianfeng School. Whilst some people panic and start resorting to all kinds of superstition and faith-based exercises – Master Zhao rejects all this. As Qianfeng Daoism is partly mixed with modern, Western medicine, the idea of maintaining a strong immunity is being advocated at this time (along with the drinking of various TCM soups). Keeping a calm mind and fit body is the Daoist way of prolonging life which exists side by side with the treatments available through modern medicine. Indeed, most people in modern China have access to modern medicine as a norm, with very few practising the Daoist Path. Popular Daoism is often a mixture of superstition, ignorance and commercial exploitation, and many people deliberately avoid it. Master Zhao rejects all these incomplete and misleading pathways and has no problem with modern medicine. Qianfeng Disciples must be rational and reasonable. Preserve the inner forces, eat and drink correctly (preferably through a vegetarian diet), do not over-indulge in pleasure, rich food or alcohol. Sleep well and allow healing to happen properly. Us modern medicine to supplement the long-term effectiveness of Daoist training, assist the Government to cur the latest out-break and build the health of the nature!
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.
From early 1989 until mid 2000 – Richard Hunn (1946-2006) would only emphasis the Ch’an training. The bulk of this training was completed between 1989-1991 – after which Richard Hunn relocated to Kyoto, Japan. After realizing ‘stillness’ of mind, followed by the apparent expansion of this emptiness from being limited to just the head, to including the enter environment (and everything within it), Richard Hunn emphasized the ‘integration’ of the ‘form’ and ‘void’ - stating ‘do not be attached to the void – nor hindered by phenomena.’ However, from 2000-2004 Richard Hunn focused upon Qianfeng Daoism through visits to our family home in South London, regular letters and long-distance telephone calls. As his health began to decline (due to lung and pancreatic cancer), 2005 was reduced to telephone calls and the occasional card (his Xmas card for 2005 read ‘Anything is possible’). As the cancer was progressing, I received a long telephone call in July of 2006, where Richard Hunn reiterated his transmission(s) to myself, and stressed that I must pursue these issues no matter what, to the best of my ability. We were hoping he would recover, but when he gave-up Western medicine and instead embraced only qigong and Daoist methods, we were quietly beginning to think the end might be near. As we were preparing to fly out to Japan, I received a telephone call from Taiko – Richard Hunn’s wife – and his son – Charles – both of whom informed me that Richard Hunn had passed away sat upright in a Kyoto hospital bed (on October 1st, 2006). His last words being ‘Let’s go to the bookshop and buy some Wordsworth.’
There are two ways of practicing Daoist nei dan – the superficial and the profound. Most are quite happy with the superficial which involves general keep fit (such as walking, martial arts and other routines), together with a good diet and responsible lifestyle. The superficial can be quite sophisticated and achieve considerable results. Since a child I have been practicing Chinese (Hakka) martial arts – although I ceased all martial movement during a period of intense hua tou (Ch’an) practice (1989-1992). Indeed, I stopped ALL worldly interaction at this point so as to ‘freeze’ the mind. This effort came to fruition and when I finally picked up a book and read it much later – it was like the words were tumbling out of my eyes and onto the page (a sign that the mind had ‘turned’ at its deepest levels as stated in the Lankavatara Sutra). When I re-started martial movement, it was ‘new’ and yet ‘familiar’. Still, Richard Hunn remained ‘silent’ about Qianfeng Daoism and wasn’t keen on me reading Charles Luk’s ‘Taoist Yoga’. We had spent the last three years ‘putting down’ or ‘ignoring’ every mind or body sensation and manifestation and the next stage was understanding the removal of the false barrier between the subjective and the objective. Although Charles Luk (1898-1978) had met with Zhao Bichen (1860-1942) in 1936 – and had promised to translate Zhao Bichen’s manual into English (receiving a nei dan transmission) - he did not accomplish this task until 1970, after he had fully ‘stilled’ and ‘expanded’ his mind, and fully understood the Qianfeng methodology. Without ‘stilling’ and ‘expanding’ the mind’s awareness through the mind, body and environment, there can be no profound grasping of the Qianfeng method. This is not a problem as many people never advance beyond this stage and are perfectly happy with their practice. This is as true in China as it is in the West – but the ‘superficial’ must not be presented as the ‘profound’ - as one or two claim in the world of international Daoism. My view is that if you do not discipline your mind and body over many years, and have not ‘stilled’ or ‘expanded’ the mind, you cannot practice ‘profound’ Qianfeng Daoism, although you can most certainly benefit from ‘superficial’ Qianfeng – you will not learn this from me unless in special circumstances. Qianfeng methodology has already been ‘modernized’ by Master Zhao Bichen (1860-1942), and part of this evolution has been the adoption of certain Western biological concept and principles, which have not replaced traditional Chinese thinking, but have rather reinforced the validity of ancient Chinese (Daoist) science. This is not very well known in the West because it happened in China in the early 1930s, with the Western terms being presented not in English, but rather in their Chinese translation (for use by Chinese-speaking people). Master Zhao Bichen was a very clever person. Logic and reason were emphasized by Zhao Bichen over superstition and ignorance. This is exactly the attitude the average Western person would have toward a medical doctor, avoiding any doctors who appealed to nonsensical beliefs, or overly used placebo, etc. Qianfeng Daoism has been modernized – but it has been modernized not by Western force of arms or economic terrorism – but rather by the Chinese people themselves, in their own time and in their own. Western science has not replaced TCM, but is used side by side in China. It is also true that Master Zhao Bichen did study Western science, understood it fully and adopted what he thought was useful for his Daoism, but he still preferred traditional Chinese thinking. He avoided dogma and prejudice and made use of what was useful in both systems whilst not allowing his personal opinion to interfere in the developmental process.
As Westerners, we should follow the good and virtuous example of Master Zhao Bichen, and we should do this regardless of where we live, or how we live. Master Zhao Bichen abolished the traditional Daoist practice of one master teaching one disciple per generation, and instead opened his doors to all and sundry. This does not mean that everyone is suitable for the training, but it does grant everyone an equal chance to ‘try’. Rich or poor – everyone can train regardless of social status, gender or ethnicity. Master Zhao Ming Wang (b. 1966) tends to prefer ‘face to face’ training (at least in the beginning stages), and he does this because like a TCM doctor, Master Zhao Ming Wang will also ‘treat’ the student by stimulating the qi energy channels that flow throughout the body (and mind) as a means to release psycho-physical blockages (usually stored as ‘tension’ in the musculature surrounding the inner organs), build physical strength and clear the mind. He does this by examining the attitude and bodily movement of the student, the colour of the eyes and tongue, and the strength of the various pulses, etc. He also advises a vegetarian diet and no alcohol. Master Zhao Ming Wang massages the muscles, and uses a traditional Daoist acupressure stick which hits the ‘points’ of the qi energy channels exactly. A student may lie down to receive this treatment, or sit upright in a chair. Master Zhao Ming Wang also teaches people with disabilities and adjusts this treatment to their needs. (This is an important point as I have seen other Daoist schools ‘banning’ disabled people on the grounds that they are ‘bad luck’ - this is exactly the ignorance that Master Zhao Bichen abolished). Western students of Qianfeng Daoism have to meaningfully make sense of all this in a manner that fully respects the cultural view of China (as expressed through the Qianfeng School), understands what Master Zhao Ming Wang a) expects, and b) is talking about, and do all this whilst carefully navigating a course through the choppy seas of cultural adaptations and potential misunderstandings. My own view is that all this must be achieved through a sense of spiritual self-sufficiency. Spiritual self-sufficiency has nothing to do with social status or economic situation – but is rather a reliance upon the realization of the empty mind ground (shen), and how this understanding permeates through the entirety of the body (automatically ‘clearing’ all the qi blockages and building ‘jing’). The mind must be ‘stilled’ to realize this reality which does not require any other stimulus – although this is a rare state to achieve. Stilling the mind is the first crucial stage of Qianfeng Daoist training and can be performed exactly where you are right now. Without the mind being ‘stilled’ the Qianfeng training will be only moderately successful. Whilst training to ‘still’ the mind, a Qianfeng student should train in a traditional Chinese martial art that suits their character (whilst ignoring the pettiness of sport). Regular qigong exercise builds a robust body and ensure a fluid mind. All this can be pursued around a central practice of ‘nei dan’ - or meditation which ‘stills’ the mind (whilst also guiding the breath and the circulation of qi and jing etc). If this is established, then the machinations of the external world will fall into place, ensuring that all paradox and confusion falls away. ACW - 釋大道 (12.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) All living creatures possess a genetic clock which determines life expectancy. It is also true that lifestyle and life choices can improve life expectancy or diminish longevity. Living to an old age is usually thought of in Daoist literature to mean surviving to around 100 years old. Of course, within religious Daoism (道教 - Dao Jiao) there is the notion of physical and/or spiritual immortality, whilst within philosophical Daoism (道家 - Dao Jia), at least within the tradition of the Qianfeng School, there is a practical emphasis upon prolonging physical life to a greater degree than would have been expected if no training was undertaken. Vegetarianism features highly as a main dietary requirement, as meat is viewed as containing toxins of various kinds, and although alcohol is generally avoided as a habit, there are some traditional Chinese medicines that involve various herbs, fruits and spices distilled within rice-wine. (Western medical research agrees about the toxins in modern meat production – particularly with regard to the overloading of anti-biotics in farm animals and the use of dies to colour the meat – as well as confirms that a small amount of good quality alcohol [usually spirits] can be beneficial for cleansing the liver and other organs). Regular exercise of various kinds is beneficial to the structures and functionality of the mind and body. This can include stretching, bone-strengthening, muscle-building, muscle-relaxing, cardiovascular development (of the heart and lungs), and the development of a calm and an expansively ‘aware’ mind (all of which is accepted without question in the West). Within the Qianfeng tradition, seated meditation is practiced to calm and still the mind. This is an important first step that bears similarities to Ch’an Buddhist meditation, and reflects the fact that Master Zhao Bichen (1860-1942) inherited the Longmen-Wu-Liu lineage from two (Linji lineage) Ch’an Buddhist teachers – namely Masters Liao Ran (了然) and Liao Kong (了空). Liao Ran’s Daoist name was ‘Pure Meditation’ (清禅 - Qing Ch’an) and Master Liao Kong’s Daoist name was ‘Pure Stillness’ (清静 – Qing Jing). Before actively circulating the ‘jing’ (精) and ‘qi’ (氣) energies, the mind must be gathered and stilled through use of the hua tou (話頭) method. The breath and the hua tou are intrinsically linked so that a practitioner can breathe deeply and fully whilst simultaneously ‘returning’ the perception related to breathing back to its empty essence (mind ground). Eventually this practice extends into circulating jing and qi – and by ‘returning this dynamic activity to its immaterial essence - ‘shen’ [神] (or ‘emptiness’) is cultivated in the mind. This is why ‘jing’, ‘qi’ and ‘shen’ appear to be different entities in practice but are understood to emerge from the same united and empty mind ground in reality. Western science (which cannot be ignored even in modern China), does not recognize ‘jing’ (essential nature), ‘qi’ (breath or vital force), or ‘shen’ (expansive and aware ‘empty’ consciousness) as existing independently, such as an observable process, organ or limb, etc. I certainly do not advocate ‘faith’ over ’fact’ and neither does Master Zhao Ming Wang of Beijing (he views ‘jing‘, ‘qi’ and ‘shen’ as being scientifically ‘real’ from Chinese historical position). My view is that ancient Chinese science clearly identified a number of psychological and biological processes which were thought to be ‘integrative’ rather than ‘distinct’ (with Chinese science focusing upon ‘collective’ processes, and Western science upon ‘isolated’ functionality). China’s scientific trajectory favoured collective operation rather than separate functionality. Jing is that part of the reproductive chemicals (hormones) that combine in within sexual union between a man and a woman that produce the conception of child. Jing is also the basis (essential nature) of the physical life of the body once conceived and is considered crucial for a long and healthy existence. Withholding sexual emission preserves ‘jing’ (which when circulated) rejuvenates the bodily processes and structures. As far as I am aware, there is no Western scientific equivalent to this teaching. Qi quite literally equates to ‘breathing’, but also to the energy an individual receives from food and drink, as well as ‘Yuan Qi’ (元气) - or ‘Original Vital Force’ - which denotes the energy received from two parents at the point of conception. Qi can also be used to describe the attitude of mind of an individual, which can be vibrant and full of virtue (healthy qi), or deceptive, low and full of greed and anger (deficient in qi and virtue). For martial arts practice and bone-building, qi also equates to ‘bodyweight’ and ‘body mass’. Western science acknowledges breathing and the importance of oxygen intake, the circulation of oxygen around the body, the nutrition received from food and drink, and the strength of an individual’s immune system, etc. Gravity and its operation upon the human body is well-known and hundreds of years old in the West. Shen equates to various states of mind and would equate with the observations relating to Western psychology and psychiatry. Chinese Daoism is an ancient science which has studied the human condition very closely and has developed a number of very interesting ideas and concepts, etc. It is important to bear in mind that no matter how many scientists in the West reject the machinations of the Judeo-Christian faith, it is exactly from the milieu of this religion that modern, Western science has emerged (in the guise of secular knowledge). With this in mind, there is no reason to demand that a purely ‘Chinese’ (indigenous) take upon the measuring and recording of the processes and objects that comprise material reality should in any way conform to the cultural norms of the Judeo-Christian belief system.
ACW - 釋大道 (5.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) In modern China there a Socialized health system (similar the NHS in the UK) which provides the best healthcare free at the point of use (paid for through taxation). China differs, however, in that there are two types of medicine available; a) Western medicine, and b) Traditional Chinese Medicine. Both are used interchangeably, with patients choosing which treatment method best suits their illness or injury recovery. Therefore, hospitals in China fall into three categories; 1) Western medicine, 2) TCM and 3) Integrated treatment. Hospitals in China are administered either by the Chinese State, or the People’s Liberation Army (PLA). Rich individuals can choose to contribute (as a ‘thank you’) to the Chinese State and ‘pay’ for their treatment, but as the standard of medical care is so high in China – the service they receive is exactly the same as that received by the poorest villager. Master Zhao Ming Wang has written in his blog how he has often visited TCM hospitals in China, and helped treat people suffering with cancer when Western medicine has not worked. His experience suggests that the Daoist methods he employs are more effective in certain circumstances than the equivalent Western treatments. This does not mean that Western medicine is ineffective – as just as many Chinese patients report the opposite finding – namely that TCM did not work (or only partly worked), whilst Western medicine cured them fully or to a greater extent. Of course, in some incidences it could be that a combination of the two methods is the best approach.
My advice to you is that if you are ill, visit your General Practitioner (GP) or Medical Doctor (MD) and never leave ailments or injuries to drag on and get worse without treatment. I am aware that in other parts of the world (unlike the UK, Northern Europe, Japan, Cuba, North Korea or China, etc.), many people do not have access to regular or affordable healthcare. This is an unfortunate situation and issue of broader political development and democratic processes. In other words, things can be changed overtime through political effort, but what should a person do ‘here and now’? The internet is a great resource for basic self-healing and further research into herbal remedies and other treatments. There is a plethora of online videos, for instance, offering ‘free’ physiotherapy advice. The local Pharmacy is a good place to gain basic advice on treatment and pain relief, etc. As intelligent human beings, we must use our intellects to overcome our material hardships. Herbology is a good start, as herbology is the basis of the pharmaceutical industry, but can often offer alternative methods of treatment and rehabilitation. Daoist methodology is its greater part, is a system of preventative medicine. This means that we train our bodies and minds in methods that prevent illness through a continuous purification process. The problem with this approach is that we remain ‘unaware’ of how may illnesses we could have contracted, but which we avoided through this wise behaviour. Modern, Western medicine, however, tends to treat definite symptoms as and when they appear. TCM does this as well, but there is a greater tendency toward preventative than there is in Western hospitals (particularly with regard to the use of acupuncture which attempts to ‘undermine’ the illness whilst treating it as an ‘imbalance’ which needs to be rectified). TCM still uses freshly gathered herbs and plants which are viewable in the medicine shop, and which are prepared in front of the patient once a prescription is written. TCM treatment is a much organic experience than its more industrialized Western counterpart. Master Zhao Ming Wang, whilst meeting disciples in his home in Beijing, assesses their wellbeing through their posture, voice, skin-tone, eye colour and behaviour, and usually starts Qianfeng Daoist training by him personally ‘unblocking’ the qi energy channels and putting the disciple on the right psychological and physical path. There are levels, however, below and beyond the physical application of recuperative Daoist medicine, which involve the generation of universal love and compassion for the entirety of creation! Master Zhao Bichen (1860-1942) exercised this when he abolished the old Daoist tradition of one master to one disciple per generation, and threw open the gates for all to train! Daoist methodology is the practice of exact physical methods of discipline which are applied to the mind and body. Although some people have associated superstition and myth with Daoist methodology, Qianfeng Daoism rejects this approach and only focuses upon the physical Daoist techniques that have been proven to work, albeit applied with a sense of love and respect. Belief in miracles or of divine beings is not used to ‘cure’ the mind or body (although this approach does exist in other Daoist lineages, which is fine). We do not rely upon ‘faith’ just as a Western doctor does not rely upon faith. This does not mean that no one should have faith – as this is a matter of personal choice – but it is not within the methodology of the Qianfeng School. It was not part of the Qianfeng School during the latter Qing Dynasty, the Nationalist period, or the ‘New China’ era. It is not a new approach, but a matter of ancient Chinese science which understood thousands of years ago, that effective methods must be premised upon observation of material (physical) process and repeatability of results. This explains in-part why Zhao Bichen was interested in Western biology and science, and incorporated some of this terminology into his numerous Daoist instructional manuals. ACW - 釋大道 (2.9.2019) 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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