At this Telegram LINK there are a number of very good e-books regarding the Dao - which includes Meditation, Herbalism, Qigong, Taijiquan, and TCM. Most documents are in PDF or EPUB format.
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Dear T We possess a very rare book of Wong Tai Sin Predictions - in the original Chinese language and English translation - part of a limited edition published in 1984 in Hong Kong! The Wong Tai Sin Temple (Sik Sik Yuen in the local Cantonese dialect) apparently first produced a little-known English translation of the Predictions during 1981 - and then this 1986 edition was sponsored by a local Board of Hospitals (there was no NHS in Hong Kong). The small Admission Fee to the Temple funded the Hospitals - and it is the Management of these Hospitals which financed the publishing. We attach a reading for you - together with the Introduction and Foreword, etc, to this book. Wong Tai Sin Temple - Online (English) 'Sik Sik Yuen' (嗇色園) is the Cantonese pronunciation of 'Se Se Yuan' - with the first two ideogram being different in structure and meaning - but sounding (and looking) similar' to Western ears and eyes: a) 嗇 (Se) = Careful Accumulation (Through Labour) b) 色 (Se) = Healthy Complexion c) 園 (Yuan) = Temple (Where Medical Healing Takes Place) It seems that '嗇色' (Se Se - Sik Sik) are read together to suggest a 'healthy self-cultivation' - a process which involves meditation, self-discipline and ritualistic behaviour - as well as others (such as Doctors and Nurses) helping when such help is needed. With regards 'Wong Tai Sin' (黃大仙) - some of the suggested 'English' translations are out of date: 1) 黃 (Wong) = Surname (Literally 'Yellow' Like the Colour of the Earth in Central China - Written 'Huang') 2) 大 (Tai) = Grand 3) 仙 (Sin) = Immortal The Commentary above (listed in the book under discussion) suggests that '大仙' (Tai Sin - Tai Xian) should be translated as 'Almighty God' - and I think we can see the missionaries at work! Of course, this is a Daoist expression with no Judeo-Christian connotation whatsoever - meaning 'Grand Immortal' - or someone who has spent many years practicing Daoist self-cultivation and who has made a tremendous breakthrough regarding the acquisition of robust health and a long life! I include a photograph of our family shrine here in (London) in the UK - which has just been cleaned! Thanks Adrian
Dear Tony
With regards to Chojun Miyagi, Eisho Nakamoto and Go kenki travelling to Shanghai and visiting 'Sei Bu Dai Kiu Kai' - I believe this is the Japanese language (phonetic rendering) of the Chinese organisation known as the 'Essential Nature Martial Athletic Association' or 'Jing Wu Athletic Associaion'. Some people state that this is where Miyagi Chojun was taught 'Tensho' Kata - but I shall explain below why I think 'Sei Bu Dai Kiu Kai' is the 'Jing Wu Athletic Association'. 'Sei Bu Dai Iku Kai' appears to be written in 'Romaji' - or the Japanese way of writing the sound of Japanese ideograms into the (Western) Roman (or 'Latin') alphabet. I suspect the original Japanese language text was used when translating traditional Chinese characters into Japanese ideograms - and then the result was transliterated into Romaji (at some later point - perhaps when Western scholars needed to understand the text, etc, but this is speculation on my part). The 'Jing Wu Athletic Association' is written in Chinese traditional script as follows 精武體育會 = Jing Wu Ti Yu Hui 精 - (jing1) = essential nature 武 - (wu3) = martial, military, war, fight 體 - (ti3) = body, structure, form 育 - (yi4) = educate, mould, direct 會 - (hui4) = association, union, gathering Therefore, the traditional Chinese characters and the original transliteration of 'Sei Bu Dai Kiu Kai' corelates in 'Kan-on' Japanese ideograms as follows: 精 - (jing1) = Sei (せい) 武 - (wu3) = Bu (ぶ ) 體 - (ti3) = Tei (てい) 育 - (yi4) =IKu (いく) 會 - (hui4) = Kai (かい) From the original 'Sei Bu Dai Kiu Kai' quoted, I had to make two changes: 1) Dai - into 'Tei' 2) Kiu - into 'Iku' This may be uncaught errors made by later scholars, editors or copy-typists, etc, attempting to transcribe all this unfamiliar Chinese and Japanese data into a Western language. As for 精 - (jing1) - this term occurs regularly within Daoist self-cultivation terminology and I translate it as 'essential nature'. It is the energy accumulated when not engaging in any form of sexual emission - and the accumulated 'jing' is circulated from the area between the genitalia and anus - up the Governing Vessel of the back (which runs up, over and down the front of the face just behind the front teeth of the upper palate) - where the tongue connects the Governing Vessel to the Conception Vessel which runs from the top part of the front of the tongue and down the front of the centre of the body, through the groin and back to the start point between the genitalia and the anus. This is one circuit of the microcosmic orbit - a typical Daoist practice of '性命双修' (Xing Ming Shuang Xiu) or ' ‘Essential Life Mind-Body) self-cultivation! Thanks Adrian Master Zhao Ming Wang of Beijing often leads small groups inside the 'Temple' area of his ancestral home (and much larger groups in various other locations). These short-forms are called 'rooting' (扎根 - Zha Gen) or 'taking root', and simultaneously referred to as 'gongfu' (功夫) and 'taiji' (太极)! Like all forms of Chinese martial arts, the movements are related to a) inner and outer medical fitness, b) psychological and emotional maturity and c) self-defence. Below, is another advanced practitioner of Qianfeng Daoism beautifully demonstrating physical 'rootedness' and spiritual 'awareness' - this is Qianfeng Disciple 'Tian Xin Zi' (天心子). As this is a 'lay' lineage stemming from a 'monastic' lineage - it is invariably referred to within Chinese literature as existing 'Outside the Temple'. Although 'external' to the Temple (originally situated on Qianfeng Mountain) - its teachings encompass the must sublime 'internal', 'external' and 'integrated' aspects of Daoist self-cultivation These videos were shared with me via Master Zhao Ming Wang's WeChat Group operating in China. The debate that unfolded here, is whether this Disciples movements were in accordance with those of Master Zhao Ming Wang's. Master Zhao did not get involved but the consensus was that even if followed perfectly - the forms will always take-on a certain input from the unique configuration of the mind and body of the practitioner concerned (what is often termed 'lineage variation' seen within the various generations of an established style): Added below is a short news article that appeared on Mainland China News regarding the respect which the Qianfeng School (under Master Zhao Ming Wang) is held throughout modern China! A firm foundation is produced through self-cultivation which requires both intense meditate and the practice of the physical exercises without interruption.
In this way, reman ‘aware’ of each subtle strand of change which permeates the inner and outer fabric of the mind and body. Use the ‘real truth’ to verify the continuously ‘changing’ interactions of the dragon and tiger. Persevere in this training for a number of years – but have no concern for the passing of time. Perhaps in (over) ten-years' time – a better place will (soon) be entered. This is the realm of Daoist ‘Essential Life Mind-Body' Self-Cultivation. Those who inhabit the central path of exact-being will leave the suffering of the ‘world of dust’. This is the genuine method which, if followed correctly, will grant endless gains – and if followed incorrectly – will inflict many losses. 修者要不间断的去打坐炼功,感受其中丝丝缕缕变化,用真法验证龙虎变化,待几年, 十几年我们就进入佳境,这是道家性命双修之境界,而世尘感觉与我们不在一条路中, 得与失就在于此。 Dear Alex
Each moment of training is nothing less than the 'perfected' moment. This is what the genuine Daoist strives to achieve 'here and now'. Obviously, once this has been said (and achieved), a never-ending stream of 'perfected' nowness flows from 'here' to wherever we 'think' we are going - and indeed - wherever we are actually going in the 'material' world (in both space and time, and the nature of the functioning of our minds and bodies). Everything we are 'sensing' is in flux. The question is wherever you can 'see through' this flux using the methodology of Daoist 'neidan' - as it is not just a matter of 'perceiving' and 'making-sense' of this flux - but also a matter of 'penetrating' through the surface level (using a strengthened and focused perception) which 'sees' and 'unites' with that reality (or 'stillness') which lies beyond the 'movement'. What many experience is that this penetration of 'emptiness' is not permanent - as it appears to come and go. This is a common human experience that cannot be escaped. What I can say is that we must also 'penetrate' the confusion (or departure from the 'empty' and the 'still') as it where a continuation of this stable understanding. This is how the notion of 'contradiction' is integrated into that which 'does not depart' from the highest realisation. The problem emerges when the mind continues to discriminate between 'movement' and 'stillness' - and judges the former inferior to the latter - that suffering re-emerges when the empty-mind seems to 'disappear' - but where could an empty-mind conceivably disappear to? Indeed, the flurrying obscurity of passing thought is not an 'error' even though for a time the traversing of thought across the surface of the mind seems to obscure that which we are a) looking for, and b) attempting to make permanent through 'integration'. The Chinese Daoist practice of 'neidan', is in reality a transformation of the physical breath into a psycho-spiritual manifestation so that the 'physical' and the 'non-physical' exist simultaneously without paradox or contradiction. This is a normal Chinese cultural trait of the mind which underlies all notions of Chinese cultural construction. As Westerners are taught to separate the 'material' from the 'immaterial' (so that they remain forever separate and distinct), this habitual (cultural) integration can be a stumbling-block, or at least an issue with stepping entirely through the 'gate' of Daoist methodology. Many remain 'this side' of the 'gate' - and become hyper-critical of every other opinion which departs from this interpretation of reality. These are things which we must strive to 'seek-out' and 'uproot' so that the training method is one-hundred percent effective when applied. There is a cascade of unfolding development that occurs when the entry of the 'gate' is correct and perfected. As individuals, we do not need to be hyper-critical of everything - we merely need to be able to 'see' clearly what is happening, why it is happening and how we can strengthen or weaken the processes as required. We must not construct false experiences whilst waiting for genuine experiences to manifest. After-all, given the right amount of will-power, we can construct virtually any form of 'imaginary' experiences that simply do not exist in the material sense. There is a process of assessment (logical deduction) which is then broken-down into its constituent parts (so as to ensure that this 'logic' repeats itself continuously throughout the entire process of realisation). This is an important observation, as Daoist philosophy within Chinese culture is not considered 'illogical' or 'departing from the ordinary'. This position of logical philosophy should not be confused with the Daoist tendency to 'resist' everyday society, or to 'prefer' nature over that of urban living - as for every retiring Daoist - there is an example of a Daoist Master who lives quite happily within society (such as Master Zhao Ming Wang). Breath is a material reality (post-natal - later divine sky - later heaven) which is transformed into a psycho-spiritual reality (pre-natal - earlier divine sky - earlier heaven) as the breathing process transitions through the 'neidan' psyche-physical process of training. This is conscious and directed 'returning' to the pure state of life in the womb before the human-mind was broken into 'subject-object' perception by the birth-process into the gross physical world, and the human breath and mind 'separated' into two distinct and seemingly 'different' physical aspects of conscious life. The practice of 'nei-dan' is a methodology that 'reverses' or 'returns' the post-natal state of diverse mind-body existence back to the pristine state of the fully integrated 'oneness' of pure pre-natal state. Any mind-set, physical habit or reaction which diverts the practitioner away from this position has to be carefully removed from the system. With Metta Adrian The Mawangdui Tomb, was discovered in Changsha (Hunan) and excavated between 1971 – 1974. This Han Dynasty burial complex was sealed around 168 BCE. Amongst the many interesting finds is the ‘却谷食气篇’ (Que Gu Shi Qi Pian) - which covers the subject of ‘eating grain to boost qi-energy' - and the ‘导引图’ (Dao Yin Tu) or the ‘Stretching and Loosening Diagrams’, etc. The latter document is made of silk and contains forty-four distinct human figures painted on the surface with each holding a martial arts posture designed to strengthen inner and outer -energy! Today, these postures are found within many traditional martial arts styles – including Taijiquan, Bagua Zhang and Xingyi Quan – and are more commonly referred to as ‘qigong’ (气功) or ‘Breathe Self Cultivation.’ These exercises were not new in 168 BCE, and appear to be an expression of a well-known spiritual and physical self-cultivation exercise. Essentially, the bones are aligned so that the bodyweight is dropped down into the ground through the centre (marrow) of the bones so that the practitioner becomes ‘rooted’ to the ground and very difficult to move by pressure exerted from the outside. As the musculature is relaxed – the breathing is deep and full with the lower, middle and upper lung capacity being inflated without hindrance. This boosts the amount of oxygen available by a tremendous amount. All transitional moves are performed with the inward breathe – whilst the completed moves are finished at the point of the end of the outward breathe. The body moves with the inward breathe and becomes ‘still’ with the completion of the outward breathe. Now, the bodyweight stimulates the bone marrow as it ‘drops’ down into the floor through the centre of the bones. This strengthens the bones and enhances the manufacture of red blood cells. The bodyweight hits the floor (rooting the practitioner) and automatically ‘rebounds’ off of the floor and travels back up the centre of the bones to the top of the head (within advanced practice – the bodyweight both ‘drops’ and ‘rises through the centre of the bones simultaneously and without paradox or hindrance). This is a natural consequence of living in a gravitational field. This ‘rebounding’ force is the inner force that Masters use to move around their skeletal-frame (mediated by the musculature) so that it can be ‘emitted’ at any point at any time. This type of ‘inner’ power is dependent upon a) an aligned skeletal frame, b) a ‘gravitational field’ and c) a permanent an expansive ‘awareness’ of ‘a’ and ‘b’. It is not dependent upon the power generated by ‘contracting’ localised batches of muscles (i.e ‘external’ power) and once mastered continues to exist at exactly the same level of magnitude regardless of the state of fitness or well-being of the body. It is the transitioning from the easier ‘external’ method of generating force to that of the ‘internal’ method that is very difficult to achieve and which takes very careful instruction and long-term practice, etc. Drawing the Bow is a very old and effective method of training the mind and body. Do not be fooled by its apparent simplicity. Confucian scholars, as part of the tests for the ‘Official’ examination, had to fire the arrow from the bow with equal efficiency (and accuracy) from both sides of the body. That Is, holding the bow with the left-hand whilst pulling the bow-string and steadying and firing the arrow with the right-hand – and holding the bow with the right-hand whilst pulling the bow-string and steadying and firing the arrow with the left-hand. Like the hexagrams of the ‘Classic of Change’ (Yijing) - the Confucian scholar builds their shooting-posture from the ground upward – or from the ‘root’ upwards. Every section of the body is carefully ‘positioned’, ‘placed’ ‘moved’ and ‘re-set’, etc. Every moment of ‘stillness’ and ‘movement’ are performed only from the manifestation of a deep and full inward and outward breathe – as all movement is ‘breathe’ led just as it is ‘intention’ led. Breathe and ‘intention’ are the perfect integration of ‘mind’ (intention) and ‘body’ (breathe). Prior to taking the Official examinations, Confucian scholars would spend years studying the Five Classics and Four Books – whilst spending hours per day wielding the Chinese long-sword (Jian) and firing the bow and arrow. Many training Masters would not let their students even ‘hold’ a real weapon until they had demonstrated the mastery of the ‘daoyin’ (or ‘qigong’) equivalent! There is also evidence that the ’inflation’ of the body-cavities with ‘breath’ (qi-energy) - so that the body tissue takes on the buoyancy of an inflated ball – as found within the techniques that comprise the martial art of Taijiquan, is a very clever psychological and physical preparation for ‘firing the bow’. This would suggest that as the ‘Taiji’ concept appears in the ‘Classic of Change’, it would logically follow that ‘Taijiquan’ is a very advanced (internal) martial art developed for the use of training potential Confucian Scholar-Officials. When Taijiquan is mastered correctly, the required mind and body skills resemble that of a master of archery. Preparation for all Taijiquan self-defence techniques is performed with the building of a robust-intensity as found when a bow is at full draw! When a Taijiquan practitioner ‘emits’ massive force – this robust-intensity is suddenly ‘released’ and dissipates before being re-built yet again! This general (but important) building and releasing of inner (and outer) force explains why there are so many variants of drawing the bow. Generally, speaking, drawing the bow whilst standing in a high horse-stance and firing the arrow on an even level at shoulder height – is for Confucian scholars training for the Official examinations – whilst switching the weight onto a singly left or right-knee – whilst the arrow is fired into the sky at a 45 degree-angle is usually a preparation for Chinese soldiers training for ‘long-distance’ shooting. The point is that drawing and firing the bow is viewed as just as important as shooting a real bow as the exercise opens all the eight inner-energy channels and unites them into a single entity. Just as the mind is ‘stilled’ so all the eight inner-energies channels are reconciled into a single and all-embracing reality. The ‘still’ mind expands so that the inner awareness becomes all-embracing and appears to envelop the entire surrounding environment. The bow is picked-up, the bow is drawn and the arrow is fired – and at no point does the bow, arrow, or firing activity exist outside the perceiving mind. The many types of ‘drawing the bow’ methods demonstrate just how widespread and diverse this practice must have been throughout Old China. Drawing the bow combines the microcosmic orbit – or circulation of qi (vital force) and jing (essential nature) - as emphasised within the seated ‘neidan’ practice, and the macrocosmic orbit of the same energy as cultivated throughout the various modes of Chinese martial arts practice. The seated meditation of ‘neidan’ focuses upon the internal energy traveling from between the anus and the genitalia up the spinal-column to the centre of the top of the head with the inward breathe – whilst the same internal energy is taken from the top of the centre of the head and down the centre of the front of the body and back to the starting-point (between the genitalia and anus). The Governing Vessel travels from the spot between the genitalia and the anus and travels up the spine to the top of the head and then down the centre of the face the upper jaw just behind the two front teeth. The tongue touches the palate and connects the Governing Vessel to the Conception Vessel that starts in the upper-tongue and traverses down the centre of the front of the body to the starting-point situated between the genitalia and anus. As you can sees, the full inward breathe only follows the Governing Vessel up to the top of the head – whilst the outward breathe takes the energy flow down to the top jaw of the mouth and completes the stimulation of the Governing Vessel. This same outward breathe continues downward into (and through) the Conception Vessel (which begins in the lower jaw area of the mouth) which is shorter than the Governing Vessel by about one-third the length. This is the essence of the microcosmic orbit which extends laterally (either side of the spinal-column) and sinks a few inches into the depth of the body tissue with practice. When drawing the bow this practice (usually associated with ‘neidan’) is maintained but is augmented by the ‘opening’ all eight energy channels - which includes those traveling down the legs and arms. This can happen within seated ‘neidan’ practice by extending the scope of the conscious awareness during practice (which opens all the energy channels) and integrates the micro and macrocosmic orbits – but is assisted by the physical movements of the legs and arms utilised during the performing of the technique of ‘drawing the bow’. In the latter case, the inward breathe includes the entire posterior of the body (from the heels to the top of the head) - with the outer breathe covering the full anterior of the body (from the top of the head and back to the heels). This dynamic movement can add a new dimension to a practitioner’s inner and outer fitness! Obviously, the physical foundation varies between the seated practice of ‘neidan’ and the standing practice of drawing the bow. In the former the foundation is the bottom and the sides of the legs that directly touch the floor, whilst in the latter it is the soles of the feet. Although in essence this should not distract the mind from manifesting in the ten directions, this difference also implies that the drawing the bow method, despite its inner developmental component, has its practical roots within self-defence and martial arts practice. The sole of the foot is a platform for which the entire body can be traversed through the environment drawing a very powerful (gravitational-related) force from the environment which is channelled through the (mind) and body, and be used in self-defence as well as in the development of psychological and physical health. In other words, the type of body-foundation varies simply because a different part of the body is in continuous union with the ground. Whereas seated ‘neidan’ is best suited to a quiet, peaceful and isolated area, drawing the bow could well be used as a health-giving leisure activity, a ‘testing’ vehicle (as in the State examinations) and on the battlefield, etc. Much of this difference in application emanates from the fact that in one practice the adherent remains ‘sitting-down’ whilst in the other the adherent is also in the upright position and standing on his or her two-feet. In the cash of injury or disability to the lower part of the body, then both ‘neidan’ and ‘drawing the bow’ can manifest as practices which see the adherent comfortably ‘seated’ upon a chair or similar raised platform (within some types of Daoist practice, ‘neidan’ can be performed whilst sitting on a wooden device which ‘stimulates’ various key ‘pressure points’ between the anus and genitalia). Despite the obvious difference in physical technique, there should be no substantive difference in conscious awareness or spiritual development. Indeed, one practice should (and must) reflect the other.
If You make an in-depth study of the symbolism associated with the 'Yijing' - or 'Book of Changes' - you will develop an intuitive understanding and comprehension of these diagrams even if you cannot read the Chinese language script! The hexagrams, trigrams, yin-yang roundels and five phases ideology are all designed to convey deep and profound insight into the inner and outer state of a) existence and b) reality. In ancient China only around 10% of the population could read and write. This means that 90% could not understand the complex ideograms - but they could be trained to understand the symbolic language designed to present the highest understanding humanity in China had been able to develop at the time, whilst focusing the mind and directing the physical body. This symbolic acts very much like a modern computer language that transfers immense amounts of data from the mind of the teacher into the mind of the disciple! The 'Book of Change' itself - with its sixty-four hexagrams - acts very much like a 'random access memory' (RAM) which oddly enough, is one of the names used to describe 'god' in ancient Indian philosophy! Original Chinese Language Article:
https://www.wang1314.com/doc/topic-20941322-1.html Humanity exists in a psychological-physical space defined as being situated under the divine sky (乾 - qian2) and above the broad earth (坤 - kun1). Humanity stands on the broad earth and is covered by the canopy of the divine sky! This is recorded in the Zhouyi (周易) - or ‘Changes of the Zhou Dynasty’. This Classical text is better known in China as the ‘Yijing’ (易經) - or ‘Change Classic’, etc. Indeed, existence in this text is presented as an interaction of the forces of ‘light’ and ‘dark’ which manifest in the first two hexagrams as 1) ‘䷀’ (乾 - qian2) - ‘Yang’ (light) and 2) ‘䷁’ (坤 - kun1) - ‘Yin’ (dark). These two hexagrams interact in such a manner so as to produce the further 62 hexagrams which comprise the ‘Book of Change’ – each individual hexagram of which contains the root of the other 63 hexagrams within its constantly ‘moving’ six-lined structure of ‘broken’ and ‘straight’ lines (with each transitioning into its opposite when the conditions dictate). For Daoist self-cultivation, this is a blue-print for the mind and body – and all the changes needed to purify these structures and transform its functionality from the mundane to the supramundane. Nothing in reality (and physical existence) goes beyond the divine sky or the broad earth and these concepts must be thoroughly studied and understood. The hexagram ‘乾’ (qian2) - ‘divine sky’ - is comprised of two particles. The left-hand particle is ‘龺’ (Zhuo) - but this is constructed from ‘十日十’ - with ‘十’ (shi2) referring to the number ‘ten’ or the concept of ‘completeness’, and ‘日’ (ri4) meaning ‘day’, ‘sun’, ‘light’ and ‘every day of the month’, etc. When all three are combined there is ‘completion - sunlight – completion' (龺) or that which ‘gives rise to all things through the power of light, heat and positivity’! The right-hand particle is ‘乞’ (qi3). This is comprised of two particles. The top particle is ‘人’ (ren2) meaning ‘person’ or ‘people’, etc. The lower particle is ‘弓’ (gong1) referring to the use of the ‘bow and arrow’. When all this data is assembled together - 乾’ (qian2) or the ‘divine sky’ suggests an individual (or group) that have mastered the bow and arrow. This in-turn suggests that a complete inner and outer mastery has been attained. This concept is represented by the ability to shoot the arrow ‘correctly’ from the ‘bow’, so that mind, body and environment are unified in a perfect moment of eternal awareness that cannot be shaken. Out and out light re-produces itself without end – like a bow that never ends its draw – or which never needs to be drawn – such is the perfect positioning and readiness of its archer! Although physical ‘light’ originates from the external sun – the spiritual ‘illumination’ sought after by the ancient Daoists emerges entirely from the inner being – and yet as both are pure ‘yang’, it seems that both possess exactly the same source of purity and continuous re-becoming (hence ‘longevity’). The ideogram 坤’ (kun1) - 'broad earth' - is comprised of the left-hand particle ‘土’ (tu3) which is traditionally thought to represent a potter’s wheel upon which is a lump of clay. Whereas ‘乾’ (qian2) or the ‘divine sky’ can be associated with the male reproduction fluid (and the explosive nature of the conceiving moment), the ‘clay’ or ‘soil’ as envisioned within this concept is that of absorbing (feminine) fertility! This ‘soil’ or ‘earth’ is highly fertile and able to reproduce the plant life required for humanity to exist. Just as agriculture and farming are genuine scientific art-forms – so is the act of conceiving, growing, birthing, protecting and educating a child. The idea of ‘clay’ is clever as it suggests that out of one substance (I.e., ‘earth’) - another structure can emerge! A clay-filled soil not only gives rise to the food that feeds humanity and its domesticated animals – but the dirt can be transformed into something completely different (such as a cup or a plate, etc) providing it first passes through the hands of a skilled artisan! Although highly practical in concept, this also refers to the highly skilled guidance of a Daoist Master who ‘moulds’ the inner and outer structures of his or her disciples! The right-hand particle is ‘申’ (shen1) and stands for ‘lightning’. This is comprised of a) 工 (gong1) the sound of thunder (shocking and sudden – like an unexpected attack) b) 弓 (gong1) the shape of lightning (like that of the ‘bow’) and c) 口 (kou3) the sound of thunder (like an open mouth ‘shouting’ or ‘scream’) which all suggests that lightning ‘申‘ (shen1) implies the presence and arrival of the great and guiding divine spirit (神 - shen2)! When combined together - 坤’ (kun1) - strongly suggests discipline and self-mastery through the attention of detail. Attention to detail is the doorway through which the divine spirit enters the earth (and travels through its populations). Without self-discipline the earth cannot be mastered and nothing can be ‘transformed’.
Generally speaking, many people do not understand what Daoist self-cultivation is, and what is expected of the practitioner. For a woman, the breasts diminish and the menstrual cycle ceases completely. For a man, the penis retracts and all ejaculation ceases. If you are searching for Daoist longevity, and you are pursuing the Quanzhan path under an authentic teacher, then this is the situation where you will end-up. Of course, only if the practitioner follows all the rules correctly, and is devoted to the self-cultivation. This is how ancient Chinese medicine states that an individual body is prepared for an extended life-span. Before reaching this stage, however, there are many levels of attainment. This allows the Master to help people eradicate any and all illnesses out of their mind and body. The point of all this effort is to stay in the body for as long as possible (if appropriate), by altering the frequency of how each body-cell operates and the entire body functions. Regardless of how long an individual lives – all existence results in death and the Daoist practitioner must be able to transition to the next stage of existence with the minimum of fuss. Daoism, therefore, is a path of life-extension and life-transition (as there is no ‘real’ or ‘permanent’ concept termed ‘death’). Dying, as human culture terms it, is how the transition processes seems to those who have not yet died, and who remain on this level of existence watching others die. Death, by and large, is interpreted by those who have not experienced it (at least in a conscious manner). Leaving the body can happen whilst the practitioner still occupies it. This means there is a ‘coming’ and ‘going’ whereby a practitioner can leave the body whilst actively participating in the practice of seated meditation, and return back to the body at will. This changes when the life-span of the body comes to an end and ‘egress’ is achieved. This is the ability to consciously ‘leave’ the body on a permanent basis without any sense of regret or loss, etc. As the transition to the next stage of existence, there is a tremendous outpouring of light which is healing and full of love and compassion! This light exists for all-beings to benefit from. This is a direct result of returning to the ‘pre-natal’ breathing – or stage of realisation (recreating the ‘safe’ and ‘enclosed’ environment of the womb and the non-breathing nourishment received through the placenta of the mother). The ‘post-natal’ breathing that is common in life (I.e., the ‘ordinary breathing mechanism’) is transitioned back into rarefied states of mind and body existence so that the breathing mechanism is completely transformed. This journey begins and ends with the breath and the way in which the breathing mechanism is perceived and understood by the reflective-mind. The refined awareness penetrates through the breathing mechanism and directs the practitioner into a conscious expansion of the underlying fabric of reality and the direct perception of its empty reality. It is this dimension of emptiness that contains all things (in the past, present and future), which the practitioner can comprehend all at once, and travel to and from any one point of being at will.
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AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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