How long we live is partly genetic and partly environmental. An important question is whether this balance can be altered through will-power? It may be that longevity - as in continuing to live - may have to be integrated with the development of 'enhanced' awareness regarding how life is to be perceived. This suggests that 'Immortality' is not just about living physically longer (as individuals can live longer simply through genetic 'luck') - but also cultivating a deeper and more profound understanding of what it is to be 'alive'. Conversely, an 'enlightened' being might not always possess a perfect body and could well have to inhabit a living vehicle not always optimised. Immortality must then be a relative concept and cannot be used to suggest, denote or support any form of intolerance or artificial (and superficial) standards of purity. Seeing through the fabric of physical existence at the very least allows an individual to suitably 'adjust' to physical circumstances as they inevitably 'change'. Indeed, 'change' is the essence of physical existence and the agency through which we - as individuals - acquire life in the first place! It is also the agency through which life will come to an end. The point is that physical life - regardless of how long it may last - still comes to an end. Therefore, immortality cannot be merely about a continued (cellular) existence and must include a transformation of consciousness. Even so, we all know people who have passed away young - or who have lived (and are still living) a relatively long time! On this note I am pleased to report that my father has turned 80-years old today!
0 Comments
As far as I can tell, once the mind has been 'stilled' (not an easy task), and the awareness 'expanded' (tricky), then the body and material universe appear to manifest and exist within the conscious awareness. This understanding should be, (although achieved within 'time'), purely 'existential' when profoundly experienced. The 'cause and effect' of spirituality cannot occur without material reality (and the proper placement of events) as conscious growth and development unfold in the correct physical sequence (that is, the correct unfolding of the 'mysterious' path or 'technique'). The correct sequence of events (the 'quest') ensure an enhanced and permanent transformation in 'awareness' (which seems 'timeless') whilst the body continues to 'age' according to natural (mechanical) processes.
The expanded awareness (Samadhi) is purely existential as all past, present and future events (its three reconciled qualities) are easily (and naturally) reconciled within 'it' - here and now. For instance, although the expanded mind is able to discern and participate within dualistic (subject-object) thinking processes (the last word of our previous communication feeds seamlessly into the first word of this exchange - and the time inbetween being both 'insignificant' and yet highly 'relevant') - all barriers fall away when this dualistic function is 'suspended' for the duration of the intense and/or profound meditational experience. When discursive thinking is required - then the 'dualistic' function re-emerges - but we are no longer enslaved to it. In the unenlightened state, we have no choice but to be thrown from one dualistic pole to another - but in the enlightened state - all is well, reconciled, complete and at peace. At least this is the case when we sit quietly in the fully expanded mind - allowing conscious awareness to fully permeate the maximum extent of the six senses. This is the ideal (and the idyllic) state. Everyday life, that is all the machinations concerned with interpersonal interaction, is an 'aside' that can be intense or sedate (and every level inbetween). This 'interlude' is the drama that defines our lives and which forms our (material) personal history. Samadhi exists right in the centre of all this nonsense - and yet has absolutely 'nothing' to do with it! Although we may prefer 'this' or 'that' - Samadhi does not care about any of it - and this is where it might get serious. Although we are 'alive' to be consciously aware - eventually we will be 'dead' to be consciously 'unaware'. I suspect this is the contradiction the Buddha discusses in his Pali Suttas when he describes 'Nirvana' as being 'non-conditioned' and 'beyond' (and 'between') the states of perception and non-perception. This is the reconciliation of 'awareness' and 'non-awareness' - as this is the actual challenge to be dealt with in the human mind, body and environment. The traditional answer is to 'sit through' all the worldly movement so that the 'still' and 'underlying' reality is 'identified' and 'pulled' into the present... Dear 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 I prefer the written word over the spoken word if students are not present with me in the room. This is why I have not yet participated in any online teaching sessions. Some people benefit only from face-to-face encounters – whilst others can also benefit from the written word if we are apart. However, I feel that at the moment, video-calling lacks the ‘spiritual’ connection that I use with my students – where are inner beings integrate and mingle when we are together – or when I establish a similar ‘link’ through the written word. Without this ‘spiritual’ connectivity, I do not see any genuine interaction being present – and as I do not participate in the commercial system in operation throughout this culture – I have no reason to generate a poor replication of the personal experience just to make money. In this attitude I follow the instructions of Master Xu Yun (1840-1959) and Zhao Bichen (1860-1942) - both of whom forbade their respective lineages (inherited by myself) from ‘charging’ money for spiritual instruction! Of course, individuals can donate providing they have a respectful attitude – otherwise this money will be rejected as well, regardless of its amount.
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 Dear Alex Within traditional Daoist culture within China, much is made about ‘fate’. This seems to overlap with the Buddhist concept of ‘karma’ - or personal experiences condition by will-power and expressed as distinct ‘cause and effect’. This can also be referred to as ‘destiny’. The Chinese ideogram is ‘命’ (Ming) and its dates back to the Oracle Bones Inscriptions (c. 1783 BCE) – with its earliest depiction being: The ideogram ‘命’ (ming4) is comprised of the lower particle ‘叩’ (kou4) - which carries the meaning of a ‘hand which knocks’ and a ‘mouth which requests instruction’. When combined, this particle implies the exercise of correct and timely ‘respect’ in the requesting of knowledge. It also carries the further meaning of to ‘kowtow’ or ‘kneel with the forehead to the floor’. In the old Confucian culture of China, ancient knowledge and wisdom was highly valued and was not ‘given away’ lightly. When the source of knowledge and wisdom is approached ‘correctly’ - then the knowledge and wisdom will be ‘released’ to the enquirer in an equally appropriate manner. The upper particle of ‘命’ (ming4) is ‘亼’ (ji2) which translates as to ‘gather in from three-sides'. This particle is also interpreted as an ‘inverted mouth’. Just as all food (and drink) are gathered together in the mouth (to nourish the body) - the behaviour of an individual either gathers ‘virtue’ and ‘good fate’ through good behaviour – or dissipates his or her health-energy and potential for development through bad behaviour. When all this is gathered together into the ideogram ‘命’ (ming4) - the meaning is that through good and timely behaviour, a practitioner can gain access to advanced knowledge and wisdom through approaching the sources of this data with the utmost respect and seriousness of intention. If a teacher is approached – then as Confucius states – if one corner of the cloth is lifted by the teacher, the student must lift the other three. If this investigation involves the accessing of the Four Books and the Five Classics – then these special books must also be treated as if they are ‘living’ Masters worthy of respect. Furthermore, being respectful to Masters is not the only requirement. A worthy student must also live a life that is the embodiment of ‘goodness’ to all beings – big or small. A virtuous disciple is a Master in training and this is why their character must be beyond reproach. With Metta
Adrian The ideogram ‘仙’ (xian1) is usually translated using the term ‘immortal’ - referring to an ‘immortal being’, etc. ‘仙’ (xian1) suggests a person who has attained the state of ‘immortality’ as emphasised within the Daoist School – and the methods used that are designed to achieve this objective. Considering the deep and profound meaning of this ideogram, its modern form retains a remarkably simplistic structure, and yet this ideogram does not appear on the Oracle Bones or the Bronze Inscriptions. Indeed, the first time ‘仙’ (xian1) is observed is during the period known as the development of the ‘Seal Script’ - a formulation of Chinese writing formulated during the Bronze Age. The Early Bronze Age in China is considered to be between the 16th century BCE - 11th century BCE (Shang Dynasty), whilst the Latter Bronze Age is viewed as being between 11th century BCE – 3rd century BCE (Zhou Dynasty). The earliest known (and ‘complex’) representation of ‘仙’ (xian1) is as follows: A more complex (and older) version of ‘仙’ (xian1) is ‘僊’ (xian1) - which is how the above (original) ideogram settled into everyday writing. ‘僊’ (xian1) is constructed of the left-hand particle ‘亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The lower right-hand particle is ‘巳’ (si4) and refers to the 6th terrestrial branch and the time of day between 9am – 11am. This is an ancient particle dating back to the Oracle Bone Inscriptions which is often used to denotes a ‘foetus’ still safe in the womb or ‘baby’ already born safely into the world and that has been ‘swaddled’ for protection. The upper right-hand particle is ‘䙲’ (qian1) which depicts a person being carried in a sedan chair. ‘僊’ (xian1), therefore, represents both pre-natal and post-natal Daoist endeavour. The sedan chair represents (the usually) ‘secretive’ Daoist training techniques which progresses the individual forward and to new heights of understanding and longevity. Although still inhabiting a physical body – this ideogram suggests a simultaneous occupying of an ‘unseen’ and elevated spiritual realm. By comparison, ‘仙’ (xian1) is composed of the left-hand particle 亻’ (ren2) - a contraction of ‘仁’ (ren2) found throughout the texts associated with Confucius referring to the interactive concept of ‘Ren’, or ‘Humanity’ - wherever there is a gathering of two or more people - ‘Humanity’ exists. However, it is the responsibility of the ‘individual’ to train their mind and body to become a suitable vehicle for ‘Humanity’ to function once people are gathered together. This training involves the ‘unblocking’ and ‘uniting’ of internal (氣 - Qi) energy so that it flows without hindrance through the mind, body and environment – thus benefitting ‘Humanity’ - and by implication ALL of existence! Later, ‘仁’ (ren2) was simplified to ‘人’ (ren2). The right-hand particle is ‘山‘ (shan1) and denotes a ‘mountain’. The ‘individual’ or ‘group’ ascend the mountain so that they can psychologically and physically penetrate the ‘divine sky’ whilst living on its peaks (which thrust into the clouds). This is how ascetics imbue the rarefied universal energies that permeate through the earth and through their minds and bodies – and become ‘immortal’ like the broad earth the mountain rests upon, and the divine sky that envelops the sky!
I have been engaged in the activity of Buddhist meditation for over three decades. In that time, I have experienced a number of ‘states’ marked by enhanced perception and awareness. These achievements have been confirmed by comparing their attributes with those described within Buddhist Sutras, and through examination by various Buddhist masters. The methods used has involved following the breath, chanting Pali and Sanskrit mantras, contemplating sections of Buddhist Sutras, considering the various ‘gong-an’ (Public Records) preserved within the Chinese Ch’an School, and the use of the ‘hua tou’ (word head) method. There has also been the direct instruction from a number of Buddhist Masters. Today, whilst sat in deep meditative absorption, it is often the case that an intense sense of ‘pressure’ begins to be felt in the centre of the forehead (between the eyes). This pressure starts off slowly and builds in intensity so that a great physical pleasure and bliss is experienced. With practice, this feeling can manifest very quickly, often as soon as the eyes are closed and the meditation begins. It feels to me as if a matrix of small (but interconnected) muscles (laying across the flat-bone of the forehead) begin to gently ‘contract’ and resonate in a process that is something akin to sexual pleasure. As far as I am aware, this is a purely ‘physical’ response to the meditative process and although not easy to experience, is certainly not ‘mysterious’ in origin or manifestation. What is its purpose? The experience of what is referred to as the ‘opening of the third eye’ seems to be designed to focus (and alter) the conscious patterning of the mind. Before these muscle contract in this manner, the surface (and deep mind) must have been previously ‘calmed’ and ‘stilled’ for quite some time, before this reaction can be triggered. The pleasurable feeling is intense when fully realised. Although similar to a continuous sexual orgasm experienced across the forehead, there is also a similarity with the effects of a very strong drug which produces a similar effect in the body. Unlike a drug, however, (or sexual experience), the ‘third eye’ can persist for hours producing continuous waves of physical bliss that only comes to an end when formal meditation ceases, and there are absolutely no side-effects as there is with medical stimulants. These intense waves of physical pleasure (emanating from the centre of the forehead) focus the pure psychic energy and elevates the frequency of the mind patterning so that spiritual ‘light’ appears to flood the head, permeates the interior of the body, and then flows out into the environment. It is as if the muscular contraction of the forehead is a natural process that transforms the manner in which the mind functions and relates to the rest of the body and the environment. I suspect the experience of the ‘third eye’ is a natural process of human evolution designed as a method that initiates personal healing and serves as a natural pain-killer (similar to teachings found within the Daoist traditions). As regards the broader subject of religious interpretation, the process of the contraction of the muscles across the forehead is often ‘mystified’ and associated with divine intervention and external spiritual stimulation. In this model, the opening of the ‘third eye’ is viewed as a non-physical event entirely dependent upon theistic entities and the suspension of physical laws, etc. I certainly have no problem with these interpretations – but such ideas do not tally with my personal experiences. Always think for yourself and find your own way.
|
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
|