b) 色 (Se) = Healthy Complexion
c) 園 (Yuan) = Temple (Where Medical Healing Takes Place)
2) 大 (Tai) = Grand
3) 仙 (Sin) = Immortal
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 With regards 'Wong Tai Sin' (黃大仙) - some of the suggested 'English' translations are out of date: 1) 黃 (Wong) = Surname (Literally 'Yellow' Like the Colour of the Earth in Central China - Written 'Huang') 2) 大 (Tai) = Grand 3) 仙 (Sin) = Immortal The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
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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 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.
Translator’s Note: The fifth-generation of the Longmen School is divided into two branches – that of Zhang Jingding and that of Shen Jingyuan. In the old days, generally speaking Daoist Masters passed-on their lineage to only one chosen disciple – regardless of how many (or few) students they taught. Although this was the accepted ‘rule’ it was not always followed for various reasons. Therefore, the fourth-generation Longmen Master – Zhou Xuanpu (周玄朴) - passed the fifth-generation transmission to Zhang Jingding and Shen Jingyuan. However, Zhou Xuanpu passed the fifth-generation transmission personally to Zhang Jingding – but requested that Zhang Jingding pass on the same fifth-generation transmission to Shen Jingyuan on his behalf (as a ‘distance’ so-to-speak). My research seems to indicate that this split in lineage is not always acknowledged in the Chinese-Language literature - as some sources 'ignore' the what they consider to be the 'side branches'. My view is that ALL lineage branches are of equal importance. ACW (23.3.2021).
The original first-name of Zhang Jingding was ‘Zong Ren’ (宗仁) whilst his Daoist-name was ‘Wu Wo Zi’ (无我子). His family came from the ‘Yuhang’ (余杭) area of Zhejiang province. In the Chinese-language text entitled ‘Golden Canopy (of the) Mind Lamp’ (金盖心灯 - Jin Gai Xin Deng) it states that he came from generations of Confucian scholars – whilst being skilled in the theory of ‘Essense’ (性 - Xing) and ‘logic of the underlying foundation of nature and its manifestation’ (理 - Li). During the reign of the Emperor Yongle (1402-1424) - Zhang Jingding studied the ‘Bright Classic’ (明经 - Ming Jing) - a text used to prepare the best Confucian candidates for placement in posts within the Chinese Imperial Civil Service. Despite being an outstanding scholar, however, Zhang Jingding decided to stay in relative seclusion and he took a simple teaching post in ‘Shaoxi’ (苕溪). After the death of both his parents, he abandoned his family home (and his studies) and took to a wandering existence – where he sought-out knowledgeable Daoist Masters. This journey took him as far as ‘Mount Tiantai’ (天台) and the ‘People’s Way Gate’ (人道门 - Ren Dao Men). Here, he studied the ‘Essential Nature Eight Sources’ (精八元 - Jing Ba Yuan), as well as the ‘Yang Classic’ (阳经 Yang Jing), and the ‘Self-Cultivation of the Transformation Energy Centre’ (丹诀 - Dan Jue). There were many more such titles, but over the years these special Daoist texts have become lost or destroyed. After returning to ‘Mount Qingcheng’ (青城山 - Qing Cheng Shan) he encountered ‘Zhou Yuanpu’ (周元朴). Zhou Yuanpu was impressed with the virtue and moral rectitude of Zhang Jingding – and advised him to continue to live in self-isolation and refine his neidan. Zhang Jingding stated that he would ‘know’ without being in his presence when his practice had matured. In the first year of the reign of Emperor Jingtai (1450) - Zhou Yuanpu sent one of his disciples to invite Zhang Jingding back to Qingcheng – where he transmitted the ‘Longmen’ (龙门) lineage to him. During the first year of the reign of the Emperor Jiajing (龙门) [1522] - Zhang Jingding passed away. He is considered the fifth-generation inheritor of the Longmen lineage. Chinese Language Text: https://baike.sogou.com/v4303691.htm Dear Alex Remember the Book of Changes. The hexagrams build the situation from the base-upwards – this is how a firm foundation is achieved. There is no doubt – only an ongoing construction and continuous transformation. Interestingly, this repetitive process also leads – quite naturally – to a deconstruction – which is ‘correct’ if timely. This is like eradicating ‘tension’ from the mind and body all at once – without hesitation of discrimination. The energy channels are ‘opened’ and ‘united’ in an instance. The mind is ‘pure’ and ‘shines’ brightly in the Ten Directions! Although as human-beings – we must build the hexagram line by line from the ground to the sky – the ‘situation’ each hexagram defines as ‘existing’ in the physical universe includes the condition of the inner mind and body, as both are ‘physical’ things regardless of their assumed ‘spiritual’ connotations. Seeing into this in a spontaneous manner is not an error providing this ‘direct’ method does lose track of the ‘expedient’ method or what this process involves. We must be instantaneously aware of the six-lines of the hexagram – whilst ‘penetrating’ exactly what this orientation of ‘yin-yang’ implies and means. Working on the assumption that genuine ‘insight’ (shen) equals ‘enhanced’ ‘vital force’ (qi) and essential nature (jing) - then all is as it should be. This is the ‘unification’ of the three great treasures that cannot be broken! Doubt drives us on, and security of knowledge and confirmation of achievement removes this ‘doubt’! There is nothing to worry about – and yet all is ‘uncertainty’ for many beings blindly stuck in the cycle of becoming. Although ‘humility’ is essential for growth – it is also true that when the right moment arrives – we must ‘strike’ with the certainty (and ruthlessness) of a venomous snake! With Metta
Adrian Master Zhao Ming Wang of Beijing has made a rule that that the exact technique involved in the practice of ‘Sweating Ox’ (as preserved within the Qianfeng School) will not be openly discussed in public, or explained in written articles. I follow this rule out of respect. However, as there is a general lack of understanding about this concept in the West, I thought I would build a Chinese cultural framework (in English) to help others build a cognitive foundation and appreciation of what ‘Sweating Ox’ might be. As someone who practices Hakka Chinese martial arts – and is the only lineage inheritor of Master Chan Tin Sang [陳天生] (1924-1993) - I can explain our family gongfu version of ‘Sweating Ox’ - which is also known as ‘Iron Ox’. This is different to what Master Zhao Ming Wang teaches (which I shall explore further on), but it is related over-all as far as Daoist self-cultivation is concerned. As an ‘external’ form of qigong, we learn to run a set distance carrying a weighted rucksack whilst wearing layers of clothing. This is a combination of weightlifting and cardiovascular fitness, that strengthens the bones to a very high degree. It makes little difference to us whether anyone else knows this method – as it is so difficult even fit people find it difficult to carry it out successfully. Although ‘external’ to start with, as the years roll by, the training transitions into an ‘internal’ practice involving very deep and profound psychological (and physiological) development. Another version of this is holding strength-building static stances at various times of the day, which can be performed in a ‘sweat lodge’ - rather like a Western sauna. As the advanced training involves hours of seated meditation practice, this is where we enter the realms of the ‘Sweating Ox’ as practiced in the Qianfeng School.
n my experience, most people are unable to achieve proficiency in either ’Iron Ox’ or ‘Sweating Ox’ methodology – lacking the will-power or insight to penetrate the more advanced levels of awareness and being. This is why Master Zhao Ming Wang guards this teaching very carefully and does not expose the wrong type of student to its machinations. This is an important facet of Daoist training, as a student must be matched with the appropriate techniques suitable to their character and level of awareness. Within Hakka Chinese gongfu, ‘Iron Ox’ and Sweating Ox’ generate an almost unstoppable strength whilst engaged in combat – but this is not the purpose of the Qianfeng School (despite many of its masters being quite excellent and outstanding martial artists). Within Chinese history the notion of a ‘sweating ox’ dates from the latter 8th century of the Tang Dynasty (618-907) and was used to allude to the effort required to truly study the sacred books and become a sage - particularly in relation to the ‘Spring and Autumn Annals’ (春秋 - Chun Qiu) of Confucius. The term ‘Sweating Ox’ (汗牛 - Han Niu) is first mentioned in the ‘Complete Collection of Tang Texts’ (全唐文 - Quan Tang Wen) - specifically Volume 588 - which relates the story of the scholar-official named ‘Liu Zongyuan’ [柳宗元] (773-819), who attended the grave of a ‘Mr Lu Wentong’ (陆文通) with the Crown Prince (around 793). In a statement read-out (I think) by the Crown Prince it was observed that the learned often possessed so many books that were often stacked up to the ceiling of their houses. If these books were moved from one place to another - and transported on a cart pulled by an ox – the weight would be so great that even the oxen would pour with sweat due to the effort needed to move them! This is how the principle of ‘sweating ox’ came to be associated with transformative spiritual training. I am not sure if this idea existed within Daoism prior to this time, but much of these schools tended to overlap in the times before the development of factions and official preference and persecution, etc. Generally speaking, Daoism and Confucianism had a much more entangled early history than later scholars would like to admit. Master Zhao Ming Wang has stated that within his Qianfeng School, the ‘Sweating Ox’ technique possesses ‘seven steps’. One of the transmission poems associated with this practice is: 汗牛耕地要真气, 三入丹田足下行 用巽督脉腰用力, 三上三牵到泥丸。 下行任脉振慢行, 松散逍遥在其中。 Which translates as: The ox sweats as it ploughs the land to develop ‘true vital force’ (真气 - Zhen Qi) - which is stored ib the lower energy centre (丹田 - Dan Tian) and then cultivated through a strict discipline that progresses step by step. Use the 5th trigram ‘巽’ (Xun) [‘wind’] - force is transmitted up the Governing Vessal (督脉 - Du Mai) - upward times three and the ‘ni wan’ (泥丸) - Mud Pill – is developed (at the centre of the brain). Circulation down the ‘Conception Vessel’ (任脉 - Ren Mai) is slow, vibrant and controlled – energy is centred, all is calm and happiness pervades the mind and body. This is slightly different to another Qianfeng lineage poem I was told, but the meaning is the same. The ox must work very hard to develop its inner strength, and whilst breathing very deeply and fully (like a strong wind) the cultivated forces (once the lower Dan Tian is full) are circulated up the Governing Vessel (along the spine) and down the Conception Vessel (along the centre-line of the front of the body). The breath is like a ‘wind’ or a ‘hurricane’ (hence the ‘5th trigram Xun’). This how qi energy (vital force) and ‘Jing’ (essential nature) travels through the three (Dan Tian) energy centres as they circulate the torso. Obviously, there is an element of hard-work associated with ‘Sweating Ox’ self-cultivation, at least in the early stages. The more advanced stages are rarefied and distinct as the practitioner enters an entirely new and profound way of perceiving the inner and outer world. There is no mystery, but some knowledge is closely guarded and has to be ‘earned’ before it is imparted. Chinese Language References: https://baike.baidu.com/item/汗牛 https://xw.qq.com/cmsid/20180612A14L7Q/20180612A14L7Q00 http://www.wuwo.org/qfgf/2768.html http://www.360doc.com/content/16/0402/19/32013898_547369221.shtml http://www.baike.com/wiki/汗牛冲动 |
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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