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.
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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 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 Dear Alex I understand your question. Living in accordance with the ‘Dao’ (道) is an everyday Chinese characteristic which involves, diet, study, appreciation of nature, medicine, martial arts and even warfare if circumstances demand – despite everyone agreeing that ‘peace’ (安 - An) is far better than violence for human affairs! Just as the body must be brought into ‘line’ with nature on the outside (and on the inside) - so must the thought processes and emotional feelings, etc. Whereas ‘neidan’ (内丹) denotes a deliberate process of self-cultivation – some people simply surround themselves with Daoist-friendly objects, procedures, people and circumstance. Such a method might also include living in isolation in the hills so as to imbue the Dao of nature. Within married life, this involves primarily ‘shared’ experiences toward a common aim – which, of course, you are already engaged within. If you manage to align the mind and body correctly with the Dao of nature, then the Dao will manifest within the mind and body as a calm and expanded mind and healthy biological processes, etc. This is considered a very difficult path as it involves perfect ‘timing’ and exact ‘positioning’. Whereas ‘neidan’ is a matter of directed will-power, living within the Dao of nature is the exact opposite – where all contrived will-power must be given over to the functionality of ‘nature’. This is the way things have to be. It is not easy and is not always ‘nice’. Being indifferent to praise or blame is a matter fundamental ‘humility’. Virtue (德) needs to be explained. This is the ‘de’ found in the ‘Dao De Jing’ (道德经) - which is two-books combined into one volume – the ‘Dao Jing’ (Chapter 1-37) which explains the ‘Dao’ (Way) and the ‘De Jing’ (Chapters 38-81) which explain ‘De’ (or ‘Virtue’). What is ‘de’ (virtue)? Virtue (de2) is comprised of this ideogram ‘德’. The left-hand particle ‘彳’ (chi4) refers to two-feet walking slowly and carefully along a path and denotes a specific direction that must be taken. The lower right-hand particle is ‘心’ (xin1) which means ‘mind-heart’ and is used here, as the ‘foundation’ of the entire concept. The middle right-hand particle is ‘直’ (zhi2) which represents an ‘eye’ which ‘sees’ through ‘enhanced’ vision. The right-hand particle is a contraction of ‘十’ (shi2) literally meaning the number ‘ten’ and referring to the well-known idiom of the ‘ten directions.’ When all this is combined together, ‘virtue’ refers to a path that elevates the conscious awareness so that the practitioner can ‘see more.’ This ideogram is often thought to represent a tower the practitioner climbs – and that once the top is reached – a complete panorama of vision is attained! Therefore, a virtuous Daoist practitioner is one who disciplines his mind and body, directs his life in a certain direction, and reaps the benefit of such an existence through a superior ‘inner’ and ‘outer’ vision.
Genuine Daoism advocates an expansion of consciousness into the totality of nature – but avoids a collapse into ‘otherness’ worship – as there is no attachment to the connectedness or collectivity of existence. Furthermore, as Daoist training begins and ends with honesty and self-sufficiency, there is no descent into a morbid attachment to an inner subjectivity. Collectivism and individualism reflect and complete one another – with the practitioner ‘free’ to ‘move’ and ‘think’ in any of the ten directions. The practice of nei dan requires a momentary ‘turning away’ from the outside world, but this is not a permanent state. The true nature of the external world is discovered once a limited view of it is given-up, and this is attained by looking within. By looking into the conscious fabric of the universe – the true nature of the universe is fully comprehended and understood. A good teacher only points the way and he or she does this in a timely manner free of ulterior motives, sinister calculations or hidden agendas. Daoism is a tricky business if a practitioner becomes bogged down in terminology and the sophistry often associated with a lack of genuine practical experience. A pseudo-intellectualism designed to distract a practitioner from a ‘teacher’s’ lack of experience is often deployed nowadays, to keep the student ‘trapped’ in a teacher-student relationship that is premised upon dishonesty and the furtherance of delusion in the world of red dust. This attitude also extends to false students who are engaged in a purely intellectual exercise of ‘collecting’ as much ‘dead’ information as possible about an obscure subject, and battling with their fellow ‘collectors’ about who can dishonestly ‘extract’ the most genuine information from true teachers (preferably for ‘free’). This type of person crosses my path on a regular basis in the West. They collect their lists and pretend to be authorities upon Daoist practice – but as they do not practice and have not achieved any of the stages they think they know about, their words are empty of substance and yet full of ego, hatred and anger. This is what they really feel inside about their deceptive ways, and are depressed every time their lying works (after a brief but fleeting sense of false euphoria). A person with experience immediately knows when he or she meets another person who has experienced a similar set of awakenings – it is that simple. Pseudo-knowledge is always transcended by genuine practice and real experiences. This is why honesty (诚实 - Cheng Shi) is an important aspect of character development in the Daoist practitioner. Those with bad characters and hidden agenda are gently ‘ignored’ and no further instruction is granted. Only a heartfelt adopting of genuine respect will remedy this situation.
ACW - 釋大道 (6.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) I have been debating for years with many intellectuals from the Mainland of China about the concept for a ‘New Daoism’ (新道). This is part of the restructuring of Chinese society and culture and is premised upon the teachings of ancient Daoist thought and practice that are deemed ‘logical’ and ‘reasonable’, and which are not premised upon superstition or ignorance. In a very real sense, the developmental aspect of Chinese Daoism was built over thousands of years and developed in a dialectical manner that mirrors modern, Western science. This may be referred to as ‘Western Medicine with Chinese Characteristics’, or, looked at another way ‘Ancient Chinese Medicine with Western Characteristics’. Chinese people tend to view it in the latter way, but Westerners can probably better understand it through the former concept. The issue here, is the recognition that humanity’s ingenuity manifests at different times and in different ways, across the world and is not limited to one ethnic group, (be it Western, Chinese or any other).
This process started in China decades before the ‘Nationalist’ Revolution of 1911, whilst China was still under the dominance of the then ‘foreign’ Manchu (‘Jurchen’) Qing Dynasty (1644-1911). The Qing were tribal people from what is today northeast China, who are not genetically or culturally ‘Han’, and who suppressed the ingenuity of Chinese thought and kept it within certain tight bounds of creativity. This was to protect the Qing ethnic dominance from the very well-known ingenuity of Chinese intellectuals, engineers, doctors and military leaders, etc. From around 1644 onwards, Chinese culture became frozen in time and this is why China fell behind the West, primarily England, Spain, Portugal and other Western European countries. As Daoism was ‘elitist’ at these times, it was not uncommon for one teacher to take-on just ‘one’ disciple per generation, and for Daoist knowledge and culture to be locked away deep in the inaccessible countryside, or above in the rarefied peaks of the great mountain ranges. If the master died due to old age, calamity or disaster, or if the disciple ‘disappeared’ for whatever reason, the Daoist lineage in question would invariably come to an end with hardly anyone ever knowing it existed, but the core of these teachings were highly ‘scientific’ in nature and preserved through a strict Confucian notion of generation to generation transmission which – when it worked properly – ensured high-standards, but achieved this by preventing wide dissemination. This is what might be called ‘Old Daoism’ (古道 - Gu Dao) and it performed its allotted tasks quite well for the times within which it operated. In modern times, however, with widespread literacy, healthcare, education and reasonably good work conditions, this ‘secrecy’ is now out of date and needs rethinking. In the last 400 years or so, China has changed radically and beyond any reasonable expectations. The method of ‘Old Daoism’ transmission worked very well when people lived in abject poverty, were illiterate, had short lives or fell victim to natural disasters or man-made calamities and warfare. With the development of modernity in China, a process that has developed over the last 400 years, the cultural climate is now entirely different (as it is throughout the world). Today, everyone and anyone, regardless of gender, ethnicity, creed or geographical origination can directly benefit from the Daoist teachings that have been preserved in the past by many individuals who often suffered terribly for their dedication. This is why we must remember with respect the days of the ‘Old Daoism’ and never consider our current days of ‘New Daoism’ as being ‘superior’. In many ways, we as modern humans often lack the strength of character of those Old Daoists who sat in the snow-capped hills with no regular food supply, warm clothing medicines or central-heating. Within the ‘New Daoism’ we must strive to emulate those old masters and disciples of the past. ‘New Daoism’ offers ‘open’ instruction to ALL human-beings (and animals) without exception. In the UK we follow a strict adherence to the spiritual rule of no money changing hands (due to instructions from the Great Buddhist Master Xu Yun 1840-1959 – and Great Daoist Master Zhao Bichen 1860-1942) - and offer everything we know in written format for all to see and use. As with ‘Old Daoism’ - teachers must be worthy and students must be virtuous. As Confucius taught – when he lefts a single corner of a four-cornered cloth – he expects the disciple to lift-up and bring him the other three comers. This dedication need not be despotic, but it should be good-natured and full of vigour and virtue. ACW - 釋大道 (1.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
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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