Dear S The words will tumble as they will - all simultaneously (and equally) full of 'worth' (Yang) and worthlessness (Yin) - and who is to say where this distribution occurs? Many spend their time ascribing 'worth' and denying 'worthlessness' - except those immersed in the essence of the Dao (whatever that is). Linguistic trickery springs to mind - but then I find that when we sit in the endless moment - here and now - we can fill eternity with whatever we want. The point about this is that we do not have to necessarily 'fill' it with physical things - as this remains beyond the means of many (and for different reason) - but ideas cost nothing in the material sense, although the spiritual paths quite rightly advise against not filling the psychic space with visions that might upset the emotional balance (as many are prone to do). Of course, I fill the space with 'silence' and with 'words' as and when the moment seems right to do so. I am not suggesting you are doing (or thinking) any of the above - but through the sharing of these words perhaps a premise for the next step might materialise - for either one of us. Many years ago, I communicated with Eva Wong (perhaps in the late 1980s) and she discussed her Old Daoist Master with me. This distinguished lady (old herself at the time) was very kind to communicate with me when she discovered my lineage link with Zhao Bichen (1860-1942). Like all effective things ‘Daoist’ - this lady chose her words very carefully - so that she did not tread in a sensitive place. She agreed to pass my respectful greetings to her Old Master - and that was enough. Again, the expert use of 'emptiness' and 'form' - 'words' and 'silence' (dare I say - 'women' and 'men'). I was taken with the stories about Bodhidharma preserved in the Chinese language (Daoist) literature - and how they differed (in content and scope) to those retained in the Ch'an Records. This was at a time long before the Internet - when there was no direct link with any other country and all academic work was pursued face-to-face and via local libraries! Letter-writing was a crucial skill in those times - something akin to a relatively short but highly mobile 'book' (a 'pamphlet' I suppose) - through which important data could be made known, provided and exchanged. Not every recipient was willing to exchange data through this method - but each letter had to be written exactly right - just in case! For a time, the inner path takes on an isolatory stage and letter-writing (already existent in ancient China) was an excellent way to remain detached from the direct machinations of everyday life - whilst still benefitting from the wisdom traditions accrued by humanity! Today, we do the same but in different ways! Best Wishes Adrian
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Very interesting.
The human urge to stratify as a means to move from one place another - figuratively and materially - is highly creative and drives the ongoing engine of evolution. It exists and is perpetuated because it works - regardless of the subject it is applied to. Mathematics, engineering, medicine, politics, spirituality, sport and art, etc, and so on. This is why humans conform to group activities - even group activities such as monasticism - where everyone believes they are on their own - requires a supportive mechanism that would mirror any normally functioning royal abode precisely! And here we are - at the end of stratification, somewhere in the middle of stratification - or nowhere near stratification! As for myself, I see reality from the inside - as it is happening at the root of unfolding - even though the limitation of human language makes this sound like a 'subjective' statement. Reality is a) out there, but b) I experience it through the continuous unfolding of perception. Removing fear and attachment changes the game. After-all, we manifest within a physical body that itself manifests within a physical world - which although 'real' - manifests within our perception! So, in answer to your question 'How do I see it?' - or something similar - in answer I must say that I do not see it in anyway at all - as this would fall into a false dichotomy - which is just too time consuming and energy sapping to generate, maintain and defend! Perception is spacious - that is all I know. 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 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... Original Chinese Language Article by Master Zhao Ming Wang (赵明旺) (Translated by Adrian Chan-Wyles PhD) The history of China flows from the distant past – like a long river without a discernible beginning. The family of practices (which comprise the body of Chinese Daoist teachings) have their roots firmly entangled within historical obscurity, but out of this body of knowledge evolved the set of techniques known today as the ‘Essential Mind-Body Cultivation’ (性命双修 - Xing Ming Shuang Xiu). Although these teachings still exist within certain Daoist lineages preserved within Chinese society, the modern way of life tends to ensure that there is less interest in the learning, practice and preservation of this methodology. Life in a modern society is far too quick-paced, erratic, and lacks stability and a firmed rootedness in nature. The human attention has become highly superficial, which, when combined with a poor diet and a lack of adequate or meaningful exercise, leads to a diminishing of psychological and physical health and fitness! Invariably, such a repeating, negative cycle leads to a shortened lifespan with ‘worry’ about the work situation in an uncertain present (and future) - serving as the catalyst for a further spiralling out of control of well-being!
Today, we can discuss the significance of the ‘neidan’ (内丹) - or ‘Field of Inner Energy Centre Self-cultivation' - as defined through the specific techniques of the ‘Essential Mind-Body Cultivation’ methodology, Again, Daoist ‘neidan’ history in China is long, complex and full of twists and turns! This is why such knowledge is considered a brilliant and splendid pearl of Chinese history and culture! This is why ‘Essential Mind-Body Cultivation’ is comprised of ‘Yin-Yang’ (阴阳) theory, the ‘Five Phases’ (五行 - Wu Xing), ‘Medical Science’ (医理 - Yi Li), ‘Divine-Sky Scholarship’ [Astronomy] (天文 - Tian Wen) and many other related sciences and arts. This includes the patterns of ‘Energy Channels’ (经脉 - Jing Mai) and how they flow and run throughout length and breadth of the body – across the surface and deep into the inner tissue-structures (which nourish the inner-organs). One issue with the ideas and practices of the past, is that each Daoist lineage was comprised of one fully qualified Master and suitably qualified Disciple – with no other students or interested parties being allowed to know, understand, practice or teach these methods! Therefore, should a disaster befall the Master or the chosen Disciple – then an entire lineage of Daoist knowledge completely disappeared! Furthermore, as only one chosen Disciple could benefit from these teachings, Chinese society as a whole could not benefit from this expert body of knowledge! Although the expertise of these Daoist methods was built-up and strengthened by these isolatory methods – times have changed, the world has developed and moved on, and therefore the structures of Daoism must reflect these changes. During the Late Qing Dynasty and Early Republic of China Period – there lived Master ‘Liao Kong (了空) [together with Master Liao Ran (了然)]. He was the Tenth Generation, Outside the Temple, Lineaging Inheriting Disciple of the ‘Quanzhen’ (全真) - or ‘Complete Reality’ and ‘Longmen’ (龙门) - or ‘Dragon Gate’ School of Daoist Self-cultivation (passed through the ‘Wu Liu’ [伍柳] lineage). The Patriarch advised his Chief Disciple – Zhao Bichen (赵避尘) - to change this exclusionary tradition associated with the Daoist School, so that ‘everyone’ could be taught the longevity techniques so that society in general can benefit as a result! This is how the teachings associated with the ‘Essential Mind-Body Cultivation’ methods became better-known amongst the general public through the efforts of my great grandfather – Zhao Bichen! Indeed, Zhao Bichen achieved this extraordinary success through the formation of the Qianfeng (千峰) or ‘Thousand Peaks’, ‘Xiantian’ (先天), ‘Prenatal’ (literally ‘Earlier Divine-Sky') - School (派- Pai), or a ‘preserved body of knowledge that flows from the past to present, and on to the future’! The function of the Qianfeng Prenatal School is to preserve, teach and spread the genuine Daoist teachings not only across China – but also across the world! The Qianfeng Prenatal School exists to build robust health amongst the general public and to increase the longevity of the average lifespan! In today's society, people should actually strive to know more about traditional Daoist health preservation culture. Through cultivating (and circulating) the ‘essential nature’ (精 - Jing), the ‘vital force’ (炁 - Qi), a robust mind and body is developed, and longevity is secured! This Daoist teaching strengthen the individual, the family, the community, the nation and the world! Through the Qianfeng Prenatal School, Grand Master Zhao Bichen taught many techniques that encompass both the ‘external’ (外 - Wai) and ‘internal’ (内 - Nei) methods of Daoist self-cultivation! A primary example of this is the ‘Sweating Ox’ (汗牛 - Han Niu) self-cultivation. If a practitioner performs this exercise regularly, those in your forties and fifties will feel ten years younger and be full of energy and masculinity! Master Zhao Ming Wang (赵明旺) Beijing (Zhao) Bichen Culture Qianfeng Hermitage Chinese Language Article: 中国古老的养生传承 (360doc13.net) 中国古老的养生传承 在历史长河中,中国的一部道家养生性命双修文化在华夏大地上默默无闻的传承至今。 在如今的社会,道家性命双修养生文化更不被人们所关注,在这快节奏的社会我们大多数人变得积极向上,饮食起居无常,工作压力过重造成身体健康问题。 今天我们来聊聊道家内丹性命双修文化传承和其中的意义,道家内丹文化有着悠久的历史,她是中国历史文化的一颗灿烂明珠,其中内丹性命双修包涵阴阳,五行,医理,天文,人体经脉走向等诸多文化,在古老的传承中大多都以单传为主,所以普通人很难了解其中奥秘。 一直到清末民初时期,由全真龙门派庙外第十代弟子(了空)祖师命其弟子千峰老人(赵避尘)普传大众,才有了面向大众普及道家内丹性命双修神秘玄妙养生功夫。 千峰先天派自成立以来,其宗旨是普传大众,愿人人健康位位可得为宗旨,愿我国人健康长寿为要。 而这一改变打破了历史道家以单传为普传大众的历史先河,让大众了解道家性命双修内丹文化,让爱好者不在迷茫,有了了解学习的方向,千峰老人赵避尘所著性命法决明指,以及其胞兄赵魁一所著三字法决经,以问答方式详细介绍道家性命双修内丹功夫,后人称此书如同大海的标灯,为爱好者指明修炼方向。 在当今社会人们其实更应该了解道家养生文化,为自己的身体健康添加精炁,您的健康就是全家的幸福。 在千峰先天派,千峰老人赵避尘的传承功夫中,有许多强身健体增补精炁的内外功夫,其中外练功夫(汗牛功)如果您经常来炼习,四五十岁者,可感觉年轻十来岁,精炁足满阳刚之气充足。 北京避尘文化,千峰草堂赵明旺 Greetings to Everyone!
During the Covid-19 Pandemic, I was contacted by many Qianfeng Disciples, practitioners and supporters from home (in China) and abroad! This was a very difficult and stressful time for the entirety of humanity! Many of you contacted me and described your personal experiences during these highly challenging times – for which I am very grateful! Obviously, these reports included detailed reports regarding your Qianfeng Daoist meditational and qigong practice – and the state of mind you were in at the time! Actually, my personal view on this is that as human-beings, we must experience many different situations and circumstance if we are to grow in understanding and wisdom! Things never remain the same – and nether can we. This is true even if we discover the empty mind ground through the stillness of the surface mind. This is important because although the outer world continuously changes – the Qianfeng Daoust method requires that we change ourselves inwardly, and we achieve this through an act of will! Indeed, wisdom is the by-product of attaining a ‘oneness’ of mind. This is the difficult first stage of Qianfeng practice that even many older practitioners struggle to attain! Stilling the activity of the surface mind allows the empty mind ground to be fully perceived and the inverted awareness of the ordinary (deluded) mind to be transformed and abandoned! This is how the inner journey of the Qianfeng School is accessed! There is no other way! Peace of mind comes from the stilling of the surface mind and the perception of the empty mind ground. The Covid-19 Pandemic prevented our physical movement (a very unusual situation) so that we could sit in our rooms and attempt to ‘still’ our inner minds! The Covid-19 Pandemic generated a state of fear and uncertainty – and many people used this highly unstable situation to motivate the strengthening of their inner searching! This is the correct way of using the uncertainty of the outer circumstances as a means to motivate the ‘stilling’ of mind and implementation of the Qianfeng Daoist methods! Through self-effort, we ‘still’ our minds and change the manner in which our physical bodies inwardly function and outwardly behave! There is an important lesson to be learned here. We all live in different countries and varying cultures. Stability in our outer lives is generally associated with the continuation of law and order within society – which is a good thing (providing it is just). This means that quite often we are not in a position to make any major changes in our external lives (other than in relatively limited personal choices) - so we have to make the best of the situation we are in. Of course, lives can be changed for the better, but the opposite is also true. The ancient ‘Classic’ Chinese texts speak of ‘stabilising’ our inner selves and ‘changing’ our inner selves to meet the challenges of the outer world. If we cannot change the outer world (such as in the Covid-19 Pandemic) - we must all go the other way! Take life seriously and study with vigour and determination! Through the contemplation of outward nature – we can realise our inner nature! WeChat Message: 大家好,在疫情期间来自海内外的不少千峰门内弟子来电,汇报炼功心得以及当前环境的心态。 其实我个人认为,一个人在有生之年要经历许多,当自己无法改变自我,就要有一种心态,一种境界的智慧,无法经营就安心练功,这次疫情就是给修炼者提供非常好的环境,修心炼命。 仔细想想当你无法改变现状的时候,就要去走另一条路,认真领悟人生,感受自然体验自我。@所有人 It can be said that the ‘Way’ (道 - Dao) of Chinese health preservation has existed for a very long time. Within the lineages of ‘Philosophical Daoism’ (道家 - Dao Jia) - literally ‘Way Family’ - there exists a method of longevity termed ‘Essential Life Mind Body’ (性命双修 Xing Ming Shuang Xiu) self-cultivation which has been passed down from one generation to the next. It is said that ‘Laozi’ (老子) began this tradition thousands of years ago with his text entitled the ‘’Way Virtue Classic’ (道德经 - Dao De Jing). Down through the dynasties and passing through the hands of the ancestors, the teachings of the Daoist School were developed, refined and perfected over thousands of years. This process developed the ‘Essential Life Mind Body’ mentioned above, as well as the ‘Gold Cultivation Centre Great Dao’ (金丹大道 - Jin Dan Da Dao) self-cultivation methods. The Qianfeng (千峰 - ‘Thousand Peaks’) Pre-Natal School is a branch of the ‘Longmen’ (龙门) or ‘Dragon Gate’ School of Chinese Daoism. The ‘Longmen’ School was created by ‘Qiu Chuji’ 丘处机) who first trained in the ‘Quanzhen’ (全真) or ‘Complete Reality’ School. Ancestor Qiu is considered one of the seven Northern attainers of immortality within the Quanzhen tradition. Through the development of the ‘Longmen’ School, Qiu Chuji perfected the combined practice of ‘Essential Life Mind Body’ and ‘Gold Cultivation Centre Great Dao’ self-cultivation methods. During the 14th year of the reign of ‘Genghis Khan’ (who founded the Yuan Dynasty) known as ‘Tai Zu’ (太祖) - Qiu Chiji was summoned to a meeting with the emperor (in 1220). Tai Zu asked Qiu Chuji about the correct way of ruling the world. Qiu Chuji replied that ruling the world was just the same as ruling the self (and attaining Immortality) by possessing few (if any) desires and cultivating a pure heart and mind. By treading the broad-earth in this way, the ‘divine-sky’ (天 - Tian) is perceived clearly and love for the common people knows no bounds! Tai Zu profoundly agreed with the opinions of Qiu Chuji and awarded him the title of ‘Spirit Immortal’ (神仙 - Shen Xian) and appointed him to the post of lifelong leader of the Daoist religion in China - resident at the ‘Baiyun’ (白云 - ‘White Cloud’) Temple situated in Beijing. Qiu Chuji passed on the ‘Great Law’ (大法 - Da Fa) of ‘Essential Life Mind Body’ self-cultivation and it successfully continued from one generation to the next, until it was passed to the 11th generation inheritor - ‘Zhao Bichen’ (赵避尘). Zhao Bichen (1860-1942) possessed the Daoist-name of ‘First Son’ (一子 - Yi Zi) - or ‘First Lord’ depending upon context. He came from Yangfang Town, which is situated in the Changping area of Beijing. As he possessed an innate association with the ‘Dao’ - he travelled throughout the provinces seeking genuine knowledge of the ‘Essential Life Mind Body’ self-cultivation method – eventually gaining great experience from training with at least 36 different Daoist masters. Despite Zhao Bichen experiencing many hardships, during the 21st year of the reign of Qing Emperor ‘Guangxu’ (光绪) - which corresponds to the year 1896 – on the 13t day of the third-lunar month, he encountered Masters Liao Ran (了然) and Liao Kong (了空). Master Liao Ran and Master Liao Kong were both the 10th generation inheritors of the ‘Longmen’ Daoist School. Together, these two masters had inherited the entire (and complete) teachings of the ‘Essential Life Mind Body’ and the ‘Gold Cultivation Centre Great Dao’ self-cultivation methods. Zhao Bichen committed himself to training with these two masters until he received the full transmission. (He trained alongside his brother – Zhao Kuyi [赵魁一] - who became a very capable teacher). This is how Zhao Bichen eventually gained the right to found the ‘Qianfeng Xiantian Pai’ (千峰先天派)or ‘Thousand Peaks Pre-Natal (Earlier Divine-Sky) School.’ Zhao Bichen, for the welfare of all-beings, departed from the old ways of not mentioning the training to more than ‘three-mouths’ or ‘six ears’ (I.e., ‘three people’) of the ‘three’ designated generational inheritors (in practice, this often meant that one master cultivated just one disciple throughout their entire lifetime – with both assisted by a single helper who would probably become an ‘inheritor’ in their own right when the time was right)! Although retaining the Confucian superstructure of practicing ‘mutual respect’ between teachers and adherents – the old (closed) tradition of ‘exclusivity’ was firmly abandoned! To demonstrate this shift from ‘closed’ to ‘open’ system – Zhao Bichen composed a Daoist training manual entitled ‘'The Secret Cultivation of Essential Nature and Eternal Life’ (性命法决明指 - Xing Ming Fa Jue Ming Zhi) - within which he used vernacular language to explain difficult to understand Daoist concepts so that ordinary people could understand them and not be confused by the often-opaque symbolism and imagery. This book is divided into sixteen-chapters and conveys four ‘great hand’ (大手 - Da Shou) methods of self-cultivation. These methods use structured circulation of ‘essential nature’ (精 - Jing) as a means to transform intake and circulation of ‘breath’ (气 - Qi) - so that ‘vital force’ (炁} ‘Qi’ is cultivated. This process of refining and integrating ‘Jing’ and ‘qi’ develops the conscious acuity of the mind (神 - Shen) so that the ego-mind is ‘stilled’ and an expanded ‘awareness’ is developed. Emptiness of mind, body and environment is realised by breathing deeply and moving the hands appropriately (using ‘Taijiquan’-type exercises) interspersed with seated meditation. A profound ‘emptiness’ is realised that contains ‘all things.’ The hands (and feet) move in a co-ordinated manner controlled by the ‘awareness’ of the mind so that the ‘breath’ is gathered into the body (from the environment) and fully circulated throughout the mind and body! Emptiness (and its realisation) is the key for entering the gate of the Qianfeng School! It is through mastering these methods (‘moving’ and ‘still’) that the foundations are built for a successful practice of ‘Essential Life Mind Body’ (性命双修 Xing Ming Shuang Xiu) self-cultivation. This book teaches how to clear the mind, generate heat and open the eight extraordinary energy channels (奇经八脉 - Qi Jing Ba Mai). This book has set a precedent in the world of traditional Chinese Daoist education! For a start, Zhao Bichen refused to distinguish between rich and poor and assumed that everyone possesses an ‘equal’ right to access Daoist self-cultivation techniques. Anyone can train in the Qianfeng School and everyone has trained in the Qianfeng School! People such as President Li Yuanhong (黎元洪), Warlord Wu Peifu (吴佩孚) - Zhang Zuolin (张作霖) and his son Zhang Xueliang (张学良) - Father of the 1911 Revolution – Zhu Ziqiao (朱子桥), Martial Arts Master Du Xinwu (杜心五), Senior General of the Kuomintang Zhang Zhizhong (张之中) and Cheng Yuanqiu (程砚秋) - Famous Beijing Opera Performer. On top of this illustrious list – thousands upon thousands of common people have also trained within the Qianfeng School and by Zhao Bichen! In this prosperous age of modern China, the person officially carrying on this Daoist self-cultivation tradition is Mr ‘Zhao Mingwang’ (赵明旺) - the third-generation (Zhao Family) lineage inheritor of the Qianfang School – and who is the great grandson of the Founder Zhao Bichen! His objective is for more people to be healthy – and to carry forward the vision of his great grandfather! Indeed, so serious is this duty that Zhao Ming Wang has taken a ‘vow’ to see that it is done correctly in the world! This is why the Qianfeng School (under the guidance of Zhao Mingwang) is recognised by the Daoist Association of China (and the government of China) as a thoroughly ‘traditional’ and ‘authentic’ Daoist School – taught in a ‘new’ and ‘innovative’ manner! This is why that on July 14th, 15th, and 16th, 2019, a "Disciples Meet and Greet" will be held at the Chunlong Wudao Hall (春龙武道 - Chun Long Wu Tang) or ‘Spring Dragon Martial Hall’ situated in Xiangshan (North-West Beijing) - during which time the Qianfeng practice will be spread to society! Opening time: July 14-16, 2019; 【Limited places, please register in advance】 Training items: Quanzhen Longmen Qianfeng Xiantian School Dan Dao Gong, including primary meditation, the first six external exercises of Qianfeng Xiantian School; Taijiquan 19 poses. Lecturer of Dan Dao Gong: Mr. Zhao Mingwang, the third-generation direct descendant of Qianfeng Xiantian School; Assistant: Mr. Xiao Chunlong (肖春龙) - the 12th generation direct disciple of Chen Style (陈) Taijiquan Style Taijiquan Contact: Mr. Xiao Public number: Chunlong Wudao Hall Original Chinese Language Article: https://www.sohu.com/a/324442429_120095336 体验道家内丹神奇,千峰先天派第三代嫡宗传人赵明旺先生弟子见面会 2019-07-03 08:05 春龙武道堂 千峰先天派丹道简介 中国养生之道可谓流传一久,有关道家修炼性命双修秘法代代相传。从老子[道德经]为祖,经过几千年不段发展历代先人的修炼,总结出了一整套的性命双修金丹大道功法。 千峰先天派是传承了中国道教龙门派一脉,龙门派为道教全真派丘处机所创。丘祖全真道北七真之一,自创龙门一派以修炼性命双修金丹大道,原太祖14年召之。太祖问其治世之方,丘祖对已敬天爱民为本问长生久世之道则告知已清心寡欲为要,太祖深契其言赐号(神仙)命掌管全国道教常住白云观。 其代代相传道内性命双修大法,清末民初传至第十一代赵避尘 。 号一子赵避尘1860-1942北京昌平阳坊镇 人从小与道有缘为了追求性命双修真功,跑遍数省拜师三十六位之多,可谓历尽艰苦于清光绪21年3月13日拜在龙门派第十代(了然).(了空)门下完整的继承了道教龙门派性命双修金丹大道全决全法,后受众师公推。 创(千峰先天派)其胞兄赵魁一做为开创千峰老人的另一位宗师修练卓有成效。 千峰老人为了人人健康改变了以往的三口不说,六耳不传之规。改文言用白话教人遍著了(性命法决明指)一书中分成四大手功法共记十六部,以下手练精化气。转手练气化神,了手练神还虚。撒手练虚化无合道。此四大手之功道尽了历代秘而单传的性命性命双修功法。其中讲明了决法.火候.开通奇经八脉等等一一尽表。从此打开了道教性命双修历史的先河。它不分贵贱贫富一率平等,因此一段时期内上至总统黎元洪,军阀吴佩孚,张作霖,及其子张学良,辛亥革命元勋朱子桥,杜心五,国民党高级将领张之中,著名京剧表演艺术家程砚秋。下至平民百姓,上千人先后受到千峰老人的传授。 时逢盛世 弘扬丹道 人人健康 千峰先天派第三代传人赵明旺先生为千峰老人赵避尘曾孙,为了更多人得到健康,遵千峰祖师曾祖父遗愿,发愿弘扬千峰先天派丹法,开道家新气象。 特于2019年7月14、15、16日在香山春龙武道堂开设“弟子见面传功会”,届时并面向社会普传功法! 开班时间:2019年7月14--16号; 【名额有限请提前报名】 培训项目: 全真龙门千峰先天派丹道功,包括初级坐禅,千锋先天派前六部外功;太极拳十九式。 丹道功主讲人:千峰先天派第三代 嫡系传人赵明旺先 生; 辅 助 人:陈氏太极拳第十二代嫡传弟子肖春龙先生 培训地点;北京市海淀区香山西营2号院春龙武道堂 联 系 人 :肖老师 公众号:春龙武道堂 Dear R
Master Zhao Ming Wang (Beijing) tends to favour 'face-to-face' instruction due to the teacher being able to 'adjust' the energy imbalances. In other words, treating any outstanding illnesses and ailments with Daoist medicine (pressure points, herbs and exercise). However, when this is not available, then 'neidan' becomes the focal-point - or 'self-study' through self-cultivation. In this sense, we all form a supportive 'net' around the world helping one another on the path. In China today, Western medicine exists side by side with TCM, and people can choose and switch between these systems. Obviously, acute, chronic or severe medical issues should be treated with the correct medicines if available as no amount of will-power will cure a physical ailment. On the other hand, preventative medicine probably does work but we are never aware of the illnesses we do not catch! Sometimes, I have had the honour of working with those who are 'dying' from an incurable disease and the issue is then one of psychological and emotional transcendence of the body (loosely termed 'spiritual').This must happen whilst the individual is still within their body and before the life-processes come to an end. With Best Wishes 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! Dear Gillian
What is interesting is that after decades of effective inner and outer martial arts practice, I have arrived at a profound 'stable' state of mind, body and spirit (whatever that is). This journey has traversed many inner and outer levels or states of being. Mostly, this has included a logical approach to physical training motivated by 'doubt' a) in the process itself, and b) in my ability to keep-up the practice or c) to carry-out the prescribed practice correctly. This 'doubt' was inward whilst the physical 'outer' Chinese martial arts techniques were superb and highly effective. This 'doubt' (which ceased to function about 14-years-ago in c. 2007) acted like a force of magnetism drawing my 'uncertain' inner-being toward to the solid and stable outer-structure of the martial arts techniques and how they might be used in self-defence (function) and mind and body health and fitness (longevity). There is now a great awareness. A great all-embracing sense of psychological being that appears to be united with mind, body and environment. This unity I term 'spiritual' because all this seems 'transcendent'. Of course, whilst being driven on by the inner doubt to practice physical martial arts (as a form of 'armouring' against external attack), I also committed myself to intense Ch'an meditative practice as a means to 'uproot' this doubt which all motivating throughout my entire life to 'take action' in many different arenas - it also contained an element of 'weakness'. As I interpreted this 'weaknesses' as a major problem that a) held me back in a state of fearful 'non-action', or b) sabotaged physical actions so as to render all exertion completely pointless! The mind 'cleared' and 'expanded' - it became all-embracing so that the body stopped appearing to be 'outside' of it and took its place entirely within psychological awareness. Although I had my initial experiences of the realisation of a 'still' and 'empty' mind with its awareness expanding and embracing all things around 1990 - it took another 15-years for this experience to settle-down (2005), and about another two or three years for all vestiges of 'doubt' to completely dissolve (2007/8). What did happen around 1990, however, is that my physical use of outer Chinese martial arts technique deepened, expanded and matured, and since the time of 'teaching' in my own right (as opposed to 'training' under a teacher) - I have never lost a fight in the training hall. (Around a year before this experience, I was following a strict Chinese (Mahayana) Buddhist 'monastic' regime and sitting in meditation for hours a day practicing the hua tou 'Who is hearing?' Suddenly, whilst sitting in my 'cell' and without warning, my mind 'ceased to move' becomingly utterly and completely 'still'. This was accompanied by deep sense of permanent ecstasy! My Chinese teachers correctly taught me with 'silence' - whilst my Western teacher Richard Hunn (1949-2006) - my Western Ch'an teacher - correctly taught me with words! Ironically, he drew my attention to the authentic Chinese Ch'an texts. 'Neither be attached to the (realised) inner void - nor hindered by (the 'external') hindering phenomena'. It was deep within the 'silence' of my Chinese Ch'an Masters (including Chan Tin Sang [1924-1993] that I discovered the poignant meaning of Richard Hunn's spiritually 'vibrant' words. This is how I knew that Richard Hunn was correct in his understanding. Later, this dual instruction [into non-duality] led to the next shift in perspective This occurred a year later after a further period of intense practice, and was a product of a complete change or 'turning about' [see the 'Lankavatara Sutra'] at the deepest essence of the mind. It was such a profound and important 'first principle' that I nearly omitted it from the list of all the important events! I was once meditating sat on the ground outside 'returning' all sensory data 'back to its 'empty ground' essence - when a cool and refreshing Summer's freeze blew gently across my face. Suddenly, my mind instantaneously 'turned the right way around' immediately abandoning its previous 'inverted' functionality and appeared to 'expand', assume an 'all-embracing' position of being, whilst this 'new awareness' thoroughly permeated the physical-body and penetrated the physical universe throughout the past, present, and future! This permanent shift in psychological and physical manifestation changed 'me' from the DNA-chemical foundation upward and influenced all the views and opinions I now hold!) This includes not only transforming the experience of sparring with students (which is now unified experience premised upon wisdom, loving kindness and compassion) - but also manifested within the otherwise 'brutal' realm of 'honour fights' whereby unknown and unfamiliar individuals suddenly turn-up at my training hall and (disrespectfully) ask to spar! They wish to gain fame and fortune through 'out of control' violence which involves (for them) the 'beating' and 'exposing' a local (Chinese) gongfu teacher! How did this happen? I think whereas my opponents were still motivated by a deep and profound sense of 'doubt' (often involving a profound 'self-hatred') - I no longer experienced this 'doubt' which 'divides' human-beings during combat. Doubt by this time in my life had become nothing more than a profound sense of enhanced 'awareness' full of compassion and understanding. This is all held in place by a physical (martial) ability that can use 'gentleness' just as easily as 'harshness' to 'control' or 'regulate' physical interactions. Signed: Adrian Chan-Wyles [陳恒豫 - Chan Heng Yu] (22.11.2021) - '釋大道' (Shi Da Dao) Witnessed and Authenticated by Yau, Gee-Cheuk [邱芷芍] (22.11.2021) - 'Gee Wyles' - Wife of Adrian Chan-Wyles |
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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