Qianfeng for the West
Jan 3, 2016 1:04:50 GMT 1
Post by Shi Da Dao on Jan 3, 2016 1:04:50 GMT 1
‘The Patriarch Liu Hua Yang said: ‘When snow and flowers are seen falling and the time has come to leave the human body, give rise to the thought of leaving and direct it towards the great emptiness. He who has not met a competent master does not know this teaching.’
Zhao Bichen – Taoist Yoga – Page 163
Author’s Note: Many Western people are not in a position to travel to China to meet with a Daoist master, and even if they were, very few have either the inclination or the means to learn to read, write and speak the Chinese language to the degree required to understand the often obscure terminology that is prevalent within the teachings of Daoism. Of course, a small minority of Westerners can do all these things and some of those will have success in China, but the fact remains that for the vast majority of non-Chinese Westerners, this type of linguistic training and international travel remain unfeasible. Ch’an Buddhist Master Xu Yun (1840-1959) and Qianfeng Daoist Master Zhao Bichen (1860-1942) both possessed a progressive insight that saw that Westerners could benefit from Ch’an Buddhism and Qianfeng Daoism providing the sacred texts associated with these pathways of self-development could be reliably translated into English. As far as I know Xu Yun and Zhao Bichen never met one another, but both had heard of one another’s reputation. As far back as the 1930’s in China, Xu Yun had advised his disciple Charles Luk (1898-1978) to travel to the West to gain support for the transmitting and preservation of Chinese Buddhism in the West. After receiving a negative response from Christmas Humphreys (of the Buddhist Society, London) in 1935, Xu Yun suggested that Charles Luk himself personally take on the task of translating Chinese Buddhist texts into English. Xu Yun further suggested that Charles Luk visit an accomplished Daoist master and martial artist named Zhao Bichen in Beijing, because he had heard that this person had modern ideas, was interested in the West and in spreading Daoism to non-Chinese people. It transpired that this timing was very good because in 1933, Zhao Bichen had written down all the Daoist wisdom he possessed, and when he met Charles Luk in around 1936, he suggested that it would be a good idea to translate this text into English. Zhao Bichen also secretly instructed Charles Luk at this time – and then sent him away to train for an extended time to one of his advanced disciples named ‘Chen’. This is how Charles Luk gained his experience of Qianfeng Prenatal Daoism. ACW 30.12.15
Qianfeng Daoism has a number of lineages in China with Zhao Bichen’s great grandson – Zhao Ming Wang (b. 1966) – being viewed out of respect as being the legitimate family holder of the Qianfeng lineage. Zhao Ming Wang presents a clear-cut, no non-sense approach to Qianfeng Daoism that closely approximates his great grandfather’s central manual which Charles Luk translated into English as ‘Taoist Yoga’. However, Zhao Bichen often also taught people according to their circumstances, and this is not recorded in his manual, but is passed-on as a living tradition outside of it. This is how Zhao Bichen taught Charles Luk. He had to do this because Charles Luk’s background had been primarily within Ch’an Buddhism and certain types of Tibetan Buddhism. This approach was passed down to Charles Luk’s key UK disciple Richard Hunn (1949-2006), and it is my intention to explain for the first time in writing exactly what this tradition is to avoid confusion in the future and to ensure that Master Zhao Ming Wang of Beijing is respected as the ‘true’ Qianfeng Daoist master for our current age.
Master Zhao Bichen said to Charles Luk that if a practitioner has fully realised perfect and serene enlightenment through the Ch’an method, and has not fallen into association with demons in the pits of hellish worlds, then his manual (Taoist Yoga) can be placed on the top of the head and worn as a hat, or its methods practiced back to front (in reverse order) because there is nothing left to accomplish. He further stated that there is no difference between the enlightened state of Ch’an and the ‘appearing throughout space’ of Qianfeng Prenatal Daoism. After laughing out loud, Zhao Bichen explained that his ‘Daoist’ teachers were in fact ‘Ch’an’ masters and that he was well aware of Ch’an humour. His face then changed and became stern as he explained that the first six chapters of his manual deal with the development of essential nature (jing) and true vitality (qi), whilst chapters seven to twelve explain how essential nature (jing), true vitality (qi) and the realisation of empty space or ‘shen’ are integrated. Chapters thirteen to sixteen convey the formation of the ‘Immortal Foetus’ (enlightened consciousness in essence), and how this expands to transcend the apparent limitations of mind and body. Throughout all of this training, however, the energy channels of the body are opened and unified, and all the inner organs are permanently nourished. This creates a glowing good health and a long life-span.
Master Zhao Bichen continues - where Ch’an and Daoist practice intersect is through the cultivation of the empty mind ground or great emptiness – these two terms denote exactly the same enlightened or immortal state. The Ch’an masters lay everything down without exception and head straight to the empty mind ground, whilst Daoists masters take a systematic and gradual path toward the great emptiness. Both are very difficult paths with many pitfalls, and perhaps with either method only one in a million will reach the final destination. Out of compassion for humanity, my Daoist masters – Liao Ren and Liao Kong (both Ch’an Buddhist monks) – instructed me to make the previously ‘secret’ Daoist path known to everyone without exception. Prior to this time it was the tradition to keep Daoist teachings ‘hidden’ and away from the general public. My manual can help many people in their self-cultivation. I think that out of the sixteen steps – a dedicated practitioner can probably reach step twelve even though this will be difficult. The formation of the Immortal Foetus is the position of relative enlightenment within Ch’an Buddhism. This is the realisation of an empty mind and a calm and peaceful body (because essential nature [jing], true vital force [qi], and empty spirit [shen] are all fully developed and united). Many Daoists and Buddhists get ‘stuck’ in this position thinking that they have achieved full immortality or enlightenment, but a radical expansion of consciousness that embraces the entire environment (and is like a great mirror shining in the void) is yet to be experienced. This is why good and timely instruction is required from competent masters. I trained with many Daoist masters, and most of them were not competent. It is ironic that my last two masters – that is my ‘authentic’ Daoist masters – were both Ch’an Buddhist monks!
The basics of true self-cultivation can be established through will-power and good foundational instruction – my manual is designed to fulfil this task as there is much benefit for oneself and society by developing a virtuous and sincere state of mind within a disciplined body. This effect is enhanced when a competent master is found. Chapters thirteen to sixteen explain the transcendence (beyond the barrier of mind and body) and usually a good master is needed to guide the student through, although on occasion an exceptional individual might be able to navigate the terrain without a guide. Of course the Buddha, Han Shan and Xu Yun did this – as did Huangdi, Laozi and Zhuangzi amongst many others, but it is important not to get lost on the path as this can waste time and defame the teaching. As Buddhist monastics are celibate, this is exactly the control of generative (reproductive) fluid that is needed for successful Daoist training and the prevention of ‘leakage’ of essential nature (jing) and vital force (qi) as Ch’an Master Linji discusses (albeit opaquely). Calming the mind occurs by focusing and strengthening the essential energies of the mind and body. Without a calm mind nothing can be achieved and I think practitioners of Ch’an can use this idea in their Qianfeng Daoist cultivation. One day Westerners will understand this Daoist science and some will be pioneers of its study. After this masters will develop here and there to assist the journey.
When Richard Hunn asked Charles Luk why it was that he recommended Daoism as part of his over-all advice regarding self-development (considering its obscurity, rituals, and general unfamiliarity), Charles Luk replied that there was no difference whatsoever between Daoist Immortality and Buddhist Enlightenment. The conversation continued - RH: Why, then, does there appear to be differences? CL: There appears to be differences because of the discriminating mind – uproot the delusion that is the basis of duality, and the distinction disappears. RH: What is Daoism without Distinction? CL: Daoism without distinction is Immortality without attachment to words and letters. RH: What did Zhao Bichen think about this? CL: Zhao Bichen did not possess a mouth. RH: If he did not possess a mouth, then how did he convey the Qianfeng teaching? CL: He conveyed it specifically because he did not possess a mouth that would mislead humanity and raise up demons. RH: How did you learn it if Zhao Bichen did not possess a mouth? CL: I did not ‘learn’ it – this is how it was conveyed. RH: Xu Yun did not like Daoism – so why teach it? CL: Xu Yun was quite right not to like the Dao for if he ‘liked’ it his mind would have ‘moved’ and he would not have lived within the Dao. RH: What is Dao? CL: A ‘still’ mind that reflects all things that is not attached to its own realisation. RH: If this is so, how can it be questioned? CL: By possessing no mouth. (Dialogue Recorded 1976 – Hong Kong)
Zhao Bichen taught that the mind must be settled by concentrating on the ‘ancestral cavity’ between and behind the eyes (which correlates with the centre of the brain). This energy centre (or ‘dantian’) is linked with the lower (2 inches below the navel) and middle (centre of the chest) dantian. When the ancestral cavity is opened - all cavities are opened and a united awareness throughout the inner body is cultivated (chapters 1-12 of Taoist Yoga) – that will eventually expand to include the outer environment (chapters 13-16 of Taoist Yoga). There is a definite subjective ‘feeling’ of position for the ancestral cavity in the bone of the forehead. This deepens and expands with concentration and is like looking into a cave that has no walls, ceiling or floor. Some Ch’an practitioners use the Huatou such as ‘who is breathing’, but Daoists have no need to do this. The following ten general guidelines can be followed by anyone (see Taoist Yoga Page 117):
1) Avoid excessive walking as this adversely effects the nerves (i.e. over stimulates).
2) Do not stand for long periods of time as this overly stimulates the bones.
3) Sitting for too long under-stimulates the blood.
4) Sleeping for too long weakens the blood vessels through lack of dynamic use.
5) Listening to others takes away generative force and weakens the essential nature jing).
6) Overly looking at physical objects diminishes ‘spirit’ (shen).
7) Overly speaking diminishes breath (qi) energy.
8) Thinking too much diverts vital force (qi) away from the stomach area.
9) Over indulgence in sexual pleasure shortens the life-expectancy.
10) Too much eating adversely affects the heart and mind.
When specifically sat in meditation, Zhao Bichen advises never to generate the following six errors:
a) Do not generate desirous thoughts as this causes excessive heat.
b) Do not let the concentration relax into vagueness – as this allows excessive cooling.
c) Do not look at attractive objects as ‘spirit’ (shen) is drawn away (from unifying inner self-cultivation) and the non-physical soul (hun) is diminished.
d) Do not listen to attractive sounds as this harms the generative force and essential nature (jing), and thereby diminishes the physical soul (p’o).
e) Do not breathe excessively quickly as no substantial qi energy is taken into the body or retained.
f) Do not have an irregular breathing rhythm. Breaths that speed up, slow down, and suddenly start and stop are no good for self-cultivation as vital force (qi) is randomly heated and then suddenly cooled – this damages the formation and maintenance of the Immortal Seed.
With regards to the correct states produced in the mind and body, Zhao Bichen taught that the following attainments are correct:
i) Thoughtlessness (nien chu)
ii) Breathlessness (hsi chi)
iii) Pulselessness (mo chu)
iv) Non-mindfulness of worldly existence (mieh chin)
The advanced practitioner should not be involved in worldly affairs of any kind, and should not be tempted to use true vital force (cultivated qi energy often referred to as ‘prana’ by Charles Luk in translation) in pointless displays of shallow attainment. Unlike the directness of Ch’an, the Qianfeng Daoist path has many levels and attainments – but the directness of Ch’an is useful and can be used effectively in Qianfeng training as a means to establish a firm foundation in preparation to meeting a genuine Daoist master who will then take the student further into the correct practice. Although there are many pitfalls within Daoist training, anyone can take the decision to change their lives for the better, behave sincerely and generate the correct virtue required for advanced training.
When practitioners in the West have established a firm foundation and are serious about the attainment of Qianfeng Daoist Immortality, then they may contact Zhao Ming Wang directly and arrange to train with him in China. Until that time please feel free to make use of the ample foundational and basic material in the West put-out online by the Qianfeng Associations in the USA, Netherlands and the UK.
