Proletariat Blogging in the Heart of (UK) Predatory Capitalism! Exploring the Interface between Matter and Perception, Chinese Buddhism, Daoism, Hakka Ethnography, and All Aspects of Radical Politics, History, Psychology and Philosophy – 全世界无产者联合起来!
Exploring the Qianfeng School of Wu Liu Daoism based in Beijing – and all things ‘Daoist’!
How can ‘dying’ have a beneficial effect for the human species? It appears that the immortal sex cells use the mortal physical body as a vehicle for propagation from one generation to the next, and that in so doing, it is important that these vehicles fall away so that ‘new’ combinations of sex cells are achieved through reproduction.
As the climate is humid, and peaks high, and the area inaccessible, Daoist practitioners had to diligently practice their health and longevity self-cultivation techniques – which included the ability to strengthen the bones and joints, and live for long periods with adequate food supplies. The ability to defend themselves from violent attack was also very important, as they often encountered bandits, wild animals, or were subject to natural disasters. Therefore, due to this necessity, the Daoist communities on the Qing Cheng Mountains have produced many very good martial arts masters.
‘At Great Wollaston, just off the road from Shrewsbury to Wales, stands a small thatched cottage, birthplace and home of the oldest Englishman who ever lived. Thomas Parr was born in 1483. He lived to see ten monarchs on the throne, from the Plantagenet Edward IV, through all the Tudors to the Stuart Charles I. He joined the army at 17, returning when he was 35 to run the family farm. He married for the first time when he was 80, had an affair and an illegitimate child when he was 100 and married again at 122. When he was 152, the Earl of Arundel took him up to London to meet Charles I, who asked for the secret of his long life. ‘Moral temperance and a vegetarian diet,’ he replied. Unfortunately, the foul stench of London polluted his lungs, which had thrived on Shropshire air, and he died in November 1635. He is buried in Westminster Abbey.’
The Zhouyi (i.e. Yijing) is demonstrably far older than the Dao De Jing, and it is an interesting consideration that the author(s) of the latter may well have been copying the organisation structure of the former, as a means to ensure political and social legitimacy for their text.
When he was young, he preferred to study Daoism, and after many decades of seeking the correct Daoism method, he finally discovered a true master of the Dao. After studying the Dao for many years, he was ready to become a disciple of the Qianfeng Daoist Hermitage.
In the 26th year of the rule of emperor Guangxu (光绪) – which corresponds to the Western year 1900 – after living for many years in cultivated seclusion at the ‘Secondary Canal Village’ (次渠村 – Ci Qu Qun) area of eastern Beijing, Liu Ming Rui attained complete transcendence of the physical body, and became a truly ‘non-knowing’ (无知 – Wu Zhi) person. He passed away at the age of 93 and is considered a 20th generation Grand Master of the Namo School.
