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Daoist Neidan: Lineage and Secrecy Challenges For Western Adepts
Daoist Neidan: Lineage and Secrecy Challenges For Western Adepts
Daoist Neidan: Lineage and Secrecy Challenges For Western Adepts
Adepts
Michael Winn
MICHAEL WINN
October, 2002. I’m sipping tea with Chen Yuming, vice abbot of Mt. Hua.
We’re in Qingkeping monastery; above us sheer granite cliff rises up
three thousand feet to West Peak. It’s my fourth visit in four years to this
sacred Daoist mountain, and we are now good friends. He’s arranged
hidden caves for me and my neidan students to meditate in, but I’ve care‑
fully avoided ever asking him about his personal practice of internal al‑
chemy. Today, I casually ask if he would like to meditate with me.
Chen Yuming flips open his cell phone. He must get permission, he
informs me. He calls his teacher, and after an animated discussion, per‑
mission is finally granted. I ask him if the concern is that meditating with
a “foreign devil” might pollute him spiritually. He smiles, and replies, “I
am not allowed to meditate with anyone outside of our very small circle
of initiates. It’s to avoid any disturbing influences”.
We meditate for several hours in silence. The qi field, in my percep‑
tion, is “cooking.” Afterwards, Chen Yuming says with obvious surprise:
“That was fantastic!” I share with him the Seven Dao Formulas for Im‑
mortality of hermit One Cloud I’ve been exploring for twenty years. He
shakes his head. “Those are very deep secrets. Very few in China know
these methods”.
He had difficulty grasping that these internal alchemy methods are
being offered to anyone in the West who wishes to study them. On
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196 / Journal of Daoist Studies 1 (2008)
Huashan, outside of small private circles, there is little public discussion
of the deeper aspects of Dao. As a small example, I am told that Daoist
cosmology is not something that would be casually discussed or debated
at meals amongst the monks.
Daoist internal alchemy lineages are amongst the most secretive in
Chinese culture. They rely on one‑to‑one or small group transmission
and loyalty to lineage. Many Daoist adepts belong to what is called the
“School of Seclusion” or “Hidden Secrets.’ The premise: after admission
to a tiny club of initiates, the adept is taught most people are not worthy
nor capable of receiving the transmission. Because each adept must pass
on their knowledge to only one worthy student – which is a lengthy
process that doesn’t always happen – neidan within China is in danger of
being slowly strangled into extinction by the School of Seclusion.
Secrecy is a huge barrier to the appropriation of Daoist spiritual
technology by Western seekers. Westerners are considered untrust‑
worthy, and face cultural racism as well. I once heard a Chinese teacher
declare: “Westerners are incapable of experiencing qi, because they can’t
speak Chinese.” But learning Chinese does not improve your chances of
piercing the veil of secrecy. Chinese texts describe secret practices of in‑
ternal alchemy, but they are “protected” by an obscure code, words only
initiates can understand. Only close friendship and trust opens the doors
of neidan.
Why all the secrecy? Ostensibly, to protect the purity of the lineage
and prevent corruption by selfish people who might abuse the spiritual
power gained. “Do not leak the secrets of the universe” is an ancient ad‑
age. One fear is that the secret methods will be used by power‑hungry
demon immortals to obstruct the will of Heaven. Other Daoists in China
tell me: “We don’t know why the ancients kept it so secret. We just imi‑
tate them.” If this secrecy poses a steep challenge to ordinary Chinese, it
is a quadruply high barrier for Westerners.
The most visible counter‑force to this secrecy has come from Thai‑
Chinese teacher Mantak Chia, the most prolific modern appropriator and
publisher of Daoist esoteric methods. (Ni Hua‑Ching, based in Los Ange‑
les, has published more books than Chia’s thirty‑plus works, but rarely
gives away detailed methods). I was editor of Chia’s Healing Dao Books
for fifteen years, and ghostwriter or co‑author of the first seven books
that established his fame. Looking back, I was culturally very naïve. I
Winn, “Lineage and Secrecy Challenges” / 197
entire qi field and often leads to study of One Cloud’s Seven Alchemy
Formulas for Achieving Immortality.
I believe the time for secrecy is over; we live in a different era. It’s a
far greater danger to Earth to not empower a spiritually hungry and
more educated public. Powerful spiritual technologies are needed to bal‑
ance the domination, environmental degradation, and possible destruc‑
tion of the planet by abuse of material technology. If “demon immortals”
are the hidden movers behind this out‑of‑control application of technol‑
ogy, they have already nearly succeeded in chaining humanity to a pol‑
luted and greed‑ridden existence.
Deep respect must be granted to lineages who guarded the secrets
of Heaven in centuries past. But the decision to reveal secret methods is a
responsible choice in the present moment of time. Daoist lineages ulti‑
mately trace their power to their “original ancestors” ‑‑ direct commun‑
ion with deep earth, sun, moon, planetary and star beings. A modern
adept must respond to the needs of all nature, not to a single human
transmitter in China bound by obsolete cultural or spiritual imperatives.
The problem is not simply one of information sharing. It is a truism
in internal alchemy that one cannot learn the methods from a book. The
eyes and brain filter the energetic transmission and reduce it to mere
conceptual information. But I have found that oral transmission is
workable by recorded audio. Voice transmits into the ears, bypasses the
brain filter and imprints directly into the jing/kidney level where deep
bodily transformation happens.
Transmission is the heart of all neidan lineages. A vibrational fre‑
quency is energetically transmitted from teacher to student. But in my
experience as a teacher, there is no actual “sending.” You cannot force
transmission on someone. The teacher creates a field that is alchemically
charged with the potential for transformation. It is the student who must
“choose” to resonate with or surrender to the vibrational qualities of that
transmission. Mantak Chia recently told me “I am happy if twenty per‑
cent of the students who come to me can catch my frequency.”
1,500 years ago in China, ownership of a hand‑copied Daoist scrip‑
ture (usually channeled) was itself proof of spiritual authority and hence
ability to transmit a lineage. Later, mass production of books under‑
mined that authority. This forced seekers to evaluate a teaching based on
personal resonance with the teachers de or virtue. In modern mass cul‑
Winn, “Lineage and Secrecy Challenges” / 199
ture, the initial transmission may occur through a video or audio re‑
cording.
Still, the core transmission process may not be that different. Even
though a Daoist text may be multiplied out into a million books, or a
teacher’s image/voice projected to thousands of people via audio‑video
recordings – only those who are able to “pick up the frequency” will
really get a transmission and be attracted to seek deeper teachings from
live connection with the teacher. It’s a self‑selecting process, just happen‑
ing on a mass scale. Critics who claim recordings reduce spiritual teach‑
ings to a material commodity miss the point. The Daoist principle behind
all alchemy, resonant rapport (ganying), is still operative even when the
training materials are mass‑produced.
Although some Westerners seeking Daoist training feel imitation of
the Chinese model is the only gauge of authenticity, in my opinion they
will have to travel to China to get it. They will suffer the limitations of
the School of Seclusion. I have seen no evidence that Chinese Daoist
temple or uniformed monastic culture, including the School of Seclusion,
will achieve much success in the West.
Quanzhen (Complete Perfection), the dominant Daoist school in
China today, was designed to harmonize tension after the Mongol inva‑
sion. It synthesized Daoism, Buddhism, and Confucianism. Its rapid
growth was due to imperial backing. Today the Communist government
maintains a similar influence, choosing the abbot of each monastery, and
paying a stipend to each registered monk. This state‑backing and tri‑
religion synthesis are irrelevant and not transferable to Western culture.
Western adepts of internal alchemy are finding their own way, their
own language, and a level of openness suitable to their culture and needs.
Chinese Daoists have taken notice of this Western interest in internal
alchemy. On my 2004 trip to Huashan’s caves and other Daoist sacred
mountains, scholars David Palmer and Elijah Siegler interviewed many
Chinese Daoists about their feelings towards Western practitioners. They
found that the Chinese felt the Western interest in Dao elevated their
own status in China and validated their choice of path. Yet they repeat‑
edly expressed one concern: Did our neidan teachings originate from a
lineage in China?