Dear S Space and luminosity are interesting attributes. The purpose of Spiritual Science seems to be the inner appreciation of this observation - through an ever-refining clarity of awareness. Another way of looking at this is training to remove the obstructing or hindering inner barriers that prevent the emergence of spontaneous insight. Of course, 'inner' and 'outer' are not entirely unrelated and neither can each be treated in isolation from the other. That being said, however, sometimes one of these aspects needs to be emphasised over the other given the caveat that this orientation can (and must) change when the moment is correct or the situation calls for it. Perhaps each single Chakra contains the essence of all the other Chakras and that this is the reality that joins it all together. The Centre of insight, at least from a Daoist perspective, is both between the eyes (in the middle of the fore-head) and simultaneously around the naval area - the place where physical life begins, develops and emerges. Therefore, we encounter time and time again the concepts of 'Pre-Birth' (Earlier Heaven) and 'Post-Birth' (Later Heaven) in the Chinese spiritual literature - with 'Heaven' better translated as 'Divine Sky'!
0 Comments
I was involved in an interesting debate with a modern medical professional trained as a ‘Surgeon’. He said that Daoist thinking was subjective imagination risen up to the level of an objective science. As a consequence, regardless of the sophistication of the philosophy which holds it all together (like that involved in the theology of theistic religion) - none of it can be ‘true’ in the sense of the reality of the objective knowledge that serves as the foundation of contemporary medical science – such as that which defines heart surgery. A dysfunctional heart structure, for instance, cannot be healed through any form of ‘faith’ or ‘wishful’ thinking. I agree entirely. As far as I am concerned, authentic Chinese Daoism has never denied the validity of objective knowledge. Indeed, many famous Daoist practitioners have been acknowledged as expert practitioners of Traditional Chinese Medicine (TCM) in both its ‘subjective’ and ‘objective’ aspects. Modern science has specialised exclusively within the sphere of objective medical knowledge and separated it entirely from any form of ‘subjective’ knowledge. Daoism, on the other hand, has maintained the ‘link’ between the ‘subjective’ inner aspects of human existence and the need to develop external ‘objective’ knowledge about the human body and its functionality within the physical world. A person trained only in objective medical knowledge can have a derogatory attitude toward Daoism – but this is a ‘subjective’ attitude and does not affect the effectiveness of Daoism in anyway. Sensing the ‘circulation’ - involving bodily substances traversing around the body - is not impossible even if modern people have no opportunity to learn this ability as part of the skills required for modern living. It is interesting that an individual can ‘imagine’ how the blood flows through the arteries and veins – and yet in the real world - ‘blood’ still does flow around the body regardless of its presence and activity is ‘imagined’ through the use of another part of the conscious mind (or ‘brain’). In this instance, ‘imagine’ and material ‘reality’ mirror one another to the point whee sometimes it is difficult to distinguish one from the other! This was the issue with Isaac Newton’s chosen academic descendent – William Whiston. He wrote a very good scientific book about comets which is still respected and admired today. He was dismissed from Cambridge University for daring to suggest that material science should be taught as being ‘equal’ to idealistic religious thinking! William Whiston was attacked not only by the British academic community for his tolerance of religious thinking – but also by the Church of English – in the latter case for ‘Blasphemy’ due to him suggesting that theology should be taught as being ‘equal’ to the worldly learning of science!
Translator’s Note: During the latter years of the Zhou Dynasty (475 – 221 BCE), in a time of tremendous political and cultural upheaval, a number of philosophical schools arose that usually developed a single (but ‘all-embracing’) theory that sought to explain the totality of reality. The Yin-Yang (dark-light) School was one (c 300 BCE), whilst the ‘Five Phases’ of qi (气) transformation theory developed from a chapter contained in the Classic ‘Book of History’ (書經 - Shu Jing) - which is believed to date from the far earlier Shang Dynasty (1783 – 1122 BCE). There were many others that varied in popularity, efficacy and understandability. However, During the Earlier and Latter Han Dynasties (202 BCE – 220 CE), those theories which remain viable and enduring were ‘integrated’ so that one theory supported, explained and enhanced another, without end, favour or discrimination. Physical matter is viewed as being comprised of a certain ‘frequency’ of qi-energy consolidation and resonance (with the various objects of physical reality being themselves a sub-frequency of this consolidation of qi-energy). Qi-energy was also considered the basis of human consciousness (or ‘spirit), it being a more rarefied manifestation of universal energy. From this primordial mixture of ‘light’ (yang) and ‘dark’ (yin) qi-energy the divine sky and broad earth was developed. Indeed, the yin and yang theory were found to be all-encompassing and could be used to explain even the ‘eight trigram’ (八卦) symbolism as found explained throughout the Classic ‘Book of Change’ (周易 - Zhou Yi). Although developed much later, the theory of yin-yang interaction and transformation proved to be highly adaptable throughout the entire genre of Chinese philosophical thought. By adopting a certain physical posture with the outside of the body, and providing the mind-set is calm and all-embracing, the way the qi-energy flows through the internal organs and bones of the inner body will be stimulated, enhanced and strengthened. This is exactly the technique that Hua Tou is conveying in this article. ACW (15.6.2021) During the end of the Eastern Han Dynasty, three outstanding medical scientists were born in China, known collectively as the "Three Magic Doctors of Jian'an" within the history books. Among them, Dong Feng (董奉) lived in seclusion at Lushan, leaving behind the popular ‘Apricot Forest’ (杏林 - Xing Lin) tales; Zhang Zhongjing (张仲景) wrote the "Treatise on Typhoid and Miscellaneous Diseases" (伤寒杂病论 - Shang Han Za Bing Lun), which is rigorous in theory and practical law, with both hailed as "Medical Sages" (医圣 - Yi Sheng) by later generations; whilst Hua Tuo (华佗) immersed himself deeply amongst the hidden culture of the people and travelled extensively throughout the Central Plains – climbing high mountains and exploring isolated peaks, traversing great rivers and exploring hidden valleys. The wisdom he acquired from the Great Sages he encountered on this journey allowed him to generate many medical miracles involving clinical diagnosis and treatment of ailments afflicting the internal and external body, as well as issues involving gynaecological and paediatric treatments. He is especially famous for his ‘Chuang Ma Fei San’ (创麻沸散) hemp-based method of ‘numbing’ the body (Clinical Anaesthetics) and laparotomy. Indeed, so famous are these Great Doctors that later generations of healers were often praised as being "Hua Tuo's rebirth" and "Yuanhua (元化) rebirth" (someone who ‘cures’ by profoundly understanding the ‘source’ of the illness), which shows the profound influence of those who possessed genuine medical knowledge within Chinese culture. Hua Tuo is known not only as a great medical scientist, but also a great health care expert. The Book of the Later Han · entitled ‘Hua Tuo Biography’ (华佗传 - Hua Tou Chuan) - states that when Hua Tuo was “One-hundred-years-old, he still maintained a magnificent appearance – with people considering him a genuine Immortal". It is also said that he lived to be 150-years-old – and that he stopped aging altogether when he reached 60-years-old! This is stated in the ‘He Fa Tong Yan’ (鹤发童颜) record. His disciples Wu Pu (吴普) and Fan A (樊阿) also lived to be more than 100-years-old. This being the case, what is the secret of health maintenance as developed and practiced by the genius doctor Hua Tuo? There is a story. It is said that when Hua Tuo was young, he went up a mountain to collect medicine. When he climbed halfway up the mountain, he found a cave. In the cave, two elderly Sages with white hair and long beards were talking about medicine. He stood outside the cave and listened attentively. Later, the two Immortals not only taught Hua Tuo many wonderful medical skills, but also passed him a set of fitness exercises that imitated the postures of the tiger (虎 - Hu), deer (鹿 - Lu), bear (熊 - Xiong), ape (猿 - Yuan), and crane (鹤 - He). These exercises are now recorded in the famous book entitled "Five Birds and Beasts Play" (五禽戏 - Wu Qin Xi). Due to the different living habits of these five animals, their activities have their own characteristics. They may be majestic and bold, or light and agile, calm and heavy, or changeable and unreasonable, or fly high independently. People are advised to imitate their postures as a form energy-boosting exercise, which indirectly exercises joints and viscera. It is through the movement of the limbs that the circulating energy of the whole body can flow smoothly, so that diseases are cured for longevity attained. Chinese medicine believes that ‘Wu Qin Xi’ is an effective exercise for health preservation. Modern medicine has also proved that ‘Wu Qin Xi’ is a set of medical gymnastics that stretches the muscles and joints of the whole body. While exercising the joints of the whole body, it can not only improve lung function and heart function - improving the oxygen supply to the myocardium - but also improves the cardiac excretion power which promotes the normal development of tissues and organs. As far as ‘Wu Qin Xi’ is concerned, it is not a set of simple gymnastics, but a set of advanced health-generating Qigong (气功) methodology. In this set of health-generating qigong, Hua Tuo organically combines the movement of the limbs with breathing, relaxation, correct posture and advanced awareness - and through the guidance of correct ‘intention’ - the body's rebellious qi and impure blood are returned to a normal and ‘pure’ state that promotes health. The older name for this type of profound exercise is ‘Dao Yin’ (导引) which emphasises ‘stretching’ the inner and outer body, whilst ‘guiding’ the inner and outer energy with an exact precision that builds health and a robust strength of mind and body. This is why ‘Taiji (太极), Xingyi (形意), Bagua (八卦) - and other fitness techniques of later generations - all have some association with this method. At the end of the Eastern Han Dynasty, the medical scientist Hua Tuo lived in an era when the theory of yin and yang (阴阳) and the five phases (五行 - Wu Xing) prevailed. Hua Tou explained "The theory of yin and yang and the five phases are models for defining and explaining everything in the world, and they integrate perfectly. When finally fixed and fully developed both these theories were absorbed into traditional Chinese medicine, whilst still being used in other fields. However, there was a time when the five phases ideal was first formulated, that some people ‘forget’ or ‘abandoned’ the yin and yang system. The reason is that the five phases are very profound and can explain all physiological and pathological phenomena in their own right – without the need to explicitly refer to the yin and yang system – even though the yin and yang continue to operate within the five phases!” Therefore, as Hua Tuo's compilation of ‘Wu Qin Xi’ is from the time of the emergence of the ‘five phases’ - it should be inspired by this theory – at least in its surface structure - and indeed it is! Firstly, Hua Tou specifically applied the theory of the five phases to the structural (outer) practice of health preservation (with the yin and yang theory continuing to operate ‘behind the scenes’). Secondly, according to the classification of the five phases in the "Internal Classic" (内经 - Nei Jing), the animal's form and spirit characteristics are analysed, and five animals (with special significance) are selected as objects of study. Hua Tuo has obviously made a deep and profound study of the "The Yellow Emperor's Internal Classic" (黄帝内经 - Huang Di Nei Jing) and is proficient in the theory of the five phases as used within Chinese medicine and the theory of energy-flow channels, internal organs and qi and blood. Hua Tuo said: "The yin and yang are the foundation of the divine sky and broad earth; whilst the five phases are the continuity of yin and yang. If there is no yin and yang, then there cannot be a divine sky and a broad earth, and without the five phases, there cannot be yin and yang. Heaven and earth manifest the five phases as Yin and Yang, and human beings have blood and five internal organs within the body that are directly linked to these outer processes. Hua Tuo realized that these physical exercises, when performed regularly and correctly, can reach deep inside the body structures and processes from the outside, and remove all blockages of muscular tension whilst ridding the mind of any unnecessary worries or concerns. The postures are so constructure that qi-energy that has become ‘blocked’ (as if stuck in the depths of a valley with no means of escape) is ‘shook-up’ so that the momentum of the inner circulation begins to strongly glow again! It is as if these animal postures provide different and varying gravitational forces on the outside of the body which stimulates the qi-flow on the inside of body – creating a strong ‘pulse’ throughout the system that is self-sustaining like a ‘water-wheel’! Shaking the body between each posture copies the behaviour of all the animals included. As a form of meditative study, Hua Tou used to sit and carefully watch each animal in its natural habitat to gain a better understanding of its natural mand and body manifestation. This is how he realised that each of the five animals' manifests in accordance with one of the five phases. From this observation it is understood that each animal represents one internal organ. According to the analysis of the internal organ theory of Chinese medicine – specifically the "five animals and five internal organs diagram" - (五禽五脏对应图 - Wu Qin Wu Zang Dui Ying Tu) there are five animals: tiger, deer, bear, ape, and bird. They are representative of the five phases of wood, water, earth, fire, and metal – this in-turn corresponds to the inner organs of the liver, kidney, spleen, heart, and lung (which are defined as the five internal organs). People should imitate the attitudes, postures and movements of each animal, an outer process of self-cultivation which indirectly exercises the internal organs, the so-called "Through adopting an external physical posture – the inner body is penetrated and transformed.” (超乎象外得其寰中 - Chao Hu Xiang Wai De Qi Huan Zhong). Here is a clear explanation of the fitness mechanism of Wu Qin Xi: through the movement of the limbs, the muscles, tendons, bones, and joints of the whole body are strengthened, and the inner energy is invigorated to achieve the function of strengthening the inner and outer body; At the same time, it can regulate the liver, kidney, spleen, heart and lungs as well as other internal organs, and play a self-cultivation role in opening the chest and regulating qi, dredging the energy channels, cure diseases and aid longevity. Modern medical research has proved that Wu Qin Xi is an effective exercise method. It can improve the function of the nervous system, improve the inhibitory and regulatory functions of the brain, and is beneficial in the repairing and regeneration of nerve cells. It can also improve lung function and heart function, improve myocardial oxygen supply, and promote the normal growth of tissues and organ repair. At the same time, it can also enhance the gastrointestinal activity and secretion function, promote digestion and absorption, and provide nourishment for all body activities. Chinese Language Sources:
http://blog.sina.com.cn/s/blog_60ca1b670102vvr6.html 跟着动物学功夫---名医华佗五禽戏 转载2015-09-22 21:38:38 东汉末年在我国诞生了三位杰出的医学家,史称“建安三神医”。其中,董奉隐居庐山,留下了脍炙人口的杏林佳话;张仲景撰写《伤寒杂病论》,理法谨严,被后世誉为“医圣”;而华佗则深入民间,足迹遍于中原大地和江淮平原,在内、外、妇、儿各科的临证诊治中,曾创造了许多医学奇迹,尤其以创麻沸散(临床麻醉药)、行剖腹术闻名于世。后世每以“华佗再世”、“元化重生”称誉医家,足见其影响之深远。 华佗不仅是位了不起的医学家,同时又是一位了不起的养生专家,《后汉书·华佗传》有华佗“年且百岁,而犹有壮容,时人以为仙”的记载,也有说他寿至一百五六十岁仍保持着六十多岁的容貌,而且是鹤发童颜的记载。他的弟子吴普、樊阿等也都活到了100多岁。那么神医华佗的养生秘诀是什么呢? 有这样一个故事,据说华佗年轻时一次上山采药,爬到半山腰时发现了一个洞穴,洞内有两位白发长须的仙人正在谈论医道,他就站在洞外听,直听得入了神。后来两位仙人不仅向华佗传授了许多奇妙的医术,还传给他一套健身功法,模仿虎、鹿、熊、猿、鹤的姿态去运动,这就是著名的“五禽戏”。由于这五种动物的生活习性不同,活动的方式也各有特点,或雄劲豪迈,或轻捷灵敏,或沉稳厚重,或变幻无端,或独立高飞。人们模仿它们的姿态进行运动,正是间接起到了锻炼关节、脏腑的作用。而正是通过肢体的运动才得以全身气血流畅、祛病长生。中医认为,五禽戏是一种行之有效的养生运动。现代医学也研究证明,五禽戏是一套使全身肌肉和关节都能得到舒展的医疗体操。它在锻炼全身关节的同时,不仅能提高肺功能及心脏功能,改善心肌供氧量,还能提高心脏排血力,促进组织器官的正常发育。就五禽戏本身来说,它并不是一套简单的体操,而是一套高级的保健气功。在这套保健气功里,华佗把肢体的运动和呼吸吐纳有机地结合到了一起,通过气功导引使体内逆乱的气血恢复正常状态,以促进健康。后代的太极、形意、八卦等健身术都与此有若干渊源。 东汉末医学家华佗所处的时代,是阴阳五行学说盛行的时代,“阴阳五行学说作为解释世界上一切事物的解释模式,最终在医学中被固定和继承了下来,而在其它领域则已逐渐消失。其原因是阴阳五行学说较为正确地说明了那些生理通病理现象。”所以,华佗编创五禽戏,应该是受到五行理论的启示,是五行理论在养生实践活动中的具体应用。其次,依据《内经》五行归类法,分析动物的形神特征,选取五种具有特殊意义的动物作为模拟对象。华佗对《黄帝内经》研究甚深,精通中医五行学说和经络、脏腑和气血理论。华佗说:“阴阳者,天地之枢机;五行者,阴阳之始终。非阴阳则不能为天地,非五行则不能为阴阳。故人者,成于天地,败于阴阳也,由五行逆从而生焉。天地有阴阳五行,人有血脉五脏。华佗意识到运动可以通达内外,通过对形体的“动摇”,就可以使脏腑内的“谷气得消”,使“血脉流通,病不得生”,所以,他依据《内经》五行归类法,在选择五禽的时候,从分析动物的形态与动作特征入手,有针对性地选取具有特殊意义的动物及其特征性的动作作为模拟的对象,每一禽戏归属五行的某一类,主一脏之调养。根据中医学的脏腑学说分析,从“五禽五脏对应图”来看,虎、鹿、熊、猿、鸟五种动物分属于木、水、土、火、金五行,对应于肝、肾、脾、心、肺、五脏。人们模仿它们的动作和神态进行锻炼,正是间接地起到了锻炼脏腑的作用,所谓“超乎象外,得其寰中”是也。这里清楚地阐明了五禽戏的健身作用机理:通过肢体的运动以使周身肌肉、肌腱、骨骼、关节功能加强,旺盛精力从而达到强身健体功能;同时还可以调节肝、肾、脾、心、肺等内脏,起到开胸理气、疏经通络、祛病长生的健身作用。现代医学研究证明,五禽戏是一种行之有效的锻炼方法。它能锻炼和提高神经系统的功能,提高大脑的抑制功能和调节功能,有利于神经细胞的修复和再生。它能提高肺功能及心脏功能,改善心肌供氧量,促进组织器官的正长发育。同时它还能增强肠胃的活动及分泌功能,促进消化吸收,为机体活动提供养料。 The ‘Yi’ (intention) acts like a magnet 'attracting' a piece of metal toward it. However, all is set in motion by the fact that the ‘magnet’ is always moving just slightly ahead of the piece metal (say a metal ball) causing it to continuously 'roll' toward the source of 'attraction'. As it is a process of 'attraction' that is never completed or allowed to completely succeed - the metal ball is made to continuously 'roll' due to the conditions it exists within, attempting to fulfil the dynamics of the 'attracting' force it is being exposed to. Qi and jing flow side by side and merge together - whilst both being 'pulled' by 'yi' (intention) in the desired direction. These energies are 'purified' and 'integrated' due to the process of flowing through the 'dantian' or 'fields of energy transformation' of which there are 'three' - one located in the centre of the ‘third-eye’ (situated between the eyes in the centre of the forehead), the solar plexus and two inches beneath the navel, etc. This combined universal essence 'drips' into the centre of the brain and the 'third eye' area - generating a still mind, an expansion of awareness that permeates the entire universe, and the understanding that all is 'empty' and 'full' simultaneously - with any contradiction or hindrance. Things are not just 'empty' and not just 'full' - but a perfect integration of the two complementary states of being - as one cannot exist without the other.
|
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
|