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!
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Modern medicine is obviously correct and always developing. Over the last two-hundred years or so, the human understanding of how the human body and mind functions has increased dramatically away from the thinking that dominated the primitive tribal formations of early human civilisation. Having made this point clear, I would also like to clarify that other great cultures have also developed their own particular types of medicines and models of what it means to ‘fit’. In this respect, modern medicine has probably evolved from the Greco-Roman tradition which culminated in the Renaissance (14th-17th centuries CE) in Florence (Italy), the Enlightenment (17th-18th centuries CE) in France and the Industrial Revolution (18th-19th centuries CE) in England. However, far more ancient civilisations – such as Egypt, India and China – also developed their own quite often sophisticated systems of medicine premised, it is true, on as much myth and religious notions as it was upon the sound observation of material processes! In many ways, whilst lack the modern dependency upon materialism, the ancient doctors had to take into account many more cultural and superstitious elements when formulating a guiding medical principle that culminated in the treatment of physical symptoms. Although the Western and Eastern models of medicine have both developed the aloof professional dispenser of medical knowledge – the Eastern model of medicine, particularly that of Traditional Chinese Medicine (TCM), allows for an entire genre of what might be called ‘self-healing’ in the sense that this system of health maintenance is considered ‘preventative’ in nature. In other words, the daily or weekly health regimens an individual puts themselves through, are expected to ‘prevent’ the build-up of negative energy in the mind and body, and therefore remove a foundation forming that allows major diseases to form. Of course, a weakness of this method is that a practitioner can never be fully sure just what his health regimen has ‘prevented’ from forming – as there is no available (physical) evidence that records all the illnesses that have been avoided! This does mean that preventative medicine does not work, because even modern medicine allows for the idea that a healthy lifestyle tends to diminish the chances of major illnesses developing in the mind and body. This is a logical approach, as leading a reckless and irresponsible life has definitely been recorded as shortening life-spans! Furthermore, living in poor or difficult circumstances (through no fault of oneself) can also lead to a diminished life expectancy. As somebody of part-Chinese ethnicity – and who has been brought-up with a traditional Hakka Chinese culture – TCM is far more than a doctor’s office and his medical cabinets! It is far more than acupuncture and seated massage, etc. Firstly, the power of TCM (within a traditional Chinese cultural context) stems from the (ancient) family Clan Name. Our name is pronounced ‘Chan’ in the Cantonese dialect, Chin in the Hakka dialect and Chen in the Putonghua language. The old ideogram for ‘Chan’ is ‘陳’ and this is one of the original ‘One Hundred Surnames’ of China. The centre of village life is the ‘Name Temple’ within which the remains of the ancestors reside in specially built ceramic jars. This is usually next to a temple to Buddha, Guan Yin and/or various Daoist or other spiritual beings. The Daoist God of our family is ‘Wong Tai Sin’ - the God of Medicine and Healing. When we bring flowers to the temple and light incense sticks – we are paying our respects to our Clan Ancestors, the Buddha, Confucius, Laozi, Guan Yin, Wong Tai Sin and a number of village gods (that live in the ground, the water, the sky and trees, etc). Practicing our martial forms and strengthening inner and outer exercises in this temple is also considered ‘an act of worship’. The Clan Ancestors pass on to us the (inner) Ancestral Qi when we are conceived in the womb – and the (outer) Ancestral Qi through the traditions associated with our Hakka Chinese village – which includes reading, writing, hunting, fishing, farming, medicine and martial arts practice. According to the old ways – these traditions belong to our lineage (and village) only – and to reveal them to disrespectful outsider has the effect of taking away the inherent and accumulated cultural and spiritual power! As someone who lives in the West and respect science – I can say that TCM exists in parallel to modern medicine - sometimes fulfilling similar tasks – sometimes fulfilling quite different tasks. Inner fitness, for instance, has no equivalent in Western medicine. Inner fitness is the ability to allow the inner qi-energy to flow smoothly and feely through the inner body channels regardless of the health of the body. For instance, if a practitioner has an injured knee and has problems weight-bearing and moving properly during conventional exercise – through the directing of the qi-energy through the area in a non-confrontational manner – the joints works ‘freely’ and without pain despite the injury still being present. Indeed, subjecting an injured part of the body to this ‘medical’ process (usually through an appropriate qigong sequence), the injury itself begins to speed-up its healing capabilities. Although this is sometimes described as being ‘all in the mind’ I can attest that there is a definite physical component to this process. Alternatively, it is ‘not all in the knee’ - but an integration of appropriate psychological processes and physical manipulation. As an injury is an injury – no amount of positive thinking will help a practitioner ‘ignore’ a knee’ injury as the body and mind simply does not work in that way. I suspect that certain aspects of ancient medical systems are very advanced despite the superstitious and cultural nature of its support-structure, and that the Western medical system, as advanced as it is, will one day ‘discover’ these processes for itself!
The following details are recorded in the ‘Jinhua Mansion Chronicles’ (金华府志 - Jin Hua Fu Zhi). The historical figure named - ‘Huang Chuping’ (黃初平) - is thought to have lived sometime between 328 – 386 CE (during the Jin Dynasty). As an ordinary human-being, he was born into a poor family of shepherds who lived in Lanxi City - situated in the Jinhua area of Zhejiang province, Mainland China. At the beginning he lived an ordinary where he left the family home in the early morning and herd the sheep into the hills to eat the grass. During the day, he would protect the family sheep from any predators and then take them back down the mountain as it began to get dark. However, one day he met a number of unusual-looking Daoist priests who all very old men – but who looked as If they were very young! Light beamed from their bright eyes and they moved with grace and speed – never slipping or making an error! They were healthy, happy and content! Huang Chuping begged from these Daoist Immortals that he be taught their secret meditative technique! Knowing that he was the ‘true’ disciple’ they had been waiting to encounter – these Sages immediately taught him how to practice ‘neidan’. As he practiced ‘neidan’ meditation in a cave within the ‘Chisong’ (赤松) Mountains – he became known as the ‘Chisong Immortal Master’ (赤松仙子 - Chi Song Xian Zi). When not engaged in seated meditation, he would pursue self-cultivation whilst spending active time looking after the sheep under his care. This meant that he did not return home for the next forty-years – when his brother – Huang Chuqi (黄初起) who came looking for him! The two brothers met by chance outside the cave, and when asked where his sheep were – Huang Chuping pointed at a group of white stones and gave a transformative ‘shout’ which immediately turned the stones back into sheep! Huang Chuqi was astonished to see this Daoist manipulation of power and asked to be taught the ‘neidan’ practice! From that day onwards, Huang Chuqi resolved to stay in the cave and follow his younger brother as his ‘Master’. As their mind-set and physical discipline was very pure – all worldly habits and conventions were immediately abandoned and forgotten. They drank only the morning dew and ate the local pine needles. In the end, this is how Huang Chuqi also became an ‘Immortal’! This is why it is said that the younger brother – Huang Chuping – inherited the genuine Daoist lineage and became a great ‘Immortal’ who taught his older brother as his (lineage) subordinate disciple – a very unusual situation in feudal China! However, Huang Chuping was taught by Master Ge Hong (葛洪) [283-343 CE) - who was a medical expert and renowned for his profound yin-yang knowledge. Ge Hong may have also initiated Huang Chuqi into the lineage but the facts are unclear. Although self-reliance and ‘neidan’ practice were emphasised – those who lacked the ability to pursue this teaching could focus their mind and discipline their body whilst they ‘pray’ to Huang Chuping to heal them from a distance. Huang Chuping eventually became known as ‘Huang Da Xian’ (黄大仙) - or ‘Wong Tai Sin’ in the Cantonese dialect. This translates as ‘Huang Great Immortal’! As word of his healing abilities spread, hundreds of people travelled to the Jinhua area where they establish a shrine that eventually grew into a proper temple! This was known as the ‘Chisong Temple’ (赤松观 - Chi Song Guan). This is considered the ancestral temple of the Wong Dai Sin movement. As Wong Tai Sin grew in popularity amongst the Chinese people – more temples to him spread along the Southeast coastal areas. Temples have even spread throughout Southeast Asia and even to the United States! Today, the most famous temples to Wong Tai Sin are in the Jinhua area of Zhejiang province and in the Kowloon area of Hong Kong! Indeed, it is amongst the Hong Kong people that Wong Tai Sin is associated with martial arts practice and medical healing!
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。 I remember translating a highly technical and tricky blog entry written by Master Zhao Ming Wang of Beijing. I enjoy these challenges which the boundaries of my knowledge and understanding of a) traditional Chinese Daoist culture, and b) how this is interpreted, understood and applied to contemporary Chinese culture. This translation was shared by a reader online and was described as ‘mystical nonsense’ by someone who happened to come across it. Of course, this individual took it for granted that the original Chinese language text had been read, understood, translated, re-arranged and logically presented into (British) English! He could not comprehend how Master Zhao Ming Wang had employed a traditional Daoist sub-text in his explanation of a particular aspect of health and longevity practices, and yet articulated this understanding through a distinctly ‘modern’ interpretation of how the mind and body functions. Admittedly, this is a very subtle nuance that exists within the Qianfeng School which ‘blends’ traditional Chinese Daoist understanding with the ‘modern’ science familiar in the Western world. As it is my job to translate Master Zhao Ming Wang’s blog into English, it is my responsibility to convey this reality, even though it is very much an acquired taste! Master Zhao Bichen (1860-1942) was a very intelligent man. Not only did he seek-out and train with over thirty-six different (traditional) Daoist Masters, but he also encountered scientific literature imported from the West – which interested him tremendously. Primarily, this was data relating to medicine, anatomy and physiology – and it is this body of knowledge that he ‘integrated’ with the philosophy of traditional Daoist methodology. For ethnic Chinese readers who are familiar with the usual Daoist literature – the texts of the Qianfeng School are unusual in that they introduce to the Chinese reader common attributes contained within the Western interpretation of modern biology! The only obvious difference is that all this data is presented in Chinese translation. This blending of the ultra-orthodox Daoist ideology of the Qianfeng School with key attributes of ‘modern’ (Western) biological science – makes the Qianfeng School ‘unique’ in both China and the West! This is why the Chinese government considers the Qianfeng School to be an ideal conveyer of Daoism within a ‘modern’ Chinese context that plays-down superstition and literal beliefs in spirits and gods, etc, and encourages a more thorough and proactive ‘care’ for the well-being and health of the psychological and physical aspects of each practitioner. A lot of specialised work is carried-out in China (and in the UK) for teachings of the Qianfeng School to be properly presented for each reader to (freely) absorb, be inspired by and benefit from!
Realism, as surprising as it may sound, is an important part of Daoist theory. This does not negate or deny the more religious (and mythic) aspects of the Daoist tradition, but it does bring-out the central core of ‘old’ Daoism which, if understood correctly, should interface with the modern foundation of contemporary medical science. ‘New’ Daoism is in fact the ancient traditions of Chinese medical knowledge adjusted for the modern age. Grand Master Zhao Bichen (1860-1942) learned from at least thirty-six different lineage-holders of the traditional Daoist systems. This knowledge and wisdom coalesced in his mind and body and what emerged was the modern Qianfeng School of Daoist self-cultivation! Zhao Bichen was fascinated by the Western science of anatomy and physiology. This is why, when he wrote his initial manual describing this integrated school, he insisted in combining the traditional Chinese terms with their modern (Western) counter-parts! All the components of the Qianfeng School were in-place by the early to mid-1930s. As a younger ‘Great Master’, Zhao Bichen was well-known (even at the time) as being one of the most effective self-defence teachers of his era – and this led to him quite often being hired as a professional bodyguard to the social elite and the politicians of the day. Indeed, despite being acknowledged today as a Great Daoist Master – Zhao Bichen is also historically recorded as a very proficient martial artist who took on challenges without hesitation, and defeated (or ‘equalled’) some of the greatest names in the martial arts world of the 19th and 20th centuries! Although many biographies of Zhao Bichen focus (quite rightly) upon his ability to understand and teach ‘neidan’ (in all its aspects), it is also true that his martial arts knowledge was second to none. Westerner practitioners must understand that the practice of martial arts movements is very ancient within Chinese culture (and psychology), and is intrinsically linked with the earliest expressions of Chinese medical knowledge. The Form (形’ - Xing) associated with the essence of Chinese martial arts, is mentioned in the ‘Yellow Emperor’s Internal Medicine Classic’ (黃帝內經 - Huang Di Nei Jing). The association is the link between the ‘shapes’ the skeletal (and muscular) body assumes during the day, and the beneficial effects such postures have upon the strengthening (and function) of the internal organs. Although written around two-thousands years ago, the concepts included are far older and probably formed an even earlier strata of proto-medical knowledge within early Chinese civilisation. The Neijing states that by effectively moving the bones and muscles that comprise the outer layers of the physical-body, the inner-organs are massaged, manipulated and gently pulsated through the rhythm of the movements. The torso, head, two-arms and two-legs continuously ‘interact’ so that the blood flow (qi) is stimulated and strengthened up and down and throughout the body, with each energy channel flowing directly through the centre of each inner organ. This equates either directly with actual enriched or cleansing blood flow, and/or the figurative flow of ‘qi’ (as ‘vital force’) - which is viewed as bio-electrical energy integrated with psychological awareness and conventional blood flow. In other words, the ancient Chinese medical experts fully understood that there was a correlation between the physical shapes the body assumes during the day, and the health of the inner body. It is a general assumption that from this observation (integrated with the yin-yang [陰陽] ideology, as well as the Eight Trigram [八卦 - Ba Gua] and Five Phases [五行 - Wu Xing] schema), formed the foundation (of the psychological and physical) conception of traditional Chinese martial arts practice. This suggests that the ‘Forms’ that convey the essence of each martial style have their roots not in an out-of-date system of feudal Chinese thought – but are rather deliberately predicated upon the sound (and ‘eternal’) principles of Chinese medicine! The ‘shapes’ the mind and body assume throughout the day either help (or ‘hinder’) the flow of blood and ‘qi’. This links-in perfectly with lifestyle choices – as bad postures (and the associated habits of ‘poor’ lifestyle choices) lead to deficient blood and qi flow. Although the activity of the mind must be ‘stilled’ - this is not the case for blood and qi circulation – which must not only keep flowing effectively during periods of seated meditation and active martial arts practice. The blood and ‘qi’ flow must be strengthened and enhanced so that psychological awareness is brought to bear as the eight foundational qi-flow channels are a) fully ‘opened’, and b) the qi-energy is perceived as flowing strongly through (and around) the inner organs). Opening these eight foundational qi-energy channels allows the qi-flow to circulate (and ‘pulsate’) throughout the entire body equally and evenly. This ensures an enriched qi-flow to all the extremities and back which is linked to an enhanced psychological awareness. In-turn, this allows the dedicated Daoist practitioner to ‘circulate’ and strengthen the ‘jing’ (精), or ‘essential nature’ element of the vital force – which builds the insightful nature of the mind and assists to the expansion of consciousness and the perception of the emptiness that underlies and yet includes all things! Needless to say, without a sound foundation in the medical principles of the ‘Neijing’, none of this Daoist self-cultivation can be achieved! Such is the importance of ‘Form’ practice within traditional Chinese martial arts. Experienced Qianfeng practitioners will be familiar with the collective name for all these attributes within Daoist self-cultivation – which is ‘Essential Life Mind-Body Self-Cultivation' (性命双修 - Xing Ming Shuang Xiu)
In modern China there a Socialized health system (similar the NHS in the UK) which provides the best healthcare free at the point of use (paid for through taxation). China differs, however, in that there are two types of medicine available; a) Western medicine, and b) Traditional Chinese Medicine. Both are used interchangeably, with patients choosing which treatment method best suits their illness or injury recovery. Therefore, hospitals in China fall into three categories; 1) Western medicine, 2) TCM and 3) Integrated treatment. Hospitals in China are administered either by the Chinese State, or the People’s Liberation Army (PLA). Rich individuals can choose to contribute (as a ‘thank you’) to the Chinese State and ‘pay’ for their treatment, but as the standard of medical care is so high in China – the service they receive is exactly the same as that received by the poorest villager. Master Zhao Ming Wang has written in his blog how he has often visited TCM hospitals in China, and helped treat people suffering with cancer when Western medicine has not worked. His experience suggests that the Daoist methods he employs are more effective in certain circumstances than the equivalent Western treatments. This does not mean that Western medicine is ineffective – as just as many Chinese patients report the opposite finding – namely that TCM did not work (or only partly worked), whilst Western medicine cured them fully or to a greater extent. Of course, in some incidences it could be that a combination of the two methods is the best approach.
My advice to you is that if you are ill, visit your General Practitioner (GP) or Medical Doctor (MD) and never leave ailments or injuries to drag on and get worse without treatment. I am aware that in other parts of the world (unlike the UK, Northern Europe, Japan, Cuba, North Korea or China, etc.), many people do not have access to regular or affordable healthcare. This is an unfortunate situation and issue of broader political development and democratic processes. In other words, things can be changed overtime through political effort, but what should a person do ‘here and now’? The internet is a great resource for basic self-healing and further research into herbal remedies and other treatments. There is a plethora of online videos, for instance, offering ‘free’ physiotherapy advice. The local Pharmacy is a good place to gain basic advice on treatment and pain relief, etc. As intelligent human beings, we must use our intellects to overcome our material hardships. Herbology is a good start, as herbology is the basis of the pharmaceutical industry, but can often offer alternative methods of treatment and rehabilitation. Daoist methodology is its greater part, is a system of preventative medicine. This means that we train our bodies and minds in methods that prevent illness through a continuous purification process. The problem with this approach is that we remain ‘unaware’ of how may illnesses we could have contracted, but which we avoided through this wise behaviour. Modern, Western medicine, however, tends to treat definite symptoms as and when they appear. TCM does this as well, but there is a greater tendency toward preventative than there is in Western hospitals (particularly with regard to the use of acupuncture which attempts to ‘undermine’ the illness whilst treating it as an ‘imbalance’ which needs to be rectified). TCM still uses freshly gathered herbs and plants which are viewable in the medicine shop, and which are prepared in front of the patient once a prescription is written. TCM treatment is a much organic experience than its more industrialized Western counterpart. Master Zhao Ming Wang, whilst meeting disciples in his home in Beijing, assesses their wellbeing through their posture, voice, skin-tone, eye colour and behaviour, and usually starts Qianfeng Daoist training by him personally ‘unblocking’ the qi energy channels and putting the disciple on the right psychological and physical path. There are levels, however, below and beyond the physical application of recuperative Daoist medicine, which involve the generation of universal love and compassion for the entirety of creation! Master Zhao Bichen (1860-1942) exercised this when he abolished the old Daoist tradition of one master to one disciple per generation, and threw open the gates for all to train! Daoist methodology is the practice of exact physical methods of discipline which are applied to the mind and body. Although some people have associated superstition and myth with Daoist methodology, Qianfeng Daoism rejects this approach and only focuses upon the physical Daoist techniques that have been proven to work, albeit applied with a sense of love and respect. Belief in miracles or of divine beings is not used to ‘cure’ the mind or body (although this approach does exist in other Daoist lineages, which is fine). We do not rely upon ‘faith’ just as a Western doctor does not rely upon faith. This does not mean that no one should have faith – as this is a matter of personal choice – but it is not within the methodology of the Qianfeng School. It was not part of the Qianfeng School during the latter Qing Dynasty, the Nationalist period, or the ‘New China’ era. It is not a new approach, but a matter of ancient Chinese science which understood thousands of years ago, that effective methods must be premised upon observation of material (physical) process and repeatability of results. This explains in-part why Zhao Bichen was interested in Western biology and science, and incorporated some of this terminology into his numerous Daoist instructional manuals. ACW - 釋大道 (2.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) |
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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