At this Telegram LINK there are a number of very good e-books regarding the Dao - which includes Meditation, Herbalism, Qigong, Taijiquan, and TCM. Most documents are in PDF or EPUB format.
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It can be said that the ‘Way’ (道 - Dao) of Chinese health preservation has existed for a very long time. Within the lineages of ‘Philosophical Daoism’ (道家 - Dao Jia) - literally ‘Way Family’ - there exists a method of longevity termed ‘Essential Life Mind Body’ (性命双修 Xing Ming Shuang Xiu) self-cultivation which has been passed down from one generation to the next. It is said that ‘Laozi’ (老子) began this tradition thousands of years ago with his text entitled the ‘’Way Virtue Classic’ (道德经 - Dao De Jing). Down through the dynasties and passing through the hands of the ancestors, the teachings of the Daoist School were developed, refined and perfected over thousands of years. This process developed the ‘Essential Life Mind Body’ mentioned above, as well as the ‘Gold Cultivation Centre Great Dao’ (金丹大道 - Jin Dan Da Dao) self-cultivation methods. The Qianfeng (千峰 - ‘Thousand Peaks’) Pre-Natal School is a branch of the ‘Longmen’ (龙门) or ‘Dragon Gate’ School of Chinese Daoism. The ‘Longmen’ School was created by ‘Qiu Chuji’ 丘处机) who first trained in the ‘Quanzhen’ (全真) or ‘Complete Reality’ School. Ancestor Qiu is considered one of the seven Northern attainers of immortality within the Quanzhen tradition. Through the development of the ‘Longmen’ School, Qiu Chuji perfected the combined practice of ‘Essential Life Mind Body’ and ‘Gold Cultivation Centre Great Dao’ self-cultivation methods. During the 14th year of the reign of ‘Genghis Khan’ (who founded the Yuan Dynasty) known as ‘Tai Zu’ (太祖) - Qiu Chiji was summoned to a meeting with the emperor (in 1220). Tai Zu asked Qiu Chuji about the correct way of ruling the world. Qiu Chuji replied that ruling the world was just the same as ruling the self (and attaining Immortality) by possessing few (if any) desires and cultivating a pure heart and mind. By treading the broad-earth in this way, the ‘divine-sky’ (天 - Tian) is perceived clearly and love for the common people knows no bounds! Tai Zu profoundly agreed with the opinions of Qiu Chuji and awarded him the title of ‘Spirit Immortal’ (神仙 - Shen Xian) and appointed him to the post of lifelong leader of the Daoist religion in China - resident at the ‘Baiyun’ (白云 - ‘White Cloud’) Temple situated in Beijing. Qiu Chuji passed on the ‘Great Law’ (大法 - Da Fa) of ‘Essential Life Mind Body’ self-cultivation and it successfully continued from one generation to the next, until it was passed to the 11th generation inheritor - ‘Zhao Bichen’ (赵避尘). Zhao Bichen (1860-1942) possessed the Daoist-name of ‘First Son’ (一子 - Yi Zi) - or ‘First Lord’ depending upon context. He came from Yangfang Town, which is situated in the Changping area of Beijing. As he possessed an innate association with the ‘Dao’ - he travelled throughout the provinces seeking genuine knowledge of the ‘Essential Life Mind Body’ self-cultivation method – eventually gaining great experience from training with at least 36 different Daoist masters. Despite Zhao Bichen experiencing many hardships, during the 21st year of the reign of Qing Emperor ‘Guangxu’ (光绪) - which corresponds to the year 1896 – on the 13t day of the third-lunar month, he encountered Masters Liao Ran (了然) and Liao Kong (了空). Master Liao Ran and Master Liao Kong were both the 10th generation inheritors of the ‘Longmen’ Daoist School. Together, these two masters had inherited the entire (and complete) teachings of the ‘Essential Life Mind Body’ and the ‘Gold Cultivation Centre Great Dao’ self-cultivation methods. Zhao Bichen committed himself to training with these two masters until he received the full transmission. (He trained alongside his brother – Zhao Kuyi [赵魁一] - who became a very capable teacher). This is how Zhao Bichen eventually gained the right to found the ‘Qianfeng Xiantian Pai’ (千峰先天派)or ‘Thousand Peaks Pre-Natal (Earlier Divine-Sky) School.’ Zhao Bichen, for the welfare of all-beings, departed from the old ways of not mentioning the training to more than ‘three-mouths’ or ‘six ears’ (I.e., ‘three people’) of the ‘three’ designated generational inheritors (in practice, this often meant that one master cultivated just one disciple throughout their entire lifetime – with both assisted by a single helper who would probably become an ‘inheritor’ in their own right when the time was right)! Although retaining the Confucian superstructure of practicing ‘mutual respect’ between teachers and adherents – the old (closed) tradition of ‘exclusivity’ was firmly abandoned! To demonstrate this shift from ‘closed’ to ‘open’ system – Zhao Bichen composed a Daoist training manual entitled ‘'The Secret Cultivation of Essential Nature and Eternal Life’ (性命法决明指 - Xing Ming Fa Jue Ming Zhi) - within which he used vernacular language to explain difficult to understand Daoist concepts so that ordinary people could understand them and not be confused by the often-opaque symbolism and imagery. This book is divided into sixteen-chapters and conveys four ‘great hand’ (大手 - Da Shou) methods of self-cultivation. These methods use structured circulation of ‘essential nature’ (精 - Jing) as a means to transform intake and circulation of ‘breath’ (气 - Qi) - so that ‘vital force’ (炁} ‘Qi’ is cultivated. This process of refining and integrating ‘Jing’ and ‘qi’ develops the conscious acuity of the mind (神 - Shen) so that the ego-mind is ‘stilled’ and an expanded ‘awareness’ is developed. Emptiness of mind, body and environment is realised by breathing deeply and moving the hands appropriately (using ‘Taijiquan’-type exercises) interspersed with seated meditation. A profound ‘emptiness’ is realised that contains ‘all things.’ The hands (and feet) move in a co-ordinated manner controlled by the ‘awareness’ of the mind so that the ‘breath’ is gathered into the body (from the environment) and fully circulated throughout the mind and body! Emptiness (and its realisation) is the key for entering the gate of the Qianfeng School! It is through mastering these methods (‘moving’ and ‘still’) that the foundations are built for a successful practice of ‘Essential Life Mind Body’ (性命双修 Xing Ming Shuang Xiu) self-cultivation. This book teaches how to clear the mind, generate heat and open the eight extraordinary energy channels (奇经八脉 - Qi Jing Ba Mai). This book has set a precedent in the world of traditional Chinese Daoist education! For a start, Zhao Bichen refused to distinguish between rich and poor and assumed that everyone possesses an ‘equal’ right to access Daoist self-cultivation techniques. Anyone can train in the Qianfeng School and everyone has trained in the Qianfeng School! People such as President Li Yuanhong (黎元洪), Warlord Wu Peifu (吴佩孚) - Zhang Zuolin (张作霖) and his son Zhang Xueliang (张学良) - Father of the 1911 Revolution – Zhu Ziqiao (朱子桥), Martial Arts Master Du Xinwu (杜心五), Senior General of the Kuomintang Zhang Zhizhong (张之中) and Cheng Yuanqiu (程砚秋) - Famous Beijing Opera Performer. On top of this illustrious list – thousands upon thousands of common people have also trained within the Qianfeng School and by Zhao Bichen! In this prosperous age of modern China, the person officially carrying on this Daoist self-cultivation tradition is Mr ‘Zhao Mingwang’ (赵明旺) - the third-generation (Zhao Family) lineage inheritor of the Qianfang School – and who is the great grandson of the Founder Zhao Bichen! His objective is for more people to be healthy – and to carry forward the vision of his great grandfather! Indeed, so serious is this duty that Zhao Ming Wang has taken a ‘vow’ to see that it is done correctly in the world! This is why the Qianfeng School (under the guidance of Zhao Mingwang) is recognised by the Daoist Association of China (and the government of China) as a thoroughly ‘traditional’ and ‘authentic’ Daoist School – taught in a ‘new’ and ‘innovative’ manner! This is why that on July 14th, 15th, and 16th, 2019, a "Disciples Meet and Greet" will be held at the Chunlong Wudao Hall (春龙武道 - Chun Long Wu Tang) or ‘Spring Dragon Martial Hall’ situated in Xiangshan (North-West Beijing) - during which time the Qianfeng practice will be spread to society! Opening time: July 14-16, 2019; 【Limited places, please register in advance】 Training items: Quanzhen Longmen Qianfeng Xiantian School Dan Dao Gong, including primary meditation, the first six external exercises of Qianfeng Xiantian School; Taijiquan 19 poses. Lecturer of Dan Dao Gong: Mr. Zhao Mingwang, the third-generation direct descendant of Qianfeng Xiantian School; Assistant: Mr. Xiao Chunlong (肖春龙) - the 12th generation direct disciple of Chen Style (陈) Taijiquan Style Taijiquan Contact: Mr. Xiao Public number: Chunlong Wudao Hall Original Chinese Language Article: https://www.sohu.com/a/324442429_120095336 体验道家内丹神奇,千峰先天派第三代嫡宗传人赵明旺先生弟子见面会 2019-07-03 08:05 春龙武道堂 千峰先天派丹道简介 中国养生之道可谓流传一久,有关道家修炼性命双修秘法代代相传。从老子[道德经]为祖,经过几千年不段发展历代先人的修炼,总结出了一整套的性命双修金丹大道功法。 千峰先天派是传承了中国道教龙门派一脉,龙门派为道教全真派丘处机所创。丘祖全真道北七真之一,自创龙门一派以修炼性命双修金丹大道,原太祖14年召之。太祖问其治世之方,丘祖对已敬天爱民为本问长生久世之道则告知已清心寡欲为要,太祖深契其言赐号(神仙)命掌管全国道教常住白云观。 其代代相传道内性命双修大法,清末民初传至第十一代赵避尘 。 号一子赵避尘1860-1942北京昌平阳坊镇 人从小与道有缘为了追求性命双修真功,跑遍数省拜师三十六位之多,可谓历尽艰苦于清光绪21年3月13日拜在龙门派第十代(了然).(了空)门下完整的继承了道教龙门派性命双修金丹大道全决全法,后受众师公推。 创(千峰先天派)其胞兄赵魁一做为开创千峰老人的另一位宗师修练卓有成效。 千峰老人为了人人健康改变了以往的三口不说,六耳不传之规。改文言用白话教人遍著了(性命法决明指)一书中分成四大手功法共记十六部,以下手练精化气。转手练气化神,了手练神还虚。撒手练虚化无合道。此四大手之功道尽了历代秘而单传的性命性命双修功法。其中讲明了决法.火候.开通奇经八脉等等一一尽表。从此打开了道教性命双修历史的先河。它不分贵贱贫富一率平等,因此一段时期内上至总统黎元洪,军阀吴佩孚,张作霖,及其子张学良,辛亥革命元勋朱子桥,杜心五,国民党高级将领张之中,著名京剧表演艺术家程砚秋。下至平民百姓,上千人先后受到千峰老人的传授。 时逢盛世 弘扬丹道 人人健康 千峰先天派第三代传人赵明旺先生为千峰老人赵避尘曾孙,为了更多人得到健康,遵千峰祖师曾祖父遗愿,发愿弘扬千峰先天派丹法,开道家新气象。 特于2019年7月14、15、16日在香山春龙武道堂开设“弟子见面传功会”,届时并面向社会普传功法! 开班时间:2019年7月14--16号; 【名额有限请提前报名】 培训项目: 全真龙门千峰先天派丹道功,包括初级坐禅,千锋先天派前六部外功;太极拳十九式。 丹道功主讲人:千峰先天派第三代 嫡系传人赵明旺先 生; 辅 助 人:陈氏太极拳第十二代嫡传弟子肖春龙先生 培训地点;北京市海淀区香山西营2号院春龙武道堂 联 系 人 :肖老师 公众号:春龙武道堂 A firm foundation is produced through self-cultivation which requires both intense meditate and the practice of the physical exercises without interruption.
In this way, reman ‘aware’ of each subtle strand of change which permeates the inner and outer fabric of the mind and body. Use the ‘real truth’ to verify the continuously ‘changing’ interactions of the dragon and tiger. Persevere in this training for a number of years – but have no concern for the passing of time. Perhaps in (over) ten-years' time – a better place will (soon) be entered. This is the realm of Daoist ‘Essential Life Mind-Body' Self-Cultivation. Those who inhabit the central path of exact-being will leave the suffering of the ‘world of dust’. This is the genuine method which, if followed correctly, will grant endless gains – and if followed incorrectly – will inflict many losses. 修者要不间断的去打坐炼功,感受其中丝丝缕缕变化,用真法验证龙虎变化,待几年, 十几年我们就进入佳境,这是道家性命双修之境界,而世尘感觉与我们不在一条路中, 得与失就在于此。 The Mawangdui Tomb, was discovered in Changsha (Hunan) and excavated between 1971 – 1974. This Han Dynasty burial complex was sealed around 168 BCE. Amongst the many interesting finds is the ‘却谷食气篇’ (Que Gu Shi Qi Pian) - which covers the subject of ‘eating grain to boost qi-energy' - and the ‘导引图’ (Dao Yin Tu) or the ‘Stretching and Loosening Diagrams’, etc. The latter document is made of silk and contains forty-four distinct human figures painted on the surface with each holding a martial arts posture designed to strengthen inner and outer -energy! Today, these postures are found within many traditional martial arts styles – including Taijiquan, Bagua Zhang and Xingyi Quan – and are more commonly referred to as ‘qigong’ (气功) or ‘Breathe Self Cultivation.’ These exercises were not new in 168 BCE, and appear to be an expression of a well-known spiritual and physical self-cultivation exercise. Essentially, the bones are aligned so that the bodyweight is dropped down into the ground through the centre (marrow) of the bones so that the practitioner becomes ‘rooted’ to the ground and very difficult to move by pressure exerted from the outside. As the musculature is relaxed – the breathing is deep and full with the lower, middle and upper lung capacity being inflated without hindrance. This boosts the amount of oxygen available by a tremendous amount. All transitional moves are performed with the inward breathe – whilst the completed moves are finished at the point of the end of the outward breathe. The body moves with the inward breathe and becomes ‘still’ with the completion of the outward breathe. Now, the bodyweight stimulates the bone marrow as it ‘drops’ down into the floor through the centre of the bones. This strengthens the bones and enhances the manufacture of red blood cells. The bodyweight hits the floor (rooting the practitioner) and automatically ‘rebounds’ off of the floor and travels back up the centre of the bones to the top of the head (within advanced practice – the bodyweight both ‘drops’ and ‘rises through the centre of the bones simultaneously and without paradox or hindrance). This is a natural consequence of living in a gravitational field. This ‘rebounding’ force is the inner force that Masters use to move around their skeletal-frame (mediated by the musculature) so that it can be ‘emitted’ at any point at any time. This type of ‘inner’ power is dependent upon a) an aligned skeletal frame, b) a ‘gravitational field’ and c) a permanent an expansive ‘awareness’ of ‘a’ and ‘b’. It is not dependent upon the power generated by ‘contracting’ localised batches of muscles (i.e ‘external’ power) and once mastered continues to exist at exactly the same level of magnitude regardless of the state of fitness or well-being of the body. It is the transitioning from the easier ‘external’ method of generating force to that of the ‘internal’ method that is very difficult to achieve and which takes very careful instruction and long-term practice, etc. Drawing the Bow is a very old and effective method of training the mind and body. Do not be fooled by its apparent simplicity. Confucian scholars, as part of the tests for the ‘Official’ examination, had to fire the arrow from the bow with equal efficiency (and accuracy) from both sides of the body. That Is, holding the bow with the left-hand whilst pulling the bow-string and steadying and firing the arrow with the right-hand – and holding the bow with the right-hand whilst pulling the bow-string and steadying and firing the arrow with the left-hand. Like the hexagrams of the ‘Classic of Change’ (Yijing) - the Confucian scholar builds their shooting-posture from the ground upward – or from the ‘root’ upwards. Every section of the body is carefully ‘positioned’, ‘placed’ ‘moved’ and ‘re-set’, etc. Every moment of ‘stillness’ and ‘movement’ are performed only from the manifestation of a deep and full inward and outward breathe – as all movement is ‘breathe’ led just as it is ‘intention’ led. Breathe and ‘intention’ are the perfect integration of ‘mind’ (intention) and ‘body’ (breathe). Prior to taking the Official examinations, Confucian scholars would spend years studying the Five Classics and Four Books – whilst spending hours per day wielding the Chinese long-sword (Jian) and firing the bow and arrow. Many training Masters would not let their students even ‘hold’ a real weapon until they had demonstrated the mastery of the ‘daoyin’ (or ‘qigong’) equivalent! There is also evidence that the ’inflation’ of the body-cavities with ‘breath’ (qi-energy) - so that the body tissue takes on the buoyancy of an inflated ball – as found within the techniques that comprise the martial art of Taijiquan, is a very clever psychological and physical preparation for ‘firing the bow’. This would suggest that as the ‘Taiji’ concept appears in the ‘Classic of Change’, it would logically follow that ‘Taijiquan’ is a very advanced (internal) martial art developed for the use of training potential Confucian Scholar-Officials. When Taijiquan is mastered correctly, the required mind and body skills resemble that of a master of archery. Preparation for all Taijiquan self-defence techniques is performed with the building of a robust-intensity as found when a bow is at full draw! When a Taijiquan practitioner ‘emits’ massive force – this robust-intensity is suddenly ‘released’ and dissipates before being re-built yet again! This general (but important) building and releasing of inner (and outer) force explains why there are so many variants of drawing the bow. Generally, speaking, drawing the bow whilst standing in a high horse-stance and firing the arrow on an even level at shoulder height – is for Confucian scholars training for the Official examinations – whilst switching the weight onto a singly left or right-knee – whilst the arrow is fired into the sky at a 45 degree-angle is usually a preparation for Chinese soldiers training for ‘long-distance’ shooting. The point is that drawing and firing the bow is viewed as just as important as shooting a real bow as the exercise opens all the eight inner-energy channels and unites them into a single entity. Just as the mind is ‘stilled’ so all the eight inner-energies channels are reconciled into a single and all-embracing reality. The ‘still’ mind expands so that the inner awareness becomes all-embracing and appears to envelop the entire surrounding environment. The bow is picked-up, the bow is drawn and the arrow is fired – and at no point does the bow, arrow, or firing activity exist outside the perceiving mind. The many types of ‘drawing the bow’ methods demonstrate just how widespread and diverse this practice must have been throughout Old China. Drawing the bow combines the microcosmic orbit – or circulation of qi (vital force) and jing (essential nature) - as emphasised within the seated ‘neidan’ practice, and the macrocosmic orbit of the same energy as cultivated throughout the various modes of Chinese martial arts practice. The seated meditation of ‘neidan’ focuses upon the internal energy traveling from between the anus and the genitalia up the spinal-column to the centre of the top of the head with the inward breathe – whilst the same internal energy is taken from the top of the centre of the head and down the centre of the front of the body and back to the starting-point (between the genitalia and anus). The Governing Vessel travels from the spot between the genitalia and the anus and travels up the spine to the top of the head and then down the centre of the face the upper jaw just behind the two front teeth. The tongue touches the palate and connects the Governing Vessel to the Conception Vessel that starts in the upper-tongue and traverses down the centre of the front of the body to the starting-point situated between the genitalia and anus. As you can sees, the full inward breathe only follows the Governing Vessel up to the top of the head – whilst the outward breathe takes the energy flow down to the top jaw of the mouth and completes the stimulation of the Governing Vessel. This same outward breathe continues downward into (and through) the Conception Vessel (which begins in the lower jaw area of the mouth) which is shorter than the Governing Vessel by about one-third the length. This is the essence of the microcosmic orbit which extends laterally (either side of the spinal-column) and sinks a few inches into the depth of the body tissue with practice. When drawing the bow this practice (usually associated with ‘neidan’) is maintained but is augmented by the ‘opening’ all eight energy channels - which includes those traveling down the legs and arms. This can happen within seated ‘neidan’ practice by extending the scope of the conscious awareness during practice (which opens all the energy channels) and integrates the micro and macrocosmic orbits – but is assisted by the physical movements of the legs and arms utilised during the performing of the technique of ‘drawing the bow’. In the latter case, the inward breathe includes the entire posterior of the body (from the heels to the top of the head) - with the outer breathe covering the full anterior of the body (from the top of the head and back to the heels). This dynamic movement can add a new dimension to a practitioner’s inner and outer fitness! Obviously, the physical foundation varies between the seated practice of ‘neidan’ and the standing practice of drawing the bow. In the former the foundation is the bottom and the sides of the legs that directly touch the floor, whilst in the latter it is the soles of the feet. Although in essence this should not distract the mind from manifesting in the ten directions, this difference also implies that the drawing the bow method, despite its inner developmental component, has its practical roots within self-defence and martial arts practice. The sole of the foot is a platform for which the entire body can be traversed through the environment drawing a very powerful (gravitational-related) force from the environment which is channelled through the (mind) and body, and be used in self-defence as well as in the development of psychological and physical health. In other words, the type of body-foundation varies simply because a different part of the body is in continuous union with the ground. Whereas seated ‘neidan’ is best suited to a quiet, peaceful and isolated area, drawing the bow could well be used as a health-giving leisure activity, a ‘testing’ vehicle (as in the State examinations) and on the battlefield, etc. Much of this difference in application emanates from the fact that in one practice the adherent remains ‘sitting-down’ whilst in the other the adherent is also in the upright position and standing on his or her two-feet. In the cash of injury or disability to the lower part of the body, then both ‘neidan’ and ‘drawing the bow’ can manifest as practices which see the adherent comfortably ‘seated’ upon a chair or similar raised platform (within some types of Daoist practice, ‘neidan’ can be performed whilst sitting on a wooden device which ‘stimulates’ various key ‘pressure points’ between the anus and genitalia). Despite the obvious difference in physical technique, there should be no substantive difference in conscious awareness or spiritual development. Indeed, one practice should (and must) reflect the other.
The ox sweats if it is ill, or if it is working hard at the plough. It might sweat if the day is unusually hot, and those farmers who specialise in in looking after cows of various types, are always on the look-out for extreme variation in climate, weather and environmental temperature, as such changes are liable to induce negative health issues upon the animals. Therefore, an astute observation of nature informs the farmer that there is ‘good’ sweating (through hard-work and the need to cool-down), and there is ‘bad’ sweating (generated through too much ‘heat’ being present within the body of the ox itself, causing over-heating, exhaustion and general ill-health). If ‘heat’ is appropriately maintained on the ‘inside’ and on the ‘outside’ of the ox, then the inner and outer body of the animal will be maintained at its optimum level of well-being. Today, this is a very well-developed science within animal-husbandry, with many articles being available advising exactly what temperature a cow’s body should be at various times of the day, and at specific times of the year, etc. This is because humanity has had a very close relationship with cattle throughout the last ten thousand years or so, and has come to rely upon its strength and sustenance for survival.
Indeed, those humans who developed the ideal of medical knowledge throughout human history, realised from an early time that the bodies of animals were neither structurally or functionally that different from the human-beings who hunted, observed or avoided them! Although daily habits vary widely between different species of animals and between animals in general and human-beings specifically, there was understood to be a definite similarity of biological function that allowed certain parallels of assumption and conclusion to be formulated. Human-beings, for instance, sweated when subjecting their bodies to the tasks of arduous labour, cooled-down when resting in the shade or sitting in water, and often sweated when illness was present. The husbandry rules that applied to oxen could easily be modified and applied to the human-body as a form of medical management. Of course, humans may well have been aware of the functionality of their own bodies a long time before oxen were domesticated, but when developing an objective observational science about another species, it could well have been the case that this served as the foundation for a more incisive understanding of the human condition, and at the very least generated the conditions for a further dialectical progression in human medical thinking. Within traditional Chinese medicine (TCM), human sweating outside of regular exercise is viewed as an imbalance of inner qi-energy within the body. As sweats can be ‘hot’ or ‘cold’ this in-turn is defined as too much ‘yin’ or too much ‘yang’ being present (with yin and yang being viewed as differing polarities of a collective qi-energy flow). This also means that too much yin (cold qi) suggests that there is a lack of yang (hot qi) – and too much yang (hot qi) means that there is a lack of yin (cold qi), etc. These imbalances are rectified by regulating the living environment by opening a window, increasing or decreasing bed-covers, increasing or decreasing sun-light, as well as regulating the diet with the increase or decrease of yin or yang foods as required. A further regulatory step requires regular exercise such as Taijiquan. Sometimes, a healthy ‘sweat’ is achieved on the surface of the upper body whilst slowly performing the movements of the internal martial arts even though the heart-rate remains slow and strong, and the mind and body remain in a calm and relaxed position. This is viewed as successfully ‘expelling’ impurities from the body in the form of negative qi – with the Taijiquan sweat being either ‘cold’ or ‘warm’ depending upon the imbalance being corrected. If an excess of yang is being expelled – then the Taijiquan sweat will be ‘warm’ - whereas if too much yin is the issue, then the expelled Taijiquan sweat will be ‘cold’, etc. The schools of Philosophical Daoism, however, have developed a method of self-cultivation known as ‘Sweating Ox’ (汗牛功 - Han Nui Gong) - which appears to be designed for men of 40-50 years-of-age – as a means to regain sexual vigour and all-round robust health after the natural youthfulness has left the body. At least many men who practice this method confirm that after just a short-time of circulating ‘qi’ and ‘jing’ through the Governing and Conception Vessels – their daily (morning) erections are again evident after being virtually non-existent for a period of time. Not only this, but bones, nails and teeth strengthen and improve, as well as hair ‘thickens’ and becomes less brittle and dry. The mouth retains a natural moistness, and vision and hearing become sharper. The mind increases its ability to remain calm and yet focus intently upon a subject. Certainly, within the Qianfeng School, ‘Sweating Ox’ is performed as part of a daily schedule of Taijiquan-like exercises preserved within the tradition (a type of proto-Taijiquan). The digestive system becomes much more flexible and regular, as a sense of deep inner strength manifests throughout the body. Master Zhao Ming Wang states that the mind must be kept calm so that a permanent inner peace can be attained. During this time, the qi-energy channels of the body must be ‘dredged’ of all their impurities. This is how an expansive conscious awareness (shen) is developed which embraces all-things! A practitioner ‘sweats’ as the focused concentration of ‘will’ is directed through the qi-energy channels and encounters all the blocked energy which needs to be removed through pressure and persistence. This resistance to pollution causes the ‘sweat’ which diminishes in scope as the blocking energy is slowly but permanently banished from the body! The diagram above is from a Chinese Medical Dictionary and forms one of twenty-four exercises ascribed to ‘Chen Xiyi’ (陈希夷). These are the old ‘导引’ (Dao Yin) - ‘Stretching and Loosening’ exercises designed by the ancient sages which form the basis of all modern qigong and other internal exercises. These twenty-four exercises are linked to the twenty-four segments of the Chinese ‘solar’ calendar – which was referenced when setting the preferred lunar calendar and agricultural year. The exercises themselves are designed to ‘regulate’ heat in the body just as the sun shines upon the country of China, its crops, animals and humans. If heat is lacking, then the exercises generate and store ‘yang’ (heat), and if heat is in excess – the exercises will dissipate and expel excessive ‘yang’ (heat). As some of these exercises can be performed in the seated, meditation position, and given that a Master can perform ALL the movements on the inside of the body (as if ‘moving’ the outside of the body when it is in fact ‘still’), these exercises are known as ‘坐功’ (Zuo Gong) - which implies the mastery of inner and outer transformation that is beyond both ‘movement’ and ‘stillness’. In the above exercise, the time of day should be between 5am – 7am. After a few minutes in seated meditation, the practitioner stands-up with feet shoulder-width apart (breathing-in fully through the nose) and swings both arms (palms-up) above the head with the eyes looking upwards (breathing-out through the mouth). The arms drop to the side in a controlled manner (breathing-in) and the mind and body re-sets – prepared to go again. This exercise should be repeated at least thirty-times. Whilst performing these movements, the teeth should be gently knocking against one another continuously with any accumulated mouth liquid ‘spit-out’ in a hygienic manner. Remember to allow for a curving of the lower-spine when lifting the arms – with the bodyweight dropping straight down through the centre of the bones into the floor – and rebounding back upwards to the top of the extended fingers when stretching upwards. Although the bodyweight drops and rises spontaneously every moment – this process is more observable at different time depending upon the type of postures and movements we are assuming, as some positions emphasis the ‘dropping’ of bodyweight – whilst other focus on the bodyweight ‘rebounding’ and forming the shocking striking power associated with the internal martial arts. Treatment: waist and kidney accumulation of negative (yin) qi-energy, general fatigue and dryness, headache, heartache and desire to drink, yellow eyes, hypochondriac pain, diminished thirst, cures sadness and encourages laughter and clears forgetfulness, whilst preventing cough and vomiting, body heat and thigh pain, heart grief, head pain and cheek discolouration. Chinese Language Reference: https://www.chinaqw.com/hwjy/hykt/200901/17/147224.shtml https://www.ccdi.gov.cn/lswh/wenhua/wenyuan/202102/t20210220_236116.html http://fashion.chinadaily.com.cn/2018-05/23/content_36255405.htm https://zhuanlan.zhihu.com/p/376608093 http://wudaowang.org/qfgf/2534.html http://bencao.5000yan.com/bbzz/323.html https://yijing.5000yan.com/mingci/2403.html https://zhidao.baidu.com/question/85573135.html Author: 大爱双成 (Da Ai Shuang Cheng) - ‘Great Love – Double Success’ -- 2019-07-08 10:31
(Translated By Adrian Chan-Wyles PhD) Sweating is a natural phenomenon of the human body. Traditional Chinese medicine believes that abnormal sweating occurs when the body's yin and yang are out of balance and the viscera is dysfunctional. We have made a brief summary of abnormal sweating, let's take a look. Excessive sweating during the day no matter in winter or summer, in the case of inactivity or light activity during the day, sweating often occurs, accompanied by physical weakness, low voice, poor appetite, and cold susceptibility. Chinese medicine believes that this is a manifestation of qi deficiency. You can choose Chinese yam, soy milk, beef and mutton, etc., or stewed chicken with Codonopsis or Astragalus to replenish the body and relieve qi deficiency. You can also enhance your physical fitness through soothing exercises, such as Taijiquan or Qigong and so on. Sweating at night Sweating when you fall asleep and stop sweating when you wake up are called "night sweats" in Chinese medicine. These people often have symptoms such as hot hands and feet, upset, redness and fever on the face, and dry mouth and throat. Traditional Chinese medicine believes that it is a manifestation of yin deficiency. They can choose lily and other yin-nourishing products in their diet, and eat less lamb, onion, ginger, and garlic. Other hot foods can also be drunk in water such as Adenophora, Ophiopogon, Schisandra or American ginseng. Excessive sweating. If you experience hyperhidrosis on the head and face after overeating, and feel full of upper abdomen, thirsty, and no desire to eat, most of which are due to the over-accumulation food, you can reduce the amount of food consumed and eat a light diet to relieve it. You can also take some digestive medicine; if accompanied by heavy limbs and weakness, bloating and discomfort, fever in the body, thick and yellow greasy tongue coating are manifestations of dampness and heat in the spleen and stomach, and a light diet is recommended. It is normal for a child to have slight sweating during sleep; however, if it is accompanied by sleeplessness, restlessness, frights, and thinning hair, it should be diagnosed and treated in time. In addition, the elderly and women who are weak after childbirth may also have excessive sweating on their heads, which are mostly qi deficiency. Sweaty hands, feet, and head If sweating of the hands, feet and head are accompanied by heat in the hands, feet, and oropharynx, it is mostly due to yin deficiency and over-heat; if sweating of the hands, feet, and head is accompanied by abdominal bloating and pain, stool failure, mostly due to faecal accumulation in the intestines, you can take a laxative If sweating of the hands, feet and head are accompanied by dry mouth, swollen and painful gums, etc., it is mostly gastric fever, so you can take traditional Chinese medicine for clearing stomach heat. Sweaty head and chest are more common in some scholarly workers. It is often accompanied by psychological fatigue, loss of appetite, poor sleep, bad dreams and other manifestations. It belongs to excessive thinking and a heart and spleen deficiency. Appropriate exercises such as jogging, Taijiquan and Qigong, etc. can relieve stress and regulate body and mind. If the smell of sweat is fishy, it is mostly related to heat syndrome or damp-heat syndrome. The diet should be light, and you can drink chrysanthemums, green grass, etc. in water. Summer is sultry and sweating a lot, and there is thirst, dizziness, chest tightness, nausea, palpitation, weakness of limbs, tinnitus, elevated body temperature, etc. It is generally a sign of heatstroke. Move to a cool and ventilated place in time and add some light salt water for a short time. The inside can return to normal. The difference between night sweats and spontaneous sweating is that spontaneous sweating refers to sweating during the day, or it can be considered as sweating profusely with a little movement; this phenomenon is usually caused by deficiency of qi. Due to the decline of the patient's concentration function, the sweat cannot be focused, resulting in abnormal Sweat. Night sweats refer to sweating during sleep at night, and the sweat stops on its own when waking up during the day. It is usually caused by yin deficiency. Nursing 1. Keep the air fresh in your home, avoid smoke and dust stimulation, and pay attention to temperature and humidity. 2. Wipe your body and change clothes in time to avoid being overly thick, and to prevent collapse due to excessive sweating. 3. Patients should take high-protein foods, such as meat, eggs, milk, etc., to supplement their nutrition. 4. A lot of night sweats should drink plenty of water to add enough water. Source: Popularization of Medicinal Materials Original Chinese Language Text: https://kuaibao.qq.com/s/20190708AZPFGY00?refer=spider 身体盗汗,是哪里出问题了? 大爱双成 2019-07-08 10:31 出汗是人体的一种自然现象,中医认为,当人体阴阳失衡、脏腑功能失调时则会出现异常出汗。对于异常出汗我们做了个简单总结,一起来看看吧。 白天出汗过多 无论冬夏,在白天不活动或轻微活动的情况下,常汗出不止,常伴有身体虚弱、说话声音较低、食欲差、易感冒等特点。中医认为这是气虚的表现,饮食上可选择山药、豆浆、牛羊肉等,也可用党参或黄芪炖鸡,以补益机体,缓解气虚。还可通过动作舒缓的运动增强体质,如太极拳、八段锦等。 晚上出汗 睡着出汗,醒来汗止,中医称为“盗汗”。这些人常有手脚心热、心烦、面部发红发热、口咽干燥等症状,中医认为是阴虚表现,饮食上可选择百合、雪梨等滋阴之品,少吃羊肉、洋葱、姜、蒜等热性食物,也可用沙参、麦冬、五味子或西洋参等泡水饮用。 头汗过多 若暴饮暴食后出现头面部多汗,同时觉得上腹胀满、口渴、不欲饮食,多为积食,可通过减少进食量、吃清淡饮食缓解,也可吃点消化药;若伴随肢体沉重无力,胃胀不适,身体发热,舌苔厚而黄腻,是脾胃有湿热的表现,饮食宜清淡。孩子睡眠时出现轻微头汗属正常现象;但若伴有睡眠不实、烦躁不安、易惊吓、头发稀少等表现,要及时诊治。此外,老人和产后身体虚弱的女性,也会有头汗过多的情况,多属于气虚。 手足心多汗 如果手足心多汗伴有手脚心热、口咽干燥等,多属于阴虚有热;若手足心多汗伴随腹部胀满疼痛,大便不通,多属于肠道内有积粪,可服用通便药;若手足心多汗伴随口干、牙龈肿痛等,多属胃热,可服清胃热的中药。 心窝、胸口多汗 多见于一些脑力工作者,常伴有精神倦怠、食欲不振、睡眠差、多梦等表现,属于思虑过度而见心脾虚。可通过适当的运动如慢跑、太极拳、八段锦等缓解压力,调节身心。 出汗的气味 如果汗味腥臭,多与热证或湿热证有关,饮食宜清淡,可用菊花、茵陈等泡水饮。夏季闷热大量出汗,并出现口渴、头昏、胸闷、恶心、心慌、四肢无力、耳鸣、体温升高等,一般是中暑先兆,应及时转移到阴凉通风的地方,补充一些淡盐水,短时间内可恢复正常。 盗汗和自汗的区别 自汗指的是白天出汗,或者也可以认为是稍微一动就会大汗淋漓;这种现象通常是由于气虚所导致,由于患者的固摄功能下降,无法固摄住汗液,导致了异常的汗出。盗汗则是指夜间睡觉时出汗,白天醒来时汗液自行止住,通常是由于阴虚所造成的。 护理 1.居处保持空气新鲜,避免烟尘刺激,注意温湿度。 2.及时擦身,更换衣服,避免衣被过厚,同时防止因出汗过多而引起虚脱。 3.患者应进高蛋白食物,如肉类、蛋类、牛奶等,以补充营养。 4.大量盗汗应多喝水,以补充足够的水分。 来源:药材科普 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。 Dear Alex The ideogram ‘無’ (Wu2) is found on the Bronze Inscriptions written like this: This is said to represent a person with a) ‘long-sleeves’, or b) ‘something held in the hands.’ This is an ancient symbol referring to someone ‘dancing’ - which was developed into this ideogram ‘𣞤’. Later, this concept settled into this ideogram ‘無‘ which was best thought to represent all the required meanings. This is constructed using a ‘person’ (人 - ren2), together with the particle representing the number ‘twenty’ (廿 - nian4) - which is thought to be a contraction of the more familiar ‘二十’ (Er Shi) - or ‘two times ten’. Added to this is the particle meaning ‘fire’ (火 - huo3). This looks like ‘twenty people fight a fire and put it out.’ In other words, through appropriate effort – the ‘fire’ ceases, or a ‘fire’ is ‘extinguished.’ In the old days, however, it appears that this ideogram originally referred to ‘not dancing’ or to ‘a dance-like movement that has stopped’. The connection could be that a person putting-out a fire ‘dances around’ - with suitable fire-fighting objects held in his or her hands – until the problem is ‘removed.’ This interpretation is more likely than the alternative image involving a ‘dancer who has ceased to move’ and who is ‘standing still like statue.’ The situation is ‘resolved’ when the fire is extinguished – whereas a dancer ‘who is yet to finish’ the performance resolves nothing! Whatever the case, bringing a problem to a definite conclusion is the meaning of ‘無’ (Wu2). Within everyday Chinese language usage, this ideogram is routinely used to mean ‘no’. The ideogram ‘爲’ (wei2) is a variant form of ‘為’. This is an ancient concept that dates back to the Oracle Bones Inscriptions that denote ‘action’, ‘governance’, ‘administration’ and ‘guidance’ in the world. This is why ‘爲’ (wei2) represents a ‘definite course of action that is to be taken as a physical inevitability.’ The left-hand particle is ‘戈’ (ge2) and denotes a Chinese halberd weapon or dagger-axe affixed to a long-pole. A central particle is ‘大’ (da4) which means ‘great’ or that ‘bigger than the average human with arms and legs stretched-out.’ The ideogram of ‘弓’ (gong1) is also present which can refer to the weapon of a ‘bow’ (or an ‘elephant’s truck’). Next, we find the particle for ‘fire’ (火 - huo3). All this symbolism is taken to mean that a ‘person holding a halberd’ - ‘戈’ (ge2) - ‘guides an elephant’ [大’ (da4) plus ‘弓’ (gong1) denotes the ‘elephant’ as in that ‘large’ animal which possesses a ‘trunk’] through a ‘fire’ or ‘burning’ [‘fire’ (火 - huo3)] area - to safety. This means, therefore, that Wu Wei (無爲) - although literally meaning ‘non-action’, or ‘no activity’, etc – probably does refer to physical ‘inactivity’ as in ‘doing nothing’ when decisive action is required in the world of dust. Taijiquan, for instance, is a martial art premised upon ‘Wu Wei’ and yet is comprised of ample physical movement. The mind, of course, is ‘still’ even if the body is ‘moving’ or at ‘rest’. Within Daoist terminology, however, ‘pure’ mind is also considered a ‘peaceful’ or ‘still’ mind and is represented by the ideogram ‘清’ (qing1). The left-hand particle is ‘氵’ which is a contraction of ‘水’ (shui3) which refers to ‘water’ - whilst the right-hand particle is comprised of ‘青‘ (qing1). This right-hand particle is constructed from the particle ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and the particle ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Interestingly, ‘清’ (qing1) refers to a calm state of mind which is ‘still’ like a pristine body of water which ‘clearly’ reflects the ‘blue-sky’ and the ‘green-mountains.’ This state is brought about by cultivating the ‘丹田’ (Dan Tian) - which is hinted at with the presence of ‘丹’ (dan1). Another term routinely found within Daoist texts is that of ‘靜’ (jing4) which denotes ‘silence’, ‘stillness’, ‘devoid of noise’ and ‘motionless’, etc. The left-hand particle is ‘青’ (qing1) - see above (although probably now designated ‘jing1’ for phonetic purposes) – whilst the right-hand particle is ‘爭‘ (zheng4) and refers to ‘striving’, ‘hard-work’ and the ability ‘to fight’ for what one requires or believes in. This particle is actually written as ‘two hands working a plough.’ The two Daoist terms referring to ‘stilling the mind’ - ‘清’ (qing1) and ‘靜’ (jing4) - are united together by both containing the particle ‘青‘ (qing1). This particle is constructed using ‘生’ (sheng1) which denotes a ‘plant growing out of the ground’ - and ‘丹’ (dan1) [Cinnabar] which refers to dyeing material a blue-green colour. Within Daoist terminology, however, 丹’ (dan1) refers to the three energy-transformation centres which exist throughout the body – the lowest two-inches below the navel, the middle at the solar plexus and the upper in the forehead between the eyes.
When I observe ethnic Chinese people discussing health and self-cultivation on the Chinese-language internet – there is a general atmosphere of respect, seriousness and a striving for self-sufficiency and self-responsibility. This means that within the context of Chinese collective cultural existence, there is an emphasis upon sincerely assisting one another (and relieving burdens), whilst trying not to be a burden to others in trivial or unnecessary matters. What this suggests is that everyone helps their fellow-disciples (a stricture of Confucian respect) whilst attempting to be as self-supporting as possible. From the position of society and culture, this means that a balance is struck between helping others and helping one-self. This demonstrates that even within ‘New’ China – and lineages such as that of Master Zhao Ming Wang of Beijing – old-style Confucian moral and ethical notions of ‘respect’ still define social interactions. Although there are odd exceptions, this attitude of mutual respect does not exist in the contemporary West, driven as it is by the aggrandisement of the ‘self’. Although Master Zhao Ming Wang emphasises ‘face-to-face' transmissions – this mode of teaching is only available to those who possess the time and means to travel to China and communicate effectively in a foreign language throughout the entire process. Those who do attempt this are definitely ‘brave’ and need to be respected by their fellow Westerners. They certainly have my respect and support. For the rest of us mere mortals we must make do with a sense of profound inner purpose, patient endurance and humility. We must make the most of what we have in the Chinese records translated into English (and other Western languages), and cherish the wisdom that Daoist teachers living in the West possess. This includes both Chinese and non-Chinese Masters, disciples, academics, translators and travellers, etc. Indeed, when viewed from a particular perspective, this amounts to a rich seam of Daoist knowledge and wisdom, as well as practical experience. Even if we cannot immediately travel to see Master Zhao Ming Wang – there is much to be getting on with. As the Qianfeng School has a historical association with the Chinese Ch’an Buddhist School – the ‘hua tou’ (word head) is often used to ‘still’ the mind during seated meditation. Without ‘stilling’ the mind, the ‘neidan’ of the Qianfeng School will only have a superficial effect upon a practitioner’s psychological and physical health. Although Master Zhao Ming Wang teaches a certain archaic form of very old ‘Taijiquan’ (as ‘qigong’) - Master Zhao Bichen (1860-1942) taught Charles Luk (1898-1978) - my grand-teacher – that any form of established Taijiquan can be used as this physical component (Zhao Bichen practiced many different systems of martial arts). When Charles Luk met with Zhao Bichen in the late 1936 – they had only a limited time together and so Zhao Bichen focused on transmitting the ‘neidan’ aspect of Qianfeng. Charles Luk could combine this later with his martial arts practice. From this interaction between Master Zhao Bichen and Charles Luk there are two aspects of Qianfeng training that anyone can participate in – here and now – regardless of circumstance. One is ‘stilling’ the mind through seated meditation using the Ch’an method of the ‘hua tou’ - whilst the other is the perfection of physical movement and positioning achieved through the practice of an authentic system of Chinese martial arts. This is the perfection of ‘stillness’ in ‘movement’ and ‘movement’ in ‘stillness’. As Master Zhao Ming Wang is aware of these instructions to my grand-teacher – after ‘testing’ my understanding (both verbally and physically) and consulting other elderly Masters - he graciously recognised and accepted the humble lineage of Qianfeng Daoism we practice in the UK. I am very grateful for this recognition and humbled by this great man’s trust in our lineage. A deep bow of respect! In other words, make the best use of the circumstances you already possess around you. Chinese Language Reference: Master Zhao Ming Wang Confirms Adrian Chan-Wyles as a ‘Descendant’ of Zhao Bichen! http://www.wuwo.org/qfct/2779.html Dear D
Much of Chinese Daoist Qigong (Yoga) is performed in the seated meditation or static standing position and rarely involves the mindful loosening of the ligaments and tendons of the limbs and torso, etc. All-round tension is released from the body as an act of will (as if loosening an arrow from a bow), and unfolds as a remedial-wave spreading through the body (from the inside-out - and the bottom to top, etc). Furthermore, in the advanced states, this 'wave' generated by a pure will free of greed, hatred and delusion - continues out into the environment through (and beyond) the barrier of the skin. Obviously, this expanded awareness tends to correspond with the developed consciousness of the enlightened mind which possesses the ability to 'penetrate' the body and the material environment. As regards 'moving' Qigong - this is catered for within traditional Chinese culture through martial arts practice usually involving Taijiquan, Bagua or Xingyi, etc, or a myriad of other Chinese martial systems as of yet unknown in the West. This practice also includes an array of weaponry including the Taiji Long-Sword (these weapons are used as an extra 'weight' to strengthen the bones, and as a non-living material object through which 'awareness' (sheen), 'qi flow' and 'essential nature' (jing) can be projected). The various postures of limb-extension are achieved not through stretching before-hand, but rather by the ability to 'instantly' relax the ligaments and tendons as an act of will. Wu Liu Firm Foundation http://qianfengdaoismuk.weebly.com/wu-liu-school-ndash-building-the-foundation.html There is also the book entitled 'The Secrets of Chinese Meditation' by Charles Luk which gives a tremendous amount of important meditative instruction - including a section upon Daoist self-cultivation. |
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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