Chinese Healing Exercises, 5.4-6
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(5.4) p. 180, fn. 8 different version [which "seems to go back to Shaolin" (p. 181, fn. 8)] of the 8 Brocades, in Yang 1988, 40-51
usual numbering of Brocade |
numbering of Brocade in Yang 1988 |
1st |
1st, 2nd, 3rd |
2nd |
4th |
3rd |
[omitted] |
4th |
5th |
5th |
6th |
6th |
[omitted] |
7th |
7th |
8th |
[omitted] |
[9th] C.m. |
8th |
Yang 1988 = Jwing-ming Yang : The Eight Pieces of Brocade. Jamaica Plain (MA).
{This version "Eight Pieces of Brocade" would imply counting 9 as 8; contrasting with, e.g., the Latin practice of counting 8 days as 9 ("novena", literally "nine days").}
(5.4) pp. 180-1 origin of the 8 Brocades
p. |
Brocades |
180 |
"The text appears first in the Xiuzhen shishu ... (Ten Books on Cultivating Perfection, DZ 263), an extensive compendium that dates from the thirteenth to fourteenth centuries and collects materials associated with the Bai Yuchan ... school of inner alchemy ... . ... According to this, the Eight Brocades are a mixture of internal qi-guiding and |
181 |
simple physical movements executed on the basis of deep concentrative meditation and serving the purpose of "burning the body" (fenshen ...), an important practice in inner alchemy, executed on both the second and third levels, that serves to eliminate ... demonic influences that might hinder the entering of the in-depth meditations needed for the completion of the immortal embryo (Baldrian-Hussein 1984, 160). The technique focuses on the breath (dragon) as opposed to the concoction of the elixir that uses the body fluids (tiger). It involves swallowing qi ... and guiding it into the lower cinnabar field where, in conjunction with the fire of the heart, it turns into a wheel of fire that gradually expands and burns throughout the body, eliminating demonic ... hallucinations during meditation." |
Baldrian-Hussein 1984 = Farzeen Baldrian-Hussein : Proce’de’s secrets du joyau magique. Paris : Les Deux Oce’ans.
(5.4) pp. 181-2 technique of the 8 Brocades [technique from the Xiu-z^en S^i-s^u 19.1a-6b; titles from the Nei-wai Gon Tu-s^uo Ji-yao 218-219]
p. |
# |
title of Brocade |
technique of Brocade |
181 |
1. |
"assemble the gods : |
... beat the heavenly drum" |
2. |
"Shake the Heavenly Pillar : |
Shake the Heavenly Pillar to the right and the left". |
|
3. |
"The red dragon churns the ocean : |
... After that you can circulate the qi in accordance with the proper firing times." |
|
4. |
"Massage the hall of the kidneys : |
Massage the hall of the kidney with both hands". |
|
5. |
"Single-pass rotation : |
Rotate the torso at the single pass like an axle". |
|
6. |
"Double-pass rotation : |
Rotate the torso at the double pass like a pulley". |
|
7. |
"Interlace fingers ... : |
... interlace fingers, palms facing out ... . |
|
182 |
" |
Then press the hands against the top of the head." |
|
8. |
Hands and feet hook together : |
With both hand formed into hooks bend forward and press the soles of the feet." |
|
[9] |
Concluding meditation : |
... the hundred meridians will naturally be harmonized and the River Chariot [at the base of the spine] will create the perfect circulation [of qi]. Thereby you develop a fire that burns the entire body." |
(5.4) pp. 182-3 activation of qi in practice of the Brocades
p. |
# |
Brocades |
182 |
1. |
"They ... snap their fingers against the back of their heads to wake up the gods inside the body ... . |
2. |
Following this, they turn the neck to the right and left ..., so that they can swallow the qi more easily. |
|
3. |
The qi, next, is collected by moving the tongue around the mouth and begins to circulate around the body in accordance with the "firing times" (huohou ...). |
|
4. |
To activate the lower body, where the qi is the center and turn the wheel of fire, adepts next |
|
183 |
" |
massage the kidney area, the so-called Gate of Essence (jingmen ...), while ... visualizing a radiant fire descending from the heart area. |
5. |
In the second half of the practice, adepts first roll their shoulders to cause the qi to move upward from the abdomen, |
|
6. |
then twist the torso to allow it to flow smoothly along the spine toward the head. |
|
7. |
As the qi fills the chest area, they eliminate its fire from the body by focusing on the heart, exhaling with he, and raising their palms up above their heads. ... |
|
8. |
Going into a seated forward bend, they hook their hands around their feet and stimulate the first point of the kidney meridian, Bubbling well (yongquan ...) in the center of the soles." |
(5.5) p. 184 biography of C^en Tuan
"Born in Henan ..., ... he stayed for a while on Mount Wudang ... in Hunan ... . ... He then resumed his migrations to settle eventually ... on Mount Hua in Shaanxi. Here ... the Yuntai guan ... (Cloud Terrace Monastery) became a flourishing center ... . ... In 984, he was awarded the official honorary title Xiyi xiansheng ... (Master of the Invisible and Inaudible), a reference to chapter 14 of the Daode jing." |
(5.5) pp. 184-5 spiritual exploits by C^en Tuan
p. |
exploit |
184 |
1st "he was a physiognomist who could predict the fate and fortune of people by looking at their facial features". |
2nd "he is credited with formulating the philosophy of Taiji, the Great Ultimate, and creating the diagram that became famous in Neo-Confucian circles". |
|
3rd "he was a master of sleep exercises ... . A number of stories relate exploits that often involved several months of catatonic trance. ... |
|
185 |
Other accounts also record songs he composed on the wonder and high quality of the sleep state; ... he even explained ... that no palace in the world could compare with his heavenly visions (Knaul 1981, 200)." |
Knaul 1981 = Livia Knaul : Leben und Legende des Ch>en Tuan. Frankfurt : Peter Lang.
(5.5) p. 185 "he sleeps the sleep of the perfected"
"He has numinous powers, calling forth the spirits and summoning the gods to support his work, and he can whirl spiritually out of his body to converse with immortals and visit the palaces above." |
{This is spirit-guide-assisted "shamanic travel" (= astral-body travel into astral worlds), which is often commenced in a dream of whirling.} |
[assertion by C^en Tuan, quoted from the Li-s^i Z^en-xian Ti-dao Ton-jian ("Comprehensive Mirror through the Ages of Perfected Immortals and Those Who Embody the Tao", DZ 296) 47.9b-10a] "Madly I whirl, appear and vanish with the clouds alight, Sitting quiet, I well reach purple Kunlun height. With ease I pass through Heaven’s caves ..., Inhale the flowery essence that Sun and Moon disperse. ... I visit sylphs and talk about the marvels of our days. I join immortals in their visits to strange lands ... . ... Like stepping on clear wind my feet rise high and bright, As my body floats along with the falling rays of light." |
(5.5) pp. 186-8 quotations from the Hua-s^an S^i-er S^ui-gon Zon-jue ("Compraehensive Explanation of the 12 Sleep-Exercises of Mt. Hua"), ascribed to C^en Tuan
p. |
Explanation |
|
186 |
"Mao Xuanhan Conquers the Dragon and Tiger" "The primordial qi of the heart is called dragon. The original essence of the body is called tiger. Inner nature harnessed, dragon returns to water. Emotions forgotten, tiger hides in mountains. When the two join in harmony, Your name is entered in the ledgers of immortality. (Takehiro 1990, 83 ...)" |
|
187 |
" "Extracting mercury from cinnabar is the task of the spirit soul; extracting gold from water is the act of the material soul" (Takehiro 1990, 84)." |
|
"Destroy the vast vagueness of the senses To know what came before symbols and emperors. ... This is the Heaven of Grand Network. (Takehiro 1990, 94)" |
||
188 |
"Press the tip of the tongue against the upper palate, |
{This is likewise a practice in Kun.d.alini yoga.} |
bend the knees, and pull in one foot with the toes bent. This helps yin and yang to return to the Prime and Sun and Moon to combine their radiance. (Takehiro 1990, 75 ...)" |
||
"The eyes should be ... in direct line to the Gate of Life. Now, ... open the Gate of Heaven [in the head] and close the Door of Earth [in the lower pelvis]. With the eyes of the spirit, begin to observe within, seeing ... "the exchange of the interior sun and moon." (Takehiro 1990, 75 ...)" |
Takehiro 1990 = Teri Takehiro : "The Twelve Sleep Exercises of Mount Hua". TAOIST RESOURCES 2.1:73-94.
(5.5) p. 188 aeternal sleep
[a statement by C^en Tuan, quoted from the Li-s^i Z^en-xian Ti-dao Ton-jian 47.10a-b] "In eternal sleep the world is qi – The soul all ... . Coming back to consciousness – where is a self? (47.10a)" "Perfected beings do not dream : they sport with the immortals. Realized ones never sleep : they float up with the clouds. (47.10b)" |
(5.6) p. 190 standing version of the 8 Brocades
"A popular form of Shaolin practice, much used among qigong practitioners today, is a standing version of the Eight Brocades". |
fn. 12 : "The practice is also used frequently as a preparation for qi-healing, notably in contemporary ju-jitsu. See Teeguarden 1975." |
Teeguarden 1975 = Iona Teeguarden : Acupressure Way of Health : Jin shin do. Tokyo : Japan Publ.
(5.6) pp. 191-2 the 8 S^ao-lin movements
p. |
# |
movement’s title |
191 |
1. |
"Uphold Heaven with two Hands" |
2. |
"Open the Bow" |
|
3. |
"Raise the Hands Separately" |
|
4. |
"Looking Backward" |
|
5. |
"Punch with Angry Eyes" |
|
6. |
"Hold the Toes and Stretch the Back" |
|
192 |
7. |
"Swing Torso and Head" |
8. |
"Press the Knees" |
(5.6) p. 193 Xuan-wu ("the Dark Warrior"), according to the late-Ming Fen-s^en Yi (Creation of the Gods; trl. by Gu 1992)
Xuan-wu, "called upon to help spring a particularly nasty trap, he joins ..., becoming manifest as "a saint on a blue fairy ox" ... (Gu 1992, 1:258). Supported by another powerful Daoist god, the Heavenly Progenitor, ... he enters the trap ... . Auspicious lights flash forth, white mists rise up, magical charts turn into bridges ... . Then, ... "Laozi suddenly ... pushed his fishtail coronet to one side, and three column of gas released from his head transformed into three immortals, called the Clarities" (Gu 1992, 2:260)." |
(5.6) pp. 195-6 the 12 isotonic Tendon-Exercises in the Yi-jin Jin ("Sinews Transformation Classic") of the 17th century Chr.E. (Berk 1986, 165-77)
p. |
# |
position’s title |
195 |
1. |
"Wei Tuo Presents a Club" |
196 |
2. |
" " " " " |
3. |
" " " " " |
|
4. |
"Plucking the Stars to Move the Dipper" |
|
5. |
Pulling Nine Bulls’ Tails" |
|
6. |
"Extending Claws, Spreading Wings" |
|
7. |
"Nine Ghosts Pull Swords" |
|
8. |
"Three Plates Drop to the Ground" |
|
9. |
"Green Dragon Extends Claws" |
|
10. |
"Crouching Tiger Catches Prey" |
|
11. |
"Bending in a Bow" |
|
12. |
"Wagging the Tail" |
p. 196, fn. 15 The "contemporary qigong version" of these 12 Tendon-Exercises "is the same as the sequence described here only for the first five items ... . For example, number six ... is called Dragon Places Palm."
p. 197, fn. 16 "There is also a modern practice called weituo qigong, which ... uses movements named after powerful animals, such as the eagle, crane, dragon, and tiger. See Wei-Tuo Foundation Web site" http://weituoqigong.org
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Livia Kohn : Chinese Healing Exercises : the Tradition of Daoyin. A Latitude 20 Bk, U of HI Pr, Honolulu, 2008.