WaterSpirit-6x8

Exchange: Basics to Basics

HOME
MySTORY
PRAISE
FRIENDS
PRODUCTS-Rx
SiteMAP
CONTACT
MEDIA-Book
MEDIA-Video
SEARCH
LEGAL
NEXUS-Erg
XBASE-TaoYin
XCHANGE-Yiquan
XCROSS-HunYuan
XWalking-Lin Guan-Ming
XBall-WunYuenKao
MindTools
PRINCEPTS-Water
NoteBene
NAMES Search
NAME-Numerics
GLOSSARY
PLEXUS-History
TEACHINGS
LINEAGE-Tutors
LINKS
LHBF-System
ALT.Exercises

Universal Standing 'Post'
sp-han-1.jpg
Msr. Han XingYuan

Children can do it, even without a father
conorbeach.jpg
Young Master Conor

 
Qi-Gong--Shen-Gong: 1, ...2, ...3. 
The basic forms for 6x8-waterstyle all reduce down to only two: a ball [big or small] and the splitting / crossing /joining of this 'ball'.  For the 6x8-waterstyle, these forms are basic. Analagous 'form' positions existing in either yiquan or in white-crane exercises can be seen, but here they are secondary to the inter-flowing-exchange between them,... thus the 'water'-feel leads,  form pattern / positions follow. It should also be said, the minds' intuition follows also; ultimately, not even intent-intuition is required.
The simple difference between the YiQuan standing 'post' positions and the watertyle
standing is that the waterstyle continuously flows through each position; it can however
stop and play in each position at each level [this would be shi-li for yiquan and the basis of the wun yuan testing methods] The Wudang LongMen site gives a good example of the opening-starting position of waterstyle
 
 
Tong-Bei Qi-Gong
qigong7-wangpeisheng.jpg
Msr. Wang PeiSheng

Hun Yuan of Yi-Quan
hunyuan.jpg
Msr. Yao

Universal Standing: Embrace the Moon
kuolinghalf.gif
Msr. Kuo Lien Ying

Liu He Ba Fa
122-wuyihui.jpg
Msr. Wu Yi-Hui

Liu He Ba Fa
145-ball-spread.jpg
Msr. Wu Yi-Hui

Sitting Contemplation
water-float.gif
Floating Feedback

Breath-Qi-Flow-Continuum:  A simple method :
Swimming Dragon :   'Swimming dragon is an ancient Qigong exercise... acquired from or claimed of the Daoist heritage, its' practice is for rejuvenation and longevity; its' methodology is sacral-spinal undulation and kidney/adrenal assauge.
The movements are simple to learn. It stretches the whole body via the spine; it straightens and strengthens the back. It readjusts the kidney system according to Traditional Chinese Medicine, which in turn benefits the internal organs; kidney~heart.
With regular training, it also benefits the skin and reduces weight.'

Sitting and Floating:   Sit cross-legged with arms slightly bent at elbow and palms facing up as if propping up the sky. Inhale slowly and direct Qi down to abdomen and other body parts before exhaling slowly. Repeat the inhaling and exhaling movements nine times. Then press palms down and inhale and exhale another nine times.   This exercise may treat abdomen edema due to the yang deficiency. http://www.eternalspringtours.com/qigong/seatedmat.html

 

Drift-Dream Comtemplation
chenxiyi.jpg
Msr.Chen forte
 陳摶 導引 Tao Yin Sleeping Longevity of Chen Tuan:

CHEN TUAN: DISCUSSIONS AND TRANSLATIONS

© Livia Kohn 2001

This collection of three essays and five translations on the Song Daoist saint and immortal Chen Tuan goes back to work done over about a decade, from 1978 to 1990. It began with my dissertation (Leben und Legende des Chen Tuan, 1981), which focused on questions of legend development and the problem of what “immortality” meant as a religious ideal in the Song dynasty.

Later I supplemented this work with materials on Chen Tuan as a physiognomist. I had been aware of this role of his while writing my dissertation but could only access it when I went to Taiwan later. There I picked up the physiognomic handbook Shenxian quanbian, both in a Ming-dynasty manuscript (from the National Library) and in a modern paperback reprint. I then wrote about both this book and the Fengjian, a physiognomic manual closely linked with Chen Tuan, in articles which were published in Asian Folklore Studies (1986, 1988)

Following this, I prepared a volume for Taoist Resources (2.1) on Chen Tuan, scheduled to coincide with the thousandth anniversary of his “immortal transformation in 989. It contains an English summary of the results of my dissertation on legend development and a translation of his official Songshi biography, as well as Li Yuanguo's study of Chen Tuan as an Yijing philosopher, Terry Russell's examination of Chen Tuan in Japan, and Teri Takehiro's translation of a Ming work on inner alchemical soul-travels known as sleep.”

Working along, I wrote various presentations and made translations of materials that never were integrated into any published work. These materials I would now like to make accessible in digital form on eDao. They consist of three discussions and five translations.

The three discussions summarize my dissertation in English and present materials discussed in the article on Chen Tuan as physiognomist. They are not mere reprints, although they pick up the same materials, but add additional reflections and integrate more recent studies into the discussion. They are especially useful for students who wish to know about Chen Tuan's legends and his role at the Song court but do not read German.

The five translations have, for the most part, not been published previously. The first is the complete and amply annotated rendition of Chen Tuan's life according to the Lishi zhenxian tidao tongjian, a key source for the dissertation, but not translated there. The second is the literary rendition of Chen Tuan's vita in the Taihua xiyi zhi, which is translated into German as an appendix of the dissertation. The third, the physiognomic treatise Fengjian, appears in Asian Folklore Studies, 1988. The last two, Mayi daozhe zhengyi xinfa and Yin Zhenjun huandan gezhu, are poems closely associated with Chen Tuan and appear here for the first time. They are not annotated and may sound quite obscure, especially since they deal with Song-dynasty Yijing thought and inner alchemy.

All these translations should be of some use to students interested in Chen Tuan or different aspects of Song culture. They are not polished but may help as a starting or reference point for scholars and will certainly do more good on eDao than they will ever in my files at home.

Table of Contents

Discussion 1: The Immortal and his Legend
Saints and Saints-Legends
Sage, Immortal, Founder, Patriarch
Chen Tuan in Song Sources
Biji and Early Biographies
Later Legend Lineages
Integrating the Strands
3
Discussion 2: Physiognomy and Legitimation
Practical Application
Chen Tuan in Physiognomic Texts
Traditional Textbooks
Chen Tuan's Authorship
Physiognomic Theory
Bone Structure and Complexion
The Voice and the Eyes
20
Discussion 3: The Official Face of Chen Tuan
The Myth of the Imperial Adviser
Chen Tuan and the Imperial Court
Historical Encounters
Later Evaluations and Embellishments
"The Record of Master Xiyi of the Great Hua"
38
Translation 1: Lishi zhenxian tidao tongjian 47.1a-14b
"Comprehensive Mirror through the Ages of Perfected Immortals and Those Who Embody the Dao," by Zhao Daoyi (ca. 1300), ed. DZ 296; j. 47, "Chen Tuan."
59
Translation 2: Taihua xiyi zhi, ch.1
"Record of Master Xiyi of the Great Hua," by Zhang Lu (dat. 1314), ed. DZ 306; j. 1.
83
Translation 3: Fengjian
"Mirror of Auras," by Chen Tuan, ed.Yuguan zhaoshen ju; 1.4b-9b.
101
Translation 4: Mayi daozhe zhengyi xinfa
"The Hempclad Taoist's Method of the Mind Following His Proper Interpretation of the Book of Changes," by Mayi daozhe (10th c.), comm. by Chen Tuan, ed. Jindai bishu.
113
Translation 5: Yin Zhenjun huandan gezhu (DZ 134, fasc. 59)
"Commentary to the Songs on Reverting Cinnabar by the Perfected Yin," attr. to Chen Tuan, ed. DZ 134.
120
Bibliography
Primary Sources on Chen Tuan 131
Secondary Studies 139