regular practice of Tai Chi Chuan, and incorporating Yin Yang and Chi theory into daily life. . Tai Chi Chuan is a martial art originally designed for combat. Page 17 The History of Tai Chi Chuan The Four Styles of Tai Chi Chuan An Ancient Way of War The Tai Chi Hermit The Spiral Dance of Chen Wang Ting . Bruce Frantzis demonstrates the “Single Whip” posture from Tai Chi Chuan in front of The internal martial art of tai chi chuan, usually shortened to “tai chi,” is.
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PDF | Tai chi chuan (TCC) is a Chinese conditioning exercise and is well known for its slow and graceful movements. Recent investigations have found that TCC . Learn today's most popular tai chi forms! This book is designed for self-study and can help you learn both the Simplified. Tai Chi Chuan 24 Posture form and the. PDF Drive is your search engine for PDF files. Both tai chi chuan and qigong are related and for centuries have been practiced together—each Essential.
The synchronicity of information and events should not be dismissed as mere coincidence, given our current scientific understanding into the existence of this temporal and spatial relationship. This science of arrangement does not take fully into account the much more powerful manmade fields that exist around us, given off by power cables, electrical equipment, and, of course, power stations—whether nuclear or not. This event created a fertile environment for the successful cultivation of grain, vegetables, fruits, and livestock, as well as providing the much-needed replenishment of wells. Ever since, scientists have sought alternative processes to enhance agricultural production and disease control. His dates of rule are traditionally set around BC. Often before death the moribund person is dripping with sweat, indicative of the collapse of the yang chi of the heart. After Zeus relented, Hercules was sent to kill the eagle and free Prometheus.
Tai Chi , Tai Chi for Seniors. Taoist Meditation. As you progress and continue your practice of meditation, your first four energy bodies physical, Energy Arts, founded by Bruce Frantzis, is dedicated to offering the most comprehensive tai chi, qigong chi gung , internal martial arts, breathing and meditation programs on the planet. Taoist Energy Arts DVD Energy Arts, founded by Bruce Frantzis, is dedicated to offering the most comprehensive tai chi, qigong chi gung , internal martial arts, breathing and meditation programs on the planet.
Wu Style Tai Chi short form can be practiced by anyone and is especially powerful for health, healing and meditation. Every moment in time is unique unto itself. Every moment in time carries a shadow of the past and in many ways the future is nothing more than a projection of the past. What happened before is going to happen again, although in exactly what way is hard to predict. Bruce Frantzis Fa Jin Energy Arts is dedicated to offering the most comprehensive tai chi, qigong chi gung , internal martial arts, breathing and meditation programs on the planet.
This rare video shows how each form and fist of Xing Yi is used specifically in martial arts combat. Yang Tai Chi Internal Power Secrets Energy Arts, founded by Bruce Frantzis, is dedicated to offering the most comprehensive tai chi, qigong chi gung , internal martial arts, breathing and meditation programs on the planet. Tai Chi Tip 1: In addition, Liu was a master calligrapher and a classical Chinese scholar who also had a complete knowledge of traditional Chinese medical theory.
Taoist Meditation - Lao Tzu vs. Chuang Tzu Taoist Lineage Holder Bruce Frantzis talks about the two philosophical approaches found within Taoism; the left wing extremely liberal approach epitomized by Chuang Tzu and the more conservative one embodied by Lao Tzu. Bruce Frantzis Ba Gua Even more ancient than Tai chi, the circle walking techniques of Ba Gua were developed over four thousand years ago in Taoist monasteries as a health and meditation art.
The techniques open up the possibilities of the mind to achieve stillness and clarity; generate a strong, healthly, disease-free body; and, perhaps more importantly, maintain internal balance while either your inner world or the events of the external world of the external world are rapidly changing.
Please adjust your search criteria and try again. According to his daughter, Sun Jian Yun, he used the I Ching to calculate the exact date and time of his death. On the day of his passing, he only drank water, stating that he had come into this world empty and would go out of it empty. His family and friends were trying to talk to him, but he was not paying attention. On three different occasions he opened his eyes and asked what time it was. It was the 16th December, Thus, Tai Chi can be perceived as a moving mandala, expressing the universal life force, in human form, and embodying many Taoist themes, such as: In many cultures throughout history, quietude was a method of allowing the spiritual forces to penetrate into consciousness, with the fringe benefit of allowing a fighter maximum efficiency in combat with a minimum of energy expended.
Although Tai Chi itself appears to have a fairly modern history—most historians agree on a rather late date for its wide practice across China, circa AD—its history is timeless. The meditative movements have been practiced since the I Ching was laid down in BC.
Why, then, is Tai Chi only afforded a recent history? This is due to the integration of the much older tradition with a martial aspect, at a later period. Nevertheless, beyond the later, secular veil of practice, Tai Chi was and still is a secretive art drawing on a much older source for its inherent qualities.
Hua To also noticed that certain animals naturally perform movements to stay alert, fit, and healthy for survival purposes, using their instinctual chi. The creatures he observed in particular were the tiger stretching out its limbs; a deer extending its neck and head; a bear crouching, then extending up to its full height on two legs; and the movements of birds flapping their wings on the ground and in the air. These Chi Kung exercises were later referred to under the blanket expression of Taoyin.
A general distinction came from the geographic origin of the different styles: These styles eventually filtered into the Far East, and now all they are taught all over the world as Karate, Judo, Aikido, kick boxing, Tai Kwan Do, among countless others.
He is often attributed to the time of the Sung Dynasty, though the most reliable and accepted evidence indicates that Chang San-Feng was the former magistrate and scholar of Confucianism for Chung Shan County, and was a native from I Chow in the Liao-Tung district.
According to this evidence, he was born on the ninth day of the fourth moon of AD, in the Yuan Dynasty — AD. Here he founded his own monastery, Hsun Tien, and the first major esoteric or internal school, nei kung, of martial arts.
This was the birthplace of modern Tai Chi Chuan. A Chinese Merlin, Chang San-Feng laid out the initial moves of the Tai Chi form, based on inspirational visions and dreams he had experienced. Composed much later, the Tai Chi classics state that one night he dreamed of a Taoist Immortal advising him to reform his strenuous training methods, to relax the rigors he had developed as part of his earlier Shaolin training. The message of the dream troubled him for a long time, until one day he spotted a snake and a crane in deadly combat.
In response, the crane would deflect the attack effortlessly with a downward arc of its powerful wing. From this, Chang developed an entire program of motions and responses. The crane would retaliate by stabbing its beak down at its prey, in a manner adapted into the Taking a Needle from the Bottom of Sea motion. This natural display of yin and yang from the animal kingdom made a great impression, providing him with the realization that yielding is more effective than using brute force.
Distinct from this creeping reptile, the crane stands for the aerial, the spiritual, psychic energy that is the yang principle. Therefore, the snake and the crane present two principle opposites of Nature in both Chinese and European alchemy. These movements, then, comprise paradise lost and found. Even though he was a recluse on Wudang Tan Mountain, Chang taught openly, his reputation reaching the Emperor of China. That ruler, Tai Tso, sent soldiers to recruit Chang in order to increase the martial prowess of his court.
The military escort was disappointed, though, when they found Chang San-Feng: The duped soldiers left empty-handed, leaving the hermit to continue his path in peace. Chang, quite literally up a tree at the time, politely refused. When safely on terra firma, he returned the snapped shafts to their surprised owners. Chang was ever-elusive—and he eludes us still when we seek more details about his life. When he disappears from history and legend, the course of Tai Chi Chuan becomes cloudy again.
The story returns to clarity with the Chen clan, a powerful family from Henan province in central China. The Chens were devoted to Taoism. According to the custom of those days, the elders of powerful clans would patronize and retreat into monasteries. It seems reasonable to assume that the Chen clan were taught their Tai Chi Chuan by disciples from Wudang Mountain, which lies near to their home district.
In , I became involved with a troupe of Shaolin monks. They have now adopted Wudang methods to circulate chi, so it seems that the process has come full circle since the days of Chang San-Feng. Chen Wang Ting lived at the end of the Ming Dynasty period approximate dates: He not only improved on the earlier form of Tai Chi Chuan, but also publicly documented its practice for the first time. This mind and body exercise produced an incomparably flexible, yet tensile, strength in the body.
Ingeniously combining the principles of Chi Kung and shadow boxing from Tai Chi Chuan, Chen Wang Ting developed his style into a very effective method for practicing internal martial techniques without fear of injury. He was inspired to create this method after watching young Chinese girls, who would tirelessly draw delicate threads from silk worms.
He observed that the girls could do this effortlessly, but only if the movements were naturally gentle, slow, controlled, and continuous. Their circular movements wound the silk thread without interruption; this natural yin, equated with feminine action, could tirelessly perform these actions without breaking the thread.
Jing being the generative and primal motive energy of the body which, when animated by nei kung methods can be transmuted into chi see Chapter Five on Chi Kung. We have already seen one example of how the spiral form exists as an embodiment of cosmic law: In the West, the twin snakes entwined around the winged staff of Mercury form the caduceus, which has become the Western symbol of healing and medicine.
With the succession of this dynasty to the throne, the Mings had brought about a period of native-born Chinese rulers who founded a stable— but very autocratic—system of government.
Their excessive reliance on a vast bureaucracy ended up creating a corrupt core, which literally rotted the very foundations of the dynasty out from beneath it. The over-stretched collective structure crumbled, giving rise to its own end.
Their rule was terminated in the fateful struggle against Manchurian invaders who, in victory, were the founders of the Ching Dynasty, the Manchus. Even though Chen Wang Ting, as commander-in-chief of the civil militia, defended his province successfully against the Manchu army, he became disillusioned with the pointlessness of the struggle for power.
Reflection on his violent career opened his mind to the influence of the more profound aspects of Taoism, and so he ended his days as a recluse, far from the noise of politics and war. During his later years Chen Wang Ting composed a poem about his life as a warrior.
He reveals that, despite the apparent rewards of the warrior existence, in the end he had realized how hollow his life had been, compared with the final journey that lay ahead.
As a gentleman sage, then, he concluded his inspiring and multifaceted life. Tai Chi Chuan was perceived as a threat by the Manchus, because of its martial, philosophical, and spiritual independence.
Curiously, Western Alchemy became very secretive in Europe at the same time, due to the various inquisitions and the repression of many alternative beliefs. Alchemy, the study of the Kabbalah, and other forms of arcane, esoteric wisdom were banned. Again in parallel, Western alchemy compensated for the dogmatic social and religious mores of the time by becoming more abstruse. The year was While still a lad, Yang Lu Chan happened upon a private training session of the Chen family, where they performed their shadow boxing skills.
These were kept highly secret by the family for reasons of self-preservation. Watching clandestinely from a treetop over many nights, the boy memorized all that he saw, to practice the forms later in private.
Master Chu, my own teacher and a Yang family member, told me during my first lesson that this vigil lasted ten years. His hard work, loyalty, and honesty made him popular with the Chens, especially with a senior of the clan, Chen Chang Hsiang During an outing, Chen Chang Hsiang, accompanied by family members and the young Yang Lu Chan, was challenged by outsiders to a customary duel.
The purpose of the challengers was undoubtedly to gain a reputation by defeating the Tai Chi master. Several clan members went to defend their chief but without success.
Then, out of respect and honor for his patron, Yang Lu Chan stepped forward, defeating the adversaries easily. Yang was very concerned, as it was a serious offense to infringe on the privacy of such a noble family, especially concerning martial practices. In the morning Yang confessed that no one had betrayed any secrets, explaining his clandestine apprenticeship.
Chen was impressed by the story and the skills of the young lad, but in true Chinese martial tradition ordered him to return at the same time on the following day. A daily ritual grew out of these meetings, where Yang would enter to find Master Chen, crossed-legged, meditating on the podium of his chamber; after his hour was up, Yang would politely leave. Today, though, he noticed the Master begin to lean forward. Yang jumped up to catch his teacher, only to receive a shock that sent him flying across the room.
When he looked up at Chen, he was surprised to see that the Master was still sitting quietly, meditating. Yang had passed the first test of patient endurance. Thereafter Yang was accepted into the family martial circle, where he enjoyed a privileged learning status for the next twenty years. When Yang Lu Chan was about to return to his homeland of Hebei, to continue following his destiny of fame, Chen Chang Hsiang told Yang that, as he had become such a skilful master in his own right, he would never have to worry about food or clothing ever again.
These parting words of the elderly Chen proved true. On his visit to the Emperor, the gates of the Forbidden City were opened to Yang Lu Chan by court eunuchs, who had mischievously left two courtyard dogs loose for their amusement. Later that evening when the eunuchs were feeding the dogs, they wondered why the hounds had lost their appetite. On closer inspection, the servants noticed that the dogs had lost their teeth!
The Chan Shu Jian training had allowed chi to permeate into his bone and soft tissue, strengthening his body. Although he was obliged to teach Court officials—and even the Emperor himself—he was in a quandary because if he showed the Emperor and his staff the secrets of Tai Chi Chuan, he and his family would be dispensable, and most probably would be hunted down with their own martial arts. At the same time, if the Emperor discovered that Yang held back any of his secrets, the same outcome might come to pass.
This remained a private joke for the Yang family, down to the reign of Last Emperor of China. The Grand Tai Chi master of our age, Yang Shou Cheung — , broke this tradition by teaching Tai Chi to all of his daughters, some of whom still teach Tai Chi today in Hong Kong; it was there that the Grand Master lived, after his forcible exile from China in Neither the Manchu Emperors nor their courtiers could fathom the internal aspects, largely because the student requires careful instruction in nei kung.
Yang Lu Chan modified the Chen Family form of Tai Chi, eliminating the acrobatics, alternating speeds, and the foot stamping that were the hallmark of that earlier style. He thus made the practice a subtler flow of movements incorporating the more natural principles of yin and yang.
From this is derived another of the Tai Chi precepts: The most renowned was his third, Yang Chien Hou , who grew into a gentleman and scholar who revised the form yet again. The following anecdote demonstrates his unusual skill in this. A local Kung Fu expert had borrowed some money from the wealthy Yang Chien Hou and one day came to Yang asking for more time to repay the debt. Yang, being as generous as he was jocular, offered him an alternative method to settle the outstanding sum by way of a challenge: Instead of jumping straight down as expected, the challenger to Yang performed a complex somersault in the air, landing nimbly on his feet in the courtyard below.
To his astonishment, Yang was standing behind him, exactly as he had on the roof, still touching his shoulder with his right hand gently placed on the same spot. He realized that Tai Chi had lost its martial advantage with the general introduction of firearms into China at beginning of the twentieth century. His aim was to improve the health of as many people as possible, to counteract what he saw in China and its peoples as impoverishment and illness.
This was the birth of Tai Chi Chuan as a Chinese health art, which stealthily spread out of China following its introduction. When the communists took power in , there was a mass exodus of Chinese intellectuals and aristocracy. These waves of exiles included the Yangs, for, however dubiously the Yangs had served the Imperial Court, they were still considered nobility by the communist faction.
The stain of aristocracy caused many Yang family members to leave China during the revolutionary upheavals of the mid-twentieth century. He spent his life teaching selected students, including Master Chu King Hung, his third adopted son.
In , I was fortunate to meet, then to study with Master Chu for over eight years in England. It is a Taoist manifestation of the archetypes. Over the centuries, the tradition has evolved from a spiritual discipline through a martial phase, becoming at last a tool useful for health and well-being. Its flexibility is derived from the archetypes it encompasses in its form, archetypes that remain eternal yet are ever-changing.
In the following chapters I will break down the various medical and practical implications of Tai Chi Chuan, explaining its essence in a manner comprehensible to the Western mind.
I cannot hope to reveal all of its secrets—life is still and always will be a mystery—but we can at least learn some of the fundamentals underlying this ancient and esoteric art of war, peace, and, ultimately, well-being. In this chapter I shall explain the eight trigrams, the Pa Qua, with their corresponding Chinese archetype and their Western equivalent, followed by the comparative martial posture, its relevance to Traditional Chinese Medicine TCM , and finally the correlation to the salient amino acids.
The science of DNA is moving faster than humanity can truly handle, comparable perhaps with the nuclear sciences, including their attendant uncontrollable by-products and waste.
Whereas amino acid therapy is at the same level that vitamins were after the Second World War, much more research is needed to understand the long-term effects of this potentially dangerous science. Modern science is always claiming breakthroughs, with the ultimate cure or solution for this or that just around the next corner.
Such understanding will initiate the required effect in the mind and the body This was outlined briefly in the Introduction, using Hexagram 51, Thunder, as representative of sudden movement, arousal, shock, and so forth.
In this chapter, the concept will be presented in detail under section 4. Thus the salient parts of the organism will be animated and linked. Li—Split, Shock Hexagram 51 provides a good example of the way this process works. The posture related to this hexagram emulates the rising forces of a storm: Besides being a martial exercise, at the same time it stimulates the circulatory system and metabolism; these systems are connected to the pericardium and triple heater meridians, according to Tai Chi tradition.
All medicine embraces the relationship between nature and nurture, because cures only assist and trigger the natural healing process of the human being. Tai Chi itself has adopted a form of auto-suggestion, where a person imagines a flow of healthy energy circulating and healing the body from within.
When chi is disturbed, the DNA and all that it controls will also be disturbed, and no matter how one treats or rearranges the superficial, biological processes of the body, if the chi is not harmonized the cure will be incomplete. The chi is attached to the soul: The synchronistic binary link of the hexagrams to DNA is indisputable.
It follows, then, that this process of ideation, which is working at or below the DNA level, can affect the replication of DNA. It takes the normal DNA strand twenty minutes at a rate of 15, windings per minute to perform the , turns in the helix in order to replicate. Mutation and the death of cells occur when something interferes with this process. According to the Taoist tradition, it is the harmonious balance of chi that controls health.
I do not consider it a haphazard coincidence that the I Ching has a ratio of 2: Many Taoist adepts were able to live beyond a normal life span. Telomeres constitute the material that shortens as the human cells divide.
It follows that, as the chi deteriorates or is misused, the telomere will follow suit. However, if the chi is kept balanced and harmonious, the telomere will not suffer from deterioration and instead remain in balance within the body.
The synchronicity of information and events should not be dismissed as mere coincidence, given our current scientific understanding into the existence of this temporal and spatial relationship. For a full interpretation of each Hexagram, one should refer to the I Ching itself.
Here I highlight the relevant archetypal criteria that relate to Tai Chi. In this book I use one of the eight archetypal hexagrams, the dominant one. Although in some cases, there is more than one hexagram associated with the various amino acids, these are still linked to the main archetypal trigram, which functions as the basis for any of the other affiliated hexagrams whose ramifications relate as well to amino acids. In the Chinese psyche, this energy represents the source and control over manifestation, being the yang of time complementing the yin of space.
Excess of this creative energy will end in arrogance and disaster, so one must control this aspect of power. It is understandable that the sun would be the object of worship, as the seasons along with solar power gave rise to events such as the spring flooding of the Nile Delta. This event created a fertile environment for the successful cultivation of grain, vegetables, fruits, and livestock, as well as providing the much-needed replenishment of wells.
Therefore, the wealth of these nations depended on the sun and its position for their successful survival. The giver of life was perceived as Amun Ra, the God of the Sun. The Roman version of this figure, Jupiter, began as a positive deity of order and control, only to degrade later into an emblem of sheer power under the Roman Empire.
Such a degradation, on the spiritual level, is the inevitable effect of the law of opposites, expressed by the hubris of the Empire spiraling down to its eventual fall. This is a deviant or unconscious projection of the archetypal image of control and incorruptibility, as embodied in the deity that emulates solar energy.
Moreover, the most material nations have a discarded and hidden underclass of extreme poverty and social deprivation, choosing to avoid it rather than come to terms with reality. These human extremes are now threatening the very survival of our planet for the first time in history.
Such uncontrolled power is blindly arrogant. I doubt that any leader or executive, when making economic or social decisions, even contemplates the debt to the Sun or Nature that supplies the Earth with all its basic resources.
The sun radiates enough energy onto the Earth in thirty minutes to power the total energy needs of the planet for a year. Here, one can see how the glorification of materialism with its short-term benefits is creating long-term disadvantages. All unconscious projections become destructive, whether on an individual or collective basis.
Our modern society has elevated itself into a one-sided attitude of superiority based purely on rational thought. This high-handed thinking is hubris, which can only end in disaster. This destructive aspect of the sun does more harm than good, two obvious cases being the surprising increase in skin cancer and desertification of our own times.
Therefore, as the I Ching recommends, the power of the creative should be seen as bountiful, while at the same time it must be recognized that an excess of this power will produce the opposite of creation; that is, destruction. There are equivalent gods in other world pantheons who carry the same idea of a supreme creator: These represent the oblique fashion of the move, because in reality the moon is never directly overhead.
The posture embraces the idea of creating controlled power out of the chaos of an attack, as well as preventing arrogance and disaster by ensuring self-control. When practicing actual Peng, in the Tai Chi form, the hand should terminate with the palm of the hand facing the mouth. This must be maintained to train the chi to level at this point. Escaping imprisonment with the aid of craftily devised waxen wings, Icarus flew too close to the sun against the warnings of his wise old father—resulting in the wings melting and the boy plummeting to his death.
Carl Jung quite rightly did not like rules, but he observed that dreams about flying tend to hint that the dreamer is above himself or herself, in an inflation of one sort or another and about to land with a bump. The greater the intention, the greater the chi flow. On the in-breath, which is yin, the abdomen and diaphragm are drawn in and up; and on a yang out-breath, the abdomen and diaphragm are extended out and down without moving the chest.
Then it goes down the Renmo channel anterior side of the torso on the out-breath. This method was attributed to the Yang family and a simple explanation follows. The chi is extended by visualization from the Tan Tien to the hands and feet, by way of the yang, firm sides of the body—the back of the body and the firmer, outside, part of the arms and legs where the yang meridians flow.
The energy flow is guided along the median line of the yang areas of the body, arms and legs. Then the chi is withdrawn on the in-breath, along the central inside aspects of the limbs and torso where the yin meridians are to be found. However, the exception proves the rule in this case, as the yang stomach meridian runs along the yin areas.
It is a hybrid channel, although the yang flow of chi acts as a Mother nourishing and distributing energy. Ball breathing will be explained and diagrammed in more detail in chapter five. Reverse breathing 1 can be used on its own in Tai Chi and Chi Kung. In the beginning stages of Tai Chi visualization, Peng is always a yang move, incorporating the yang aspect of ball breathing 2 , thereafter accompanied by the descent of chi in the microcosmic orbit 3 along the Renmo slightly lowering and turning the Huiyin point at the perineum towards the Yongquan spot on the sole of the foot, Kidney channel Pt.
These actions benefit the mind and body with extra chi flow. Even after the advent of firearms at the onset of the twentieth century, Yang maintained his discipline: The various points and gates control the flow of chi to the organs, brain, and so forth.
For example, if the Jamen is massaged it can help relieve migraines and headaches by correcting the chi flow to the head.
The Jamen is situated where the twelve cranial nerves exit the cranium to control all the sense organs and face muscles. This gate also influences the tenth, the vagus, which is a cranial nerve that sends impulses to the motor-heart lungs, bronchi, gastro-intestinal tract , and the sensory-heart lungs, bronchi, trachea, larynx, pharynx, gastro-intestinal tract, and external ear.
If this point is kept convex, it will ensure less stress on the neck muscles supporting the head. As chi controls the nervous impulses, it is clear that the Jamen has an important role in controlling these functions as well as the energy flow to the brain. To illustrate how the chi flows in this meridian, if the upper lip near the Renzhong GV. In TCM, it is the chi that travels up the Dumo meridian which feeds the brain with its energy, which then allows for the performance of its functions.
When the chi flows freely, it encourages a healthy circulation of blood. When a person faints or is in an altered state due to drugs, alcohol, epilepsy. These effects are all caused by the interference of chi flow in the Governing Vessel. A simple yet effective remedy to bring a person around from a mild seizure or unconsciousness is to stimulate the upper lip at the Renzhong GV. The Jamen, along with the Mingmen GV. It is also the controller of all the yang meridians and yang organs: These viscera are governed by yang chi with its centripetal effect.
Therefore, the organs are more centered in relation to the anatomy of the torso. There are various energy cycles that run through the body. Then the chi descends down the Renmo in the twelve yin hours, from midday to midnight. The energy from these two major channels control the yin and yang chi of all the other meridians. Here I shall concentrate on number 1, Chien, which is the major archetype outlined in this chapter.
Lysine, in the words of Dr. Eric R. There are two types of herpes: These symptoms are witnessed at the beginning and end of the Dumo meridian. Braverman states: After the primary herpes simplex viral infection, the virus settles in the nearby nerves and spinal ganglia where it is protected from circulating antibodies.
Because herpes reactivation and growth always begin in the ganglion cells, every case of recurrent herpes simplex viral infections is a ganglionitis. Herpes simplex may be considered a chronic disease of the nerves which periodically spreads to the skin. I have outlined a cure for herpes in my forthcoming book on health, diet, and Chi Kung. I doubt that Dr.
Braverman considered TCM in his studies of amino acids, but the Dumo and the Renmo correspond to the central energizing and sympathetic nervous systems see Chapter Five.
The Dumo feeds chi up the spine, which is the source of electrical impulses for the cerebral cortex and brain activity.
The same applies to genital herpes and the Huiyin point GV. On this point Braverman observes: In TCM all these complaints are connected to the energy flow of the Dumo. This receptive principle represents various yin aspects of nature, such as the Earth balancing Heaven, space relating to time, the relationship of pupil to teacher, nature in contrast to spirit, a daughter accepting the advice of her mother, female to male, anti-matter producing matter, and so forth.
It is an easy concept to understand intellectually, but difficult to put into practice. The entire sentiment of Tai Chi Chuan is based on the Receptive, initially achieved by investing in loss. Hence, the moves are performed in a slow, relaxed manner, permitting the chi to flow unheeded, opening the channels of the mind and body. Medical practitioners from East and West alike agree that stress is detrimental and relaxation beneficial.
The scholars who wrote the I Ching did not consider the Receptive to be weak or insubstantial, comparing it rather to a wild mare that roams freely on the open plains, caring for its offspring by following the forces of nature. From the world of astrophysics, we can draw a famous example of the power of yin.
These are the so-called black holes, dark energy and matter that support the universe, and the very hidden atomic structure that forms our material world of vibrating matter.
Isis, the Egyptian Mother Goddess, is particularly symbolic across the many Western traditions. Her name, in hieroglyph form, depicts the throne that personified the feminine. Isis became the Archetypal Mother, not only for Ancient Egypt but also as an inspiration for many derivatives around the Mediterranean. In apocryphal writings from the Old Testament, Sophia represents the wise, calming wife of the wrathful Yahweh. Aphrodite, the love goddess, epitomized the eros function of love and relationships for the Hellenic world.
Even the war-mongering Romans needed feminine goddesses. When they conquered the northern lands, they overlaid their Venus onto Freia, who represented the feminine aspect for the peoples of the North.
It is not the purpose of this book to explore too deeply each relevant archetype, but if the reader takes the trouble to study the feminine principle further it will be confirmed that the deities mentioned here have been revered and worshipped as fertility goddesses across the centuries.
All their different guises are good omens, ensuring productive harvests, guarantees for healthy offspring and the well-being of the tribe through the extremes of weather and war. The archetype of the feminine receives and nurtures, acting as the womb of rebirth.
The great danger to the global village, to mention one all-encompassing example, is the denial of the feminine eros, with its feeling function, which is needed to counteract the present excess of masculine logos, of thinking. It is popular today only to use the mostly yang, masculine functions of thinking and sensation in our daily lives. For a balanced life, one must use the four functions as equally as possible. This will not only give rise to a meaningful existence on a personal level, but be a great help to the collective and Nature.
No matter how attractive the feminine can be, though, one must not tarry too long in the cool, calming, and gentle embrace of yin, lest it draw one, by default, down into its destructive phase.
In all world cultures, the moon—representing the feminine—possesses an annihilating as well as a fruitful aspect. She was only shocked out of her rampage when she nearly devoured her own husband, Shiva. This dark side of the goddess and her feminine principle constitutes danger and madness, the ultimate depths of yin itself. Because of the potential to be drawn too far into this darkness, an excess of yin is to be avoided in our lives as well. There are many real-world dangers within the dark feminine side, such as the perils of alcohol and drugs, which are taken to turn off and away from the inevitable harshness of life, to occlude them in a narcotic darkness.
But the increasing misuse of these mind-altering substances presents its own danger, for here too we find that it expresses an excess of yin, the destructive aspect of the feminine.
However, these practices too are a retrograde step for the human psyche; what is needed is not to worship goddesses of old, but to bring the unconscious feminine into human consciousness. The more attention one pays to the unconscious, the stronger the relationship formed with this objective area of the psyche, where such archetypes as these reside.
In describing this process, Jung advises that those interested in such pursuits must have their feet planted firmly on Mother Earth, in order to carry out all the necessary responsibilities to the family, society and career and so forth.
An excessive attraction or obsession with the darkness of the unconscious is discouraged, for it precludes the kind of balance individuals need to remain healthy. When such balance and stability is achieved, it ensures a dedication to personal responsibility, even though the psyche may maintain its fascination with spirituality. Even the Tai Chi classics pronounce that their principles were transmitted by way of dream.
This method of inspiring the psyche has been recorded in the West since biblical times, when visions and dreams occurred to the prophets, who then could interpret the message of God for their community. Einstein is probably the most famous of these rational thinkers who have bowed to the only reasonable conclusion: Nevertheless, the workings of chance and luck have somehow served in the uncovering of many scientific mysteries.
Jung points out that fairytales in themselves are ways of ordering unconscious events. It follows and complements the upward expansive posture of Peng, by its contracting downward action.
The purpose of Lui, for the Tai Chi performer, is to receive energy, calmly. When the principles of the postures are practiced and understood, especially Lui, the practitioner can overcome a physical—or any—form of intended harm, absorbing the aggression in a gentle manner; recycling, if desired, the incoming malevolence back onto the perpetrator. Yin will always overcome yang by offering no resistance. The body turns ninety degrees to the left as the move Lui traces a line down the Renmo, with the hands terminating in a curve over the knee with the hands positioned as above, at the level of the Huiyin.
In essence, every move that gives way by absorbing, any incoming force, transforms the unwelcome yang to its advantage; this is, in effect, Lui.
Always being an in-, yin breath, it helps the active chi rise up the Domo along the spine, while the passive chi is allowed to descend the Renmo. The martial and philosophical prowess of Tai Chi Chuan derives from Lui, which teaches the practitioner how and when to handle an onslaught with controlled emptiness.
Just as a bullfighter uses his cape to redirect and absorb the charge of a mighty bull, so Lui constitutes the small, receptive response to a massive attacking force. It must always be borne in mind, however, that natural law requires the reversal of powers.
Just as night follows day, yang must turn into yin, and vice versa. Therefore, any yang aggressor must, eventually, withdraw into a yin phase. At this point, the yin defender has the advantage of becoming yang, taking on the position of attacker in order to overcome the initial onslaught. In this shift, the old yin takes advantage of the absorbed yang attack, which must then become yin and receptive to the new yang formerly old yin attack.
All yin moves must embrace yang at their core, and too, all yang moves must embrace their yin counterparts. The author Cheng Man Ching, weighing in at around pounds, describes in one of his books how he was rebuked by Yang Cheng Fu, all of pounds, for being too heavy in their Push Hands exercise.
From this point, the meridian continues up through the Shanzong CV. The meridian terminates at Chengjiang CV. The cells of the adrenal cortex are capable of synthesizing all the steroid hormones— up to sixty—needed by the body; these include progesterone, estrogens, and androgens, which affect the reproductive energy of the body.
Beyond its use for tapping into the hormonal systems just described, this channel was and is used in Taoist sexual and alchemical practices, especially the Huiyin CV. Chi is transmitted to various branches of the body that feed off this meridian, the nerves of the sacral and solar plexuses in particular. Just before and after a baby is born, the chi is naturally diverted up along the Conception Vessel to the breasts, to produce milk.
This is why a nursing mother is far less likely to become pregnant during regular breast feeding, because the chi from the Renmo ordinarily involved in producing the egg is diverted to supply the nutrients for breast milk. In the snapshot view of Western medicine, this is explained by a change in hormones.
This allows for a continuation of the necessary bonding process, on emotional, physical, and energetic levels. The chi is fed through the Chihoi CV. The Chihoi lies on the Conception Vessel, and its location allows for new life to be produced.
The Tan Tien also becomes a storage area for surplus chi, which can then be retained to improve health and martial expertise, as well as presenting an initial psychic center for Taoist meditation. Taoism attaches both human and spiritual conception to the Renmo. The chi is withdrawn from the center of the palms of the hand P. Mingmen GV. Shenzu GV. The Jamen GV. Relaxing the chest region relieves unnecessary pressure on the cardiovascular system, stimulating chi to invigorate this whole area, including the ribs and sternum, which are a major factory for red blood cells in the adult body.
This posturing will also encourage the chi to circulate more readily up the spine and down the front, thus creating a balanced flow of chi. Braverman points out that phenylalanine is also the precursor of the amino acid tyrosine. Possibly the most significant substances phenylalanine affects are the catecholamines, which control thermogenesis production of body heat by increasing the available body fuels such as glucose and free fatty acids.
The catecholamines also stimulate the breakdown of glycogen, the principle form of stored carbohydrate, a body fuel, which is stored in the liver and muscles and is readily broken down into glucose. Catecholamines act as regulators for the secretion of hormones, serving as neurotransmitters modulating the secretion of hormones in the hypothalamus, as well as inhibiting the release of insulin.
Catecholamines stimulate the hormonal system, affecting the thyroid gland for metabolism and the gonads, ovaries, and testes.
In pregnant women, catecholamines regulate the production of prolactin, the luteotrophic hormone, a substance required for the production of breast milk. Many of the properties of phenylalanine are produced by parts of the body, all linked to the Conception Vessel.
It has a profound effect on numerous body functions, aiding in conception and stimulation of new life, helping in bodily growth, controlling the homeostasis of the hormones affecting the nervous system, and acting as a major factor in the feeling of well-being of the body. All this, above and beyond serving its function of soothing pain. However, if menace is treated objectively, it may constitute enlightenment.
The text of the I Ching reveals: In Chinese philosophy, the heart was the seat of consciousness, akin, in Jungian terms, to the ego sitting at the center of consciousness. In the symbolic family of the Book of Changes, it portrays the middle son.
The feminine receptive has obtained the middle line of the creative: The Oracle advises the reader on how to deal with peril, by emulating the qualities of water, just as a river plunges through a ravine, emerging safely on the other side, all the while staying fluid and true to its nature. One must therefore deal with danger thoroughly in order to overcome its power, careful all the while not to become overexposed to the dark forces, making up a danger of their own.
Adopted from the Greeks by Rome, Mercurius our Mercury maintained much of the same psychopompic and arcane qualities his Greek and Egyptian manifestations enjoyed. Later, the Islamic world developed the figure of Hermes Trismegistus further, elaborating on the thrice-incarnated archetype.
He is considered the founder of philosophy and of the sciences, and is credited with the invention of writing, sewing, and various forms of divination. There is a myth that Hermes built the Egyptian pyramids and hid at their core the secrets of alchemy on the so-called Tabula Smaragdina, preserving them from the Great Flood described in many world myths.
This legend is an alchemical conundrum, a metaphor that Divine Wisdom, represented by the Tabula, is to be found in the unconscious. All the historical fuss over the pyramids is no more than a misapprehension of this basic concept. The Flood constitutes an excessive collective outpouring from the unconscious, manifesting itself through the collective as hysteria, war, famine, plague—in a word, global cataclysm.
Fate as the tool of redemption as an unconscious content remains harmful in its projected state, until purified by reflection. The healing aspect of Mercury carried the caduceus, the wand of the herald with its two intertwined snakes. This symbol has been adopted by tradition as the international symbol for medicine and the medical arts.
It was Carl Jung who uncovered that, in dreams, myths, folklore, and visualizations, water, oceans, rivers and the sea tend to symbolize the unconscious. For example, in a dream, a beach represents the mercurial border between two states of being, the land or shore being conscious reality and the nether regions representing the unconscious.
The late Dr. Marie-Louise Von Franz d. Jung foresaw that, around the dawn of the next millennium, mankind would enter an almost irreversible pact with the selfish, opportunistic side of human nature; this characteristic is the dark trickster aspect of the archetype of Mercury. Selfishness manifests itself today as the ever-rising wave of global chaos, a new flood to overwhelm humanity.
This situation stems from the blind or unconscious exploitation of human and natural resources, observable as war, poverty, pollution, and so on. However, Jung conjectured that the two fishes of the Piscean Aion would not crash into each other, thus giving us a chance that the human experience might continue.
A general increase in awareness, with the growth of humane and environmental pressure groups worldwide, can serve to counter the negative effects of the chaotic deluge. In TCM, the kidneys and urinary bladder are linked to the hexagram Kan by virtue of their watery connection. Also, this energy influences the ears, which are generally the same shape and size of the kidneys, being the sense organs associated with kidney chi.
These in turn are practiced in Push Hands with a partner to create a familiarity with all the tricky possibilities of these forms. If handled as the I Ching advises, such practice reduces the perilous power of any impending danger.
This concept is marginally, anatomically incorrect, because in Western medicine the powerhouse of the body is to be found in the adrenal glands latterly called the suprarenal glands , comprised of the adrenal medulla and the cortex. They are situated on the upper inner surface of each kidney. As already mentioned, the adrenal cortex is capable of synthesizing all of the steroid hormones. This process is triggered by the hypothalamus and its control over the pituitary gland, by firing adrenocorticotrophic hormone, ACTH, to the adrenal cortex.
This in turn produces the necessary hormones, in particular adrenaline, to be utilized by the body this process is discussed in more detail in the Chapter Five.
As we have seen, these are the neurotransmitters of the central and sympathetic nervous systems. According to their Taoist associations, epinephrine adrenaline is yang, since it causes contraction, while norepinephrine noradrenaline is yin, thanks to its properties of dilation.
These hormones are in turn responsible for the male androgens, female estrogen, the sex hormones. In TCM, kidney and bladder chi, besides balancing the water level of the body, controls the emotions of fear and courage.
Therefore, if the chi is weak, fear is experienced as the negative emotion of the kidney, accompanied by the physical manifestation of trembling like the rippling effect of water.
Conversely, fear will reduce kidney function and bladder movement, and in extreme cases cause involuntary discharge of urine and so forth. Kidney energy is responsible for the well-being of bones and joints. When this chi is weak or disturbed, it will cause aches and pains in the joints as well as making them more brittle and slowing down the healing of any part of the skeletal structure.
Back pain, complete with pulled muscles and spasms, is due to weak kidney chi, because its brother organ, the bladder, and the flow of energy to and from the bladder meridian has been inhibited. This interferes with the energy of this channel, as it bifurcates along each side of the spine; thus, the area around this meridian will be weakened.
In TCM, liver chi directly controls muscles and tendons. The liver is governed by the element wood that is fed by the water element of the kidney. Therefore, when kidney chi is diminished, the flow of energy to the liver is relatively disturbed. This is why rheumatism and arthritis are closely linked see Chapter Four—Section 2.
A simple way to invigorate and stimulate kidney essence is to gently tap the lower back on each side and around the Mingmen page 37 with lightly clenched fists; this is particularly effective in the early morning. Chi flows more easily near heat for example, in the summer , and in the presence of heat it will flow more readily to the surface of the body.
When the body is cold, or during winter, the chi moves more slowly and lies deeper in the body. If pain is severe, the area can be massaged by another person, with an active rubbing balm or enlivening essential oil along the course of the bladder meridian and sore area, with the idea of activating the chi back along the channel. In TCM, kidney essence also generates and controls bone marrow, including the sea of marrow in the brain with its functional activity.
Yet Western medicine has made the same observations, in a more snapshot manner, showing that adrenaline effects the nervous system, occurs subjectively in humans through feelings of anxiety especially fear , and increased mental alertness.
It is also a precursor of the androgens that are anabolic, stimulating growth in the skeletal muscles and bone.
Adrenaline also stimulates the production of red blood cells. The steroid hormone, glucocorticoid, produced by the adrenal cortex from adrenocorticol, has an anti-inflammatory action, synthesized and prescribed for rheumatoid arthritis. As mentioned above, the ear is the sense organ in TCM attributed to the kidneys, since it is the same shape and size as those hard-working organs.
In acupuncture, the ear is a curled-up microcosm of the whole body, an upside-down image of our fetal origins. The head is sited at the earlobe, while the tip of the ear corresponds to the lower extremities of the body and the limbs in general.
The tandem organ of the liver is also burdened when the kidney is not working correctly, and vice versa. The liver is inhibited by excess yin, such as too much alcohol, spices, chemicals and sweet foodstuffs Chi flow is cyclic through the course of the day.
Bladder and kidney chi flow through their respective meridians from 3: The upshot of this is that practicing Chi Kung and Tai Chi between these times is beneficial for the chi and the internal organs. By contrast, the organs and their chi will be at their weakest between 3: It can still be very rewarding to practice at these times, as the morning chi is yang and protective, thus building anti-pathogenic chi that reinforces the immune system.
All are linked, each hexagram containing Kan, the water trigram, at its base. These are called the stress hormones and, in Western medical practices, have many useful applications because the body requires more of them during stress, surgery, trauma, infections, cirrhosis, fever, and starvation.
Braverman admits that the BCAAs have not been fully evaluated by science. Even so, the peculiar medical similarities continue, as valine is one of the stress amino acids. A low valine content has been found in patients suffering from depression, and a deficiency of valine and other BCAAs is also found in persons with neurological defects having low levels of BCAAs including valine.
This may be caused by a malfunction of the basal ganglia, which in TCM are connected to and stimulated by the chi flowing through the Jamen Gate GV. These points are stimulated and fed by the kidney essence. BCAAs, including valine, are anabolic and body-building. Braverman closes his chapter on BCAAs by describing how useful they are as producers of energy under many kinds of severe stress, such as trauma, surgery, liver failure, infection, fever, starvation, muscle training, and weight lifting.
To sum up, it is clear not only that the binary code of this amino acid and the water hexagram are connected, but that the TCM view of the kidneys, the Tai Chi technique, and the Western archetype are also all linked by the foregoing scientific and historical criteria.
The middle, empty lines of each trigram are the symbol of the receptive surrounded by the active yang lines of the creative. The trigram of fire allies itself to the middle daughter in I Ching lore, representing the tactile emotion of clinging to something or somebody.
Flame needs some other object in order to become fire. The empty line also represents the yin of oxygen, which is the medium that fire needs to manifest itself. Thus yang light is created from yin air, while clinging to another object.