導引是我在十年前因為練舞在因緣際會下接觸到的
一開始只知道這是和我的所學中醫基礎理論概念有關
律動法則又像我學過的太極
動作上也有點像我在練得舞蹈
而帶引我的老師也剛好是雲門舞集和無垢的特約指導教師之一
也就是說 利用這樣以肢體運動為主，配合呼吸吐納的方式，加上源於上古的舞蹈動作
繼養生 又調劑身心
對一像積極追求力道速度為主訓練功底的舞者來說
開創另外一種層次的律動感
對一般人來說 導引二字
最早在考古裡發現的導引圖，就有如圖像式思考輔助工具一樣
引導著我們現今的人思考著另一種途徑看待身體和活動
而其中以馬王堆出土的一系列圖像最為經典
由中可知在當時它既是體育也是醫學得成就之一
其實在讀書時
中醫很多的疾病治療恢復期都幾乎會有所為的“配合導引”
如何如何
用現在的話就好像說是“復健活動”一樣
也有人歸類導引為氣功
這部份我不太認為需要太多爭論
必竟爭論太多不如起身而為之
才是這一系列所謂的養生功法最大的作用
由於這出土於春秋戰國時期的導引術不斷在歷史中發展演變，「熊經」、「鳥伸」等“招數”。馬王堆《導引圖》40多種姿勢，不斷的演變著。
因為這樣的養生方法頗有特色，流派也眾多最早像《莊子·刻意》裡面說：「吹眗呼吸，吐故納新，熊經鳥伸，為壽而已矣。
連《後漢書·華佗列傳》都有馳名的“五禽之戲”，即摹倣虎、鹿、熊、猿、鳥等5種禽獸動作姿態的保健體操。據說其弟子吳普每天做五禽戲，常年不斷，“年九十余，耳目聰明，齒牙完堅”
可以知道這項延年之道，駐形之術行之古久
其實導引也包括點穴術、叩齒法、鼓漱咽津法、鳴天鼓、干梳頭、乾洗臉、揉耳運目、擦腳心、兜外腎、自發動、周身拍打等等。
光聽這些“術語”是不是就很像早上公園裡那些無所不在的”高人“們
在忙著的事呢？
不過
現在忙碌著的我們
要有長輩們的時間和心力作這樣的努力顯然不易
那麼
就用一個星期裡的一點時間
道瑜珈教室體驗一下囉
教室裡的“國際友人”們把這稱作“中國式瑜珈”
含有很多創意十足的“新潮”詮釋法
真的頗有趣呢
Daoyin 導引 (a.k.a. Tao Yin), which literally means “guiding and stretching,” is a traditional Chinese form of “calisthenics” (Grk.: “beautiful strength”; physical exercise) or “gymnastics” (Grk.: “to train”). Traditionally and historically speaking, Daoyin practices are stretching exercises, usually combined with breath-work. Some Daoyin practices involve specific breathing (huxi 呼吸) patterns. The earliest forms of Daoyin were developed during the Early Han dynasty (206 BCE-8 CE), in the context of health and longevity as well as therapeutic movements. Daoyin practice is also sometimes referred to as Yangsheng 養生, which literally means “nourishing life.
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Some of the earliest sources on Daoyin include the Daoyin tu 導引圖 (Exercise Chart) andYinshu 引書 (Stretching Book).
Modern Reconstruction of the Daoyin tu
Dating to around 168 BCE, the Daoyin tu was discovered in the burial materials of Mawangdui 馬王堆 (near Changsha; Hunan). It consists of forty-four color illustrations of human figures performing therapeutic exercises, with accompanying captions. The exercises involve standing in specific postures that aim to cure corresponding illnesses. Here it should be noted that the title of this series of illustrations was supplied by modern scholars. The Yinshu, which dates to around 186 BCE, is an archaeological manuscript discovered at Zhangjiashan 張家山 (Jiangling, Hubei). Lacking illustrations, it consists entirely of text. The second section describes about a hundred Daoyin exercises.
The earliest Daoist reference to Daoyin practice appears in chapter fifteen of the Zhuangzi 莊子 (Book of Master Zhuang), which is part of the so-called Outer Chapters (8-22) and is roughly contemporaneous with the Daoyin tu and Yinshu. “To practice chui 吹, xu 呴, hu 呼 and xi 吸 breathing, to expel the old (tugu 吐古) and ingest the new (naxin 納新), and to engage in bear-hangings (xiongjing 熊經) and bird-stretchings (niaoshen 鳥申), with longevity one’s only concern—such are the practices of Daoyin adepts, people who nourish their bodies and hope to live as long as Pengzu” (cf. Daode jing ch. 29). In this section of the Zhuangzi, Daoyin practitioners are grouped in a hierarchical ordering of five lower forms of practice. Such adepts are contrasted with the Daoist sage (shengren 聖人), who does not practice Daoyin but rather aims at mystical unification with the Dao through quietistic meditation. Nonetheless, the above passage from the Zhuangzi as well as the Daoyin tu and Yinshu are among the earliest predecessors for the later practices known as the Method of the Six Breaths (liuqi fa 六氣法), a.k.a. Six Healing Sounds, and the Five Animal Frolics (wuqin xi 五禽戲).
In later organized Daoism, Daoyin practice, especially in the form of stretching routines aimed at health and longevity, was eventually incorporated into larger Daoist training regimens. In those contexts, Daoyin was most often understood as a foundational and/or preliminary practice. A famous example is the seated Eight Brocades (baduan jin 八段錦). One of the earliest known presentations appears in the thirteenth-century Xiuzhen shishu 修真十書 (Ten Works on Cultivating Perfection; DZ 263). There the sequence of eight seated postures is a set of exorcistic and cleansing exercises that involves stretching, devotional activation of body gods, and meditations that serve to prepare practitioners for internal alchemy practice. It should be noted that seated Eight Brocades is different from the standing version, which seems to be of quite recent provenance. Both are rudimentary practices.
Eight Brocades as Appearing in Xiuzhen shishu
These types of seated Daoyin, including the Twenty-four Node Seated Methods (ershisi qi zuogong 二十四氣坐功), became especially popular in Daoist circles during the late Ming (1368-1644) and Qing (1644-1911) dynasties.
Exercise for Slight Fullness Node
Source: Neiwai gong tushuo
In addition to cosmological attunement, Daoist Daoyin frequently utilizes the orb-meridian system, the understanding of which parallels classical Chinese medicine. They are documented in texts such as the Neiwai gong tushuo 内外功圖説 (Illustrated Instructions on Internal and External Exercises) and Chifeng sui 赤鳳髓 (Marrow of the Crimson Phoenix). Note that most of these practices employ seated postures and are intended as supplements to meditation.
In contemporary Daoism, Daoyin practice is most clearly expressed in Daoist self-massage techniques, which include tapping the teeth, beating the Celestial Drum, and so forth. Most contemporary Daoyin sets are either of fairly recent provenance and/or reconstructions of earlier practices.
One important consideration in the study and practice of Daoist Daoyin and Yangsheng is the way in which such practice is understood from a Daoist perspective and within a Daoist context.
[編輯]Further Reading: Ancient Way to Keep Fit/Zong Wu and Li Mao; Chinese Healing Arts/William Berk (ed.);Chinese Healing Exercises/Livia Kohn; Daoist Body Cultivation/Livia Kohn (ed.); Early Chinese Medical Manuscripts/Donald Harper; La moelle du phenix rouge/Catherine Despeux; Taoist Meditation and Longevity Techniques/Livia Kohn (ed.).引用資料
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