e este Xing Shen Zhuang?

Xing Shen Zhuang este un principiu fundamental in cultivarea Daoista. In traducere literala semnifica: Controlul asupra entitatii metafizice (vehicul) care permite spiritului fara de forma sa se manifeste intr o forma !ine definita. In Daoism acesta este corpul nostru fizic privit ca fiind a!solut perfect printre cele "#.### de lucruri (cele "#### lucruri sim!olizand Creatia in Daoism).

Istoric
$ aparut in zona muntelui %mei Shan din China in &urul anului "###. In unele scoli este practicata in faza de 'cladirea fundatiei() faza pregatitoare pentru *ei Dan sau alchimia interna chineza. Datorita efectelor puternice asupra sistemului nervos) a devenit o practica foarte efcienta pentru aspirantii la spiritualitate) tinand cont ca in fazele avansate de practica *ei Dan +ong curentii de ,i care sunt vehiculati sunt foarte puternici si necesita o structura ro!usta.

Xing Shen Zhuang in vest

In %uropa si implicit -omania a fost popularizata la inceput de catre David Shen (.erdesi) care a tinut cateva /or0shop uri in 1ucuresti) apoi de catre unul din maestrii de la care a studiat in China 2 profesorul 3ang 4in 5un) care ne a marturisit la seminarii faptul ca a practicat aceasta tehnica timp de mai mult de "6 ani intre 7 si 8 ore zilnic. Scopul in Xing Shen Zhuang este de a intrupa) de a aduce lumina Spiritului (Shen) in interiorul nostru si de a o face sa se 'fi9eze( acolo. :entru aceasta e necesar un corp sanatos in care energia (,i) sa circule armonios) fara sa ai!a zone in care sa fie stagnanta. ;data ce Shen ca si constiinta minte (sau mercurul alchimic) este capturat si adus in corp (plum!ul alchimic) adevarata vindecare incepe sa apara) separarea noastra de sursa profunda a fiintei noastre luand sfarsit.

In ce consta aceasta practica?

Xing Shen Zhuang este o 'forma( 2 o secventa de e9ercitii psihosomatice) care vizeaza coloana verte!rala de sus pana &os) cheia sa constand in secventa foarte clar definita: fiecare tehnica in parte tre!uie e9ecutata la momentul potrivit in cadrul formei) un timp adecvat si cu o atentie constanta asupra muschilor) tendoanelor) verte!relor si ligamentelor implicate in e9ecutie. :racticantul descopera rand pe rand o serie de puncte importante de a lungul coloanei verte!rale care) prin natura contractiilor si intinderilor din cadrul secventei) se deschid gradat in mod spontan si permit circulatia mai !una a energiior.

Xing Shen Zhuang cel mai adecvat qigong pentru sanatate

$cademia de stiinte medicale din 1ei&ing considera Xing Shen Zhuang ca fiind cel mai adecvat Qi Gong pentru sanatate) este practicata cu success in multe clinici din China insa destul de putin cunoscuta la nivel mondial datorita secretului care a planat secole de a randul in &urul acestei tehnici. <a nivel mondial doctorul :an =e >ing este autoritatea care a incercat sa popularizeze aceasta practica) impreuna cu discipolul sau 3ang 4in 5un) care a sustinut cateva seminarii si in -omania. Ce este ?igong?

Efecte si beneficii
@orma Xing Shen Zhuang are multiple efecte si !eneficii) plecand de la corpul fizic) coloana si sistem nervos) apoi la nivelul ligamentelor) fasciilor si tendoanelor) al verte!relor) deschiderea si purificarea meridianelor energetice ale corpului) in final la nivelul mintii si

inimii armonizandu le.

Efecte si beneficii ale practicii

Deformatii ale coloanei verte!rale Dureri lom!are $fectiuni ale organelor interne datorate pozitiei proaste a coloanei verte!rale $meliorari in cazuri de afectiuni grave ale coloanei verte!rale:

Cancer ;steoporoza =ernie de disc

Durerile de cap) migrenele frecvente 2 elimina necesitatea de a mai lua medicamente alopate in acest scop %fecte !enefice in cazul nevralgiei de trigemen si sinuzite %limina senzatia de o!oseala cronica %limina rapid depresiile >areste increderea in sine si in propriile forte $mplifica puterea interioara) confera energie sporita pentru mai multe actiuni in timpul zilei Intareste ligamentele si articulatiile in diverse parti ale corpului) incepand de la cap spre calcaie

Deto9ifica organele interne (ficatul) splina pancreas si rinichi)

Deschide si armonizeaza circulatia energiei pe meridiane (Inima) @icat) .ezica Arinara) -inichi) etc) @aciliteaza miscarea energiei ,i 2 din zonele unde energia ,i este stagnanta este mutata si pusa in circulatie (zone tensionate: zona cervicala) intre omoplati) articulatia co9o femurala) cusca toracica) etc) %limina gradat dependentele (adictiile) de orice fel (fumat) alcool) droguri) dependente emotionale) Duce la sincronizarea si coerenta emisferelor cere!raleB Determina reglarea naturala a sistemului limfatic si a zonelor de generare si stocare a emotiilor: activarea unor zone cere!rale cu rol necunoscutB Contri!uie la regenerarea neuronilor 2 medicina actuala afirma ca neuronii sunt singurele celule care nu se mai regenreaza) insa studiile de ultima ora descopera cazuri misterioase de regenerare la nivel neuronalB $mplifica controlul asupra schim!urilor Cntre sistemul nervos simpatic si parasimpaticB ;ptimizarea schim!urilor de energie la nivel celularB Cntarirea sistemului imunitarB Contri!uie schim!area rezistentei electrice a pieliiB Determina Cm!unatatirea circulatiei sangvine perifericeB +enereaza schim!ari !enefice la nivel hormonalB :roduce regenerari la nivel celular) regenerari ale oaselor si ale maduvei osoaseB Contri!uie la reglarea meta!olismuluiB Conduce in timp trezirea unor a!ilitati speciale ale corpului) mintii si sufletului.

Semne ale succesului in practica

:rimul semn de succes al unei practici spirituale consta in im!unatatirea sanatatii. *ivelurile de energie se im!unatatesc continuu. :ractica va schim!a corpul pe interior) organele interne si functiile lor astfel incat imunitatea per ansam!lu se im!unatateste. *u veti mai face gripa din nou. $cest semn este important dar totusi nu este cel mai semnificativ.

Cautarea de Sine si practica Xing Shen Zhuang

Cel mai pretios efect apare atunci cand iti transformi Xin <ing()) cand iti transformi sufletul) incat capeti mai multa intelepciune si credinta. Xin <ing este foarte improtant) cel mai important am putea spune deoarece controleaza) monitorizeaza si a&usteaza sistemul nostru in intregime. An Xin <ing armonios va aduce mai multa eleganta intr un !ar!at si mai multa frumusete intr o femeie) o foarte !una sanatate pe fundalul carora intelepciunea se va trezi. $cesta este un comple9 sistem pe care fiecare dintre noi il avem. ;amenii intra in tot felul de pro!leme decoarece sistemul lor nu este stapanit armonios. Xin <ing controleaza acest sistem. Ca un tel al practicii) noi ca si oameni) avem menirea de a descoperi cine suntem si unde vom merge dupa moartea acestui corp. Sunt D dintre cele mai importante intre!ari pe care umanitatea si le a pus de a lungul timpului. Cum practicam

iveluri de practica

ivelul I de practica
Aprofundarea exersarii fizice si a punctelor concrete din corp

@iecare e9ercitiu se focalizeaza pe cate un segment al coloanei verte!rale) unde printr o serie de miscari si focalizari interioare) practicantul devine apt sa deschida San Guan sau cele ! "orti ale #ragonului care in mod normal la ma&oritatea noastra sunt !locate. ; versiune simplificata este a!ordata in spitale in scop de tratament in caz de : cancer de maduva) osteoporoza) artrite) malformatii si deformatii ale coloanei) pro!lemele care sunt legate de sistemul nervos) pro!leme grave la nivelul ochilor si alte multe !oli. De asemeni rezultate foarte !une in cazul impotentei si sterilitatii) in cazul !olilor mentale si al depresiei. Xing Shen Zhuang are un rol hotarator in cazul adictiilor) fie ele de natura psihica sau de natura chimica (fumat) alcool) droguri etc) :entru aceste prim nivel sunt necesare cam $ luni de practica zilnica.

ivelul II de practica

Tiao Xi armonizarea respiratiei

. $cest nivel face introducerea in *ei 5ing) sau putearea interna) deschiderea San 5iao (cele E cavitati) si rafinarea energiei se9uale in centrii superiori. Cu a&utorul formei se dezvolta o forma neutra de ,i) incat e posi!il ca practicantul sa poata com!ina aceasta forma cu alte forme de practica energetica. :entru acest nivel sunt necesare in medie 8 luni de practica.

ivelul III de practica

%iao Xin armoni&area mintii si a inimii

depinde in principal de cat de dedicate este practica) la acest nivel practicantul intra in ceea ce se numeste :oarta ,i +ong. %ste invatata metoda @an +uan *ing Shen -u Ding (inversarea luminii) cristalizarea Spiritului Shen si intrarea in sta!ilitatea unificata)

"o&i'ia (n picioare

@ormele de ?igong prin miFcare se practicG de o!icei Cn postura tradiHionalG a calului) care poate fi folositG Fi pentru meditaHia prin nemiFcare. %ste postura cu care se Cncepe practica Xing Sheng Zhuang Fi se pGstreazG pe parcursul primei pGrHi a formei. %ste o poziHi efoarte sta!ilG pentru practicG) avInd o !azG solidG) dar fle9i!ilG Cn picioare) un centru de greutate &os) situaat su! om!ilic) care uFureazG a&ustarea Fi menHinerea echili!rului direcHional) Fi un turn al puterii care se ridicG prin coloana verte!ralG) pentru a uni energia :GmIntului din zona sacralG cu energia Cerului din zona capului. :ostura Calului este atIt de importantG Cn artele marHiale chineze CncIt maeFtrii le cereai elevilor sG iFi petreacG primul an practicInd doar Pilonul Vertical Cn postura Calului) pInG cInd se puteau menHine sta!ili in aceasta poziHie timp de D sau E ore. IndicaHia principalG pentru o poziHie corectG Cn postura Calului este sG vG menHineHi Cn aliniere perfectG vIrful capului) cImpul eli9irului inferior din a!domen) confluenHa Zin din perineu si

punctul median dintre la!ele picioarelor) situat pe linia imaginara trasatG Cntre cele douG

puncte ale Izvoarelor Clocotitoare de pe tGlpi. DacG privim postura Calului dintr o parte) tre!uie sG e9iste o linie dreaptG care sG porneascG din creFtetul capului) sG continue prin centrul corpului spre cImpul eli9irului inferior si sG co!oare Cn continuare prin perineum spre punctul care se aflG Cntre cele douG puncte ale Izvoarelor Clocotitoare) din centrul taliplor. :ostura faciliteazG flu9ul li!er de energie dintre Cerul din cap si Pamntul din zona sacralG Fi din picioare) deschide circulaHia energiei din meridianul .as +uvernor) care se Cntinde de a lungul coloanei din zona sacralG pInG la creierul mare) Fi o atrage Cn circulaHia din toate cele opt canale ale ;r!itei >acrocosmice. :unctele de interes ma&or pentru menHinerea posturii corecte Cn poziHia Calului sunt urmGtoarele:

picioarele tre!uie sa fie depGrtate la o distanHG egalG cu lGHimea umerilor) perfect paralele.+reutatea corpului ar tre!ui sG se spri&ine egal pe am!ele picioare) centrul de greutate fiind pe centrul tGlpilor) nici pe cGlcIie nici pe vIrful degetelor) undeva la mi&loc. Degetele de la picioare tre!uie sa fie rGsfirate) pentru un echili!ru mai !un) Fi puHin fle9ate Cn sus) pentru a se prinde de pGmInt) dar fGrG a tensiona picioarele. genunchii nu sunt rigizi) ci rela9aHi Fi puHin CndoiHi) astfel CncIt sarcina principalG a corpului sG se spri&ine pe coapse) Fi nu pe Folduri Fi pe partea inferioarG a spatelui. >enHinerea genunchilor rela9aHi faciliteazG de asemenea flu9ul li!er al sIngelui Fi al energiei Cntre coapse Fi gam!e. )oldurile tre!uie sG fie rela9ate Fi li!ere) permiHInd greutaHii pGrHii superioare a corpului sG se spri&ine) Cn primul rInd) pe coapse. -otiHi uFor pelvisul panG cInd cur!ura coloanei Cn zona lom!ara se aliniazG se aliniazG apoi &ona toracic* pornind dintr un punct situat Cn dreptul verte!rei de mi&loc toracice 4 8 (sunt "D verte!re toracice). $liniem astfel toracelepe cIt posi!il facem dreaptG cur!ura spatelui pe acest segment. :ieptul nu tre!uie sG fie nici tensionat nici Cmpins Cn afarG pe durata practicii. DacG Fira spinGrii este dreaptG Fi umerii sunt rela9aHi) pieptul va adopta poziHia corectG Cn mod natural. :rin rotirea uFoarG a umerilor Cn faHG (fGrG a Cncovoia partea superioarG a coloanei verte!rale)) Cntregul torace se va rela9a) facilitInd astfel respiraHia a!dominalG profundG.

umerii tre!uie sG fie li!eri si rela9aHi) astfel CncIt !raHele sG atIrne natural Cn &os pe parHi) pieptul sG rGmInG rela9at) iar muFchii gItului Fi cei din partea superioarG a spatelui sG nu fie tensionaHi coatele nu tre!uie sG fie !locate) pentru a permite !raHelor sG se !alanseze li!er pe pGrHi Fi energiei sG curgG li!er Cn &os Fi Cn sus de a lungul meridianelor din !raHe m+inile tre!uie sG rGmInG complet rela9ate Cn timpul practicii) degetele fiind puHin strInse Fi palmele fGcute cGuF.Minile sunt steagurile energiei afirmG un vechi prover! chinez) ceea ce CnseamnG cG ele reacHioneazG chiar Fi la cea mai uFoarG adiere de ,i. :unctele lao gong din centrul palmelor reprezintG cei mai puternici transmiHGtori ai energiei Cn Cntregul corp) dar orice tensiune la nivelul !raHelor are tendinHa de a limita conductivitatea lor

se aliniazG vertebrele cervicale) acest lucru se face mai simplu trGgInd !ar!ia uFor spre interior) incercGm sG simHim alinierea segmentului cervical cCt mai !ine. +Itul rGmIne aliniat cu Fira spinGrii Fi Cntins Cn sus prin Cmpingerea uFoarG a !Gr!iei. JncercaHi sG menHineHi rela9aHi muFchii gItului) atIt la interior cIt Fi la e9terior. ;rice tensiune le nivelul gItului are tendinHa de a !loca flu9ul li!er al energiei spre cap. capul se Hine drept) ca Fi cum ar atIrna de o sfoarG. ochii se Hin de o!icei CntredeschiFi) pleoapele Fi glo!ii oculari tre!uie sG rGmInG Cntr o stare de rela9are completG) iar ochii nu tre!uie concentraHi asupra nici unui o!iect Cn mod deose!it. >enHineHi privirea doar Cn depGrtare) nefocalizatG gura este rela9atG) fGrG nici un fel de tensiune la nivelu lma9ilarului sau al !uzelor limba este rela9atG) vIrful lim!ii atingInd uFor cerul gurii Cn spatele dinHilor de sus. $ceastG poziHie formeazG o punte pentru ca energia sG treacG din meridianul vas +uvernor Cn .as ConcepHie. -idicarea lim!ii spre cerul gurii a&utG Fi la stimularea secreHiei de salivG) e9trem de !eenficG) la nivelul canalelor salivare de su! lim!G. $ceasta tre!uie CnghiHitG pe mGsurG ce se adunG su! fundul gurii. Jn final se verificG rela,area feselor) alinierea intregii coloane verte!rale Fi se rela9eazG a!domenul) zona campului eli9irului inferior. -espiraHia este li!erG) a!domenul este moale si necontractat.

Xing Shen Zhuang -a . #ao/in %o 0iberate %he Spine

By Jessica Sommar, MSc.
4his paper gives a !rief overvie/ of 9ing shen zhuang fa ) a rare DaoKin form seldom presented in pu!lic that see0s to open the !odK and the mind !K stretching and releasing muscles) nerves and fascia along the spine ("). It is the onlK DaoKin form that focuses e9clusivelK on the spine and the entire spinal column.

Introduction

Xing shen zhuang fa opens and releases the spine through a series of slo/) gentle movements that !egin at the cervicals and finish /ith the tail!one. -egular practice of these standing postures has !een 0no/n to strengthen internal organs) heal disease and clear su!tle and phKsical o!structions in the spine and else/here (D). 4he series of simple e9ercises also a/a0ens sensitivitK and promotes health) strength) fle9i!ilitK) lightness and suppleness originating from the spine and e9tending to the lim!s. 4he movements) li0e manK DaoKin forms) are not strenuous and can !e done !K most anKone regardless of athletic a!ilitK. 4he ultimate achievement from the 9ing shen zhuang practice ho/ever is song ) that elusive state of total a/areness and rela9ation that is the 0eK to Daoist longevitK and ascension practices.

1istor/

$ goal of Daoism (E) is self perfection through purification practices and energK containment. 4he !odK is seen as connected to and a replica of the Dao . +ood health and longevitK and an alignment of the individualLs energies /ith the Dao are therefore fundamental to open paths to higher self realization and spiritual unfolding (7). =ealing e9ercises) called DaoKin ) are one means of achieving good health) longevitK and an alignment /ith the Dao. DaoKin practice is also sometimes referred to as Kang sheng or) nourishing life. >anK forms of DaoKin and other longevitK techni?ues have !een developed and documented !K Daoists from ChinaLs earliest historK (6). 4he earliest forms of

DaoKin e9ercises /ere developed during the %arlK =an dKnastK (D#8 1C% M C%)

(8). DaoKin e9ercises or massage as theK /ere initiallK 0no/n /ere most often understood as foundational andNor preliminarK practices to achieve higher attainments (O). 4hese e9ercises have e9panded over the centuries and are popular in their current forms ?igong and tai&i ?uan (M). >ost contemporarK DaoKin sets are either of fairlK recent provenance andNor reconstructions of earlier practices (P).

Xing Shen Zhuang fa

Xing shen zhuang is one of the rarer DaoKin forms. 4he e9ercises are found in a varietK of Daoist lineages) !oth orthodo9 and other/ise. 4he specific se?uence that gives the name to the form /as codified in the tenth centurK on %mei Shan) in /estern China. Since then it has !een transmitted in several different lines of teachings. .arious versions of the form are no/ practiced !K a num!er of Daoist sects as /ell as 1uddhist and martial sects ("#). Xing shen zhuang has !een translated as: '4he masterK of the metaphKsical entitK (vehicle) that allo/s the formless spirit to manifest in a definite shape.( ("") It is a method /hich ma0es it possi!le for the formless spirit to !e manifested in the specific !odK a coming home of the spirit into the !odK. It has al/aKs !een considered a method for '!uilding the foundation.( It /as and is still practiced !K the high ran0ing initiates ("D). =o/ this maK /or0 is that the practice of 9ing shen zhuang helps sta!ilize the shen or spirit from its chaotic dispersion and return it home to the !odK so that) along /ith other neigong practices) higher levels of attainment in Daoism can !egin to !e achieved ("E). >oreover) the focus on the /hole spine is !elieved to activate the M %9traordinarK .essels) energK meridians in the !odK that go !eKond the maintenance of the human sKstem) !ut actuallK /or0 on !roader and deeper levels such as destinK) genetics and transformation ("7). Qet 9ing shen zhuang is onlK !eing taught !K a handful of teachers outside of Daoist enclaves todaK.

2asters

3hile there are manK teachers training students in DaoKin forms) current 9ing shen zhuang forms have similarities and are taught in a similar manner) !ut onlK !K a handful of teachers pu!liclK ("6).

3ang 4ing 5un is a 3u 4ai&i master /ho teaches 9ing shen zhuang fa as a foundational practice ("8). :rof. 3ang leeft in de noord Chinese stad Changchun) /aar hi& hoogleraar traditionele Chinese /i&s!egeerte is. 3ang lives in the northern Chinese citK of Changchun) /here he is professor of traditional Chinese philosophK. $l vanaf "PMP 0omt hi& el0 &aar naar %uropa) voornameli&0 naar ItaliR /aar hi& dru0 !ezochte ,i +ong /or0shops geeft.=e teaches 9ing shen zhuang mostlK in %urope and claims he is his first patient to recover health as a result of 9ing shen zhuang practice. 3ang 4ing 5un has said he considers 9ing shen zhuang fa to !e an integral training and !asis for tai&i ?uan ("O). $nother form called variouslK 9ing shen zhuang and chi lel (level D) is taught through :ang >ingLs Zhineng ,igong SocietK. Zhineng ,igong /as created in the "PM#s !K :ang >ing) a ?igong teacher /ith training in Chinese and 3estern medicine ("M). :rof. :ang resides at the =ua9ia Zhineng ,igong Center) in ,inhuangdao) China. =is hospital located outside 1ei&ing has !een a source of research on healing and ?igong ("P). Chi lel (level D) has stri0ing similarities to the form of David .erdesi and $nna .ladimirova) t/o 'inside( students of >aster 3ang <iping) the "Mth transmitter of Dragon +ate (<ongmen) Daoism !ranch. .erdesi and .ladimirova also trained /ith 3ang 4ing 5un (D#). 4he form of .erdesi and .ladimirova is the !asis for this paper and demonstration (D").

"ractices

DaoKin e9ercises) such as 9ing shen zhuang) not onlK heal and purifK the !odK) !ut are also an important foundational techni?ue for the meditative practitioner for the transformation of consciousness and reaching of internal silence in neigong practices such as sheng zheng gong . 3ang 4ing 5un is ?uoted as saKing his 9ing shen zhuang fa is 'half phKsical and half a/areness training( (DE). DaoKin /ere also often prescri!ed as a medical ?igong) to heal certain ailments and afflictions or to prevent them. $lthough the spine is involved and activated during most DaoKin e9ercises (D7)) 9ing shen zhuang appears to !e the onlK DaoKin focused e9clusivelK on the entire spine. 4he form of .erdesi and .ladimirova moves do/n the spine in a series of e9ercises. 4hese e9ercises) unli0e movement for movementsL sa0e) are coupled /ith self a/areness and sensation of oneLs o/n e9perience of the movement in the !odK. 4his focused intention (Ki)

is !elieved to dra/ ?i deeplK into the spine for healing and !alancing. Daoist masters teach that ?i follo/s imagination and !lood follo/s ?i. It is !elieved that the opening of the spine) through intention and movement) !rings an e9pansion in the !odK and su!se?uentlK in consciousness. :ractitioners feel refreshed and comforta!le in their o/n s0in) as /ell as calm and centered) alert and rela9ed. 3hK is opening the spine so integral? 4he !ac0!one is the core of the !odK. 4he spine protects the spinal cord and serves as the root of our nervous sKstem. It also supports our upper !odK and ena!les us to stand up) !end) and t/ist. 4he spinal cord is the main path/aK of communication !et/een the !rain and the rest of the !odK. $ studK of dermatomes) an area of s0in /hose sensorK nerves all come from a single spinal nerve root) reveals ho/ each nerve in the spine connects to a part of the anatomK (D6). 4herefore a !loc0age in the spine /ill affect a nerve /hich corresponds to a part of the !odK. @reeing the spine of !loc0ages then) can free the /hole !odK. 1ut li!erating the spine is not &ust a gate/aK for a healthK !odK) !ut a healthK and e9panded consciousness as /ell. Daoists 0ne/ this and developed e9ercises to !oth 0eep a healthK !odK and prepare the mind for practices meant to raise the consciousness of the student through meditation and !reath and other techni?ues (D8). 'I !elieve that the spine is special and not &ust phKsical) !ut also lin0ed to our consciousness. It is an e9tension of our senses and the !rain our consciousness. 3hen /or0ing inside a verte!rae /e also affect the !rain and our perception.( >aster 3ang 4ing 5un) ?uoted in an $pril D##6 intervie/ (DO).

0ineage and -orm

Xing shen zhuang forms have developed from different lineages of Daoism. %ach lineage maK have different movements in their 9ing shen zhuang) !ut similar goals a healthK !odK and to prepare the !odK) mind and spirit for higher practices. 3hile manK DaoKin forms also include specific !reathing instructions) sounds andNor guiding of ?i through areas of the !odK (DM)) 9ing shen zhuang is mainlK attentive to phKsical and energetic sensations through a/areness facilitated !K slo/ movements) focus and gentle !reathing. >ost of the 9ing shen zhuang forms have a set num!er of movements (DP). Some are comprised of "#) some num!er "E movements or more. Daoists admire certain num!ers over others) so it maK !e that movements /ere condensed /ithin a certain set of num!ers to 0eep the significance of an important num!er of movements. 4his can !e confusing ho/ever) as there is often more than one movement to each e9ercise. It maK !e helpful to thin0 of the num!ers as sets of movements rather than there !eing a single movement per num!er. 4he Chi lel form of :rof. :ang is similar in manK /aKs to the .erdesiN.ladimirova form (E#). .erdesi and .ladimirova ac0no/ledge their form is derived from the <ongmen pai tradition) !ut have added and su!tracted movements from other 9ing shen zhuang forms and from teachings of other masters. 4heK have !een /or0ing and perfecting their form for over eight Kears.

4he form developed !K .erdesiN.ladimirova has codified "# movements. %ach movement is done verK slo/lK) verK deli!eratelK and /ith verK little strain. $ll movements are ?uiet) gentle and usuallK feel verK pleasant. *othing is meant to !e forced. >ovements are often circular in form) similar to the forms of tai&i ?uan. Some dizziness maK result at first as the postures !ring !lood and ?i (E") to the muscles and fascia /hich are loosened) freeing nerves and old !loc0ages. =ere are the movements in short: Crane Neck Turtle Neck Dragon Neck Crane Spreads its Wings Dragon Sweeping The Clouds Snake Coil Dragon Waist Tiger Squat Hea enl! Pillar Crane Stand

Description of >ovements
Opening: 4he form !egins /ith closing the eKes and centering. @eeling the heaven a!ove and earth !elo/ connected via the top of the head and the sacrum or the !ai hui and the hui Kin to use the acupuncture points. 4hereafter the hands are !rought from the sides and the /rists are lifted. 4he hands and arms are moved for/ard to a!out navel level and !ac0/ard to !ehind the rear. $s Kou move the hands for/ard) press the hands do/n/ard) as Kou move the hands !ac0 pull /ith the hands. 4his movement of pushing and pulling is more conscious than active. Crane ec3 starts /ith palms over the navel. It is a movement of the head and nec0 out for/ard) do/n and up in a s?uare. 4he focus is on the cervical spine) from C" to CO) loosening and opening them in a gentle stretch. %speciallK this movement e9pands and compressing the Ku zhen) the 5ade :illo/ an important acupuncture point for Daoists see0ing longevitK (ED). 4he shoulders are rela9ed and onlK the nec0 and head moves. 4his maK !e done E times) or more. 4his is follo/ed !K %urtle ec3) /hich is the same movement) !ut reversed) !eginning /ith the chin from the !ottom of the s?uare and /or0ing up. 4his maK !e done E times or more. #ragons4 ec3 movement follo/s. 4his movement focuses on CO particularlK) da zhui) translated in manK acupuncture te9ts as '1ig =ammer( !ecause it is the largest of the cervical verte!rae. 4he opening and releasing of the da zhui is especiallK important !ecause it is the meeting place of meridians) nerves and veins) and in its full e9ercise /or0s all the cervicals as /ell. It entails dropping the head do/n in front) loo0ing left and s/inging the head to the right. 4urning the face to the right) then dropping the head do/n in front and s/ing the head to the left. 4his maK !e done P times. 4hen there is a side to side movement) /ith the head upright turning the face to the left and then to the right. 4urning the head !ac0 and forth three times or more. @inallK) the head is lo/ered and !egins a s/inging motion side to side from

/ide to smaller arcs raising the head one cervical verte!ra at a time until the head is in the upright position again. Crane Spreads its 5ings moves the participant into /or0ing the thoracic spine important for its !eing a direct conduit via nerves and acupuncture points to the !odKLs organs. It !egins /ith a thrust up/ard /ith the fingers) /ith the palms turned to/ard the face &ust slightlK higher than the forehead. 4he forearm is vertical and the el!o/s are at a P# degree angle. 4he el!o/s are then pulled !ac0 to the side) the head is raised up and the arms pull the !odK !ac0 in an arch) lifting up through the sternum and pushing the scapulae !ac0. 4he palms are then turned out/ards. 4hereafter) arms are stretched out to the sides and palms face do/n. 4he hands are then lo/ered) the head is tilted !ac0. 4his is done E times. $fter the arms are e9tended to the side) the fingers are lifted as if pushing t/o mountains apart. 4he palms are then dropped and gathered to form a craneLs !ea0) then are slo/lK lifted up !ac0 into palms pushing mountains pose. #ragon S6eeping the Clouds massages the /hole spine) !ut especiallK /or0s the lum!ar spine and sacrum the seat literallK of manK ailments and pains in the !odK. 1eginning /ith the feet together) s/ing the hands in a s/eeping motion in front of the !odK as Kou turn to the right side or the left side repeatedlK. 4hen !end lo/er at the /aist and do the same motion. *e9t) clasp the hands /ith the palms turn palms out/ard. <oo0 do/n and turn to the left or right) !end at the /aist) raise the right arm and lo/er the left and loo0 do/n at the floor. 4his stretches the /aist and ri!s. 4hen turn to the right and level the arms in front of Kou. Slo/lK raise the left arm and lo/er the right. <ean to the right) loo0 do/n at the floor) and stretch the left ri!s. -everse and repeat a fe/ times. @inallK) !egin to move onlK the shoulders and arms in a s/eeping motion) !ending from the /aist) ma0ing smaller and smaller arcs and raising the !odK one verte!ra at a time until standing. Sna3e Coil /or0s the /hole spine and especiallK the lo/er spine and ming men or <D 2 <E area of the spine. @eet are together raise hands overhead) slo/lK drop nec0) thoracic) and lum!ar one verte!ra at a time lo/ering entire !odK until hands are touching floor or reaching for the floor) depending on fle9i!ilitK. -everse and raise the !odK one verte!ra at a time starting /ith the lum!ar and going up the thoracic and then the cervicals. 3hen standing) !ring hands overhead) !end !ac0/ards) allo/ arms to fall !ac0 and s/eep arms for/ard and !ac0 as if em!racing someone) undulating the spine in /aves from top to !ottom. 3hen standing again) place the palms together) stretch them out in front of Kou and move them from side to side. 3hen turning to the left) the left palm is over the right. 3hen turning to the right) right palm is over the left. 4his /ill !egin to loo0 li0e a figure M. #ragon 5aist again /or0s the lum!ar spine and sacrum !K holding the upper !odK still and rotating the lo/er !odK in small circles from the lum!ar spine onlK. >aK !e done P times cloc0/ise and countercloc0/ise. %iger Squat !egins to lo/er the focus from the spine to the hips and legs. @eet are spread /ide) toes pointing out/ards) hands in praKer position at chest. <o/er 0nees into a s?uat) hold and raise up focusing on sacrum as a piston pushing up/ards. 4he hip moves in a cloc0/ise or countercloc0/ise circle. 1eavenl/ "illar /or0s the /hole spine and is more li0e standing postures reminiscent of traditional ?igong. Standing /ith hands in praKer position toes pointing to/ard each other !end at the /aist for/ard and stretch /ith a flat !ac0 pulling sacrum and hands a/aK from

one another. -each do/n to the floor and raise one verte!ra at a time. Second movement) !ring 0nees in a 0noc0 0need posture) stand straight /ith hands over head lo/er 0nees as far as possi!le) 0eeping !odK aligned. <o/er hands to !ellK) close feet and 0nees and soften 0nees as if 0neeling) raise up from top of head or !ai hui. Crane Stand /or0s hips and legs do/n to an0les. In a standing posture) hands on /aist) lift one leg ma0ing the 0nee and thigh perpendicular to the floor. $llo/ foot to hang naturallK and turn the an0le in circles E to 8 times) left and right. %9tend leg and turn entire leg and foot in small circles from inside the hip /here the femur meets E to 8 times. 4hen do the other leg. @inish in a standing posture) !ring hands in front of !odK) several inches apart as if holding an invisi!le !all) !end 0nees) hold !all and s/ing arms right) overhead and lo/er do/n the left and !ac0 in front of 0nees. -otate E to 8 times left and right. Closing7 3ith hands over head) a fe/ inches apart) lo/er hands in front of face and !odK as if stro0ing a pillar of light) put hands !ac0 on navel) again feel the connection of the !odK in !et/een heaven and earth) the top of the head and the feet. Conclusion Despite the lac0 of evidence to date regarding the e9act origins of 9ing shen zhuang) this rare DaoKin form is compelling in that it focuses e9clusivelK on the spine and is intended as a foundational practice for higher levels of attainment in Daoist internal arts. >oreover) additional health !enefits such as the relief of scoliosis and other spinal deformities currentlK !eing studied !K .ladimirova at her center in >osco/ maK persuade scholars and the medical communitK to e9plore more thoroughlK the simple and gentle practice of 9ing shen zhuang (EE).

Jessica Sommar Jessica Sommar, >.Sc. S is an authorNinstructor in Classical Qang @amilK StKle 4ai&i?uan and DaoKin at Tripalu Center for Qoga and =ealth in the 1er0shires. She has trained in Daoist alchemK) 4ai&i?uan fist and /eapons forms and daoKin and apprenticed in 4C> S acupuncture and eastern her!s for si9 Kears) including living t/o Kears in =angzhou) :-C. In the past t/o decades her training includes /estern her!s) /estern astrologK) various energK healing modalities and she is a clinicallK trained and C:% certified Interfaith Chaplain. She is currentlK underta0ing the D## hour certified Qoga 4eacher 4raining at Tripalu and is mar0eting and administrative coordinator for the Schools of Qoga and $Kurveda there as /ell. She is currentlK /riting a manuscript on DaoKin. <earn more a!out 5essica from her !log at http:NN&essinamericaDDD./ordpress.com