Standing Baduanjin

written by Storti Enrico

Introduction
This work is an in-depth study of what I wrote in Wikipedia Italy and in Wushu’s Dictionary on
Facebook. The complex variety of Bāduànjǐn emerges only partially. I will focus mainly on "Eight
Pieces of Standing Brocade". I hope to clarify some controversial aspects such as the division into
civil and martial. The text is accompanied by numerous images. I will try not to report the usual
stories that are usually used to justify the origin.

The Origins
八段錦 bāduànjǐn = eight pieces of brocade
is the name of a qìgōng exercise (气功)

The first written mention of the term Bāduànjǐn appears in a text written during the Southern Song
Dynasty (1127-1279) by Hóng Mài 洪迈, namely the "Yíjiānzhì 夷坚志" (Records of Yi Jian ).

The book tells:

"In the seventh year of government of Emperor Zhènghé 政和 (1118), Lǐ Sìjǔ 李似矩 was appointed
government official with responsibility for reporting on the daily life of the emperor. In the middle of
the night he experimented with sitting meditation (起坐), breathing techniques and massage (嘘吸
按摩), movements that are called Bāduànjǐn".

The ideogram "bā 八" (eight) contained in the name does not simply indicate the "eight parts" or
"sections" of the exercise or "eight actions", but also indicates that his working method has many
types of essential factors.

For example, "Eight Lines to Conform to Life - The dǎoyǐn Method of the Eight Pieces of Brocade"
(遵生八笺·八段锦导引法) written by Gāo Lián 高濂 during the Ming dynasty, states:

"Practicing it every morning, creates a mixture of Heaven and Earth. Sequence cycles are
exchanged, the Eight Trigrams are a good reason"(子后午前做，造化合乾坤。循环次第转，八
卦是良因)

A reference to the creation of a type of "Eight Pieces of Sitting Brocade" is described in a collection
of texts from the Ming Age (1368-1644), the "Zhèngtǒng Dàozāng"(正统道臧). This text reports
that during the Tang Dynasty (618-907) Zhōng Líquán 钟离权 created the "Eight Pieces Method of
Brocade by Zhōng Lí" (钟离八段锦法).
Commonly the "Bāduànjǐn" is divided into two types, namely "sitting style"(坐式) and "standing
style" (立式). The most recent version was codified by the "Chinese General Sports Administration"
(中国国家体育总局局) in 2003.
Zhāng Shàoyì 张绍义 reports four conclusions about the origins of the "Eight Pieces of Standing
Brocade" (立式八段锦):
1. The tradition of the "Eight Pieces of Brocade" predates the Song Dynasty and has had a
great development during the Ming and Qing dynasties;
2. Today it is not known with certainty who created the tradition of the "Eight Pieces of
Broccato", however it is undoubted that it was produced by "scholars of the vital principle"
(养生家) and by multitudes of practitioners of the past;
3. Before the end of the Qing Dynasty the "Eight Pieces of Brocade" used mainly limb and
trunk movements and was a type of practice "dǎoyǐn" (导引);
4. The "Eight Pieces of Brocade" have always had several schools, but regardless of the
school, whether they were methods of practice diversified into "Civil" (文) or "Martial" (武),
all come from the same origin and they have influenced each other, gradually tending to
homologate.
The "martial Bāduànjǐn" (武八段锦) corresponds to the "Standing Eight Pieces of Brocade" (立式
八段锦 or 站式八段锦), while the "civil Bāduànjǐn" (文八段锦) corresponds to the "Sitting Eight
Pieces of Brocade"(坐式八段锦) and can also be called "Eight Pieces of Brocade in the bed" (床上
八段锦). In addition, the "martial Bāduànjǐn" is divided into "southern school" (南派) and
"northern school" (北派). In the "southern school" the movements are small, in the "northern
school" the movements are big. The most known one is the "southern school".

立八段錦图说 lì bāduànjǐn túshuō = illustrations of the

standing eight pieces of brocade
pictures taken from http://jingyan.baidu.com/article/6fb756ecce7845241858fba7.html

两手托天理三焦 liǎngshǒu tuō tiān lǐ sānjiāo =

Supporting the sky with his hands manages the
three cavities of the viscera
左右开弓似射雕 zuǒyòu kāi gōng sì shè diāo =
Aim the bow to the left and to the right imitating
the arrow throw

调理脾胃须单举 diàolǐ píwèi xū dān jǔ =

Lifting an arm to recover appetite

五劳七伤向后瞧 wǔláoqīshāng xiànghòu qiáo =

Look back against the general debilitation of the
organism
摇头摆尾去心火 yáotóu bǎi wěi qù xīnhuǒ =
Shake the head and swing the tail to calm the
fire of the heart

两手攀足固肾腰 liǎngshǒu pān zú gù shèn yāo

= Grab the toes to strengthen the kidneys

攒拳怒目增气力 zǎn quán nùmù zēng qìlì =

Punching with angry eyes increases physical
strength
 背后七颠百病消 bèihòu qīdiān bǎibìng xiāo =
Falling back seven times heals every disease

坐式八段锦 Zuòshì Bāduànjǐn = Sitting Style Eight

Pieces of Brocade
In this case we present the comparison between the names of the techniques and the images taken
from two different sources:
In this case we present the comparison between the names of the techniques and the images taken
from two different sources:
A) https://www.92to.com/jiankang/2016/04-23/3780607.html;
B) "Bāduànjǐn" (八段锦), a Book of 1977;

手抱昆仑 shǒubào Kūnlún = hands embrace

the Kūnlún

叩齿集神 kòuchǐ jíshén =

pressing on the teeth, I keep the
spirit
 天柱微震 Tiānzhù wēizhèn =small swing of the
"Pillar of Heaven"

撼摇天柱 hànyáo Tiānzhù =

shake the "Pillar of Heaven"

托天按顶 tuōtiān 'àndǐng = hold the Sky and

pressing the head

舌搅漱咽 shéji ǎo shùyàn =

shake tongue to rinse pharynx
 牢攀脚心 láopān jiǎoxīn = pull firmly the arch
of feet

手摩肾堂 shǒumó shèntáng = the

hands rubs the kidney hall

臂转车轮 bìzhuǎn chēlún = the arms rotate like

the blades of the mill

单关辘护 dānguān lùhù = a

single shutting care the
squeaking

双关辘护 shuāngguān lùhù =
double shutting care the
squeaking
左右开弓 zuǒyòu kāigōng =
open the bow to the left and to
the right

交替冲拳 jiāotì chōngquán

= alternating vigorous fists

托天按顶 tuōtiān 'àndǐng = hold

the Sky and press the head
 俯首钩攀 fǔshǒu gōupān = fold 叩击全身 kòujī quánshēn = tap the whole body
the head and pull down hooking with the knuckles

Comparison of the names of “Enciclopedia del Kungfu

Shaolin” and “Bāduànjǐn" (1977)
In Italy, within the School handed down by Chang Dsu Yao, one teaches a standing Baduanjin
exercise. We propose a comparison between the names described in the books of Chang with the
Chinese manual of 1977. This is also an example of different actions, because some exercises are
practiced in a very different way from the one now codified. Many people in Italy say that
compared to the exercise codified in China, that of Chang is martial, ignoring the fact that, as we
have exposed previously, all the standing exercises are called "martial".

Enciclopedia del Kung Fu Shaolin, Vol.I "Bāduànjǐn" (八段锦), Renmin Tiyu

Chubanshe, 1977
Chinese English (from Italian Chinese English and Pinyin
translation of the book)
ad Wide-Gilles
1 双手托天 “hold the sky with both 两手托天理三焦 "Supporting the sky
hands” - Shuang shou with his hands manages
to tien the three cavities of the
viscera" - liǎngshǒu tuō
tiān lǐ sānjiāo
2 左右开弓 "bow to the left and 左右开弓似射雕 "Pull the bow to the left
right" - Tso yu k'ai and to the right
kung imitating the arrow
throw" - zuǒyòu kāi
gōng sì shè
diāo
3 举臂独立 "raise an arm in 调理脾胃须单举 "Lifting an arm to
balance on one leg" - recover appetite" -
Chu pei tu li diàolǐ píwèi xū dān jǔ
4 左右后瞧 "look left, right and 五劳七伤向后瞧 "Look back against the
back" - Tso yu hou general debilitation of
ch'iao the organism" -
 wǔláoqīshāng xiànghòu
qiáo
5 摇头摆尾 "swing the head and 头摆尾去心火 "Shake the head and
swing the back of the swing the tail to calm
body" - Yao t'ou pai the fire of the heart" -
wei tóu bǎi wěi qù xīnhuǒ
6 前后弯腰 "bend the waist back 两手攀足固肾腰 "Grab the toes to
and forth" - Ch'ien hou strengthen the kidneys"
wan yao - liǎngshǒu pān zú gù
shèn yāo
7 左右防大 "close and strike with 攒拳怒目增气力 "Punching with angry
your hand, left and eyes increases physical
righta" - Tso yu fang ta strength" - zǎn quán
nùmù zēng qìlì
8 玉柱七颠 "....beat your foot seven 背后七颠百病消 "fall back seven times
times" - Yu chu ch'ien heals every disease" -
tien bèihòu qīdiān bǎibìng
xiāo

I think there are many differences especially "pull the bow" (2), "Lifting an arm to recover appetite"
(3) "Grab the toes to strengthen the kidneys" (6) and "fall back seven times heals every disease"
(8). In any case the exercises of Chang have their own connotation quite particular. In the last name
of the Chang School appears the term “yùzhù” 玉柱, that is Pillar of Jade, it is an acupuncture point
of leg.

Key Points of Baduanjin Training

Extract and translated by Storti Enrico from “Baduanjin –written about sports activities for
rehabilitation and the prevention of malfunctions of the cervical vertebrae” (颈椎病保健康复运动篇
—八段锦). Accompanying images of the standing baduanjin demonstrated by Cheng Wenyan.
 1.两手托天理三焦 liǎngshǒu tuō tiān lǐ
sānjiāo

Essential Points of Practice and Characteristics of Baduanjin

The innovations of baduanjin in accordance with the motor sciences and the rules of human
physiology, give importance to forging and tempering mutually coordinating movements and
breathing, which require combining relaxation and tension, pursuing "the communion of Heaven
and Man". The entire baduanjin has eight groups of movements, at the beginning and at the end are
added the preparatory figure (预备式) and collect (收拾), so the sequence is more than perfect and
standardized, also his working method belongs to aerobic sports, Plus, it’s beneficial for
psychophysical health. In addition, baduanjin is easy to learn and juggle, mixing safety and
reliability.
 In the pictures Cheng Wenyan demonstrates 2. 左右开弓似射雕 zuǒyòu kāi gōng sì shè diāo

Flexibility and slowness, roundness and one after the other (柔

和徐缓,圆润连贯)
Following are some characteristics that the practice must have:
• flexibility (柔和): when practicing the movements are not rigid, not blocked, free and
relaxed, generously stretched;
• slowness (徐缓): at the time of practice the body’s center of gravity is stable, the full and the
void are divided clearly, slightly and slowly;
• roundness (圆润): each trajectory of the movements has a curved appearance, without angles
or edges, not directed, in accordance with the rules of the natural state of curvature of each
articulation of the body;
• One after the other (连贯): At the time when movements must be joined, changes in full and
empty and posture transformation should not have pauses or continuous interruptions,
should be connected and unhindered.

Interior and exterior, relaxed and taut integrated, dynamic and

static mutually compatible (内外松紧结合，动静相兼)
Let’s analyze some antinomies:
 In the pictures Cheng Wenyan demonstrates 3.调理脾胃须单举 diàolǐ píwèi xū dān jǔ
 relaxation when practicing indicates maintaining a correct posture of muscles and joints at
the same time, so as to maintain the relaxation of the central nervous system and the
internal viscera apparatus combined with the requirement to be subject to control of action
by the consciousness, gradually you get the calm breath, the calmed heart and relaxed
limbs, leading to the level of continuous and deep relaxation. But the movements will be
incessant;
 the tightness requirement mainly appears between the end and the beginning of a movement.
This indicates that in the training process there will be proper use of muscle strength, each
movement will proceed slowly, as in the baduanjin to "support the sky with your hands
manages the three cavities of the viscera" which immediately embodies the characteristic of
"tension" of supporting up;
 dynamic on the contrary indicates the guiding idea in the movements, to appear light, agile
and fast, through fluidity, one after the other mutually linked, comfortably natural;
 static indicates in the slowness of the movement the point of the use of force, superficially
there seems to be a short pause, but it is a fact of fate that the muscles continue to exert
strength, in other words in the internal force (内 劲) there really are no interruptions, but it
keeps the elongation pattern. In short, it is inserted in the sections of the movements the
achievement of stable movement.
Spirit and outward aspect united, the breath of life resides in
its own center (神与形合，气寓其中)
a) Spirit and outward aspect united (神与形合). Spirit indicates the body’s mental state and
normal conscious activity, just as the body shows itself under the control of consciousness.
Spirit and outward aspect promote each other as one body, that is "primarily spirit becomes
outward aspect, only as the place where the outward aspect resides becomes spirit". In the
basic working method each movement as well as the motives behind the movements are able
to be filled with symmetry and coordination, embodying the essence of inner fullness. The
exterior shows itself easily, full and empty generate each other (虚实相生), flexible and
inflexible collaborate (刚柔相济), mainly it is to get that the will moves and the exterior
appearance follows, Outward appearance and spirit both have a secret of the success of the
practice.
b) The breath of life resides in its center (气寓其中). This indicates leading to the attainment
of the essence and to forge and temper the physical, thus promoting the movement of the
"innate qi" (zhenqi 真气) within the body, but in its use the formula of success of the
progress of practice, You must be careful that your breathing is fluid, it must not be a hard
breath otherwise not only you will not get the effect of improving health, on the contrary a
harmful body.

In the pictures Cheng Wenyan demonstrates 4.五劳七伤向后瞧 wǔláoqīshāng xiànghòu qiáo

Pattern of Points to Watch out for in Baduanjin Practice

The baduanjin is composed of eight sections, the intervals and the movements are connected to each
other, the vital breaths one after the other penetrate, concatenated stop each other. Practicing
baduanjin you get to do sports, training a group all together to the right and left takes approximately
a time of 15-20 minutes and after you finish doing it "We will be slightly sweaty, moreover the
breath will be stable, without excessive palpitations, this only if there will be good results". At the
same time, we will have to pay attention to the following four points:
1. The air must be clean: the environment in which to practice baduanjin is really important,
you have to look for a place with clean air, because when you practice you have to breathe
clean air…;
2. The clothes can’t be too tight: the clothes you wear can’t be too tight, you have to be as free
as possible, making sure that qi and blood can circulate in the four limbs;
3. The practice process of the exercises must pay attention to tranquility : avoid the rise of
worries that interfere or interrupt from the outside, the entire training process requires
consistency and continuity, an incessant flow;
4. The movements and the breath must be indissolubly combined: when the baduanjin is
trained, all the predetermined movements must be combined with the respiration, the aspect
of the qi regarding the exhalation foresees an exhalation until the exhaustion, the inhalation
aspect provides for inhalation up to the fullness, the qi on the side of movements provides
for a duration of conduction and storage generally in the inhalation, until the action reaches
its limit, or at the moment of emission of physical force (发力), one must instead "emit" the
qi (or exhale).

In the pictures Cheng Wenyan demonstrates 5.摇头摆尾去心火 yáotóu bǎi wěi qù xīnhuǒ
Baduanjin has a long history, as there are already historical documents that testify to its existence
during the Northern Song period (960-1127), to date there are 800 years of history. Baduanjin is a
complete and unique set for the achievement of physical health, especially because baduanjin is a
tool-free working method on fixed positions, which has no restrictions related to equipment or a
particular place of practice, The training of the complete set does not exceed ten minutes, if you
want you can exercise only once every day in the morning or evening. The amount of physical
effort of each figure varies from eight to sixteen respiratory cycles that will be adjusted, you can
also adjust the level of squatting (下蹲) that may be high (高), medium (中), low (低), depending on
the physical effort that each will master, easily and nimbly.

1 2
In the pictures Cheng Wenyan demonstrates 6.两手攀足固肾腰 liǎngshǒu pān zú gù shèn yāo

In the pictures Cheng Wenyan demonstrates 7.攒拳怒目增气力 zǎn quán nùmù zēng qìlì
 In the pictures Cheng Wenyan demonstrates 8.背后七颠百病消 bèihòu qīdiān bǎibìng xiāo

Representations of Baduanjin in Qing and Republican

Era

As we have seen the baduanjin over the centuries has been enriched with numerous variations.
Below are the images taken from two texts:
• volume on the eight pieces of brocade (八段锦册), which dates back to the Qing period and
is kept in the Museum of the Imperial Palace in Taipei;
• original volume of Yue Fei’s eight brocade pieces (真本岳飞八段锦), 1936, preserved in the
National Library of Taiwan.
Both volumes contain some peculiarities, but the second one, in particular, differs significantly both
in the names and in the images from the most popular version today. In the first there is a difference
in the sequence of exercises, while in the second some movements appear very different. The
images follow.
Volume on the eight pieces of brocade (八段锦册)
In this case there are small sequence differences.
Original volume of Yue Fei’s eight brocade pieces (真本岳飞八
段锦)
In the title is clear reference to a legend that attributes the creation of Baduanjin to General Yue Fei.

first piece: 拔地擎天理 second piece: 开弓势 third piece: 调理脾胃 fourth piece:欲治劳伤
三焦 uproot the earth 须如射雕 posture of 手单托 the hand 向后瞧 Looking back
and shore up the sky to pull the bow imitating brings something on will cure injuries
regulate the three the arrow throw the palm to recover
cavities of the bowels appetite

fifth piece: 固握定睛 sixth piece: 攀趾摇摆 seventh piece: 搬足矗 eighth piece: 俯仰七颠
增膂力 grab firmly 实肾腰 push your 立去心火 move your 百病消 incline seven
and stare increases fingers and swing foot in balance to calm times heals every
physical strength empties your kidneys the fire of the heart disease
and waist
The eight standing exercises from the traditional
Chinese medicine point of view
This part is a translation by Storti Enrico of the article "Qigong for the maintenance of physical
fitness - the Baduanjin deciphered by traditional Chinese medicine"(健身气功·八段锦的中医解读),
compiled by the Chinese Association of Health Qigong 中国健身气功协会 . The illustrations are
taken from a Qing era text, "Illustrated Book of Yijinjing Outdoor Gymnastics - Baduanjin
Attachment” (易筋经外经图说.附八段锦图), written by Liang Shichang (梁世昌). Baduanjin, as
qigong for maintaining physical fitness, is based on traditional baduanjin adapted and transformed
to the new working methods of jianshen qigong. It inherits the quintessence of traditional baduanjin,
mainly two features:
• first, the name of each exercise is composed of seven characters, which embody the essential
points of the method of work of the movements and the main aspects of the action;
• secondly, the movements of each figure are always closely linked to the theory of traditional
Chinese medicine, centered on "regulation" (调) and "balance" (衡) towards viscera, etc.
carrying out the action of maintaining body health.

1. Holding the sky with his hands manages the three cavities
of the viscera
Tones the whole body and balances yin yang.

"Supporting the sky with both hands" in the name of this figure is the essential point of the
movement, "adjusting the three cavities" (理三焦) are the summary of its function, it uses the
guidelines of the study of the three cavities of the viscera by traditional Chinese medicine.

The "three cavities" are a technical term of traditional Chinese medicine, it has two great meanings:
• one, indicates three parts of the human body - shangjiao (上焦， upper cavity), zhongjiao
(中焦,intermediate cavity), xiajiao (下焦, lower cavity),as well as the famous doctor Yang
Xuancao (杨玄操) of the Tang era notes in the text said "written on disasters - 31 disasters"
(难经·三十一难) "above the diaphragm, it’s called shangjiao" (自膈以上，名曰上焦), "above
the navel, it’s called zhongjiao"(自齐（脐）以上名曰中焦), "under the navel, it’s called
xiajiao"(自齐（脐）以下，名曰下焦);
• two, indicates one of the six receptacles (六腑), namely stomach (胃), small intestine (小肠),
large intestine (大肠), pericardium (心包), bladder (膀胱) and sanjiao, with the function of
regulating the flow of water, and directing the change of qi (气化).

The part of the name of the figure called "sanjiao" obviously indicates the first definition, and is
borrowed from the sanjiao that indicate the upper and lower parts of the entire body. When we train
this basic figure through the standing station by crossing our fingers at the lower part of the body to
support it at the top, we ensure that the spine (脊柱) is able to extend widely.
 This is a movement whose influence on the whole
body is clear:
• almost every joint participates in the
forging and tempering of the whole body;
• if when the two hands support the sky the
abdominal contraction is coordinated with
breathing, it will be able to cause an
indirect "massage" (按 摩) of the viscera
(内 脏) in the immediate vicinity of the
chest and abdomen area;
• simultaneously, as in the upper and lower
limbs, each part has separate three yin
meridians and three yang meridians of
both hands and feet, the trunk divided into
forehead and back has three yin meridians
and three yang meridians outer feet, It
also possesses the ren and du channels
that follow the meridians, therefore the
fourteen meridians and their collateral
channels (络脉), tendons, skin, among the
most important areas of the meridian
system (经络) of the body, follow and are
conditioned by the course of practice.

Consequently, the specific action of the basic figure "adjust the three jiao" is incorporated by three
aspects:
1. for first there is the action of toning and regulation (调理). It has an effect on the inside of
the entire body, including both joints, muscles, viscera etc.
2. secondly, the action of balance. Through the toning and regulation of meridians and yin
yang channels, you get to balance (调整) the functioning of yin yang and blood circulation
and qi in the human body.
3. Third is the bridge function. Through a reduced physical effort and the whole body
movement of "supporting the sky with both hands", leads to a warming action (热身) for the
training of the complete set of exercises, making the practitioner smoothly from tending to
static "preparatory or careful posture" (预备势), moves to the greater physical commitment
of the next figure, that is "to stretch the bow to the left and to the right imitating the stroke of
the arrow".
2. Pull the bow to the left and to the right imitating the stroke
of the arrow
It left right rule (调左右) and balances metal and
wood (平衡金).

The old name of this piece was "left liver right

lungs imitating arrow throwing" (左肝右肺似射
雕), where "imitating the arrow throw" is the
essential movement and "left liver right lungs" is
the definition of its action, this uses the
theoretical formulas of the five viscera of
traditional Chinese medicine as a guide.
This "left the liver right the lungs" does not
indicate the anatomical location of the liver and
lungs, but indicates that "the liver is born on the
left, the lungs are born on the right" (肝生于左，
肺生于右). Yang Shangshan, a doctor of the Sui
Dynasty, said [Suwen - forbidden needle theory
素问·刺禁论]: "the liver is wood in spring, so the
qi is born on the left. The lungs are metal in
autumn, so the qi is stored on the right".
The liver is small yang, the beginning of yang
growth, so called birth. The lungs are small yin,
the starting point of yin storage, therefore said
storage. From the properties and significance of
the five elements (五行), the liver comes from
wood, mainly releases stagnant energy, the liver
qi uses the upward emission to flow; the lungs
come from metal, master the whole body qi, The
qi of the lungs uses to clarify and bring down to
pass easily.

From the relationship between liver and lungs, the metal lungs opposite to the wooden liver retain
the moderation condition, that is the normal physiological condition, called mutual control (相克); if
the liver-wood is too much, on the contrary the lungs-Metal takes on the opposite aspect of control,
and is a pathological state, showing that the liver rises excessively, the lungs descend poorly, a
situation called "mutual rebellion" (相侮).
About maintaining the normal destructive cycle of lungs (metal) and liver (wood), for the protection
of the health of the body is important.
In this regard, when practicing the working method of this figure, it is adopted under the position of
the rider (马步) and both hands "tend the bow to the left and to the right" as if "throw an arrow",
scientific research is progressing on the regulation of the left pair (leading to the ascent of the liver
qi) and right (leading to the descent of the lungs qi), using the maintenance of their normal state of
rise and fall.
Consequently, from the theoretical point of view, the main functions of this figure are through the
regulation of the two viscera of the liver and lungs, the restructuring of the movement of the qi of
descent and ascent of the human body; from the point of view of practical results, in the movement
"stretch the bow to the left and right imitating the arrow throw", imperceptibly there is an expansion
action of the chest, therefore beyond its proper external action to protect the health of the liver and
lungs, also has a good effect on the heart that occupies the opposite position in the thoracic cavity
(shangjiao). As the lungs conduct qi and the heart conducts blood, with a daily training of this piece
of working method, there is benefit to the circulation of qi and blood.

3. Lifting an arm to recover appetite

It tones the intermediate cavity (调中焦) and
balances of rise and fall (平衡升降).

The formula "regain the appetite" of this piece is

its action, or the goal of the practice; "you will
raise your arm" is the essential point of its
movement. It should be noted that the basic
sentence at the grammatical level uses a type of
structure called "reciprocal writing" (互文, that is,
"reciprocal writing sees the justice"互文见义) of
rhetorical calligraphies.
The meaning of "lifting the single arm" (单举) is
the lifting of a single hand, plus how does the
other hand move? There is literally no immediate
explanation, but through rhetorical calligraphy,
we can know how the other hand moves and that
in opposition to raising up, you press down (下
按), ie the essential points of the movement of the
working method of this figure are "will lift one
arm, and the other will press" (须单举、单按). The
working method of this figure uses the theory of
spleen and stomach (脾胃) of traditional Chinese
medicine as a guide.
The theory of traditional Chinese medicine
believes that the spleen (脾) and stomach (胃)
coexist in the intermediate cavity (中焦), mutually
coordinated, together realize a series of complex
and important physiological functions. How to
receive and digest food and drink and deeply
assimilate digested foods, changing them into qi
and blood, regulating the rise and descent of qi
movement, etc. etc.

The main action of the working method of this figure is the regulation of the movement of qi in the
spleen and liver. The spleen is one of the five viscera, its qi mainly ascends; the stomach is one of
the six receptacles (六腑), its qi mainly descends. The rise and fall of the spleen and stomach are the
pivot of the rise and descent of the circulation of qi in the whole body. In a short time this state of
ascending spleen and descending stomach meets with destruction, the body simply is able to
generate actions in response to disease.
The "Suwen - great theory of appearance that should have yin yang (素问·阴阳应象大论) explains
that "a light qi below and born (with evening food) loss; the qi above and born (with the real moon)
swelling", this indicates there is only one qi of the spleen "below"that should rise and not rise,
simply may seem that there is at the bottom a clearly poor benefit and eventually will not change
the type of disease; on the contrary if the stomach qi "at the top" should it descend or not descend,
there may appear some types of pathology with uncomfortable nausea and swelling.
When training the exercise through the movement of both hands one up and the other down, the
idea is to assist the rise and descent of qi movement in the spleen and stomach preserving it in a
state of dynamic balance, If it is possible to use the reaction of the way of toning the heart, together
with the deep and finely worked abdominal respiration, the effect will be greater.

4.Looking back against the general weakening of the organism

It repairs injuries (调劳伤) and balances the
causes and symptoms of the disease (平衡标本).

The working method of this fundamental figure is

an exercise for care, of which "look back" is the
main point of the movement; "against the general
debilitation of the organism" [in which the 五劳
are exhaustion or injury of the five viscera and 七
伤 are seven wounds] are indicative of a
debilitated person, which implies that "looking
back" is able to treat five bowel injuries and
seven wounds as types of diseases, it uses as a
guide the diagnostic and pathogenesic theory of
traditional Chinese medicine. Traditional Chinese
medicine for "general debilitation" has many
different types of sentences, such as "five
exhaustions or injuries" indicating heart injury,
liver injury, spleen injury, lung injury, kidney
injury, five types of consumption symptoms; also
indicates five types of internal injury causes, also
called "watch for long time blood disorder, lie
down for long time qi disorder, sit down for long
time disorder muscles and tissues, stand up for
long time disorder bones, walk for long time
disorder tendons". " Seven wounds" indicates
seven types of causes of internal injuries;
complete impairment of the spleen, furious
damage to the liver, for lifting large weights or
for sitting long time in wetlands damages the
kidneys, appear cold or drink cold damages the
lungs, the thoughtful and ruminant mind damages
the heart, the wind and the rain and the heat and
the cold damage the appearance, great fear and
inappropriate harm the mental capacities; It also
refers to the seven symptoms of kidney qi loss.

But looking at the context related to the exercise method of this figure, here the "five" and the
seven" are approximate numbers, used in a generic sense for various types of chronic diseases and
traumas. Traditional Chinese medicine believes that the vitality (精气) contained in the kidneys is
the foundation of the vitality of the five viscera, the abundant kidneys qi is the premise of abundant
qi and blood in the five viscera and the whole body; moreover, traditional Chinese medicine speaks
of "long illness and kidneys", so any disease that does not heal if cured for a long time will affect
the kidneys.
Consequently, no matter what the type of injury is, these treatments do nothing but rehabilitate the
kidneys. The kidneys are contained in the lower cavity (xiajiao), located in the area of life, "look
back" is able through the torsion of life to proceed to "massage" (按摩) the kidneys, using it to
improve the functioning of kidney qi, thus curing the causes of various kinds of underlying illnesses
and injuries; at the same time this single movement for common illnesses and injuries such as
symptoms such as lumbar pain, weak legs, etc. , is still able to play the role of care that "marks" his
action.

5. Shake the head and swing the tail to calm the fire of the
heart
It rules high and low (调上下) and balances water
and fire (平衡水火).

The working method of this figure is similar to

that of the previous figure, even the healing
method is the same, only that the essential
operating points and the purpose for which it is
used is rather different. The saying "shaking the
head and swinging the buttocks" inside is the
operation, "to calm the fire of the heart" is the
function. It uses as a guide the theory of hiding
the appearance (藏象) of traditional Chinese
medicine.
Compared to the previous figure, the working
method of this figure has the following
characteristics:
• Under the operational aspect, the degree
and intensity of torsion of life in this
figure are greatly increased; at the same
time, its name serves to "shake" and
"oscillate" applied separately, on the one
hand we emphasize agility (轻巧) and
relaxation (放松) movement; on the other
hand it also contains the goddess of using
the movement of the waist to guide the
movement of the neck.
• Under the aspect of function, as it
increases the degree of "shaking and
oscillation" of the massage action against
the mingmen (命门) [socket that lies
between the two kidneys, the "door of
life"] and kidneys, you are able to guide
the action of feeding yin by increasing
water (养阴滋水).
Traditional Chinese medicine believes that the heart comes from fire (心属火), in relation to the
south of the natural world, being placed in the upper cavity (shangjiao) of the human body; that the
kidneys come from water, in relation to the north, being placed in the lower cavity (xiajiao).
Under normal circumstances, the water of the kidneys rises to the aid, to contain the fire in the
heart, so that it does not prosper too much; the fire of the heart goes down, to warm the kidneys, this
physiological correlation between the two organs is called heart-kidney interconnection (心肾相交)
and full aid between water and fire (水火既济). When for some reason the fire of the heart exceeds
causes disasters, through the method of toning of the water of the kidneys, managing the "put out a
fire" (灭火) is one of the standard remedies commonly used.
The movement of this figure is exactly in accordance with this theory, extending the degree of large
swing capacity (the large swing capacity of the central area is the main, the large swing capacity of
the upper area is auxiliary), increasing kidney water in the north, removing heart fire in the south.
On the aspect of adapting to proven diseases, the main action of the previous figure is used in
disorders and injuries caused by asthenia syndrome; The action of this figure is used in heart fire
disorders which are shown by the clear contrast of the mixing of full and empty.
On the aspect of the operational points to pay attention, the extension of the movements of the
previous figure and also the physical commitment is not great. All men and women, old and young,
can practice it; the extension of the movements of this figure and the physical commitment are
greater, who suffers from malfunctions of the cervical vertebrae, hypertension, etc. , becoming old
and infirm, it should stop before, not needing standards and rays of action of excessively forced
movements, not to cause vertigo and other discomforts, and also that accidental falls happen.

6. Grab the toes to strengthen the kidneys

It tones Mingmen (命门) and balances ren (任) and du (督) channels.
The science of traditional Chinese medicine (中医) believes that the kidneys reside in the xiajiao
cavity (下焦) below the navel, located in the area of life, so there is a way of saying that "life is the
abode of the kidneys" ; in the waist and back areas along with the abdomen are distributed many
passages of meridians (经络), such as the sanyangjing (三阳经) of the foot, a dumai channel (督脉)
that passes through the area of life; the sanyinjing (三阴经) of the foot, a renmai channel (任脉)
which passes through the abdomen area; also in life there is still the mingmen site (命门) and the
functioning of the mingmen and kidneys are closely connected.
Consequently the action of the basic figure of the exercise "strengthen life and kidneys" mainly
embody two aspects:
1. first there is through extension when the head substantially tilts a massage (按 摩) in the
direction of the mingmen, leading to the function of curing the kidneys and strengthening
waist;
2. secondly, through the "stimulation" (刺激) of the meridians through a contraction and a
relaxation of the abdominal area and the dorso-lumbar area leads to the function of
harmonizing meridians and qi and that of balancing yin yang, within the meaning of the
balancing function of both ren and du channels and of meridians and qi, especially
significant.
 Consequently, renmai channels as the "sea of yin
channels" can regulate the circulation of qi and
blood of the entire body yin meridians and
connect it with the superior dantian (上丹田);
dumai channels as the "sea of yang channels",
they can regulate the circulation of qi and blood
of the whole body’s yang meridians and connect
it with Dantian middle and low (中、下丹田). The
ancients used the metaphor of "small celestial
circulation" (小周天) to describe the course of the
movement of qi and blood in the two ren and du
channels.

The main characteristics of the basic figure are:

on the mode of movement, the rotation movement
of the area of waist, the reclining change
movement of the head, reinforce both the two
channels ren and du both the meridians of the feet
Sanyang and Sanyin, leading to the function of
harmonizing yin yang.

On the schemes of functions and on the two

identical figures, all have the kidney as the main
objective of the action, but the first two figures
are aimed at curing "the general debilitation of
the organism" (五劳七伤) and at "the fire of the
heart" (心火) as working methods.

in the text from which the image is taken it is

placed in eighth place

Since the basic figure contrasts the softness (柔软性) of the area of life, becoming old and infirm
and getting sick heart and brain apparatus, one needs not to impose painstakingly movements, with
the idea of doing what one can.

7. Punching with an angry look increases physical strength

It tones the liver (肝) and balances body (身) and mind (心).
As already mentioned, the function of the previous figure focuses on maintaining the health of the
kidneys, this figure focuses on the regulation of the liver system and is aimed through the
movement "to pull punches with angry look" to achieve the objective of "increase physical
strength".
Traditional Chinese medicine believes that the liver preserves blood, supports the release of
stagnant energy, supports tendons, opens the awareness of the eyes, also that the human body has
many related functions of physical appearance (body,身) and appearance of spiritual essence (mind,
心).
 As a function of the liver to support the release of
stagnant energy, it includes the promotion of the
movement of production and distribution of blood
(血液) and saliva (津液, but also other body
fluids), drainage of bile secretions along with
what they carry and transform spleen and
stomach, organization of male semen and female
ovulation, regulation of emotions, etc. four
aspects of concrete content; in addition to this as
a function of the liver to support tendons, refers
to the action of liver blood towards nourishment
and hydration of "tendons", also the connotation
of "tendons" It would actually include having the
function of contraction of the muscles and having
the network function for controlling the
transmission (like the nerves) inside. [Sun
Guangren 孙广仁, Fundamental Theories of
Traditional Chinese Medicine 中医基础理论,
publisher 中国中医药出版社 2007, p.121]
Therefore the normal functioning of the liver
regulates the happiness of the human spirit,
receives the scent of cereals, strengthens and
keeps healthy tendons and bones, both eyes are
vivid; and vice versa.
When practicing the basic technique of the figure,
through the crouching in position of the rider and
pulling vigorous punches forward to make the
whole body in the state of tension of the
"tendons", accompanied by a fixed and fierce
look that causes the condition of tension of the
"visual system";

as tendons and eyes are always located outside the liver, the stimulation of tendons and eyes
through the meridians of the liver (courage 胆) on the contrary "stimulate" (刺激) the liver system
(courage), causing the maintenance of normal conditions, and hence promotes the integration of
external aspect and spirit of the human body and psychophysical health.

It should be emphasized that inside the fundamental figure "to throw punches with angry look", "to
throw punches" is the first position, "with angry look" would use the fist as a target; who practices
the technique of the exercise well, can also follow the return and return of the "fist" and accompany
the response action of the respiratory method with the way of toning the heart.

In addition, this basic figure and the second figure also have a fixed internal connection, in
operational terms, "to stretch the bow to the left and to the right" includes traces of "vigorous fists
to the left and to the right" (左右冲拳). From the point of view of the objectives of the practice, all
not separable from the liver, the first and main is the regulation of the rise and fall of the movement
of the vital breath (气机) in the liver and lungs; the second and very important is the regulation of
the stagnant energy release of the liver; both of these goals are complementary in strengthening the
body while maintaining physical fitness.
8. Falling back seven times heals every disease
It regulates elasticity (松紧) and balances tension
and relaxation (张弛).

As it appears literally in the script, the working

technique of this basic figure through the practice
of "falling back seven times", seeks to do yes to
eliminate and "heal every disease". In practice it
emphasizes the idea of "relaxation" (松) to
prevent diseases, at the same time it is the
metaphor that indicates that mental stress favors
damage to the health of the human body. This
refers as a guideline to the thought of traditional
Chinese medicine that the seven emotions (七情)
may be the cause of disease.
Traditional Chinese medicine gives importance to
the influence of emotions in the health of the
human body, especially pays attention to the
influence on the health of excessive nervousness,
cause or exacerbation of certain diseases, such as
hypertension (高血压), ulcer (溃疡)and other
diseases; at the same time he believes that the
emotions of melancholy and unhappiness and
diseases affect each other, that is, the vicious
circle "depression causes illness, illness causes
depression".
As a result, all qigong practitioners of older
generations valued the importance of relaxation
(放松), the birth of the corresponding method is
summarized in the same way as the technique of
body abandonment (委身法) and the technique of
relaxation (弛缓法) of the ancients, and the
modern "relaxation of the three lines" (三线放松),
nel libro da cui e presa questa immagine e
"relaxation of the segments" (分段放松), "local
inserita al sesto posto
relaxation" (局部放松), "total relaxation" (整体放
松), "retroactive relaxation" (倒行放松), etc. , their
significance lies in going through their own
training, achieving an outward appearance and a
relaxed spirit and the goal of maintaining
psychophysical health.

"Falling back seven times" and the above mentioned methods of relaxation ancient and modern,
actually arise from the same school, all begin from physical relaxation, promoting emotional
relaxation and finally achieving moderation of the degree of psychophysical tension and the desired
state of balance between tension and relaxation of outward appearance and spirit.
At the same time, since during the exercise of the previous seven figures of the baduanjin, there is
attention to the fact that the whole body in its totality of form and structure is more tense, with
insufficient relaxation, Especially the upper and lower limbs at the basic level are mainly tense.
Consequently, this figure in addition moderates in the complete set of working techniques the action
of tension and relaxation; Also the practice of relaxation of this figure together with the force given
to the body by intense sports exercises, leads to the "posture of recollection" playing as a "bridge"
type action (桥梁). As you can see, when you "fall back seven times", in addition to having to relax
completely, naturally keeping the outer order, you should also feel relaxed, so you get the best
result.

Conclusions from the point of view of traditional Chinese

medicine
In short, as an exercise on qi to keep in shape, Baduanjin uses as guidelines the basic theory of
traditional Chinese medicine, using "toning or regulation" (调) as a method and "balance" (衡) as a
goal, therefore conducting an action of maintaining physical fitness.
a) The first and eighth figures use regulation (调节) as their main function, the whole body’s
yin yang equilibrium, simultaneously with the initial and final movements of the practice;
b) the second and third figures use harmonization (调和) as their main function, balancing the
growth and decrease of the movement of qi, having inside the idea of mtc to "prevent
diseases";
c) The fourth and fifth figures use rehabilitation (调治) as a primary function, balancing the
causes and symptoms of the disease and yin yang, using them in treatment (or as care
support) of accidents caused by excessive efforts or by diseases that mix full and empty that
make the fire thrive and persist in the heart (心火), that is, the technique of working to cure;
d) The sixth and seventh figures use the reconstruction of their own health (调摄) as their main
function, balancing the ren and du channels, psyche and body, as the type of strengthening
exercises, practiced daily make them able to lead to the actions of "Consolidate waist and
kidneys" (固肾腰) and "increase qi and physical strength" (增力气).

Modern Research on Therapeutic Efficacy

In the western diffusion of the Bāduànjǐn there is an attempt to scientifically demonstrate its
therapeutic efficacy. Unfortunately the researches carried out are not always really relevant.
Even when medical-scientific research is cited, it is important not to use it as an absolute
demonstration of the usefulness of this gymnastics, for the following reasons:
• the research should be evaluated for the sample (number of persons, age, gender, etc.) on
which the research was conducted. The lower the numbers, the less valuable the search;
• the research shall be evaluated for the method used;
• given the richness of different exercises and modes of execution , you should know to what
baduanjin they refer and there should also be a uniformity in the way it is practiced,
especially on respiratory technique, height of postures, etc. ;
• in my opinion it would be very important to compare the results with what is obtained with
different gymnastic practices (this would give the real value of the practice), so as to have a
comparative framework;
• and therefore it would be important that the "damages" or contraindications of that practice
were also indicated
I think that in the texts that I will cite below, research or studies are not sufficient to unequivocally
substantiate their claims. The mere fact that one begins by recalling the antiquity of the practice is
not a valid argument for demonstrating its usefulness and effectiveness.

Zhao Lintang (Article 2012) describes "Seven Great Effects of Baduanjin on Physical Form" (八段
锦的七大健身功效):
1. can unblocked qi blood circulation, making the meridians unhindered (可畅通气血，使
经络顺畅). Traditional Chinese medicine believes that the meridians (经 络) are internally
connected to the viscera (脏 腑), outside the network of sections of the limbs, distributed in
the sub-tissues of the human body, through within the whole body and the four limbs, being
the channels through which the qi and the blood of the human body moves. During the
training of baduanjin, through the rotations of the arms increases the torsion, increasing the
pressure on them, then unlocking the circulation of qi and blood of the whole body, making
the meridians sliding.;
2. delay the curvature of the spine (延缓脊柱的弯曲). Many elderly people, when walking,
bend their back, because their spine is engobed, this is an inevitable effect of the aging of
the human body, but through the practice of baduanjin you can delay the speed of curvature
of the spine;
3. can fortify the kidneys and improve brain health (可固肾健脑). The kidneys (肾) as an
innate foundation (先 天) are the principle from which jing (精) is born, the principle of the
bones from which the tendons are born. the person in whom the qi of the kidneys is thriving
is not only full of vigor, but also knows his mind [有 主 见, is a concept similar to
mindfulness], has the ability to decide and act accordingly, his movements are also strong
and powerful. Practicing baduanjin from an early age will improve the health of the brain,
making the force more abundant;
4. make a mixing of xin, qi and shen (使心、气、神结合在一起). Baduanjin practice
requires mastering the combination of exhalation and inhalation, and also requires
mastering the contemporary combination of heart (心) and spirit (神). Through the exquisite
training of the movements, not only you can shape the type of build, but also exercise qi, so
qi and blood circulate without obstructions. In the training of movements, the eyes must
continuously follow the movement of movements, making it possible to combine all three,
heart, qi and spirit;
5. reduces the fat content in the blood (降低血液中的脂肪含量). Baduanjin is a type of
aerobic sport. The sequence can be long or short, it not only relieves the heart load, but it
can also cause the human body through sports activity to get what is described by Hua Tuo
as the result that "By shaking the blood vessels easily and smoothly, diseases cannot arise ".
The blood circulation in this case reduces the fat content in the blood, thereby reducing
pressure on the walls of the blood vessels. Many older people practicing this method of work
can prevent disease and promote health;
6. can regulate the nervous system (可以调节神经系统). The practice of baduanjin towards
the joints of the four limbs, especially has the function of bringing to adjust and contract the
ends of the joints. The interior of the four limbs of the human body is extraordinarily full of
nerve endings of the extremities of the joints, through the forging and tempering of
baduanjin allows the nervous system within the whole body to be able to regulate, being
usable both to maintain good health with prevention, both against diseases by eliminating
disorders, is as a system of long life;
7. enhance the vitality of the organism (增强机体活力). Baduanjin movements can
encourage the training of many parts of the human body that are not normally used, causing
them to increase physical strength. At the same time they can cause the production of certain
types of neurotransmitters that induce pleasant mental states, many elderly people after
practicing all together perceive a great body relaxation.
Cheng Fung Kei (2014) referring to other research identifies that the Baduanjin make:

In 95 persons aged 60 or above (2014) significant improvements in bodily pain, vitality, social
functioning, role-emotion and general mental health.
In 86 nurses aged aged 20-50 years (2014) improvement in psychological health.
In 60 type 2 diabetics aged 54-73 years (2014) more significant improvement in physical health and
quality of life in the Baduanjin group.
In 168 seniors aged 60-84 years (2013) more significant decreases in depression, anxiety, hostility
in the intervention group than in the control group.
In 110 college students (2013) a decrease in negative emotions, such as anxiety, depression, fear
and tiredness.An increase of self-esteem.
Etc.

These are just a few examples of those cited by Cheng. Cheng reports 28 searches in a table in
which he describes Source, Research theme,Method design and Sample size, Data collection,
Intervention design, Results in the intervention group, Location.

Liye Zou and others (2017) concluded:

this systematic review show that Baduanjin Qigong practice is beneficial for
• quality of life,
• sleep quality,
• balance,
• handgrip strength,
• trunk flexibility,
• systolic and diastolic blood pressure, and resting heart rate.
Further studies are necessary to confirm the effects of Baduanjin Qigong on
 leg power,
 cardiopulmonary endurance,
 and pulmonary function (e.g., vital capacity),
while considering a long-term follow-up.
Bibliographical References
✗ Bāduànjǐn (八段锦), Renmin Tiyu Chubanshe, 1977
✗ Bāduànjǐn (八段锦), in 八段锦 - 维基百科，自由的百科全书 (wikipedia.org)
✗ Baduanjin Ce 八段锦册 (volume on the eight pieces of brocade)
✗ Baduanjin Yuanliu Kao 八段锦源流考 (Research on the Origins and Development of the
eight pieces of brocade), in 八段锦源流考 (360doc.com)
✗ Fung Kei Cheng, "Effects of Baduanjin on mental health: A comprehensive review", Journal
of Bodywork & Movement Therapies (2015) 19 , pp. 138-149
✗ Jianshen Qigong - Baduanjin de Zhongyi Jiedu 健身气功·八段锦的中医解读 (Qigong for the
maintenance of physical fitness - baduanjin deciphered by traditional Chinese medicine),
compiled by the Chinese Jianshen Qigong Association 中国健身气功协会, in
https://www.sport.gov.cn/qgzx/n5407/c840284/content.html
✗ Liang Shichang 梁世昌, 易筋经外经图说.附八段锦图 (Illustrated book of outdoor gymnastics
yijinjing - attached baduanjin), Qing era
✗ Liye Zou, Jeffer Eidi Sasaki, Huiru Wang, Zhongjun Xiao, Qun Fang, and Mark Zhang, A
Systematic Review and Meta-Analysis of Baduanjin Qigong for Health Benefits:
Randomized Controlled Trials, Hindawi Evidence-Based Complementary and Alternative
Medicine Volume 2017, Article ID 4548706, 17 pages https://doi.org/10.1155/2017/4548706
✗ Origin of Ba Duan Jin, in Health Qigong in the UK & Europe with the BHQA (British
Health Qigong Association, UK)
✗ Yuán Dānhuá 袁丹华, 八段锦也分文武 (The Bāduànjǐn is also divided into Civil and Martial),
in http://www.92to.com/xinwen/2015/08-23/124365.html
✗ Yue Fei, 真本岳飞八段锦 (original volume of the eight pieces of brocade by Yue Fei), 1936
✗ Zhāng Shàoyì 张绍义, 探讨八段锦源流与演化和发展 (Investigation of the origins, evolution
and development of the eight pieces of brocade), article published in 少林与太极 in 2018
✗ Zhao Lintang 兆麟堂, 颈椎病保健康复运动篇—八段锦(Baduanjin - written on sports activities
for the rehabilitation and prevention of malfunctions of the cervical vertebrae), in
http://blog.sina.com.cn/s/blog_a86860230101ex31.html