Mormantul de la Mawangdui

The Mawangdui Silk Texts (Chinese: ; pinyin: Mwngdu Bsh) are texts of
Chinese philosophical and medical works written on silk and found at Mawangdui in China in
1973. They include some of the earliest attested manuscripts of existing texts such as the I Ching,
two copies of the Tao Te Ching, one similar copy of Zhan Guo Ce, and a similar school of works
of Gan De and Shi Shen, as well as previously unknown medical texts like Wushi'er Bingfang
("Recipes for Fifty-Two Ailments"). Scholars arranged them into silk books of 28 kinds.
Together they count to about 120,000 words covering military strategy, mathematics,
cartography and the six classical arts of ritual, music, archery, horsemanship, writing and
arithmetic.[1]

Contents
Overview of the texts

The Mawangdui Silk Texts were buried in Tomb no. 3 at Mawangdui, which was sealed in 168
BC, and lay hidden in Changsha, Hunan for over 2000 years. Some texts were only previously
known by title; some are previously unknown commentaries on the I Ching attributed to

Confucius. In general, they follow the same sequence as the various received versions versions
that have been passed down by copying and recopying from generation to generation from texts
collected and collated during the 5th century. However, they are, in some important respects,
notably different from the sundry received texts known before their discovery.
The Chinese characters found in the silk texts are often only fragments of the characters used in
the later versions that tradition has handed down. Many Chinese characters are formed by
combining two simpler Chinese characters, one to indicate a general category of meaning, and
one to give an indication of pronunciation. Where the traditional texts have both components, the
silk texts frequently give only the phonetic half of the intended character. There are several
hypotheses that might explain this fact:
The copyist may have been simply too lazy to write the full form of many of the characters.
Perhaps the earlier of the two silk texts (or maybe the text that it was copied from) was simply
the result of someone taking dictation in the fastest way that s/he could write. The scribe wrote
down the part of each character that indicates its pronunciation with the idea that s/he could
later recopy the text with the appropriate meaning components for those abbreviated
characters.
In English, the word "dog" can have two apparently unrelated meanings: "a kind of carnivorous
mammal" or "to pursue with unflagging patience." We hardly ever bother to write something
like "dog (the mammal)", even when we write something like, "The feral dog dogged the human
invaders of its territory until they eventually left the area." Perhaps the same kind of thing was
going on in these ancient writings, and people felt that they did not need to add a meaning
component to these characters to make their meaning clear.
Or, it could be a jargon system. Similar writings (of partial characters) can be found in ancient
Chinese music (e.g., pipa, guqin and guzheng) scores. Partial characters (and their derivations)
also provide building blocks for the writing systems of some historical (e.g., Khitan and Tangut)
languages and modern (e.g., Japanese) languages.

In addition to the "partial" characters mentioned above, the two-silk-text-characters sometimes

use characters that are different from the ones present in the texts that have come down to us
through consecutive publications of the later version of the 'named work'. In cases where
different traditional versions of the text have characters with different meanings at the same point
in the text, the newly found text can sometimes give us additional evidence. Suppose that we had
two received texts, and one said: "She flowered the table," but the other text said: "She floured
the table." Did she sprinkle flowers on the table? Or did she sprinkle flour on the table? If a
"silk" text were to be discovered, it might say: "She powdered the table," or it might say, "She
blossomed the table." The students of this text would now have an independent opinion, from
much nearer in the history of this book, as to what the original meaning was.

Tao Te Ching
Most of the time the received versions of the Tao Te Ching are in substantial agreement with
each other, and most of the time the text is simple and straightforward. Occasionally, however,
two received versions will write homonyms with entirely different meanings at some point in a
chapter. In such cases, much help can be received from a silk text that gives a third character that
has a different pronunciation but is a synonym for one of the two in the received text.

In recent years several scholars have made new translations of the Tao Te Ching that are based
on the silk text and ignore the received texts entirely or almost entirely. These include works by
D. C. Lau, and by Robert G. Henricks. Henricks' translation does compare received versions of
the Tao Te Ching with the text found in the tomb.
In 1990, the noted sinologist Victor H. Mair translated the Ma-wang-tui version as he considered
this earliest known version (by 500 years) to be far more authentic than the most commonly
translated texts. The two silk books are part of the Cultural Relics from the Mawangdui Tombs
collection at the Hunan Provincial Museum.
The Hunan Provincial Museum notes, "This is called Version A of Book on Silk Lao Zi,
because it was copied out in classical official script. The silk is partially damaged, with many
Chinese characters missing. The book, together with The Yellow Emperors Four Canons in
four chapters following it, was written on half a breadth of silk. The extant version has 464 lines
and more than 13,000 Chinese characters. The book bears no chapter division, with The Book
of De preceding The Book of Dao. As this version makes no avoidance of the taboo of
mentioning the name of Liu Bang, the founding emperor of the Han Dynasty, the time of
copying this book should be before the death of the Han founding emperor. Therefore, this is the
earliest hand-copied version of Lao Zi and will greatly help us to see the authentic version of
Lao Zi in the early Han Dynasty. Its discovery not only has important value for the collation of
existing version of Lao Zi but also has provided the earliest and most reliable basis for further
studying the thoughts of Lao Zi. In August 1991, Fu Juyou, Gao Zhishsan and other experts
determined it as a first-class national cultural relic. It is currently in the collection of Hunan
Provincial Museum."
The museum continues, "This book on silk was discovered in the lower layer of an oblong
lacquer cosmetic box found in the eastern case of the Tomb 3. It was copied onto a breadth of
wide silk together with four ancient canons. As it was folded up, the book broke into 32 pieces
when discovered. There are altogether 160,000 Chinese characters in 152 lines, written with
brush and ink. The book was copied in very neat early official script, making it a precious
material for studying the change of the Chinese character and the art of calligraphy. As this
version avoid the taboo of mentioning the name of Liu Bang but does not avoid mentioning the
name of Liu Hui, Emperor Huidi, the time of its being copied should be during the reign of
Emperor Huidi or Empress Lu. This version has The Book of De preceding The Book of
Dao. Lao Zi is the most important document of Chinas Daoism. The discovery of this 2000year-old Version B of Lao Zi is of great value to the collation of the chapter sequence of
existing versions of Lao Zi. It has also provided new resources for studying the ideology of
Daoism and the spread of Daoism in the Han Dynasty. This version has no division of chapters
and the sequence of chapters is exactly the same as Version A, with only some minor
differences. Compared with traditional versions of Lao Zi, this silk version shows clearer ideas
and richer contents."

Huangdi Sijing

The Huangdi sijing (simplified Chinese: ; traditional Chinese: ; pinyin:

Hungd sjng; lit. "The Yellow Emperor's Four Classics") are long-lost Chinese manuscripts
that were discovered among the Mawangdui Silk Texts. They are also known as the Huang-Lao
boshu (simplified Chinese: ; traditional Chinese: ; pinyin: Hung-Lo bsh;
lit. "Huang-Lao Silk Texts"), in association with the "Huang-Lao" philosophy named after the
legendary Huangdi ( "The Yellow Emperor") and Laozi ( "Master Lao"). They are
thought by modern scholars to reflect a lost branch of Daoism, referred to as the "Huang-Lao
school of thought".

The four texts

Part of the list of comet sightings from the Book of Silk (ca. 400 BCE)

Mawangdui is an archeological site, comprising three Han-era tombs, found near Changsha in
modern Hunan Province (ancient state of Chu). In December 1973, archeologists excavating
"Tomb Number 3" (dated at 168 BCE) discovered an edifying trove of silk paintings and silk
scrolls with manuscripts, charts, and maps. These polymathic texts discussed philosophy,
politics, Traditional Chinese Medicine, Daoist yoga, Yin and Yang, and astronomy; ranging from
the familiar (Huangdi Neijing medical classic also attributed to the Yellow Emperor) to the
unknown (Book of Silk that lists three centuries of comet sightings).
The Mawangdui manuscripts included two silk copies of the Daodejing, eponymously titled
"Laozi". Both add other texts and both reverse the received chapter arrangement, giving the
Dejing chapters before the Daojing. The so-called "B Version" included four previously
unknown works, each appended with a title and number of characters ():
1.
2.
3.
4.

Jing Fa ( "The Constancy of Laws"), 5000 characters

Shi Da jing ("The Ten Great Classics"), 4564
Cheng ( "Aphorisms"), 1600
Dao Yuan ( "On Dao the Fundamental"), 464

Due to textual lacunae, that is gaps in the written text due to the fragmentary preservation of the
original ancient silk manuscripts, the original character counts are also uncertain.
The two longest texts are subdivided into sections. "The Constancy of Laws" has nine: 1. Dao fa
( "The Dao and the Law"), 2. Guo ci ( "The Priorities of the State"), 3. Jun zheng (

"The Ruler's Government").... "The Sixteen Classics", which some scholars read as Shi da jing
( "The Ten Great Classics"), has fifteen [sic]: 1. Li ming ( "Establishing the
Mandate"), 2. Guan ( "Observation"), 3. Wu zheng ( "The Five Norms").
In the decades since 1973, scholars have published many Mawangdui manuscript studies (see
Carrozza 2002). In 1974, the Chinese journal Wenwu ( "Cultural objects/relics") presented a
preliminary transcription into modern characters. Tang Lan's influential article (1975) gave
photocopies with transcriptions, analyzed the textual origins and contents, and cited paralleling
passages from Chinese classic texts. Tang was first to identify these texts as the "Huangdi
sijing", a no-longer extant text attributed to the Yellow Emperor, which the Hanshu's Yiwenzhi
() bibliographical section lists as a Daoist text in four pian ( "sections"). The "Huangdi
sijing" was lost and is only known by name, and thus the Daoist Canon excluded it. While most
scholars agree with Tang's evidence, some disagree and call the texts the Huang-Lao boshu or
the Huangdi shu ( "The Yellow Emperor's books").
The first complete English translation of the Huangdi sijing was produced by Leo S. Chang
(appended in Yu 1993:211-326). Subsequent translations include scholarly versions by Yates
(1997) and by Chang and Feng (1998), as well as some selected versions. Ryden (1997) provides
an informative examination of "The Yellow Emperor's Four Canons".

Philosophical significance
The Huangdi sijing reveals some complex connections within Chinese philosophy. Take, for
example, the first lines in "The Constancy of Laws":
The Way generates standards. Standards serve as marking cords to demarcate success and failure
and are what clarify the crooked and the straight. Therefore, those who hold fast to the Way
generate standards and do not to dare to violate them; having established standards, they do not
dare to discard them. [Missing graph] Only after you are able to serve as your own marking cord,
will you look at and know all-under-Heaven and not be deluded. (Dao fa, 1.1, tr. De Bary and
Lufrano 2001:243)
This passage echoes concepts from several rival philosophies, Daoism, Legalism, Mohism,
Confucianism, and School of Names. De Bary and Lufrano (2001:242) describe Huangdi sijing
philosophy as "a syncretism that is grounded in a cosmology of the Way and an ethos of selfcultivation".
"Prior to the Mawangdui discovery," says Peerenboom (1993:1), "sinologists were more
confused than clear about the school of thought known as Huang-Lao." Sima Qian's Records of
the Grand Historian says many early Han thinkers and politicians favored Huang-Lao doctrines
during the reigns (202-157 BCE) of Emperor Wen, Emperor Jing, and Empress Dou. Sima cites
Han Fei, Shen Buhai, and Shen Dao as representative Huang-Lao philosophers, advocates that
sagely rulers should use wu wei to organize their government and society. However, after
Emperor Wu of Han (r. 141-87 BCE) declared Confucianism the official state philosophy,
Huang-Lao followers dwindled and their texts largely vanished.

The Huangdi sijing texts provide newfound answers to questions about how Chinese philosophy
originated. Carrozza (2002:49) explains that, "For a long time, the focal point in the study of
early Chinese thought has been the interpretation of a rather limited set of texts, each attributed
to a 'Master' and to one of the so-called 'Hundred Schools'." For instance, tradition says Mozi
founded Mohism and his students compiled the Mozi text. Conversely, Mawangdui textual
syncretism reveals "the majority of the ancient texts" are not written by individual authors, "but
rather collections of works of different origins."
BROCARDUL DE AUR N 8 SECIUNI (BA DUAN JIN) PUIN ISTORIE DAR MULTE BENEFICII

Folosirea exerciiilor fizice i de respiraie pentru meninerea unei stri optime de sntate,
pentru lupta mpotriva bolii i pentru mbuntirea calitii vieii provine nc din antichitate.
Acest tip de activitate fizic are o ndelungat istorie documentat deopotriv n China i India.
Lucrrile de art, manualele medicale, folclorul, tratatele i chiar povestirile despre acest subiect
merg pn n urm cu 4 000 de ani. Deasemenea tehnicile militare de antrenament, codurile de
comportament n armat i antrenamentul militar cu diferite arme (arcul, sabia, sulia, cuitul,
etc) sunt la fel de vechi.
De-a lungul multor secole, n China remediile medicale tradiionale (plantele, masajul, hrana,
acupunctura, exerciiile fizice, etc) au fost folosite n combinaie cu practicile ezoterice Taoiste.
n plus, comerul i schimburile culturale dintre India, Tibet i China au transferat teoria i
practicile buddiste, Tantra, Yoga, Dao-yin, plantele medicinale, tehnicile medicale i tehnicile de
antrenament n artele mariale ntre cele trei regiuni. Astfel s-ar putea spune c yoga este un stil
indian de qigong i c qigong-ul este un stil chinezesc de... yoga. Ambele practici scot n
eviden unitatea omului cu Universul, viaa n armonie cu Calea sau Tao, evitarea violenei,
iluminarea, un stil de via sntos, pstrarea i circularea energiei (prana n Yoga sau qi n
qigong), practicarea meditaiei, etc. Aceste metode i practici au fost studiate i adaptate de-a
lungul miilor de ani n China pentru a ajuta la meninerea unei bune stri de sntate, pentru
prevenirea i vindecarea bolilor, pentru refacerea vitalitii, pentru calmarea minii i pentru
sporirea spiritului pacientului sau practicantului.
Exist mai multe teorii interesante referitoare la originea i dezvoltarea Brocardului n opt
seciuni. Se presupune c vechile dansuri, exerciii i aplicaii militare, ritualuri amanice i
practici Taoiste au reprezentat rdcinile micrilor de qigong. Scrierile care atest aceste
exerciii i posturi pentru pstrarea sntii, n care se ntlnesc i anumite micri destul de
asemntoare celor din Brocard, dateaz de acum 2 150 de ani.
n 1972, arheologii chinezi au descoperit mormntul regelui Ma care a trit n timpul dinastiei
Han de Vest (206 .H. - 24 d.H). n acest mormnt de la Mawangdui, la periferia oraului
Changsha din provincia Hunan, ei au gsit pe lng manualele medicale i un sul de mtase pe
care erau desenate 44 de siluete umane n diferite posturi. Sub fiecare siluet era nscris numele
unui animal sau numele bolii pe care acea postur o putea vindeca.

Hua Tu (110 - 207) este unul dintre cei mai cunoscui medici din dinastia Han. n "Istoria
ultimilor ani ai dinastiei Han", Hua To scria: "Corpul omenesc trebuie s aib parte de micare
dar niciodat pn la epuizare. n acest fel se mbuntete digestia, se deschid vasele de snge
iar boala este mpiedicat s apar. La fel se ntmpl i cu balamalele unei ui folosite. Ele nu
ruginesc. Eu am creat arta numit Micrile (Jocul) celor 5 Animale: tigrul, cprioara, ursul,
maimua i cocorul. Aceasta elimin boala, ajut picioarele i e i o form a Tao Yin (exerciii de
ntindere). n timp ce vei practica aceast art vei transpira uor, obrajii vor roi, i vei simi
corpul mai uor i i se va face foame."
Legenda spune c Marele Maestru Bodhidharma (Ta Mo n chinez) i-a nvat pe clugrii
buditi din templul Shaolin un set de 18 exerciii. Acest set este cunoscut sub denumirea de "Cele
18 mini ale lui Lohan". Referindu-se la acest set de exerciii maestrul Wong Kiew-Kit spune c
primele 8 exerciii sunt aceleai cu cele dintr-un set de exerciii numit "Brocardul n 8 seciuni".
Profesorul Wang Jiafu spune c desene i cri despre Daoyin au aprut n numr din ce n ce
mai mare n timpul dinastiei Jin de Vest (266 - 316). n timpul dinastiilor Sui i Tang (581 - 907)
Daoyin s-a mprit n mai multe tipuri de exerciii pentru ntrirea sntii, printre care i
renumitul Baduanjin.
Tratatul intitulat Xiu Zhen Shi Shu (Cele 10 Tratate despre Refacerea Vitalitii Originale)
aprut n secolul VIII atribuie dezvoltarea Brocardului n 8 Seciuni unuia dintre cei Opt
Nemuritori din folclorul chinez, Chong Li-quan. ntre 800 - 1200 variaii ale acestor exerciii au
fost folosite n templele Taoiste de pe muntele Wudang n scopul cultivrii sntii iar unele
dintre ele au fost folosite ca exerciii de nclzire de ctre clugrii Shaolin. Desemenea se pot
observa asemnri ntre posturile i micrile din Jocul celor 5 Animale i cele din Brocard.
Medicii din China au prescris dintotdeauna diferite exerciii n scopul prevenirii i vindecrii
problemelor de sntate mpreun cu alte metode curative. Multe dintre aceste exerciii sunt
folosite i n zilele noastre iar Brocardul n 8 Seciuni este considerat adesea un exerciiu medical
Wai Dan (Wai Dan Qigong - metode de nlturare a starilor tensionale, de observare i de
control a strilor emoionale prin meditaie i respiraie, exercitii de circulatie externa a qi-ului).
n timpul dinastiei Sung de Sud (1177 - 1279) renumitul general Yeuh Fei a dezvoltat un set de
12 exerciii care erau folosite pentru pregtirea fizic a soldailor. Aceste exerciii erau efectuate
n for i cu greutatea ntregului echipament militar. n secolele urmtoare, opt din aceste
exerciii, executate mult mai ncet i cu mai puin for, au nceput s fie folosite ca exerciii de
nclzire n diferite forme de arte mariale interne (Taijiquan, Bagua, Hsing I, etc) dar i n
diferitele stiluri de qigong. Aceste exerciii au devenit cunoscute sub denumirea de Brocardul n
8 Seciuni sau Cele 8 Comori.
Maetrii Taoiti spun c acest set de exerciii trebuie efectuat cel puin 100 de zile nainte ca
efectele s apar. Taoitii din vechime spuneau c: "Doar dup 100 de zile de munc susinut
lumina e adevrat; doar atunci apare focul spiritului. E nevoie de 100 de zile pentru a
construi Fundaia." Cultivarea Dan Tien-ului (sau a Cmpului de Cinabru) necesit o practic
ndelungat, de ordinul anilor, dac se dorete asigurarea longevitii i obinerea puterilor
speciale. Toate exerciiile de qigong urmresc mbuntirea sntii, sporirea energiei interne,
revitalizarea corpului i a minii, prevenirea sau controlul bolii, tonifierea organelor interne,
reechilibrarea, reducerea stresului, ntrirea sistemului imunitar, ndeprtarea toxinelor din corp,

ntrirea muchilor i a tendoanelor, mbuntirea strii de spirit, creterea longevitii i ofer o

cale ce duce spre iluminare i armonie cu Tao.
Unii specialiti afirm c Brocardul n 8 Seciuni nu este un exerciiu de qigong. Ei spun c
acesta e un set de exerciii de nclzire folosit n artele mariale predate n templul Shaolin i c
el poate fi executat i fr implicarea minii. ns cnd aceste micri sunt executate mai rapid nu
e posibil ntotdeauna s ne concentrm mintea pentru a putea conduce energia. Iar beneficiile
suplimentare de pe urma practicrii Brocardului (colectarea, circularea, purificarea,
direcionarea, cultivarea, pstrarea, transformarea sau emiterea energiei) nu pot fi obinute fr
disciplinarea minii. Majoritatea practicanilor vor avea de ctigat de pe urma practicrii
Brocardului ntr-o manier calm, relaxat i natural. Micrile rapide i executate n for sunt
contraproductive. Practicantul trebuie s respire natural i complet, s execute micrile ncet, s
devin ca apa curgtoare, s fie relaxat. Nu trebuie s se gndeasc la problemele de zi cu zi.
Cnd acestea i apar n minte trebuie doar s le observe i s le lase s treac mai departe.
Trebuie s-i simt corpul, s execute cu plcere fiecare micare i s devin contient de mediul
nconjurtor.
V invit acum s trecem n revist cteva dintre beneficiile obinute de pe urma practicrii
fiecrei seciuni n parte.
Prima seciune
1. respiraia profund ajut la reglarea tensiunii arteriale
2. ntinderea minilor relaxeaz muchii tensionai
3. poziia n picioare cu greutatea corpului n mod egal distribuit pe ambele tlpi realiniaz
muchii spatelui i ai coloanei vertebrale
4. ajut la reglarea energiei inimii, plmnilor, stomacului, splinei i ficatului. Desemenea
stimuleaz organele interne din torace (Triplul nclzitor).
5. sunt pui n micare muchii umerilor i tricepii
6. ajut la creterea capacitii pulmonare
7. alung oboseala

Acest prim exerciiu pregtete muchii i organele interne pentru formele urmtoare. n timpul
practicii gtul, spatele, picioarele i minile sunt ndoite sau curbate n mod natural. E foarte
important ca pe durata practicii s se menin aceste curbe naturale. Genunchii i coatele nu
trebuie s fie blocate.
A doua seciune
1. poziia MaBu ntrete picioarele, genunchii, mijlocul i muchii spatelui
2. se ntresc muchii umerilor, bicepii i ai antebraelor
3. funciile creierului sunt mbuntite datorit concentrrii pe coordonarea micrilor
4. linitirea minii reduce stresul din corp
5.datorit micrii duble (stnga-dreapta) se aliniaz corpul i se mbuntete coordonarea
6. respiraia profund i regulat mbuntete funcionarea plmnilor i mbuntete starea
de spirit
7. se exerseaz muchii ochilor i se reduce durerea din muchii lombari (ale) sau din picioare

8. se spune c acest exerciiu ntrete rinichii

9. tonific meridianele plmnului i intestinului gros
A treia seciune
1.
2.
3.
4.
5.
6.
7.

se ntresc muchii braelor, ai umerilor, ai spatelui i ai abdomenului

prin "deschiderea" pieptului crete profunzimea respiraiei
ajut la reglarea splinei i a stomacului
mbuntete echilibrul i funciile creierului
reduce stresul din corp
relaxeaz muchii tensionai
reglarea energiei stomacului i a pancreasului previne bolile gastro-intestinale, mbuntete
digestia, tranzitul intestinal i circulaia sanguin.

Primele trei seciuni ale Brocardului destind muchii pieptului i ai abdomenului precum i pe cei
ai umerilor i ai braelor. Desemenea i cuca toracic are de ctigat de pe urma primelor trei
exerciii. Toate acestea, combinate cu respiraia profund, sporesc capacitatea pulmonar.
A patra seciune
1. pune n micare muchii gtului i pe cei oculari, mpiedicnd astfel apariia problemelor la
vertebrele cervicale
2. funciile creierului sunt mbuntite datorit concentrrii pe coordonarea micrilor
3. respiraia prelung, profund i constant aduce un aport suplimentar de oxigen n snge
4. relaxeaz muchii tensionai i reduce stresul din corp
5. stimuleaz circulaia sanguin la nivelul capului eliminnd oboseala, ameelile i alte dereglri
funcionale ale sistemului nervos central
6. este n mod special benefic celor care sufer de hipertensiune i arterioscleroz
Persoanele cu probleme la nivelul gtului trebuie s execute micarea foarte ncet i s nu
ncline capul spre napoi deoarece acest lucru va induce o tensiune suplimentar n vertebrele
cervicale.
A cincea seciune
1.
2.
3.
4.

ntrete inima i ajut la eliminarea "focului inimii"

poziia Ma Bu ntrete picioarele i zona lombar
se ntresc i se ntind muchii coapselor, ai abdomenului, ai spatelui i tricepii
previne apariia blocrii vertebrelor i le realiniaz

A asea seciune
1. se pun n micare muchii lombari i mbuntete funcionarea rinichilor i a glandelor
suprarenale
2. crete fluxul sanguin n zona toracelui
3. se antreneaz muchii cvadricepi i tendoanele din zona genunchiului

4. arcuirea spre spate ntrete att muchii abdominali ct i pe cei lombari

5. stimuleaz diferite meridiane energetice
Persoanele care sufer de hipertensiune arterial sau arteroscleroz nu trebuie s coboare capul
prea mult iar cele care au probleme n zona taliei nu trebuie s se aplece prea mult n fa sau n
spate.
A aptea seciune
1.
2.
3.
4.
5.
6.

ntrete sistemul cardiovascular

antreneaz muchii umerilor, ai taliei, ai feei i muchii oculari
mbuntete coordonarea i echilibrul
elimin strile interioare negative
conform MTC acest micare stimuleaz i revitalizeaz ficatul
acest exerciiu are efect de mrire a qi-ului intern, stimuleaz cortexul cerebral i sistemul
neurovegetativ, mbuntete circulaia sngelui, mrete fora fizic.

A opta seciune
1. se pun n micare muchii gambelor, ai spatelui inferior i ai coapselor
2. ntinderea coloanei vertebrale aliniaz i ndreapt coloana
3. MTC spune c acest exerciiu stimuleaz sistemul imunitar i ajut corpul s se vindece de multe
boli
4. este exersat tendonul lui Ahile
5. acest exerciiu distribuie energia n tot corpul

Dup cum am artat mai sus, originile acestui set de exerciii nu au fost stabilite clar. Dar dac e
s privim lucrurile strict din punctul de vedere al restabilirii, meninerii i mbuntirii strii de
sntate, acest lucru nici nu conteaz prea mult. Importante sunt efectele pozitive care apar n
urma practicrii acestui set de exerciii.

Secretul Doamnei Dai, unul dintre marile

mistere ale lumii

n 1972, lucrrile efectuate pentru construirea unui adpost antiaerian din apropierea oraului
chinez Changsha au dus la descoperirea unuia dintre cele mai mari mistere ale omenirii: trupul
unei aristocrate din sec. al II-lea .Hr., incredibil de bine conservat. Pielea fin, articulaiile
mobile i organele interne rmase intacte chiar i dup 1.200 de ani constituie i astzi o enigm
pentru cercettori i oameni de rnd deopotriv.
n anii 70, n timpul Rzboiului Rece, preedintele Mao Zedong a dispus construirea de
adposturi antiaeriene n toate regiunile Chinei. Lucrrile efectuate n acest scop lng oraul
Changsha, capitala provinciei Hunan din sudul rii, au dus la descoperirea unuia dintre cele mai
mari mistere ale lumii.
Cnd pereii tunelului spat n dealul Mawangdui au nceput s se surpe i din tunel a ieit o
flacr uria, la faa locului au venit i autoritile, dar i o echip de arheologi. Flacra indicase
prezena unor materii organice n descompunere care, la contactul cu aerul, determin producerea
unui gaz inflamabil, fenomen des ntlnit n cazul siturilor arheologice.
Cum banii primii iniial de la Guvern nu erau suficieni, arheologii au fost ajutai de localnici i
studeni care au muncit n regim de voluntariat. n 1972, spturile au dus la descoperirea unui
mormnt datnd din epoca dinastiei Han, iar cnd specialitii au fost convini c n acelai
perimetru se mai afl dou morminte, guvernul a suplimentat fondurile i a hotrt s fie
implicate i echipe specializate ale armatei.
Astfel, n 1973 i 1974 au fost descoperite nc dou morminte: cel al unui nobil pe nume Li
Cang, marchiz al inutului Dai, mareal imperial n Changsha, i cel al unui tnr de 30 de ani,
probabil fiul nobilului amintit sau fratele mai mic al acestuia. Cele dou locuri de veci nu erau,
ns, la fel de bine conservate.
Marele mister: pielea fin i articulaiile mobile dup 1.200 de ani!
Primul mormnt reprezint una dintre cele mai importante descoperiri arheologice nu doar prin
valoarea istoric a obiectelor pe care le conine, ci i prin faptul c n sarcofagul din lemn preios
a fost gsit corpul unei femei din nalta aristocraie chinez de acum 1.200 de ani, ntr-o

incredibil stare de conservare. Atunci cnd a fost deshumat, pielea acesteia era fin i
articulaiile i pstraser mobilitatea, iar cercetrile ulterioare au relevat faptul c organele
interne erau perfect conservate i c n vene exista snge, grupa A2!
Sarcofagul doamnei Dai, cum a fost numit de istorici, era o dovad a statutului social i
prestigiului de care se bucurase n timpul vieii.
Xin Zhui, soia marchizului Dai, a fost nmormntat n trei sicrie aezate unul n altul (privilegiu
destinat doar nobililor; n cazul mpratului, numrul sicrielor era 5): cel exterior, acoperit cu lac
negru este decorat cu imagini ale unor zeiti protectoare; cel din mijloc este acoperit cu lac rou
i decorat cu dragoni, animale care simbolizeaz puterea, iar cel interior, nedecorat, este realizat
din lemn de pin.
i, cum numai familia imperial putea fi nmormntat cu obiecte din aur sau argint, nobilii
foloseau mtasea ca simbol al fastului i al puterii. Din acest motiv, n mormntul doamnei Dai
nu au fost gsite bijuterii din metale preioase, dar au fost descoperite peste 100 de obiecte din
mtase, cel mai interesant fiind un voal de 1,20 m care cntrete doar 49 de grame, amintind de
regula potrivit creia mtasea de calitate este mai uoar dect fumul i mai subire dect aripa
unui fluture.
Alturi de voal, au fost descoperite rochii de mtase, tunici, earfe, mnui, lenjerie, osete, dar i
46 de role de suluri de material necroit.
Cosmeticele i accesoriile erau pstrate ntr-o caset compartimentat, unde au fost gsite cutii
cu pudr, rou pentru obraji, o pensul pentru fardat, ornamente pentru pr, o me de pr lung,
piepteni i perii.
Obiectele descoperite refac atmosfera de la curtea Doamnei Dai
n sarcofagul doamnei Dai s-au gsit alte cteva sute de obiecte care, conform tradiiei, aveau
rolul de a-i asigura o via plin de belug i dup plecarea din aceast lume. Se pare c
doamna Dai a fost o mare amatoare de banchete, aa c n mormntul ei s-au gsit att vase i
ustensile de buctrie obinuite, ct i obiecte valoroase din bambus i ceramic, frumos colorate
i decorate, special destinate petrecerilor la care, n timpul vieii sale, invita doar oameni de vaz.
Mai mult, au fost descoperite i 30 de mici containere din ceramic pline cu diferite ingrediente
necesare gtitului, cum ar fi rdcini de lotus, linte, gru, fructe etc.
Iar n aproape 50 de cutii de bambus au fost descoperite nu doar alimente (de exemplu, fructe
uscate), ci i plante medicinale i alte leacuri.
Doamna Dai era, cu siguran, o femeie fin i elegant, care iubea florile, motiv pentru care a
fost nmormntat innd n mini flori i beioare parfumate, iar pentru c iubea arta i crile,
alturi i-au fost aezate broderii fine, bibelouri delicate i caligrafii pe hrtie de mtase.
Alturi de doamna Dai au fost aezate n sarcofag i peste 160 de statuete din lemn,
reprezentndu-i pe servitorii care au slujit-o n timpul vieii, rangul acestora fiind sugerat de
nlimea figurinelor. 10 dintre figurine sunt mbrcate n rochii sau uniforme din mtase
indicndu-le pe doamnele de onoare ale marchizei i pe servitoarele mai apropiate de aceasta. i
pentru c iubea muzica, din sarcofagul doamnei Dai nu puteau lipsi statuete reprezentnd un
grup de muzicani i de dansatoare.
Toate acestea redau atmosfera de la curtea unui nobil chinez din sec. al II-lea .Hr i ofer
informaii suplimentare despre perioada dinastiei Han (care a condus China ntre anii 206 .Hr i
220 d.Hr.).

Chipul doamnei Dai, reconstruit pe calculator

Cea mai fascinant este, ns, Doamna Dai. O echip de specialiti a reuit s reconstruiasc pe
calculator acest personaj istoric, innd cont i de detaliile descoperite n urma cercetrilor
minuioase, inclusiv a autopsiei.
Echipa a obinut i trei variante ale chipului ei, aa cum arta la 18, la 30 i la 50 de ani, vrst la
care a murit, n urma unui infarct.
Pe baza acestei remarcabile realizri, n Muzeul Provinciei Hunan se pstreaz o statuie n
mrime natural, care o reprezint pe Doamna Dai la vrsta de 30 de ani. mbrcat ntr-o rochie
din mtase aurie, ea este un simbol al eleganei i frumuseii, dar i al unei lumi de acum peste
1.200 de ani, nc plin de mistere.