Humanity exists in a psychological-physical space defined as being situated under the divine sky (乾 - qian2) and above the broad earth (坤 - kun1). Humanity stands on the broad earth and is covered by the canopy of the divine sky! This is recorded in the Zhouyi (周易) - or ‘Changes of the Zhou Dynasty’. This Classical text is better known in China as the ‘Yijing’ (易經) - or ‘Change Classic’, etc. Indeed, existence in this text is presented as an interaction of the forces of ‘light’ and ‘dark’ which manifest in the first two hexagrams as 1) ‘䷀’ (乾 - qian2) - ‘Yang’ (light) and 2) ‘䷁’ (坤 - kun1) - ‘Yin’ (dark). These two hexagrams interact in such a manner so as to produce the further 62 hexagrams which comprise the ‘Book of Change’ – each individual hexagram of which contains the root of the other 63 hexagrams within its constantly ‘moving’ six-lined structure of ‘broken’ and ‘straight’ lines (with each transitioning into its opposite when the conditions dictate). For Daoist self-cultivation, this is a blue-print for the mind and body – and all the changes needed to purify these structures and transform its functionality from the mundane to the supramundane. Nothing in reality (and physical existence) goes beyond the divine sky or the broad earth and these concepts must be thoroughly studied and understood. The hexagram ‘乾’ (qian2) - ‘divine sky’ - is comprised of two particles. The left-hand particle is ‘龺’ (Zhuo) - but this is constructed from ‘十日十’ - with ‘十’ (shi2) referring to the number ‘ten’ or the concept of ‘completeness’, and ‘日’ (ri4) meaning ‘day’, ‘sun’, ‘light’ and ‘every day of the month’, etc. When all three are combined there is ‘completion - sunlight – completion' (龺) or that which ‘gives rise to all things through the power of light, heat and positivity’! The right-hand particle is ‘乞’ (qi3). This is comprised of two particles. The top particle is ‘人’ (ren2) meaning ‘person’ or ‘people’, etc. The lower particle is ‘弓’ (gong1) referring to the use of the ‘bow and arrow’. When all this data is assembled together - 乾’ (qian2) or the ‘divine sky’ suggests an individual (or group) that have mastered the bow and arrow. This in-turn suggests that a complete inner and outer mastery has been attained. This concept is represented by the ability to shoot the arrow ‘correctly’ from the ‘bow’, so that mind, body and environment are unified in a perfect moment of eternal awareness that cannot be shaken. Out and out light re-produces itself without end – like a bow that never ends its draw – or which never needs to be drawn – such is the perfect positioning and readiness of its archer! Although physical ‘light’ originates from the external sun – the spiritual ‘illumination’ sought after by the ancient Daoists emerges entirely from the inner being – and yet as both are pure ‘yang’, it seems that both possess exactly the same source of purity and continuous re-becoming (hence ‘longevity’). The ideogram 坤’ (kun1) - 'broad earth' - is comprised of the left-hand particle ‘土’ (tu3) which is traditionally thought to represent a potter’s wheel upon which is a lump of clay. Whereas ‘乾’ (qian2) or the ‘divine sky’ can be associated with the male reproduction fluid (and the explosive nature of the conceiving moment), the ‘clay’ or ‘soil’ as envisioned within this concept is that of absorbing (feminine) fertility! This ‘soil’ or ‘earth’ is highly fertile and able to reproduce the plant life required for humanity to exist. Just as agriculture and farming are genuine scientific art-forms – so is the act of conceiving, growing, birthing, protecting and educating a child. The idea of ‘clay’ is clever as it suggests that out of one substance (I.e., ‘earth’) - another structure can emerge! A clay-filled soil not only gives rise to the food that feeds humanity and its domesticated animals – but the dirt can be transformed into something completely different (such as a cup or a plate, etc) providing it first passes through the hands of a skilled artisan! Although highly practical in concept, this also refers to the highly skilled guidance of a Daoist Master who ‘moulds’ the inner and outer structures of his or her disciples! The right-hand particle is ‘申’ (shen1) and stands for ‘lightning’. This is comprised of a) 工 (gong1) the sound of thunder (shocking and sudden – like an unexpected attack) b) 弓 (gong1) the shape of lightning (like that of the ‘bow’) and c) 口 (kou3) the sound of thunder (like an open mouth ‘shouting’ or ‘scream’) which all suggests that lightning ‘申‘ (shen1) implies the presence and arrival of the great and guiding divine spirit (神 - shen2)! When combined together - 坤’ (kun1) - strongly suggests discipline and self-mastery through the attention of detail. Attention to detail is the doorway through which the divine spirit enters the earth (and travels through its populations). Without self-discipline the earth cannot be mastered and nothing can be ‘transformed’.
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The following details are recorded in the ‘Jinhua Mansion Chronicles’ (金华府志 - Jin Hua Fu Zhi). The historical figure named - ‘Huang Chuping’ (黃初平) - is thought to have lived sometime between 328 – 386 CE (during the Jin Dynasty). As an ordinary human-being, he was born into a poor family of shepherds who lived in Lanxi City - situated in the Jinhua area of Zhejiang province, Mainland China. At the beginning he lived an ordinary where he left the family home in the early morning and herd the sheep into the hills to eat the grass. During the day, he would protect the family sheep from any predators and then take them back down the mountain as it began to get dark. However, one day he met a number of unusual-looking Daoist priests who all very old men – but who looked as If they were very young! Light beamed from their bright eyes and they moved with grace and speed – never slipping or making an error! They were healthy, happy and content! Huang Chuping begged from these Daoist Immortals that he be taught their secret meditative technique! Knowing that he was the ‘true’ disciple’ they had been waiting to encounter – these Sages immediately taught him how to practice ‘neidan’. As he practiced ‘neidan’ meditation in a cave within the ‘Chisong’ (赤松) Mountains – he became known as the ‘Chisong Immortal Master’ (赤松仙子 - Chi Song Xian Zi). When not engaged in seated meditation, he would pursue self-cultivation whilst spending active time looking after the sheep under his care. This meant that he did not return home for the next forty-years – when his brother – Huang Chuqi (黄初起) who came looking for him! The two brothers met by chance outside the cave, and when asked where his sheep were – Huang Chuping pointed at a group of white stones and gave a transformative ‘shout’ which immediately turned the stones back into sheep! Huang Chuqi was astonished to see this Daoist manipulation of power and asked to be taught the ‘neidan’ practice! From that day onwards, Huang Chuqi resolved to stay in the cave and follow his younger brother as his ‘Master’. As their mind-set and physical discipline was very pure – all worldly habits and conventions were immediately abandoned and forgotten. They drank only the morning dew and ate the local pine needles. In the end, this is how Huang Chuqi also became an ‘Immortal’! This is why it is said that the younger brother – Huang Chuping – inherited the genuine Daoist lineage and became a great ‘Immortal’ who taught his older brother as his (lineage) subordinate disciple – a very unusual situation in feudal China! However, Huang Chuping was taught by Master Ge Hong (葛洪) [283-343 CE) - who was a medical expert and renowned for his profound yin-yang knowledge. Ge Hong may have also initiated Huang Chuqi into the lineage but the facts are unclear. Although self-reliance and ‘neidan’ practice were emphasised – those who lacked the ability to pursue this teaching could focus their mind and discipline their body whilst they ‘pray’ to Huang Chuping to heal them from a distance. Huang Chuping eventually became known as ‘Huang Da Xian’ (黄大仙) - or ‘Wong Tai Sin’ in the Cantonese dialect. This translates as ‘Huang Great Immortal’! As word of his healing abilities spread, hundreds of people travelled to the Jinhua area where they establish a shrine that eventually grew into a proper temple! This was known as the ‘Chisong Temple’ (赤松观 - Chi Song Guan). This is considered the ancestral temple of the Wong Dai Sin movement. As Wong Tai Sin grew in popularity amongst the Chinese people – more temples to him spread along the Southeast coastal areas. Temples have even spread throughout Southeast Asia and even to the United States! Today, the most famous temples to Wong Tai Sin are in the Jinhua area of Zhejiang province and in the Kowloon area of Hong Kong! Indeed, it is amongst the Hong Kong people that Wong Tai Sin is associated with martial arts practice and medical healing!
The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! The ox sweats if it is ill, or if it is working hard at the plough. It might sweat if the day is unusually hot, and those farmers who specialise in in looking after cows of various types, are always on the look-out for extreme variation in climate, weather and environmental temperature, as such changes are liable to induce negative health issues upon the animals. Therefore, an astute observation of nature informs the farmer that there is ‘good’ sweating (through hard-work and the need to cool-down), and there is ‘bad’ sweating (generated through too much ‘heat’ being present within the body of the ox itself, causing over-heating, exhaustion and general ill-health). If ‘heat’ is appropriately maintained on the ‘inside’ and on the ‘outside’ of the ox, then the inner and outer body of the animal will be maintained at its optimum level of well-being. Today, this is a very well-developed science within animal-husbandry, with many articles being available advising exactly what temperature a cow’s body should be at various times of the day, and at specific times of the year, etc. This is because humanity has had a very close relationship with cattle throughout the last ten thousand years or so, and has come to rely upon its strength and sustenance for survival.
Indeed, those humans who developed the ideal of medical knowledge throughout human history, realised from an early time that the bodies of animals were neither structurally or functionally that different from the human-beings who hunted, observed or avoided them! Although daily habits vary widely between different species of animals and between animals in general and human-beings specifically, there was understood to be a definite similarity of biological function that allowed certain parallels of assumption and conclusion to be formulated. Human-beings, for instance, sweated when subjecting their bodies to the tasks of arduous labour, cooled-down when resting in the shade or sitting in water, and often sweated when illness was present. The husbandry rules that applied to oxen could easily be modified and applied to the human-body as a form of medical management. Of course, humans may well have been aware of the functionality of their own bodies a long time before oxen were domesticated, but when developing an objective observational science about another species, it could well have been the case that this served as the foundation for a more incisive understanding of the human condition, and at the very least generated the conditions for a further dialectical progression in human medical thinking. Within traditional Chinese medicine (TCM), human sweating outside of regular exercise is viewed as an imbalance of inner qi-energy within the body. As sweats can be ‘hot’ or ‘cold’ this in-turn is defined as too much ‘yin’ or too much ‘yang’ being present (with yin and yang being viewed as differing polarities of a collective qi-energy flow). This also means that too much yin (cold qi) suggests that there is a lack of yang (hot qi) – and too much yang (hot qi) means that there is a lack of yin (cold qi), etc. These imbalances are rectified by regulating the living environment by opening a window, increasing or decreasing bed-covers, increasing or decreasing sun-light, as well as regulating the diet with the increase or decrease of yin or yang foods as required. A further regulatory step requires regular exercise such as Taijiquan. Sometimes, a healthy ‘sweat’ is achieved on the surface of the upper body whilst slowly performing the movements of the internal martial arts even though the heart-rate remains slow and strong, and the mind and body remain in a calm and relaxed position. This is viewed as successfully ‘expelling’ impurities from the body in the form of negative qi – with the Taijiquan sweat being either ‘cold’ or ‘warm’ depending upon the imbalance being corrected. If an excess of yang is being expelled – then the Taijiquan sweat will be ‘warm’ - whereas if too much yin is the issue, then the expelled Taijiquan sweat will be ‘cold’, etc. The schools of Philosophical Daoism, however, have developed a method of self-cultivation known as ‘Sweating Ox’ (汗牛功 - Han Nui Gong) - which appears to be designed for men of 40-50 years-of-age – as a means to regain sexual vigour and all-round robust health after the natural youthfulness has left the body. At least many men who practice this method confirm that after just a short-time of circulating ‘qi’ and ‘jing’ through the Governing and Conception Vessels – their daily (morning) erections are again evident after being virtually non-existent for a period of time. Not only this, but bones, nails and teeth strengthen and improve, as well as hair ‘thickens’ and becomes less brittle and dry. The mouth retains a natural moistness, and vision and hearing become sharper. The mind increases its ability to remain calm and yet focus intently upon a subject. Certainly, within the Qianfeng School, ‘Sweating Ox’ is performed as part of a daily schedule of Taijiquan-like exercises preserved within the tradition (a type of proto-Taijiquan). The digestive system becomes much more flexible and regular, as a sense of deep inner strength manifests throughout the body. Master Zhao Ming Wang states that the mind must be kept calm so that a permanent inner peace can be attained. During this time, the qi-energy channels of the body must be ‘dredged’ of all their impurities. This is how an expansive conscious awareness (shen) is developed which embraces all-things! A practitioner ‘sweats’ as the focused concentration of ‘will’ is directed through the qi-energy channels and encounters all the blocked energy which needs to be removed through pressure and persistence. This resistance to pollution causes the ‘sweat’ which diminishes in scope as the blocking energy is slowly but permanently banished from the body! The diagram above is from a Chinese Medical Dictionary and forms one of twenty-four exercises ascribed to ‘Chen Xiyi’ (陈希夷). These are the old ‘导引’ (Dao Yin) - ‘Stretching and Loosening’ exercises designed by the ancient sages which form the basis of all modern qigong and other internal exercises. These twenty-four exercises are linked to the twenty-four segments of the Chinese ‘solar’ calendar – which was referenced when setting the preferred lunar calendar and agricultural year. The exercises themselves are designed to ‘regulate’ heat in the body just as the sun shines upon the country of China, its crops, animals and humans. If heat is lacking, then the exercises generate and store ‘yang’ (heat), and if heat is in excess – the exercises will dissipate and expel excessive ‘yang’ (heat). As some of these exercises can be performed in the seated, meditation position, and given that a Master can perform ALL the movements on the inside of the body (as if ‘moving’ the outside of the body when it is in fact ‘still’), these exercises are known as ‘坐功’ (Zuo Gong) - which implies the mastery of inner and outer transformation that is beyond both ‘movement’ and ‘stillness’. In the above exercise, the time of day should be between 5am – 7am. After a few minutes in seated meditation, the practitioner stands-up with feet shoulder-width apart (breathing-in fully through the nose) and swings both arms (palms-up) above the head with the eyes looking upwards (breathing-out through the mouth). The arms drop to the side in a controlled manner (breathing-in) and the mind and body re-sets – prepared to go again. This exercise should be repeated at least thirty-times. Whilst performing these movements, the teeth should be gently knocking against one another continuously with any accumulated mouth liquid ‘spit-out’ in a hygienic manner. Remember to allow for a curving of the lower-spine when lifting the arms – with the bodyweight dropping straight down through the centre of the bones into the floor – and rebounding back upwards to the top of the extended fingers when stretching upwards. Although the bodyweight drops and rises spontaneously every moment – this process is more observable at different time depending upon the type of postures and movements we are assuming, as some positions emphasis the ‘dropping’ of bodyweight – whilst other focus on the bodyweight ‘rebounding’ and forming the shocking striking power associated with the internal martial arts. Treatment: waist and kidney accumulation of negative (yin) qi-energy, general fatigue and dryness, headache, heartache and desire to drink, yellow eyes, hypochondriac pain, diminished thirst, cures sadness and encourages laughter and clears forgetfulness, whilst preventing cough and vomiting, body heat and thigh pain, heart grief, head pain and cheek discolouration. Chinese Language Reference: https://www.chinaqw.com/hwjy/hykt/200901/17/147224.shtml https://www.ccdi.gov.cn/lswh/wenhua/wenyuan/202102/t20210220_236116.html http://fashion.chinadaily.com.cn/2018-05/23/content_36255405.htm https://zhuanlan.zhihu.com/p/376608093 http://wudaowang.org/qfgf/2534.html http://bencao.5000yan.com/bbzz/323.html https://yijing.5000yan.com/mingci/2403.html https://zhidao.baidu.com/question/85573135.html Author: 大爱双成 (Da Ai Shuang Cheng) - ‘Great Love – Double Success’ -- 2019-07-08 10:31
(Translated By Adrian Chan-Wyles PhD) Sweating is a natural phenomenon of the human body. Traditional Chinese medicine believes that abnormal sweating occurs when the body's yin and yang are out of balance and the viscera is dysfunctional. We have made a brief summary of abnormal sweating, let's take a look. Excessive sweating during the day no matter in winter or summer, in the case of inactivity or light activity during the day, sweating often occurs, accompanied by physical weakness, low voice, poor appetite, and cold susceptibility. Chinese medicine believes that this is a manifestation of qi deficiency. You can choose Chinese yam, soy milk, beef and mutton, etc., or stewed chicken with Codonopsis or Astragalus to replenish the body and relieve qi deficiency. You can also enhance your physical fitness through soothing exercises, such as Taijiquan or Qigong and so on. Sweating at night Sweating when you fall asleep and stop sweating when you wake up are called "night sweats" in Chinese medicine. These people often have symptoms such as hot hands and feet, upset, redness and fever on the face, and dry mouth and throat. Traditional Chinese medicine believes that it is a manifestation of yin deficiency. They can choose lily and other yin-nourishing products in their diet, and eat less lamb, onion, ginger, and garlic. Other hot foods can also be drunk in water such as Adenophora, Ophiopogon, Schisandra or American ginseng. Excessive sweating. If you experience hyperhidrosis on the head and face after overeating, and feel full of upper abdomen, thirsty, and no desire to eat, most of which are due to the over-accumulation food, you can reduce the amount of food consumed and eat a light diet to relieve it. You can also take some digestive medicine; if accompanied by heavy limbs and weakness, bloating and discomfort, fever in the body, thick and yellow greasy tongue coating are manifestations of dampness and heat in the spleen and stomach, and a light diet is recommended. It is normal for a child to have slight sweating during sleep; however, if it is accompanied by sleeplessness, restlessness, frights, and thinning hair, it should be diagnosed and treated in time. In addition, the elderly and women who are weak after childbirth may also have excessive sweating on their heads, which are mostly qi deficiency. Sweaty hands, feet, and head If sweating of the hands, feet and head are accompanied by heat in the hands, feet, and oropharynx, it is mostly due to yin deficiency and over-heat; if sweating of the hands, feet, and head is accompanied by abdominal bloating and pain, stool failure, mostly due to faecal accumulation in the intestines, you can take a laxative If sweating of the hands, feet and head are accompanied by dry mouth, swollen and painful gums, etc., it is mostly gastric fever, so you can take traditional Chinese medicine for clearing stomach heat. Sweaty head and chest are more common in some scholarly workers. It is often accompanied by psychological fatigue, loss of appetite, poor sleep, bad dreams and other manifestations. It belongs to excessive thinking and a heart and spleen deficiency. Appropriate exercises such as jogging, Taijiquan and Qigong, etc. can relieve stress and regulate body and mind. If the smell of sweat is fishy, it is mostly related to heat syndrome or damp-heat syndrome. The diet should be light, and you can drink chrysanthemums, green grass, etc. in water. Summer is sultry and sweating a lot, and there is thirst, dizziness, chest tightness, nausea, palpitation, weakness of limbs, tinnitus, elevated body temperature, etc. It is generally a sign of heatstroke. Move to a cool and ventilated place in time and add some light salt water for a short time. The inside can return to normal. The difference between night sweats and spontaneous sweating is that spontaneous sweating refers to sweating during the day, or it can be considered as sweating profusely with a little movement; this phenomenon is usually caused by deficiency of qi. Due to the decline of the patient's concentration function, the sweat cannot be focused, resulting in abnormal Sweat. Night sweats refer to sweating during sleep at night, and the sweat stops on its own when waking up during the day. It is usually caused by yin deficiency. Nursing 1. Keep the air fresh in your home, avoid smoke and dust stimulation, and pay attention to temperature and humidity. 2. Wipe your body and change clothes in time to avoid being overly thick, and to prevent collapse due to excessive sweating. 3. Patients should take high-protein foods, such as meat, eggs, milk, etc., to supplement their nutrition. 4. A lot of night sweats should drink plenty of water to add enough water. Source: Popularization of Medicinal Materials Original Chinese Language Text: https://kuaibao.qq.com/s/20190708AZPFGY00?refer=spider 身体盗汗,是哪里出问题了? 大爱双成 2019-07-08 10:31 出汗是人体的一种自然现象,中医认为,当人体阴阳失衡、脏腑功能失调时则会出现异常出汗。对于异常出汗我们做了个简单总结,一起来看看吧。 白天出汗过多 无论冬夏,在白天不活动或轻微活动的情况下,常汗出不止,常伴有身体虚弱、说话声音较低、食欲差、易感冒等特点。中医认为这是气虚的表现,饮食上可选择山药、豆浆、牛羊肉等,也可用党参或黄芪炖鸡,以补益机体,缓解气虚。还可通过动作舒缓的运动增强体质,如太极拳、八段锦等。 晚上出汗 睡着出汗,醒来汗止,中医称为“盗汗”。这些人常有手脚心热、心烦、面部发红发热、口咽干燥等症状,中医认为是阴虚表现,饮食上可选择百合、雪梨等滋阴之品,少吃羊肉、洋葱、姜、蒜等热性食物,也可用沙参、麦冬、五味子或西洋参等泡水饮用。 头汗过多 若暴饮暴食后出现头面部多汗,同时觉得上腹胀满、口渴、不欲饮食,多为积食,可通过减少进食量、吃清淡饮食缓解,也可吃点消化药;若伴随肢体沉重无力,胃胀不适,身体发热,舌苔厚而黄腻,是脾胃有湿热的表现,饮食宜清淡。孩子睡眠时出现轻微头汗属正常现象;但若伴有睡眠不实、烦躁不安、易惊吓、头发稀少等表现,要及时诊治。此外,老人和产后身体虚弱的女性,也会有头汗过多的情况,多属于气虚。 手足心多汗 如果手足心多汗伴有手脚心热、口咽干燥等,多属于阴虚有热;若手足心多汗伴随腹部胀满疼痛,大便不通,多属于肠道内有积粪,可服用通便药;若手足心多汗伴随口干、牙龈肿痛等,多属胃热,可服清胃热的中药。 心窝、胸口多汗 多见于一些脑力工作者,常伴有精神倦怠、食欲不振、睡眠差、多梦等表现,属于思虑过度而见心脾虚。可通过适当的运动如慢跑、太极拳、八段锦等缓解压力,调节身心。 出汗的气味 如果汗味腥臭,多与热证或湿热证有关,饮食宜清淡,可用菊花、茵陈等泡水饮。夏季闷热大量出汗,并出现口渴、头昏、胸闷、恶心、心慌、四肢无力、耳鸣、体温升高等,一般是中暑先兆,应及时转移到阴凉通风的地方,补充一些淡盐水,短时间内可恢复正常。 盗汗和自汗的区别 自汗指的是白天出汗,或者也可以认为是稍微一动就会大汗淋漓;这种现象通常是由于气虚所导致,由于患者的固摄功能下降,无法固摄住汗液,导致了异常的汗出。盗汗则是指夜间睡觉时出汗,白天醒来时汗液自行止住,通常是由于阴虚所造成的。 护理 1.居处保持空气新鲜,避免烟尘刺激,注意温湿度。 2.及时擦身,更换衣服,避免衣被过厚,同时防止因出汗过多而引起虚脱。 3.患者应进高蛋白食物,如肉类、蛋类、牛奶等,以补充营养。 4.大量盗汗应多喝水,以补充足够的水分。 来源:药材科普 Translator’s Note: During the latter years of the Zhou Dynasty (475 – 221 BCE), in a time of tremendous political and cultural upheaval, a number of philosophical schools arose that usually developed a single (but ‘all-embracing’) theory that sought to explain the totality of reality. The Yin-Yang (dark-light) School was one (c 300 BCE), whilst the ‘Five Phases’ of qi (气) transformation theory developed from a chapter contained in the Classic ‘Book of History’ (書經 - Shu Jing) - which is believed to date from the far earlier Shang Dynasty (1783 – 1122 BCE). There were many others that varied in popularity, efficacy and understandability. However, During the Earlier and Latter Han Dynasties (202 BCE – 220 CE), those theories which remain viable and enduring were ‘integrated’ so that one theory supported, explained and enhanced another, without end, favour or discrimination. Physical matter is viewed as being comprised of a certain ‘frequency’ of qi-energy consolidation and resonance (with the various objects of physical reality being themselves a sub-frequency of this consolidation of qi-energy). Qi-energy was also considered the basis of human consciousness (or ‘spirit), it being a more rarefied manifestation of universal energy. From this primordial mixture of ‘light’ (yang) and ‘dark’ (yin) qi-energy the divine sky and broad earth was developed. Indeed, the yin and yang theory were found to be all-encompassing and could be used to explain even the ‘eight trigram’ (八卦) symbolism as found explained throughout the Classic ‘Book of Change’ (周易 - Zhou Yi). Although developed much later, the theory of yin-yang interaction and transformation proved to be highly adaptable throughout the entire genre of Chinese philosophical thought. By adopting a certain physical posture with the outside of the body, and providing the mind-set is calm and all-embracing, the way the qi-energy flows through the internal organs and bones of the inner body will be stimulated, enhanced and strengthened. This is exactly the technique that Hua Tou is conveying in this article. ACW (15.6.2021) During the end of the Eastern Han Dynasty, three outstanding medical scientists were born in China, known collectively as the "Three Magic Doctors of Jian'an" within the history books. Among them, Dong Feng (董奉) lived in seclusion at Lushan, leaving behind the popular ‘Apricot Forest’ (杏林 - Xing Lin) tales; Zhang Zhongjing (张仲景) wrote the "Treatise on Typhoid and Miscellaneous Diseases" (伤寒杂病论 - Shang Han Za Bing Lun), which is rigorous in theory and practical law, with both hailed as "Medical Sages" (医圣 - Yi Sheng) by later generations; whilst Hua Tuo (华佗) immersed himself deeply amongst the hidden culture of the people and travelled extensively throughout the Central Plains – climbing high mountains and exploring isolated peaks, traversing great rivers and exploring hidden valleys. The wisdom he acquired from the Great Sages he encountered on this journey allowed him to generate many medical miracles involving clinical diagnosis and treatment of ailments afflicting the internal and external body, as well as issues involving gynaecological and paediatric treatments. He is especially famous for his ‘Chuang Ma Fei San’ (创麻沸散) hemp-based method of ‘numbing’ the body (Clinical Anaesthetics) and laparotomy. Indeed, so famous are these Great Doctors that later generations of healers were often praised as being "Hua Tuo's rebirth" and "Yuanhua (元化) rebirth" (someone who ‘cures’ by profoundly understanding the ‘source’ of the illness), which shows the profound influence of those who possessed genuine medical knowledge within Chinese culture. Hua Tuo is known not only as a great medical scientist, but also a great health care expert. The Book of the Later Han · entitled ‘Hua Tuo Biography’ (华佗传 - Hua Tou Chuan) - states that when Hua Tuo was “One-hundred-years-old, he still maintained a magnificent appearance – with people considering him a genuine Immortal". It is also said that he lived to be 150-years-old – and that he stopped aging altogether when he reached 60-years-old! This is stated in the ‘He Fa Tong Yan’ (鹤发童颜) record. His disciples Wu Pu (吴普) and Fan A (樊阿) also lived to be more than 100-years-old. This being the case, what is the secret of health maintenance as developed and practiced by the genius doctor Hua Tuo? There is a story. It is said that when Hua Tuo was young, he went up a mountain to collect medicine. When he climbed halfway up the mountain, he found a cave. In the cave, two elderly Sages with white hair and long beards were talking about medicine. He stood outside the cave and listened attentively. Later, the two Immortals not only taught Hua Tuo many wonderful medical skills, but also passed him a set of fitness exercises that imitated the postures of the tiger (虎 - Hu), deer (鹿 - Lu), bear (熊 - Xiong), ape (猿 - Yuan), and crane (鹤 - He). These exercises are now recorded in the famous book entitled "Five Birds and Beasts Play" (五禽戏 - Wu Qin Xi). Due to the different living habits of these five animals, their activities have their own characteristics. They may be majestic and bold, or light and agile, calm and heavy, or changeable and unreasonable, or fly high independently. People are advised to imitate their postures as a form energy-boosting exercise, which indirectly exercises joints and viscera. It is through the movement of the limbs that the circulating energy of the whole body can flow smoothly, so that diseases are cured for longevity attained. Chinese medicine believes that ‘Wu Qin Xi’ is an effective exercise for health preservation. Modern medicine has also proved that ‘Wu Qin Xi’ is a set of medical gymnastics that stretches the muscles and joints of the whole body. While exercising the joints of the whole body, it can not only improve lung function and heart function - improving the oxygen supply to the myocardium - but also improves the cardiac excretion power which promotes the normal development of tissues and organs. As far as ‘Wu Qin Xi’ is concerned, it is not a set of simple gymnastics, but a set of advanced health-generating Qigong (气功) methodology. In this set of health-generating qigong, Hua Tuo organically combines the movement of the limbs with breathing, relaxation, correct posture and advanced awareness - and through the guidance of correct ‘intention’ - the body's rebellious qi and impure blood are returned to a normal and ‘pure’ state that promotes health. The older name for this type of profound exercise is ‘Dao Yin’ (导引) which emphasises ‘stretching’ the inner and outer body, whilst ‘guiding’ the inner and outer energy with an exact precision that builds health and a robust strength of mind and body. This is why ‘Taiji (太极), Xingyi (形意), Bagua (八卦) - and other fitness techniques of later generations - all have some association with this method. At the end of the Eastern Han Dynasty, the medical scientist Hua Tuo lived in an era when the theory of yin and yang (阴阳) and the five phases (五行 - Wu Xing) prevailed. Hua Tou explained "The theory of yin and yang and the five phases are models for defining and explaining everything in the world, and they integrate perfectly. When finally fixed and fully developed both these theories were absorbed into traditional Chinese medicine, whilst still being used in other fields. However, there was a time when the five phases ideal was first formulated, that some people ‘forget’ or ‘abandoned’ the yin and yang system. The reason is that the five phases are very profound and can explain all physiological and pathological phenomena in their own right – without the need to explicitly refer to the yin and yang system – even though the yin and yang continue to operate within the five phases!” Therefore, as Hua Tuo's compilation of ‘Wu Qin Xi’ is from the time of the emergence of the ‘five phases’ - it should be inspired by this theory – at least in its surface structure - and indeed it is! Firstly, Hua Tou specifically applied the theory of the five phases to the structural (outer) practice of health preservation (with the yin and yang theory continuing to operate ‘behind the scenes’). Secondly, according to the classification of the five phases in the "Internal Classic" (内经 - Nei Jing), the animal's form and spirit characteristics are analysed, and five animals (with special significance) are selected as objects of study. Hua Tuo has obviously made a deep and profound study of the "The Yellow Emperor's Internal Classic" (黄帝内经 - Huang Di Nei Jing) and is proficient in the theory of the five phases as used within Chinese medicine and the theory of energy-flow channels, internal organs and qi and blood. Hua Tuo said: "The yin and yang are the foundation of the divine sky and broad earth; whilst the five phases are the continuity of yin and yang. If there is no yin and yang, then there cannot be a divine sky and a broad earth, and without the five phases, there cannot be yin and yang. Heaven and earth manifest the five phases as Yin and Yang, and human beings have blood and five internal organs within the body that are directly linked to these outer processes. Hua Tuo realized that these physical exercises, when performed regularly and correctly, can reach deep inside the body structures and processes from the outside, and remove all blockages of muscular tension whilst ridding the mind of any unnecessary worries or concerns. The postures are so constructure that qi-energy that has become ‘blocked’ (as if stuck in the depths of a valley with no means of escape) is ‘shook-up’ so that the momentum of the inner circulation begins to strongly glow again! It is as if these animal postures provide different and varying gravitational forces on the outside of the body which stimulates the qi-flow on the inside of body – creating a strong ‘pulse’ throughout the system that is self-sustaining like a ‘water-wheel’! Shaking the body between each posture copies the behaviour of all the animals included. As a form of meditative study, Hua Tou used to sit and carefully watch each animal in its natural habitat to gain a better understanding of its natural mand and body manifestation. This is how he realised that each of the five animals' manifests in accordance with one of the five phases. From this observation it is understood that each animal represents one internal organ. According to the analysis of the internal organ theory of Chinese medicine – specifically the "five animals and five internal organs diagram" - (五禽五脏对应图 - Wu Qin Wu Zang Dui Ying Tu) there are five animals: tiger, deer, bear, ape, and bird. They are representative of the five phases of wood, water, earth, fire, and metal – this in-turn corresponds to the inner organs of the liver, kidney, spleen, heart, and lung (which are defined as the five internal organs). People should imitate the attitudes, postures and movements of each animal, an outer process of self-cultivation which indirectly exercises the internal organs, the so-called "Through adopting an external physical posture – the inner body is penetrated and transformed.” (超乎象外得其寰中 - Chao Hu Xiang Wai De Qi Huan Zhong). Here is a clear explanation of the fitness mechanism of Wu Qin Xi: through the movement of the limbs, the muscles, tendons, bones, and joints of the whole body are strengthened, and the inner energy is invigorated to achieve the function of strengthening the inner and outer body; At the same time, it can regulate the liver, kidney, spleen, heart and lungs as well as other internal organs, and play a self-cultivation role in opening the chest and regulating qi, dredging the energy channels, cure diseases and aid longevity. Modern medical research has proved that Wu Qin Xi is an effective exercise method. It can improve the function of the nervous system, improve the inhibitory and regulatory functions of the brain, and is beneficial in the repairing and regeneration of nerve cells. It can also improve lung function and heart function, improve myocardial oxygen supply, and promote the normal growth of tissues and organ repair. At the same time, it can also enhance the gastrointestinal activity and secretion function, promote digestion and absorption, and provide nourishment for all body activities. Chinese Language Sources:
http://blog.sina.com.cn/s/blog_60ca1b670102vvr6.html 跟着动物学功夫---名医华佗五禽戏 转载2015-09-22 21:38:38 东汉末年在我国诞生了三位杰出的医学家,史称“建安三神医”。其中,董奉隐居庐山,留下了脍炙人口的杏林佳话;张仲景撰写《伤寒杂病论》,理法谨严,被后世誉为“医圣”;而华佗则深入民间,足迹遍于中原大地和江淮平原,在内、外、妇、儿各科的临证诊治中,曾创造了许多医学奇迹,尤其以创麻沸散(临床麻醉药)、行剖腹术闻名于世。后世每以“华佗再世”、“元化重生”称誉医家,足见其影响之深远。 华佗不仅是位了不起的医学家,同时又是一位了不起的养生专家,《后汉书·华佗传》有华佗“年且百岁,而犹有壮容,时人以为仙”的记载,也有说他寿至一百五六十岁仍保持着六十多岁的容貌,而且是鹤发童颜的记载。他的弟子吴普、樊阿等也都活到了100多岁。那么神医华佗的养生秘诀是什么呢? 有这样一个故事,据说华佗年轻时一次上山采药,爬到半山腰时发现了一个洞穴,洞内有两位白发长须的仙人正在谈论医道,他就站在洞外听,直听得入了神。后来两位仙人不仅向华佗传授了许多奇妙的医术,还传给他一套健身功法,模仿虎、鹿、熊、猿、鹤的姿态去运动,这就是著名的“五禽戏”。由于这五种动物的生活习性不同,活动的方式也各有特点,或雄劲豪迈,或轻捷灵敏,或沉稳厚重,或变幻无端,或独立高飞。人们模仿它们的姿态进行运动,正是间接起到了锻炼关节、脏腑的作用。而正是通过肢体的运动才得以全身气血流畅、祛病长生。中医认为,五禽戏是一种行之有效的养生运动。现代医学也研究证明,五禽戏是一套使全身肌肉和关节都能得到舒展的医疗体操。它在锻炼全身关节的同时,不仅能提高肺功能及心脏功能,改善心肌供氧量,还能提高心脏排血力,促进组织器官的正常发育。就五禽戏本身来说,它并不是一套简单的体操,而是一套高级的保健气功。在这套保健气功里,华佗把肢体的运动和呼吸吐纳有机地结合到了一起,通过气功导引使体内逆乱的气血恢复正常状态,以促进健康。后代的太极、形意、八卦等健身术都与此有若干渊源。 东汉末医学家华佗所处的时代,是阴阳五行学说盛行的时代,“阴阳五行学说作为解释世界上一切事物的解释模式,最终在医学中被固定和继承了下来,而在其它领域则已逐渐消失。其原因是阴阳五行学说较为正确地说明了那些生理通病理现象。”所以,华佗编创五禽戏,应该是受到五行理论的启示,是五行理论在养生实践活动中的具体应用。其次,依据《内经》五行归类法,分析动物的形神特征,选取五种具有特殊意义的动物作为模拟对象。华佗对《黄帝内经》研究甚深,精通中医五行学说和经络、脏腑和气血理论。华佗说:“阴阳者,天地之枢机;五行者,阴阳之始终。非阴阳则不能为天地,非五行则不能为阴阳。故人者,成于天地,败于阴阳也,由五行逆从而生焉。天地有阴阳五行,人有血脉五脏。华佗意识到运动可以通达内外,通过对形体的“动摇”,就可以使脏腑内的“谷气得消”,使“血脉流通,病不得生”,所以,他依据《内经》五行归类法,在选择五禽的时候,从分析动物的形态与动作特征入手,有针对性地选取具有特殊意义的动物及其特征性的动作作为模拟的对象,每一禽戏归属五行的某一类,主一脏之调养。根据中医学的脏腑学说分析,从“五禽五脏对应图”来看,虎、鹿、熊、猿、鸟五种动物分属于木、水、土、火、金五行,对应于肝、肾、脾、心、肺、五脏。人们模仿它们的动作和神态进行锻炼,正是间接地起到了锻炼脏腑的作用,所谓“超乎象外,得其寰中”是也。这里清楚地阐明了五禽戏的健身作用机理:通过肢体的运动以使周身肌肉、肌腱、骨骼、关节功能加强,旺盛精力从而达到强身健体功能;同时还可以调节肝、肾、脾、心、肺等内脏,起到开胸理气、疏经通络、祛病长生的健身作用。现代医学研究证明,五禽戏是一种行之有效的锻炼方法。它能锻炼和提高神经系统的功能,提高大脑的抑制功能和调节功能,有利于神经细胞的修复和再生。它能提高肺功能及心脏功能,改善心肌供氧量,促进组织器官的正长发育。同时它还能增强肠胃的活动及分泌功能,促进消化吸收,为机体活动提供养料。 I remember translating a highly technical and tricky blog entry written by Master Zhao Ming Wang of Beijing. I enjoy these challenges which the boundaries of my knowledge and understanding of a) traditional Chinese Daoist culture, and b) how this is interpreted, understood and applied to contemporary Chinese culture. This translation was shared by a reader online and was described as ‘mystical nonsense’ by someone who happened to come across it. Of course, this individual took it for granted that the original Chinese language text had been read, understood, translated, re-arranged and logically presented into (British) English! He could not comprehend how Master Zhao Ming Wang had employed a traditional Daoist sub-text in his explanation of a particular aspect of health and longevity practices, and yet articulated this understanding through a distinctly ‘modern’ interpretation of how the mind and body functions. Admittedly, this is a very subtle nuance that exists within the Qianfeng School which ‘blends’ traditional Chinese Daoist understanding with the ‘modern’ science familiar in the Western world. As it is my job to translate Master Zhao Ming Wang’s blog into English, it is my responsibility to convey this reality, even though it is very much an acquired taste! Master Zhao Bichen (1860-1942) was a very intelligent man. Not only did he seek-out and train with over thirty-six different (traditional) Daoist Masters, but he also encountered scientific literature imported from the West – which interested him tremendously. Primarily, this was data relating to medicine, anatomy and physiology – and it is this body of knowledge that he ‘integrated’ with the philosophy of traditional Daoist methodology. For ethnic Chinese readers who are familiar with the usual Daoist literature – the texts of the Qianfeng School are unusual in that they introduce to the Chinese reader common attributes contained within the Western interpretation of modern biology! The only obvious difference is that all this data is presented in Chinese translation. This blending of the ultra-orthodox Daoist ideology of the Qianfeng School with key attributes of ‘modern’ (Western) biological science – makes the Qianfeng School ‘unique’ in both China and the West! This is why the Chinese government considers the Qianfeng School to be an ideal conveyer of Daoism within a ‘modern’ Chinese context that plays-down superstition and literal beliefs in spirits and gods, etc, and encourages a more thorough and proactive ‘care’ for the well-being and health of the psychological and physical aspects of each practitioner. A lot of specialised work is carried-out in China (and in the UK) for teachings of the Qianfeng School to be properly presented for each reader to (freely) absorb, be inspired by and benefit from!
子曰:“不愤不启,不悱不发。举一隅不以三隅反,则不复也。” 孔子「论语」7.8:
The Master said: If a student is not suitably eager to receive genuine knowledge, then I will not eagerly expound genuine knowledge. If a student does not express suitable urgency to receive genuine knowledge, then I will not urgently explain genuine knowledge. If I hold-up one corner and the student does not respectfully bring me the other three corners, then all interaction with that student immediately comes to an end. — Confucius, Analects 7.8 My above translation is exactly how an ethnic Chinese person understands this saying of the Sage known in the West as ‘Confucius’. Indeed, all interaction – even within modern China – which involves a transference of knowledge from some ‘who Knows' to someone who ‘does not know’ is premised on this short paragraph. The agency of ‘silence’ is a time where a student can re-set their mind and body to begin the interaction yet again - until the circuit is complete and the knowledge flows efficiently from teacher to student. ACW (6.6.2021) |
AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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