The Treatment of the Yin and Yang Qiao Mai, Yin and Yang Wei Mai and Dai Mai

Total Page:16

File Type:pdf, Size:1020Kb

The Treatment of the Yin and Yang Qiao Mai, Yin and Yang Wei Mai and Dai Mai THE TREATMENT OF THE YIN AND YANG QIAO MAI, YIN AND YANG WEI MAI AND DAI MAI Copyright Giovanni Maciocia YIN AND YANG QIAO MAI 阴 阳 跷 脉 YIN QIAO MAI PATHWAY FROM CLASSICS Nan Jing, Chapter 28 “The Yin Qiao Mai starts from inside the heel, goes around the internal malleolus and rises up to the throat going past the Chong Mai.” Ling Shu, Chapter 17 “The [Yin] Qiao Mai separates from the Kidney channel and originates from behind KI-2 Rangu and flows up to the internal malleolus. It rises on the inner thigh to the genitals. Then it rises inside the chest and joins with ST-12 Quepen coming to the area in front of ST-9 Renying entering the cheekbone and reaching BL-1 Jingming.” Ling Shu, Chapter 21 “The Bladder channel passes through the occiput and enters the brain: it belongs to the root of the eyes and it is called Eye System...In the brain, it divides into two vessels that become the Yin and Yang Qiao Mai. The Yin and Yang Qiao Mai cross over each other, the Yang entering the Yin and the Yin coming out into the Yang, crossing at the inner corner of the eye.” Li Shi Zhen “The Yin Qiao Mai starts inside the heel behind KI-2 Rangu, goes to KI-6 Zhaohai, up to the internal malleolus and then 2 cun up to KI-8 Jiaoxin which is its Accumulation point [Xi-Cleft point]. It then ascends along the inside of the leg and enters the genitals. It proceeds upwards and enters inside the chest, it connects with ST-12 Quepen it emerges in front of ST-9 Renying, reaches the throat where it crosses with the Chong Mai, it then reaches the inner corner of the eye.” Citing Zhang Zi Yang (Song dynasty), Li Shi Zhen: “The Yin Qiao Mai reaches the area in front of the coccyx and below the scrotum [i.e. perineum].” YIN QIAO MAI Originates inside the heel on the medial side, goes to KI-2 Rangu, ascends to the internal malleolous and then to KI-8 Jiaoxin •It rises on the inner leg and thigh to reach the genitals It ascends the abdomen and chest and connects with ST-12 Quepen It goes up to the throat connecting with ST-9 Renying and then to the eye at BL-1 Jingming where it meets the Yang Qiao Mai. CLINICAL APPLICATIONS 1. THE YIN QIAO MAI AND THE EYES Because of its relation with the eyes, the Yin Qiao Mai can be used in disturbances of sleep, whether insomnia or somnolence. Its classical indication is a tendency for the eyes to want to close and therefore somnolence. Ling Shu , Chapter 21 “If the Yin Qiao Mai is in Excess, the eyes want to close.” The tendency for the eyes to close is due to an Excess of Yin in the eyes. In this context, it is often used in conjunction with the Yang Qiao Mai. In cases of somnolence, the Yin Qiao Mai is drained (by reducing KI- 6 Zhaohai) and the Yang Qiao Mai is tonified (by reinforcing BL-62 Shenmai), together with BL-1 Jingming. However, the Yin Qiao Mai is used also for insomnia in combination with the Yang Qiao Mai. In cases of insomnia, the Yin Qiao Mai is tonified (by reinforcing KI-6 Zhaohai) and the Yang Qiao Mai drained (by reducing BL-62 Shenmai), together with BL-1 Jingming. In both somnolence and insomnia, the point BL-1 Jingming can be added to establish a connection between the Yin and Yang Qiao Mai, so that Yin and Yang energy in the eyes can be balanced. Finally, although somnolence (the symptom of the Yin Qiao Mai) is caused by an Excess of Yin in the eyes, the Yin Qiao Mai carries Yin Qi to the eyes and this may also be deficient. Ling Shu , Chapter 23 “Redness and pain of the eye starting from inner corner is due to the Yin Qiao Mai.” 2. THE YIN QIAO MAI AND WEI SYNDROME The Yin Qiao Mai can be used in certain cases of Atrophy Syndrome (Wei Syndrome), when the muscles of the inner aspect of the legs are tight and the foot turns inwards, partly because the outer leg muscles are slack. Neurological problems like sequelae of polio. This makes walking very difficult and a person prone to tripping. The Yin Qiao Mai's opening and coupled points can be used to balance the tension of the inner and outer leg muscles. To relax the muscles of the medial side of the leg, we need to reduce the Yin Qiao Mai by reducing KI-6 Zhaohai and KI-8 Jiaoxin bilaterally. 3. ABDOMINAL PAIN The Yin Qiao Mai extends its range of action to the abdomen, and can be used in Full patterns of the Lower Burner in women, for such symptoms as abdominal distension, abdominal masses, difficult delivery or retention of placenta, all from stagnation. However, the Yin Qiao Mai is chosen only when the abdominal symptoms are unilateral. In my experience, the Yin Qiao Mai can be used to treat adhesions following surgery. When I use the Yin Qiao Mai to treat unilateral abdominal pain, I deviate from my rule of using the opening point according to sex, i.e. left in men and right in women. When I treat unilateral abdominal pain, I use the opening point of the vessel on the side of the pain and its coupled point on the opposite side. For example, in case of left-side unilateral abdominal pain in a woman, I would use KI-6 Zhaohai on the left (normally, when used according to sex, I would have used this point on the right side), and LU-7 Lieque on the right. Right LU-7 KI-6 Left The Yin Qiao Mai can be used also for abdominal masses but, again, when these are unilateral. In the treatment of abdominal masses there is an overlap between the Ren, Chong and Yin Qiao Mai. The Yin Qiao Mai is used for abdominal masses that may be from Qi stagnation, Blood stasis or Phlegm: in terms of location, it is especially used when the mass is in the lateral abdomen and is unilateral. The classical indications for the Ren Mai include abdominal masses in women but of the Ju type (of Ji Ju) or Jia type (of Zheng Jia). Therefore this vessel can be used for abdominal masses from Qi stagnation especially in women and especially if they are central. The Chong Mai is the Sea of Blood and is particularly indicated for abdominal masses from Blood stasis; in terms of location, it is especially indicated when the masses are not central (as for the Ren Mai) but lateral (whether unilateral or bilateral). Abdominal masses are called Ji Ju [积 聚]. Ji indicates actual abdominal masses which are immovable; if there is an associated pain, its location is fixed. These masses are due to stasis of Blood. I call them "Blood masses". Ju indicates abdominal masses which come and go, do not have a fixed location and are movable; if there is an associated pain, it too comes and goes and changes location. Such masses are due to stagnation of Qi. I call them "Qi masses". Actual abdominal lumps therefore pertain to the category of abdominal masses and specifically Ji masses, and are due to Blood stasis. I call them “Blood masses”. Another name for abdominal masses was Zheng Jia [癥瘕], Zheng being equivalent to Ji, i.e. actual, fixed masses and Jia to Ju, i.e. non-substantial masses from stagnation of Qi. Zheng Jia is normally used in referring to abdominal masses that generally occur only in women; but they do occur in men as well, though rarely. The “Su Wen” in chapter 60 says: “Diseases of the Ren Mai...in women are masses below the waist.” In this context, the “Su Wen” uses the term Jia-Ju, i.e. non- substantial masses from Qi stagnation. ABDOMINAL MASSES 积 聚 JI JU 症 瘕 ZHENG JIA 积 Ji 聚 Ju Masses from Blood stasis 症 Zheng Masses from Qi stagnation 瘕 Jia 4. THE YIN QIAO MAI IN URINARY PROBLEMS The Yin Qiao Mai can be used to treat urinary problems. Again, I would use it for urinary problems from Full conditions such as Qi stagnation, Dampness or Blood stasis in the urinary passages. The main symptoms that this vessel treats are therefore hypogastric distension and pain, urinary difficulty, urinary retention, blood in the urine. When using the Yin Qiao Mai for urinary problems I would use its opening and coupled points (KI-6 Zhaohai and LU-7 Lieque) together with KI-8 Jiaoxin, SP-9 Yinlingquan, LIV-5 Ligou and SP-6 Sanyinjiao. 5. THE YIN QIAO MAI IN OBSTETRICS AND GYNAECOLOGY The Yin Qiao Mai is used in obstetrics especially for problems after birth, such as abdominal pain, retention of lochiae, retention of placenta. It can also be used during labour for difficult labour. Again, I would use the Yin Qiao Mai for these problems only in Full conditions and particularly from Blood stasis. Also, it is particularly indicated if the abdominal pain after childbirth is unilateral. When using the Yin Qiao Mai for these problems I would use its opening and coupled points (KI-6 and LU-7) together with KI-8 Jiaoxin, Ren-3 Zhongji, SP-6 Sanyinjiao and LIV-3 Taichong. 6. THE YIN QIAO MAI AND THE EXTERNAL GENITALIA The Yin Qiao Mai is not usually mentioned in connection with the external genitalia: in my experience it does affect this area and can be treated for such problems in men and women.
Recommended publications
  • Ling Zhi (Ganoderma)
    Chapter 14 – Section 2 Nourishing Herbs that Calm the Shen (Spirit) Ling Zhi (Ganoderma) Pinyin Name: Ling Zhi Literal Name: “spiritual mushroom” Alternate Chinese Names: Mu Ling Zhi, Zi Ling Zhi Original Source: Shen Nong Ben Cao Jing (Divine Husbandman’s Classic of the Materia Medica) in the second century English Name: ganoderma, lucid ganoderma, reishi mushroom Botanical Name: Ganoderma lucidum (Leyss. Ex. Fr.) Karst. (Chi Zhi); Ganoderma japonicum (Fr.) Lloyd. (Zi Zhi) Pharmaceutical Name: Ganoderma 70% Properties: sweet, neutral Channels Entered: Heart, Liver, Lung CHINESE THERAPEUTIC ACTIONS CHEMICAL COMPOSITION 1. Nourishes the Heart and Calms the Shen Ganoderic acid, lucidenic acid, ganoderma acid, gan- (Spirit) odosterone oleic acid.1 Restless shen: Ling Zhi (Ganoderma) nourishes the Heart and strengthens qi and blood to treat Heart and PHARMACOLOGICAL EFFECTS Spleen deficiencies that manifest in insomnia, forgetful- • Antineoplastic: Ling Zhi has been shown to have anti- ness, fatigue, listlessness and poor appetite. neoplastic activity due to its immune-enhancing proper- • Insomnia: combine Ling Zhi with Dang Gui (Radicis ties. The specific effects of Ling Zhi include an increase in Angelicae Sinensis), Bai Shao (Radix Paeoniae Alba), monocytes, macrophages and T-lymphocytes. In addi- Suan Zao Ren (Semen Zizyphi Spinosae) and Long Yan tion, there is also an increased production of cytokine, Rou (Arillus Longan). interleukin, tumor-necrosis-factor and interferon.2 • Cardiovascular: Ling Zhi has been shown to increase 2. Stops Coughing and Arrests Wheezing cardiac contractility, lower blood pressure, and increase Cough and asthma: Ling Zhi dispels phlegm, stops resistance to hypoxia in the cardiac muscles. cough and arrests wheezing.
    [Show full text]
  • Basic Ethical Terms of Confucianism
    ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof.
    [Show full text]
  • The Heritage of Non-Theistic Belief in China
    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
    [Show full text]
  • QIGONG: Proper Growth and Development Helping One to Be ProliC, Bal - Anced and Healthful in a Multitude of Ways
    relate with others combined with the ability to honor their own uniqueness and healthy boundaries while doing so. Jing (vital essence) resides in the lower dantian. Cultivation of jing provides the physical strength and stamina needed for QIGONG: proper growth and development helping one to be prolic, bal - anced and healthful in a multitude of ways. The lower dantian is the energetic center of ph ysical healing of the body as well Chinese Yoga as an individual’s power center. It is also where the majority of vital energy is stored for the lasting resilience and centeredness for Energetic necessary to withstand the plethora of stressful situations in life. Chinese medicine practices such as Qigong strengthen the Momentum three treasures of jing, qi and shen as it nourishes an individual’s integral being. In terms of emotional and mental health this sup - ports full and appropriate expression of feelings and emotions as well as dev elopment of spiritual identity involving ones total by Shoshanna Katzman, L.Ac., M.S., being. It forges the ability to release negative emotions such as excessive anger, sadness, worry, grief and fear which in and of igong (pronounced ‘chee-gung’) is an ancient Chinese itself strengthens the vital health of the body’s organ system – exercise designed to balance and cultivate the ow of namely the liver, heart, spleen, lung and kidney respectively. Q energy for health and healing purposes. Qigong is easy Qigong is easy to learn, simple to practice and readily avail - to learn and can be performed by anyone regardless of ability.
    [Show full text]
  • Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education
    Front. Educ. China 2013, 8(1): 62–79 DOI 10.3868/s110-002-013-0006-0 RESEARCH ARTICLE Hongyu WANG Confucian Self-Cultivation and Daoist Personhood: Implications for Peace Education Abstract This essay argues that the concept of reaching peace within in order to sustain peace outside in classical Confucianism and Daoism offers us important lessons for peace education in the contemporary age. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world. The essay starts by discussing the Confucian and Daoist notions of personhood as a microcosmic universe connected to a macrocosmic universe. Second, the historical context of the Spring and Autumn and Warring States Period in which Confucianism and Daoism emerged are briefly reviewed. Third, Confucian self-cultivation and the Daoist conception of personhood are discussed. Fourth, relational issues of harmony in difference and tranquility in turbulence are analyzed. Lastly, inner peace reaching outer peace in leadership and governing is formulated in terms of the unity between means and end in peace education. Keywords peace, Confucianism, Daoism, harmony in difference Introduction While the contemporary age has brought unprecedented interconnectedness across the globe and in everyday life, it has also simultaneously witnessed fragmentation, conflict, and ethnic and religious warfare. Can Confucianism and Daoism, first formulated in ancient China, be useful for addressing our contemporary concerns about bringing peace out of conflict? This essay argues that the Confucian and Daoist traditions of reaching peace within in order to sustain peace outside offer us important lessons. Building harmonious connections between differences in one’s personhood paves a path for negotiating interconnections across conflicting multiplicities in the outside world.
    [Show full text]
  • PDF of the Lung Ren Mai Movements
    L I N E B Y L I N E O V E R V I E W S T H E L U N G & R E N M A I ✨ The Lung and Large Intestine Meditation & The Anchoring of Breath✨ We begin by placing our hands on our ovaries to ground the lower body as we activate the Golden Light into Ren 15; the DoveTail point. This point, JiuWei, is the front mu point of the diaphragm, so it controls the grounding of the breath and the dispersing energy through the abdomen; in many ways this could be considered the front mu point of the whole solar plexus. Technically it is the front mu point of “the space beneath the heart“ - but in general acupuncture texts which don’t understand the full energetic and embryological nature of the meridian system, this is usually seen to be “the diaphragm”. According to Deadman “this point regulates the Heart, calms the Spirit, descends the Lung Qi, and unbinds the chest”. This first part of the lung meditation where we are drawing ourselves in; inspiration, inhalation, of Self. We are beginning to explore ourselves deeper, experience ourselves deeper, with the sensation moving through our body, purifying our cells and sensitivity ever deeper and deeper, through the Soul, through the breath. As we draw in our breath, we realise there is no “end” to being “embodied”. We are ever deepening through our Seed/Seat of Self. Drawing in through this Earthed experience, into our embodiment of our cells, of our Being, because there is always more of ourselves to be explored and discovered.
    [Show full text]
  • Shen-Jing As a Chinese Medicine Concept Might Be a Counterpart of Stem Cells in Regenerative Medicine
    • 64 • Chin J Integr Med 2019 Jan;25(1):64-70 Available online at link.springer.com/journal/11655 hinese Journal of Integrative Medicine Journal homepage: www.cjim.cn/zxyjhen/zxyjhen/ch/index.aspx C E-mail: [email protected] Academic Exploration Shen-Jing as a Chinese Medicine Concept Might Be a Counterpart of Stem Cells in Regenerative Medicine REN Yan-bo, HUANG Jian-hua, CAI Wai-jiao, and SHEN Zi-yin ABSTRACT As the epitome of the modern regenerative medicine, stem cells were proposed in the basic sense no more than 200 years ago. However, the concept of "stem cells" existed long before the modern medical description. The hypothesis that all things, including our sentient body, were generated from a small origin was shared between Western and Chinese people. The ancient Chinese philosophers considered Jing (also known as essence) as the origin of life. In Chinese medicine (CM), Jing is mainly stored in Kidney (Shen) and the so-called Shen-Jing (Kidney essence). Here, we propose that Shen-Jing is the CM term used to express the meaning of "origin and regeneration". This theoretical discovery has at least two applications. First, the actions underlying causing Shen-Jing defi ciency, such as excess sexual intercourse, chronic diseases, and aging, might damage the function of stem cells. Second, a large number of Chinese herbs with Shen-Jing-nourishing effi cacy had been proven to affect stem cell proliferation and differentiation. Therefore, if Shen-Jing in CM is equivalent with stem cells in regenerative medicine, higher effective modulators for regulating stem-cell behaviors from Kidney-tonifying herbs would be expected.
    [Show full text]
  • The Daoist Tradition Also Available from Bloomsbury
    The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1.
    [Show full text]
  • Early Daoist Meditation and the Origins of Inner Alchemy
    EARLY DAOIST MEDITATION 7 EARLY DAOIST MEDITATION AND THE ORIGINS OF INNER ALCHEMY Fabrizio Pregadio According to one of the scriptures belonging to the Taiqing, or Great Clar- ity, tradition, after an adept receives alchemical texts and relevant oral instructions from his master, he withdraws to a mountain or a secluded place to perform purification practices. He establishes the ritual area, demar- cates it with talismans for protection against demons and wild animals, and builds a Chamber of the Elixirs (danshi) at the centre of this protected space. To start compounding the elixir, he chooses a favourable day based on traditional methods of calendrical computation. When all ritual, spatial and temporal conditions are fulfilled, he may finally kindle the fire. Now he offers food and drink to three deities, and asks that they grant the successful compounding of the elixir: This petty man, (name of the adept), truly and entirely devotes his thoughts to the Great Lord of the Dao, Lord Lao and the Lord of Great Harmony. Alas! This petty man, (name of the adept), covets the Medicine of Life! Lead him so that the Medicine will not volat- ilise and be lost, but rather be fixed by the fire! Let the Medicine be good and efficacious, let the transmutations take place without hesitation, and let the Yellow and the White be entirely fixed! When he ingests the Medicine, let him fly as an immortal, have audience at the Purple Palace (Zigong), live an unending life and become an accomplished man (zhiren)!1 The Great Lord of the Dao (Da Daojun), Lord Lao (Laojun, or Laozi in his divine aspect) and the Lord of Great Harmony (Taihe jun) are not mentioned together in other alchemical texts.
    [Show full text]
  • Chinese Philosophies Confucianism Confucius Lived in China During the Zhou Dynasty, When There Was Mass Disorder and Degrading Moral Standards
    New Dorp High School Social Studies Department AP Global Mr. Hubbs Chinese Philosophies Confucianism Confucius lived in China during the Zhou Dynasty, when there was mass disorder and degrading moral standards. Confucius was born into a poor family but was well educated. He held many small government posts and later became a private teacher. Through his studies and his life he was appalled by what appeared to be the fracturing of Chinese society. He believed that the only cure was to stress a sense of social order and mutual respect, a philosophy that later became known as Confucianism. Confucius began to preach his ideas and gained many followers. His words were put into the most sacred Confucian text, The Analects. The Analects taught general principles about life and living but did not give specifics. His teaching involved a lot of analysis and transmitted ideas about traditional institutions and ideas with his own moral interpretations. The teachings and beliefs of Confucianism are based on the idea of a natural order. Confucianism teaches that there is a natural social order to society which can best be explained through the Five Relationships: ruler to the ruled, father to son, and older brother to younger brother, husband to wife and older friend to younger friend. For each relationship, there is a li, or ideal way of behaving. In these relationships, the second role is considered subordinate to the first. This is because the first role is the model that the second role should follow. It was taught that if everyone knew his or her place in society, then order would prevail.
    [Show full text]
  • Towards a Unified Field Theory of Chronic Disease with Regard to the Separation of Yin and Yang and `The Qi Is Wild'
    1 Towards a Unified Field Theory of Chronic Disease With Regard to the Separation of Yin and Yang and `The Qi is Wild’ By Leon Hammer, MD First published in the Oriental Medical Journal, Vol. 6, No. 2 & 3, 1998 Foreword: This article explores the concept and the reality of the separation of Yin and Yang and `The Qi is Wild’ in the role of chronic disease. Our primary goal, through the introduction and discussion of these issues, is to raise awareness of the role of the separation of Yin and Yang in life threatening illness in the acupuncture community and thereby enhance the prevention of severe chronic disease. There are seven major themes throughout the article: The first theme of this article is that there is a common thread between many of the chronic conditions which confound both the conventional and the alternative medical communities. I call this common thread `the separation of Yin and Yang’. The second theme of this article is that this separation of Yin and Yang occurs after a process of gradual deterioration of the vital substances of Yin organ systems [Lung, Liver etc.] which occurs slowly over the course of a life time. The third theme is that the separation of Yin and Yang and the larger proportion of chronic disease involve the simultaneous dysfunction of more than one organ system. A fourth theme is the process towards the separation of Yin and Yang and chronic disease which sometimes follows a linear pathogenic thread from the mildest illness to the most severe condition primarily within the same organ system.
    [Show full text]
  • Li As Cultural Grammar: on the Relation Between Li and Ren in Confucius' Analects
    Li as Cultural Grammar: On the Relation between Li and Ren in Confucius' Analects Chenyang Li Philosophy East and West, Volume 57, Number 3, July 2007, pp. 311-329 (Article) Published by University of Hawai'i Press DOI: https://doi.org/10.1353/pew.2007.0033 For additional information about this article https://muse.jhu.edu/article/217395 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] LI AS CULTURAL GRAMMAR: ON THE RELATION BETWEEN LI AND REN IN CONFUCIUS’ ANALECTS Chenyang Li Department of Philosophy, Central Washington University A major controversy in the study of the Analects has been over the relation between the two central concepts of li 禮 (rites, rituals of propriety) and ren 仁 (humanity, human excellence). Confucius seems to have said inconsistent things about this rela- tion. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary, and it is therefore not surprising that there have been different interpretations and characterizations.1 In this essay I will present an interpretation that I believe best characterizes the relation between li and ren.2 Using the analogy of language grammar and mastery of a language, I propose that we should understand li as a cultural grammar and ren as the mastery of a culture. In this account, society cultivates its members through li toward the goal of ren, and persons of ren manifest their human excellence through the practice of li.3 I I will begin with Kwong-loi Shun’s seminal work on this subject (Shun 2002).
    [Show full text]