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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. -
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. -
Introduction
CHAPTER 1 Introduction It was in the chilly morning of 3 March 2004, hundreds of men and women nervously waited in a magnificent ballroom. Outside the building, more than ten thousand men and women patiently lined up in prepara- tion to welcome their distinguished guests. When presidential candidate Lian Zhang and vice presidential candidate James Song arrived, the crowd’s emotion exploded with thundering applause and repeated shouts of: “Lian-Song, Dongswan!” (which means “winning the election” in Tai- wanese dialect.) Joyful tears ran down on their faces like waterfalls. The solemn host rose and made an inspiring welcome speech. He vehemently accused President Chen Shui-bian for his miserable economic perfor- mance, disasterous social policies, acrimonious ethnic maneuvers, viola- tions of religious rights, sabbotage of democracy, and provocation of war in the Taiwan Straits. Fists clenched, he spoke loudly and with exaggerated body language. Bitterness, anger, and frustration permeated the air and the crowd’s mind. “Only Lian Zhang can save us from these political, social, and economic disasters,” he emphatically concluded. During his speech, the crowd echoed every sentence the host said with deafening applause and “Lian-Song, Dongswan.”1 This might have been any of the ordinary campaign gatherings dur- ing an ordinary election in an ordinary democracy. But this campaign was anything but ordinary. The hall was not at the headquarters of any politi- cal party but at the center of a newly constructed Buddhist temple worth US$ 300 million. The emotional men and women were not devoted party workers or representatives, but monks, nuns, and sincere believers of the otherwise tranquil temple. -
MONUMENTA SERICA Journal of Oriental Studies
MONUMENTA SERICA Journal of Oriental Studies Vol. LVI, 2008 Editor-in-Chief: ROMAN MALEK, S.V.D. Members of the Monumenta Serica Institute (all S.V.D.): JACQUES KUEPERS – LEO LEEB – ROMAN MALEK – WILHELM K. MÜLLER – ARNOLD SPRENGER – ZBIGNIEW WESOŁOWSKI Advisors: NOEL BARNARD (Canberra) – J. CHIAO WEI (Trier) – HERBERT FRANKE (München) – VINCENT GOOSSAERT (Paris) – NICOLAS KOSS, O.S.B. (Taibei) – SUSAN NAQUIN (Princeton) – REN DAYUAN (Beijing) – HELWIG SCHMIDT-GLINTZER (Wolfenbüttel) – NICOLAS STANDAERT, S.J. (Leuven) Monumenta Serica Institute – Sankt Augustin 2008 Editorial Office Monumenta Serica Institute, Arnold-Janssen-Str. 20 53757 Sankt Augustin, Germany Tel.: (+49) (0) 2241 237 431 • Fax: (+49) (0) 2241 237 486 E-mail: [email protected] • http://www.monumenta-serica.de Redactors: BARBARA HOSTER, DIRK KUHLMANN, ROMAN MALEK Manuscripts of articles, reviews (typewritten and on floppy-disks, see Information for Authors), exchange copies, and subscription orders should be sent to the Editorial Office __________ Taipei Office Monumenta Serica Sinological Research Center 天主教輔仁大學學術研究院 華裔學志漢學研究中心 Fu Jen Catholic University, Hsinchuang 24205, Taipei Hsien E-mail: [email protected] • http://www.mssrc.fju.edu.tw Director: ZBIGNIEW WESOŁOWSKI, S.V.D. ISSN 0254-9948 Monumenta Serica: Journal of Oriental Studies © 2008. All rights reserved by Monumenta Serica Institute, Arnold-Janssen-Str. 20, 53757 Sankt Augustin, Germany Set by the Authors and the Editorial Office, Monumenta Serica Institute. Technical assistance: JOZEF BIŠTUŤ, S.V.D. Printed by DRUCKEREI FRANZ SCHMITT, Siegburg Distribution – Orders – Subscriptions: STEYLER VERLAG, P.O. Box 2460, 41311 Nettetal, Germany Fax: (+49) (0) 2157 120 222; E-mail: [email protected] www.monumenta-serica.de EBSCO Subscription Services, Standing Order Department P.O. -
Fengshui in China Fengshui-Title-TOC Page Ii 29 August 2011 1:47 PM
B ‘Required reading for scholars of Chinese religion’ R Unlike popular manuals, this book approaches fengshui from an uun academic angle, focusing on its significance in China, but also Fengshui depicting the recent history of its reinterpretation in the West. It includes a historical account of fengshui over the last 150 years with anthropological fieldwork on contemporary practices in two Fengshui in China in China Chinese rural areas. The author argues that fengshui serves as an alternative tradition of cosmological knowledge to explain a range geomantic Divination between state of everyday occurrences in rural areas such as disease, mental Orthodoxy and Popular Religion disorders, accidents and common mischief. Although Chinese authorities have opposed the tradition for centuries, it has been used by almost everyone as an aspect of popular cosmology. This paperback edition of the 2003 hardback introduces new material, responding to the evolving scholarly debate and reflecting changes in Chinese society, culture and beliefs. ‘This valuable study will be required reading for scholars of Chinese religion, and makes a valuable contribution to the anthropology of religion.’ – Joseph Bosco, ‘East Asia’ ‘[This book] offers significant insights into the working of diverse coexisting traditions ... [and will] undoubtedly remain an important work in the studies of contemporary China’s transformation as well as postcolonial cultural development.’ – Yinong Xu, ‘China Review International’ ‘Ole Bruun’s direct observations of fengshui … are the -
Feng Shui Secrets That Will Change Your Life 1
Feng Shui Secrets That Will Change Your life www.waytofengshui.com 1 Feng Shui Secrets That Will Change Your life If you could change something in your life, what would it be? Your luck perhaps? Wealth? To travel more? Maybe even attract more money, loving relationships, a great career or just simply to be happier? It's something that a lot of us wish we could do, and I believe that everyone has the right to experience this kind of happiness. The trouble is, people seem to think it's something so difficult to achieve (you probably thought this too). Well, I'm here to tell you, it's not... ...You can start to transform your life into the one you've always wanted. Just think about that for a second. The way to a healthier, happier and more abundant life is now in your hands and the pages that follow. It will teach you how feng shui can really help you get the most from life and guide you to living the one you really deserve. Welcome to the exciting world of Feng Shui. A world that can help you to truly enhance your life... ...your journey has just begun. - Lin Mai © 2009 WayToFengShui.com. All Rights Reserved. www.waytofengshui.com 2 Feng Shui Secrets That Will Change Your life Table of Contents An Overview Part I Introduction to Feng Shui 8 1 9 2 Feng Shui 101 Feng Shui Theory 16 Part II 36 Feng Shui in Practice: How to Change Your Life with the Bagua 3 37 4 Attracting Wealth and Prosperity into Your Life 53 5 Improving Your Reputation, Fame and Social Life 59 6 Boost Your Love Life, Relationships or Marriage 71 7 Energize Your Creativity -
Identification of Patterns According to the Six Stages Introduction
Identification of Patterns According to the Six Stages Introduction • Formulated by Zhang Zhong Jing and was featured in his classic text Shang Han Lun (Cold-Induced Diseases) from AD 220. • Described the invasion of exterior pathogenic factors systemically from the exterior to the interior. • Described Wind-Cold invasion primarily, though does describe Wind- Heat as well. • The Six Stages described in the Shang Han Lun are: • Taiyang, Shaoyang, Yangming • Taiyin, Shaoyin, Jueyin Taigang (Greater Yang Stage) Taiyang (Greater-Yang Stage) • Externally contracted disease is caused by pathogenic factors entering the body from the outside. • Since the Taiyang channel governs the exterior of the body, it is usually the first to be affected and the Shang Han Lun discusses this in the first chapter. • External pathogenic factors may enter other channels directly, but often begin at this level. • In the Shang Han Lun, there are two basic forms of Taiyang disease: • Wind strike, Cold damage, Warm disease is also discussed but has less emphasis • Which of the of these basic patterns occurs depends on the constitution of the patient and the nature of the evil Taiyang (Greater-Yang Stage) • This is the beginning stage and is the only exterior stage. • At this stage, the pathogenic factor is still on the Exterior of the body and the Internal organs are not affected. • There are two organ patterns that are associated with this stage, however. • There are three essential symptoms associated with this stage: • Aversion to cold/wind • Headache and stiff -
The First Materia Medica: the Shen Nong Ben Cao Jing Journal of Chinese Medicine • Number 104 • February 2014
24 The First Materia Medica: The Shen Nong Ben Cao Jing Journal of Chinese Medicine • Number 104 • February 2014 The First Materia Medica: The Shen Nong Ben Cao Jing Abstract By: JulieAnn The oldest surviving Chinese materia medica, the Shen Nong Ben Cao Jing (Divine Farmer’s Classic of Materia Nugent-Head Medica), categorised 365 herbs according to three categories: 120 ‘upper’ ( shang) herbs, 120 ‘middle’ (zhong) herbs; and 125 ‘lower’ ( xia) herbs. This article discusses the clinical implications of this tripartite organisation, Keywords: Shen which goes far beyond being a mere indicator of the level of toxicity of the herbs documented. It also includes Nong Ben Cao a discussion of the Shen Nong Ben Cao Jing’s categories of jun, chen, zuo or shi (chief, assistant, envoy and Jing, Chinese messenger), the meaning of which differs significantly from the typical current interpretation of these terms. medicine, Chinese herbal medicine, materia Introduction additional commentaries. medica, upper Similar to the Nei Jing (Inner Classic), the Shen Nong The third notable attribute of the Shen Nong Ben Cao herbs, middle Ben Cao Jing did not have a single author or represent Jing is its organisation. It is divided into three scrolls herbs, lower that document three distinct groups of herbs: 120 herbs, chief, put together by an unknown number of authors over a ‘upper’ ( shang) herbs, which can be taken daily to assistant, envoy, period of time, and credited to Shen Nong. According lengthen the lifespan; 120 ‘middle’ ( zhong) herbs, messenger. -
Political Myth and Religious Beliefs in a Ritual of Ancestor Worship in Huizhou, China
Political Myth and Religious Beliefs in a Ritual of Ancestor Worship in Huizhou, China THESIS Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Wei Liu Graduate Program in East Asian Languages and Literatures The Ohio State University 2017 Thesis Committee: Mark A. Bender, Advisor Meow Hui Goh Copyrighted by Wei Liu 2017 Abstract Ancestor worship is a common tradition in Anhui, China and its relevant ritual practices constitute an important part of local popular religion. It is now experiencing revival along with a flourishing of popular religion across mainland China in the wake of the reform era. Cultural and religious researchers have generated much interest in this widespread social phenomenon. They explain it as an attempt to fill a “spiritual vacuum” or simply as an effort to garner political and economic benefits. But I argue that we should avoid lumping a great variety of beliefs and practices together under the name of “popular religion,” trying to explain them as a whole. Instead, we must address the variety of form and theoretical significance of these practices. Examination of a particular form of local ritual can yield new and different insights into a set of cultural and social values behind it. This paper studies the symbolic meanings of the objects and behaviors in a style of ritual performance of ancestor worship in a small village of Huizhou area in eastern China. To analyze the symbolic meanings of this ritual and its social meanings, I use the performance approach and social analysis of ideological discourse to point out that there are religious and political realities intertwined and embodied in these performances. -
Researching the Image of the Yellow Emperor in China's Early
Journal of chinese humanities 3 (���7) 48-7� brill.com/joch Researching the Image of the Yellow Emperor in China’s Early Textual Sources and Archaeological Materials Su Xiaowei 蘇曉威 Associate Professor of Language and Culture, Tianjin University, China [email protected] Translated by Caterina Weber Abstract In China’s early textual sources and archaeological materials, the Yellow Emperor 黄帝 appears in the following three contexts: in genealogical records, among predynastic rulers, and in sacrificial rituals. The earliest appearance of the Yellow Emperor is prob- ably in genealogical records; then, after being an ancestral ruler, he becomes the earliest emperor and a legendary ruler. This demonstrates his shift from an ancestral context to a monarchic context and illustrates the gradual yet colossal shift in ancient Chinese political thought from a system of enfeoffment built on blood relations to a system of prefectures and counties based on regional ties. The image of the Yellow Emperor in the context of sacrifice is closely linked to the yin-yang and five elements theories begin- ning in the later stage of the Warring States period; as society developed, this image also became associated with a certain Daoist path, thereby acquiring a religious value. Keywords ancient rulers – genealogy – Huang di – sacrificial rites – Yellow Emperor * The author thanks Professor Cao Feng at the School of Philosophy, Renmin University of China, for his valuable suggestions on this article and his help in locating textual sources. © koninklijke brill nv, leiden, ���7 | doi �0.��63/�35��34�-��Downloaded340043 from Brill.com10/01/2021 03:35:30AM via free access Researching the Image of the Yellow Emperor 49 Introduction Among the Daoist classics, one genre builds specifically on the myth of the Yellow Emperor 黄帝. -
Country of Origin Information Report: China October 2003
China, Country Information Page 1 of 148 CHINA COUNTRY REPORT OCTOBER 2003 COUNTRY INFORMATION & POLICY UNIT I SCOPE OF DOCUMENT II GEOGRAPHY III ECONOMY IV HISTORY V STATE STRUCTURES VIA HUMAN RIGHTS ISSUES VIB HUMAN RIGHTS: SPECIFIC GROUPS VIC HUMAN RIGHTS: OTHER ISSUES ANNEX A: CHRONOLOGY OF EVENTS ANNEX B: POLITICAL ORGANISATIONS ANNEX C: PROMINENT PEOPLE ANNEX D: GLOSSARIES ANNEX E: CHECKLIST OF CHINA INFORMATION PRODUCED BY CIPU ANNEX F: REFERENCES TO SOURCE MATERIAL 1. SCOPE OF DOCUMENT 1.1. This report has been produced by the Country Information and Policy Unit, Immigration and Nationality Directorate, Home Office, from information obtained from a wide variety of recognised sources. The document does not contain any Home Office opinion or policy. 1.2. The report has been prepared for background purposes for those involved in the asylum / human rights determination process. The information it contains is not exhaustive. It concentrates on the issues most commonly raised in asylum / human rights claims made in the United Kingdom. 1.3. The report is referenced throughout. It is intended for use by caseworkers as a signpost to the source material, which has been made available to them. The vast majority of the source material is readily available in the public domain. http://www.ind.homeoffice.gov.uk/ppage.asp?section=168&title=China%2C%20Country%20Information 11/17/2003 China, Country Information Page 2 of 148 1.4. It is intended to revise the reports on a six-monthly basis while the country remains within the top 35 asylum-seeker producing countries in the United Kingdom. -
Zang Fu 1 Instructor: Lorraine Wilcox L.Ac
Zang Fu 1 Instructor: Lorraine Wilcox L.Ac. [email protected] Table of Contents Pattern Identification 辯證 ............................................................................................................. 5 Eight Principles 八綱..................................................................................................................... 7 Exterior patterns 表証 ............................................................................................................ 7 Interior patterns 内証 ............................................................................................................. 8 Half-exterior half-interior pattern 半表半裏証 ..................................................................... 8 Cold patterns 寒証 ................................................................................................................. 9 Heat patterns 熱証.................................................................................................................. 9 Heat above, cold below ........................................................................................................ 10 Cold above, heat below ........................................................................................................ 10 Exterior cold, interior heat.................................................................................................... 10 Exterior heat, interior cold.................................................................................................... 10 True heat, false cold ............................................................................................................