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In Chinese Medicine www.acupunctureceus.com OPTIONS FOR WELLNESS, INC. 7059 SW 53 LN MIAMI, FL 33155 305-665-0615 [email protected] CEU PROVIDER Florida Board of Acupuncture 50-2489-1 NCCAOM ACHB-038 CALIFORNIA CEP 722 There are some areas where the audience is asking a question that is not audible on the video. In most cases, Giovanni repeats the question. There are a few instances, however, where he does not. ☯☯☯ The treatment of mental-emotional problems with Chinese medicine must imply a knowledge of the structure of the psyche in Chinese medicine. It is only by understanding the concept of mind and spirit in Chinese culture that we can truly grasp how to treat psychological and emotional problems with acupuncture and Chinese herbs. All too often Chinese concepts of ‘mind’ and spirit’ are mistakenly interpreted in terms of Western (and often Christian) concepts of ‘mind’ and ‘spirit.' The mind, shen, is one of the vital substances of the body. It is the most subtle and non-material type of qi. The word shen, is often translated as ‘spirit’ in Western acupuncture books and schools; for reasons which will be clearer as the discussion progresses, I believe ‘mind’ is a more accurate translation, while what we would call ‘spirit’ in the West is the complex of all five mental-spiritual aspects of a human being, ie. ethereal soul, hun, corporeal soul, po, intellect, yi, willpower, zhi, and the mind, shen, itself. What then is the Chinese view of the mind? The mind, like other vital substances, is a form of qi; in fact, the most subtle and non-material type of qi. One of the most important characteristics of Chinese medicine is the close integration of body and mind which is highlighted by the integration of essence, jing, qi and mind, called 'the three treasures.’ The essence is the origin and biological basis of the mind. The Spiritual Axis in chapter 8 says: “Life comes about through the essence; when the two essences (of mother and father) unite, they form the mind." Zhang Jiebin says: “The two essences, one yin, one yang, unite…to form life; the essences of mother and father unite to form the mind.. Therefore the mind of a newly-conceived being comes from the prenatal essences of its mother and father. After birth, its prenatal essence is stored in the kidneys and it provides the biological foundation for the mind. The life and mind of a newly-born baby, however, also depend on the nourishment from its own postnatal essence. The Spiritual Axis in chapter 30 says: “When the stomach and intestines are coordinated the 5 yin organs are peaceful, blood is harmonized and mental activity is stable. The mind derives from the refined essence of water and food.” Thus the mind draws its basis and nourishment from the prenatal essence stored in the kidneys and the postnatal essence produced by lungs, stomach and spleen. Hence the three treasures: mind: heart; qi: lungs, stomach, spleen; essence: kidneys. These three treasures represent three different states of condensation of qi, the essence being the densest, qi the more rarefied, and the mind the most subtle and non-material. The activity of the mind relies on the essence and qi as its fundamental basis. Hence the essence is said to be the “foundation of the body and the root of the mind." Thus if essence and qi are strong and flourishing the mind will be happy, balanced and alert. If essence and qi are depleted, the mind will suffer and may become unhappy, depressed, anxious, or clouded. Zhang Jiebin says: “If the essence is strong, qi flourishes; if qi flourishes, the mind is whole.” 2 However, the state of the mind also affects qi and essence. If the mind is disturbed by emotional stress, becoming unhappy, depressed, anxious, or unstable, it will definitely affect qi and/or the essence. In most cases it will affect qi first, since all emotional stress upsets the normal functioning of qi. Emotional stress will tend to weaken the essence either when it is combined with overwork and/or excessive sexual activity, or when the fire generated by long-term emotional tensions injures yin and essence. Of all the organs, the mind is most closely related to the heart, which is said to be the ‘residence’ of the mind. The Simple Questions in chapter 8 says: “The heart is the monarch and it governs the mind….” The Spiritual Axis in chapter 71 says: "The heart is the monarch of the 5 yin organs and 6 yang organs and it is the residence of the mind." The mind, shen, residing in the heart or heart-mind is responsible for many different mental activities including: • Thinking • Insight • Intelligence • Memory • Cognition • Wisdom • Consciousness • Sleep • Ideas. In addition to these, the heart-mind is also responsible for hearing, sight, touch, taste and smell. Of course, many of the above activities are also carried out by other organs, and there often is an overlap between the functions of various organs. For example, although the heart-mind is mainly responsible for memory, the spleen and kidneys also play a role. Let us briefly look at the above functions in more detail. THINKING depends on the mind. If the mind is strong, thinking will be clear. If the mind is weak or disturbed, thinking will be slow and dull. The Chinese characters for ‘thought,’ yi, ‘to think’, xiang, and ‘pensiveness’, si, all have the character for ‘heart’ as their radical. MEMORY has two different meanings. On the one hand it indicates the capacity of memorizing data when one is studying or working. On the other hand, it refers to the ability to remember past events. Both of these depend on the mind and therefore the heart, although also on the spleen and kidneys. CONSCIOUSNESS indicates the totality of thoughts and perceptions as well as the state of being conscious. In the first sense, the mind is responsible for the recognition of thoughts, perceptions and feelings. In the latter sense, when the mind is clear, we are conscious;’ if the mind is obfuscated or suddenly depleted, we lose consciousness. INSIGHT indicates our capacity of self-knowledge and self-recognition. We are subjected to many different emotional stimuli, perceptions, feelings and sensations and all of these are perceived and recognized by the mind. With regard to emotions, in particular, only the mind (and therefore the heart) can ‘feel’ them. Of course emotions definitely affect all the other organs too, but it is only the mind that actually recognizes and feels them. For example, anger affects the liver, but the liver cannot feel it because it does not house the mind. Only the heart can feel it because it stores the mind, which is responsible for insight. It is for this reason that all emotions eventually affect the heart (in addition to other specific organs), and it is in this sense that the heart is the ‘emperor’ of all the other organs. COGNITION indicates the activity of the mind in perceiving and conceiving in reaction to stimuli. SLEEP is dependent on the state of the mind. If the mind is calm and balanced, a person sleeps well. If the mind is restless, the person sleeps badly. 3 INTELLIGENCE also depends on the heart and the mind. A strong heart and mind will make a person intelligent and bright. A weak heart and mind will render a person slow and dull. It should be remembered, however, that the essence, and therefore heredity, plays a role in determining a person’s intelligence. WISDOM derives from a strong heart and a healthy mind. As the mind is responsible for knowing and perceiving, it also gives us the sagacity to apply this knowledge critically and wisely. IDEAS are another function of the mind. The heart and mind are responsible for our ideas, oru projects and the dreams, which give our lives purpose. Thus if the heart is strong and the mind healthy, a person can think clearly, memory is good, the state of consciousness and insight are sharp, the cognition is clear, sleep is sound, intelligence is bright, ideas flow easily and he or she acts wisely. If the heart is affected and the mind weak or disturbed, a person is unable to think clearly, memory is poor, the consciousness is clouded, insight is poor, sleep is restless, intelligence is lacking, ideas are muddled and he or she acts unwisely. As we have just seen, the mind, and therefore the heart, plays a pivotal and leading role in all mental activities. Yu Chang in Principles of Medical Practice (1658) says: “The mind of the heart gathers and unites the ethereal soul and the corporeal soul and it combines the intellect and the willpower.” However, all other organs also play roles in mental activities, very often overlapping with that of the heart. In particular, the yin organs are more directly responsible for mental activities. Each yin organ ‘houses’ a particular mental-spiritual aspect of a human being. These are: • Mind, shen – heart • Ethereal soul, hun – liver • Corporeal soul, po – lungs • Intellect, yi – spleen • Willpower zhi – kidneys The Simple Questions in chapter 23 says: “The heart houses the mind, the lungs house the corporeal soul, the liver houses the ethereal soul, the spleen houses the intellect and the kidneys house the willpower.” In chapter 9 it says: “The heart is the root of life and the origin of the mind…the lungs are the root of qi and the dwelling of the corporeal soul…the kidneys are the root of sealed storage (essence) and the dwelling of willpower…the liver is the root of harmonization and the residence of the ethereal soul." The commentary to chapter 23 of the Simple Questions, also based on passages from the Spiritual Axis, says: “The mind is a transformation of essence and qi: both essences (ie., prenatal and postnatal essences) contribute to forming the mind.
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