DOCSLIB.ORG

The Yellow Emperor's Yin Convergence Scripture

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Taoist Chanting & Recitation Ring Bowl !3x. Light incense and place it in the burner. Bow 3x while audibly or silently reciting with each bow, “Homage to the Heavenly Immortal Yellow Emperor.” Te Yellow Emperor’s Yin Convergence Scripture Huáng Dì Yīn Fú Jīng Contemplate the Tao of Heaven and maintain the activities of Heaven. Ten all is done. 用 Guān Tiān Zhī Dào, Zhí Tiān Zhī Xíng, Jǐn Yǐ. Heaven has Five Tieves, and those who can recognize them are illuminated. , Tiān Yǒu Wǔ Zéi, Jiàn Zhī Zhě Chāng. Te Five Tieves reside in the mind, exhibiting their activities in Heaven. Te entire universe exists within your hand. Te Ten Tousand Transformations are born of your body. Wǔ Zéi Zài Xīn, Shī Xíng Yú Tiān, Yǔ Zhòu Zài Hū Shǒu, Wàn Huà Shēng Hū Shēn. Te nature of Heaven is in Humanity. Te Root Power of Humanity’s mind moves the universe. In establishing the Tao of Heaven, Humanity is then also determined. 114 Yin Convergence Scripture :: Tiān Xìng Rén Yě, Rén Xīn Jī Yě, Lì Tiān Zhī Dào, : Yǐ Dìng Rén Yě. When Heaven manifests its destructive power, the stars move and the constellations shift. When Earth manifests its destructive power, dragons and serpents rise to dry land. When Humanity manifests its destructive power, Heaven and Earth are overturned. When Heaven and Humanity manifest in concert, the Ten Tousand Transformations have their beginnings determined. Tiān Fā Shā Jī, Yí Xīng Yì Sù, Di Fā Shā Jī, Lóng Shé Qǐ Lù. Rén Fā Shā Jī, Tiān Dì Fǎn Fù, Tiān Rén Hé Fā, Wàn Huà Dìng Jī. Tere are clever and dull natures, either of which can be concealed in the other. ,上 Xìng Yǒu Qiǎo Zhuō, Kě Yǐ Fú Cáng. Te harmful emanations of the Nine Apertures rest within the Tree Essentials that may be in motion or in tranquility. Jiǔ Qiào Zhī Xié, Zài Hū Sān Yào, Kě Yǐ Dòng Jìng. 115 Taoist Chanting & Recitation When Fire arises in Wood, disasters occur with destructive certainty. When corruption arises in the country, its influences bring about certain destruction. Tose who know this and cultivate to refine themselves are called sages. Huǒ Shēng Yú Mù, Huò Fā Bì Kè, Shí Dòng Bì Kuì, Jiān Shēng Yú Guó, Zhī Zhī Xiū Liàn, Wèi Zhī Shèng Rén. Heaven creates and Heaven destroys. Tis is the principle of Tao. : Tiān Shēng Tiān Shā, Dào Zhī Lǐ Yě. Heaven and Earth are the robbers of the Ten Tousand Tings. Te Ten Tousand Tings are the robbers of Humanity. Humanity is the robber of the Ten Tousand Tings. Tiān Dì Wàn Wù Zhī Dào, Wàn Wù Rén Zhī Dào, Rén Wàn Wù Zhī Dào, When the Three Robbers act properly, the Three Powers are at ease. The ancients said, “During the time of nourishment, the hundred bones of the body are placed in good order. When the Root Power is put in motion, the Ten Thousand Transformations occur quietly.” 太太得 Sān Dào Jì Yí, Sān Cái Jì Ān, Gù Yuē Shí Qí Shí, 國 Bǎi Hái Lǐ Dòng Qí Jī, Wàn Huà Ān. 116 Yin Convergence Scripture People know the spiritualness of their spirit, but do not know that which affects the spirit. )) Rén Zhī Qí Shén Ér Shén, Bù Zhī Bù Shén Ér Suǒ Yǐ Shén. There is a calculation to the sun and moon, just as there is exactness to both the large and small. From this the merits of sages arise and their bright spirit comes forth. The Root Power of the robbers cannot be seen and cannot be known to all under Heaven. If wise persons acquire it, they strengthen themselves with it. When inferior people acquire it, they treat their lives lightly. , Rì Yuè Yǒu Shù, Dà Xiǎo Dìng, Shèng Gōng Shēng Yān, : Shén Míng Chū Yān, Qí Dào Jī Yě, Tiān Xià Mò Néng Jiàn, ? Mò Néng Zhī, Jūn Zǐ Dé Zhī Gù Qiào, ? Xiǎo Rén Dé Zhī Qīng Mìng. Tose who are blind hear well, as those who are deaf see well. To sever the benefit of one source is ten times better than making use of a teacher. Reflecting on this three times during the day and night is ten thousand times better than following a teacher. ⼈ Gǔ Zhě Shàn Tīng, Lóng Zhě Shàn Shì, Jué Lì Yī Yuán, Yòng Shī Shí Bèi, Sān Fǎn Zhòu Yè, Yòng Shī Wàn Bèi. 117 Taoist Chanting & Recitation From the mind all the affairs and things of the world are born, and from mind all the affairs and things of the world die. The Root Power resides in the eyes. Xīn Shēng Yú Wù, Sǐ Yú Wù, Jī Zài Mù. Heaven is without kindness, yet great kindness arises from it. With the crashing of thunder, lightning, and blustering winds, absolutely everything can be burned or twisted. Te nature of ultimate joy is to be excessive. Te nature of ultimate tranquility is to be pure. Tiān Zhī Wú Ēn, Ér Dà Ēn Shēng, Xùn Léi Liè Fēng, ) Mò Bù Chǔn Rán, Zhì Lè Xìng Yú, Zhì Jìng Xìng Lián. Heaven is the ultimate of secrecy and its ultimate openness is available to all, as is the controlling of all creatures through qi. Tiān Zhī Zhì Sī, Yòng Zhī Zhì Gōng, Qín Zhī Zhì Zài Qì. Te root of death is life, as the root of life is death. From the injurious arises kindness as from kindness arises the injurious. Shēng Zhě Sǐ Zhī Gēn, Sǐ Zhě Shēng Zhī Gēn, Ēn Shēng Yú Hài, Hài Shēng Yú Ēn. 118 Yin Convergence Scripture Ignorant people study the principles of Heaven and Earth to become a sage. I study the principles of the seasons and the affairs and things of the world to become intuitive. Yu Ren Yi Tian Di Wen Li Sheng, Wo Yi Shi Wu Wen Li Zhe. Some people regard sages as being simple-minded and are suspicious of them. I do not regard sages as being simple-minded nor am I suspicious of them. Ten there are those who expect miracles from them. I expect no miracles from sages. 去)去 Rén Yǐ Yú Yú Shèng, Wǒ Yǐ Bù Yú Yú Shèng, ) Rén Yǐ Qí Qī Shèng, Wǒ Yǐ Bù Qí Qī Shèng. Terefore, sinking into water or entering fire will certainly bring destruction upon yourself. Gù Yǐ Chén Shuǐ Rù Huǒ, Zì Qǔ Miè Wáng. Te Tao of the naturally-just-so is tranquility. Tus Heaven, Earth, and the Ten Tousand Tings are born. Te Tao of Heaven and Earth is to permeate, thus yin and yang prevail. Te yin and yang mutually yield to each other, so that the changes and transformations proceed accordingly. Zì Rán Zhī Dào Jìng, Gù Tiān Dì Wàn Wù Shēng, Tiān Dì Zhī Dào Jìn, Gù Yīn Yáng Shèng, 119 Taoist Chanting & Recitation 用 Yīn Yáng Xiāng Tuī, Ér Biàn Huà Shùn Yǐ. For this reason sages know that the Tao of the naturally-just-so cannot be abandoned. In following it they arrive at everything beneficial. Te highest tranquility of the Tao cannot be adapted to any type of uniform calculation, but there are strangely wonderful vessels through which the Ten Tousand Tings are brought forth, such as the Eight Diagrams, the Sexagenary Cycles, the Spirits, Root Powers, and the Hidden Ghosts. ) Shèng Rén Zhī Zì Rán Zhī Dào Bù Kě Wéi, Yīn Ér Zhì Zhī, Zhì Jìng Zhī Dào, )感今, Lù Lì Suǒ Bù Néng Qì, Yuán Yǒu Qí Qì, Shì Shēng Wàn Wù, Bā Guà Jiǎ Zǐ, Shén Jī Guǐ Cáng. Tese are the mysteries of the mutual empowerment of yin and yang, which advances and makes these images clear to all. 用 Yīn Yáng Xiāng Shèng Zhī Shù, Zhāo Zhāo Hū Jìn Yú Xiàng Yǐ. 120.
Recommended publications
  • The Old Master

    The Old Master

    INTRODUCTION Four main characteristics distinguish this book from other translations of Laozi. First, the base of my translation is the oldest existing edition of Laozi. It was excavated in 1973 from a tomb located in Mawangdui, the city of Changsha, Hunan Province of China, and is usually referred to as Text A of the Mawangdui Laozi because it is the older of the two texts of Laozi unearthed from it.1 Two facts prove that the text was written before 202 bce, when the first emperor of the Han dynasty began to rule over the entire China: it does not follow the naming taboo of the Han dynasty;2 its handwriting style is close to the seal script that was prevalent in the Qin dynasty (221–206 bce). Second, I have incorporated the recent archaeological discovery of Laozi-related documents, disentombed in 1993 in Jishan District’s tomb complex in the village of Guodian, near the city of Jingmen, Hubei Province of China. These documents include three bundles of bamboo slips written in the Chu script and contain passages related to the extant Laozi.3 Third, I have made extensive use of old commentaries on Laozi to provide the most comprehensive interpretations possible of each passage. Finally, I have examined myriad Chinese classic texts that are closely associated with the formation of Laozi, such as Zhuangzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lü), Han Feizi, and Huainanzi, to understand the intellectual and historical context of Laozi’s ideas. In addition to these characteristics, this book introduces several new interpretations of Laozi.
  • Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China

    Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China

    TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1.
  • The Dictionary of Chinese Deities

    The Dictionary of Chinese Deities

    THE DICTIONARY OF CHINESE DEITIES HAROLD LIU For everyone who love Chinese myth A Amitabha Amitabha is is a celestial buddha described in the scriptures of the Mahayana school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. An Qisheng An immortal who had live 1.000 year at he time of Qin ShiHuang. According to the Liexian Zhuan, Qin Shi Huang spoke with him for three entire days (including nights), and offered Anqi jade and gold. He later sent an expedition under Xu Fu to find him and his highly sought elixir of life. Ao Guang The dragon king of East sea. He is the leader of four dragon king. His son Ao Bing killed by Nezha, when his other two son was also incapitated by Eight Immortals. Ao Run The dragon king of West Sea. His crown prine named Mo Ang and help Sun Wukong several times in journey to the West story.His 3th son follow monk XuanZhang as hisdragon horse during Xuan Zhang's journey to the West. Ao Qin The dragon king of South sea AoShun The dragon King of North sea. Azzure dragon (Qing Long) One of four mythical animal in China, he reincanated many times as warrior such as Shan Xiongxin and Yom Kaesomun, amighty general from Korea who foiled Chinese invasion. It eleemnt is wood B Bai He Tongzhu (white crane boy) Young deity disciple of Nanji Xianweng (god of longevity), he act as messenger in heaven Bai Mudan (White peony) Godess of temptress Famous prostitute who sucesfully tempt immortal Lu Dongbin to sleep with her and absorb his yang essence.
  • Book of Lieh-Tzu / Translated by A

    Book of Lieh-Tzu / Translated by A

    ft , I ' * * < The B 2 I it* o f Lieh- i - I /\ Classic of Tao i > *• A Translated by A. C. GRAHAM . t The Book o f Lieh-tzu A Classic o f the Tao translated by A. C. GRAHAM Columbia University Press New York Columbia University Press Morningside Edition 1990 Columbia University Press New York Copyright © 1960, 1990 by A. C. Graham Preface to the Morningside Edition copyright © 1990 by Columbia University Press Library of Congress Cataloging-in-Publication Data Lieh-tzu, 4th cent. B.C. [Lieh-tzu. English] The book of Lieh-tzu / translated by A. C. Graham, p cm.—(Translations from the Oriental classics) Translation of: Lieh-tzu. Includes bibliographical references. ISBN 0-231-07236-8 ISBN 0-231-07237-6 (pbk.) I Graham, A. C. (Angus Charles) II. Title. III. Series. BL1900.L482E5 1990 181'.114-dc2o 89-24°35 CIP All rights reserved Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. Printed in the United States of America c 10 9 8 7 6 5 4 3 2 1 p 10 9 8 Translations from the Asian Classics EDITORIAL BOARD Wm. Theodore de Bury, Chair Paul Anderer Irene Bloom Donald Keene George A. Saliba Haruo Shirane David D. W. Wang Burton Watson Contents Preface to the Morningside Edition xi Preface xvii Dramatis Personae xviii—xix Introduction i HEAVEN'S GIFTS 14 2 THE YELLOW EMPEROR 32 3 KING MU OF CHOU 58 4 CONFUCIUS 74 5 THE QUESTIONS OF T'ANG 92 6 ENDEAVOUR AND DESTINY 118 7 YANG CHU 135 8 EXPLAINING CONJUNCTIONS t58 Short Reading List 182 Textual Notes 183 i x Preface to the Morningside Edition A significant change since this book was first published in 196o is that we have learned to see philosophical Taoism in a new historical perspective.
  • The Taoist Religion

    The Taoist Religion

    Digitized by the Internet Archive in 2011 with funding from University of Toronto http://www.archive.org/details/taoistreligionOOpark : ,The Taoist Religion BY E. H. PARKER {Professor of Chinese at the Owens College). I REPRINTED FROM THE "DUBLIN REVIEW. PRICE Is. 6d. / Xonfcon LUZAC & CO., OREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. {Opposite the British Museum.) : The Taoist Religion i E. H.^ PARKER (Professor of Chinese at the Owens College). REPRINTED FROM THE "DUBLIN REVIEW." PRICE Is. 6<L Xonfcon LUZAC & CO., FOREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. (Opposite the British Museum.) 1925 ?37 59B278 8 a .54 THE TAOIST RELIGION, little is a significant fact that, whilst comparatively so IT has yet been done in the fields of Chinese etymology and history, where an ample supply of exact knowledge is at hand, almost every foreigner who has either seriously studied or superficially toyed with Chinese philosophical literature, where everything is so vague, considers himself at liberty to expatiate upon Taoism, although Confucius himself frankly declared it to be rather beyond his compre- hension, even when explained by the Taoist prophet him- self. Personally I have, for better or for worse, succeeded in surviving the nineteenth century without falling a victim if, thirty-five years to the fashionable cacoethes ; and after of dalliance with Chinese books, I at last yield to the tempter, I may at least be permitted to plead in palliation that I only commit in my approaching dotage that rash act which others have perpetrated in the heyday of their youth and fame.
  • Myths of the Yellow Emperor

    Myths of the Yellow Emperor

    6 Myths of the Yellow Emperor T h e god called the Yellow Emperor played a minor role in the early tradition, but he gradually acquired a complex biography, an elab­ orate genealogy, and a cycle o f folkloristic legends that gave him an exalted status in the divine pantheon. Although later tradition made the Yellow Emperor the supreme deity of the Taoist pantheon, when philo­ sophical Taoism had acquired a more religious coloration and was espoused by imperial rulers, and although traditional histories have presented this god as the pacific culture bearer, the early tradition clearly shows that the Yellow Emperor (Huang Ti) is first and foremost a warrior-god who successfully fought against a series o f enemies — the Flame Emperor, Ch’ih Yu the god o f war, the Four Emperors, the hero Hsing T ’ien, and the one-legged god K ’uei, besides many other lesser known mythical figures. When the warrior function of the Yellow Emperor is compared with gods in mythology worldwide, his battles are violent but not frenzied, purposeful but not mindless, pacific in motive but not anarchic in the way that Thorr, Indra, and Odin are in their warrior function. In addition to his functions as warrior and peacemaker, this god also had the function o f culture bearer in later local traditions. For the Han historian Ssu-ma Ch’ien, the Yellow Em­ peror symbolized the fountainhead of Chinese culture and civilization. 130 Myths o f the Yellow Emperor — 131 The Battle between the Yellow Emperor and the Flame Emperor The first two readings, from the early and later tradition, narrate the battle between the Yellow Emperor and his brother, the Flame Em­ peror, Yen Ti.
  • Handbook of Chinese Mythology TITLES in ABC-CLIO’S Handbooks of World Mythology

    Handbook of Chinese Mythology TITLES in ABC-CLIO’S Handbooks of World Mythology

    Handbook of Chinese Mythology TITLES IN ABC-CLIO’s Handbooks of World Mythology Handbook of Arab Mythology, Hasan El-Shamy Handbook of Celtic Mythology, Joseph Falaky Nagy Handbook of Classical Mythology, William Hansen Handbook of Egyptian Mythology, Geraldine Pinch Handbook of Hindu Mythology, George Williams Handbook of Inca Mythology, Catherine Allen Handbook of Japanese Mythology, Michael Ashkenazi Handbook of Native American Mythology, Dawn Bastian and Judy Mitchell Handbook of Norse Mythology, John Lindow Handbook of Polynesian Mythology, Robert D. Craig HANDBOOKS OF WORLD MYTHOLOGY Handbook of Chinese Mythology Lihui Yang and Deming An, with Jessica Anderson Turner Santa Barbara, California • Denver, Colorado • Oxford, England Copyright © 2005 by Lihui Yang and Deming An All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, except for the inclusion of brief quotations in a review, without prior permission in writing from the publishers. Library of Congress Cataloging-in-Publication Data Yang, Lihui. Handbook of Chinese mythology / Lihui Yang and Deming An, with Jessica Anderson Turner. p. cm. — (World mythology) Includes bibliographical references and index. ISBN 1-57607-806-X (hardcover : alk. paper) — ISBN 1-57607-807-8 (eBook) 1. Mythology, Chinese—Handbooks, Manuals, etc. I. An, Deming. II. Title. III. Series. BL1825.Y355 2005 299.5’1113—dc22 2005013851 This book is also available on the World Wide Web as an eBook. Visit abc-clio.com for details. ABC-CLIO, Inc. 130 Cremona Drive, P.O. Box 1911 Santa Barbara, California 93116–1911 This book is printed on acid-free paper.
  • Selection from Yellow Emperor's Medical Classic (Huang Di Nei Jing)

    Selection from Yellow Emperor's Medical Classic (Huang Di Nei Jing)

    Selection of Yellow Emperor’s Medical Classic Yu Qi MD (China) Atlantic Institute of Oriental Medicine Course Syllabus Title/ Number of Course: Yellow Emperor’s Medical Classic (Huang Di Nei Jing) Instructor: Yu Qi MD (China) Phone: (954) 763-9840 ext. 205 Contact: http://www.cnacupuncture.com/student-resources.html Course Description: Huang Di Nei Jing is the most original and genuine source of the traditional Chinese medical theories. It involves knowledge from all different scientific fields such as: geography, life sciences, philosophy, cosmology, psychology, medicine, seasonology, Yun Qi, chronology, Yin-Yang theory, Wu Xing theory, and etc. It is impossible to practice Chinese medicine as a professional without a clear understanding of Huang Di Nei Jing. References: 1. Nelson Liaosheng Wu, Andrew Qi Wu: Yellow Emperor’s Canon Internal Medicine, Beijing, China Science & Technology Press, 1997 2. Zhu Ming: The Medical Classic of the Yellow Emperor, Foreign Language Press, Beijing, 2001 Objectives: 1. To introduce historical background, contents, value, time of publication, author and style of Huang Di Nei Jing. 2. To familiarize students with major TCM principles laid down in Huang Di Nei Jing. 3. To make students recite some important original sayings of Huang Di Nei Jing. Learning Outcomes/ Competencies: A student successfully completing Yellow Emperor’s Medical Classic (Huang Di Nei Jing) will acquire basic knowledge of Chinese cultural history, basic theory of TCM, acupuncture theory, herbs and formulas, as well as clinical medicine. Topics and Content: 1. Introduction & Health Preservation: Background, contents, value, written time, author and style of Nei Jing; Yellow Emperor and his men.
  • Jade Myths and the Formation of Chinese Identity

    Jade Myths and the Formation of Chinese Identity

    Journal of Literature and Art Studies, April 2017, Vol. 7, No. 4, 377-398 doi: 10.17265/2159-5836/2017.04.001 D DAVID PUBLISHING Jade Myths and the Formation of Chinese Identity YE Shu-xian LIU Wan-er Shanghai Jiaotong University, Shanghai, China Beijing Institute of Technology, Beijing, China Reality is constructed by societies, whose process must be analyzed by the sociology of knowledge. The “reality”, taken as granted by the public, has sharp contrast from one society to another. By Peter Berger and Thomas Luckman: The Social Construction of Reality Chinese civilization is the only surviving one that has a continual history that lasts for several thousand years since the Stone Age. What’s the secret of its lasting cultural vitality? How can it live through numerous military conflicts and political transitions and still firmly hold a large population of various ethnics within its administration? A long-established cultural centripetal force, i.e. cultural identity shared by multi parties, shall be the key to former questions. According to current focus of cultural research, this force is termed as “Chinese identity”, which explores the formation and continuation of Chinese civilization from the perspective of cultural identity. What is cultural identity? A simplified answer is: Cultural identity fundamentally refers to ethnicity. This characterizes a group whose members claim a common history or origin and a specific cultural heritage, no matter that the history or origin is often mythicized or that the cultural legacy is never totally homogeneous. The essential thing is that these common elements are lived by the concerned group as distinctive characteristics and perceived as such by others1.
  • A COMPLETE TRANSLATION of YELLOW EMPEROR's CLASSICS of INTERNAL MEDICINE (NEI-JING and NAN-JING) #301 Volume One [Su-Wen] by Henry C

    A COMPLETE TRANSLATION of YELLOW EMPEROR's CLASSICS of INTERNAL MEDICINE (NEI-JING and NAN-JING) #301 Volume One [Su-Wen] by Henry C

    HENRY C. LU (TRANS.) SU WEN: BOOK 1 ORIENTAL HERITAGE A COMPLETE TRANSLATION OF YELLOW EMPEROR'S CLASSICS OF INTERNAL MEDICINE (NEI-JING AND NAN-JING) #301 Volume One [su-wen] By Henry C. Lu, Ph.D. This translation is dedicated to: WORLDWIDE EDUCATION CENTRE FOR TRADITIONAL CHINESE MEDICINE. An educational institution to serve the Western world in the field of traditional Chinese medicine. The author proudly acknowledges that this translation is specifically designed for the Chinese College of Acupuncture and Herbology both in Vancouver and Victoria, B. C. Canada — a college of traditional Chinese medicine to prepare its students to become Doctor of Traditional Chinese Medicine, the only college of its kind in the western world dedicated to this specific goal and devoted totally to the teaching of authentic traditional medicine as a whole; including traditional philosophy, medical classics, diagnosis, herbology, acupuncture, and clinical training. Henry C. Lu. The full title of Nei Jing is called Huang Di Nei Jing, which may be translated as the Yellow Emperor’s Classics of Internal Medicine. Two separate books named Su Wen and Ling Shu respectively make up the Nei Jing, both contain eighty-one chapters, with two chapters of Su Wen missing (72 and 73) and subsequently added to it. The book called Ling Shu means “the Axis of the Divine Soul”, it was intended to be a fully comprehensive discussion on traditional Chinese medicine. Su Wen may be translated as “the Classics of Dialogues Concerning Internal Medicine”. The position of Nei Jing in traditional Chinese medicine may be compared to that of Plato’s Republic in Western philosophy and that of Shakespeare in English literature, for the good reason that the classics in question had, since its first publication, become the most authoritative guidance for the practice of traditional Chinese medicine.
  • Chinese Bears in Antique Garb 3 Emperor Yu the Great

    Chinese Bears in Antique Garb 3 Emperor Yu the Great

    ls ia er at M ed ht ig yr op C s: es Pr g on K g on f H o ity rs ve ni U se ne hi C e Th Chinese Bears in Antique Garb with introductory notes added by the translator ls ia er at M ed ht ig yr op C Legendary Times : (c.2100–c.1600 ss re P ng BC o ) K ng The Queen Mother of the West, o Yi the Archer and Chang’e f H o ity rs ve ni U se ne hi C e Th THE TEDDY BEAR CHRONICLES 2 ls ia er at M ed ht ig yr op C s: es Pr g on K The Queen Mother of the West is a legendary being in Chinese g n mythology, supposed to dwell upon the Kunlun Mountains and to o have been visited there by King Mu of Zhou. In her garden grow the H f famous peaches which ripen but once in o mortality upon those who eat them. Later tradition has given her a y it husband called the Royal Lord of the East. rs ve ni U e es to haveHou rescued Yi, or humans simply ‘Yi’, from is theimminent famed heroicannihilation. archer said in He shot down nine (or in some texts ten) surplus suns h which once rose together and scorched the earth. He was C e given the elixir of immortality by the Queen Mother of h 3,000 T the West as a reward, but his wife, Chang’e, stole it and flew away to the moon.
  • The Legendary Emperors

    The Legendary Emperors

    Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 1.3 THE LEGENDARY EMPERORS During the Classical era, the patrician elite was highly concerned with learning about the past and understanding the lessons it taught. In some cases, the effort was a sincere attempt to become enlightened; in other cases, the search for the past was actually a search for more practical tools, such as justifications for contemporary political goals. It is unclear to us just how much material was actually available for constructing an account of the distant past. What is clear is that the narratives of China’s earliest history were cobbled together out of a mix of outright myths, legends with some historical basis, and the political and ethical prejudices of their authors. It is easiest to conceive of the narrative of the past as being constructed backwards from the early Zhou. The Zhou people knew that before them had come a series of rulers belonging to a single ruling house, the Shang Dynasty. A clear picture existed for only a few Shang kings, but the Shang founder, at least, was seen as an heroic man, quite similar in many ways to the Zhou founders. Prior to the Shang, it was believed that there had been a dynasty called the Xia. Although these kings were mostly indistinguishable, again, the founding king, a man known as the Emperor Yu, was clearly conceived. Yu represents a transitional figure. Prior to Yu, history was seen as a succession of emperors, mostly sages, rather than as a succession of dynasties.