health-in-china

"Garlic is a lucky plant; it is an antidote to poisons of all sorts. It plays considerable part in the festival of the 5th day of the 5th (Chinese) month. Garlic may also symbolise a rich progeny. ... Ginger is an important ingredient in many Chinese dishes. Confucius, we are told in the Analects, was 'never without ginger when he ate'. The elaborate system of correspondences which underlies so much Chinese thought required that sauces be prepared according to season with ginger, vinegar, wine or salt. Only honey was invariably included: 'since what is sweet corresponds to the earth which lies in the centre' (Marcel Granet).Since the ginger root often resembles a finger, women were told to keep off ginger during pregnancy, as the child might be born with more than five fingers. ... Nowadays, ginseng is in great demand as a tonic to which all sorts of curative and restorative properties are attributed. In ancient times, the plant was mainly produced in the mountainous regions of what is today the province of Shanxi, in North China...The roots of the ginseng plant are fairly long and often look like a small child. It is said that ginseng not only looks like a child but can also cry like one.At the present time, it is mainly in Manchuria and Korea that ginseng is produced. According to an old legend, it was beetle that brought a red child (i.e. ginseng) to Manchuria. There is a well known folk-tale about a man who is offered ginseng to eat; he refuses to eat it, believing it to be a boiled child. ... Doctors in ancient China who prescribed medicines made from herbal matter or from parts of animals, were divided into three categories: at the top were the state doctors, upper-class men who, in addition to their training in traditional medicine, had studied the medical texts available and had passed a state examination. They were called ‘Great Doctors’, held state posts and were summoned to court if the Emperor or one of his high officials were ill. The second group also belonged to the upper class: they were state officials who had studied medicine as a sideline in their free time. Should a friend or relation fall ill they would do what they could to help. They never asked for payment but expected gifts on suitable occasions such as major feast days or holidays.The third category was drawn from the lower classes of society. Its members were often the sons or grandsons of doctors. Practitioners belonging to this category often had their own private books of remedies and treatments, which were carefully guarded from rival eyes. They worked in small shops or on the streets, and they took payment for their services."

"Blue whales are known to live one hundred years and more. For animals of their size, seals and dolphins also enjoy a long lifespan. The giant turtle has become legendary as to its longevity. Turtles also hold the record in being able to remain over eight hours without breathing.These amazing abilities shared by all diving animals could not have remained unnoticed by the Taoists since they were keen observers of nature. Needham, in his monumental work on science in ancient China, describes the Taoists as the first scientists in human history, who carefully noted down their observations and elaborated theories and methods based on such observations.Considering that pearl diving, which started many thousands of years ago in China, was an additional incentive for Chinese to try to imitate nature, it becomes then evident how Taoists related longevity to the capacity to control and stop breathing. ... The Five Viscera:1. The heart, corresponding to fire 2. The lungs, corresponding to metal 3. The liver, corresponding to wood 4. The kidneys, corresponding to water 5. The spleen, corresponding to earth ... The Seven Injuries:1. Over-fullness injures the spleen 2. Great rage injures the liver 3. Fatigue and dampness injure the kidneys 4. Cold food or drink injure the lungs 5. Grief injures the heart 6. Storms and extreme climate injure the body 7. Fear and indulgence injure the will."

"The [ Chinese Communist Party ] celebrated Shi [Xuemin] for his secular approach to acupuncture. Shi [had] constantly downplayed the spiritual Taoist roots of acupuncture, which made him the official voice for acupuncture as a traditional but non-religious and non-spiritual science within the Party. Separating traditional Chinese medicine from spirituality is part of the CCP’s policy, thus making it compatible with the Party’s official Marxist worldview."

"Chinese medicine, like many other Chinese sciences, defines data on the basis of the inductive and synthetic mode of cognition. Inductivity corresponds to a logical link between two effective positions existing at the same time in different places in space. (Conversely, causality is the logical link between two effective positions given at different times at the same place in space.) In other words, effects based on on positions that are separate in space yet simultaneous in time are mutually inductive and thus are called inductive effects. In Western science prior to the development of electrodynamics and nuclear physics (which are founded essentially on inductivity), the inductive nexus was limited to subordinate uses in protosciences such as astrology. Now Western man, as a consequence of two thousand years of intellectual tradition, persists in the habit of making causal connections first and inductive links, if at all, only as an afterthought. This habit must still be considered the biggest obstacle to an adequate appreciation of Chinese science in general and Chinese medicine in particular. Given such different cognitive bases, many of the apparent similarities between traditional Chinese and European science which attract the attention of positivists turn out to be spurious. ... In therapeutic disciplines such as acupuncture, moxibustion, or massage, three kinds of sensitive points are of interest. By distinguishing among them, we incidentally catch a glimpse of the evolutive stages of foraminology. the first kind are the foramina ad hoc. In Chinese these are called ah-shih-hsüeh because the patient exclaims "oh yes!" (ah shih) when one of these foramina is pressed in exploratory palpation. These ad hoc points, without scientific names or precise topology, are partly identical with the "knots" that masseurs of all civilizations work to dispel."

"Well, acupuncture depends entirely on the flow of qi. The acupuncturist senses and directs qi through the needle. Acupuncture without qi is only as effective as one man's sticking needles into the flesh of another. This would serve no purpose. Chinese massage is the same. Qi can be used to heal in many situations. It has been used therapeutically for thousands of years and is basic to all of Chinese medicine. Let me assure you, it is a physical reality."

"There is hardly a field in all of historical scholarship of which we know so little as the development Chinese medical thought. A mountain of books which treat this subject has accumulated in the West since the sixteenth century. Some are written by European practitioners, since acupuncture is now a flourishing enterprise in the Occident, and some by scholars. But most of these writings, regardless of origin, obscure rather than illuminate the beautiful Chinese theoretical system."

"The origins of inoculation against smallpox in China are somewhat mysterious. We know that the technique originated in the southern province of Szechuan. In the south-west of that province there is a famous mountain called O Mei Shan which is known for its connections with both Buddhism and the native Chinese religion of Taoism. The Taoist alchemists who lived as hermits in the caves of that mountain possessed the secret of smallpox inoculation in the 10th century AD. How long before that they had it we shall never know."

"The ultimate goal of Buddhism – the termination of existential suffering for every individual – invites comparisons with the objectives of medicine. Buddha is frequently termed the ‘King of Physicians’, the only possessor of the true remedy for the eternal cure of illness."

"This illness resembles injuries caused by the influence of cold, and yet is the result of something totally different. Cold-related afflictions enter the body through the ends of the hair, and from there reach the blood channels. They continue to penetrate further into the body, eventually entering the conduits. From the yang region they invade the yin region and drive deeper and deeper into the body. Epidemics due to warmth enter the body through the mouth and nose, finally settling on the diaphragm. The affliction is thus located between inner and outer regions and can subsequently manifest itself in nine-fold form."

"The aim of tai chi chuan is to improve health, prevent disease and to achieve longevity. ... Tai chi chuan has basic principles. Put very simply it has direction, location, light and heavy, empty and full, long and short, timing, etc. It also considers the body reaction, i.e. huà (neutralizing attacks), ná (joint locking and breaking), dǎ (hitting to uproot) and fā (discharging energy). All depend on the opponent's reaction in determining how one should move."

"There are three levels of skill in pushing hands: non-awareness, awareness after the fact, and awareness before the fact."

"Various people have offered different explanations for the name tai chi chuan. Some have said: 'In terms of self-cultivation, one must train from a state of movement towards a state of stillness. Tai chi comes about through the balance of yīn and yáng. In terms of the art of attack and defense then, in the context of the changes of full and empty, one is constantly internally latent, not outwardly expressive, as if the yīn and yáng of tai chi have not yet divided apart.' Others say: 'Every movement of tai chi chuan is based on circles, just like the shape of a taijitu. Therefore, it is called tai chi chuan.' Both explanations are quite reasonable, especially the second, which is more complete. ... Those who practice shaolinquan leap about with strength and force; people not proficient at this kind of training soon lose their breath and are exhausted. Tai chi chuan is unlike this. Strive for quiescence of body, mind and intention. ... Scientific principles could apply to every aspect of tai chi chuan skills. Even more, the ways that empty and full transform are unfathomable. When practicing the form, the entire body feels comfortable; when pushing hands, the entire body feels lively. Therefore, after a long period of constant practice one not only avoids being tired, but actually feels more spirited after doing tai chi chuan. This indicates great intensity of delight. However, beginners, who have not yet grasped the fundamentals, must go through a period of forbearance. Then, eventually, they will spontaneously enter the most enjoyable stages."

"Two hands rise, separating into yīn and yáng Left and right like a yīn and yáng fishMovement springs from extreme stillness, opening then closing Relax the shoulders and sit on the leg as if embracing the moonTwo hands form into yīn and yáng palms Two palms crossed over for locking jointsWait for opportunity before moving, watch for changes Create opportunity by following the opponent's force"

"The painbody is to some extent mitigated by the widespread practice of t'ai chi... Every day in the streets and city parks, millions practice this movement meditation that stills the mind. This makes a considerable difference to the collective energy field and goes some way toward diminishing the painbody by reducing thinking and generating Presence."

"When you do the forms, you relax. The mind has to be relaxed in order to be joyful and make progress to the other levels. To complete the moves of the form with a continuous flow is the hardest to achieve, even at the senior level. The form's continuous coordinated motion is beautiful. Coordination deteriorates with age, but with the practice of tai chi chuan, this won't happen. ... on the differentiation of tai chi chuan taught at the Beijing Physical Culture Research Institute into different styles, Yang and Wu after 1914: It was the students who began to define what they were learning from the instructors who taught it to them while they studied with the masters from both families. We didn't say the styles were different; the students said they were different because of the form instruction."

"It is very sad that the elders in the tai chi family have passed. They devoted their lives to the development of tai chi chuan in China and everywhere. To the whole world."

"The postures or form differ considerably between different schools of tai chi chuan, although their fundamentals and principles are basically the same. This may even occur between learners of the same style and is related to what one has learned from one's teacher, the level of understanding and how early and late one learned the exercise. Spontaneous evolution and development is often the rule as time passes on regardless of the art. The matter has also been compared with one's handwriting, which may be considerably different from another's. ... on the application of the form Turn Body Double Kick: If the enemy attacks with a punch, you meet it with your upper hand, and kick him with your right foot. If the enemy takes advantage of your movement to launch a second attack, you can dodge it by turning your body, divert the oncoming fist with your right hand using the "plucking force" (cǎi jìn) and kick at his abdomen or the side of his body with your right foot. The manoeuvre is called "diverting the oncoming force into emptiness"."

"The meaning of the tai chi symbol lies in the mutual production of yin and yang, the complementary exchange of hard and soft, the thousand changes and the ten thousand transformations. This is the basis for tai chi chuan. Push hands is the embodiment of the tai chi symbol."

"Although the martial arts are a minor path, we can by means of the lesser glimpse the greater."

"Who would have thought that the art of the Chens of Henan Would be given to the world by the Yangs of Hebei?"

"In tai chi chuan you want to be calm and collected, so you have focused attention to observe what the opponent is doing to you. Within that quietness, you are ready to spring, you are ready to move. So the quiescence and movement go hand in hand, working together.In qigong practice, you become very, very quiet. You are so quiet, you actually tuck yourself away from the normal world into another state. Some people go too far and they can get into trouble. They may suddenly see angels in the sky, or immortals coming to visit them. There can be a lot of imaginary brain activities.But you have qigong which is naturally embodied in tai chi chuan. It is a more natural aspect of qigong and not a special kind of study that brings you into another sphere."

"The basic requirements and essentials we have talked about are very important points. But it is like many things. You can know it but sometimes you cannot carry it out. You may not be able to do it. You may need a long time to train yourself, slowly, slowly accumulating experience. The basic method behind all of this is very, very simple. It is just to loosen the whole body. Within the loosening of the body, you have to address two issues. One is that you have to loosen your mind, the other is to loosen the body. But the looseness is not just soft or a limp kind of looseness. Instead it is a lengthening, extending, opening up looseness. So you must understand all these things when you practice. Many people say: "Oh, I know all about that." But knowing doesn't mean you know how to do it. Many people do not know how to practice."

"on three levels of development: 1) Practice in order to learn what tai chi is and make sure all the movements and ideas are clear. 2) Reach the point where one understands tai chi in one's practice. 3) Use it freely and experience it at a mysterious and wonderful level."

"We have to pay attention to the relaxation of our chest. ...If our chest is stiff, it will be filled up with our qì. Once our chest is full of qì it cannot coordinate the movements of the whole body, and then we will certainly be beaten in any contest."

"Whenever one moves, the entire body is light and nimble, and each part of the body is connected together like a string of pearls. Qì resonates like a drum, the spirit internalizes. ... If there is above, there must be below, if there is a front, there must be a back, if there is a left, there must be a right. As intent rises it also descends."

"If we see a solid opportunity and fail to take advantage of it, how can it be said that our art is complete? If we do not practice according to the applications of the principles, we can work forever without developing a superior art."

"As a martial art, tai chi chuan is externally a soft exercise, but internally hard, even as it seeks softness. If we are externally soft, after a long time we will naturally develop internal hardness. It’s not that we consciously cultivate hardness, for in reality our mind is on softness. What is difficult is to remain internally reserved, to possess hardness without expressing it, always externally meeting the opponent with softness. Meeting hardness with softness causes the opponent’s hardness to be transformed and disappear into nothingness. How can we acquire this skill? When we have mastered sticking, adhering, connecting and following, we will naturally progress from conscious movement to interpreting energy and finally spiritual illumination and the realm of absolute transcendence. If our skill has not reached absolute transcendence, how could we manifest the miracle of “four ounces moving a thousand pounds”? It is simply a matter of “understanding sticky movement” to the point of perfecting the subtlety of seeing and hearing. ... The highest truths Were passed to Confucius and Mencius. The spiritual practices for cultivating body and mind Were exemplified in the seventy-two disciples, Emperors Wen and Wu. This was handed down to me Through Xu Xuanping. The elixir of long life is within the body That we may restore our primal purity. Spiritual cultivation brings great virtue; Regulate it well and the qi and body will be whole. For ten thousand years chant the praises of eternal spring; Truly the mind is the genuine article. The Three Teachings are not separate schools, But all speak of one Great Ultimate, Whose greatness fills the universe, One standard fixed for all eternity. The teachings of the ancient sages are a lasting heritage, Opening the way for truth seekers down through the ages..."

"1. Straighten the Head. Hold the head and neck naturally erect with the mind concentrated on top.2. Keep the chest slightly inward to help sink the breath to the dāntián. Sinking the chest also helps to round the back.3. Relax the waist. All movements depend on the waist. A relaxed waist makes the two feet able to form a strong base.4. Distinguish between solid and empty in stances. This gives stability and flexibility in movement.5. Sink the elbows and shoulders.6. Use the mind instead of force.7. Coordinate all movements of the upper and lower parts of the body.8. Create a harmony between the internal and external parts.9. Maintain continuity. All movements are continuous in an endless circle.10. Tranquillity in movement. Movement occurs while there is stillness inward."

"Too much talk about tai chi chuan is not good. It is much better to spend one's time practicing the form. It is through practicing the form that one actually comes to understand the sayings about tai chi."

"Between the first and second level, the requirement is to get rid of the stiffness in the body. Only when one has completely gotten rid of that tension does one pass through to the second skill level. Passing through to the third skill level is the time a person passes through the "tai chi gate". Without going through this process a person could never go through the gate because it is not easy. That is why you have ten thousand people and maybe one or two are really good."

"Tai chi chuan is the art of softness containing hardness, of a needle concealed in cotton."

"Everything in the universe is forever changing. Tai chi chuan may appear slow and unhurried to an observer, but the movements flow together continuously, without pause. Architecturally speaking, a curved line can support much more weight than a straight line. Likewise, in tai chi chuan, speed is not the main objective. Balance and stability are more important. Push Hands practice is extremely important because it requires an acute ability to sense and become aware of mistakes and flaws in the opponent's moves. If he is making no mistakes, then create an opportunity for them to occur. It is imperative that your own moves be executed flawlessly. As long as the opponent intends to knock me over or attack me, then his weakness will be exposed. "Preserve gains and maintain stability. Modesty brings gain, arrogance yields loss." This is an essential aspect of the political and personal philosophy of Chinese people. It is much more important to be spared defeat than to defeat the other. As long as I myself am not defeated, it does not really matter if my opponent loses. If he does not handle himself well, he will eventually be defeated. If he does handle himself well, that is also fine."

"Our founder has handed down a truly marvelous art; hard, soft, full and empty change with the situation. Diligently seek the truth in the teachings and deeply examine the internal, external, gross and fine. When the opponent approaches I draw him in; when he retreats I pursue him. If your emptiness does not conceal fullness, it is not effective emptiness. If your fullness does not contain emptiness, it is foolish risk taking. Within emptiness, adapt to changing situations; seek perfection in the principle of roundness. When the opponent uses "press", neutralize him with "roll-back". When he closes with you, use "split". "Pull-down" and "push" alternate with each other, and offense and defense all have their principles. The whole body is as one unbroken qì, as unified as a tai chi sphere. I can draw the opponent in from every point; my entire body is hands. However, if offense and defense are not clearly distinguished, full and empty will have no basis. It is like the full moon of the seventh month, whose light illuminates the whole world. When your training has reached the level of emptiness, then the distinction of offense and defense no longer exists."

"Master Hao Weizhen has researched the art for many decades and has a deep understanding of the true method of it. I was taught by master Hao and have been practicing the art day and night for many years. Now I have gained some understanding of the essential philosophy. Taking these findings further afield to compare my studies of xingyiquan and baguazhang, I find that the three belong to one family and this family divides into three different styles of forms. Although the three styles have different postures, they share the very same philosophy."

"Wu Gongyi had great technique, body art, and internal jìn (power). He had many, many techniques. Ma developed yì (intent) and qì (breath) force, not moving outside, not having many techniques but having strong zhōng dìng (central equilibrium)."

"From Ch'en Ch'ang-hsing (Chen Changxing) the transmission passed to Yang Lu-ch'an (Yang Luchan) of Yung-nien (Yongnian) county, Hebei, creator of the Yang style, and from Lu-ch'an's son Pan-hou (Yang Banhou), to Ch'üan-yu (Wu Quanyou) and his son Wu Chien-ch'üan (Wu Jianquan), creator of the Wu style."