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24.01.2022 Chinese Herbs Series 01 Teng San Qi _________________________________________________... Teng San Qi (Anredera cordifolia) is also called Shao Nian Yao [] Young Years Medicine, and Shang San Qi [], Upper Three-Seven. It is native to Jiangsu, Zhejiang, Fujian, Sichuan, Guizhou, Yunan and other areas such as New Zealand. Teng San Qi literally translates as 'Vine-Three-Seven and is not to be confused with the unrelated Chinese medicine San Qi -Radix Notoginseng. The medicinal part are the dried bulbils on the vine, which are described as tumour-like pearl sprout []. Its Qi is warm and its flavour slightly bitter. Its functions are to tonify the Kidneys and strengthen the lumbar region, to disperse stagnation and to eliminate swelling. This is made evident by the leaves which are when crushed rather sticky and stringy. The herbs main indications are for sore and weak lumbus and knees, for deficiency after illness, for traumatic injuries and bone fractures. In current practice in China in mainly finds use in traumatology, wind-dampness caused diseases [rheumatism], digestive tract bleeding and chronic illness with lumbar pain. A simple medicinal alcohol formula for rheumatism is as follows: Teng San Qi 50g, Nan She Teng [] (Celastrus scandens Thunb.) 10g, Shui Ma Liu [] (Debregeasia saeneb30g, to be soaked in alcohol (high percentage) to be ingested. (There is no quantity or frequency given). PS: The leaves of the vine can be fried in oil, not for medicinal purposes but for culinary.

23.01.2022 #neijingstudies #neijingmedicine #southerndirection #summertime

21.01.2022 26th March 2020 [] The True Warrior Sovereign (the Mysterious Warrior Sovereign) _________________________________________________... The third day of the third lunar month in the Chinese calendar (26th March 2020 in the Gregorian) marks the divine birthday of the True Warrior [Zhen Wu], who is also called the Deity of Martiality. He is a deity known for his powers of healing and exorcism. Thus, it is only fitting that there is a herbal formula named after him in his honor, the True Warrior Decoction [zhen wu tang], dealing with water accumulation due to Spleen and Water Yang deficiency. The Mysterious Warrior [xuan wu], an alternative name for him, also corresponds to one of the four animals of the four cardinal directions, namely the North. In this respect he is characterized by a serpent coiling around a tortoise, which as a depiction can be seen frequently in Mount Wu Dang, since he is the patron saint of that very same mountain range: Mount Wudang's ancient name is "Great Peace" [tai he ]. Legend has it that at the time of the the initial parting of the "Primeval Chaos" [hun dun ] the Spiritual Being True Warrior [zhen wu ] was cultivating here and achieved the upright fruits [of self-cultivation]. Following he said: "If it is not the True Warrior [wu ], it is not sufficient for undertaking [dang ] [the important role of this mountain]. Wudang obtained its name for this reason. Below you find a legend revolving around the True Warrior from a small book called Legends of White Horse Mountain. This mountains peak, Heavenly Horse Peak, is one of the 72 peaks making up the Wu Dang mountain range. Purple Cloud Press is intending to make available all the legends in the near future through a publication: The Origin of the Turtle and Snake Spirit Generals _________________________________________________ Legend has it, that in order to cultivate the Dao and become an immortal, the True Warrior Great Sovereign [1], rode on his White-Dragon Horse and roamed about in the four [cardinal] directions, seeking a place to cultivate. When his roaming brought him to the White Horse Mountain, with its majestic appearance, imposing and magnificent, its steep cliffs and precipitous rock faces, with over ten thousand fathoms in height [2]. With its numerous mountain ridges tall and spacious facing Yang [3], gentle slopes winding and wriggling, with its continuously green and luxuriant forests, arrays of the full bloom of wild flowers, thousand enchanting kinds of appearances, it was truly a good place to cultivate and refine. Thereof he at once built a thatched hut on the mountain summit. For entire days, he was otherworldly, submerging his Heart-Mind in cultivation and refinement. Even though mosquitoes bit him, and his stomach was rumbling with hunger, they all did not stir him the slightest. After a considerable period of time, Dragon King of the Northern Sea was moved by [his cultivation effort]. Therefore, this Dragon King Elder sent as envoy the two generals, Turtle-General and Snake-General, who swam upstream against the current of the Du-River and arrived at White Horse Mountain to assist the Ancestral Master Elder. The Snake-General was in charge of food and lodging, while the Turtle General was in charge of standing guard and escorting [the master]. Eventually, when the Ancestral Master Elder cultivated and refined to the realm where he was able to exist his Spirit and enter the transformations [4], he then tacitly employed his Spirit Gong. Where his feet fell on the ground, White Horse Mountain shook, resulting in the Earth moving and the mountains rocking. Where he brandished his Spirit fist, the interconnected mountains were at once smashed into fragmented and disintegrated pieces. The Ancestral Master Elder made a divination by a pinch of his finger [5],he came to understand that despite this mountains graceful sceneries, it is ultimately not a place to bear the upright fruit [6] of cultivation. After surveying comprehensively at the celestial phenomena, he ascended Mount Wu Dang. [Yet], the Ancestral Master Elder thought in affection about the White Horse Mountains graceful sceneries; thus, he transformed the physical bodies of the two generals, the Turtle-General and the Snake-General, into bodies of stone, which stayed behind on White Horse Mountains highest peak, behind the Ancestral Masters hall, and next to the flower cliff and the Qin [7] platform. As for their true bodies, they followed the True Warrior Great Sovereign to ascend Mount Wu Dang. -Collated by Cheng Dao Zhong [1] The True Warrior [zhen wu], also called the Mysterious Warrior [] is the patron saint of Mount Wu Dang and a temple [yu dian] has been erected in his honor on the Heavenly Horse Peak above the Five Immortals Temple. See also appendix under the True Warrior. [2] A fathom [] is a unit of length roughly equal to 7-8 Chinese feet or cubit. [3] Yang [] denotes the sunny side of a mountain. [4] To exit with ones Spirit and enter transformations [chu shen ru hua ] also means to reach perfection. [5] Literally bending his fingers to calculate a divinisation. This most likely refers to a method where one utilizes the palm to form hand seals and to cast a fortune-telling. [6] The upright fruit [zheng guo ] is to achieve the upright sainthood through one's efforts and insight. [7] The Qin [] refers to the Gu Qin[] which is an ancient Chinese string instrument, often translated as zither.. See also chapter 12, Platform of Playing the Zither [fu qin tai] for the full legend. ______________________________________________________ Post-Scriptum: Two more articles about the True Warrior can be found on Purple Cloud Institutes webpage under the following links; http://purplecloudinstitute.com/journey-to-the-west-excerp/ and http://purplecloudinstitute.com/%e7%99%bd%e9%a9%ac%e5%b1%b/

21.01.2022 The INR free series Tea with Huangdi will be online from the 5th October and released in segments. The purpose of these discussions is casual, relaxed immers...ion into classical medical principles, philosophy, culture and more for a wider audience that may be on the verge of diving into the waters of the Neijing and all that surrounds it. Short talks of 20 mins to an hour, with our first one being on the principle of technique accompanied by an immaculate 2010 raw pu-erh from Lincang. The previous discussion on Wu Forms will also be included in this series. Links and videos will be posted here, Facebook, and on our site. We look forward to sitting with the text and tea and you!

21.01.2022 Coming soon as part of the INR / Ziran Collective collaboration is a discussion on the nature of knowing-self, embracing impermanence, and the process of cultiv...ating something through nothing. This will be a free seminar and casual discussion for those that may be interested. A brief synopsis is below: Wu - to dance, to not. The wu-forms of the Laozi encompass the foundational objectless directive of being and self in order to enact Ziran , that which is spontaneously and innately so. Wuwei is the non-attendance of directed action that intercedes De () or principled focus. Wuzhi or no knowledge, is that which enacts natural response to ones self-in-environment and environment-in-self via Ming , development of acuity, mind, and senses though the tranquility of being. Wuyu non-desire, eradicating the concept of object and embracing the objectless. What we seek is reverential desire based on non-attendance within ones interaction with the universe (Tian ) through mirroring ones stance in order to mould oneself not through ownership, occupation, control or consumption, but through that which naturally brings one joy, observance, and celebration of the here and now. ~ / David White #classicalquarantine #instituteofneijingresearch #daoism #laozi #chinesethought #zirancollective #davidwhite

20.01.2022 Mistaken Identity: Jiang Zhen Xiang Acronychia pedunculata ( NOT Dalbergia Odorifera)... There are no coincidences. I never considered this event worthy of sharing or making it known to the public. In fact, I deemed it highly unlikely that a mistaken identification of a herb could ever happen to me, given the small likelihood in the bigger picture. Despite seemingly a small mistake, it could have grave repercussions for the treatment outcome for the patient. As all of us who are trained in herbs know: There are sometimes more than species of herb falling under the umbrella of one Chinese name. It all began with me typing up neatly a simple formula from my teacher Li Shi Fu from White Horse Mountain for medical incense with the purpose to expel mosquitoes and clear a space for meditation. Needless to say that the majority of the plants were aromatic such as sandal wood [tan xiang] and eaglewood [chen xiang].Also the third ingredient incoporated the word Incense in its name, being called Jiang Zhen Xiang []. A quick research revealed it to be identical to Jiang Xiang [], literally Incense [which had been] Descended. Since this formula was orally transmitted by a reliable Daoist renunciate and doctor, there was little reason for me to question the formula, or this specific herb. When I looked up the Latin name, Dalbergia Odorifera came up in several dictionaries and websites (also known as Chinese rosewood), but the function really did not match the action of the formula. First of all it was categorizes as herb that stopped bleeding and as secondary function it invigorated blood and circulated Qi. I was left with three options to proceed; firstly accept the mismatch in action and desired effect in the formula, secondly scrap the herb from the formulas herb list, or thirdly ask my teacher for clarification, which in hindsight would have led to a major error on my part (simply because you cannot ask a Chinese which the Latin name is for a certain Chinese herb. It would be like asking a Western biologist for the Chinese name). The day was saved when I stumbled across an article whose author, Subhuti Dharmananda, I owe my gratitude to, since his investigation cleared up the fog and provided all the answers [1]. It turned out that there were two herbs, with different Latin names, classified under the same Chinese name. Such as, Acronychia pedunculata being the alternative, less commonly used herb for Jiang Zhen Xiang, besides Dalbergia Odorifera. Furthermore, in the Complete Essentials of the Materia Medica [ben cao bei yao] from 1694 it clarifies Acronychia pedunculata; it is acrid and warm, and also called Zi Jin Teng [], Purple-Golden Vine, which is namely the optimal Jiang Chen Xiang [], Descending True Incense. In the source it states that apart from dispelling evil-qi it also has the function of dispelling strange phenomena [bi e qi guai yi], insinuating its ability to clear spaces of supernatural powers. When burning [it as incense] one is able to descend or call upon all the Realized [Ones], which is the reason for its name. It is diffusing, expels evils, stops bleeding and generates flesh. Admittedly due to time constraints, I was in no urge to prioritize the write up of this mistaken identity case. But when I first-hand witnessed a TCM doctor using it for a Fragrant Pouch [xiang bao ] to prevent COVID-19, I more than was shocked to see on the plastic bag labelled in big letters: Dalbergia Odorifera, which robbed the formula of one of its designed ingredients. I have composed this article in the hope of preventing others from repeating the very same mistake. [1] More information can be found on the following link: https://www.itmonline-updates.org//1008277/jiang_xiang.pdf

18.01.2022 - Youhui Wuyan Grief, anger, speechlessness Lingshu Chapter 69 extract. : , , ? ? ? ... ... , ...... , , , , , , , . , , , , , . : ? : , , , . , . , , , . Huangdi asked Shaoshi: When an individual has sudden sadness or anger and wishes to speak but cannot manifest a single tone, which path is blocked? Which qi emerge? Causing no sound to be heard clearly? I desire to hear the rules... ...the uvula is the gate which sound must pass... ...the fact is when the uvula is small, weak and thin, qi is issued quickly, opening and closing are unimpeded, qi exits with ease. When the uvula is large and thick, opening and closing is difficult, qi exits slowly, causing one to stammer. When an individual has no voice, cold qi has settled at their uvula. Therefore, the uvula cannot open. When open, it cannot close. Ultimately there will be no opening or closing at all. Hence, no voice. Huangdi asked: how does one needle this? Qibo said: Zu shaoyin, above it binds to the tongue, nets with the transverse bone, and ends at the uvula. Twice, the xue mai are drained, turbid qi is eliminated. The mai of the uvula nets the Renmai above, extract (the cold) from Tiantu, this will allow the uvula to open. Photo: Wellcome Trust, Renmai

17.01.2022 COVID-19 and the Yellow Emperor : Is it possible an ancient Chinese system of climate analysis predicted a pandemic (Part 2) As previously stated, it is not the... purpose of this article to outline the workings of this system in its entirety. However, a basic overview will be given of the Five Movements and the Six Qi. The Five Movements The character , here translated as Movements, contains within it concepts difficult to communicate in a single word. The primary character component depicts a covered chariot accompanied by the walking radical (1). In this specific context, it refers to how the constellations move around the Pole Star over the course of a year, or one of the five seasons. There are five different houses which periodically emerge as the ruling aspect of each year or individual season. Much like the Ten Heavenly Stems , the conceptual basis of the Five Movements are the Five Elements - Wood , Fire , Earth , Metal and Water (2). The Five Movements correspond to the five sectors of the sky influenced by the Five Elements, namely the Cinnabar Heaven , the Yellow Heaven , the Blue Heaven , the Clear Heaven and the Dark Heaven (3). Each year is divided into five separate steps designated as being host and guest periods. The language of musical notes is used to express this (4). The Host Movements of time correspond five periods of seventy-three days to the same seasonal Elements every year, only differing in whether they are minor or major tones that year. The Elements relating to the Visitor Movements change every year, beginning with whichever element is the Central movement for the year. From this we can start to determine which of the various elements are excessive and deficient during the course of the year. The language used to describe these celestial motions employs many political words, phrases and metaphors. Implicit in this choice of vocabulary is the notion that these cosmic movements resonate to the earth and influence the climate and humanity in a way similar to imperial decrees. From the first lines of Su Wen 69, it is quite clear one of the most important aspect of Five Movements and Six Qi system is which of the Five Elements governs the Central movement for the year and if it is marked by excess or inadequacy . We are told in Su Wen 66 the government of each of the Five Elements may be marked by either great excess or inadequacy. Thus when (a cycle) commences and (a specific element) moves in the direction of surplus, it will be followed by a depletion; when it moves in the direction of depletion, it will be followed by a surplus. If one has knowledge of these comings and goings, the Qi can be predicted. . Similar sentiments arise in Su Wen 70 which states. The Five Movements recur and diminish, differing in their rise and fall. Harm and benefit follow one another. ." Yin Yang philosophy is also an integral basis to this system. We are explicitly told in Su Wen 66: The Yin and Yang of the Five Movements, these are the Dao of Heaven and Earth. They are the guiding principles of the ten thousand things and the parents of all change. They are the basis and origin of life and killing, and the seat of divinity. . Thus as the swing of the elements from excess to insufficiency and back again adheres to the principles of Yin and Yang, we can begin to see the fundamental basis of this system is Yin Yang and Five Element theory Although these theories may see simplistic upon first glance, their interactions on several different physical and temporal planes allow the development of a theory that can begin to account for climatic complexity. (1): The character for cloud is probably related etymologically. (2): The cycle of correspondence between the Five Elements and the Ten Heavenly Stems begins with the Wood Element (Wood , Fire , Earth , Metal and Water ), whereas the cycle of correspondence between the Five Element and the Five Movements begins with the Earth element (Earth , Metal , Water , Wood , Fire ). (3): The location of these five sections of sky are determined based on the Twenty Eight Lunar Mansions . (4): Jue Zhi Gong Shang Yu , respectively representing the Wood, Fire, Earth, Metal and Water Elements.

17.01.2022 JingShen Late Autumn News - https://mailchi.mp/5b44f17eb168/jingshen-late-autumn-news 50% OFF short dated herbs, get in quick!

16.01.2022 COVID-19 and the Yellow Emperor : ______________________________________________________ Is it possible an ancient Chinese system of climate analysis predicted ...a pandemic (Part 4) ______________________________________________________ The Six Qi There is a close relationship between the Five Movements and the Six Qi. In addition to affecting the earth and human affairs directly, the Five Movements is also conceived of as acting on humanity by influencing the climate. We are told in Su Wen 66: Heaven has the Five Phases, these control the Five Positions (FN) which (in turn) generate cold, summer heat, dryness, dampness and wind. ,. Most mentions of the Six Qi in the Huangdi Neijing refer to pathogenic climatic influences, namely summer heat , cold , dryness , dampness , fire and wind . The Six Qi referred to in Chapters 66-67 of the Su Wen differ in that they refer to actual climatic change occurring in the course of one year, and are further characterised by division into a Three Yang Three Yin system and application of Five Phase theory (1). Just as with the Five Movements, there are both Host and Guest cycles relating to the Six Qi, although here they are somewhat more complicated. The year is divided into six equal lengths of time which are made up of four of the twenty-four solar periods, and in the Host cycle it commences with the Qi of Wood and follows the Generative Cycle of the Five Phases. In this way the Host cycle is the same year to year and essentially follows the seasons (2). The Guest Qi cycles also employ the division of the year into six equal periods of time. Much like the Five Visitor Periods associated with the Five Movements, the initial Guest Qi varies from year to year, meaning the cycles itself differs from year to year (3). This results in always changing overlapping influences Host and Guest Qi cycles which can complement or clash with each other, in turn causing changes in the climate and the nature of diseases contracted by the population. An integral aspect of the Six Qi is the Commander of Heaven , namely the Yin or Yang Qi associated with the Earthly Branch of the year. This term is designated as the Superior Qi in the text and can refer to the influence governing the entire year, the influence governing the first half of the year or the influence governing the third period of Qi, depending on context. When describing the influence of the first half of the year, it is usually described in tandem with the Qi at the Source which is the Inferior Qi controlling the second half of the year and the Qi in the sixth step. (1): The Qi of Tai Yang is associated with cold and the Water Phase. The Qi of Yang Ming is associated with Dryness and the Metal Phase. The Qi of Shao Yang is associated with Ministerial Fire and the Fire Phase. The Qi of Tai Yin is associated with Dampness and the Earth Phase. The Qi of Shao Yin is associated with Sovereign Fire and the Fire Phase. The Qi of Jue Yin is associated with Wind and the Wood Phase. It is interesting to note that in order to allow direct correspondence of the Five Phases to the Six Qi, the Fire Phase is split into Ministerial Fire and Sovereign Fire . In this Three Yin Three Yang system, when not split into Ministerial and Sovereign Fire, Heat is usually associated with Shao Yin and Fire is usually associated with Shao Yang. (2): The order according to the six periods is as follows - First Qi: Jue Yin, Wind and Wood. Second Qi: Shao Yin and Sovereign Fire. Third Qi: Shao Yang and Ministerial Fire. Fourth Qi: Tai Yin, Dampness and Earth. Fifth Qi: Yang Ming, Dryness and Metal. Final Qi: Tai Yang, Cold and Water. (3): The Visitor Qi also follow a different cyclical order to the Host Qi. The order is Tai Yang, Jue Yin, Shao Yin, Tai Yin, Shao Yang, Yang Ming.

15.01.2022 Explanations of Channels and Points Vol.1 Point Explanations VII _______________________________________________________________________... The following post is an excerpt fromExplanations of Channels and Points Vol. 1 [] translated by Michael Brown and edited by Allen Tsaur. It explicates the origin of point names from a new perspective and viewpoint. The Bladder _______________________________________________________________________ First Point of the Bladder Channel Jng Míng Bright Eyes (BL-1) Explanation: that which enables the Jng (Eye) to have Míng (Brightness) is the pupil, so, why is this point called Jng Míng (Bright Eyes)? Although all five zàng-viscera adjoin to the eye, the eye is alone the orifice of the liver; moreover, the heart is root of the eye. The canthus of the eye is the area of the heart. Therefore, this point is called Jng Míng (Bright Eyes). Moxa is contraindicated for the fear that the fire qì will fume the eyes. That which this point treats are all eye diseases. Second Point of the Bladder Channel Zn Zhú Bamboo Gathering (BL-2) Explanation: for this point, when the eyebrows are furrowed, it has the appearance of Zn Zhú (Gathered Bamboo), therefore it is called Zn Zhú (Bamboo Gathering). Regarding to the contraindicated use of moxa, this is due to the fear that the fire qì will steam the head. Tenth Point of the Bladder Channel Tin Zhù Celestial Pillar (BL-10) This point is located in the depression on the great sinew that clasps the nape at the posterior hairline. The Tóngrén states needle 5 fn, obtain qì then promptly drain. The Míngtáng states needle 2 fn, retain for 3 respirations, drain for 5 inhalations, moxa is inferior to needling, moxa 7 to 100 cones every day. The Xiàjng states moxa 3 cones. The Sùzhù states needle 2 fn, retain for 6 respirations. Explanation: Tin (Celestial) is indicating the head. This point is located closely beside the two great sinews, that hold up the head with an image of Zhù (Pillars), therefore it is called Tin Zhù (Celestial Pillar). Principal diseases of Tin Zhù: feet unable to bear [weight of] the body, shoulder and upper back pain as if they were about to break, painful brain as if about to burst, nape feels as if it were dislocated, stiffness of the nape with inability to look behind, spinning head and painful brain, head wind. Explanation: the above signs are all due to evil entering the vicinity of this point, therefore seek this point. Lung disease of Tin Zhù: inability to differentiate smells. Explanation: when wind enters at this point, it is able to reach the nose and resulting in this sign, therefore seek this [point]. Twelfth Point of the Bladder Channel Fng Mén Wind Gate (BL-12) Alternate name: Heat Administration This point is located beside and below the second vertebra, 1 cùn 5 fn from the middle of the spine, on each side, sit upright to locate it. The Tóngrén states needle 5 fn. The Sùzhù states needle 3 fn, retain for 7 respirations. The Míngtáng states moxa 5 cones. Explanation: when the wind evil of heaven strikes a person, it frequently [strikes] in the upper region; moreover, the upper back of a person is especially susceptible to be struck by wind. Evidently, there must be an opening here that invites [the wind] to strike. Thus, on the d [channel] on the midline, [there is Fng F (Wind Administration, DU-16)]. On the side of the nape, on the channel of the foot shàoyáng, there is Fng Chí (Wind Pool, GB-20). Together with this channel, [they are all] located on the upper back, thus there is also Fng Mén (Wind Gate) here. For more information about the book please view the interview by Chinese Medicine Podcast, entitled: ‘Searching for the Truth, a discussion on Chinese Medicine Study with Michael Brown‘ under the following link: https://www.youtube.com/watch _____________________________________ Post-Scriptum: The book is available on amazon under the following link: https://www.amazon.com/Explanations-Channels-P//1703778715 PPS: Vol. 2 will be released next year. PPPS: Pictures are from wellcomecollection.org

15.01.2022 Have allot of free time right now? Join us for Dr. Neal's free webinar on Healthy Seminars on April 20th! He will be discussing the Covid-19 situation that is c...urrently affecting the world from the point of view of the Neijing, and you won't want to miss it! Register here: https://zoom.us//regis/uZ0ocu2hqz8pIRDX1bgH0QH8nar6mbTYlQ We'll see you there!

14.01.2022 Chinese Medicine Series 04: The Complete Compendium of [Zhang] Jingyue [pt3] ___________________________________________________________... The following is the complete chapter 34, ‘Safeguarding the Heavens’ from The Complete Compendium of [Zhang] Jingyue Vol.1-3, ‘Eight Principles, Ten Questions and Mingmen Theory’ translated by Allen Tsaur. This first instalment of this monumental work will be published by Purple Cloud Press in the next week. It will be the first of a three-book series on Zhang Jingyue’s masterpiece. If it is well received it will hopefully entice Allen to tackle the entire work.Allen is also the editor of Explanations of Channels and Points translated by Michael Brown. Chapter 34: Song of Safeguarding the Heavens The one qì of the earlier heaven is named the supreme polarity. As the supreme polarity engenders life after life, the changes manifest. For the nature’s creation within the changes, the yn and yáng are separated. Once the yn and yáng are separated, the movement becomes ceaseless. As what is unyielding and what is soft reverberate each other, qián and kn are established; [subsequently], the multitude of b, fù, guài, and gòu arise and grow. Being endowed with the earlier heaven, the later heaven is manifested; as they commence from the origin, the qì and blood become existent. When the qì of yn and yáng are secured, there can be longevity. When the dragon and tiger are soaring, their homes and residences are abandoned. From the nature’s creation, how much [endowment] is really received and held by the humans? For what little there is, does anyone mention anything about treasuring it? To treasure and care for the heavenly true [qì], there are two practices [that one must undertake]. One should observe and distinguish the crucial interactions and associations between oneself and others. One should cultivate oneself diligently; yet, the effort must not be forced, as Zhung Z was most delighted at having no intention for gain. In one’s conduct, one must cautiously safeguard the heavenly harmony. Qí Bó understood clearly that one must neither annihilate nor restrain. Since the beginning of time, annihilation and restraint have always been the enemy of life. For the far-fetched conjecture that regards [the yn fire as] a bandit of the original qì, it is shallow and without a clear understanding of the root and source. As such, how will one benefit from nourishing qì and cultivating the truth? By regarding my words casually as though they are floating clouds, the passers-by will fail to recognize that the Dao is present at the roadside. Now, having composed this Song of Safeguarding the Heavens, I wish to act as an infatuated host and present it to my welcome guests. Post-Scriptum: The final work contains many more extensive and informative footnotes from scholarly and academic research meticulously conducted by the translator.

14.01.2022 Some food for thought about our role as practitioners in this global crisis https://www.treatingwomen.com/COVID-19

14.01.2022 When you hear the splash Of the water drops that fall Into the stone bowl You will feel that all the dust Of your mind is washed away.... Sen-No-Rikyu A thoughtful gift of tea and from a student of mine. I have always emphasised good tea, a good environment, and sound classical study are as one and the same. Appreciation of method, history, and the varying spiritual, physical, and energetic manifestations that stem from both support and birth one another. Soon, the INR reading groups known as Tea with Huangdi will commence within the new Ziran Collective space. Here time to reflect on tea, medicine, and philosophy will take place. ~ David White #tea #chadao #inr #acupuncture #neijing

13.01.2022 Acupuncture treatment for Covid-19

12.01.2022 Shou taiyin, externally they unite with the He river, internally they tie with the lung. ... Shou yangming, externally they unite with the Jiang river, internally they tie with the large intestine The He river, (yellow river) is the second most expansive river system of China that originates in the western portion of the land and ancient Chinese civilisation was birthed from its basin. It resonates with that of the Lung, western-metal, and that which gives life in beings. The jiang river, the lower portion of the yangzi (pictured) that extends from the west. Referred to today as the chang jiang () or long river resonates with that of the Large Intestine (western-metal) and it receives and distributes, it is capable of abundance. The of the form-manifest mimic that of the movement, pathway, distribution, and characteristics of that of the natural water bodies of this world. Studying how water moves, collects, nourishes, takes away and more gives the physician great insight into the lens of our medical ancestors.

11.01.2022 ~ This is a magical story: more than a month ago, at the Hankou Hospital, Zou Xu, director of the Department of Critical Care Medicine, Guangdong Provincial Hos...pital of Traditional Chinese Medicine, and a western medicine colleague consulted a severe patient. He, Western medicine can only be intubated immediately, but once intubated, the mortality rate will be very high. Western medicine colleagues invited Zou Xu to take a shot when there was no way. Maybe they wanted to see what Chinese medicine had to do. Zou Xu said afterwards: "Acupuncture in traditional Chinese medicine is sometimes magical and can't be seen in mild cases, but in severe cases you can see the effect immediately and it is very challenging." Zou Xu went down with 4 needles, and the patient became calm. Now, the breathing is not quick, the heartbeat is not so fast, blood oxygen is coming up, the non-invasive ventilator is working again, and the patient does not need to be intubated. The results were immediate, and it can be imagined that western medicine colleagues were completely shocked. There are so many legends like this in the ICU. The small silver needle saved the patient's life, which is unthinkable in western medicine. The number of people's rescue team who did not need day and night fine care could make this patient temporarily out of danger, and Chinese medicine was alone. 4 A silver needle, ten minutes, all work is done, reducing the patient's pain, the key is to save lives, this contrast is too disparate.

08.01.2022 COVID-19 and the Yellow Emperor: _______________________________________________________ Is it possible an ancient Chinese system of climate analysis predicted ...a pandemic (Part 3) _______________________________________________________ The current year 2020 is classified as Geng Zi . The Heavenly Stem Geng has a Yang Metal nature, meaning the Central Movement of the year is greatly excessive in the Metal Phase. Accompanying this, the Host and Visitor movements indicate there is also a greatly excessive Fire Phase, as well as deficiencies in the Earth, Water and Wood Phase. We are told in Su Wen 69: If in a year there is great excess of the Metal Phase, dryness Qi prevails everywhere. and the Liver Wood receives evil. The people will suffer from pain in the flanks and the lower abdomen, have red and itchy eyes (1) and loss of hearing. When the [seasonal] destructive powers (2) become extreme, then there is heaviness in the body as well as feelings of vexation and distress. There is pain in the chest that extends to the upper back, and there is a fullness in the flanks that extends down to the lower abdomen. This corresponds above to Venus (3). If extreme, then there is coughing and shortness of breath and Qi moves contrary to its usual path. There is pain from the sacrum to the upper back and the buttocks, Yin areas, thighs, knees, thigh bones, calves shin bones and feet are all diseased. This corresponds above to Mars (4). - Also described in this chapter of the Su Wen are the effects of an excessive Fire Phase on the year. We are told: If in a year there is great excess of the Fire Phase, burning summer-heat (5) spreads all over and the Lung Metal receives evil (6). There is malaria-like illness amongst the people (7),weakness of breathing, coughing and shortness of breath. There is haemorrhage and outflow of blood pouring out below. The throat is dry and the ears are deaf. There is heat in the centre and heat in the back and shoulders. This corresponds above to Mars. If extreme, then there is pain in the chest, the flanks feel full and are sore, both arms are painful inside, the body feels hot, the bones ache and there is soaking (8). From this chapter of the Su Wen, we can begin to see the conflict between the Fire and Metal Phases that will ebb and flow throughout the year. The influence of these, and the other Five Phases, are not static but fluctuate according to the time of year, seasonal influences, and the waxing and waning of the moon. We are clearly told the nature of both the Fire and Metal Phases individually cause Lung pathologies, and it can be assumed that when both are present such pathologies would be even more prevalent and/or severe. Although the Five Element and Six Qi system is far more complex than this in its entirety, we can already see from these initial quotes some vague similarities with the symptoms of COVID-19. Most significantly, we have mentioned coughing and shortness of breath, body aches and pains which seem to span the entirety of the body from the chest , shoulders and ribs to the lower extremities, and the involvement of the digestive system. These symptoms and other less common ones will be addressed in greater detail in future posts. (1): The Northern Song text Recipes relating to the Three Causestells us the character meaning ulcer here should be read as meaning itchy). (2): these character su literally meaning solemnity and character literally meaning killing. Both are associated with the season autumn and the Metal phase throughout the text. (3): Venus is the planet corresponding to the Metal phase. (4): Mars is the planet corresponding to the Fire Phase. (5): Summer heat is the seasonal Qi related to the Fire Phase. The Six Seasonal Qi will be explored in future articles. (6): This is Fire insulting Metal. (7) Zhang Jiebin attributes this to Cold and Heat both interacting in an disharmonious manner. (8): These are all symptoms of raging fire in the body.

07.01.2022 Qing Dai Gao Indigo Ointment __________________________________________________________ Ingredients:... Qing Dai [] 20g Huang Bai [] 20g Hua Shi [] 40g Shi Gao [] 40g Beeswax 30g Castor Oil 170g [the formula listed the untraditional 200g petroleum jelly, a by-product from petrol making, which was replaced with natural beeswax and castor oil with a ratio of roughly 1:5, probably more along the lines of the original] Procedure: Grind the 4 ingredients into a fine powder Melt beeswax and add castor oil Let cool down to room temperature and mix in the powder Fill into jars Apply to affected area several times a day depending on severity Functions: Topically resolves toxic-heat type skin ailments. Caution is to be taken, since it contains the powder, it is not to be used on open wounds due to risk of infection. One should pay attention not to stain clothes due to its azure, bluish colour. Generally indicated for more heat type situation, it seems to work better on heat-type acne after the black and white heads were pricked to bleed first. Recently in a video by Andrew Nugent-Head, he explained that in dermatology oil based ointments are more suitable for heat conditions as they extinguish the fire by cutting off the air supply to the area, whereas damp conditions are more appropriately treated with alcohol based tinctures to dry out the dampness. PS: A paper about the application of Qing Dai Gao for psoriasis can be found here: http://lcm.amegroups.com/article/view/5450/html

07.01.2022 Just as grass has its roots, so disease has its root. If one cuts off the leaves without eradicating the root, the grass will still stand there. Zhu Danxi (1281-1358)

07.01.2022 Thank you to all the friends and extended family who came to celebrate the start of new beginnings. It was a pleasure to be able to share such an intimate experience of a well loved cultural tradition. Also a heartfelt gratitude to the Chang Wah Association who brought out the child in all of us with their performance. For those of you who where unable to attend here are some captured moments

06.01.2022 Classical Quarantine - over the next few weeks (or months!) the INR along with the Jixia Academy will be releasing a number of classical thought, medicine, and ...more discussions for those self isolated to enjoy. Some will be free, others will be at a very low cost to cover the basics. We will include the Tea with Huangdi series in this and post updates along the way. We hope all of you around the globe are staying safe and doing your utmost to flatten the curve, and allow our world to heal. #classicalquarantine #neijing #chinesemedicine #acupuncture

06.01.2022 Explanations of Channels and Points Vol.1 Point Explanations III _________________________________________________ The following post is an excerpt fromExpla...nations of Channels and Points Vol. 1 [] translated by Michael Brown and edited by Allen Tsaur. It explicates the origin of point names from a new perspective and viewpoint. Spleen ________________________________________________ Fourth Point of the Spleen Channel Gng Sn Grandfather and Grandson (SP-4) Explanation: this point is named Gng Sn (Grandfather and Grandson). The ten-thousand beings are engendered by earth; earth has fire as its father, and metal as its child. The spleen channel originates from well [point] Yn Bái (SP-1) of wood, which engenders Dà D (SP-2) of fire, then Tài Bái (SP-3) of earth, and about to engender Shng Qi (SP-5) of metal. It has the meaning of grandfather and grandchild, father and son, therefore it is named Gng Sn (Grandfather and Grandson). Sixth Point of the Spleen Channel Sn Yn Jio Three Yn Intersection (SP-6) Explanation: regarding the Sn Yn (Three Yn), the foot tàiyn is in the middle, the juéyn is in the front, and the shàoyn is behind. The Sn Yn (Three Yn) are that which engender the menstrual blood. When the menstrual blood is blocked, drain it and it will be disinhibited quickly. [When] the channel vessel is deficient and consumed with amenorrhoea, tonify it to [restore] the flow. Seventh Point of the Spleen Channel Lòu G Leaking Valley (SP-7) Explanation: this point is named Lòu G (Leaking Valley), because this point is located exactly 6 cùn above the inner ankle [bone]. For the tàiyn network [point] Gng Sn (SP-4) that is located below, this [point] is what enables it to intersect with the foot yángmíng at the instep. The network-vessel of this point ascends from below the knee to intersects with the yángmíng at the knee. When there is an intersection, there must be a gap, therefore, it is called Lòu G (Leaking Valley). Ninth Point of the Spleen Channel Yn Líng Quán Yn Mound Spring (SP-9) Explanation: a lofty point in the terrain is called Líng (Mound). The spleen channel ascends from the foot to reach below the knee, where it can be said to be lofty, therefore it is called Líng (Mound). As the vessel passes through this place, it has the image of a Quán (Spring). As it is located as the counterpart to Yáng Líng [Quán] (GB-34), where this [point] is located on the inside, the other (i.e. GB-34) is located on the outside, therefore it is called Yn Líng Quán (Yn Mound Spring). For this point, the foot must be stretched for it to be located; with the knee bent, it cannot be located. For Yáng Líng Quán (GB-34) of the gallbladder channel, the knee must be bent for it to be located. Twelfth Point of the Spleen Channel Chng Mén Gate of the Chng Vessel (SP-12) Explanation: this point is [where] the spleen channel begins to enter the abdomen, the three foot yn channels, side by side with the foot yángmíng, enter the abdomen from the thigh. When arranged and counted in a horizontal row, the foot shàoyn is located in the interior, its first point that enters the abdomen is Héng G (KI-11), at 1 cùn from the midline on each side. Next is the yángmíng channel, it enters at Qì Chng (ST-30), at 2 cùn from the midline on each side. Next is the foot juéyn liver channel, it enters at Yn Lián (LR-11), at 2 cùn from Qì Chng (ST-30). Next is the foot tàiyn spleen channel, it enters the abdomen at Chng Mén (SP-12). Qì Chng (ST-30) is located in the middle, it is [located] at the boundary 2 cùn apart from the midline. As for this point, it is located at the boundary 4 and half cùn apart from the midline, located unexpectedly outside of Qì Chng (ST-30). As it is near Qì Chng (ST-30), where the stomach channel enters the abdomen, therefore it is called Chng Mén (Gate of the Chng Vessel). Twentieth Point of the Spleen Channel Zhu Róng All-Encompassing Flourishing (SP-20) Explanation: this point is called Zhu Róng (All-Encompassing Flourishing), because earth engenders metal. In its above, it is close to Zhng F (LU-1). As earth has the four channels, it contains the meaning of Zhu (All-Encompassing). It moreover ascends to engenders metal of the lung channel; therefore, it is called Róng (Flourishing). Post-Scriptum: The book is available on amazon.com under the following link: https://www.amazon.com/Explanations-Channels-P//1703778715 PPS: Vol.2 will be released early next year.

06.01.2022 Here is a great article from elotus on the prevention and treatment of Covid-19 from a TCM understanding

05.01.2022 Chinese Medicine Series 02: The Complete Compendium of [Zhang] Jingyue ___________________________________________________________... The following is an excerpt of the translation of Vol.1-3 of The Complete Compendium of [Zhang] Jingyue, Eight Principles, Ten Questions and Mingmen Theory by Allen Tsaur, published by Purple Cloud Press by 8th August 2020. It will be the first of a three-book series on Zhang Jingyues masterpiece, if it is well received. Allen is also the editor of Explanations of Channels and Points translated by Michael Brown: Question 10: Revealing the Divine Insight by Qì and Flavor Designing formulas and utilizing medicinals are the foremost important move for medical physicians to bring about effects. For the divine insight within their chest, it must be shown and applied here. Without being aware of the application of qi [1] and flavor, one must be unrefined in [the study of] medicinal properties with the inability to produce effects. What divine [insight] could this person have? Within this [study], it has the utmost profundity and ingenuity. Do not say that since it is plain and easy to understand, there is nothing to gain from it. When I was in my youth, whenever I utilized medicinals, I would scrutinize and taste each one of [the ingredients]. Once I ascertained their principle, the benefits have been immeasurable. These are the yn and yáng of qì and flavor: yn descends, yáng ascends; yn is still, yáng is active; yn is soft, yáng is unyielding; yn is timid, yáng is bold; yn governs essence, yáng governs qì. As for their decent and mischievous [nature], compatibility and incompatibility, each has its own ingenuous use, one must not fail to examine them. These are the ascending and descending of qì and flavor: For those that ascend, they float and disperse. For those that descend, they sink and disinhibit. For those who are suitable to ascend, do not descend. For those who are suitable to descend, do not ascend. These are the active and still [nature] of qì and flavor: For those that are still, they safeguard. For those that are active, they hasten. Those that hasten can move. Those that safeguard can quiet. These are the unyielding and soft [nature] of qì and flavor: For those that are soft, they are pure and relaxing. For those that are unyielding, they are agitating and tense. Those that are pure can harmonize. Those that are agitating can plunder. Without an unyielding nature, it is insufficient to remove the tyranny.[2] Without a soft nature, it is insufficient to sustain the unyielding [nature]. The boldness and timidity of qì and flavor: Those that are bold assault directly at the place of the disease. They can be relied on for surprise tactics.[3] Those that are timid can be utilized to preserve and assist, by making use of its balancing and prudent [nature]. Of the qì and flavor, those that governs the qì can also be the mother of essence. Those that governs the essence can also be the root of qì. Those that are yáng within yn can move the qì within blood. Those that are yn within yáng can attend to the essence within qì. These are the decent and mischievous [nature] of qì and flavor: For those that are decent, they are endowed with a docile and gentle nature. They can be selected and utilized on every occasion. For those that are mischievous, their qì and flavor are ferocious and relentless, why should one approach them? These are the compatibility and incompatibility of qì and flavor: There are the compatibility and incompatibility that are based on the inherent nature. There are also the temporary compatibility and incompatibility. For those that are compatible, they are mutually suitable and are rather easy to produce effects. For those that are incompatible, they should not be seen together. One should not forcefully cast them together. ___________________________________________________________ [1] For this qì here, it specifically means the hot, cold, warm, or cool nature of a medicinal [2] means sudden, violent, cruel, and tyrannical. In the medical context, it depicts a disease that is sudden, violent, and fulminant. [3] This refers to the term qí zhèng coined by Sun Tzus Art of War (5th century BCE), where it famously states, For the multitude of the three armies, what allow to them encounter enemy and certainly without suffering defeat, it is the qí zhèng In battles, meet with zhèng , and win with qí . There has been centuries-long debate of what these two terms mean. Cáo Co (155-220 CE), the first commentator of the former work noted in his Brief Explanations of Sun Tzus Art of War , For the zhèng , hold back and withstand the enemy. For the qí , send troop to attack where [the enemy] is ill-prepared. In the medical context, zhèng could be seen as the supplementing method that stabilizes and strengthens the upright qì to hold back the evil qì, and qí could be seen as the attack method that disperses, expels, or precipitates the evil qì.

05.01.2022 Chinese Medicine Series 03: The Complete Compendium of [Zhang] Jingyue [pt2] _________________________________________________... The following is the complete chapter 17, Treating the Physical Form from The Complete Compendium of [Zhang] Jingyue Vol.1-3, Eight Principles, Ten Questions and Mingmen Theory translated by Allen Tsaur. This instalment of Zhang's monumental work will be published by Purple Cloud Press in September 2020. It will be the first of a three-book series on Zhang Jingyues masterpiece, if it is well received. Allen is also the editor of Explanations of Channels and Points translated by Michael Brown: Chapter 17: Treating the Physical Form Loz states, That which brings me the great calamity, it is the possession of my body. If I were not possessing this body, what calamity could I have? I say in turn, That which brings me the great joy, it is the possession of my physical form. If I were not possessing this physical form, what joy could I have? It is thus clear to me that of all things a human being may possess, it is ultimately only the self. What the self relies on, it is only the physical form. Without the physical form, there can be no self; therefore, [to preserve the physical form], is this not then a human beings primary task in life? Nevertheless, for the concept of the physical form, its meaning can be extremely subtle. For example, that which speaks, moves, sees, and hears, is it not this physical form? That which is handsome, hideous, beautiful, and appalling, is it not this physical form? That which is courageous, timid, foolish, and wise, it not this physical form? That which lives and dies, is at peace and in discord, is it not this physical form? For the interactions of human affairs, they are interacted by peoples physical forms. For the accomplishment of deeds and achievements, they are accomplished by peoples physical forms. From these [examples], one should be able to grasp the concept of the physical form. The foolish ones are ignorant of the art of nourishing the physical form. Even if they are not injuring the physical forms of the f-bowels and abodes by [excessive] emotions, they are damaging the physical forms of the sinews and bones by [excessive] taxation and labor. When the internal physical form is injured, the spirit qì will be dissipated and blown away; when the external physical form is damaged, the limbs and body will become crooked and wasted; it may even progress to a [severe] degree where the flesh is completely stripped away, such that the persons [injury] in the physical form becomes unmistakable. As the physical form is in ruin, it is apparent what fate lies in store for that person. That being the case, for those who are adept at nurturing life, how can they not prioritize nourishing this physical form? How can they not regard it as the residence of the bright spirit? For those who are adept at treating diseases, how can they not prioritize treating this physical form? How can they not regard it as the foundation of restoration? Although there is not just one method to treat the physical form, yet, as the physical form is yn, it is in fact possible to sum up [the method] in only two words, essence and blood. Thus, when one wishes to dispel the external evil, without the essence and blood, there is no way to unblock and reach [the evil]. When one wishes to secure the center qì, without the essence and blood, there is no way to preserve and strengthen [the center qì]. For the true qì within water and the true humor within fire, without the essence and blood, how can they ascend and descend? The spleen is the root and foundation of the five zàng-viscera, and the kidneys are the source of transformation of the five zàng-viscera [1]. Without the essence and blood, how are they able to irrigate? That being the case, the essence and blood are simply the physical form, and the physical form is simply the essence and blood. As water is engendered [first] by the heavenly one, water is the ancestor of [all] physical forms. Therefore, for those who wish to treat diseases, they must focus on the physical body; for those who wish to treat the physical form, they must prioritize the essence and blood. This is truly the great way to approach [diseases] for medical physicians. By being aware of this, one can be flexible and adaptable [in treatment] without limits, and one will naturally produce profound and miraculous results. Now, for the way to apply this [approach], one should not go beyond medicinals. Yet, for medicinals that are most fitting for this [approach], there are only few ingredients. For other [medicinals] that have certain predisposed applications due to their natures, they can only serve as assistants and couriers. Just like peoples food and drinks, of that which is tasteful, do they not support and benefit [the body]? When one seeks something that is pure, harmless, and most suitable for the stomach qì, there are only the grains; likewise, it is clear [how the medicinals should be selected]. Some ask me that of [the medicinals] that are suitable [to treat the physical form], what exactly are they? For me, it is difficult to divulge them. For those who like my words, they will certainly find [my view] as sweet as the malt sugar. For those who dislike my words, they will certainly use [these medicinals] as the basis of their arguments and utilize them to attack me. Thus, I cannot divulge them. For the moment, I simply expound and elucidate the concept, in hope for the self-awakening of the aspired ones. [1] source of transformation most likely refers to the doctrine of Xu Lìzhi (better known with his given name, Xu J ), who famously states, When treating a disease, one must seek the root, and one should enrich the source of transformation. His doctrine typically calls for the consumption of Liù Wèi Dì Huáng Wán, B Wèi Dì Huáng Wán, and Shí Quán Dà B Tng. _______________________________________________ Post-Scriptum: The final work contains many more extensive and informative footnotes from scholarly and academic research meticulously conducted by the translator.

02.01.2022 So many monographs, so little time... Over the last few months I have been doing a lot of research on herbs and formulas which have the potential to treat C_19...... This has resulted in looking up a lot of formulas and herbs in both classical texts and in modern Chinese dictionaries. Each of these forays has then been added into the corpus of the CM-DB's Database under it's name... Over the last 3 months I have translated 130 new entries in full (and added it to our already extensive set of monographs on each item).... Here is an example of the newly added information to the monograph for Shng Mài Sn . Also known as Rén Shn Shng Mài Sn , or Shng Mài Yn . 1) Rén shn five qián, mài mén dng, w wèi z (the original formula does not have a dosage for these two medicinals) three qián. Make as a decoction and take. 2) Actions: Increases the qì, astringes sweating, nourishes the yn, and generates fluids. 3) Treats [cases when] both qì and yn are damaged and there is fatigue of the limbs, shortness of breath, thirst, copious sweating, and a deficient pulse. Or chronic cough due to deficiency of the lungs, exhaustion of both the qì and yn with a dry cough and scant phlegm, reduced food intake and emaciation, deficiency heat with wheezing and panting, shortness of breath with spontaneous sweating, dryness of the mouth and tongue, and a thready and weak pulse. 4) In modern times this formula is manufactured into an injection fluid to treat cardiogenic shock (a condition in which the heart suddenly can't pump enough blood to meet the body's needs. The condition is most often caused by a severe heart attack, but not everyone who has a heart attack has cardiogenic shock). 5) Within the formula: Rén shn supplements the lungs, increases the qì, and generates fluids. Mài mén dng nourishes yn, clears the lungs, and generates fluids. W wèi z astringes the lungs, stops sweating, and generates fluids. When these three medicinals are combined together, one supplements, one clears, and one astringes, and this causes the qì to be restored, the fluids to return, stops sweating, and preserves the yn. 6) In experimental research: This formula can protect and strengthen the heart, and in experiments boosts blood pressure against shock. Further, it can improve the microcirculation, and improve the myocardial resistance to hypoxia.

01.01.2022 Have allot of free time right now? Join us for Dr. Neals free webinar on Healthy Seminars on April 20th! He will be discussing the Covid-19 situation that is c...urrently affecting the world from the point of view of the Neijing, and you wont want to miss it! Register here: https://zoom.us//regis/uZ0ocu2hqz8pIRDX1bgH0QH8nar6mbTYlQ Well see you there!