Elisabeth Rochat

Elisabeth Rochat
THE CONCEPT OF SPIRITS

TEXTS IN LARGE CHINESE MEDICINE
Elisabeth Rochat de la Vallee
The notion of shen 神, usually translated as "spirits" is complex and multi-purpose 1 .
Holds different meanings depending on its evolution over time and depending on the
context in which it is employed. We have, thus, important nuances of meaning between
the use of sh en 神 in philosophy, in medicine, in religious texts or even in folk customs.
THE CONCEPT OF A SHEN , " SPIRITS " IN CLASSICAL CHINESE THOUGHT
The character shen 神, origin, can be found, with the meaning of the spirits of ancestors, in
inscriptions on bronze and even in the oldest texts: they are the powers that are "in heaven" and that
exercise a power "down" on their descendants. Hence the use of the character shen 神 for
spirits of heaven, in contrast, for example, the character gui 鬼, which designates the spirits of
Earth. The shen , the spirits are therefore of "divinity", being endowed with a divine power,
that exert their influence on men and nature as a whole. Their power is
wonderful, wonderful, wonderful, subtle and imperceptible. We can see the effect
the presence of spirits, but you can not explain how they work, since the nature
same of their power is heavenly, comes from an order "superior". It can not therefore explain
their work with the logic of human reasoning, you can not integrate their power
dual expression that is one of the world under Heaven. From here the definition of Xici 2 :
"That which the yin / yang can not fathom, they are the spirits. "
Their action can not be that excellent and perfect, because heavenly. It is always and
the expression of a definition of life and its evolution in the world, the order
natural which is also called Heaven ( tian 天).
The spirits are then the animation in every celestial being, are the sacred order of life in
every natural phenomenon in human affairs. You have such spirits for each site,
to natural forces, for the parts of the house, for diseases or happy moments, and there are
spirits who preside over births or marriages, the spirits of all the patrons of arts and crafts,
1 This presentation is far from exhausting the topic and to study all facets of the concept of shen . It examines
just some aspects that illustrate its use in the great texts of Chinese medical theory.
2 Xici or Great Commentary on the Book of Changes , drawn to the IV-III century BC
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the spirits that protect the literati or the prisoners ... They preside over all the activities of the
nature and man.
The spirits in nature
The spirits are everywhere: gods of the mountains or the river, or the fire of wood,
grain or new shoots, or the thunder of clouds, plague or drought,
scarlet fever or smallpox happiness or wealth, or the doors of the atrium, wells
salt or dams, roof tiles or latrines, liver or eyes, stomach
or of the brain, etc..
The spirits may be regarded as of divine officials, servants of Heaven, the
guarantors of the natural order. It is despicable to be employees of life, have the task
to maintain the puffs in the current of life, to direct the manifestations, so that they
Devino not what they should be, but follow nature attributed their origin 3 . So
the genius of the river is the river flow to the sea, the spirit of an element such as fire,
causes the rise and Flame, heat and spread, the deity of the drought is coming when
the circumstances of the cause, the spirit of the doors controls who passes through them ...
Every spirit makes everything functions according to its own nature.
The spirits in humans
The spirits descend from heaven and populate the world that surrounds man, but penetrate
even in human beings and controlling all the movements of his psychology and his
physiology. Starting from Zuozhuan 4 , is shen 神 in the meaning of "very smart."
A man "spiritual" is lit from within by these heavenly powers, is to be
inspired and wonderfully wise.
The spirits are therefore of external powers that exist in themselves as agents of Heaven,
able to protect or harm to man. But they can also penetrate into the body and
present in the heart, the heart of the person and personality, as well as in all organs and in
all parts of the body. This raises the question of whether these spirits descended into a
to be a sort of Heaven's will or whether their presence in a man is the
result of his work internalization by him to his choice. The inner work
with which man can arouse in him the spirit is already the central theme of a text to the end
the IV century BC, the chapter "Neiye" of Guanzi . You can also get to wonder if the
their spirits of a man have a real existence outside of his body and essences
that constitute it.
3 There may be certainly conflicts of authority, for example, when a certain deity is condemned or banned by a
senior official, as a representative of an illegal cult. But, in this case, two opposing orders of the world, and all
two natural: the ancient, from which the gods condemned was established, and the new, established by the Son of
Heaven, the emperor,
from which the senior official derives its authority.
4 Commentary on the Chronicle of the Spring and Autumn Annals ( Chunqiu ), perhaps drawn to the V-IV century BC and
altered
around the beginning of the Christian era.
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The term "wood-spirits" jingshen 精神 designates the vital spirit of man in man,
In fact, the spirits ( shen ) are inseparable from the essence ( jing ). The spirits animate essences,
if they are well enough and thin to be penetrated by them. The power that can
deploy in a man depends on the quality of the essences that these is capable of maintaining and
renew itself. This means that the presence of spirits in a man and the ability to
check the vital processes depend on its behavior, if, in his physical activities
as in his mental and emotional balance, or not be able to follow the natural order. Follow
let the natural order is inhabited by the spirits to comply with Heaven. That is why
depends on man deciding to internalize the spirits or not. This trend
interior helps him increasingly to follow the natural order is that the unfolding of the optimal
life. It is said then that the spirits that man has been able to attract, and keep, guard it
from harm as long as he maintains, thanks to inner calm, the quality of the essences
necessary because the spirits remain in him.
However, there is no absolute determinism; spirits are volatile and the man can not
that comply to the extent possible, the natural order. Man, however, can not follow
of all this natural order, unless it has arrived at its final stage, to its
highest achievement in this case is one with this order, has become heavenly,
joined the Dao , the Way. If you have not yet arrived at this stage, his behavior
can have oscillations. The spirits can not keep, keeping them locked up; go
and they come and this is their characteristic movement. The man can only keep
vigilant to avoid any mistakes that cause unrest and disturb the clarity of its
essences.
The spirits come to life What he did not (form wu 无) and forms (bodies, xing 形) are completed
What has to be (as you 有) 5 . (...) Thus says the spirits send (activate) Puffs ( qi shi shen 神使气) and
puffs determine the forms. These forms are the principles of organization ( them 理) that determine the
their species and species through the ranks. (...) The wise joins the spirits to make them present (in him).
Although it has in it the wonderful, must fulfill its provisions ( qing 情) 6 . He who goes
Street was at the heart of glorious illumination ( ming 明). He who has the heart of a Sage to access
intelligence ( cong ming 聪明), as it might make him present in the spirits of Heaven / Earth and lead to
through its own natural dispositions of its form? The spirits beings receive them, but without
being conscious ( zh i 知), come and go ( lai qu 去来). This is why the wise is in the fear and
want to make them present in him. When the only desire of man is to preserve their presence,
spirits make themselves present in him. If he wants so much their presence, it is because there is nothing to
most precious 7 .
5 Pour que les say esprits proviennent du mystere originel, during which there s'enracine the déploiement de la vie. When
Heaven and Earth
puffs up and yin and yang are crossed, the spirits are there to manage all processes. "The profound mystery (which is
original xuan 玄) produces the spirits "( Suwen , chap. 5).
6 The man, by nature, what gives him access to the original mystery, to Heaven. But you must follow the Way that leads
him there or
him back depending on the characteristics of its special nature.
7 Shiji , Memoires Historiques, end of chapter 25. Opera composed by Sima Qian in the I century BC
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One can understand this come and go like the fact that external powers can
come and go. Some states are clearly linked to shamanic practices and
phenomena of possession by the deity, in trance phenomena. But, in the philosophical texts
and medicine we speak rather of a state of consciousness is experienced or not experienced,
more or less intensely, the state in which it feels like one, unified, inspired, in agreement with the
great movements of life itself around him, in nature and in the cosmos. The vision we have
of events and beings is more or less clear, "it should be more or less by himself." Moreover, the
presence of spirits is a "state of mind" that induces a 'state of the body, "because the
presence of spirits is intelligence and wisdom, but it is also the splendor of the body and
luminous expression of health.
The spirits are not quantifiable (we will see later the problem of their number) and
even alterable. They are the agents to which it gives or does not give a right of action and control.
The spirits do not belong to the person who uninhabited, but are part of it through the
his vital spirit ( shen jing 精神). I'm his inner light, his perception, his
intelligence, his conscience and his know-how. They are what by which a man has a
consciousness, an intelligence that is not only skill but also penetration of reality
living. Without the spirits, a man would not be really a human being or would be crazy
inhuman. His body would not know that the development of substance processed animal
from the blows. The crowds can enjoy perfect health, but it is considered really healthy and
his lack of discernment can put him in danger. As for the man who
abandons himself to the passions, which destroy its essence, generating excitement and compartment
bustling about, he makes irrelevant the spirits and suffers the consequences in his body and
in his mind.
The man took from dementia, if you can not help but jump into water or fire, or falling into a ditch or in a
channel, believe that it is due to lack of body ( xing 形), spirits ( shen 神), murmurs ( qi 气) or will ( zhi 志)? No.
It's because it makes use abhorrent. The spirits have deserted their guard posts ( shou 守), have abandoned
their homes, and external ( wai 外) and internal ones ( in 内). It is a situation in which the stop does not move and the
no longer paired, activity and rest are no longer centered ( zhong 中). During his lifetime, this man
move a body ( xing 形) Handicapped of winding paths and steep streets, staggering in the middle holes filled with mud
and dirt. Come into the world equipped as any of us, however, he is mocked and despised by the people.
Why then? Why has failed the relationship between his body ( xing 形) and his spirits ( shen 神). Now, therefore,
when the spirits reign as masters ( zhu 主), the body follows and prosperous life, and when the body imposes its
law ( zhi 制), the spirits and follow us degrades. The men from the voracious appetites and passions lurk devouring the
power looks full of envy, as they are fascinated by the titles and positions. They have a single ambition:
outdo the other with their skills and establish himself in the higher layers of society. With this result, their essences and
Their spirits (spirit of life, jing shen 精神) decrease each day a little 'more and disperse farther and farther away.
It is a continuous exit of bounds without hope of return, since the body is closed and inaccessible center and spirits
not find a way to enter. Then the man feels at every moment the disastrous effects of his blindness and
his extravagance 8 .
8 Huainanzi , chap. 1.
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You could say that shen 神, is what makes the man has a conscience. What
meant by 'being aware' if you do not see each other at the right place in the universe and see
the universe in its reality? The Chinese thought, mainly under the influence of Taoism,
prefers to say "be your place in the universe and perceive the universe as a reality,"
because the ultimate goal of life is not to look, but belong. Contemplation is
immersion in a state where you can not see anything, you do not know anything anymore, where all the
distinctions are abolished. Only this allows you to stay in the movement of life for
incorporation, which is to abandon the clear consciousness and discursive thought for a
fullness of spirit.
THE CONCEPT OF A SHEN , SPIRITS , THE TEXTS OF MEDICINE
The use of the concept of shen 神 in medical thinking relies primarily on
vision elaborated in philosophical texts. The spirits are presented as life itself
man, what makes him healthy in body and mind.
Owning the spirits, is the splendor (of life). Losing the spirits, is the annihilation 9 .
If the spirits leave us is death 10 .
It can be said that the spirits are Heaven (the natural) in humans; are the guides of his life
which takes place in accordance with the nature of their own, original, conferred by Heaven.
When a life is well regulated, when all the puffs perfectly fulfill their
functions, in the right place at the right time, in the right pace - this is equivalent to saying
that the five viscera, called organ- zang 11 , perform their functions perfectly -
then life is a spiritual life .
The Five flavors penetrate the mouth and are treasured through the stomach and intestines, the flavors are
treasured in the organs, for the maintenance of the five breaths. The harmonious composition of these murmurs is
live. The
bodily liquids and dense fluids ( jin ye 津液) complement each other perfectly and the spirits ( shen 神) are living
of course 12 .
The light of the spirits
The spirits that guide their lives are not a simple mechanism, but a light. This
light allows the knowledge, the understanding of what only matter, that is what
making a living. As only the know-how that matters is the experience and know-how to maintain the
9 Suwen, chap. 13.
10 Lingshu, chap. 71.
11 The Five viscera or organs zang (Heart, Lung, Liver, Spleen, Kidneys) are the vital center of the device. Expressing the
murmurs of the Five Elements ( wu xing ) being, they will control the physiological functioning and also the provisions of
the
mental.
12 Suwen, chap. 9.
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waist 13 , so the only knowledge that counts is the one that highlights the natural order of life and
that allows you to join with her whole being. It is a knowledge that is the result of
knowledge accumulated over time, a discursive thought, of analysis, but it is a
knowledge that comes from participation in the movement of life to the last fiber of his
be.
The yin / yang is the Way of Heaven / Earth, string teacher of ten thousand beings, father and mother of the changes and
transformations, roots and beginnings of life and death, home to the brightness of the spirits ( shen ming 神明) 14 .
When the spirits are under control, they activate puffs depending on the origin,
nature of each community and the sacred order of life. The reaction to all the circumstances is
then perfectly appropriate and correct and nothing disturbs the flow of life.
The Way is in the drive and the spirits impart a rotational movement without ever turning back. If they return
back, it would ensure no more rotation, would be the loss of the subtle mechanism of life ( ji 机) 15 .
The body houses the life, puffs are plenty, the spirits of the head. If an entity loses its position,
the three of them suffer 16 .
When, every organ, every organ of sense, every structure works perfectly, nothing
opposes the presence of spirits. All this reinforces the capabilities of the organism and makes
able-bodied man in good health and at the same time, sharp and well-functioning organs
sense and the mental. It's the lighting, the spiritual state, as presented in
seventh chapter of Huainanzi :
Blood-and-puffs ( xue qi 血气) can concentrate in organs Five- zang instead of expanding outside, chest and
then completely fill the belly, desires and impulses lose their strength. When the chest and abdomen are
completely filled, the desires and instincts are reduced to nothing, the eye and the ear are clear, and the view
hearing insightful. Such perfection in reaching the part of the meaning of their subject, is enlightenment ( ming
明). The Five bodies are employed by the Heart and do not turn away, whatever the exaltation of the will
( zhi 志), the behavior does not change. So the vital spirit ( shen jing 精神) is redundant and no breath Vitane
dissipated. Plenty of spirits, the fulness of blows, everything is orderly, balanced, imbued is the spiritual state
( shen 神). The State makes perfect spiritual vision, perfect hearing, perfect execution: sadness and
concerns can not attack us, puffs pernicious ( xie qi 邪气) fall upon us suddenly.
Accept and cherish the spirits
How to attract the spirits of Heaven? How to keep them because they guard us? By adjusting the
their lives with the help of the spirits, which are already present in us, to renew the essences in
13 See Lingshu, chap. 8 See: C. Larre, E. Rochat de la Vallee, From the Huangdi Neijing Lingshu The psyche in the
tradition
Chinese , Jaca Book, Milan, 1994: "The know-how is the maintenance of life."
14 Suwen, chap. 5.
15 Ibid., chap. 15.
16 Huainanzi , chapter 1
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function of the quality that they must have in the human species, in fact, "murmurs coarse ( fan
qi 烦气) form the animals, while the thin and light puffs ( qi jing 精气), men " 17 .
There are more heavenly spirits in a man than in any other being for the quality of
essences. But the man has to maintain this quality, otherwise he loses the spirits, making them
inoperative and then loses his life. Maintaining the quality of the wood, the spirits
continue to be attracted to, and to the fact that more and more present, the essences
are rich and pure. So are the essences to allow the presence of spirits:
The fact that the living ( sheng 生) denotes occur during or essences ( jing 精). The fact that the two species are
congiungano denotes the spirits ( shen 神) 18 .
These "two essences" are the essences of the two parents, male and female, father and mother,
root of these essences of Heaven front for the new being. But they are also the essence
Heaven's back that are renewed on the model of the essences of Heaven Front 19 .
How to renew the essences of Heaven back, guarding the innate qualities of Heaven
front? Avoiding everything that hinders and disturbs the regular activity of puffs, which
working permanently essences; avoiding the emotions, passions, desires
inappropriate, intense cold and heat, fatigue, sexual excesses.
Keeping in your body and in your mind everything that keeps the pace
normal breaths, she makes sure that the essences can be assimilated and transformed into
so that they can support the presence of spirits.
When Intestines and Stomach are alternating solids and voids, when the puffs rise and fall ( de qi shang xia
气得上下), then the organs Five- zang are stable and quiet murmurs and blood ( xue qi 血气) are harmoniously
compounds and circulate easily ( h them 和利) and the vital spirit ( shen jing 精神) and still makes his home. Thus,
therefore, the spirits ( shen 神) are the essences-puffs ( qi jing 精气) derived from solid foods and liquids 20 .
All the techniques are good - diet, exercise, breathing, meditation - to
provided they have no other purpose than to join the movement of life and to preserve and
comfort inner peace.
The essences
In its first meaning, jing 精 designates the rice grains flayed, the part of the fine
rice. By extension it means something purified, choice, subtle, exquisite, fine.
17 Ibid, ch. 7.
18 Lingshu, chap. 8. See: C. Larre, E. Rochat de la Vallee, From the Huangdi Neijing Lingshu The psyche in Chinese
tradition
cit. , p. 41.
19 It is called "Heaven front" or "Before Heaven" the theoretical and constitutive of reality and of each being, the forces
that
govern the appearance of a being and remaining active long existence as the foundation and model. It's called 'Heaven
back "or" After the Sky ", the experimental aspect of the same reality and functional, the living forces that are renewed
thanks
the contributions of respiration and nutrition; entire acquired.
20 Lingshu, chap. 32
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The pure essences are subtle and the pattern of all life (front essences of Heaven)
and the base of its maintenance (essences of Heaven back). The essences are what
make a particular life within the universal vitality. Regulate the conditions of life
for everyone, from birth to death, from first appearance to the disappearance. A being is if
same in all the mutations that affected his life long, because the essences
faithfully ensure this continuity.
Their relationship with the origin and the fact of allowing the continuity, as well as their
nature yin , connects to the kidneys because the kidneys' are the seat of the essences. [...] The Kidneys
hoard essences ( jing 精) » 21 . They are the matter full of vitality of which are woven
living beings. Allow substances to stay alive, that is to be transformed
continuously from the blow.
The essences of the original budget (essences of Heaven front) determine the quality
specific matters of which man is made. The essences of Heaven rear allow
the construction, development and maintenance of a being, through the processes of
transformation, according to the original rules, the nature of its own:
Man and woman unite their essences: The Ten Thousand beings are produced by transformation ( hua sheng 化生) 22 .
The essences are the roots ( well 本) of the living body ( shen 身) 23 .
At the beginning of human life ( sheng ren shi 人始生), first of all ( xian 先) constitute the essence perfectly
( jing cheng 成精) 24 .
What comes first ( xian 先) in the life of a being (in your personal life that expresses itself in a body, shen sheng
身生) is what we call species 25 .
The essences be passed from one to another (for example, with the power supply); for
decomposition of the material that contains, are assimilated by a new body
(Essences of Heaven back). Reach, according to the affinity, the organs- zang that
regenerate, allowing the presence and control of spirits. The woods are processed and
transformed permanently by blowing out with specific activities for assimilation, revitalize the
bodily substances.
The essences are not visible in themselves, but there is nothing substantial that it
take life and form from them, they perceive their quality, their abundance or
their scarcity in every living being. The essences are coupled to blow; puffs are yang , the
essences yin . In the bios, the body is the responsibility of the Earth, are the essences of
competence of Heaven, because they are the initiative and control of the expression is vital that the
body shape.
21 Lingshu , chap. 8.
22 Yijing or Book of Changes, chap. Xici.
23 Suwen , chap. 4.
25 Ibid., chap. 30
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Heaven through the essences ( jing 精) and the Earth through the forms ( xing 形), Heaven through the Eight regulators
(the
time) 26 and the Earth through the Five organizers (who are the Five Elements), can act as a father
and the mother of ten thousand beings 27 .
In all forms, the essences are therefore what gives life, which manifests the natural,
what allows puffs of animate bodies and substances. All the maintenance of life and
the fulfillment of the body resting on the wood.
The essence ( jing 精) in all beings: that is what makes living ( sheng 生). Below, the Five-producing cereals, in
high star-forming well-ordered. Flow ( liu 流) in the range between Heaven and Earth and behold the spirits of
Earth and in Heaven ( gui shen ). When they are hoarded ( cang 藏) in the center of the chest, here's the man
Santo ( sheng ren 圣人) 28 .
The fact that the living can occur during the essences denotes 29 .
It is therefore necessary to guard preciously and actively essences, not sperperarle not
disperse, not damage them, because then you destroy the quality of vital substances: liquid
and body fat constituent, blood and semen, bone and brain, bones and meat. Otherwise you
weakens and distorts the production itself puffs, it is dark and we thought
opposed to the presence of spirits.
The vital spirit (shen jing 精神 )
The combination of the subtle essences and spirits represents the highest level of life
human, humanity of a man. It is the source of knowledge, reflection, thought,
morality, moral conduct, which is also the home straight inner rectitude of movements
Puff.
The organs Five- zang that form the center of the person depend on the spirit of life, in
opposition to the Six-viscera was 30 , which is targeted more towards the material side of life.
Man receives life through the blood-and-puffs ( xue qi 血气) and wood-and-spirits ( jing shen 精神, vital spirit), for
fulfill his destiny as a function of its own nature. [....]. The organs Five- zang hoard essences-and-
spirits, blood-and-puffs, Hun and Po (魂魄). The Six-viscera was transformed ( hua 化) liquids and cereals and circulate
the
body fluids ( jin ye 津液) 31 .
The bodies- zang hoard the vital spirit, the Hun and the Po , while the Six-viscera was , receiving liquids and cereals,
circulate and transform material substances 32 .
26 The Eight regulators dl time is the beginning of the four seasons, the two solstices and the two equinoxes.
27 Suwen , chap. 5.
28 Guanzi , chap. 39 In Ye .
tradition
cit. , p. 41.
30 The Six-organs or viscera was (Stomach, Large Intestine, Small Intestine, Bladder, Gall Bladder, Triple Burner)
whose main function is to separate the clear from the turbid, ie to assimilate species and evacuate the materials
unusable.
31 Lingshu, chap. 47.
32 Ibid. , chap. 52.
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The vital spirit ( shen jing 精神) of a man who is his own spirits,
survives his death, the dissolution of the person.
Thus, the spirits of light and thin (the vital spirit, jing shen 精神) are the property of Heaven and the skeleton body ( gu
you 骨
骸), properties of the Earth. But after death the spirits of light and thin the door again and go back to heaven,
the bones return to their roots, to the Earth. But then as my self could exist forever 33 ?
This vital spirit is personal, specific to a being, because essences are their
and depend for their quality, the behavior of man. That's how some texts
speak of alteration of the spirits in a being. However, if the species are peculiar and
under the responsibility of the man who makes them vital spirits, insomuch that
messengers of Heaven, do not belong. Are his life, but he did not belong. Not
can therefore alter (unlike Hun and Po ). The spirits have the power effectively, the
"Virtues" of Heaven, of the natural order of life. They are attracted by the conduct of life,
that determines the quality of the wood. More than spirits are present, the more the conduct of man
is of course correct and more and want to accept their presence: they are those who
lead the chariot of life. The Heart, if it is full, it can lead the life with power and
effectiveness and all aspects and recesses of man so much physical and psychological or moral, are reflected
of their presence.
The spirits are not the soul or principle of personal life that survives death. The
Shen is different from the Hun or the Po that are personal. The spirits are everywhere where
there is life, the Way of Heaven, inspire and depending on the quality of the wood. In humans, the
vital spirit (spirit essences, jing shen 精神), through the subtle essences and refined, giving access
consciousness ( zhi 知) which is a knowing how to do / know how to live ( zhi 智).
IC SPIRITS IVE
The number of spirits
How many spirits are there? One? Five? Percent? 18 000? The numbers that are their
have not assigned a value of quantity, but quality; give indications on the spirits of
we are talking about.
For example, the two spirits ( shen er 二神) can be the yin and the yang , under their
aspect of producers in the life of the three spirits ( shen san 三神) are those of Heaven, Earth
and Man or sacred peaks, or the spirits who, in the body, inhabit the three fields of
cinnabar, the four spirits ( shen is 四神) are the gods who give their particular quality
to the four directions of space. The Six spirits ( shen liu 六神) can be six categories
c spirits which offer sacrifices (Four seasons, cold and heat, sun, moon, stars,
dryness, flood), or the Six spirits who, in the body, enliven the Heart, Lung,
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the liver, the spleen, the kidneys and gall bladder. One hundred spirits ( shen bai 百神) are a troop
of spirits. But the main thing is expressed in the proverb: "The myriads of spirits do not make that one
spirit ( shen qian wan dou shi yi shen shen 千神万神都是一神). "
Speaking of the body, the "Five spirits" ( shen wu 五神) designate the spirits particular,
distributed in the organs Five- zang . In a more general context, are the spirits of the Five
elements, the four directions and the center, or the Five mythical kings deified.
In short, Five is the level of organization of life, the division of all
quality of the movements and breaths that make and sustain life. It is an organization made
in consciousness, an attempt to manage the multiple, maintaining the unit, which is the only
Actually 34 .
The bodies of the Heart and the Five- zang
The Guanzi is one of the first texts that present the role of the Heart:
When the heart rule well ( zhi 治), static (sense organs, guan 官) are also well regulated ( zhi 治). When
the heart is at peace ( an 安), the charges are well in peace. One rule that everything is the Heart. Who gives peace, it is
the
Heart. The heart hides a heart. At the center of the heart, there is still a heart. At the heart of this Heart,
inner disposition (propositoito) precedes words, the inner disposition proceeds form ( xing 形), the
shall form the words, the words carry the implementation ( shi 使), the installation proceeds
adjustment ( zhi 治). Without adjustment can not escape the disorder ( luan 乱), a disorder that leads to death.
When, due to the presence of the species, life grows naturally, the outer ( wai 外) shows a tranquil
splendor and the interior ( in 内) is preciously guarded ( cang 藏). This produces a fountain welling, while
a harmonious and balanced flow gets a source of abysmal breaths. Source abysmal that does not end and that
gives firmness to the Four Arts. Fountain that does not dry out and that gives Nine orifices such as the ability to
communicate is
useful to go to the end of what has Heaven / Earth and reach the Four Seas. At the center ( zhong 中)
any loss in respect ( yi 意), outside ( wai 外), any perverse ( xie 邪) which might harm 35 .
The Heart is one, the One, the unity of the five organs- zang . The Spirits of the Heart, as they are
also the One, are expressed through each of the five zang in a specific way.
Since the spirits are just the natural movement to each of the five zang , have
specific expression that has a special name in each. Five are the expressions
Spirits or the manifestations of the spirits through and in each of the five zang :
34 It is normal to identify the similarities between the Five- shen , an expression of the spirits for five, and the five
elements.
It would not however be applied mechanically to the Five shen all the rules and cycles according to the laws of the Five
elements (eg cycles of domination and generation can be applied mechanically to the laws of the Five
elements only when every notion, divided by five, to represent the quality and the movements of the blow to their
Five elements. In this case, however, it is necessary to renounce to the characteristics of these notions. The same applies
to the
Five flavors, five puffs weather, etc.. It is foolish to say that dominates the dry wind, except when the wind and dry
represent Metal and Wood, as it is false to say that the dryness or humidity generates dominates the cold, except when
represent the Earth, Metal and Water. When we talk about these puffs weather, you look at their relations in
function not only of the five elements, which allow to classify them, but also in function of their interactions
specifications. Or again, the anger does not produce the joy and sadness always dominates the rage. So you can not say,
talking about the specific qualities of the five spirits, which generates the Will Hun or the Po dominate the Hun , if not for
say that the kidneys produce water-Liver-Wood or Metal dominates the Lung-Liver-Wood.
35 Guanzi , chap. Neiye .
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12
Yes, the heart is the master organ of the Five- zang . Regulates the use of the Four Arts, Slide and circulate the blood and
blows,
gallops on the border of yes and no, it comes and goes through the doors and openings of the Hundred Affairs 36 .
The Five Spirits are therefore the natural order that governs the operation of each
Five bodies- zang . Li is divided as follows:
The Heart hoards spirits ( shen ). The Lung hoard the Po . Liver hoard the Hun . The Spleen hoard the
Purpose ( yi ). The Kidneys hoard Will ( zhi ) 37 .
The most complete presentation in the medical texts is located in Lingshu :
Heaven to me is Virtue.
The Earth in me puffs.
The virtue flows, murmurs spread, and that's life.
The fact that the living can occur during denotes the essences.
The fact that the two species are congiungano denotes the Spirits.
What follows faithfully the Spirits in their "coming and going" denotes the Hun .
What is associated with the essences in their "come and go" denotes the Po
What takes charge of living beings is called the Heart.
The Heart apply, here's the point.
The purpose becomes permanent, that the will 38 .
The Spirits of the Heart
Spirits and heart have a special relationship. The Heart, ruler and lord of the same
life, is the "place" par excellence of the presence of spirits, because the heart is the self, the Spirits
enable man to be himself:
The Heart is the entrenchment of life ( sheng zhi well 生之本), site of the changes and transformations that
are implemented thanks to the spirits ( shen 神) 39 .
The Heart is the unity, the center, the harmony of the center. Empty and Formless, the Heart is the light
Spirits that illuminates the consciousness and conduct, which gives the joy of living, the joy of
Heaven. It spreads everywhere, is present everywhere. The liquid red blood, visible and
tangible, home to the invisible presence of the Spirits, propagates them everywhere, ensuring
Being cohesion, perceptions, sensations, sensitivity and knowledge.
The Heart ( xin 心) has the office of king and lord ( jun zhu 君主), the radiant brightness of the Spirits ( shen ming
神明) it proceeds. [...] When the lord spreads its light ( ming zhu 主明), the subjects are quiet. Such a
how to take care of life ( yang sheng 养生) proxy longevity ( shou 寿) from generation to generation and
Empire under heaven shines a great light. But if the sovereign spreads its light, the Twelve charges
37 Suwen , chap. 23.
tradition
cit. , p. 41.
39 Suwen , chap. 9.
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13
(Organs) are in danger. This causes the closing and locking of life, the arrest of the communications and the
body ( xing 形) it is severely damaged. Such a way of taking care of life is catastrophic 40 .
The heart is the great lord ( by zhu 大主) of the five organs- zang -viscera and the Six was , that dwell there is the
essences / Spirits (vital spirit, jing shen 精神). When the heart is solid and firm, the perverse ( xie 邪) can not
enter the body. But if you penetrate the heart is affected. If the heart is hit, the spirits if they
Spirits come and go when they are gone, it is death 41 .
When everything is working perfectly and everything is done in the light of the Spirits, consciousness
is clear, deep intelligence, sound judgment, the perfect calm, accurate perceptions. The
body is sturdy, gorgeous appearance, excellent health ... It is the radiant splendor
comes from the Spirits: shen ming 神明.
Hun and Po, dual expression of Heaven and Earth.
You can not talk about what founds the human consciousness, the spirit, the mind, without
talk about these two kinds of souls, soul, animation.
Hun (魂) and Po (魄) are related to the Earth, bring the gods of the earth, gui 鬼, in their
character. The gui 鬼 are attached to the earth as the forces entertainers who depend on it;
some times can be dangerous or even malicious for the fact that they are devoid of
the light that enlightens the conscience and the knowledge that comes from Heaven.
Hun and Po live in pairs: their union is life, and their separation is death. They are the
two facets of life on Earth, are the duality inherent in every expression of life.
In humans, from conception, a part belongs to Heaven and is a part
definitively linked to the Earth. Their union is life on Earth:
Murmurs celestial form the spiritual soul ( Hun ), puffs terrestrial, corporeal soul ( po ). That they will return to the
their primordial home and each will maintain its headquarters. Who knows how to hold these souls without them
escaping, it
identify the Great One, the essence of which is one with the Dao heavenly 42 .
The human being is virtue (combined) of Heaven / Earth, union of yin / yang (阴阳), units of the Spirits of the Earth and
Heaven ( gui shen 鬼神), the best of puffs ( wu xing 五行) of the Five Elements 43 .
The land part is fixed in humans, and with a body, a form, are the Po . The
heavenly part, which rises to that which is thin and light, they are the Hun . But the Hun must
be inspired by Heaven, by the Spirits, from the natural order, not to become bad, dangerous,
in the case in which the light should withdraw from them. For the same reason the Hun must always
dominate the Po .
40 Suwen , chap. 8. See Suwen Huangdi Neijing, The Yellow Emperor Simple Questions edited by C. Larre, E. Rochat
de la Vallee, Jaca Book, Milan 1994, ch. 8, p. 271.
42 Huainanzi , IX, 23a, trans. Jean Levi, La Pléiade, p. 368.
43 Liji , the Book of Rites , chap. Liyun.
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14
The Hun and Po during the lifetime of charge vitality. The quality of what is
absorbed by the one and the other creates an animation where the real power is extinguished
from the dissociation that death is at work. At the time of separation, death, every
component recovers its natural movement: the Hun reach the heights of the heavens and
the Po out of the orifices (particularly the lower ones) and they fall to the ground, in the land. The
Hun shine in the heights and Po try to satiate the depths. Then Hun and
Po disappear, melting into the universal power which are modeled beings.
So Hun and Po , who between conception and death come together to compose a life,
survive .
The Hun
The Hun , movement yang , have a tendency to rise in the heights. They travel
freely, allowing humans to imagine, to dream or even walking
ecstatic, to travel out of the body. I am without form, and are not prisoners of the form
body. Are associated with puffs, themselves without form, related to the yang and heaven.
At death, through rituals, trying to recall the Hun of the deceased. After his death they
become, in Heaven, the glorious hands, the ling hun 灵魂 , worshiped in ancestor worship.
During the life, rise in intelligence, knowledge, sensitivity, spirituality,
imagination, dreams, fantasies, contemplation ... But to do this they need
root of the Yin , which keeps them firmly anchored, preventing return
prematurely to Heaven. They therefore need the Po to be present in humans. The
Their union balances them and makes them stay so that humans structure; made stable by the murmurs and
from the blood, Hun and Po hold you back and mingle.
Since the Han ( II century BC) speaks of Three Hun . The number evokes Three puffs, it is the
number for excellence that symbolizes them. Some Taoist practices using these Three Hun
to describe the three levels of the inner life: spiritual, mental, emotional.
The Po
The Po , whose movement is yin , have a tendency to sink into the depths of the earth.
Are related to what has a shape to the body in the blood.
At death, return to the earth, and renew their strength, splitting and
slowly disappearing:
The meat and bones are buried and become like the earth of the fields 44 .
If this return can not be made, because the rules of the rituals have not been met,
because the death was violent and unjust, the Po become the souls returning, the
ghosts that scare the living in an attempt to satiate.
During life, the Po are responsible for vital movements, feelings, reactions,
of instinctive processes. The psychic, the "vegetative," the corporal under their responsibility. The
44 Liji , the Book of Rites , trans. S. Couvreur, Memoires sur les bienseances et les ceremonies, Chatasia Belles-Lettres,
Paris 1950
vol. II, P.289.
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15
solidly rooted to the yang , which supports them, add to, harmonize, it is necessary for them.
Prevents them from fatal return to Earth on earth.
Since the Han, the number of traditional Po is seven, the number of orifices in excess of
senses of the Seven emotions that are able to bring disorder, unbalance force
vital when it is no longer under control by the yin / yang and the five elements, which
are even seven.
Hun and Po in medicine
In medicine, Hun and Po are related to the Liver and Lung and reside in these organs.
This association may represent the first big moves opposite edge
and down, like the sun rising (on the left side that corresponds to the Liver) and sets in
west (right side which corresponds to the Lung). They are therefore the expression of the yin / yang
as a duality: high and low, slim and compact, Heaven and Earth ...
The liver, blood-soaked, is the home of the Hun because the blood ( yin ) and feeds them, they
fixed, countering their tendency to be volatile and the strengthening of the blood, so the contact
with the Spirits. Mental imagery, dreams, thoughts, emotions ... are therefore
easily associated with the Hun , Liver, Heart inspired by the seat of the Spirits.
Thus the Liver hoard them. The liver is a male organ, produced by
dynamism of the effects of yang , which, however, has its origin in the Kidneys (essences and spinal
"Water" of the Kidneys). The liver has a profound nature yin is the grand tesaurisazzatore,
guardian of the blood. This blood, which already bears the imprint of the Heart and Spirit, is,
for the Hun , an ideal location, allowing them to be fixed, the blood has to Hun the same
function that have a nest or a perch for the birds of the sky. The Hun , in turn,
contribute to the spiritual quality of the blood. By analogy natural, are related to what
in the blood is not substantial, but the substance of the blood keeps them, acting as a yin fixing the
yang.
The Lung, full of murmurs, offers a chance to Po not to return to the earth. The Po
also determine the instinctive activities, the rhythms of life, breathing, all those acts that
accomplish more. even unconsciously. So the Lung hoard them. The Lung is a
female organ; collects as you collect the fruits in autumn. It is also the lord of the
puffs, which distributes and regulates according to the cycles and rhythms of the instinctive life. Murmurs are
the support of the Po , which allows them to express themselves and to animate the man.
The Po are not linked to murmurs as yang of heaven, because they are bound to affinity
natural substance, form, therefore the liquid blood. But the murmurs are the yang them
balances.
The inseparable pair of Hun and Po makes it possible for the individual life,
custom, for their voltage / opposition and also for their complementarity
yin / yang .
Hun and Po are not exactly the mind of a person, his conscience, his spirit,
because they "above" the heart and are part of what allows the establishment of
person with his consciousness and self-consciousness. Express the Spirits, Shen , agents of Heaven
and the natural order, in the duality that allows you to have a body that originates from the Earth and
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16
a spirit which derives from the Sky, but to have them in one another, the one through the other, the one for
the other (as each pair yin / yang ). Their separation is mortal, their disharmony is
deleterious. Not Hun without Po , not Po without Hun , not the body without the spirit that permeates,
not from indwelling human spirit without a body. Otherwise, it is death, the end of the present life
in his expression always twofold, or rather dual, and to Heaven on Earth.
Will and intention ( yi zhi 志意)
Will and purpose are dependent on the Heart, by itself, the length of life, from my
person (made by the union of Hun and Po ). They express the heart, already constituted, with
awareness, perceptions, an ability to react, trends, desires,
thoughts, ideas, intentions, propensities ... and the right to direct and
subdue or to submit themselves.
The image of the Heart (心) appears in the characters that designate the will and purpose.
Will and purpose are a couple currently used outside of the context
doctor, as yi zhi 志意 or as yi zhi 意志. But this couple is not specifically
yin / yang , Heaven / Earth, as it happens for the Hun and Po .
Yi zhi 志意(thought, mind, will, purpose, design, determination) insists
more on the idea that you have in mind, which is built on the design and
determination that begins, while yi zhi 意志(will, intention; volunteer resolute,
determined) focuses more on the firmness of purpose, the determination, the
determination, willpower.
Will and purpose are related to the Kidney and Spleen; are then linked to the representatives
front man of Heaven and Heaven's rear. The front Sky is the root, the source,
rooted in the origin, the nature, the sky is the expression always discounted back to
this source.
The purpose
The Heart apply, here's the way 45 .
When the Heart 'applies, "thought the visit, is an image, a memory,
an impression, a feeling they are there, and the Heart apply the skills to become a conscious.
Applying this capacity for consciousness, it becomes responsible for the manner in which
consider what presents itself: to accept or refuse, consider calmly and objectively or
according to the prejudices, according to the passions and desires of the underlying ...
The purpose is not simply the conscious representation of an idea, is what you
Heart and in that form the foundation of our being, from which they take shape
tradition
cit. , p. 41.
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17
all our reactions, our moods, our tendencies, attractions and aversions. It is our
inner disposition that selects and interprets what invades the field of consciousness.
The Spleen Heart submit to what he draws from the wealth of food to feed him with a
blood abundant and well composed, with the same movement, what presents to the Heart
draws from the land of memory, which gives it a rough shape in mind: ideas,
intentions that if kept in consciousness, are then processed by the thought. The purpose
is what comes to mind and that is occupying it. The fact that a thought is not it drive out another
the emptiness of the heart, is an instability that does not help. But the fact that an idea is fixed in
consciousness presents the risk of heart close to each other stimulus, is the fixed idea that
becomes an obsession. What you have in the Heart is also the object of desire, the intention is
then perverted in gnawing or burning desires and, in both cases, consuming
essences, destroy the blood, make the heart more and more incapable of ruling with light
Spirits. In fact, the purpose is how the blood must circulate without stagnate,
constantly to nourish life without partiality. That the Heart is "empty" does not imply that
steps or nothing happens, it means that everything is fluid and nothing is desired or preferred except
accession to the natural movement of life.
The purpose is beyond consciousness, because it is the provision that gives the orientation of the
conscience and judgment. The purpose is already an intention, an orientation.
The will
The purpose becomes permanent, that the will 46 .
When some of the provisions or intentions, not yet established, persist in man, are
rise to a determination. Now the vital forces are oriented from the Heart, from the consciousness,
towards an end. This order must be basically a "will-to-live," what drives
from the origin of life and that keeps it alive because it is in the right direction. Thus a
tree becomes large and lush only if the sap is pushed with great force from the
root upwards. The will is that tension directed to all that is life. There are
multiple expressions, whatever their intensity or their subject matter, which must always
remain faithful to this primary orientation. Otherwise revolt against life that
supports.
The will is related to the continuity of being, keep an idea, strive toward a goal,
are expressions of a general and consistent voltage of vital motion. Life is under
tension, as everything is organic. But it is preferable that this strain is
in the right direction. So the "will" of a river, from its source, it is
reach the sea. The river water will never come if you do not follow its natural course,
that does not stay true to his own nature. The nature of water is to go down and
go down. Because the sea is the lowest of all the rivers, the water that remains faithful to
its nature, will always arrive at the sea. The route changes and the winding of which is the fact
its course do not count, they are only the result of life circumstances. Import
46 Ibid.
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only the water that is faithful to its source which determines its nature. Then performs
perfectly his fate, confusing, in the end, its waters with those of the sea.
The same is true for humans. True to his own original nature, and contained
expressed by Reni, leads his life according to the circumstances, if it remains true to its
nature, his will is perfectly just and perfectly powerful. A will that deviates
the original nature becomes harmful. In fact, when the heart agrees to maintain the
ideas, proposals that are not responsive to the maintenance of life, the will is no longer
correct. The will is basically a desire to live. A connection that is derived from a
Inappropriate desire or idea can be confusing and even eradicate this will.
The Kidneys are the source and basis of life, the rich and solid foundation that allows the
momentum and unfold. Their power is expressed in bone, their quality essences.
Provide an appropriate framework to the will expressed by Five modes. The single will
is the desire to live rooted in the essences and the continuity of the Kidneys, which is detailed in Five
fundamental drives that animate the bodies of Five- zang and form the root of the emotions
and feelings, but also the root of the fundamental movement of every organ.
Will and earlier every thought about being built, do not connect
fully reflected the will, the conscience active and clear. They are 'spirits' of
powers that are before the advent of human thought, of all the feelings that
animate the heart of man, all that is formulated in the inner life. They are neither
what Western psychology called consciousness and even the unconscious.
Will and the way they represent the orientation of each animation from mental
well built and inspired. They are the core of the distribution of all the elements of life
mental, physical, spiritual ... under the responsibility of the Heart:
- When you do not have any results in the face of a weakened body anemia and complete what is to be
impute this state?
- Due to the fact that spirits are no longer operating ( bu shi shen 神不使).
- What does it mean that "spirits are no longer operating"?
- The needles of metal or stone represent the Way ( Dao 道, the mode of operation). But when the spirits do not operate
Moreover, essences and spirits ( jing shen 精神, the vital spirit) can not be penetrated, the will and the intention ( yi zhi
志意) can not direct the individual in a convenient way ( zh the 治) and evil can not be healed. When the
essences are non-existent and the spirits are gone, nor Reconstruction (nutrient, ying 营) or defense ( wei 卫)
can come back and recovered. How can this happen? When the man is prey to greed and desires
continuously and in addition has a pusillanimous fear that he can not block, essences and puffs ( qi jing 精气) is
release until the ruin, the reconstruction is blocked and the defense is reduced to nothing, then leave us the Spirits and
disease
is not curable 47 .
Volition and respect are the interior orientation that determines the manner in which it
perceives, understands, reacts to everything that is presented to us. Purpose and will
allow the development of a thought, which is developed on the basis of what is already in man
in the form of impressions, memories, tendencies, feelings and even prejudices or preconceptions.
Orient them correctly avoids the clutter in the thoughts and feelings, to do
47 Suwen , chapter 14.
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19
a good use of perceptions and knowledge, to receive fully and fruitfully care
we can get through the sessions of acupuncture. The doctor before treating,
always examines the interior dispositions of the patient:
For each treatment, we must observe what is below, comply with the wrists ( never 脉), examine the orientation
inner ( yi zhi 志意) as well as the characteristics of the disease 48 .
In some cases in which the patient is not disposed, it is recommended the doctor to refrain
the sting :
That said, anyone who wants to use the needles must carefully examine what it looks like the sick, to understand
if essences, spirits ( jing shen 精神, the vital spirit), the Hun and Po , are present or missing, to understand its
predisposition ( yi 意), if it is favorable or not. If these five are attached, the needle can not handle 49 .
The same acupuncturist, when it should turn his will and his purpose to
the patient:
Let nothing disturb your mood: calm manner, with the will ( zhi 志) calm, consider your patient without
turn our gaze to the left and right 50 .
With daily practice, the therapist is adjusted daily to present to the patient
righteousness of their murmurs, his inner righteousness. A will is not a quiet
will spring; ninth wanting nothing more than to be as correct as possible, to be in
correct movement of life itself. The therapist may have found the reminiscences
required of his knowledge, the information for which retrieves and correlates
ideas that came up,. But it is also necessary that none of this is to disturb
when it acts, because its concentration, not an idea or a will, but on the
situation as it stands, with the capacity to accommodate all that is, they
part of the treatment:
The doctor takes place in a quiet and withdrawn, that the omens look at the coming and going of the Spirits. Having
airtight doors and windows, the Hun (魂) and Po (魄) are not dissipated, the concentration of thought
( yi 意) unifies ( yi 一) the spiritual power ( shen 神), so that essences and puffs ( qi jing 精气) are distributed as
agrees. When no external noise, which comes from men, offends the ears and their essences are
collected and Shen are the One, the will ( zhi 志) passes into the needle with its imperative message " 51 .
_______________
Bibliography
48 Ibid. , chap. 11.
49 Lingshu , chap. 8. See: C. Larre, E. Rochat de la Vallee, From the Huangdi Neijing Lingshu The psyche in Chinese
tradition
cit., p. 149.
50 Suwen , chap. 54
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20
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Baihutong 白虎通, talk to the White Tiger , the work of the first century AD to the interpretation of the Classics, attributed
to
Ban Gu (32-92), Zhonghua Shuju, Beijing 1994.
Chunqiu Zuozhuan 春秋左传, Mr. Zuo Commentary to the Spring and Autumn Chronicle , Translation
French: S. Couvreur, Chronique de la Principality of Lou , Cathasia, Paris, 1951.
Guanzi 管子(syncretic opera composed in the late Warring States or early Han), Xinshi Guanzi duben ,
Sanmin Shuju, Taipei, 1995. English: WA. Rickett, Guanzi , Library of Asian translation, Princeton
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Huainanzi 淮南子(work of Taoist and syncretic tendency of the second century BC). French Translation: C. Larre, I.
Robinet, E. Rochat de la Vallee, Les grands du traités Huainanzi (Chapitres 1, 7, 11, 13 et 18) Le Cerf, Paris 1993. C.
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French: S. Couvreur, Memoires sur les bienseances and ceremonies , Cathasia, Paris 1950.
Lingshu 灵枢, Pin spiritual. Complete title: Huangdi Neijing Lingshu , (by basic medical theory).
Italian translation of the eighth chapter: C. Larre, E. Rochat de la Vallee, From the Huangdi Neijing Lingshu The psyche
in Chinese tradition , Jaca Book, Milan 1994.
Lushi chunqiu 吕氏春秋, Spring and Autumn of Lü Buwei (sum of the mid-third century BC). Translation
French: I. Kamenarovi, and Automnes Printemps de Lü Buwei, Le Cerf, Paris 1998.
Nanjing 难经, the Classic of difficulty . (The work of the second century BC attributed to the legend of Bian Que).
English Translation: P. Unschuld, Nan-Ching, The Classic of Difficult Issues , University of California Press,
Berkeley 1986.
Shujing 书经, The Book of Documents or The Book of History or Annals . (One of the Five Classics of Traditional Chinese).
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Suwen 素问, simple questions . Full title: Suwen Huangdi Neijing, The simple questions of the Classical Interior
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Zhenjiu Jiayijing 针灸甲乙经 abbreviated Jiayijing . (Compiled by Huangfu Mi in the third century). French Translation:
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The following is taken from a talk given by Elisabeth Rochat de la Vallée at the Pacific Symposium
in November 2002. It draws on the early non-medical texts to explain the Chinese concepts of the
heart, the spirits and the emotions.
To be human is to be self-conscious and self-aware. One consequence of self-consciousness and
self-awareness is confusion and fear, and each civilisation has addressed this fundamental human
problem by developing its own system to facilitate human life and ensure a feeling of security
within an often hostile universe. Early animism, ancestral worship, and the various levels of
understanding of Heaven, are part of the attempt by the Chinese to create their own system.
Before the Christian era, the Chinese built a vision of the universe where every phenomenon is
related to every other phenomenon as part of the gigantic web of cosmic life. This is generally
called the system of correspondences, and is widely used in theories of medicine. Independently
and correlatively, the theory of qi was developed. Qi 氣 is behind any form, any phenomenon, any
manifestation – and determines the quality and characteristics of every form, phenomenon and
manifestation. Qi is what links together phenomena of analogous qualities or activities. Qi is within
each form of life to provide all kinds of activities; it is potentiality becoming life, providing the
transformations at work in any living being. Everything that occurs at any level within a human
being is dependent on qi, whether it is physical, physiological, psychological or mental. Health,
disease and treatment are all a matter of qi.
In nature, qi is acting regularly, as if following an order. This natural order is seen everywhere. One
of the best and most traditional examples being the four seasons, sometimes referred to as ‘the four
qi’, which represent the alternation as well as the composition of yin and yang. Yin and yang are not
exactly two types of qi. They are rather the qi moving through various phases, according to time
and circumstance. Hence the qi - expressed as yin and yang - expands and contracts during the four
seasons, provoking various reactions and determining all the aspects and cycles of life. There may
appear to be irregularities in the course of the seasons – some particular qi or wind may not be in
quite the right place at the right time, but basically the system works and spring inevitably follows
winter, as autumn follows summer.
In the few centuries before the Christian era, the evolving notion of qi supported the elaboration of
the system known as the five elements, agents or phases. This is a way to classify all living beings
and phenomena, and all kinds of qualities and cycles, and put them into a precise relationship, in
order to present their interplay and establish a pattern of their mutual influence and their alternation
or succession.
So what makes the qi act with such regularity? What makes the qi of each season alternate at a
particular time? What makes the qi appropriate to each of the five elements/phases act according to
its own type, wherever and whenever it is appropriate?
From a certain point of view, the spirits (shen 神) could be seen as the power of change, making
sure that the qi is acting at the right place, and in the appropriate way. For instance, there is a spirit
of the water element, making sure that the qi expressing the mode of activity proper to the water
element is working correctly; there is a spirit of the river, making sure that the river flows as it is
supposed to and so on. These powers, these spirits, are deities, souls of the dead… and certainly
they also become, at least for the scholar, representative of Heaven, as Heaven is the natural order
of life.
“Perceiving the way of change and transformation is how one perceives the spirits” (Yijing)
Art of the Heart
The universe is seen as a self-regulated and self-regulating system. Its regulations may seem to be
in rhythms and cycles expressed through the theories of yin and yang and the five elements. This
organisation is the pattern for any being or phenomena, including the human being. All capacities,
activities, movements, transformations, affinities… are qi regulated through this system.
But it seems that within the human being this movement of qi goes wrong. It moves in the wrong
direction, it gets blocked, knotted, dissipated and finally it works against life. And this is not merely
the result of a flaw, a defect in the constitution or due to inescapable circumstances, but disturbance
of the qi may come from wrong behaviour, bad diet, careless exposure to cold, and even exhausting
use of the sensorial or intellectual abilities.
So how can a human being act against life in such a way? We will not go into the origins of evil!
But obviously within the human being there is a tendency for the life giving or life maintaining qi to
operate against life.
And here we come to the heart. The heart is the very centre of life in the human being, and the very
centre of the self. It is a collection of all perceptions, sensations, information, memories,
knowledge, tendencies, ideas, thoughts, desires and emotions. It is the whole of the emotional life,
but also the mind, the psychology, the intelligence… In Chinese thought, the heart is ‘myself’, it is
‘me’.
The heart reacts to any event, situation, circumstance, stimulation. And, as we see in Lao zi chapter
55, “The heart activates the qi.”
It is said that the heart is responsible for the correctness or for any distortion in the course of the qi.
And that is dependent on the way that the heart (or the way that each individual) is able to follow
the natural order or to deviate from it.
The natural order is given to each individual at the beginning of life as the ‘proper nature’. This
proper nature is necessarily part of the great cosmic movement of life, and is in conformity with the
maintenance of life. This does not necessarily mean that there is no flaw or defect in the genetic
inheritance – but this would be considered as part of the human transmission, an alteration due to
human behaviour through an ancestral lineage possibly going back several generations. Neither
does it mean that there will be no disturbance during pregnancy and the early stages of life, which
may affect the way that the heart is able to develop. But it does mean that there is always the
possibility for each individual to access the natural order of life within themselves. To follow this
natural order is the only way not to dissipate or waste vitality. When the qi is operating correctly
and harmoniously, then the essences (jing 精, the material matrix, the pure vitality) are rich and
abundant. Being so, the interplay of qi and essences works most efficiently, which means that all the
vital functions are working well. This perfect functioning is seen as the presence of the spirits. Thus
the term ‘vital spirits’ is expressed in Chinese by jing shen 精神, essences/spirits.
So what is it that goes wrong with human heart, with the qi and consequently with the essences and
the vital spirits? Because the human being is capable of self-consciousness, there is the self, the ‘I’,
the heart reacts with this self-consciousness, which gives us more than just the ability to perceive, it
gives us the possibility of self-knowledge. Not only do I perceive, but I know that I perceive. I
know that I am, and therefore I know that one day I will be no longer. This consciousness, which
makes us human, also destabilizes a kind of natural functioning, and we are no longer able to act
instinctively, unconsciously.
Art of the Heart
Therefore, in response to stimulation and events, the heart reacts with exaggeration, defensiveness,
fear, excitement. And it is human destiny – the task of each human being – to put the heart back in
harmony with the natural order. This is our daily practice, to apply oneself to giving back to the
heart the ability to react appropriately, without the need for excitement or exaggeration, fear or
blockage.
“By nature, humans possess blood and qi and a heart that allows knowledge. Grief as well as joy,
elation and anger do not exist permanently within. They are reactions to the incitement of external
things. It is then that the art of the heart intervenes.” (Liji - Yueji)
The reactions of the heart depend on the inner disposition – tendencies, ideas, emotions, etc which
are within the heart. It is common experience that we do not react the same way to the same words
coming from someone we like and someone we do not like. If we are full of elation and joy, we will
not be affected in the same way as when we are sad, defensive or angry. So it is what is inside the
heart, what is in the mind (whether or not we know that it is there) that affects all our reactions.
Tendencies, which may be natural, become desires. Desires are harmless if they are the pure
expression of life trying to find what is necessary for its own expression, but are harmful when they
work against one’s own nature. They may even be natural desires – but they are harmful if they
become exaggerated; to want too much, or with too much intensity.
We cannot be without emotions. But we need to know that emotions, because they are always
exaggerated, disturb the innermost aspects of our being, which are the movements and activities of
life as operated by the qi. Futhermore, our ability to know, to think, even to perceive, is all the
activity of the heart. So, if any emotion is held in the heart, not only does it disturb the movement of
the qi, but it also alters our ability to perceive, to know, to judge, to feel and to react appropriately.
If the emotion is violent, it may be obvious to others (and even, later, to ourselves) that our mind
was disturbed, that we were literally ‘out of our mind’. But if a prejudice, a dislike, is built
gradually and imperceptibly, the damage is even more serious, because we have lost even the ability
to know or perceive that we are ‘out of our mind’.
The ‘art of the heart’ is to empty the heart everyday. To reduce what does not appear to be the
natural expression of our lives, to diminish the needs - the materialistic needs, but also the
psychological needs, the desires and a personal will. To take inspiration from the natural order
experienced in the four seasons, and also in the wisdom of the past generations, as experienced for
example within the ancient rites and rituals. To act in such a way that the inner disposition becomes
more and more aligned with the natural order, the thought as well as the behaviour and actions.
When the heart is able to take in all that is presented in openness, knowledge is able to become
wisdom, the kind of wisdom which is nothing other than to know how to nourish life.
APPROACH OF WISDOM Confucian
Everyone, even those who know nothing about China, know the name of Confucius form
Latinized Chinese Kong zi, Master Kong. It is only fair, because the school he founded there more
2500 years is probably the one who had the luence% in the longest and deepest
history of mankind.
I. HISTORICAL LANDMARKS

a. Historical situation of the birth of Confucianism: the foundation of a school.
Confucianism is deeply marked by the historical context of the country in which it
appears, it is - to - say China. The middle of the sixth century BC, when Confucius was born
(551-479), China is structured by a feudal order and ordering the company
whole in its political and moral activities. Basically, there is a vision of the universe
as a cosmic order model of social order, man participates in harmony
Universal by his good conduct and the emperor is the symbol and guarantor of the continuity of
the cosmic order in society. However, the sixth century is also a time when we are witnessing
degradation of the old order: the emperor has only theoretical power and great
vassals exercise real power in the midst of struggles without thank you; moral collapse and
cynicism replaces religious fear, chaos threatens everywhere even though
contacts with "barbarian" peoples, it is - to - say no Chinese, open new
both administrative and technical perspectives. Concern is growing at the ambition without
scruples of the nobles, in a world where ancient customs and rules
ancestral lost their foundation and their ef iciency%.
Confucius will feel a mission: to find, rebuild the old order with its sense
moral and religious; find the Way of the Wise Kings lost to antiquity. This feeling
the anime, he is sure that it comes from "Heaven", the supreme, impersonal, which is the sacred order
of the universe, the guarantor of the continuity of life, natural. Heaven is everywhere: in
regular course of the seasons as in the heart of every being, giving him his own nature
and what the make, in man, it is what speaks to the deepest self to indicate the
way forward in a% to comply with Natural, which is the will of Heaven.
Confucius will try to restore a database to the moral and social order through education
men. To do this, he founded a school, the first of its kind in China, where he taught all
those who want to - and not just the% they princes - in a% to encourage a
individual development, the discovery of an ethics for reform
social behavior and lead to good government.

b. Extension of Confucianism , the School of Literati.
Political, moral and intellectual life of China, but also sinicized world (Japan, Korea,
Vietnam) was marked and even led for about 25 centuries Confucianism or
"School of scholars" (Rujia 儒家). The in luence% of Confucius was constant and essential, while
Confucius wrote nothing and that his interviews with his disciples (Lunyu) were probably
written long after the Master's death, but various trends and developments
different existed since antiquity. In the fourth century, Mencius (382-289) systematizes the doctrine,
showing new concepts, in the third century, Xunzi develops according to other
perspectives. Re% lexions elements and other schools of thought (such as Legalism or
Taoism) are also incorporated Confucianism, so that when the Han dynasty
Approach of Confucianism
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(206 BC - 220 AD). United% ie the Empire then rises to the rank of Confucianism doctrine
State, it is no longer the mere thought of Confucius. Confucianism continues its
evolution over the centuries, marked by multiple trends and revivals
the best known is the syncretistic movement in the Song dynasty (960 - 1127) called
Neo-Confucianism. However, Confucianism is still alive by the ethics that
supports in the consciousness of individuals, as well as the problems it is the only
actually arise in the Chinese world and which are those related to man as
social and political being. The responses of Confucianism (or Confucians?) Are the
still sometimes radically different on these topics.

c. Limits of the presentation
It is not about to make a presentation on the history of Confucianism or even
to address the various issues that present the authors and eras. We
Suffice to approach the original Confucianism, primarily based on the
Analects of Confucius and his disciples, or Lunyu.

II. SOME GREAT THEMES CONFUCIANISM

a. The human senses , the virtue of humanity or benevolence (ren 仁)
The Chinese character that means this concept shows a man and number two: two beings
humans are involved. How a man conducts himself face to another, following the
deeper his human nature, it is humanity or sense of humanity. It is not
a vague benevolence, but an opening into contact with each other, based on its own
its roots in human reality. It is an inner disposition characterized
unselfishness and meekness, reciprocity and awareness of what one wishes
as a man. The human senses is thus full realization, in every being, its nature
own man, so is his participation in the natural order, by virtue of Heaven
development of all human qualities. We therefore can not die% ine precisely what
human sense, because everyone can make his own way in his behavior and
family and social relationships, but the effects are noticeable ic bene% in
modi ications% in others who are as attracted and bonus% ied by one who realizes his
humanity. This is the fundamental virtue also for governments, because the power
policy can have no other basis if it wants to set a correct concern for others.
"Practicing ren, is to begin by self -; want to establish other all we want
establish self - and wish them success as they would like to own. Draws in
you the idea of what you can do for others - that put you on that path of ren "(Lunyu
VI, 28) 1
"The ren, it is the man himself - even (this is the virtue by which it really is man). Son Dao
(The path to be followed by man), is to have the right relationship. "(Book of Rites
Liji, XXIX, 15)
"The ren is to love men." (Lunyu, XII, 22)

b. Large Confucian virtues , expressions of conduct worthy of a man
wise

The sense of duty or the Just (yi 义)
It's being able to attitude and right action, appropriate to each person and
each situation data. It's like the event in detail applications of
sense of humanity that informs judgment and conduct. The sense of duty is the ability to
know what is fair and sensible in any circumstance. Man is the only
be that such a consciousness is capable of such knowledge. Again no
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de inition% accurate, no criteria of conduct, or dogma but an accurate perception and
relevance judgment, just that based in the reality of his being a man
perceives itself and knows what to do. This is the result of personal education, a
incessant work on oneself.
"In the business world, the good man does not have a rigid attitude of refusal or
acceptance. The Fair is the rule. "(Lunyu, IV, 10)
"Water and fire have the suffering%, but do not have life. Herbs and trees have life but
have no perception. Birds and quadrupeds perception, but have not
(Appreciation) what is right. The man (animation)% the suffering, birth (in the world)
perception (of things), but it has more (assessing) what is right. This is
why it is that there are more valuable in the universe. "(Xunzi, Chapter 9, Volume 5)

The loyalty (zhong 忠)
Designated by a Chinese character composed of the heart and the environment, loyalty is the straightness
? the heart, uprightness and honesty in dealing with self - as in compliance
other.

The reciprocity (shu 恕)
Reciprocity is to treat others not only as they treat us, but
we desire as they treat us. This is the social application of loyalty or
uprightness of heart. If one can speak of a kind of altruism, it should not however give
this term its Christian meaning. Indeed, reciprocity is not equal because beings are treated in
Depending on their position in the social hierarchy, depending on the degree of relationship that has
with them. Should not be treated in the same way his father or his sovereign and any
abroad, because this would lead to confusion and social disorder destabilization values
that shape the nation.

The idelity (xin 信)
Composed of men and speech, the character shows the% idelity to their word that
makes a man worthy of con% iance. The loyal and sincere from that attitude aithful% duty
generates the con% iance of his superiors and his inferiors idelity%.

The authenticity (cheng 诚)
When a man fully adheres to that imposed on it by human senses and the sense of
duties and any other expression of virtue, it is deeply authentic. Its
thoughts and feelings are fair and his conduct is naturally perfect, because it performs
in him naure man, his heavenly hand.

Include two more qualities without which political responsibilities do not
be assumed: the discernment or wisdom (zhi) and courage (yong). Indiscriminately,
not informed judgment and courage Well-Tempered no action ef ective%. Courage
should not be daring unconscious, but he goes to sacrifice% ice of his life.

c. Piety ily xiao 孝: respect for ancestors and foundation of the social order
Confucian society is a place of relationships, because the human senses is mainly
sense of human to human relations. Every man is caught in a web of relationships with
all those who are in contact. These relations are de% ined and codi% ied because they are
foundation of the social order, the state is seen as a big family. They are
traditionally presented in five groups that cover all circumstances of life:
relationship between parents and children, husband and wife seniors and juniors, sovereign and minister, friend and
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friend. And everyone knows how to behave: a prince or a minister, a father or% or they
friend is - to - say a brother of another man.
Piety ily%, which represents all of the duties and feelings that must be its
parents and his ancestors, living or dead, is the basis of social relations and therefore one of
foundations of society in Confucian perspective. Whoever honors his father,
also respects his sovereign. The stability of the social hierarchy and leadership styles
rulers are already in piety% ily.
"Being just good they% and good brother, is already taking part in the government." (Lunyu, II,
21)
"Few are those who, exemplary in respect of their parents and their elders, tend to
up against their superiors, and a fortiori to foment rebellion. Man
works well at the root. It is on ancient roots that can grow and the Way
flourish. Ily% piety and respect for elders are not - they are not the same root ren "(Lunyu, I?
2)

d. The moral
Morality must be a natural activity, spontaneous, but it is also the result of a re lection%
Standing on men and a constant work on oneself. The moral of Confucius
personal, each man becomes aware of what it is and what being a man
involves individual responsibility, family, social. It therefore rectilinear% ie daily
his conduct and thoughts in terms of what it includes the man and his
rooted in the natural order, which allows it to behave more precisely
and more naturally. Morality is an active practice, based on the study and
re lexion% on man. It is the basis of education as the government. The wise
Confucian, who wishes to keep the world in order and put men on the "right path"
always begins by adjusting it - even by "adjust the movements of his heart" (early
Great Study or Daxue), to calm his mind, balance emotions. But
morals who discovers the study and re lexion% is not a human invention, it is
the rediscovery, in each and everyone of the world order, the will of Heaven, the
great cosmic movements of life. A man must, by its conduct, integrate
perfectly to the world and fully engage ethically and cosmically speaking. The
moral and Rites permit. Therefore, ideally, they should be both very
studied and completely spontaneous. Confucius himself - not even succeeded only in the% of his life:
"At fifteen, I resolved to learn. At thirty, I established in the Seaway. At forty,
I no longer feel any doubt. At fifty, knew the decrees of Heaven. At sixty
years, I had a perfect understanding. For seventy years, I acted freely, without
all violate any rules. "(Lunyu, II, 4)

e. The socio-political commitment
Confucian ethics is a commitment. The Confucian scholar is, de% inition active in the
world and in government. A huge responsibility rests on his shoulders and educate
% rule has in maintaining social order in the image of the cosmic order. The same rules that
applies to individual morality, guide his political attitude. He governs as
teaches by example and not by force. The sovereign is not fit to govern if it is
capable of rectilinear% ier him - and even become an example, a standard for all his subjects. Its
own rectitude or moral power compels admiration and submission, justified his authority ie%
and leads the rallying of all.
"The sovereign represents - t - he straightness There is no need of his orders that all is well?.
Do embodies - t - it not? It would increase the orders he would not obey. "(Lunyu, XIII, 6)
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"The man trained to the correctness of any dif% iculté will - t - he govern As for the man?
incapable of rectitude, how pretend - it rectilinear% ier another "(Lunyu, XII, 13)?
"The virtue of the good man is powerful like the wind, that the man of few low
as the grass under the wind, bends and folds. "(Lunyu, XII, 19)
"Govern force laws, maintain order in shots punishment, the people will be satisfied
to comply, without feeling any shame. Govern by Vertu, harmonize by
rites, the people not only know shame, but it - even tend to
(II Lunyu, 3) well. "
"Who knows the truth by the intellect but lacks ren to keep it, is intended to
lose. Who knows by the intellect and retains its ren, but for lack of seriousness
the practice will never respected people. Who knows by the intellect and has enough
of ren to conserve and serious enough for practice, but does not govern in
function of ritual is not yet the ideal ruler. "(Lunyu, XV, 32)

f. The place of study and teaching
The study and education for Confucius, the surest way to improve the man, to
back to his own nature and thus establish a social order and a stable government.
The study involves self-cultivation, self-examination each day. It develops
exact knowledge of things and the world will be lit and driving. Whoever
including the nature of things and who knows how they work, including how to
conform to the natural motion, not only with respect to these things, but in him - even. It
knows how to govern.
Education is not a brainwashing and it is getting to understand the nature of
things, so as to act in every circumstance. That is why the master suits
each personality
"You can, say - you recite by heart 300 Odes But suppose, engaged in a function?
you're not the height or sent on a mission abroad, you do not know answer
your own: that will serve you throughout your literature "(Lunyu, XIII, 5)?
"When asked if Zilu precept must be applied immediately learned, you have it
said, Thy father and thy elder brother are there to advise you, so that Ran Qiu, you answered
simply: Yes, right away. For my part, I do not know what to think. Then - I will
ask your reasons? Teacher: Ran Qiu dare not move, so I - I wanted to push
before. Zilu, he has the passion for two, also had -. I put him a brake "(Lunyu, XI, 21)

g. Rites
Rites held a central place in the teaching of Confucius and in the conduct of
wise, as they help to control emotions and each put exactly in its place in the
family and society. Theoretically, Rites reproduce the natural order in relations
and human behavior. They are fundamental in education which aims to ensure that each
become aware of what it is the mission entrusted to him by Heaven, and gives
means to achieve it. They are also fundamental in the government, since
channel the aggressiveness and deviations and guide policy and social relations. A
sovereign who rules according to the Rites and spirit of the ritual ensures the proper functioning of the state,
fertility of the fields, the peace and happiness of the people. It provides social balance worthy of a
civilized people who know how to behave, in contrast to "barbarian" who ignore the perfection
Natural life according to the Rites.

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III. HUMANISM AND SPIRITUALITY

a. The "middle" : not a conservative warmth, but extremely demanding.
The middle position is not a prudent lukewarm, timorous neutrality. That is, as
emphasizes Anne Cheng, "extreme demand." The middle position is the central holding
all together, in balance and synergy. Everything returns to the center and everything emanates, thus
the center is the place of royal power. The wise man occupies the same place in its perfection
corporation, by its comprehensive understanding of the world order, which means that the Way
the middle is the Way of the highest ethical and practical requirement. It is not a state;
it is a dynamic, a moral act, which may justify a Confucian st% to oppose the power
royal, even if it means losing his life.

b. Heaven : a world order or a transcendent concept?
The idea that Confucius is Heaven is not just a power that governs and
regulates nature, which initiates life in every being and gives it its own nature, it is also
that to which I am indebted for my personal destiny and the presence in the depths of me,
which allows me to understand and embrace the natural course of life.
"Heaven him - even talking - t - ever The four seasons pass, the hundred creatures
proliferate: what - he needs to talk to Heaven "(Lunyu, XVII, 19)?
"The Master sighed, I remain unknown to all!
Zigong: How to explain it - you?
Teacher: I'm not accusing the Sky, I do not want men. My study is modest, but
my aim is high. Who knows me, except Heaven? "(Lunyu, XIV, 37)
Heaven, the foundation of the world order and the moral law is - it power
transcendent? Thorny issue, which it is, however, dif% icult to respond in a non-
categorical.
It leads to another question: Confucianism - it simply humanism or
humanism based on a transcendence?
"Who does not recognize the Celestial Order can not be a good man. Who has the rites
not be af% irmer. Who knows the value of words can not know men. "(Lunyu,
XX, 3)
The Master said: "My Way stems from a single thought which connects everything." (Lunyu, IV, 15).

In conclusion, include a great sinologist, specialist of Confucianism:
"What characterizes Confucianism is that, more than a religion of transcendence, it is
somehow a religion of society in existence in the world. Unlike the
Buddhism or Christianity, committed to the vision of the - beyond the mundane existence and
So, in essence unaffected by changes in the world, Confucianism
attached him to the company as such, has not survived the great ideological ruptures
policies that have marked the modernization of Asia. It has remained the subject of interest
scientific% ic than a historically outmoded phenomenon. Now, however, we are witnessing
a very surprising move: the renaissance in Asian countries, a non-interest
simply scientific% ic, but social, for Confucian spiritual values. "(Leon
Vandermeersch, Confucianism and Asian companies, l'Harmattan, 1991)
SADNESS - 悲- EIB
SADNESS NORMALLY PROVEN
Sadness and sorrow, before being pathological, are reactions, feelings, normal and desirable. At the death of a parent, sadness consumes internally. Do
not deny it, or prevent, but express:
"When we removed the coffin (to prepare the funeral) the son wept and lamented jumped a number of times unknown. Under the weight of
the pain and sorrow of his Heart, in the painful agitation of his mind ( yi 意), in embraces sadness and sorrow ( bei have 悲哀), he bared his
left arm and jumped to calm her Heart ( xin year 安心) and bring down its breath ( qi xia 下气), with members moving. "(Liji, Memoirs of
decorum and ceremonies, S. Slater, revised translation)
Note that the setting in motion of the body prevents breaths hang in the chest, which will facilitate the return to normal.
We can also say that the outward manifestations of sadness associated with the latter movement and ritual cries. The reduction in these events, according
to the ritual prescriptions, also causes the decrease of sadness, both because it allows itself to be less sad, because the link between sadness and its
symptoms naturally encourages a common. reduction
If grief and sadness are normal, they should not last. After three years (often 25 months, one month of the third year accounting for the entire year), we
must return to his normal life:
"A son, the death of his father, wept continuously for three days, three months, he left neither the band nor the hemp belt, for a year (he wept
morning and evening) with a deep sense of sadness ( bei have 悲哀) grief (oppressive, you 忧) lasted three years. The testimonies of
affection and were decreasing. The descending pain over time, the ancient sages had determined how its manifestation should decrease
gradually. That is why the period of mourning was set at three years, and freedom was not left to wiser to extend or to reduce the less wise.
"(Liji, good manners and ceremonies, Roofer II, p. 704, revised translation)
Sadness up affliction is clean feeling that is experienced before death, one must experience the "filial son" in the death of a parent, and first of his
father. This is the mourning conducted the feeling that accompanies the final departure of the living who gave you life. The Book of Rites is replete with
considerations on the sadness and grief, he describes the physical manifestations, alterations in appearance, attitudes of mourning for the soul, it shows
how screaming, crying, pain leaps .. . are ways to make bearable sadness, reduce intense affliction given by the body and movement, and how the whole
process is over three years, bringing peace to the Heart of the afflicted.
Already, we see how much sadness and sorrow bear repeated blows to the deep sense of existence, to the liveliness seeking to express themselves and
arise to emerge continuously. It mourns a father, but not always, for three years. Continue mourning, bygone era, would be an excess, the refusal of
reality, it was painful, festering pain and destroys health.Mourning for yourself, experience the feeling of loss of life, while we still live is a serious
perversion. Life is revenge and death causes grief even as it shook the house, attacked the center of vitality, turned his back on reason.
SADNESS, FEELING OF LUNG
Sadness 悲 bei : the Heart 心 which (is) refuses 非: back-to-back of the person itself in his Heart, plagued by contradiction, the negation or
negativity. The exhaustion that results from this fruitless struggle blasts destroyed in the region of Heart and Lung. The opposition is out of
communications from the Heart and cutting the joy of life, blocking becomes weakness, pain, desolation.
"When species and breaths annexed Lung, there is sorrow ( bei 悲). "(Suwen 23)
Sadness is the Lung and the perversion of the movement of the metal. It has sharp swords and sickles that cut the heads or harvest the grain. It is thus the
rhythm that marks the end of the yang expansion and early return to yin. Metal is condensation and concentration to bring the riches of life internally. In
sadness, it becomes compression broye the Heart, hindering the circulation of blood, the quality decreases, the expansion of spirits as well, this also
destroys obstruction liquids and Lung breaths.
"Where there is sadness, breaths are destroyed ( xiao 消). [.........]
When there is sadness, specific to Heart (relational system xi xin 心系) is applied, the lung expands and leaves rise, the Superior Heater no
longer provides communications; reconstruction (nutrition) and defense ( ying wei 营卫) are more diffuse, warm breezes are the center. Thus
blasts destroyed. "(Suwen 39)
This is the opposite of joy, which allowed the reconstruction and the defense easily spread. Instead, the greenhouse sadness Heart, which is not a
metaphor, because éxagérataion's own Metal concentration tightens the ways in which the Heart communicates. Own relational system Heart is the first
link of Heart with other bodies, intangible and spiritual connection, but becomes visible through blood circulation, especially the arteries that leave the
Heart. Blasts Lung seized by sadness, blocking passageways and circulation of blood and breath, then they should ensure their spread to the ends of the
body. Breaths stuck in the chest generate heat, heat destroys breaths.
We may add that the Heart can no longer communicate with the blood and breath can no longer spread the light of reason, give inspiration spirits, keep in
the reality of existence.
SADNESS AND TEARS
The same situation as described above also explains the flow of tears, possibly accompanied by mucus, which accompanies sadness.
"The body fluids ( jin ye 津液) Five zang and six fu ride all infiltrate the eye, if the Heart is gripped by sadness and therefore breaths have
attached (the wrongly holds all together, bing 并), clean the Heart relational system ( xi xin 心系) tightens, the system tight and Heart, Lung
rises and rises when the lung liquid ye are full up. As the system of Heart and Lung can not be constantly raised, sometimes they rise and
sometimes they lower and it is for this reason that coughing and tears out "(Lingshu 36). 1
The mechanism is simple: the sadness moves the Heart by perversion blasts Lung-Metal. Blocking blasts in the chest is to expand the lungs and prevents
it from fulfilling its function to reduce the liquids in the trunk breaths, prevented down the heat in the chest, fuse up, jogging liquid outwardly. These
liquids come to the eye, sometimes through the nose, clean orifice Lung; breaths and liquids can also be a lump in the throat and emit sounds which are
those sobs.
The flow of tears is also related to the brain, rich in species and pécieux dense fluids and body and in communication with the orifices of the face (eye,
nose, ear). The brain is covered by the meridian related to Liver, and the eye, clean hole in the liver, is also the place of conclusion of the meridian related
to Heart.
The irregularity in the breath of lung also explains coughing or hoquetements which can be taken one who is overwhelmed with sadness.
SADNESS AND THE HEART
Although the lung-specific sentiment, by the specificity of movement breaths it induces, sadness is often associated with the Heart, which prevents the
free and joyous expression. Sadness is so the opposite of joy, gladness which is manifested by laughter.
In Suwen, ch.62, where excess blasts the Heart resulted in an uncontrollable laughter, lack of these breaths results in sadness. Or:
"When the Heart murmurs are empty, there is sorrow ( bei 悲) when they are full, laughing uncontrollably. "(Lingshu 8)
In examining the character pairs that express feelings, there are, as usual, gladness couple with anger and at the same joy coupled sometimes with sadness
( bei 悲), sometimes with sorrow ( I 哀).
Caraactère for the affliction, I 哀 represents the cries, groans and lamentations coming out of the mouth 口 one who has donned the garb 衣 special
bereavement. The experienced the loss of a loved one affliction, the pain of grief, publicly manifested.
Sadness and grief are the opposite of joie de vivre, joy of heaven, prepared for every human life, which accepts and offers. Sadness becomes a denial of
life. In a pathological sense, movements and reactions implied sadness oppose those implied by overflowing or delirious joy.
Sadness regularly appears as the feeling that one experiences when the Heart murmurs are blocked or powerless to move.
"Headaches due to reflux (or decline, jue 厥) where circulations ( in May ) at the head are painful, the Heart is sad ( bei 悲), we tend to cry
( qi shan 善泣) ... "(Lingshu 24)
It is understandable that the liver pushes against blasts in the current upward, where circulations of blood and breath, congested, become painful. At the
same time, it prevents the lungs and leads to a blockage down to his level. Heart no longer the momentum provided by the liver to help circulate benefits,
but suffers from blocking, hence the sadness.Tearfulness is strong because the current coming against Liver pressured liquid to the eye.
When we talk about blocking breath, difficulty to circulate the blood, the infringement of the Heart and lack of communication of the latter, it is stated in
fact malfunction which must protect the Heart and communicating with the rest being: the Xinbaoluo ( 心包络) or protection ( bao 包) and connections
( luo 络) specific to Heart ( xin 心)2 .
So when one describes a situation where the perverse reached the Heart, one speaks of a situation where the Xinbaoluo is reached, that is to say a
situation where the system is clean connections Heart embarrassed prevented accomplish its task.
"When the wicked are the Heart, the patient has cardialgia with a tendency to be sad ( xi bei 喜悲), sometimes it falls back unconscious.
"(Lingshu, 20)
Perverse breaths put pressure on the region of Heart. The sadness here is not a feeling due to a bereavement or a real event, it is the result of the induced
change in the mind, sensitivity, that is to say, the Heart, by blocking breezes.
If the blockage worsens, communications are completely closed, the Heart, the spirits, the ability to be aware, are no longer present in the organs of the
senses, and lose consciousness.
Conversely, sadness affects the proper distribution of blood, prevents protections and connections Heart (Xinbaoluo) to control regular blood circulations
( xue May 血脉). The effects can reach different parts of the body such as the abdomen where the uterus collecting the blood, where the Small Intestine
keep separate body fluids and blood in controlling the fire.
"When sadness and sorrow ( bei have 悲哀) are intense, vital protections and connections ( bao luo 胞络 ) break ( jue 绝) is being broken,
the breaths yang ( yang qi 阳气) stir in internal ( nei dong 内动). When it occurs, the Heart revealed as uterine bleeding and frequent
haematuria. "(Suwen 44)
The Suwen, ch.39, we showed sadness to obstruct traffic leaving from the chest, and how the winds, blocked, disappeared, destroyed by heat. In Suwen
c.44, all connections to vital protections interrupt under pressure breaths, breaths and yang, imprisoned, get excited and create unrest.Blood exits its
conduit, and the same body under the pressure of the heat.
The term "all connections to vital protections ( bao luo 胞络) "can be heard here in several ways:
- This is the Xinbaoluo ( 心包络), envelopes which protect the Heart and networks of connections that emanate to connect all be at Heart, the center of
the conscious and master of regular blood circulation vitality.Excessive heat in the region of Heart trouble standard that gives blood circulation, the event
is at the lower orifice prior.
- This is the extraordinary meridian Chongmai, which gives the first organization of the flow of blood to be standard in the training and diffuses into the
chest.
- These are the journeys of breath related to the uterus, where a new life jacket and protects, in connection with the Kidneys in women.
Anyway, there is development of bad breath, choking heat and causing disturbances internally, defense and communications are insecure Heart, Kidney
and Liver are involved too.
The liver is involved in several respects: it hoards the blood, that is to say, it regulates the amount of blood to keep in reserve or release in the body, a
muscular effort to menstruation ... etc.. It provides the impetus for traffic and emissions, to exit out of the body and, as such, it participates in the
regulation of the lower orifices. Private species, yin to offset the male energy, the liver loses his temper, generates heat that produces these erratic
circulation of blood to the abdomen. The Small Intestine, associated with Fire, is particularly sensitive to this heat may cause undesired operation and
cause hematuria. The Heart can also transmit its heat to the Small Intestine.
SADNESS AND LIVER

We have already seen the Liver repeatedly involved in pathologies associated with sadness. It is presented either as the main cause of sadness, either as
the function that suffers, the Lung-Metal-Wood dominates the Liver in the cycle of domination ( ke ) is no stranger to this fact.
"If sorrow ( bei 悲), the breath of lung overlap (overlap with those of the liver). "(Suwen 19)
As Lingshu, c.24, discussed above, the agitation of the Liver, produced by wind induced against a current of breath that interferes and weakens
communications Heart and easily make it feel sad.
But sadness affect the liver also because the disappearance of breath, corroded internally, deprives the Liver dynamism necessary for its proper
functioning.
"When the Liver is experiencing sadness and sorrow ( bei have 悲哀), it is moved to the center, while a breach occurs Hun. With the Hun,
we lose the reason ( kuang 狂, madness) and become forgetful; unaccounted species ( jing 精) without being species, we can not ensure the
standard, this is the situation where the device yin contracts, where the muscle tenses, where the ribs of both sides can no longer raise. The
hairs become brittle and gives all the signs of premature death. One dies in the fall. "(Lingshu 8)
Sadness opposes the joyful enthusiasm to the development that is specific to the liver. Sadness is a refusal, it contradicts our own desire to move
forward. Why are you so sad? Because you do not have the taste of the spontaneous effort that makes the vital movement.
Sadness becomes a reversal of vitality. Instead of extending its branches and leaves in all directions, this plant in the spring I am, back against one's own
impetus; Yet now I attack my interiority.
The effect is unmistakable. The Hun souls who are intelligence and sensitivity, imagination and reflection, thwarted in their release and their free
movement, panic and forget. Madness that goes up fury. Rabies is associated with forgetfulness, because we can no longer return to his own memory,
until the destruction of personality.
Liver emptying his substance, he no longer has anything to hold the Hun, to return to reason. Blood no longer offers a place to express the Hun because it
is denatured by agitation and because contact with the Heart is made difficult by blocking breezes. Species that are expressed in the blood Liver
eventually fail.
The absence of species in relation to the liver, disrupts the correctness of the conducted of life depends on the fidelity of Hun inspiration spirits.
Gallbladder, the most yang aspect, most of the male liver is involved, because it no longer provides the correctness and accuracy of the pipes.
Normality is madness; correct breaths can no longer identify deficient species; center is shaken, the standard has more seating.
Some would say that yang Liver and Gallbladder, too strong, becomes inflamed, fire turns to Lung-Metal, to harm him by reversing the cycle of
domination ( ke ); beautiful expression of involution, when turned against itself its forces instead of deploying them.
Blood can no longer keep his way, and communications with the Heart is interrupted Hun how could they receive illumination Spirits of Heart, to comply
with and observe them?
The Hun is not inspired, the blood loss reducing species, the brain becomes weak, the species no longer shine with the presence of spirits for the proper
functioning of the upper holes. The intelligence and clarity, which are of Hun dependence are achieved, hence the phenomena of madness and
oblivion. This madness is furious ( kuang 狂), because it is heat and agitation yang.
Liver control muscle activity, that is, it gives vitality and vigor that makes the strength of the movement at the same time it releases the required amount
of blood to the affected muscle effort. If species are dried at the Liver, there is enough blood to irrigate the muscles clenching and nouure are
manifested. The central location in the lower abdomen, in the perineum, is traversed by the Liver meridian underlying muscles of the genitals, it shrinks
and shrinks, unable to deploy.
The ribs are covered by the meridians of the Liver and Gallbladder. The capital of this region is a consequence of the retraction of the genital tract and
muscle tension. This is also the area of the location of the Liver and the sign that the disease is now at its extreme point of involution.
The devastating effects of the sadness that comes internally and life changing from its center finally culminate, as is the case with any emotion lasting and
highly disturbing to be in death.
Death is in the fall season when the yin yang yields to where the return movement itself must be initiated. The embarrassment already installed redoubles
effects yin atmosphere autumn season brings with it. One dies in the fall, and any period that the nature of the fall. It dies when everything is meditation -
but it is already more development or species.We die to harvest breaths - but they are destroyed - and setting away spirits - but they are no longer guarded
by the deficient species or signed by Hun achieved.
Sadness and anger

Sadness can generate anger following a simple process. Sadness blocks circualtions blasts, which exerts pressure on the liver obstructs its
dynamism. Blocking breaths Liver causes reactive heat will heat the blood and excite the yang, inducing a state of anger. It is an evolution that is
observed for example in cases of intense mourning, where the person is angry against the loved one who has died, for no particular reason.
Wu shen
1
MINDS
1
THE CONCEPT OF SHEN, SPIRITS IN CLASSICAL CHINESE THOUGHT
The concept of shen 神, usually translated as "spirit" is complex and multivalent. It takes
different meanings depending on its evolution over time as different contexts where
she is employed. And nuances will be important between the use of shen 神 in philosophical
phy, in religious texts in the theory of medicine, in popular usage ...
If we go back to the origin, we find the character shen 神 used in inscriptions on bronze
as in the most ancient texts with a sense of ancestral spirits: the powers that are
"Heaven" and who hold power "down" on their descendants. Hence the use of the character shen
神 for the spirits of heaven, as opposed eg. the spirits of the Earth ( gui 鬼). We therefore shen 神
The spirits, "deities", beings endowed with a divine power, exerting their influences on
men and the whole of nature. Their power is wonderful, marvelous, miraculous, subtle and waterproof
ceptible. We see the result of the presence of spirits, but can not explain how they
operate, since the nature of their power is heavenly, just order a "superior". Can not
therefore explain their operations by the logic of human reasoning, can not be inte-
grate their power to the dual expression is one of the world under heaven. Hence their definition
in Xici 2 : "What the Yin / Yang can not fathom, they are the spirits."
Their action can be than excellent and perfect, since heavenly. It is always and by definition,
nition expression about the advent and progress of life in the world, order
natural also called Heaven ( tian 天).
The spirits are celestial animation being. They are the sacred order of life in each phe-
enon as natural in human affairs. Thus has minds for all locations or
natural forces such as for parts of the house, for diseases or happiness, there are those who
President of births and marriages, those who patronize all trades, which pro-
tect the Literati or prisoners ... They govern all activities of nature and man.
The spirits are in nature
Spirits are everywhere deity of the mountain or river, fire or wood grain or
new shoots, or thunder clouds, plague or drought, scarlet fever or
smallpox, happiness or wealth, doors or the fireplace, salt wells or dams,
tile roof or latrines, Liver or eyes, Stomach or brain ....
We can look minds as divine servants, servants of Heaven, guarantors
the natural order. It is not derogatory as being employees of life, to have to load
keep the breath in the course of life, to govern the events, so that they
not deviate from what they should be, but after their originally conferred in nature. 3
1.This presentation is far from exhausting the subject and explore all facets of the concept of shen 神 . It explores sim-
ply some aspects that inform its use in the great texts of medical théoies.
2.Ou Great Commentary on the Book of Changes, written to IV, IIIrd centuries before the Christian era.
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The genius of the river is the river flow to the sea, the spirit of an item, such as Fire, that the
fire flames rises and warms and diffuse the divinity of drought makes happen when the circum-
stances the cause, mind control doors that passes through them ... Every spirit makes
everything works according to his own nature.
Spirits in man
The spirits descend from heaven and inhabit the world around man, but they also enter
in beings and human control in all the movements of his psychology as its physio-
logy. From the Zuozhuan 1 , we find, for shen 神, meaning very smart and a "spiritual" man is
lit from within by these heavenly powers, it is a wonderfully wise and be inspired.
The spirits are outside powers that exist in themselves as agents of Heaven
capable of protecting humans or harm them. But they can also penetrate their bodies and be
present in the center of the person and personality that is the Heart, as well as all
organs and all parts of the body. The question then arises whether these spirits-
cendent a be a sort of will of Heaven or if their presence in a man is the resulting
State of internalizing work he does on his own. Interior work by which
in itself raises the spirits is already the central topic of a text from the late fourth century BC. C., cha-
Face of Neiye Guanzi. We can even come to wonder if the spirits of a man have own
a real existence outside the body of this man and the species that compose it.
The term "species-minds" jingshen 精神 means the vital spirit of man, where the spirits are
inseparable from its species. Spirits animate species, if they are pure enough and subtle
to let them penetrate. Power they can deploy a human depends on
the quality of gasoline that it is able to maintain and renew him is to say that the pre-
presence of spirits in a human and the ability to control the operations of life depends on the
conduct of this man: if he knows or may not be closer to the natural order in his physical activities
as in his mental and emotional balance. Closer to the natural order, it is let live
by spirits to comply with Heaven. So it depends on the man to get on the road
internalization of spirits, this inner guidance reinforces the increasingly in the natural order
rel is the optimal deployment of his own life, so it is said that the spirits, it has attracted and gar-
der, Keep all evil, as it maintains, for inner calm, the necessary quality of
species. However there is no absolute determinism spirits are volatile, the man can not
complying, as far as possible, the natural order, but as he can not
penetrate fully, unless reached the final stage where he is one with the order, where he
became celestial, where it is incorporated into the route, there is always a good chance that fluc-
situations exist in his conduct. Spirits do not keep themselves as if they could keep or
lock, they come and go, it is their characteristic movement. Man can not keep his
vigilance not to make mistakes that would plant it in the hustle and disturb the clarity
its species.
3.Il can certainly be conflicts of authority. For example, when such divinity is condemned or banned by a high
official, as representing an illicit worship. But in this case, two orders of the world oppose, both
natural: the former, whose divinity sentenced prevails, and the new established by the Son of Heaven, the Emperor
that the officer derives its authority.
1.Commentaire Chronicle Spring and Autumn (Chunqiu), probably written around the V-fourth centuries before
the Christian era, and redesigned around the Christian era.
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"The spirits are life What has not (form wu 无) and forms (body xing 形) are
completed by What (as you 有)
1 . So ... they say: the spirits send (activate) breaths
( shen shi qi 神使气) and breaths determine the forms. These forms have the principles of organization
tion ( li 理) which determine their species, and species on the class. The Sage ... is based on the
minds to make present (him). Although he has in him the wonderful, it must fulfill its dis-
own positions ( qing 情)
2 . Whoever goes to the heart of the glorious Route (splendor) has lit-
tion ( ming 明). Whoever does not have the heart of a Sage to access intelligence ( cong ming 聪明)
how could he make him present in the minds of Heaven and Earth to accomplish the provisions natural
ral attached to its shape? The spirits beings received but without realizing ( zhi 知
) They come and go ( that lai 去来). This is why Sage is in fear and wants to make pre-
PRESENTS him. His only desire is to keep their presence, the spirits make him present. If
thus desires their presence is that nothing is more valuable. "(Shiji, late ch.25) 3
We can understand these comings and goings as the arrival and departure of foreign powers; cer-
tain situations are clearly linked to practices shamanistic type and there are phenomena
possession by the deity, trance. But in philosophical texts and those of the theory
medical, but rather of consciousness: we experience it or not experimenting or less
intensely, the state in which one feels a unified, inspired, in agreement with the great movements of the
life itself around you in nature and the cosmos. The vision that we have events and beings
is more or less clear, is more or less "self".
Minds, the presence of spirits is then a "mindset" that induces a "state body" because the pre-
presence of spirits is intelligence and wisdom, but it is also splendor of body, shine health.
The spirits are not quantifiable (we will see later the question of their number), they are
not alterable. These are agents who are given or not power of action and control.
Spirits, shen 神, do not belong to the person they live, yet they belong
her by the vital spirit ( shen jing 精神) and are its inner light, perception, intelligence,
his conscience and his expertise. They whereby a human being has a conscience and know
man, intelligence is not only skill but penetration living reality. Without
spirits, a man is not really a human being, he's crazy or inhuman. His body knows
the animal vitality of the substance worked by the breaths. The fool can thus enjoy a
almost perfect health, but we will consider as not really "healthy" and its lack of intelli-
gence will put in danger. As for the one who indulges his passions, spoiling its essence, generating
restlessness and busyness, it renders inoperable the minds and suffer the consequences in his mind
and in his body.
"Man caught by dementia, he can not avoid falling into water or fire, if choît in
ditch or canal, do you think this is due to lack of body ( xing 形), spirits ( shen 神) of
breath ( qi 气) or will ( zhi 志)? No. It is in fact an aberrant use. They deserted
their guard posts ( shou 守), they have abandoned their homes, those outside ( wai 外) and
1.For say that spirits from the original mystery, where the deployment is rooted in life. When Heaven and Earth
will constitute the souffes Yin and Yang intersect, the spirits are there to direct toutesles operations. "The
profound mystery (which is original, xuan 玄) produces the spirits. "(Suwen 5)
2.The man by nature, which gives him access to the original mystery in Heaven. But it must follow the path that leads to - or
back - depending on the characteristics of its own nature.
Historical 3.Mémoires Sima Qian, work composed a century before the Christian era.
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Wu shen
4
those of the internal ( nei 内). This is a situation where the movement and stopping no longer based on nothing, where
activity and rest are not centered ( zhong 中). Throughout his life, he will move a body ( xing 形)
handicapped by winding paths and rugged paths, stumbling in the middle full of holes
mud and filth. Came into the world with like everyone, it is nonetheless mocked and
despised by the people. Why? Because the report of its body ( xing 形) spirits (shen
神) is lost.
Now then, when the spirits reign supreme ( zhu 主), the body follows and it prosperous, and when the body
imposes its law ( zhi 制), spirits and follow it deteriorates. Men with voracious appetites and
Consuming passions convent power a look of envy that they are fascinated by the titles
and the positions they have only ambition exceed others by their skill and move on
heights of society. With the result that their essences and spirits (vital spirit, shen jing 精
神) decrease every day a little more, still further astray. This is an extended overflow
without hope of return; closed body and inaccessible center, spirits no longer find where to pene-
Trer. So people feel at any moment, the disastrous effects of their blindness and their
extravagance. "(Huainan zi, ch.1)
We can say that shen 神 is what that one is aware. What "be aware"?
if not to see his place in the universe and see the world in its reality. However, the thought
Chinese, mainly under the influence of Taoism, preferred BE say in his place in the universe and
perceive the universe in its reality, because the ultimate goal of life is not to watch but to belong.
Contemplation is an immersion, where you can see nothing, knows nothing, where all distinctions
tion is abolished. That alone makes staying in the movement of life, by incorporating, which is
abandonment of clear consciousness and discursive thought, but a fullness of mind.
THE CONCEPT OF SHEN, SPIRITS IN MEDICAL TEXTS
The use of the concept of shen 神, minds, in medical theory is based primarily on its
vision in philosophical texts. And they are presented as the very life of a man,
makes healthy body and mind.
"Owning minds is the brightness (of life). Lose their minds, it is annihilation. "
(Suwen 13)
Thus we can say that the spirits are Heaven (natural) in my opinion, they are the guides of life
taking place in accordance with its own, original nature, conferred by Heaven.
When a life is set, when every breath accomplisssent perfectly activities
own, in the right place at the right time according to the rhythm just - what is the same thing as saying
the five zang perform their functions perfectly - then this is the spiritual life.
"The five flavors enter through the mouth and are hoarded by the intestines and stomach, and the
flavors are hoarded in zang, to maintain the five breaths. The harmonious com-
sition of these blasts done live, dense and light body fluids ( jin ye 津液) complement
perfectly, and the spirits ( shen 神) are then living, of course. "(Suwen 9)
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Light spirits
The spirits that guide life is not a simple mechanism, but a light. This light is
lighting that allows the knowledge, understanding what only matters is to say what
that gives life. As the only knowledge that matters is "savoir vivre" and how inter-
take life one , the only knowledge that is worth that enlightens the natural order of life and
lets join with all his being, it is not knowledge that has accumulated knowledge,
a discursive thought, analysis, but one that is vital to the accession to the movement
last fiber of his being.
"The Yin / Yang is the Way of Heaven / Earth, mistress and mesh string of ten thousand beings, father and mother
changes and transformations, roots and the beginning of life and death,
remains for the brightness of the spirits ( shen ming 神明) "(Suwen 5)
When the spirits are controlling, they activate breaths depending on the origin, nature
own each and the sacred order of life. The reaction to all the circumstances then perfectly
ment appropriate and just, nothing disrupts the life.
"The Way is in the unit and minds impart a rotational movement never look
rear. If they returned back, they do not assume the rotations, it would be the loss of mechanical
mechanism (subtle life ji 机). "(Suwen 15)
"The body houses the life breaths are in abundance, the spirits run. One entity loses-
her position, all three suffer. "(Huainan zi, ch.1)
When, every organ, every sense, every body works perfectly, nothing prevents the
presence of spirits, which enhances the perfection of operation providing strength and health and
which, together, gives sharp and suitable matching, the appropriate Operating Condition of
sense organs and the mind. This is enlightenment, spiritual state, as presented in Huainan
zi ch.7:
"Blood and breath ( qi xue 血气) can they concentrate in the five viscera ( zang ) instead of
spread beyond breast and belly then fill in all the desires and lusts
then lose all their force. Chest and abdomen is entirely full, lusts being
reduced to nothing, the eye and the ear are clear, penetrating vision and hearing. Such perfection in
achieve their purpose by the senses, this is enlightenment ( ming 明). Five viscera can they
be placed in the dependence of the heart and not away from it, regardless of the exaltation of the will
( zhi 志), the conduct does not deviate. Thus, the vital spirits ( jing shen 精神) abound and nothing
dissipates breaths. Abundance of spirits, full breaths, everything is orderly, balanced, competent
dow: This is the spiritual state ( shen 神).
Spiritual State makes perfect vision, perfect hearing, perfect fulfillment: The sorrows and
concerns can not attack us, the pernicious breath ( qi xie 邪气) upon us to
unexpectedly. "
1.cf Lingshu 8 Movements of the heart: "The know-how is the maintenance of life."
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Welcome and keep the spirits
How to attract the spirits of heaven? How to keep them so they keep us? By adjusting his life
with minds that are already present in itself, to renew essences inherent quality
to the human species.
"Coarse breath ( qi fan 烦气) are animals, light and subtle breath ( qi jing 精气
) Men. "(Huainan zi, ch.7)
There are more celestial spirits in a human in any other being, due to the quality of
its species. But humans must maintain this quality, otherwise it loses the spirits by making ino-
pérants, and then he loses his life. Maintaining the quality of gasoline and spirits continue to be atti-
res, and because they are more numerous or more present species are rich and pure. It is therefore
many species that allow the presence of spirits.
"That living ( sheng 生) denotes species occur ( jing 精). That the two species
hug denotes the spirits ( shen 神). "(Lingshu 8)
These "two species" are species of both human progenitors, male and female, father and mother,
root species called the anterior Heaven for the new being. But it is also esssences of Heaven
posterior renewing the original model of the previous species Heaven.
How to renew the essences of Heaven posterior keeping the innate quality of the previous Heaven? 1
Avoiding what bothers and disturbs the regular activity of breaths, working perma-
vance on the species, that is to say by avoiding emotions and passions, inappropriate desires,
excessive heat or cold, fatigue or sex .... Working in his body and
his mind, all that preserves the normal rhythm of the breath, allowing them to assimilate and
transform the species so that they support the presence of spirits.
"Intestines and being alternately empty and full stomach puffs up and down ( qi
shang xia 气得上下), the five zang are stable and peaceful, breath and blood ( xue qi 血气) are har-
monieusement compounds and flow easily ( he li 和利) and the vital spirit ( shen jing 精神) then
remains permanently. Thus, the spirits ( shen 神) are species-breaths ( qi jing 精气) PROVE-
tion of solid and liquid foods. "(Lingshu 32)
All techniques are good: diet, gymnastics, breathing, meditation ... provided
they have no other aim than joining the movement of life for himself and they pre-
serve and reinforce the inner calm.
The key in the use of needles (用针之要) lies in the knowledge of the regulation of yin
and Yang (知调阴与阳) is regulated when yin and yang (relative to the other), then the species
and breaths shine (精气乃光), the body and the breath are united (合形与气) and made
so that the spirits are hoarded internally (使神内藏). (Lingshu ch.5)
1.On called "prior Heaven" or "Before Cie" the theoretical and constitutive aspect of reality and every being; forces
that govern the appearance of being and remain activated throughout its existence as foundations
ment and model. Called "Heaven posterior" or "After the Sky", experimental and functional aspect of the same
reality the forces renewed by the individual (breathing, feeding), while the acquis.
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Species
The first direction, jing 精 means grain husked rice, the refined rice part, for extension
something sleek thing selected, subtle, exquisite, refined.
Species, pure and subtle are the models of each life (species of the previous Sky) and the base
its maintenance (essences of Heaven posterior). Make a particular species living in the
universal. vitality They regulate the conditions of life for everyone, from birth to death,
the appearance to the disappearance. Be a rest itself through all the changes it undergoes
Throughout his life, because this species faithfully ensure continuity.
Their relationship to the origin and continuity, as well as their yin nature, bind to the Kidneys:
"Kidneys .... are dwelling species. [...] "The Kidney hoard essences ( jing 精). "
(Lingshu 8)
They are full of vitality material that weaves the living. They allow substances to stay
living, that is to say, to be continually transformed by the blasts.
The essences of the original allocation (species anterior Heaven) determine the specific quality
human substance. The essences of Heaven later allow for the development, development
and maintaining a being, for renewal under the original standards of the own nature.
"Man and woman unite their essences: Ten thousand beings are produced by transformations
( hua sheng 化生). " (Ching or Book of Changes - Xici)
"Essences are rooting ( ben 本) of a living being (body shen 身) "(Suwen 4)
"What comes first ( xian 先) in the life of a being (in a personal life expressed in a
body, shen sheng 身生) is called Essences. "(Lingshu 30)
The species moving from one to the other being (eg food.) By decomposition of the material
contains them, they are assimilated into a new organism (species of Heaven later) and they are
gain according affinities they regenerate the Zang and they allow the presence and
mind control. They worked and transformed continuously by the blasts. By
consuming, they emit blasts specific activities by assimilation, they vitalize
bodily substances.
Species are not visible in themselves, but nothing substantial exists, takes shape and
life without them, their qualities, their abundance or scarcity is perceived in every living being.
While the body is the earth, the trees fall from heaven, as the species are then initially
tion and control of vital expression represented by body shape.
"Heaven by essences ( jing 精) and Earth forms ( xing 形), The Sky Eight by regulators
(Time) and the Earth by Five organizers (such as the Five Elements), can behave
a father and mother of ten thousand things. "(Suwen ch.5)
In any form species are what gives life, which manifests the natural, which per-
puts breaths animating the body and substances. All maintenance of life and fulfillment
body based on the species.
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"The Essence ( jing 精) in all beings, is what makes living ( sheng 生). Down, they
Five produce cereals; top, they are the stars tidy; flowing ( liu 流) to inter-
valle between Heaven and Earth, are the spirits of the earth and those of heaven ( gui shen ); hoarded ( cang
藏) in the center of the chest, this is the holy man ( sheng ren 圣人). And so, that breaths .... "
(Guanzi - Nei Ye)
"What living species occur denotes" (Lingshu ch.8)
So keep carefully and actively species, do not waste it, lose the
deteriorate, because then the quality of vital substances are destroyed: body fluids and fat consti-
tutives, blood and semen, and even spinal cord and brain, bone and flesh, it weakens and distorts production
tion itself breaths; thought it obscures and opposes the presence of spirits.
The vital spirit ( shen jing 精神)
The combination of subtle essences and spirits represents the highest level of human life,
humanity of a man. This is the source of knowledge, reflection, thinking, moral conduct
morality, inner righteousness which is also straightness movements breath ...
Five zang that form the center of the person in charge of the vital spirit, as opposed
Six to fu, more oriented towards the material side of life:
"Man receives life through his blood and breath ( qi xue 血气), its essences and spirits ( jing shen 精神,
vital spirit) to fulfill his destiny according to its own nature. [....]. Five zang are
to hoard essences and spirits ( jing shen 精神), blood and breath ( qi xue 血气), Hun and Po (魂
魄). Six fu is to transform ( hua 化) liquids and cereals and circulate liquids
body ( jin ye 津液). "(Lingshu 47)
The vital espirt ( jing shen 精神) a man who is his own mind, survives his disappearance
tion, the dissolution of the person.
"So light and subtle minds (the vital spirit, jing shen 精神) are property of Heaven and frame
body ( hai gu 骨骸), owned by the Earth. Light and subtle minds (the vital spirit, shen jing 精
神) repasseront their door, the bones return to their roots. But how "I" sub-
sisterai I ever? "(Huainan zi, ch.7)
This vital spirit is personal, specific to be, because essences are his own and depend for
quality of the conduct of his life. Thus some texts speak of the alteration of
spirits in a being. However, we can also consider that if species are clean and in the res-
responsibility of the man they vitalize the spirits, as messengers of Heaven, does it belong
not hold. They are his life, but not to him. So it can not alter (unlike
Hun and Po). Spirits are power efficient, "virtue" of Heaven, of the natural order of life.
They are attracted by the conduct of life, that determines the quality of gasoline. More minds are
present, most driving is naturally correct, and we accept their presence and wishes. They
are the drivers of the chariot of life. The Heart is full of them can lead life with power and
efficiency and all folds to be physical, mental or moral, are full of their presence.
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The spirits are not the soul or principle of life that outlives death. Shen is dif-
ferent Hun and Po are personal. Spirits are everywhere where life is the Way of Heaven, and
inspire depending on the quality of gasoline in man the vital spirit (gasoline minds jingshen
精神), the subtlety and refinement of species, provides access to consciousness ( zhi 知) which is a
knowledge / savoir vivre ( zhi 智).
FIVE MINDS
The number of spirits
How many-a-til minds? One? Five? Percent? 18000? The numbers assigned to them are
not quantitative but qualitative. They give an indication of the spirit in question.
For example, two spirits ( shen er 二神) may be the Yin and Yang in their appearance can
producing knowledge of life; Three spirits ( shen san 三神) are those of Heaven, Earth and
man or sacred peaks, or the spirits in the body, inhabit the three fields
cinnabar, Four spirits ( shen if 四神) are the deities who give their own quality to
Four directions of space. Six spirits ( shen liu 六神) may be six categories of spirits
who are offered sacrifices (four seasons, cold and hot, sun, moon, stars, drought and floods
tion) or six minds that, in the body, animate Heart, Lung, Liver, Kidney, Spleen and Gallbladder
Bile. Hundred spirits ( shen bai 百神) are a troop of spirits. But the key is expressed by the
saying: "The myriad minds are one spirit" ( shen qian wan dou shi yi shen shen 千神万
神都是一神).
Five spirits ( shen wu 五神) indicates that the spirits are to be considered at Five, distributed and
particularized in each of the five zang, if one is in a body context in a broader context
Generally, these are the spirits of the Five Elements, Four directions and the center, or the Five
mythical kings deified.
Five is the level of organization of life, the distribution of all the qualities and movements
breaths that make and sustain life. It is an organization that is made in consciousness, a
try to manage multiple keeping this unit, which is only real. 1
1.Il is normal that we have analogies between the five shen, the expression of five spirits, and the Five Elements. There
would not, however, permissible to mechanically apply the Five shen all the rules and cycles designed for Five element
ments (and the cycles of domination or begetting). We can not mechanically apply all rules
Five elements when you take each concept, divided into five as representing quality and movement
Five blasts specific elements, but then renounces Characteristics own these concepts. This applies not
only for Five minds, but for five flavors, five breaths air ... It is stupid to say that the
dominates the dry wind, otherwise when dry and wind is the Metal and Wood, as it is wrong to say that moisture
produces drought or cold dominates, except when they represent the Earth, Metal and Water. When dealing with these
air blasts, we look not only their relations based on Five Elements which allow the
classification but also according to their own interactions. Or the anger does not bring joy and tris
speed does not always dominate anger. So we can not say, speaking of specific qualities of Five minds that
Want engenders the Hun or the Po dominate the Hun, other than to say that Kidney-Water breeds
Liver-Wood or Metal-Lung dominates the Liver-Bois.
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The Heart and the Five zang
"When my Heart rule well ( zhi 治), fillers (sense organs, guan 官) are both set
( zhi 治). When my Heart is at peace ( year 安), fillers (sense organs) are also in peace. This
that rule is the Heart. Which gives peace, it is the Heart.
The Heart hides a Heart. At the center of Heart, there is still a Heart. At the heart of the Heart, the dis-
inner position (About) above the words, the interior layout shall form ( xing
形), the form shall lyrics, lyrics proceeds implementation ( shi 使), the implementation
work proceeds regulation ( zhi 治). Without regulation, we can not escape the disorder ( luan 乱), a
disorder that leads to death.
When, by the presence of species, life grows naturally outside ( wai 外) shows
a quiet splendor and intimate ( nei 内) is closely guarded ( cang 藏) which provides
a gushing fountain, and an overflow harmonized and balanced source that provides
abyssal breaths. Abyssal source does not dry up and gives firmness to four members.
Fountain that does not dry out and giving their nine orifices suitable communications
making it capable to go after this presents Heaven / Earth, spreading to Four Seas. In
center ( zhong 中), no confusion about the (inner dsposition, yi 意) outside ( wai
外), no evil ( xie 邪) concerning nuisance. "(Guanzi, Neiye)
The Heart is one, A, Unit Five zang. Heart spirits, they are also the One, be expressed
ing through each of the five zang a specific way. Minds is the natural movement
rel about each of the five zang, will have a specific expression that will take a name
especially in everyone. These are the five expressions, manifestations of spirits or manfestations
by spirits and the Five Zang.
"Yes, the Heart is the master of the five viscera ( zang ), it regulates the use of four members, it is neck-
l and circulate blood and breath, he gallops on the border of yes and no, it comes and goes by
doors and openings Hundred affairs. "(Huainan zi, ch.1)
Five minds are the natural order behind the operation of each of the five zang. We
distributes as follows:
"The Heart hoards spirits ( shen 神)
Lung hoards Po (魄)
Liver hoard the Hun (魂)
Spleen About the hoards ( yi 意)
Kidney hoard the Will ( zhi 志) "(Suwen 23)
The most comprehensive presentation in medical texts, is in Lingshu 8:
"Heaven is under me; Earth is breath in me. Virtue flows, blasts spread and
that's life.
That living species occur and denotes that both species embrace denotes the
minds.
Which closely follows the spirits in their comings and goings denotes the Hun and what joins the
species in their exits and returns denotes the Po
For that supports beings we speak from the heart. The heart applies to talk about it
and that we will talk about is permanent you want. "(Lingshu 8)
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Spirits Heart
Heart and mind have a specific relationship. The Heart, sovereign and master of life, is the "place" by
excellence of the presence of spirits, since my Heart is me and allow me minds
to be me.
"The Heart is the root of life ( sheng zhi ben 生之本) changes and transformations
spirits ( shen 神). "(Suwen 9)
The Heart is unity, the center, the harmony of the center. He did not form as a center, he is the
spirits light that illuminates consciousness and conduct, which gives joy of life, the joy of heaven.
It spreads everywhere, is present everywhere. Red liquid, visible and tangible, blood houses
the invisible presence of spirits, ls spread everywhere, ensuring the cohesion of being, and perceptions
sensations, sensitivity and knowledge.
"The Heart ( xin 心) in charge of the Lord and master ( jun zhu 君主) the brightness of
spirits ( shen ming 神明) in proceeds. [...] When the master sheds its light ( ming zhu 主明), the
below are peaceful and such a life support ( yang sheng 养生) provides longevity ( shou 寿)
from generation to generation, and the Empire under heaven shines with great brilliancy. But if the master
spreads not its light, the Twelve loads are at risk; causing closing and locking
lanes, stopping communications and body ( xing 形) is seriously ill. One such way
maintain life is catastrophic. "(Suwen 8)
"The Heart is the Grandmaster ( da zhu 大主) Five zang and six fu, this is where the remains
species / spirits (vital spirit, jing shen 精神). When this zang is solid and firm, the evil ( xie 邪
) Can not get started. But if they are, the Heart is reached, if the Heart is reached, the spirits in
go and when spirits are gone, this is death. "(Lingshu 71)
When everything works pafaitement, everything is done in the light of minds, consciousness is éclai-
REE, deep intelligence, sound judgment, the perfect calm, the exact perceptions, the body is
Rugged, beautiful appearance, excellent health ... It is the brightness that comes from the minds
shen ming 神明.
Hun and Po, double expression of celestial and terrestrial
It is not possible to speak of what constitutes the human consciousness, the human spirit, mind ...
without speaking, as constituents of these two kinds of souls, anima, animation.
Hun (魂) and Po (魄) are bound to the Earth, they are the gods of the earth, gui 鬼 in their charac-
Ministry. The gui 鬼 are attached to the Earth as facilitators forces depend, they are-
dangerous or malicious times, they can also be dangerous because they lack the
light that illuminates consciousness and knowledge, as they come from Heaven.
Hun and Po live in couple: their union, that's life, their separation, our death. They are both
facets of life on Earth and are the duality own any expression of life. Be in a
human, part belongs, since the first beginning in Heaven, and part is definitively
ment related to the Earth. Their embrace is life on Earth:
"Heavenly breaths form the spiritual soul (Hun), land breezes, body soul (Po).
Let them return to their primary residence and each keep his house. Who knows retain
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without their escape, will identify the Great One whose essence is one with the dao heavenly. "
(Huainanzi, IX, 23a, trans. Jean Levi, Pleiades, p.368)
"Human beings are under the (combined) of Heaven / Earth, interleaving of Yin / Yang (阴阳), the assembled
wiring the spirits of Heaven and Earth ( gui shen 鬼神), the best breaths of Five Elements
( wu xing 五行). "(Liji, the Book of Rites, c. Liyun)
Terrestrial fixed part in a human body, a form, it is the Po Celestial share, amounting
to what is subtle and clear are the Hun, but the Hun must be inspired by the Sky,
minds, the natural order not to become bad, harmful, because the clarity will be removed from them.
For the same reason, the Hun must always dominate the Po
The Hun and Po, in life, take care of vitality. The quality of which is absorbed by the
each other and creates a concrete animation, the power is not turned off by the dissociation
death operates.
Upon separation, death, each partner takes its natural movement: Hun earn
heights of the heavens and the Po out through the holes (especially lower) and fall to the ground
and in the earth. The Hun shine in the heights and Po seek to satisfy in
depths. Then Hun and Po are gone, Revised in the universal power which shape
beings.
And Hun and Po, who between design and death are conjoined to compose a life, have a
survival.
The Hun
The Hun, yang movement will tend to rise to the heights. They travel freely per-
bring imagination and dreams or ecstatic hiking, travel out of the body. They are
without form and are not prisoners of body shape. They are associated with breaths, their
same formless related Yang and Heaven.
A death ritual attempts to recall the Hun of the deceased. After death, they become in Heaven
the glorious manes, the ling hun 灵魂, revered ancestor worship.
During life, they rise in intelligence, knowledge places, sensitivity, spirituality, imagination, dreams
and reverie, contemplation ... But to do this, they need a grounding in the Yin, which
hold firmly, preventing the premature discharge of their momentum to Heaven. So they
Po need to stay present in a being. Their junction and the balance is the one they live
up, stabilized by the breath and blood they hold the Hun and the Po Po to Hun
by pervading.
From the Han, it is called Three Hun. Evokes three breaths, which is the number by excel-
lence. Some Taoist practices use these three Hun to represent three levels of life
Interior: spiritual, mental, emotional.
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Po
Po, whose movement is yin, will tend to sink into the depths. They are related to
which has a shape, the body, the blood.
At death, they return to Earth, they will, however, by breaking down and disappearing len-
ment, renew power:
"The flesh and bones are buried and become as the land of fields." (Liji, the Book of
Rites, trans. Roofer, II p.289)
If the return can not be done, because the rites were not observed, because the death
was violent and unjust ... Po become ghosts that haunt the living, seeking Assou-
vissement.
During life, Po are responsible for our vital mouvents, feelings, reactions,
impulses in himself. The sensitive, the "vegetative" body are their obedience. Rooting
solid to Yang, who supports them, complete, standardize their needs. It prevents them
fatal return to Earth, earth.
From the Han, the traditional number of Po in September, many of the top holes (sensory)
emotions, evocative potential disorder that agitate the vital force when it is no longer
Controlled eg. by Yin / Yang and Five Elements (the total is also in September).
Hun and Po medicine
In medicine, Hun and Po are related to Liver and Lung and live in these bodies. This association is
comprises a first level as the opposite large movements of ascent and descent,
as the sun rises in the east (left, corresponding to the liver) and sets in the west (right,
corresponding to the lung), so they are the expression of the Yin / Yang as a duality: up and down,
subtle and compact, Heaven and Earth ...
Associations bodies are of more specific aspects to medicine:
Liver, engorged with blood, is the home of Hun Yin fixed because their volatile trend and strengthens blood
contact with spirits. Mind, imagination, dreams, thoughts, emotions ... to find thus associated
easily the Hun, Liver, under the inspiration of Heart inhabited minds.
Thus the Liver hoards. Liver is a male zang expressing the vehemence of the effects of
Yang, but which originates in the kidneys (petrol and marrow, "water" of the kidneys), the liver has a nature
deep yin and is the largest thésaurisateur, guardian blood. This blood, which already bears the mark of
heart and his mind, will, for the Hun, an ideal home, allowing them a place of attachment, as
we propose a nest or a perch for birds of heaven. Conversely, Hun participate in the four-
ity spiritual blood.
The Hun are natural by analogy, to the related is not substantial in the blood. But the subs-
tance blood retains, acting as a Yin Yang that fixed.
Lung, full breaths, offers an opportunity for Po not fall to the ground; breaths are
as instinctive activities, rhythms of life, breathing ... that does not happen because
but is aware that occupies the entire body.
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Thus the Lung hoards. Lung zang is a female, it collects, how to
fall, but he is also the master of breath, their distribution with its regulations
cyclic instinctive rhythms of life. The murmurs are supporting Po, allowing them to
express animating be.
Po are not linked to blasts as Yang celestial, since they are related by affinity natural
ral to the substance, the form, so the blood fluid. But the winds are that Yang balance
free.
The inseparable couple of Hun and Po establish the possibility of an individual life, personalized-
Sée their tension / opposition as well as their complementarity (Yin / Yang).
Hun and Po are not exactly my mind, my consciousness, my mind, since "above"
my heart and they are part one of which allows the formation of Heart, the self, the person with
his consciousness and self-awareness. They express their minds, shen , agents of Heaven and order
natural, in the duality that allows me to have an earthly body and heavenly spirit but to have
one inside the other, one by the other, for each other (like any couple Yin / Yang) and their separation is
mortal, the disharmony is harmful. No Hun without Po Po not without Hun, no body
without the spirit which pervades, no human mind without a body to inhabit. Otherwise, it is death,
life is not always present in its dual expression, or rather dual on Earth and to
Sky.
Will and About ( yi zhi 志意)
Want and are dependent About Heart, self, time of my life, my person (made of
the embrace of Hun and Po). They express the Heart, already established, with a consciousness, perception
tions and the ability to react, trends, desires, thoughts, ideas, intention, and willingness ...
ability to lead and to submit them to submit. The image of the heart (心) enters
composition of characters that designate.
Want and are about a couple also commonly used outside the medical context, as
yi zhi 志意 or as yi zhi 意志. But the couple is not as much Yin / Yang, Heaven / Earth that
for Hun and Po
yi zhi 志意: Thought mind. Will, respect, purpose, determination. More emphasis on the idea
that we keep in mind the intention that we built and determination begins.
yi zhi 意志: Will intention. Voluntary; Solved determined. More emphasis on firmness
About the, determination, resolution, strength of will.
Want and comments are related to Kidney and Spleen and are therefore related to the representatives, in being,
Former Sky and Heaven posterior Anterior Heaven is the root, origin, rooted in
Originally, the natural; Heaven post is constantly updated expression of that origin.
About the
"What the Heart applies, the term about" (Lingshu 8)
1.Cf Lingshu 8 Movements of the Heart.
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15
When the Heart "apply", a thought came to him, a picture emerges, a memory, a feeling,
feeling is there, and the Heart applies above its capacity for consciousness. Applying this capacity
of consciousness, the Heart is responsible for how he sees what comes to him to accept or
refuse, looking calmly and objectively or as prejudices and desires underlying ...
The purpose is not simply the conscious representation of an idea, this is what was in the
Heart and which forms the background of our being, which are based on our reactions, our moods, our
trends, attractions and aversions ... This is our inner disposition which will select and interpret
which invades the field of consciousness.
The Heart Rate at present it draws from the rich food to feed a blood
abundant and well composed, for the same movement, it has at Heart it draws from the soil
memory, to which it gives a blank form in the mind: ideas, proposals
on which, if sustained in consciousness, thought will work. The intention is that
that comes to mind and that will occupy it. One thought to another hunting is not really empty
the Heart, which is an instability which is not profitable. But an idea is fixed in consciousness
present danger to close the Heart of something else, which is the fixed idea that turns into an obsession. This
which was in the heart that is often the object of desire, about the then perverted desires in
gnawing or burning and, in both cases, the species consumed, destroy blood, make
the Heart increasingly unable to reign in the light of spirits. In fact, as the purpose is
blood must flow without stagnation constantly to nourish life without bias. The Heart
or "empty" does not mean that nothing is happening or not happening there, but everything is fluid and nothing is
desired, preferred, apart from the accession to the natural movement of life.
The purpose is beyond consciousness, since it is available that will give direction to the
conscience and judgment. The purpose is already an intention, an orientation.
Wanting
"That is about permanent, we speak of wanting" (Lingshu 8)
Provisions or intentions, which were not yet entrenched, persist in being, become
a determination. Now the forces are guided by the Heart, consciousness, toward a goal.
This goal must always be basically a "will to live", which led him to life from
origin which keeps alive because it stays in the right direction. And a tree grows and
shines not only because the sap is pulsed, with all the strength of the tree from the root upwards.
Wanting is this tension oriented everything that makes my life. It has multiple expressions, which
should always, whatever their intensity or purpose, remain faithful to this pre-orientation
Mière. Otherwise, they turn against the life that support them.
The will is related to the continuity of being, keep an idea, aim at a target, provides ten-
comprehensive and coherent mission of vital movement. Life is turned on, as everything is inter-
picnic. but it is preferable that this tension is exerted in the right direction. And the "will"
a river from its source, is to win the sea water of the river will reach the sea as if it follows
its natural course, that is to say, it remains true to its own nature. The specific nature of the water is
down, going down. As the sea is lower than all the rivers, the water that remains faithful
its nature will always arrive at the sea detours and windings that have dotted its price
have not, are the results of the circumstances of life, and only the water is important
is faithful to its origin which determines its nature it so perfectly fulfills his destiny by
finally melting into the sea
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It's the same man: true to its own original nature, contained and expressed by
Kidneys, he led his life according to the circumstances, but remaining true to his own nature, his
will is perfectly just and perfectly powerful. A will that deviates from the original type-
tional becomes harmful, when the Heart agrees to keep ideas, words that are not suitable for
the entretein of his life, the will is not right. The will is basically a desire to live;
but that is about a desire or inappropriate idea can disorient and even uproot.
Kidneys are the origin and foundation of life, rich and solid foundation for the momentum and deployment
ment, their power is expressed in bone quality gasolines. They offer a home ap-
prayed want.
The desire is also expressed in Five, his unit want to live rooted in the essences and con-
continuity of Kidney, details into five basic impulses that drive the five zang and form the
root emotions and feelings, but also the root of the fundamental movement of each
body.
The layout and interior orientation
Want and about predates any thought built can not be reduced entirely to
deliberate will, active and clear conscience. They are "spirits" of the powers that are der-
behind the advent of human thought, of all the sentiments that inspire the heart of man, of
all that formula in the inner life. They are not what Western called a psychology
the cosncience, or what she calls the unconscious one .
Want and are about inner guidance that determines how it perceives, understands,
reacts to everything that arises. About and want to allow the development of a thought, which
place depending on what is already in me as feeling, memory, patterns, feelings,
and even prejudice or preconception.
About represent the will and direction of any animation from a well-constructed and mental
inspired. They are the backbone of the distribution of all the elements of psychic life, physical, spiritual
tual ... the responsibility of the Heart:
"- The failure of the body and complete anemia where there is no result, what makes the difference?
- Spirits no longer operate ( bu shi shen 神不使).
- What do we mean by "the spirits operate more"?
- Needles metal and stone are the Way ( dao 道, the average operating). But that
essences and spirits ( jing shen 精神, the vital spirit) can not penetrate, and that wanting About
( yi zhi 志意) can not run properly ( zh i 治) and evil can not be healed. When
species are non-existent and minds gone, or reconstruction (nutritional, ying 营) nor the
defense ( wei 卫) and can not be recovered back. How so? Is that desires and convoy
tised renewed indefinitely, plus a pusillanimous fear that can not be stopped, essences
and breath ( qi jing 精气) are relaxed to ruin, reconstruction freezes and the defense is arra-
played. Then the spirits leave us and the disease is not curable. "(Suwen 14)
1. See René Girard and "ignorance."
Page 17
Wu shen
17
The correct approach avoids the disorder in thought and feelings, to make good use
perceptions and knowledge, to fully and fruitfully treatments given
by the acupuncturist. The internal arrangements of the patient before any treatment is still considering:
"For any treatment must be observed in the Netherlands, to comply with pulse ( May 脉), consider the orientation
tion inner ( zhi yi 志意) and the characteristics of the disease. "(Suwen 11)
In some cases where the patient is not willing, it is advisable to refrain from puncturer:
"However, whoever wants to use needles, so he carefully examines how pre-
feel sick, to collect the maintenance or disappearance of species and spirits ( shen jing 精
神, the vital spirit) of Hun and Po, and layout ( yi 意), if it is favorable or unfavorable. If
those five are achieved, the needle can not handle. "(Lingshu 8)
The same acupuncturist, when he treats, turns his will and his remarks to the patient:
"When you puncturez [...] the will ( zhi 志) peaceful, consider your patient, without turning your
looks to the left or right. "(Suwen 54)
Through daily practice, the therapist corrects every day to provide the patient the rectilinear
study of its own breath, his inner rectitude. A peaceful want is not a soft control;
it is nothing other than wanting to be the most correct possible, just to be in the movement of the
life itself. The therapist can certainly have in mind the necessary reminiscences of his knowledge,
information by which he calls and connect the ideas that come to him. But it will
also that none of this comes the trouble when it acts as its own concentration, not on a
idea or desire, but the situation as it stands, with the capacity to accommodate all
which comes as part of salary.
"Whether they're held in a quiet and secluded place, that one looks for omens in the driveway and
the arrival of spirits. With sealed doors and windows, Hun ( hun 魂) and Po ( po
魄) does not go away, and the concentration of thoughts ( yi 意) unifies ( yi 一) spiritual power ( shen
神), so that species and breath ( qi jing 精气) are distributed properly. When no noise
from men not touch the ears, recollection own species takes place and
A spirit being, the will ( zhi 志) passes through the needle with its essential message. "(Lingshu 9)
Page 1
THE LORD AND ACOLYTE The sovereign Heart "The Heart ( xin 心) in charge of the Lord and master
( jun zhu 君主); the brightness of the spirits ( shen ming 神明) in proceeds. " (Suwen 8)
The double-sided Heart, like any sovereign, is shown here: - He is the Lord ( jun 君
), on which no one dares to look up. Hidden his palace, in the center of the world, its presence and
authority are yet felt everywhere and determine, in depth, good or bad fortune of the country.
The same character jun (君 ) is used in the expression for the Fire emperor, or Fire Lord ( jun
huo 君火). - He is the master ( zhu 主), able to feel the weight of his presence and his authority by a
few selected events. The fact that it is the sovereign, hidden in the invisible communication with heaven and
spirits does not prevent it from exercising the power. There are no great pontiff next a temporal king, this is the
same individual who provides this single charge; it is the Emperor in central and unified Empire is the Heart in
human body. The same character zhu is used in the expression for the Heart
-master ( xin zhu 心主). This expression is the name of the normal Meridian Jueyin hand one , it is also the Heart
acting as a master, exercising a particular control, such that control the blood ( xin zhu xue 心主血), controlling
the vital circulations ( xin zhu May 心主脉), or to order regular blood circulation ( xin zhu May xue 心主血脉),
three variations of the same function. The May (or mo 脉) are vital circulations and are the pulse. This is
the pulsation, strength and regularity with which the Heart is capable of pulsing blood throughout the body
through its taxiways. This rate
1 . Meridian corresponding to Xinbaoluo (protections and connections Heart), sometimes

improperly translated "pericardium".
Page 2
vital 2 is present everywhere, even in the finest capillaries, which are also May 3 . It is perceived where the
amount of blood is sufficient, on the arteries when they are fairly superficial, and it is the pulse. But life not
where the eye stops stop, when one no longer sees the pulse, it remains present and when you can not see the
blood, it is still circulating. The blood is not simply a liquid 4 that nourishes and warms, but the vector carrying the
spirits that make him capable of sensitivity, perception, knowledge. Another way of talking about the
presence everywhere of the influence of minds is talk about their radiation or their light. It then combines the spirits (
shen 神) character Ming ( 明), which means light and splendor, intelligence and foresight, shine and light,
distinguish and understand. Ming ( 明) is the resulting splendor of spiritual activity is - to - say when
the spirits of Heaven conducting activities in the natural order. This is the light spreads throughout the body and
the mind, which inundate interior dispositions that make me act and react, as the influence of a good ruler Topics
button in the depths at - beyond just laws or peace and prosperity maintained. Is enlightenment, when the Heart
of man is completely open to what comes from the Sky, Natural. Light spirits ( shen ming 神明)
shows how the operation subtle and secret that connects with spirits is assumed by a master - that is the Heart in
the body and the sovereign in the empire. This
2 . The pace of Heart beat echoes, or rather expresses and realizes

the original rhythm, beat yin / yang that triggers the formation of my cause. The same character (dong 动) is used
for the Heart beats and beats, imperceptible breaths that make my origin "murmurs which beat ( qi dong 动气)
between Kidney, below the navel, it is vital for man, the root of the Twelve meridians. They are therefore: source
(origin yuan .原) "(Nanjing 66) Here we have a sample the relationship between the Heart and the origin, where
the Heart authentically manifest the potential original. 3 . All luo ( 络) connections, corridors that weave the web
of relationships between a meridian and places and functions that rule or it serves, are May These are Luomai, that
act great luo or more superficial circulation (fu luo 浮络), finer (luo sun 孙络). 4 . The blood is never part
of the "body fluids" (jin ye 津液). It is unique, as evidenced by its red color.
Page 3
Contact illuminates the inner life in the invisible, and shine forth superbly all visible aspects of this life: healthy
complexion and beautiful (Provided by a circulation just a quality blood to the face), and a sharp eye clear
(where the spirits of the Heart through), beauty appearance as sharp intelligence ... "When the master sheds
its light ( ming zhu 主明), the lower are peaceful. Such maintenance of life ( yang sheng 养生) provides the
longevity, generation to generation, and the Empire under heaven shines with great brilliancy. But if the
master does not spread its light, Twelve loads are at risk; causing closure and blocking roads, stopping
communications, and the body is seriously affected. Such a way to maintain life is
catastrophic, and the Empire under Heaven ancestral lines 5 self - are in great danger. Take -
including custody, take - including very careful! " (Suwen 8) Heart of the first named in the hierarchy of the
Twelve charges depend ultimately, good or bad health, longevity or death premature. Similarly, the
ruler leads his kingdom to prosperity or loss. If the radiance of spirit, which is the light Virtue, is veiled,
no more officials has no heart to work, not knows where it goes, cooperates with others. This is disorganization.
Agents Heart "The Middle of the Chest ( dan zhong 膻中) has charge of the agents place
and Missions ( chen shi 臣使) gladness and joy ( xi the 喜乐) to proceed. "(Suwen 8) For joy and
gladness, see further Ch. : Emotions of the Heart. Danzhong ( 膻中) is the middle of the chest, where usually is
Sea breezes located in the chest. This sea breezes, place accumulation of ancestral breath ( qi zong 宗气),
directs the breath whole body from the upper regions of the trunk, where the throne with Heart
5 . Ancestral
lineages ( zong 宗) is the basis of society and the foundation of the Empire, they could be in the body, guiding
principles that maintain continuity, consistency in the work of breaths (ancestral breaths, qi zong 宗气) in
force muscle (ancestral muscle, jin zong 宗筋) ... etc.. Their loss disrupts be.
Page 4
his Minister of State, Lung 6 . "Danzhong ( 膻中) is the sea breaths ( qi hai 气海). " (Lingshu 33) Sea breezes is the
union of breaths that come directly from Heaven by respiration and those coming from the Earth by transforming
Food. Compenetration a yin / yang therefore achieves constant this sea, giving breaths quality and
pace. The harmonious composition made in the sea breezes is the yin / yang work in the body and
balance of couples: blood and breath, nutrition and defense ... The correct rhythm that emanates
perceives regularity of breathing Lung and Heart of the beats. There is therefore an effect on the spot, in the
chest, Lung and Heart, and a remote effect in all circulations, controlled from the chest and traversing the body.
The harmony of the composition of breath, putting his life in rhythm natural, is also the best way to serve
the Heart, allow it to order of life as it must take place and protect from harm. The difference in function
between the sea breezes and Lung 7 is not easy to do and often it is not necessary. Lung are as Danzhong
assistants, high placed the Heart. The both of them serve the Heart ensuring the yin / yang balance blasts
that accumulate in the chest and regulating the movement to kick start breathing at Heart and all
circulations. Meridians, which regulate the movements blood and breath, begin with the Lung meridian and
depend Sea blasts the chest pulses that circulate blood and breaths are regulated by each dawn Lung 8 , but
are also manifestation of the good (or bad) operation of the sea breezes. Anyway, blood blasts and are not
separable, the blood depends of Heart and Lung breath, blood or breath and find themselves together in the
chest under the authority of the Heart and his assistant. We can simply note that the lung is not directly involved
the blood it acts only on the breaths that lead.
6 . The same character ( xiang 相) is used for

the Fire Minister ( huo xiang 相火) and the Lung Minister and Chancellor (xiang fu 相傅) of the Heart. 7 . "The
lung is responsible minister and chancellor control rhythms proceeds." (Suwen ch.8) 8 . "The breath of May
(脉) flow to the meridians ( jing 经); breaths of meridians postpone the Lung, Lung receives in audience Cent May
"(Suwen 21).
Page 5
By against the protections and connections Heart ( xinbaoluo , see below) are a function acts directly on the
blood. We could then say that Danzhong, sea breezes on Renmai 9 represents the convergence of yin and yang in
the body in motion, as it is true that there is not a body of active substances breaths without allowing them to
activate, and that these substances are not "embedded" fruitfully in the body, if they do leave more
compénétrées, lively and constantly transformed by the blasts. In Suwen 8, there is more emphasis to
the Lung, the rhythmic breaths, and gives Danzhong the role of spread around the presence mysterious and
vivifying the Heart and its spirits, through all circulations that control the upper heater: yin and yang, blood
and breath, nutrition and defense. Local agents and mission therefore is well suited to dual aspect of the role
of Danzhong: - On the one hand, his breaths are there to help the Heart beating and pulsing for
lead him to the juices which it feeds and makes the blood. - On the other hand, to serve as his breaths all
circulations invest the body and its organs, they breathe and support the movement. But their
relationship to the Heart also allows them to inspire orientation or sense of life that originates in the depths of
Heart, where stand the spirits. What comes out of the Heart, it is not only blood, it is the joy and gladness,
that is what illuminates the life and allows consciousness to function. We see that the analogies with
protective envelopes and connections Heart ( xin bao luo ) are strong. Danzhong is sometimes explicitly has a
protective role: "Chest and belly ( fu xiong 胸腑) are the ramparts of zang and fu. Danzhong is
the imperial palace ( gong cheng 宫城) 10 of the Heart - master ( xin zhu 心主). "(Lingshu 35)
9.
Danzhong is also the name and the location of the RM 17. Sea breezes is very naturally on the extraordinary
meridian responsible yin, yang as always renewed through the yin and comes. 10 . Term will be used to
designate the "Forbidden City", the residence of emperors in Beijing.
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The best defense of the Heart is - she not continue to fight, regularly because the whole organism interacts
harmoniously with the balanced training blasts chest. Heart of radiation, in return, each member will behave
better. Danzhong and Xinbaoluo In the phrase "protective coverings and clean connections Heart "( xin bao
luo 心包络), which usually takes the place of the twelfth organ, instead of Danzhong, we find the same double
aspect: envelopes for protection on site, and connections for communication, circulation, spread wide.
"Outside the Heart there are fats that envelop (guo bao 包裹) the Heart, they are called:
protections Heart (xin bao 心胞). " (Taisu) "The Master - Heart (xin zhu) is in relation obverse / reverse (biao li
表里) with the Triple Burner and have a name (ming 名) but no form (Wu xing 无形). "(Nanjing 25)
Form (Taisu) form or not (Nanjing)? Or false question. There has function, the movement of breath
pulsating blood and it is essential, but there sensitive events like this operation blood vessels. Blood vessels
are part of the movement of blood and breath, but it can reduce the blood and breath, or meridians to guide
them, these vessels. Likewise, the fats which surround the Can protect the heart anatomical Heart. But the important
thing is in the functional relationship of the Heart - sovereign master of consciousness and of life, with its
means of expression. Blood vessels are part of the blood circulation and breaths, but we can reduce the
blood and breath, or meridians that guide, these vessels. Similarly, the fat that surround the Heart can protect
Anatomical Heart. But the important thing is in the relationship Function of Heart - sovereign master
of consciousness and life, with its means of expression.
1 A MANIFOLD WILL In Chinese medicine, the will (zhi 志) is first perceived as one of the five spiritual powers (wushen 五
神) 1. Linked to the kidneys, the will is the involvement of the water qi in the building and functioning of awareness and
of the mind.But the Chinese medical texts also speak of the five wills (wu zhi 五志) and present them, forinstance in
Suwen ch.5, as anger, elation, obsessive thinking, grief and fear. Are these fivewills different from what is usually called
« emotions » ? What is the relationship with thewill of the kidneys ?By careful reading of the Chinese classical texts,
philosophical as well as medical, it ispossible to explain the meaning and the use of will (zhi 志).1. Expression of the
kidneys in the mindIn these classical texts, will is the determination of the mind, it bends the mindset in a
certaindirection and controls its activity. The will aims at a goal, whether personal ambition or nobleideal. By means of
the will, one is disposed to do or not to do something, inclined to like ordislike something. The will is a deep and strong
aspiration of the whole being.If what one aspires to is aligned with what is beneficial for life, the will serves
thedevelopment and achievement of the being. If what one aspires to is opposed to the naturalorder, the will turns its
power against life, exhausting vitality with the passions and debasingit with inappropriate desires.If what we aspire to is
in keeping with to our original nature, the will is a constant reminder ofwhat is right and drives us toward the fulfilment of
our destiny. Thus we keep the way ofharmony. But if the will consists of inclinations generated by the passions coming
from thedesires of the senses and from selfish purposes, it prompts us to deviate, to turn out of ourway, through desires
that multiply and ever increase, since they cannot nourish life.For the will, the relationship with the origin is crucial. Like
the thrust sending the sap fromthe root up to the top of the tree and to the tip of the furthermost leaves in order to allow
itsgrowth, the will rooted in the original nature drives everything within us to its bloomingexpansion.The relationship with
the fulfilment of destiny is also crucial. To live according to the wayHeaven or Nature made us, is what is called destiny.
The perfect will moves us toward thefulfilment of heavenly or natural endowment in every day life as well as in the course
of awhole life. 1 The five spirits are : the spirits (shen) linked to the heart, the Hun linked to the liver, the Po liked tothe
lung, the intent (yi) linked to the spleen and the will (zhi) linked to the kidneys.
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2This explains the association made, in medicine, between the will and the kidneys,representative of the water element.
Water is linked to the origin and beginnings of life, as arethe kidneys within a being, the constant relationship with the
origin, the root of Pre-Heaven.They are also the solid basis for the interplay of yin and yang in all the organs ; as long as
theyin and the yang of the kidneys are strong and balanced, the organs can function fully andwell. They ensure the
continuous flowing of life and maintain the identity within each humanbeing - which is to remain faithful to one’s original
endowment and to live one’s originalpotentiality in one’s personal life. That is to accomplish one’s destiny, to build and
renew thePost-Heaven on the model of the Pre-Heaven. The spirit linked to an organ may be used to represent the
functioning of this organ, withoutimplying a more mental or spiritual level of the activity.For instance, in the Suwen
ch.62, the spirits (shen) represent the functioning of the heart andthe will (zhi) of the kidneys. It is then possible to
speak of excess and deficiency of the« spirits » and of the « will ». But spirits and will are not taken in this context as the
mind orpart of the mind ; they are taken as the usual functioning of the heart or of the kidneys. In thatcase, the
symptoms mentioned correspond to a dysfunction of the organs and not to adysfunction of the mind.2. Orientation of the
heart-mindThe ideal that one chooses to have in one’s heart-mind determines one’s mental and physicallife.An ideal
starts with an idea, a feeling, an emotion, a thought … which is what one tolerates,accepts or keeps in one’s mind. As is
said in Lingshu ch.8 :« When intent (yi 意 ) becomes permanent, we speak of will (zhi 志 ). »What is in one’s mind cannot
be dissociated from what is in the body; what is in the heart isalso in the flesh. The will is not an idea, a purpose present
only in the thought, it also impactson the blood and qi (xue qi 血氣 ) and their functions in the body. The blood flows from
theheart and pervades even the most remote or tiniest parts of the body, from the innermost partof the organs to the tip
of the hair. The heart pulses the blood regularly and is presentwherever the blood is. So, emotions and passions,
propensities and reflections, as well asability to perceive and to know are present in the blood and therefore inform the
limbs and theorgans, the conscious and unconscious activities and reactions of the body.The heart shows its double
aspect : it is one of the five zang representative of the fire elementand in charge of mastering the blood circulation (xue
mai 血脈) and it is the great master ofthe five zang, their merging into a unity - the mind, which is awareness and
discernment,cleverness and affective life.On a fundamental level, the mind is the result of the merging of the spiritual
expressions ofthe five zang, each with its proper movement and specificity. The will is the contribution ofthe kidneys in
the making of the mind.The spirits (shen 神) of the heart are the light, the spiritual brightness (shen ming 神明)allowing a
clear and accurate awareness. It behoves the heart to recognize what fits with thenatural movement of life, to keep it, to
cultivate it and to transform the intent (yi) into a
Page 3
3suitable will. In a way, the will is the unflinching strength which enables one to keep theorientation initiated by the
intent.If a heart is filled with desires and passions, these desires and passions mould the mind, alterthe awareness that is
in the heart, the blood, the organs and the body. The general direction oflife, the big decisions as well as the everyday
responses to a situation are determined by thewill firmly set in the heart-mind.The will guides the qi which are the
movements and force behind these attitudes.“By tastes one guides (xing 行 ) the qi, by the qi makes intent (zhi 志) solid,
by intend fixesspeech.” (Chunqiu zhuozhuan, Duke Zhao, 9th year, Transl. A. Graham, Yin-Yang and theNature of
Correlative Thinking, p.72)“The will (zhi 志) is commander over the qi (qi zhi shi 氣之師) while the qi is that which fillsthe
body (ti zhi chong 體之充) . Where the will arrives there the qi halts. Hence it is said, `takehold of your will and do not
abuse your qi '.” (Mencius II A , transl. D.C.Lau, ChineseUniversity Press)Lingshu, ch.27, says that when the perception
of a pain due to cold is felt in the mind, theawareness focuses on where the pain is, which is enough sometimes to direct
the qi towardsthat spot and to dissipate the pain through a warming effect. The same idea is found in physical exercises
(Taiji, qigong) : the qi are guided not only by thebody movements but also by the image and thought formed in the mind.
Even more in thedaoist practices in which the qi are guided internally by the mind only.The « art of the heart » is to
empty one’s heart of desires and passions, of tendencies whichare not recognized as inherent to the original nature, in
order to let the spiritual brightnessdevelop and make the mind balanced and harmonious. The communication between
whatmasters life - the heart –and what is the interface with the origin – the kidneys - is essential.In modern Chinese, the
expression formed with the spirits of the heart and the will of thekidneys shen zhi (神志) means the mind, consciousness,
the ability to know and to reflect onwhat is known.3. The five willsThe will of the kidneys, seen as one of the five spirits
(wu shen 五神), is the orientation in themind directing all the qi. At its best, it is the natural propensity, recognized,
accepted andcultivated of each human being.According to the theory of the five elements, life is analysed through five
movements of theqi, five modes to act and react. Each of these five qi, which are the representatives of the fiveelements,
has its own natural propensity.For instance, the wood qi, which are the liver qi in a human being, spring naturally
andforcefully upward and outward, giving impetus to the circulation and allowing them toproceed without hindrance to
the end of their paths ; they project physically and mentally.They give the impulse to go forward, to make plans and to
have courage. When these qi arenot counterbalanced by the others, it is anger.It is thus possible to say that anger is the
will of the liver. It is the expression of the nature ofthe wood or liver qi.
Page 4
4The same can be said of the other organs. Usually, elation is associated with the heart,obsessive thinking with the
spleen, grief (or sadness) with the lung and fear with the kidneys.They are the five wills (wu zhi 五志). When they merge
harmoniously, the mindset is wellbalanced. When one is in excess, the emotion disturbs the well-ordered movements of
the qi.Where does the difference lie between the seven emotions and the five wills, considering thatthe five wills are five
of the seven emotions ?Most probably, the expression « five wills » indicates, with the number five, the basicorganization
of all the exchanges and interplays of the qi. The mindset cannot exist andfunction without them. Falling to respect their
natural pattern transfoms the five wills into fiveemotions, because the lack of the spiritual brightness makes the mind
unaware of the correctwill, leading to disorder and damage.The expression « seven emotions (qi qing 七情) » insists, with
the number seven, on thedanger of potential disorder induced by passions.4. Seasonal willsThe authentic Man does not
waver from his determination ; he remains firmly in his ideal ofvirtue and uses all the means to attain it. However, he
changes and adapts according to thesituation, not only in his body but also in his mind. He bends his will without being
unfaithfulto his nature.Such a variableness is often found as one the main features of the Sage. For example, inZhuangzi,
ch.6 :“[The True Man (zhen ren 真人)] … his mind (xin 心) forgets; his face is calm; his foreheadis broad. He is chilly like
autumn, balmy like spring, and his joy and anger (xi nu 喜怒)prevail through the four seasons. He goes along with what is
right for things and no oneknows his limit.” (transl. B.Watson, The Complete Works of Chuang Tzu, p.78)To remain
steadfast, unshakable does not mean not to change; on the contrary, it allows fuland real appreciation of the
circumstances in order to adapt exactly to them. It is thefoundation of opportunism, the art of acting and feeingl
according to the quality of themoment, the qi, the season etc.Suwen ch.2 presents the four seasons, showing for each of
them the appropriate innerdisposition, the accurate tendency of the sensitivity, the suitable will.Thus, during the spring, «
one exerts the will (shi zhi 使志 ) for life : Letting live, not killing;Giving, not taking away; Rewarding, not punishing.”In
summer, “ one exerts the will, but without violence, assisting the brilliance of beauty andstrength which thus fulfil their
promise. One must assist the flow of qi which likes to go to theexterior.”During the autumn, “one exerts the will
peacefully and calmly, to soften the repressive effectsof autumn .”In winter, « one exerts the will as if buried, as if
hidden, and taking care only of oneself, as iffixed on oneself, in possession of oneself.”
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5To be too severe during the spring – or at any moment of time analogous to the spring qi –goes against the natural
order of life, inside as well as outside oneself. But not to be strict inautumn is also to go against the natural movement of
life. An individual life always evolvesamid changing circumstances, amid varying qi.It is to be like the water of the river.
From its source, the river never changes itsdestination … or its mind : it heads to the sea. Yet no river goes straight ; it
reaches its goalafter many turns and curves. The water never departs from its nature which is to descend, toflow
downward. For this reason, the river always reaches the sea through hills and plains,changing its course according to
what the surrounding terrain demands. The turns and curvesdo not oppose its objective, they help to achieve it.To fulfill
one’s destiny, one has to maintain the purpose coming from one’s original nature,and never abandon the determinations
of this original nature. But each situation, each momentof one’s life, each part of one’s body requires a specific
orientation, a desire which has toparticipate to the accomplishment of the whole. In order to start a business, it is
necessary to have an idea and an ideal, to want to dosomething in a given way. In the process of developping,
departments and divisions areconstituted, different and complementary ones, each with its own purpose. Each of them
iscorrect if it works in keeping with its own purpose and in that regard participates to theharmonious progress of the
whole. At each level, strategy and tactics can change, dependingon changing circumstances and opportunities, but
without being opposed to the original goaland aspiration of the business, without altering the spirit behind the
enterprise.Thus, the Lingshu ch.8 accurately says : « When the persevering will changes, we speak ofthought ( si 思 ).
»In a human being, the will is one, the unique impulse coming from the origin – the kidneys,going through the heart-
mind to become a firm will able to give the right orientation to thewhole being, in his wishes, desires and activities. Such
a will guides the qi and is the basis forthe thought. It has many expressions such as the natural propensity of the five
zang or all thevariations according the seasons, circumstances, ages …. But all these expressions of the willmay
participate in the better fulfilling the destiny of this being, only if his heart is orientedtoward Heaven and then receives
the spiritual light.
Fear
1
FEAR -恐- KONG
FEAR AND THE KIDNEY
Fear corresponds to the Kidneys. The movement characteristic murmurs of fear is the perversion
Movement of the Water element.
It is normal to experience fear and dread: fear wise and welcome prudence, which are measured
the consequences of an action. It is the movement of water which retains the internal, draws down
to hold firmly the foundations of life. But if the movement is not correctly
balanced by others, if it is very intense, so is the collapse without restraint,
uncontrolled descent. It is not the healthy stillness that contains all, but rather the absence
reaction and retention. One is left bewildered, everything falls apart and collapses; do not know where or
when trying to stop. The initiative has become as impossible and all that eludes all
seems hopeless and lost beforehand. Fear is an emotion that erodes little by little
joy of life, the feeling of belonging to life with confidence. It undermines the foundation, attacking
Kidneys are the foundation, the foundation of life.
So fear that catches us brutally unbalanced for us the movement of water,
Kidneys. Conversely, a slow deterioration of the kidneys can lead to a psychological state
fear of fear:
"Fear ( kong 恐) affect the kidneys "(Suwen 5)
"When the blows Shaoyin foot, kidneys are in failure, leaning to fear
( hong shan 善恐), the Heart is awesome ( ti ti xin 心惕惕) as a man almost
be apprehended. "(Lingshu 10)
The insufficiency of the Kidney meridian leads to a decrease of essences and woodwind
Kidneys. Murmurs can no longer support the work of the essences; essences already
can not sustain the renewal woodwind and richness of blood and fluids. The
Kidneys lose their spirit, the will, they no longer give ground and safety. At the same
time, the resulting lack of blood in the liver causes a nervous agitation a
permanent anxiety. You are here a characteristic pathology of Shaoyin foot: the yin
is deregulated generating cold or immobility and, at the same time an instability appears a
failure to stop or rest. It is extremely exhausted person but unable to 'be
stand 'five minutes on a chair, his mind no longer knows whether fixed or your body
keep quiet.
Page 2
Fear
2
The effects of fear
Sudden fear makes your heart throb, that beats strongly in the chest. This is shown by the
character to fear, kong 恐: have the heart 心 hitting exposed to repeated blows, as
when it builds a 工 work through repeated taps and tapping 丮.
The resulting imbalance of murmurs of fear is well described in Suwen:
"When there is fear, blows descend. [......]
When there is fear, essences retract; retracting the essences, the heater
Higher closes, closing the upper heater blows are thrown back; the
murmurs coming back, the Upper Burner is swollen. So no murmurs
circulate. "(Suwen 39)
The sudden fear, unexpected, is like a blow in the middle of the belly that disassociates blows
and essences, thus disturbing the harmonious alliance of yin and yang. Murmurs, which already
are not fixed by essences, rush towards the high and obstruct Heater
Superior. Its upward countercurrent blocks downhill, hinders the distribution of
woodwind, prevents their circulation, what makes the Upper Burner is
jammed closed and inflated . Clutter in puffs at chest level, where it elaborates
awareness, resulting in palpitations, agitation and panic on. From his side, the essences - namely,
body expression of yin: liquid substances ... etc.. - Are no longer maintained by the woodwinds and
fall. The lack of murmurs in the Lower Burner is analogous to a weakness of the Kidney yang, the
openings and closings of the lower holes are no longer ruled, the materials are no longer
retained, which explains the sphincter relaxations can be observed in case of large
fear.
Below, in the area of kidneys, no more blows, there is a void yang. Up in
Heart domain, no more essences, there is a void of yin.
Thus, the movement of puffs is disturbed by fear such that no more puffs
ensure a balance between the ascent and descent. Consequently, the relationship between the heart
and Kidneys, Fire and Water, is no longer assured. The long axis of life, between origin and
aware of personal life is troubled expression.
A yin without yang
It could be said that the fear depletes the yin yang that would normally reside on your
sinus. Similarly where the trigram of water, kan ☵, consists of a line (solid)
between two yin lines (matches), the Water element, represented by the kidneys, is usually
an animated water of a stream, essences worked by blows, what we found
the alliance of yin and yang of the kidneys. Fear eradicates yang, pulses blows toward
to the top, making them unable to continue living low and the essences of the Kidneys.
Conversely, the trigram of fire, read ☲, consists of a line (starting) between two yang lines
(Continuous). The Fire, represented by the heart is usually a power of movement and
heating, expressed in blood substance. The alacrity ( xi 喜) destroys the presence of
yin, the ability to store the internal void of yin which ultimately leads to a vacuum of
murmurs.
Page 3
Fear
3
Break communication between the Heart and Kidneys
The fear then is the disruption of beneficial communications between high and low, between heart and
Kidneys. The essences, deprived of dynamism, no longer rise. Spirits of the Heart, not
more enjoying the support of the essences of the Kidneys, deviate, if afobam and conduct is
senseless. Have no memory access, no return to a thought built
Spleen through, there is no correct analysis of the situation by the liver, but only one
urge to flee.
Above all, there is no more than sustain the vital spirits, this subtle alliance, renewed without
cease, essences and spirits ( jing shen 精神). When the essences can no longer
make gifts spirits, then there are the clarity and relevance of consciousness and
thoughts, reactions, judgments and behaviors that deviate.
Body movements are no longer controlled by consciousness: if the winds are
weak legs - and even the whole body - no longer able to move. There can be
real willingness to move, is ruled and powerful will can not exist, because the kidneys are
weak and no longer communicate with the heart, there is neither sufficient circulation to blows
make the move. It is often impossible to determine how much of the weakness of
will and as is the weakness of blows, because it is a whole, is the same weakness of the Kidneys that
is expressed.
If the winds are strong, pulsed or outward, they agitate members
same way as do the beating heart; sneaks up, runs, but no matter
where, for consciousness no longer clarifies the conduct.
Opposes the fear that shakes and peace that rejoices the heart. Fear and awe are the
insecurity, lack of tranquility, the disappearance of the joy of living.
This break can come from a violent emotion, caused by an external shock. It can
also come from a slow degradation, but inexorable, a psychological state. It is by
often the result of a psychological state of weakness.
"In case of blocking ( bi 痹) Heart in the May no longer circulate easily if there
malaise in the heart, this is like a drum, there is brutal climb murmurs and dyspnea;
throat is dry and has a tendency to burp, when the blows to reflux ( jue qi
厥气) rising , there is fear. "(Suwen 43)
Murmurs in reflux are murmurs that no longer reach the places where they should
function. If there is an upward countercurrent Heart, this means that you should
descend from the heart is unable to do so. The exchange between the Heart and Kidneys is
then compromised. Kidneys, no longer receiving the thrust of Fire Heart, lose
their strength and not his own will dominate: the fear takes hold of a heart that
became unable to drive as master.
May also exist where a void: Heart Fire will spend up to the blows, the
"Devour", cause a vacuum that will leave the cold and the water Kidneys gain all stages
trunk, the fear is then installs in a heart that is as frozen.
Page 4
Fear
4
The effects of a violent fear
"Words filled with fury ( yan kuang 狂言), convulsive shocks ( jing 惊), trend
to laugh, enjoy singing cheerfully, do foolish things ( wang xing 妄行) without truce:
it shrinks by a great fear ( of kong 大恐). It is in Yangming, and Taiyang
Taiyin hand. "(Lingshu 22)
A violent and sudden fear blocks the blows the Upper Burner, where a yang
very strong disturbs the Heart and disturbs its operation: the words are no longer serene and
fair, laughter is no longer healthy, Kidney disease is transmitted to the heart. Blocking
towards the chest and diaphragm takes to sing to expand the blows; sings with a
kind of joyful excitement due to excess yang Heart. For the same reason, the
mind is restless and uncertain, one is inclined to incessant activity, but disordered,
irrational.
The treatment aims stated in Lingshu disperse the pathological fullness in the chest and clarify the
heat resulting from blockage of woodwinds, as well as sustain the Kidneys.
The fear that is drawn slowly
A feeling, a tendency can easily degenerate and lead to genuine
pathology. The Lingshu, ch. 8, describes how this evolution leads to a fear that settles in
smaller fibers is:
"When the heart is affected by apprehension and anxiety, the thoughts
and the obsessive concerns, the spirits are disadvantaged. Harmed the
spirits, under the influence of fear and dread ( ju hong 恐惧), the individual loses possession of himself
even if the rounded mass of flesh and descarnam is devastated. "
Be meticulous and conscientious, fearing harm, not being up, make a mistake, it is not
disease itself, if it does not become obsessive. But if, little by little, every thought is
occupied by the apprehension of failure, if the individual constantly afraid that something bad or
dangerous will happen, then it is all mental functioning that is disturbed. No longer
there is freedom in thought, for one can not stand up for their concerns, including
it is always lurking. The Spleen is unable to function properly, blocked by
anxious concerns, it no longer allows landslides and changes in thought, he
no longer distributes fluids and nutrients that nourish the meat and body shape.
But the damage is deeper; wear Mist deepens in the Kidneys, which are
weakened by this growing fear. The damaged kidneys, essences lose their
quality and the spirits can no longer be present. Then the individual loses possession of itself
itself, does not recognize more like himself. Fear makes the individual unable to make
Return to themselves , to their base and their origin. It impoverishes the source of life and becomes impotent
essences controlled by the Kidneys. The spirits have not already address and home, they no longer
can, by their presence, raise the vital spirits ( shen jing 精神) that are
expression of a personal real life, authentic. The spirits of the heart can no longer
radiate result of these successive weakening of this shrinkage on the bottom:
buries itself, no longer shows the light and the light does not show anymore.
Page 5
Fear
5
The fear, ju 惧, is the inner feeling (心= Heart) similar to that of small birds
隹 opening 目 big fearful eyes to maintain proper surveillance of their
conservation: fear, anxiety, fear.
"Under the influence of fear and dread ( ju hong 恐惧) of which you can not get rid of, the
essences become impaired. Harmed the essences, the bones are taken by a
dull pain, impotence goes to reflux. Sometimes, essences down by itself
same. "(Lingshu 8)
Fear is rooted, the damage persists, the essences of Kidneys are damaged, they no longer give
robustness and richness to bones and marrow, they no longer hold the liquid and blood
nourish muscle movements, from which arise the impotence - spanning all
forms of flaccid paralysis, but also sexual impotence. They no longer allow
renewal woodwind Kidneys (reflux) 1 , leaving the vital substances are lost, as
in spermatorrhea.
Fear becomes a fear of living, because the will to live itself is undermined.
FEAR AND LIVER / GALL
Fear pervades the Liver-Wood, who no longer find than taking your pulse on
a base (Kidneys - Water) deficient. He was then opposed to the impetuous ardor of the Liver, the
manly courage Gallbladder.
"When the winds of the Liver are empty, there is fear ( kong 恐). "(Lingshu 8)
"When the liver is sick: pain under the ribs on both sides, radiating to the low
belly; tendency to get angry.
If empty, the view is disturbed, the eye no longer sees, the ear hears no more.
It has scared easily ( hong shan 善恐), like a man about to be seized ( ren
jiang bu zhi 人将捕之).
It is in Shaoyang meridians and Jueyin. "(Suwen 22)
The Liver and Gallbladder are no longer nourished by the yin of the Kidneys, they lose their strength, and
succumb to a very deep agitation that comes from the absence of essences Kidneys. As
evil comes from the weakness of the Kidneys, this agitation manifests as a constant restlessness, the
permanent feeling of being persecuted, signal a serious deficiency Gall,
affected by weakness and cowardice.
Fear is part of the symptoms of the disease Gallbladder empty:

1 It is called "bending" or "reflux" jue 厥 a weakness, a gap in internal that makes what should be distributed, the
From this procedure, can no longer reach all territories should go. Deficiency thus created frees the
ground for the intrusion of evil. Here, this can be a reflux cooling, starting at the ends of Four
members.
Page 6
Fear
6
"Gallbladder Disease: have a tendency to take big breaths, the mouth is
bitter, spewing up juices, anguish under the heart ( xin xia dan dan 心下澹澹), we have
fear as a man about to be seized ( kong ren bu zhi jiang 恐人将捕之);
There are obstacles and raucous noises in his throat and spits frequently. "(Lingshu 4)
The inability of the kidneys to sustain the vital impulse of Madeira translates into a
weakness of these murmurs, and more particularly its yang aspect: the Gallbladder. To
missing then is the generous ardor, the courage to move forward, the ability to "throw up ", when she
is seriously missing the mental balance has nothing more active and no longer dare anything. The
pathology of the parent element (water) is transmitted to the child as well (Wood).
Jueyin damage to the foot, the Liver meridian, could therefore bring full mental states
fear and dread sign of failure woodwind Liver and weakness of Hun 2 .
FEAR AND STOMACH / SPLEEN
"The stomach is the woodwind countercurrent ( ni qi 气逆), the belching ( yue 哕) and
fears ( kong 恐). "(Suwen 23)
If the heat settles in the stomach, a possible effect of countercurrent is thus induced
empty down to congest the top, and then create a situation analogous to that of fear.
"When the spleen is attached (wrongly occupied), is concerned-( wei 畏). (Suwen 23)
"When there is fear ( kong 恐), murmurs Spleen encavalam ( cheng 乘 usurping the
Kidneys). "(Suwen 19)
When the center of the Earth element corresponding to the Spleen / Stomach, is empty, it does not
more correctly operates its role as intermediary between the high and the low, the rotational center
exchanges between agencies. If the cold settles in, he can not resist the invasion
wicked water, ie, the movement of the Kidneys with great force that attracts the essences in
toward the bottom, causing reflow blows toward the top. It is the cycle counter
dominance, in which the spleen is attacked by what he should dominate: the Kidneys. The Water
unbalances the earth element that would normally control it.

2 Cf eg. Suwen 36.
Page 7
Fear
7
The protean FEAR
Fear can come from multiple causes and different organs weaken. The Suwen 21 gives one
overview, which will help us concluded:
"In man, the dread and fear ( kong jing 惊恐), irritation and fatigue ( lao hui 恚劳), the
restlessness or tranquility ( jing dong 动静), all cause changes.
So then, if the individual is active at night, dyspnea ( chuan 喘) leaves the kidneys, the
unruly puffs ( yin qi 淫气) make the patient lung.
If fear ( kong 恐) is due to a decrease in dyspnea exits the liver, murmurs
unruly damage the spleen.
If fear is due to fear, dyspnea exits Lung, unruly blows
harm the heart.
If the individual crosses a river and falls, dyspnea out of Kidneys and bones.
That is why everything depends on the circumstances: if the individual is courageous ( yong 勇), the
murmurs circulating that's all, but if you're a coward, they linger, resulting
diseases. Thus it is said: The method ( dao 道) to diagnose diseases is to
observe the courage or cowardice of the patient, the bones and the meat, skin layers, the
order to meet their private arrangements ( qing 情). Here is the rule of the diagnosis. "
(Suwen 21)
The liver has mastery over muscle activity and Kidneys on the bones. A fall
injure muscles and bones. Fear makes collapsing the blows of the Kidneys. The water can no longer
generate Madeira; yang liver is no longer balanced and it rises countercurrent
Lung disturbing in its passage. Dyspnea, expressed in the lung, has its origin in
Liver yin doubly harmed in the fall: the blood of the muscles and
depleting yin that comes Kidneys. The countercurrent Liver damage the Spleen,
according to usual process.
The Heart enshrines the spirits. According to Suwen cap. 39, in case of fear of
Terror ( jing 惊), the spirits no longer have to report where the clutter settles in the woodwind
breast. The lung is the master woodwind if its blows arise countercurrent
if it causes dyspnea. Fear undermines the Kidneys, and backlash, the heart, because there is the
perverse rise and strength of cold water Kidneys.
If the individual is bold, brave, murmurs circulating and no development of symptoms
or diseases. Is not disturbed in the center . But if the guy is a coward, and blows
Vesicle are too weak to give the right direction, there is less correct forces to oppose
the wicked movement woodwind.
The diagnosis is essential to understand the intimate dispositions, the patient's feelings.
This lets you know not only what are the movements of disturbed blows, but also
as blows, you touch the controller, will react.
ZHI Article
1
WANT THE ONE AND MULTIPLE
When we speak of the will ( zhi ) in Chinese medicine, we immediately think of the Five
spirits ( shen wu
) Related to Kidney, that is to say participation breaths Water in the devel -
ration and operation of consciousness and mind.
However, it also speaks of Five wills ( wu zhi
), Including one wonders how they differ
emotions, whether they are normal or pathological.
Watching carefully how the notion of zhi
, Wanting, comes in classic texts -
questions, we can better understand its use in medical texts, having a better understanding of
which is at its base.
1. DIRECTION OF LIFE
The character zhi
consists of the heart
topped ㄓ that is to say a young sprout leaves
earth (represented by the bottom line __). From a solid base, the plant will grow and grow,
continually pulling roots develop enough trunk and branches.
In conventional text before the Christian era, the character zhi
means for that development -
envelope itself, its feeling, its determination, its end, which is aspiring to an ideal, a desire to tender
a goal, an ambition. It is also perpetuate the memory of something, for example by written
the "memory" because registration in time is implicit in the notion we can not talk
a will without a certain constancy, without persistence, we must keep in his mind a
idea, a desire, a thought for qu'advienne a will that grows in its manifstation and its accom-
folding.
It's still the definition that ch.8 Lingshu
1
gives the will:
"What about the ( yi )
2
Standing on either want to talk. "
Take zhi
as will the determination that was in the heart, making act and act
in a certain direction, towards a goal.
It is towards a goal to secure a sight, to have fully
for a purpose to wait to suck deeply and sincerely, with all his being, something.
1. See Movements of Heart, DDB.
2. The links between the "About" ( yi - who is also intent, thought, intention and desire) and the will ( zhi ) are
close. So much so that their jobs and their meaning often mingle. Together they form the expression
sions zhi yi (
) And yi zhi (
) Which designates the interior layout. We exclude his artificial -
ing the relationship of the limited scope of this article. But the study of zhi
can not be complete without
than yi
.
Page 2
ZHI Article
2
The source link
What to aim first and foremost, if not, as the sapling, to the development of
her life. The will to live is natural, first and final. There is also specific.
The first pulse, allowing the start of a life and outlines the features, comes from Heaven.
It takes form on Earth, within the constraints imposed by the determinations and landforms,
for example those of mixed species parents of a new being, who receive the heavenly gift and
expressed specifically in terms of lines and people. It is the very nature of nature
first defining a particular life and qualifies for a future based on the capabilities deposited
Sees in it originally.
If what we aspire is part of the natural course, wanting to put its power in the
Continuous development of life. If what we aspire is contrary to the natural order as
is expressed as a being inadvertently turns his power against life, depletes vitality by passions,
perverted by inappropriate desires.
This means that if what we aspire conforms to its original nature, wanting us
work towards the realization of our own destiny and makes us participate in cosmic harmony. But
if it is personal qu'ambitions it skews us multiple desires that constantly increase
their requirements.
The relationship is fundamental to the origin in the will. As the tension that lives in a tree just
roots and grows in the sap high until the end of the last branch to allow
normal growth, will, as a being, is the source of his thoughts, his feelings and
pipes; determines its fate, but must do so by staying true to its roots, the source of life,
primary nature of this being.
Wanting Kidney
The association will with Water and the Kidneys, medicine
1
, Well aware of the link to the ori-
origin as well as continuity in the conduct of life according to this origin.
Kidneys are the constant originally previous Sky report, they are also the foundation of all
yin yang and manifestations in different organs, the latter depending Kidney for
their strength and duration.
Kidneys are the memory of the original, allowing the perpetuation of life and maintaining
identity, and the transition to posterity and later in Heaven.
Similarly, the identity of a river it just gives the source and the orientation of its path towards the
sea, even if it receives abundant elsewhere (rain, afflluents) water she endorsed.
Hence the importance of the ideal that one chooses, the idea that penetrate into his mind, about
( yi
) Which is the basis for mental and emotional states operating since about remaining
Heart is in the will, as we have already pointed out (see Lingshu, ch.8).
1. In medical texts under this association, the will ( zhi
) Can sometimes be used for
indicate the functioning of the kidneys. Thus, for example in Suwen ch.62., Excess or insufficient vou-
dormouse is understood as excessive or inadequate organ function Kidney.
Page 3
ZHI Article
3
However, in humans, the desire is not simply the will to live of animal instinct or
plant growth and must be combined with the human, and humans must dominate and order. This
is fundamental and specific in man, it is the judgment which shows how to live
man and not just how to survive, how to accomplish his human destiny pre-
ing awareness of the qualities originally posted by Heaven itself. Heaven and describes each
to be a development of life fixing what each is intended ( ming
).
The will of Heaven
Knowing the will of Heaven is to know his destiny, to realize what we Heaven
intended. This is fundamental, especially for Confucians.
How Confucius thought happen to know what the will of Heaven? By directing corrective
ment its own volition, turning his mind in the right direction:
" Concentrate your will ( zhi
) On the way, take support on Virtue, model your actions on the ren
()
1
, And take your pleasure in the arts. (Lunyu, VII, 6. Trad. A. Cheng)
" The Master said: 15 years, I resolved ( zhi ) to learn. At age 30, I established in the Way. At 40
years, I no longer felt any doubt. At age 50, I knew the decrees of Heaven ( tian ming
)
2
.
At age 60, I had a perfect understanding. At age 70, I acted freely
3
Without
violate any rules. (Lunyu, II, 4. Trad. Anne Cheng p.33)
And to know what Heaven destines us, which is nothing other than the will of Heaven
in my case, it must begin with a personal act of will, determination to go
to Heaven, here, to Confucius, the study
4
.
Why do they ask that some act of will and not others? Some think it is a
quality difference in natures own, some beings are made richer breaths
other
5
Their breaths are stronger and therefore can better maintain their resolution.
Others favor more a matter of circumstances. All men have the capacity, innate,
thereby secure their will, but not everyone has the opportunity
6
in practice and in fact.
If Heaven has a "will" how did he? What idea do we do with him? Is it simply a
way of talking about the natural order or is it a way to evoke a kind of omnipotent deity
tent and omniscient?
1. Ren : also reflected Compassion, humanity or sense of humanity. This is the great Confucian virtue.
2. That is to say what Heaven intended me, my destiny.
3. That is to say according to the desires of my Heart.
4.Il will be the same for Taoists later the abolition of self-will is in a process
in which it engages and maintains a strong commitment, a personal act of will.
5. See eg. Lunheng ch.4.
6. See eg. Xunzi ch.23.
Page 4
ZHI Article
4
Mozi
1
speaks of Heaven
2
rather as a power capable of having feelings and provisions
own, ideas, thoughts and his will also be able to reward those who comply with its
design and punish those who violate.
Dong Zhongshu
3
back to the more natural order. Feelings of Heaven are the yin yang,
and Heaven's will is manifested in natural phenomena: omens of prosperity and peace
when everything is set, or calamities and misfortunes otherwise.
If the sovereign understands and applies the will of Heaven, the people following and everything is in order in the
nature and in society. Understands and applies the sovereign will of Heaven, because he has the heart
a wise man because he cultivated the virtues that allow to be one with Heaven, to be consistent with
the natural order. He traced the origin of things, to know the nature and it is in Heaven
he understands and knows the origin of things and beings, phenomena and events.
Even a skeptic like Wang Chong
4
Which refutes any "feeling" of Heaven, recognizes a
"Will of Heaven" (
) That the wise perceives his Heart:
"The Heart of Heaven lies high in the chest of Sage." (Lunheng, c. 42)
To the Heart of a sage, or to perceive the will of Heaven in his Heart, it must der-
deny or footloose and prejudice.
The relationship with the fulfillment of what heaven (or the natural order) we thus intended
fundamental, since realizes his destiny ( ming
) Directing our Heart with firmness and cons -
tance in the Way of Heaven.
The will of the heart
Human Heart receives Heaven. He has by nature the right to know and discern, it is what
raises awareness of the will of Heaven, accept and follow, or lack of
strength to do, or even to be seduced by the appetites and pleasures, seemingly more
intense and real.
"How can a man he know the Way? By Heart. Heart How can he know?
Vacuum, pure attention that unifies being and tranquility. [......]
Man lives and possesses the knowledge, he knows, and there has to want it. The will is the
hoarding (to treasure and actively intimacy). But however, said that the Heart
is empty, because the vacuum is not about impressions already hoarded, but what is to receive.
Heart is the living (life is) and it has knowledge, he knows, and hence, makes distinctions. "
(Xunzi, c.21)
The Heart is the master of the whole mind, intellect, memory and will. He made his choice and can
bend the body and senses its choice zero or nothing can change, if it is strong enough. Choices
are made in the light of intelligence, and intelligence must provide the light spirits ( shen
ming
) For spiritual intelligence, intelligence Heart.
1. Mozi or Mo Di (c.468 - c.376 AC) thinker who advocated a society based on mutual support and dedication to
common good.
2. Cf ch. 26, Tian zhi.
3. Dong Zhongshu (179-104 AC), author of Chunqiu Fanlu, where he joined the Confucian morality in the cos-
gy based on the yin yang and the five elements.
4. Wang Chong (27-97), author of Lunheng where he criticizes all unfounded beliefs.
Page 5
ZHI Article
5
The Heart is thus the master of life, the sovereign body, sensory mental, emotional life.
Everything obeys his choice, receives his orders, but he does not receive more than his own vision. Its
vision depends on the light he has in himself, in the presence of spirits.
No one is without wanting to, each has its convinctions, desires, orientations, which he did not budge.
This is what determines his thoughts and actions, which forge his conscience is what guides so
his breaths and all their activities. Anything that affects the will, also affects the winds and all the
vitality which they support.
The Heart is affected, its content and its expression are altered:
"Sounds ( sheng ), colors ( to ), the five flavors ( wu wei
) Distant countries, pre -
heavens and the strange, extraordinary and different objects extravagant enough to change the heart
( xin bian
) To change the will ( zhi yi
), Stirring and shaking the key spirits ( jing
shen
), Reacting to incentives blood and breath ( qi xue
) Countless times. "
(Huainan zi, ch.8 - Remi Mathieu - Pleiades)
The vacuum Heart
The Heart must monitor what comes complete and must never get caught or obstruct a
thought, an idea, a desire, a feeling, a desire ... We must continually empty his Heart of
Clinging to him what, in turn, it attaches, and which ultimately imposes itself as the
occupies and shapes and soon becomes that to which it tends and aims, what we want, the purpose of
want.
This is why only an empty Heart, impassive, can keep being in the direction of its development
ural.
So that means, what decides the will is the Heart. One could say that the will is the expression
sion in the Heart, that is to say to myself, movement Kidney: rooting in the ori-
origin, that can go right in life to be authentic ( zhen
).
When thus saith the Heart, is not talking about her appearance as one of the five zang in charge
blasts of Fire, head of blood and its flow in the body. We talk about the Heart
impalpable, my consciousness, my mind, my mind, my mind, my thoughts, my thoughts,
my provisions, my emotions ... Everything that happens in this Heart, passes into the body through the
blood circulation. Blood flow informs every part of the body which are illuminated
by the spiritual light of the Heart, to the extent that it is able to accommodate and
propagate.
"When the master (the Heart) sheds its light ( ming ), the lower are peaceful; such maintenance
of life ( yang sheng
) Provides longevity, generation, and under the Empire
Sky shone a great radiance.
But if the master does not spread its light, the Twelve loads are at risk; causing farm
ture and blocking roads, stopping communications, and the body is severely damaged. Such
how to sustain life is catastrophic. "(Suwen, ch.8)
The Heart is the grand master of the Five zang and six fu is more than one of the five zang and is
their combination, assembly, their interpenetration, their unity. What is my conscience and
mind is always renewed amalgam Five elements in the form of five zang organs.
Page 6
ZHI Article
6
Thus, the will which is related to kidneys when in the five spirits ( shen wu
), Is in fact the
will of the Heart, which is the mixing and merging Five minds to form my being, my con-
ciency and which directs the modulations of my inner life. That is why it is virtually
impossible to talk about without wanting to talk about the ( yi
), Because it is their combination that raises the
quality and strength of the direction not taken a being. One could say that the will ( zhi ) is the force
with which it continues in the direction that the purpose ( yi ) initiated.
It is also virtually impossible to speak of will not to mention the opening of the Heart
minds, because it is their light which allows discernment about what is keep in mind,
so that the mind is set on it and wants. It combines mind and want to form a phrase
shen zhi
, Which means the mind, consciousness, the ability to know and think about what we
known.
One might ask if the Gallbladder plays a role with respect to the will, it is responsible
ble straightness and decision, which is filled with essences and thus related to the Kidney,
authentic yin, but also filled with murmurs yang, and thus related to the authentic yang,
the fire of the Gate of personal destiny (Mingmen).
A link exists, the nature of his breaths between the Gallbladder and want. By their
valor and righteousness, by their relation to kidneys and Mingmen, these breaths help wanting
in the Heart. But this is not the movement of the wood that is the basis of the will. This is the
Water, which has more wisdom and less impetuosity, which is rooted in the origin and
permanent basis of all vital activities. This is also the light of righteousness that allows Heart
Gallbladder.
2. THE WANT AND PUFFS
Breaths, support will
The will is a force on apuie breaths. Without the breath, the mind does not work,
mind does not speak, the will is powerless.
"The flavors (ie food, wei
) Activate the breath ( qi
) The steady breaths
will ( zhi
) Inadvertently sets the word, the word gives the orders. " (Chunqiu Zuozhuan, 7th year
Duke Zhao)
The same is found in medicine, since the blasts and good renewal permit
the proper functioning of all the psychic, mental and spiritual bodies, as well as they
allow physical strength and maintenance of body substances.
Thus, Lingshu ch.32, spirits ( shen ) are placed in dependence upon the feed
to maintain their presence and strength of expression thanks to good condition Five zang:
"Thus, the spirits ( shen
) Are species-blasts ( jing qi
) From Food
solids and liquids. "
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7
Inadvertently disruptive blasts
In addition, goodwill and breaths should agree, in the sense that the will of the Heart and vital force
do not act against each other, that is to say, desires and intentions emanating from the Heart not
not sow disorder in the regulation of breath, bringing their dissipation.
The lüshi Chunqiu describes the bad teacher:
"His intent ( zhi ) and its breath ( qi ) are not in harmony ( he ) it takes (an idea)
then abandoned, constantly changing, no Contance in his Heart. "(lüshi Chunqiu, Book 4)
While in a well-balanced human being
"The muscle movements and bones should be very firm and the Heart ( xin ) and will ( zhi
) Must be in harmony ( he
), Essences ( jing
) And the breath ( qi
) Are well
circulate. "(lüshi Chunqiu, book 20)
For the perfect man enough to put his Heart in union with heaven has a right to want and suffering
fles in abundance:
"When it is thus in itself pure and bright (lit ming ), his breaths and intentions ( qi
zhi
) Are similar to those spirits ( shen
) So. "His will and breaths (or its
sustained and expressed his breaths will, zhi qi
) Fill the sky Earth. "(Liji, c.
Kongzi xianju)
Inadvertently guide blasts
"The will is the master of breath (his guide, shi
) While his body to give soufles
full power ( chong ). Thus the will is higher when the winds come only
second. That is why I say firmly hold your will and do not let the breaths déchaî-
ner. "(Mencius, Chapter 2)
Attention is drawn to something in the body where outside: pain, heat or
indeed a beautiful object, a disgusting thing ... This attention, if sustained, is transformed into a
kind of purpose, a purpose. Intending thereby arises in the heart and guide the breath is flowing there
where attention is fixed. Body movements, gestures, attitudes, reactions and are ...
guided by the will. I extend my hand to the object of desire I put my forces at work for
what I want.
Self-control is not a constraint (although some stress may be necessary to
times), but self-possession, that is to say, aware of the reality of life itself and
its natural regulation. We retain the breath unbridled anger, is controlled breaths affo-
strips of fear, aspirations and desires are fair and reasonable maintains it has the right gesture and safe ...
the gradual acquisition of serenity, by the combination of the spiritual state, or, in other
terms, keeping in mind his Heart.
The Huainanzi the late Chapter 1
1
, Deals with the relationship of minds want. Because breaths
are abundant, all can work. Because the spirits are present in the Heart everything can function
erly and everywhere. Because the spirits allow vacuum Heart, attention is
retained by anything and can be present everywhere, diffuse but real. The spirits then run the
1. Cf Great treaties Huainanzi, Le Cerf, Heritage.
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8
want on the object or area of attention here, but without mobilizing attention exclusiveent
this object, thus remaining available which may arise. The guide will then blasts the
by flocking to a particular place in case of need, but without the desert to the other activities.
Consciousness is then present as latent wherever it is not enabled, nothing escapes him.
"Well then! What gives a man a clear sight and hearing fine to distinguish a body
resistant and capable hundred joints, flexion and extension, which makes it able to discern
eye white and black, the beautiful and the ugly, separating similar and different, to distinguish the true
false, what then? except that the winds made abundant spirits are capable of gift-
ner the motion ( shi
).
How do I know that it goes well? The will ( zhi
) In each having a place to hold, and the
Minds them, their fasteners ( xi
). We walk the walk comes to stumble, we fall, head gives con -
be a pole, lose consciousness, we are made signs that we can not perceive; of
calls that we can not hear. Neither eyes nor ears have left us. But then what
so that we can not respond? Is that the spirits ( shen
) No longer provide their
guard ( shou
).
Thus, present in what is small, they are missing that is great, if they are in the center, they are
absent from the outside if they are high, they are missing the bottom, if they are on the left, they are
absent from the right. But if there is abundance everywhere, everywhere as they will attend. Which estimates the
Vacuum, the fine tip of a hair will be his residence.
Man caught by dementia, he can not avoid falling into water or fire, if choît in the ditch
or channel, do you think this is due to lack of body ( xing ), spirits ( shen ), breaths ( qi
) Or will ( zhi
)? No. It is in fact an aberrant use. They deserted their posts
guard ( shou ), they have abandoned their homes, those outside ( wai ) and those of the internal
( nei ) "(Huainanzi, ch.1 -.. Trad Larre C. & E. Rochat
1
)
Medical texts are concerned in particular the effect on the movement of breath and
the impact on the organic operation. When wills degenerate into desires, emotions and
passions, peturbation blasts is that for each emotion
2
. They also consider
as attention to pain, for example, direct the breath to the painful area.
The Lingshu, Chapter 27, describes pain due to cold, which condense the bodily fluids
then put pressure on the flesh. Then he adds:
"When there is pain, there are spirits ( shen gui
) Minds are wearing, there warms -
ment, and global pain dissipates. "
The same principle is found in the physical exercises, where the breath is guided in the body
provided by mental than physical movements and more in practice where the suffering
fle is guided internally by the mind alone.
If the spirits lead life, their light illuminates the intellligence and choice of objectives, goals,
ideals, desires, want. If the winds are abundant, they put their strength in the service of spirits
speaking in or wills. The body houses the determined set of minds and breaths that
allows the development of a personal life.
1. The Grand taités Huai nan zi, Lecerf.
2. See Movements of Heart DDB and Emotions in Chinese medicine Issue of EEA
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9
Vacuum (the Heart) provides access to the real fullness. If you do not want anything for himself, we can accommodate
fullness of life.
It is the same in martial arts. Do want is neither a desire to beat the opponent, or a
limited to the details to understand the meaning of a movement attention guess the meaning of
sketch of a movement. The will is the fullness of breath at the service of intelligence spi-
ritual. When one wants nothing, we are ready for anything. But nothing will be without desire, is the culmination
ment of a long journey, in which we can not initiate or continue without a firm
want a strong determination.
3. FIVE wills
When we consider the will as the expression of Kidneys in mind, it is vital orientation
General, which runs every breath.
Consider the breath of the Five Elements, which are the operation of five zang organs, and
look at their effects on the emotional level. We then have five directions taken by these naurellement
breaths, Five wills, which are normal when it harmonizes and pathological when excess
made factors imbalance.
Prenon an example in more detail. Wood blasts represented in man by the liver, have a
natural tendency to project upwards and outside, to give a strong impetus to the circulation,
to clear the paths. In normality, this movement finds its balance harmonizing with
the other four. In pathology, it often becomes excessive imbalance and the body. In the
inner life, mental functioning and emotional state, even breaths movement is
called naked
, Usually translated as "angry," but also means: ardor, impetuosity, large
effort. Nu
is a pathological anger or even rage, in case of excess, but it is also the momentum
necessary for good mental and emotional functioning. Without it, nothing carries forward, lets
into the future, given the courage to overcome obstacles in life. naked
is wanting
own breaths Liver-Bois.
Can, in general, talk about emotions in September, using the symbolic value of the number
September to say that emotions are powerful, but they are a permanent danger, disorder
potential.
It may, on older models, talk about Six emotions that are in man, similar to Six
breath of heaven in nature. These emotions are then called Six Six wills ( liu qi
) And
Man is invited to regulate drawing on the natural regulation of cold and heat,
wind and rain, day and night, who are the Six blasts of Heaven.
"In humans, love and hate, joy and anger, sorrow and joy, are produced by Six blasts
( liu qi
) (Heaven). This is why a thorough knowledge adjusts appropriately Six
wills ( liu zhi
) By analogy. "(Chunqiu Zuozhuan, 25th year of Duke Zhao)
We can talk about Five wills, when we consider the organization of the breath of life on Earth in
Five qualities or conditions to operate.
This is found in the Suwen ch.5, is where a desire, in normality, each
zang, but where it will also affect the same zang:
"In Heaven, it is the wind. On Earth, it is the wood. In parts of the body, it's movements mus-
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10
lar. In zang is the Liver. [......] In wills is anger ( nu ). Anger door
affect the liver ... "
And similarly for the other four members. The joy is associated with the Heart, thought
obsessive to the Spleen, Lung and grief to fear the Kidney.
Lists some of these Five different wills can be drawn up. Variations occur
not only in the same work, but sometimes in the same chapter. Their significance remains
same: a particular direction of movement of the breath through each organ, depending
of the element that is in humans.
Wanting in each organ, guide his breaths, he keeps the correctness of their movement and their
acivités, or it swells unduly goes awry, and disruption of its operations.
When the five zang can put themselves in the light of the Heart of a person who strives to be
increasingly similar to the minds and faithful to the Way of Heaven, then their wills to manifest
Five power and righteousness of will.
"The Five viscera can they be placed in the dependence of Heart and do not deviate from any
that is the exaltation of the will ( zhi ), the conduct does not deviate. Thus, the vital spirits ( shen jing
) Abound and nothing dispels breath ( qi ). Abundance of spirits, full of suffering -
fles, everything is orderly, balanced, pervades: This is the spiritual state ( shen ) "(Huainanzi ch.7 - Trad..
Claude Larre)
4. SEASONAL VARIATIONS OF WANTING
The real man does not vary in its determination, it remains attached to his ideal of virtue and takes
all means to achieve it. However, it fits much indefinitely and all situations
tions, bending his will to the circumstances, changing its internal rules and conduct, without
alter the deep direction of his life, which is to be one with the Way of Heaven.
"Such men have voluntary mind ( xin zhi
), The face peaceful, serene forehead. Sad, they
identify in the fall, spring gays, their mood movements (word-for-word: joy and
anger, xi naked
) Agree to the round of seasons ( if shi tong
). They are in accord -
ance with things so that no one can define their limits "(Zhuangzi ch.6 -.. Trad Jean
Levi, the Works of Master Chuang)
The Suwen ch 2 presents the Four Seasons. For each it indicates the appropriate provisions
want. In the spring, "we want to exercise the thrust of life: To live and not
kill, give, do not remove, reward, not punish, "while in autumn," wield want in
peace and tranquility, to soften the repressive effect of the fall. " In summer, "wield want,
but without violence: seconding the glow of beauty and strength, which then complete their pro-
Masses seconding evacuation breaths like that then go to externalize "while in winter
"Wield want as hidden as hidden, only to be turned so as
busy to have. "
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11
And unintentionally, inner tension, varies with the seasons, different point of time, the
stages of life, stages of a process, the quality of the environment, with the specifics of this
What we interact ...
What is to be done, and therefore will, change with circumstances. Firmness is not rigidity.
The adaptability allows the efficiency and economy of force. Opportunism, when it is not use
tion and manipulation of others and circumstances for personal gain, is a sacred duty, a
synchronism which is consistent with the movement of life. What remains constant is the cor-
dence to the reality of life.
Because these changes are only possible if the root is strong, as when a company's
overall cohesion lies in an ideal, a general purpose, some purpose that binds and sub-
tends multiple decisions and guidelines to suit the activity and its development.
To start a business, one must have an idea and an ideal, and want to achieve something in
some way. In the development process, we will create departments, which are not
not be "divisions" but complementary sectors by their differences, everyone has a purpose
particular, but that will be correct only if it meets the requirement of the department at the same time
contributes to the harmony and progress of the whole. At the Branch as the
departmental level, strategies vary according to the circumstances, but without ever being con-
trary to the goals and ideals of the company as they were understood at the outset and allowed its creation
tion. Each particular orientation is taken according to the general and initial inspiration; no
should lose sight, otherwise denature, losing the spirit of the enterprise, and deter-
ination can be of all kinds and sometimes appear as opposite because they will
by circumstances, but they should not leave what is rooting, which
is the source and foundation of the project.
Thus, the river, from its source, never changes its destination, which is still the sea
However, no river is not straight, it reaches the sea by multiple detours. But no
when the water is surrendering its own nature, which is down from flowing down. The River
therefore always reaches the sea, it is the lowest. He has fulfilled his destiny, keeping his
Branch, his will, but adapted according to the nature and configuration of the terrain,
quiite to sometimes take directions that are not those of the sea
5. WANT CHANGE OF CONSTANT
The continuous adaptation, in accordance with its original nature is the work of thought. Thought
human heads where a will lit the door recognizes situations for what they are
and what they want and it is how to comply without distorting.
The Lingshu 8 defines thought as changes in the will:
"That will change that keeps you talk about thinking."
The will, which changes with the seasons and times, with age and circumstances, continues
However, as general guidance and direction.
Be in a single desire emerges from the origin in man, it goes through his Heart, his con-
cience, to be fixed. This will guide his life until the end and it must be directed to the destination
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12
life, for the man who is above all celestial and spiritual. The will must be to guide
spiritual light ( shen ming
) And to Heaven or the Way.
And breaths are guided correctly by the Heart of a general and unified, and the
Five zang in specific movements and breaths the various sectors of vital activity.
Firmly rooted, the wise man can then change indefinitely. As the vane. Weathervane
does not change, they say, is the changing wind. Indeed, a good wind never changes by
itself, but according to the wind toujourrs. It indicates the wind direction because it is
balanced, it looks in any direction, it does not prefer, and also because
it is firmly planted straight and soften.
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IV. BODY SHAPE - XING 形
It is the body in terms of body shape, its differentiated form.
"By BODY SHAPE, means whereby different beings who have
shape and picture. "(Shiming)
形幼形象之异 xing xing xiang zhi you yi
The Shuowen, in its definition of xing 形, also includes the term xiang 象 images:
"The body shape is the image. "(Shuowen Jiezi)
形象也 ye xiang xing
Tuan Yucai and commentator states:
"Images ( xiang 象) is for representation ( xiang 像). This means that it is a
resembling form and can therefore be seen. "
象当作像谓像似可见者也 xiang dang zuo wei xiang xiang jian ke if ye zhe
Let's look more closely at the meaning of xiang 象 or 像.
The first meaning of xiang 象 is the elephant (the character would be the wrong, the
defenses, legs and tail of the animal).
The second meaning, which naturally follows is that of ivory. But after the other direction pose
a problem. We arrive on the concepts of forms, figures, likenesses, symbols,
performances, appearances, celestial bodies ... Some say that these meanings deriving from the
elephant, because this animal had disappeared early parts of China where writing is
developed. Thus xiang 象, elephant, that would no longer remained as a word, a picture,
figuratively, engraved or painted of an extinct animal. representation Hence the meaning of images,
representations ...
When adding the radical "man"人, we obtain xiang 像, this character that pulls
meaning of shapes, images, portraits or statues, representations in general, but also
resemblance footprint something.
Anyway, xiang 象 evokes an image, a form left or created by a reality without
form. Phenomena, xiang 象, come to our observation as to our action.
They come from the unspeakable reality of Dao or Chaos.
"The big symbol is no outline." (Laozi, ch.41)大象无形 da wu xiang xin
The great symbol, the absolute symbol is no outline because no shape fits him. This
which is precisely "no outline", "formless" ( wu xing 无形), this is not the
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special phenomenal performances, but the Grand Symbol da xiang 大象, which is
the order of the absolute, the Dao, beyond the sensible world.
With form, xing 形, we are introduced to the sensible world, diversified, where
forms from the formless, are numerous and each coated own characteristics.
The decomposition of the character xing 形 shows two parts:
- Phonetics
that is, etymologically, the image of two trays balance
balance (并): there is something built solidly and well balanced, as a basis,
seat.
- The radical 彡: what are the hairs, feathers, hair, something light and floating
just take and adorn the seat, designating under manifesting life by
motion judder. This is the flag, banner, sign of recognition.
Take a normal form of sentient beings is to take place among all beings
different living between Heaven and Earth. Ten thousand beings are all forms
differentiated:
"Produced by the way, fed by Virtue, figured by Species, completed by
the Entour, Ten thousand beings. " (Laozi, ch.51;. Trad Claude Larre)
道生之德畜之物形之势成之是以万物
dao zhi sheng wu xing zhi xu zhi shi cheng zhi shi yi wu wan
When Yu the Great roamed the Empire, arriving in the land of naked men, he took his
garment, leaving the country, he resumed his garment. Similarly, human beings assume then leave
a delicate appearance, they come by birth in the world of forms, species, they
leave through death, to return to the "formless" ( wu xing 无形) to the invisible,
informed, which is the inexhaustible source of life and potential. Thus
"The Formless is the first ancestor of beings" (Huainanzi, ch.1)
夫无形者物之大祖也 fu wu xing zhe wu zhi zu da ye
or a little further:
"We go out, that's life. We go, this is death. The Formless, we go to what has
and one of which has a shape, it passes in which no. "
出生入死自无跖有自有跖无
chu sheng wu zhi zi ru if you zi zhi wu you
The same idea is found in the Zhuangzi:
"In the great beginning, the Formless, the Nameless. The One that arises
A body is without form, and that beings are product Virtue. Of
Formless, the distinction occurs continuously and hence the so-called
fates (individuals). From them, between rest and movement, born beings
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live. The natural disposition of birth and completion of beings is what
called body shape. Body shape and constitution of the home
spirits, making each be be clean, and it is called nature (clean).
"(Zhuangzi, Chapter 12)
泰初有无有无名一之所起有一而未形物得以生谓之德
tai chu wu you wu ming yi zhi you suo wei er yi qi you wu xing yi sheng zhi wei
未形者有分且然无间谓之命留动而生物
wei xing zhe you ran qie fen wei wu jian zhi ming liu dong sheng wu er
物成生理谓之形形体保神各有仪则谓之性
wu sheng li wei cheng zhi xing xing bao shen ti yi ge you ze zhi xing wei
Differentiated forms arise from that which is without form, and this is the origin of each there
be of any shape depicted in his own originality is what allows him to
individualize both by appearance, body shape and the presence of shen 神
, Specific spirits, and to accomplish a destiny.
The formation and structure of the human being and proceed. Here is a passage from the beginning
medical compilation:
"The Dao of the body (human, representation and structure), it's Not Have to Have
(Forms). The Have Not (the Formless), it is the breath of Heaven Fore.
The Worth (forms), it is the form of heaven Posterior. "(Leijing Tuyi)
体象之道自无而有者也无者先天之气有者后天之形
ti zhi dao xiang zi you er wu zhe ye wu zhe tian zhi xian qi hou tian zhi you zhe xing
The principle that governs a structured body and having an appearance based
thrust of its internal structure is that "here" begins in the Formless to go
shapes. And the text continues:
"Master Shao said: Heaven is based on forms used Earth breaths. The
breaths to create forms, forms for housing breaths. "
邵子曰天依形地附气气以造形形以寓气
Shao xing yi zi yue tian di yi qi fu qi zao xing xing yi yu qi
Body shape, xing 形, immediately presents itself to our perception: what can be seen,
key means, feels .... (but which sees, touches, hears, smells ... exercises
sensory activity, its corresponding sensitive).
Body shape expresses substantially invisible deep structure, and it is the place
movement of the individual's own breaths, animators and producers of both the
structure (lines of force) and shape.
Form, xing 形 is not a sham, a false appearance, an illusion, a
illusion, a fantasy image. The shape is that it shows the expression of a reliable reality
underlying. A person will turn by the body, for the body, which depends, for example,
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the shape and size of his bones, his inheritance, but also his general condition and without
probably deeper, his mental and spiritual state.
Body, body shape, xing 形, is the place where the assault occurs perverse (agents
diseases) and the interventions that restore normality. It is the medium of
healing. Body and perverse form are at the same level of reality, sensitivity,
because the body is active through the senses and subject to the action of the senses of others. Body shape is
field sensitive and identifiable actions. The real action, including therapeutic, is
lying, of course, in more subtle breaths and minds. But these are
not directly visible. We never see the wind, only the branches and leaves
that move, then we know that there is wind. Known even by observing good in what sense it
breath, how hard, how to protect themselves or protect his house.
Dialectics Formless / Having a form or breaths / sensible form, that's life. The
Shiming, in its first section, devoted to Heaven, gives the following definition for
murmurs, qi 气:
"This is what we perceive (it is), but has no form. "(Shiming)
声有而无形
sheng wu xing er you
Form, xing 形 is the ground where play various actions of life, as can be
see manifest. Forms vary with time and place.
We see for example commonly geography explain the physical complexion, it is
ie body shape: men born in the southern regions are characterized by
way or another, by difference with those in the North and East ...
Text of Huainanzi and more of Shanhaijing (classic Mountains and Seas)
tell us about how the East, the place of birth, determines certain
physical, or even moral, of the individual. Medical texts, such as
Huangdi Neijing, naturally insist on the propensity to disease based on
place of birth or residence.
FEAR -恐- KONG

FEAR AND KIDNEY
Fear is the Kidney. Movement characteristic murmurs of fear is
similar to that of the water element, when it is no longer balanced.
Fear and fear, they feel very normal: sage fear and prudence welcome, which
measure the consequences of an action. It is the movement of water which retains internally derived
down to securely hold the foundation of life. But if the movement is not
properly balanced by others, if it is too intense, then this is without sagging
restraint, uncontrolled descent. It is no longer healthy immobility that contains everything, but
no reaction and retention. We do not know where to turn, everything collapses and
collapses, we do not know where or when to stop a single shot, the initiative became
as impossible and everything is hidden, everything seems lost and irrecoverable advance. Fear is
an emotion that gnaws slowly joie de vivre, a sense of belonging with confidence
life. It undermines the basic attacking Kidneys are the foundation, the foundation of life.
Thus, the fear that grips us brutally imbalance we normal movement of water,
Kidney. Conversely, a slow kidney damage can lead to a psychological state
fear, fear:
"Fear ( kong 恐) affect the kidneys "(Suwen 5)
"When the breath of Shaoyin foot, Kidney, are insufficient, it is prone to
fear ( Kong Shan 善恐), the Heart is fearful ( ti ti xin 心惕惕) as a man on the
to be apprehended. "(Lingshu 10)
The insufisance the Kidney meridian leads to a decrease of species and murmurs of
Kidneys. Breaths can no longer support the work on species, species not
can no longer support the renewal of breath and richness of blood and fluids. The
Kidneys lose their minds, wanting, they do not give merit and safety. At the same
time, the resulting lack of blood in the liver causes nervousness, anxiety
permanent. Here we find a characteristic pathology of Shaoyin foot: the yin
disrupts or immobility generating cold, and at the same time appear instability, a
impossibité to stop or rest. This is the person exhausted but unable to "arise"
five minutes on a chair, his mind no longer knows how to fix or her body to keep quiet.
The effects of fear
Sudden Fear is the Heart throb, that beats strongly in the chest. This is shown
the character for fear Kong 恐: have 心 Heart beat, subjected to repeated beatings,
as when building a book by touching 工 repeated in small 丮 shots.
Page 2
Imbalance breaths resulting fear is well described in the Suwen:
"When there is fear, blasts down. [......]
When there is fear, essences fold, folding, then the heater Superior
farm, closing, then the breaths in return, is returning, then the heater
Higher inflated. Thus the winds do not move. "(Suwen 39)
The sudden fear, unexpectedly, is like a blow in the stomach, which dissociates
blasts and species, disrupting the harmonious combination of yin and yang. The
blasts, which are not fixed by species, rush up and clog the
Upper heater, against their current ascending blocks downhill, hinders
distribution blasts, preventing their circulation, so that the heater Superior
is congested and swollen closed. Disorder in the blasts at the chest where
to develop awareness, resulting in palpitations, agitation and in panic. For their part, the
species - that is to say the bodily expression of yin fluids, substances ... etc.. - Are no longer
held by the breaths and sag down. Lack of breath in the Heater
Below is analogous to a weak Kidney yang, openings and closures
lower ports are not controlled, the materials are not retained, which explains
sphincter relaxations which is observed in case of great fear.
Down in the field of Kidney, there is more breaths, there is a vacuum of yang. Above,
in the field of Heart, there are more species there is a vacuum of yin.
Thus, the movement of breath is disturbed by fear so that breaths
no longer provide the balance between the raising and lowering. Accordingly, the relationship between the
Heart and Kidneys, Fire and Water is no longer assured. The major axis of life, between origin and
Expression concience personal life is disrupted.
Yin yang without
You could also say that the empty fear yin yang which would normally remain forever
within it. As the trigram water ☵ kan, consists of a line yang
(Continuous) between two yin lines (broken), Water element, represented by the kidneys, is
normally driven with a water stream, the gasolines worked by blasts; that
we find in the alliance of yin and yang of the kidneys. Fear uproots the yang, the pulse
puffs up, making them unable to continue living down and essences
Kidneys.
Conversely, the trigram of fire, li ☲, yin consists of a line (broken) between two lines
yang (continuous). Fire is represented by the Heart, is normally a power
circulation and heating, but the substance expressed in blood. The joy ( xi 喜)
destroyed the presence of yin, the ability to keep the house; empty yin resulting
finally an empty breath.
Breakdown in communication between Heart and Kidney
Fear is out beneficial communications between high and low, between Heart and
Kidneys. Species, private drive, do not rise more. Spirits of the Heart, not
enjoying more support species Kidney, go astray, go crazy and driving is
Page 3
senseless. There is more memory access, possible return to a thought built
through the spleen, there is more correct analysis of the situation through the liver, but just one
emergency escape.
Above all, there is more than enough to support the vital spirits, this subtle alliance, constantly
renewed, essences and spirits ( jing shen 精神). When species can not
make these spirits, then this is the clarity and relevance of consciousness and thought,
reactions, judgments and behaviors that go astray.
Body movements are no longer controlled by consciousness: if the winds are
weak legs - and even the whole body - can no longer move. It can not be
real desire to move, want a controlled and powerful can no longer exist since
Kidneys are weak and they do not communicate with the Heart, there is not enough
circulations breaths to effect movement. It is often impossible to determine
from weakness of the will and the weak breaths, because it is a whole, it is the same
Kidney weakness expressed.
If the winds are strong, pulsed or outward, they agitate the members as they
Heart throb, they fled, on court, but anywhere, because consciousness does not illuminate the
conduct.
Fear that shakes and peace that gladdens the Heart is opposed. Fear and fear is
insecurity, lack of tranquility, loss of enjoyment of life.
This can come out of a violent emotion, caused by an external shock. It may also
come from a slow degradation inexorable hands of a psychological state. It is sometimes the
result of a physiological state of weakness.
"In case of blocking ( bi 痹) at Heart, the May not circulate more easily, if there is discomfort,
Heart as it is like a drum, there is sharp rise of breath and dyspnea;
throat is dry and tends to belch, and when the breath in decline ( jue qi
厥气) back, there is fear. "(Suwen 43)
Blasts in decline are the breaths that no longer reach the places where they
should work. If there against the current ascendancy of Heart, this means that
should descend from the Heart, is prevented from doing so. The exchange between Heart and Kidney is
is therefore compromised. Kidneys no longer receiving the pulse of fire Heart lose
strength and will no longer dominate their own: fear seizes become a Heart
unable to drive master.
One can also see a blank: Heart of Fire goes to the user breaths, the "devour"
cause a vacuum, which let the cold water and Kidney win all the stages of the trunk fear
then settled in a Heart which is like ice.
The effects of violent fear
"Full of fury Lyrics ( kuang yan 狂言) tressauts convulsive ( jing 惊) tend to
laugh, we like to sing merrily, one does anything ( wang xing 妄行) without truce:
it shrinks by a great fear ( da Kong 大恐). Treated by taking Yangming,
Taiyang and Taiyin hand. "(Lingshu 22)
Page 4
A violent and sudden fear blocks the blasts in the heater Superior where a yang
too much trouble and the Heart disturbs its operation: the lyrics are more serene and
fair, laughter is not healthy; Kidney disease is transmitted to the Heart. The feeling blocking
in the chest and diaphragm pushes singing to deploy breaths; sing with
a sort of joyous excitement due to excess yang Heart. For the same reason, the mind
is restless and uncertain, it is pushed to incessant activity, but messy,
unreasonable.
The processing shown in Lingshu aims to disperse the fullness in the pathological
chest and clarifying the heat resulting from the blocking of breaths, but also to support
Kidneys.
Fear that develops gradually
A feeling, a tendency can easily escalate and lead to a real pathology.
The Lingshu, ch.8 describes how such a change leads to a fear that is housed in the
lower fibers being:
"When the Heart is in the grip of fear and anxiety, anxious and worried, then
product an infringement minds. Minds met, under the influence of fear and fear
( kong ju 恐惧), you lose possession of oneself, shapes and rounded to décharnent
mass of flesh and torn. "
Being meticulous and conscientious fear of doing wrong, of not being in height,
a mistake is not in itself pathological, if it does not become obsessive. But if,
little by little, all thought is occupied by the apprehension of failing, fear is constantly
he gets something bad or dangerous, then this is the operation of
mind that is disturbed. There is more freedom in because thought can not
away from his worries, we are always on the lookout. Spleen is unable to function
correctly blocked by anxious concerns, it is no longer possible landslides and
changes in thinking, it no longer distributes liquids and nutrients that nourish
flesh and body shape.
But the achievement is deeper; exhaustion Spleen Kidney sinks into which
weakened by the growing fear. Kidney achieved species lose their quality and
spirits can no longer be present. Then loses possession of oneself, it is no longer self-
same. Fear makes him unable to return to oneself, at its base and at its origin. It impoverishes the
source of life and renders impotent species controlled by the kidneys. The spirits have
more home and rest, they can not, by their presence, raise vital spirits
( jing shen 精神) which are the expression of a real authentic personal life. Spirits
Heart can no longer shine; consequence of these successive impairments, this
curling the low: it is ground, there is more to the light and the light does
shows more.
Fear, ju 惧 is the inner feeling 忄(= the heart 心) similar to that of small
隹 bird opening his eyes fearful 目 to maintain alertness necessary for their
conservation: fear, anxiety, fear.
Page 5
"Under the influence of fear and fear ( kong ju 恐惧) which is unable to free himself,
then occurs a breach species. Species affected, the bones are aching,
Impotence is going to decline. For now, the species are all descended
only. "(Lingshu 8)
Fear is rooted, achievement persists; species Kidney deteriorated, they give
more strength and wealth and bone marrow, and they no longer support the liquid and
blood feed the muscle movements, where impotences - covering all
kinds of flaccid paralysis, but also sexual impotence, and they no longer allow
renewal blasts Kidney (decline) 1 , leaving the vital substances
lose, as in spermatorrhea.
Fear is a fear of life, because the will to live itself is undermined.
FEAR AND LIVER / GALL
Fear invades the liver-Bois, which is more than enough to take on a momentum (Kidney-
Water) deficient. She then opposes the impetuous ardor of the Liver, the manly courage of the
Gallbladder.
"When the breath Liver are empty, there is fear ( kong 恐). "(Lingshu 8)
"When the liver is sick: pain under the ribs on both sides, radiating to the lower abdomen;
tend to get angry.
If empty, the view disorder, the eye sees, the ear can not hear. Was easily
fear ( Kong Shan 善恐), like a man about to be arrested ( ren bu zhi jiang
人将捕之).
Taking Shaoyang meridians and Jueyin. "(Suwen 22)
Liver and Gall are no longer fed by the Kidney yin, they lose their strength, but
succumb to a deep agitation that comes from the lack of species Kidney;
as evil comes from the weakness of the kidneys, the agitation manifests itself as a
constant worry, a constant feeling of being sued, a serious deficiency sign
Gall, a prey to the cowardice and cowardice.
Fear is one of the symptoms of the disease vacuum Gallbladder:
"Gallbladder Disease: we tend to take deep breaths, the
mouth is bitter juices of vomiting, anxiety as Heart ( xin xia dan dan 心下澹澹)
're scared like a man about to be arrested ( kong ren bu zhi jiang
恐人将捕之), there are obstacles and raucous noise in the throat and spit
frequently. "(Lingshu 4)

1 The term "decline" or "reflux" jue 厥 weakness, empty house that makes what should be distributed to
From this house, can not reach all areas to go. Deficiency thus created, leaving the field free
the intrusion of evil. Here, this decline may be cooling, starting at the ends of four members.
Page 6
The inability of the kidneys to support the vital impetus Wood results in a weakness of these
blasts, particularly in their appearance yang Gallbladder. What is missing
then this is the generous ardor, the courage to move forward, the ability to "darken" when she
is seriously lacking, the balance of the mind has no more up and no longer dare anything. Pathology
the parent element (Water) and is transmitted to the son (Wood).
An attack on the Jueyin foot, the Liver meridian, can also cause mental states
full of fear and fear, a sign of lack of breath Liver and weak
Hun 2 .
FEAR AND STOMACH / RATE
"The stomach is the breath in against the current ( or qi 气逆), belching ( yue 哕) and
fears ( kong 恐). "(Suwen 23)
If the heat settles in the stomach, a possible effect against the current thus induced is
drain down to congest the top, and thus create a situation analogous to that of the
fear.
"When the Spleen is attached (wrongly occupied), concern ( wei 畏). (Suwen 23)
"When there is fear ( kong 恐) breaths Spleen overlap ( cheng 乘 encroach
on Kidney). "(Suwen 19)
When the center, the Earth element corresponding to Spleen / Stomach, is empty, it no longer plays
correctly its intermediary between the top and bottom part of hub trade
between the bodies. If the cold sets in, it can not resist the invasion by evil
of water, that is to say the movement of the kidneys too strongly attracts the species to
down by refluxing blasts upward. This is the cycle of contempt in which the Rate is
attacked by it should dominate: Kidney. Water imbalance Earth element
would normally control.
FEAR protean
Fear can come from multiple causes and weaken various organs. 21 gives the Suwen
preview, which will serve as a conclusion
"In humans, fear and fear ( jing kong 惊恐), irritation and fatigue ( Today Lao 恚劳)
restlessness or tranquility ( jing dong 动静) cause all accidentals.
Thus, if one active at night, dyspnea ( chuan 喘) Kidney lot, breaths
disordered ( yin qi 淫气) make sick Lung.

2 Cf eg. Suwen 36.
Page 7
If fear ( kong 恐) is due to a fall, dyspnea lot Liver, breaths disorderly
Spleen damage.
If fear is due to fear, dyspnea lot Lung, the breath of adjustment are
affect the Heart.
If we forded and we fall, dyspnea lot Kidney and bone.
That is why everything depends on the circumstances: if you're brave ( yong 勇), the
circulating blasts and that's it, but if it is loose, they linger, resulting in
diseases. Thus it is said: The method ( dao 道) to diagnose diseases is
observe the courage or cowardice of the patient, bone and flesh, the layers of the skin,
in order to know their inner dispositions ( qing 情). Here's the rule of the diagnosis. "
(Suwen 21)
Liver control muscle activity and Kidney, bones. Injures a muscle loss and bone. The
Fear is collapsing breaths Kidney. Water can no longer generate the Bois; yang
Liver is more balanced and climbed against the current, disturbing Lung its path.
Dyspnea, expressed Lung, has its origin in the liver, doubling achieved by yin
fall: in the blood muscles and depletion of yin that comes Kidney. The
against current Liver damage the Spleen, the usual process.
The Heart hoards minds. According Suwen ch.39, when fear, fright ( jing 惊), the
minds no longer see where the confusion sets in the breath of the chest. The
Lung is the master of breath, his breaths were put in against the current, which
causes dyspnea. Fear affects the kidneys and, against a sudden, the Heart, because there
rising power of evil cold Water Kidney.
If you are courageous, brave, circulating blasts and there is no development
symptoms or diseases. It is not "touched in the center." But if it is loose, the
Gall breaths are too weak to give the right direction, there is less force
correct to oppose evil movement breaths.
DNAS diagnosis, knowing the inner dispositions, feelings of the patient is
fundamental. This allows to know not only what are the movements of breath
disturbed, but also how the blasts, which affect the treatment will react.
Page 1
I. THE HUN AND PO IN CHINESE CULTURE
1. SOUL UNIQUE AND SOULS OF HEAVEN AND EARTH
Hun and Po are the names traditionally given China the souls of man.
The man would have two "souls" and more exactly two groups of souls as
neither Hun nor Po refers to a single entity, but rather a whole. We talk indeed
Three Hun and the Seven Po We return to the symbolic value of these
numbers, but it is evident that souls are not only different but multiple
in man.
This does not in Western thinking habits. Indeed, when we speak
"soul", we have the idea of a single principle, admittedly difficult to define, but we
however feel at the center of what we are: my soul is me, what I am,
my life and survival.
In the West, the notion of soul is primarily religious. It is the spiritual principle
man, conceived as separable from the body, immortal and judged by God. The body dies and
the soul survives, I survive the disappearance of the body that was only the vessel or prison
my soul during the time of life on earth.
Philosophy appropriates the concept by making one of two principles component
rights: the principle of sensitivity and thought, away from your body and yet
speaking through him.
"We are composed of two opposite natures, soul and body. "
The soul can then be understood as the principle of moral life, consciousness
morality. And more recently, the XX th century, as all psychic functions and
states of consciousness.
Many expressions of language reminds us of the different facets of employment
of the word "fortitude", "My soul is sorrowful tonight", "the ghost", "in my
conscience ", we speak of a beautiful soul and a black heart or a soul
damned soul of a country or a company, etc..
The soul is thus closely related to the sensitivity, feelings (emotional), the
knowledge, right perception and correct judgment (moral law) to all
the person and his forces (all my heart), the identity of a person (a
beautiful soul, have the soul of a king or a servant) as and forge, as will
stand for eternity.
Page 2
If the soul determines my present life, which ends when I give the soul, it is
also what survives after death the souls of the dead 1 are experienced by many
as a reality, not to mention of course of wandering souls and ghosts stories and
legends of our childhood.
No character - or phrase - Chinese do exactly makes this notion of soul.
However, if you usually translated Chinese terms Hun and Po by "souls" 2 ,
is that it has found enough matches with the meaning of the French word, and there
actual convergence, but that does not blur the difference remaining
in the approach to this concept and basically take the vision and
own interpretation of each of two civilizations world.
Towards convergence, the concept of animation is touve root of the French word soul
(Anima in Latin). The soul is what drives my life. The Hun and Po which are together
also allow the animation of my life. The soul is related to what you can live and
survive. The Hun and Po are also what remains after death as spirits
light of Heaven, the spirits of ancestors, or even as a soul wandering demons
formidable.
The Hun souls and Po are very important in life, but even after
death. Death is precisely the separation of souls and souls Hun Po, one and
Other returning to their place of belonging.
Side differences, we find the first plurality of cores and
basically, their duality. In the Chinese view, life is formed at the intersection
Heaven and Earth, man is composed of a heavenly hand and a land share.
One can certainly conceive the celestial hand as his vital spirit, his mental faculties, his
conscience, and the earth apart as the body. This found eg. in the
Huainanzi ch.7:
"Now the vital spirits ( jingshen 精神) are a gift from heaven while the shape
body ( xing ti 形体) is provided by the Earth. "
However, we can talk in terms of soul not only the vital spirit but also
body shape. There is thus the spiritual animation - and these are the Hun souls
heavenly - and allowing the body entertainment - and they are the souls Po land. This
as well says another passage from the same Huainanzi:

1 See eg. the expression " all souls "in English to speak of the dead, of those we
remembers the " day of the dead "(2 November).

2 We will see later how this translation is accurate depending on whether one speaks of the Hun
" spiritual souls "or Po " bodily souls. "
Note also that several other Chinese characters can also be translated into
French by the word soul when the context requires, for example, shen (spirit,神), qi
(Breaths,气), xin (heart,心), ling (灵), etc.. Similarly, if we want to translate the word soul in Chinese
provide several options for contemporary interpreter.
Page 3
"Heavenly breaths ( tian qi 天气) form the spiritual soul ( hun 魂) breaths
Land ( qi di 地气), the corporeal soul ( po 魄). They do return to their home
each primary and keep his house. "(Huainanzi c.9)
What - what a body soul? An oxymoron in French according to our design. But
obvious and need according to ancient Chinese design.
The second sentence indicates that death is the moment of separation of souls, when
each must find his way to the - beyond.
If the two kinds of souls are double celestial and terrestrial animation man, it
see that they are just a reflection of what a being: a cross or
node breaths between Heaven and Earth "breath of heaven breath of the Earth."
The Hun couple and Po reflects two other couples: Sky and Earth Yin Yang.
The jiezi Shuowen 3 defines the Hun as blasts yang ( yang qi 阳气) and Po
like yin spirits ( shen yin 阴神 ). The book presents the same shen (神) as
the spirits of heaven and talk about yin breaths ( yin qi 阴气 ) about gui (鬼), spirits
Earth and ghosts.

As a first step, we can thus differentiate Hun and Po:

HUN
spiritual souls, intelligent,
reasonable
PO
bodily souls, animal, sensory,
vegetative
Sky
Earth
Yang
Yin

It will be to keep the balance and harmony of yin yang breaths, exchanges of
two partners, with the precedence of Hun linked to spiritual understanding, for in the
Sky Earth, there is always a pecking order, precedence of heaven compared to the
Earth. If the hierarchy is reversed, this produces disruption, because the life of
man starts against - aware of the natural order.
It follows two consequences:
- In life, we must take care of our souls, which are the background of vitality, which
us alive, and prevent their separation, their departure.
- At death, there is separation of souls: each takes its way, the Hun to Heaven and
Po to Earth.

3 etymological explanatory dictionary, published in 121 AD. JC.
Page 4
There is a way to join the movement of life by keeping them in a
perfect harmony.
"The vitality ( jing 精) and clarity ( shuang 爽) of the Heart ( xin 心) are what we call
If Hun Hun and Po Po and leave us, how can - we survive? "(Chunqiu
Zuozhuan 25 th year of Duke Zhao)
"The life of man, between heaven and earth, like jumping a white foal
above a ravine, a jump and, in a flash, it's over.
Sudden release, and nothing appears ( chu 出) Slip silent and
nothing finally disappears ( ru 入). Transformation ( hua 化) leads to
life ( sheng 生), but also a transformation leads to death; beings living in
mourn humans in desolate. But a liberation ( jie 解) of the sleeve which
Heaven has endowed us abandon the envelope given by Heaven.
Entanglement, a ripple, and Hun and Po go, life (the person
his body, shen 身) after them, to accomplish the Great Return ( da gui 大归).
(Zhuangzi chapter 22)

2. ANALYSIS OF CHARACTER AND HUN PO
PART COMMON CHARACTERISTICS AND HUN PO
Characters Hun and Po include a common part, gui 鬼, which represents
a large head on a body with a hook or a small cloud of dust
evoking something going on the road, like the ghost (the big head and a
form floating suggest ghosts haunted our Châteux).
Gui 鬼 means the spirits of the Earth, the forces that drive on Earth. The term
old shen gui 鬼神, which unites the spirits of the Earth ( gui ) and those of Heaven ( shen )
means any animation of Heaven Earth, everything that makes the appearance of living between
Heaven and Earth, the forces behind these phenomena and beings.
Most likely, the gui and shen renvoyaient formerly the spirits of
ancestors (the shen ascended to heaven, those who remained in the Land were spirits
mistletoe , which eventually became ghosts). We return to the worship of
ancestors and ghosts.
If it appears normal to the nature spirits of the Earth in the souls
emanate blasts Earth and intended to return, it could
surprising that the character for the Hun, an offshoot of the breath of heaven and for
win subtle heights are also smitten the earth.
There are several possibilities:
Page 5

a) You can not judge the origin of a character in relation to sense that
subsequently take, the evolution of a concept is not known in advance. The character
Hun was can - not be strongly linked to Heaven originally and then it is
specialized as the celestial soul.

b) The Hun and Po are leading a life that takes shape on Earth . Same
if the Hun are, in my opinion, what is Heaven, yet they express themselves in being who lives
on Earth. But this is rather an explanation post .

c) As ancestor worship was to return to the place of sacrifice
ancestral spirits as well stay in Heaven that the depths of the
Earth has been associated term for the spirits of the Earth, gui 鬼 with another term
homophone, mistletoe 归, which means return, return and ghosts (ghosts). But it is very
unlikely that this pun, although former explains the origin of writing
character hun .

d) The character gui 鬼 back to the oracular inscriptions, means there souls
or spirits of the dead in a way probably quite general. There will be associated with
character shen , in espression gui shen 鬼神 spirits of Heaven and Earth, more
late. It may therefore although it was in this sense to denote
different kinds of spirits or souls of the dead, especially when they come
haunt the living. Characters hun and po would have developed and refined by
suite.

THE SPECIFIC PART OF CHARACTER AND HUN PO
This is the left side in one and the other character.
For hun 魂, the specific portion is the character yun 云, meaning clouds;
it shows how, soil vapor rises and piles up at the top to form the
clouds. This character is phonetic, that is - to - say gives an indication of the
pronunciation, but it also evokes an upward movement towards Heaven, which
corresponds to Yang, a development, a climb.
Clouds travel in the immensity of heaven. They easily become an image to
the Hun souls, a hike freely in infinite space.
Several texts written after the Christian era, using graphics and associations
sound to explain the nature of souls Hun. They show the picture of clouds for
show that these souls are busy and traveling constantly and without limit. They play
homophony between the character for cloud, yun 云, and character yun 运 4 , which means

4 Note that the simplified spelling of 运运 is.

Page 6
move, move, move. Nature yang, the Hun are characterized by
movement and activity, as are the winds 5 .
Freedom of movement, lightness and movement characterize the Hun they
easily escape from the body for a time or forever.

In the case of po 魄, the specific part is the character which is pronounced 白 bai or bo , and
which means white. Again, this specific part is indicated for pronunciation
(Between bo and po there is the difference that a suction) and at the same time is carrier
meaning that go well with the concept of Po
Probably one of the first associations made with Po was that of bone, which
color is white and evoking the dead. But in life, these bones are also
receptacle marrow, the quintessence of vital substance. Po are closely
associated, as we shall see later, the body vitality and species.
The character bai 白 white, it has - even several possible interpretations:

a) the brightness of the radiant light, the irradiation of the light which radiates
in all directions, purity and brightness.

b) the movement of decline, the return to Earth. White is no longer
glare or illumination, the color of the arrival of yin in seasons when
the frosts of autumn before the winter snow, or the stages of life,
when the hair bleach, or color of what remains when everything
been entrusted to the earth is gone, it's - to - say the bleached bones. It is still the brightness of metal
that cutting the ears or knocked heads in the fall.
White then represents a move back to Earth, descent,
driving, tightening as when an old shriveled or the
vegetation shrivels.
The same texts that bind Hun activity and movement combine to Po
restraint, making that immobilizes, as in taking a catch when a
body hugs another, sticks to it, put pressure on him, holds and retains. The set
The most common word is then made with the homophone character in. 迫, which means tighten
close, pressure, force, hold 6 .

5 The Baihutong, ch.8, said: " The Hun traveling without truce ( yun yun 伝伝) they will constantly ( xing
bu xiu 行不休). It is the breath of Shaoyang, which is why they move constantly ( xi bu dong
动不息) for humans, they are (movement towards) the outside. "
And Wuxing dayi: " Foie hoard the Hun: The Hun derive their name from movement,
activity ( yun dong 运动). Liver is the Shaoyang, the nature of yang is stirring and
activate. "
6 The Baihutong, ch.8, said: "Po are as attaching to men urgently
( po ran zhu ren 迫然着人). It is the breath of Shaoyin, like metal and stones, they
attach themselves to men without going elsewhere. "
Page 7
Body attachment characterize the Po, they can not escape from
bodily substances to which they are inextricably linked.
The written characters hun and po reinforces the impression of a couple in which one of
members is intended to rise to heaven and the other to sink into the earth.
In ancient Hun and Po texts often appear as a couple, but as Po Hun
can also be found in a relationship with another character (or two expression
characters) which then becomes its counterpart, its complementary opposite. We will see
As the text what these associations and what they tell us
on the meaning of Hun and Po

And Wuxing dayi: " The hoard Lung Po: Po derive their name from the adhesion
Mutual ( xiang zhu 相着). Lung is the Shaoyin, the nature of yin is to be calm and
quiet ( tian jing 恬静). "
TO TREAT 治 ZHI

To treat, to cure, to heal. To govern, to regulate, to direct. To put in order.

The character for to treat or to govern 治 is made with, on the left the image of the water:
氵 = 水 .
On the right, a phonetic part which is also present in several others characters, including
shi 始 : to begin, beginning, and tai 胎 : fetus, the fetus being the best image for the
beginning of life, the starting of a development.

Of Yu the Great, one of the main important legendary figures of China, it is said that he
"treat" (zhi shui 治水) the water to express that he was able to deal efficienctly with the
floods, digging canals to channel the water to the sea. He understood the proper nature
of water which is to go down and help it to follow its natural tendency. He was then
worth to be given the goverment of the Empire since he was able to conduct people by
understanding their nature.

The ruler of men is the one who know the nature of things, the natural propencities of
the beings. To govern (zhi 治) is to keep or to put back in the natural order.

The authentic practitioner is the one able to do the same with the qi of the patient : to
treat (zhi 治) is to put them back in the natural flow of life.
HARMONY HE 和

The character for Harmony 和 is made with on the right a mouth 口 which says yes,
complies with, agrees and accepts. On the left, the ear of a grain 禾 is used to indicata the
pronounciation, but may also suggest the natural agreement and the reciprocal relation
between the mouth and the food.

The character can be translated into English by several words as : Harmony; peace;
conciliation; to be on good terms with; kindly; to harmonize; mild. To mix; to blend
flavours; well flavoured. To keep in tune with; to agree with; to rhyme with. Together with.

To be heathly is to be in harmony; a good health is an harmony which depends upon each
individual according his or her age, the food, the emotions, the seasons, the circonstances, ...
The yin yang balance manifests itself in the harmony of the blood and qi, perceptible in the
pulses which are regular, moderate and changing.

The harmony is the balance constantly recomposed between all the elements making life,
the blending of all the qi from the exterior as well from the interior of the body.

Harmony is the condition for life : «When they are in harmony, there is life. Without it,
there is no life» (Guanzi, ch.49, translation Ryckett, Princeton University Press).
Page 1
GI1 Shangyang ( 商阳) Shangyang - CHANG-YANG
SHANG 商
Ricci No. 4270 - Grand Ricci No. 9556 - Wieger No. 15 D and 73 C - Mathews
No. 5670 - No. 9738 Giles.
Deliberate, discuss. Merchant trade. Name of the second note of the
pentatonic scale. See P.11, Shaoshang (少商).
YANG 阳
Ricci No. 5650 - Grand Ricci No. 12487 - Wieger # 101 B - Mathews No. 7265 -
Giles No. 12883.
Yang, adret, light, sun ...
DESCRIPTION IN MEDICAL TEXTS
"The Large Intestine met ( he 合) 1 Yangming at hand and out ( chu 出) to
Shangyang. Shangyang is metal. Another name is: Jueyang (绝阳). It is
on the inner edge of the index, a leek leaf nail, then sort ( chu 出) the
circulation ( May 脉) of Yangming hand, it is the (dot) well ( jing 井). It is
penetrating needling a tenth of an inch and in a currently remaining expiration; there
applied 3 times moxibustion. "(Jiayijing, III, 27)
"The Large Intestine met up ( he shang 上合) 2 at Yangming hand and exits
Shangyang. Shangyang is at the end of the index, the (developed) wells ( Jing ) and
metal. "(LS 2)
The point is at the posterolateral corner 3 of the nail of the index, up to the
this nail matrix, where the flesh changes color when pressed on the nail.
This is the first point of the meridian of Yangming, which considers the formation of current
from the outside or the order making the Yangming hand the continuation of the Taiyin
hand. Thus, Lingshu c. 5 considers this as the roots of the meridian:

1 . The Taisu, and many other texts, add shang 上"made its meeting from above", as LS 2.
2 . The presentation is similar for the three corresponding fu yang hand: Triple Warmer, Large and Small Intestine
Intestine. They are one breath, above, with the yang meridian of hand that regard ( he shang 上合 ), and
same time, they are one breath down ( he xia 下合 ), with a yang meridian of foot, particularly a sector
this meridian where the point is their meeting from below: E.37 (Juxu Shanglian) for the Large Intestine, E.39 (Juxu
Xialian) for the Small Intestine and V.39 (Weiyang) for the Triple Warmer.
3 . With the usual alternative for wells points on the inner edge of the nail. See P.11 (Shaoshang).
Page 2
"... The hand Yangming has its roots ( gen 根) to Shangyang ... "
The recovery of the same character shang (商) in the name of both end points of the meridian
Lung and Large Intestine of that marks the transition between the current breath of
Taiyin and that of Yangming. These two qualities blasts express both faces
the metal element: the yin facing the interior, the other side ( li 里) and yang facing the
demonstration outside the obverse ( biao 表).
Thus, if we take shang (商) in the first sense of demonstration outside, we see
it begins at Shaoshang (P.11), which, on the yin meridian, retains attraction
to the back for subtle exchanges with internally, but who, coming to its end,
initiates the movement toward the obverse, to the event. At Shangyang on the meridian yang,
the movement toward the obverse for external trade becomes predominant, the presence
character yang (阳) shows enough.
A current flowing through the inside, he formed it goes to the one who is responsible for
outer arm.
Why the emphasis on kinship with the metal, by mentioning shang (note
metal, Autumn), because otherwise the anchor hand Yangming point is also
the point of its own, as element for Yangming, the well is the point
corresponding to the metal.
It is also possible that the metal is element "sound" par excellence. In the metal, they
background bells and chimes that give that emit vibrant sounds. In Nanjing
40 Lung (which is the zang representing the metal element) controls the sounds ( sheng 声).
Lung and Large Intestine are the organs of the body that resonate produce sounds
audible.
Finally, we can note that the thumb and forefinger form a clamp and determine therebetween a
opening and closing, which resembles the rhythm that characterizes the metal element.
Shang (商) can be used equivalent to ke (刻), marking the passage of time
measured the hourglass 4 . Will it, in that the first two cycles meridians
distribution blasts have at their end point with the character shang , an allusion
the passage of time, which is also the flow of breath as meridians?
"So breaths, from Taiyin out and drains into the Yangming
hand, rise to spill Yangming foot ... "(LS 16)
"The fate heater Superior at the mouth of the stomach (cardia), he teamed up with the
pharynx crossing for mounting the diaphragm in the middle and spread the
chest ( xiong zhong 胸中). He goes to the armpit and progresses according to the division of
Taiyin the sector is returning, he manages to Yangming, rises and reaches the
language falls Yangming foot. Normal traffic with
reconstitution ( ying 营) 25 times yang, yin 25 times, making a turn. Thus

4 . A ke ( 刻) equivalent to about a quarter of an hour (one-eighth of the dual time, division by excellence at the
time.) The LS 76 measures the time depending on the flow of breath defensive.
Page 3
every 50 times, there return to the big rally ( da hui 大会) at Taiyin
Hand. "(LS 18)
This "large gathering" is reminiscent Taiyuan point (p.9) (gathering
of May ) and Yuji (P.10) on Taiyin hand.
JOBS CLASSIC
Sometimes finds expression Shangyang 商阳 as the name of mountain. A mountain out
earth and manifests in the sight of all, she offers her side in the sun.
OTHER NAMES
The other name given by the Jiayijing is Jueyang (绝阳). Is it a yang
stops or separation, by exhaustion, which converts a current in a current yin
yang? Yin stops and disappears to give way to that yang says.
INDICATIONS
Neijing and Jiayijing
"Disease heat starting hand and arm: take the first
Yangming hand, then Taiyin (hand) and sweat out. "(LS 21 Jiayijing VII, 1
zhong)
For Taisu it is Shangyang and Kongzui (P.6). The point of the shaft is associated
yang meridian and the point xi ( 郄 favorable sluices) meridian yin, to cause
sweating will eliminate excessive heat, when it starts in the Member
above 5 .
Wang Bing, meanwhile, combines, for the same purpose, developed well and luo points: Shangyang and
Lieque (P.7).
"For pain in the lower jaw, one puncture on the Yangming and
the powerful ( sheng 盛) vital circulation ( May 脉) to the lower jaw is
is bleeding. "(LS 26 Jiayijing IX, 1)

5 . See P.6 and reports Kongzui with holes and openings.
Page 4
Usually interprets this text as referring Shangyang and Jiache point (E.6).
"Intermittent fevers moving towards the cold: we puncture the Yangming and Taiyin
hand and the foot Yangming Taiyin. "(SW 36, Jiayijing VII, 5)
4 wells meridian points appear regularly cited among commentators. We
often associated with their points shu (俞). Sometimes distinguishes two modes of action:
dispersion of heat on the yang meridians and toning yin meridians on
yin.
As a point well Shangyang is present several times in the study of different
typical cases of puncture miu (缪) in SW 63
"When the wicked were housed in bonds ( luo 络) of Yangming hand, the
patient has a footprint of blasts in the chest, dyspnea with
pressure ( zhi 支) 6 in the sub-region - axillary, heat the middle of the chest
( xiong zhon 胸中 g). We puncture the index at the top of the nail, a leek leaf
its end, bearing in each case a hit 7 . To the left is taken to
right and to the right, left 8 . Time to eat a little, and it's over. "
"When the wicked were housed in bonds ( luo 络) of Yangming hand, the
patient has decreased hearing 9 times up to total deafness:
punture index is at the top of the nail, to a sheet end of the leek, in
carrying each time a stroke, and, immediately, the term 10 ".
Do not apply this treatment for deafness uninterrupted since then being evil
deeper, installed on a vacuum, it does not fall under this kind of puncture miu .
The end of paragraph specifies that puncture, again, the opposite.
The same treatment is applied to the wind in the ear. (See Jiayijing XII, 5, infra)
"When (the evil) propagate insinueusement ( miu 缪) and radiate to the teeth
upper teeth and lips are cold and painful. It then examines the
Blood networks (capillaries, May xue 脉血) on the back of the hand and was discharged 11 .
We puncture the foot Yangming, the middle toe, top of the nail (E.45) in
carrying each time a stroke. We puncture the Yangming hand, index, top
of the nail (GI1), carrying in each case once. It ends immediately.
To the left, you turn right and right to left. "(SW 63)

6 Compression, as a nuisance that would be due to pathological fluids.
7 . A puncture in each treatment probably quite violent gesture, which goes to blood.
8 . When symptoms appear to the left, treated right, and vice versa.
9 . Er long ( 耳聋), progressing to deafness.
10 . If you do not get the desired results, puncture zhongchong (MC9) or Shaochong (C.9).
11 . Superficial blood stasis are observed in the area of the hand and Yangming evacuates.
Page 5
"Disease heat where sweat does not come out: under the authority of Tianzhu (V.10) and
that Fengchi (VB20) Shangyang (GI1) Guanchong (TR1), Yemen (TR2). "
(Jiayijing, VII, 1, zhong)
"Intermittent fevers under heat ( re naked 热疟), accompanied by
dry mouth: under the authority of Shangyang "(Jiayijing, VII, 5).
"A contracture arm radiates to the mouth, cold center
( han zhong 中寒) and edema ( zhong 肿) region sub - orbital edema 12 to
shoulder that radiates up Quepen (E.12). Shangyang under the authority "(Jiayijing,
X, 5)
"Glaucoma ( qing mang 青盲) under the authority of Shangyang. " (Jiayijing, XII, 4)
"Noise in the ear like wind, ringing, decreased acuity
hearing sometimes leading to complete deafness: under the authority of Shangyang ".
(Jiayijing, XII, 5)
"Dry mouth 13 and lower teeth pain, nervousness and region sub - orbital
edematous: under the authority of Shangyang "(Jiayijing, XII, 6).
Shangyang also included in a list of points for blockages passages that
are by the throat ( hou bi 喉痹) he finds in the company of Chize (P.5), Hegu (LI4) and
that Tianding (GI17). (Jiayijing, XII, 8)
We note that the symptoms under the authority of the point are:
- Either crossing points of the meridian (eg teeth).
- Or sore throat, eye and ear, probably in solidarity with the
Yangming foot, but these conditions are well suited as a well developed.
- Or lung disease (where the obverse relationship / reverse, biao / li , the two meridians will
play full).
Zhenjiu dacheng
"Dimensions. Breaths in the chest.
. Dyspnea, cough and pressure generating pathological fluids edema ( zhong zhi 支肿).
. Heat illness where sweat does not come out.
. Ringing in the ears and deafness (decreased hearing).
. Hot and cold (alternating chills and fever), intermittent fevers.
. Dry mouth.
. Swelling (edema, zhong 肿) chin and sides of the face ( yi han 颐颔).
. Toothache.
. Fear of cold.
. Tension in the shoulder and in (upper) back pain with irradiation in full Quepen.

12 . Usually corrected: ... shoulder pain, according Waitai and others.
13 . Correcting, according Waitai, "in the mouth" ( kou zhong 口中) "dry mouth" ( kou gan 口干).
Page 6
. Glaucoma ( qing mang 青盲).
Moxe three times (three times) to the left you turn right and right is
take a left and the time of a meal and it's over. "
Many symptoms can be explained by the path of the meridian. At point well, can
clear distance, eg shoulder, teeth, face.
Some symptoms relate specifically to eye and ear. The meridian enters
not connect ( luo 络) ear, so deafness may not, in fact, be treated to
item. This is the luo who has a relationship with the ear. Glaucoma are due to heat
in the Large Intestine. A moxibustion method for glaucoma can be practiced
this point: we Moxe three times, taking a left to right and vice versa.
Other symptoms involve the lungs and are related to the relationship obverse / reverse of
Meridian Large Intestine and Lung. Well point of the Large Intestine. is therefore
indicated.
Other symptoms
. Toothache and more particularly the lower teeth.
. Swelling and pain in the throat.
. Deafness - ringing (tinnitus).
. Swelling of the chin.
. Atrophy of the optic nerve.
. Paralysis of the index.
. Heat Disease.
. Coma - syncope - apoplectic coma.
. Inflammation of the oral cavity (stomatitis).
. Inflammation of the throat (laryngeal angina, laryngitis).
. Tonsillitis.
. Mumps.
FUNCTIONS
Flowing heat and reduce swelling ( zhong xiao xie re 泄热消肿).
Open ports and revive the spirits ( kai qiao xing shen 开窍醒神).
Clarify the heat and deliver the obverse ( qing re jie biao 清热解表).
Do well down the throat ( li yan 利咽).
ASSOCIATIONS
Page 7
With Gongsun (TS.4) and Sanli (E.36) for diarrhea.
With Hegu (LI4) and Xiangu (E.43) for intermittent fevers where the heat rises
power (dispersion). These three points, is flowed heat and cools-
clarifies Yangming.
"Intermittent fevers cold: from experience Shangyang (GI1) and Taixi (R.3)."
(Baizhengfu)
"Disease heat where sweat does not come out: Shangyang (GI1), Hegu (LI4), Yanggu
(IG5) Xiaxi (VB43) Lidui (E.45) Laogong (MC8), Wangu (VB12). "(Dacheng)
"Shangyang (GI1) Shanglian (E.37), Sanli (E.36) Qihu (E.13) Zhourong (Rt.20)
Shangguan (= RM13) Laogong (MC8), Yongquan (R.1), Yanglingquan (VB34)
congestion control with pressure ( zhi man 支满) chest and
ribs. "(Qianjinfang)
"Pain in full Quepen: Taiyuan (p.9) Shangyang (GI1) Linqi foot (VB41)."
(Dacheng)
With Shaoshang (P.11) and Hegu (LI4) for pain and swelling of the throat.
"Shangyang (GI1) Juliao (E.3), Shangguan (VB3) Chengguang (V.6) Tongziliao (VB1)
Luoque (V.8) control glaucoma ( Qingmang ) leading to blindness (atrophy
end of the optic nerve). "(Qianjin)
MC1 Tianchi ( 天池) Te IEN ch'ih - TIENN-TCHRE

TIAN 天
Ricci No. 4938 - Grand Ricci No. 10917 - Wieger # 1 C, 60 C - Mathews
No. 6361
Firmament Heaven. Natural. The Sovereign of Heaven. Time, season.
Augustus.
CHI 池
Ricci No. 0893 - Grand Ricci No. 1878 - Wieger cf. # 107 B - Mathews No. 1032
Pond, pond, tank, tank, pool. Moat moat
full wall of water.
DESCRIPTION IN MEDICAL TEXTS
"Tianchi has another name Tianhui ( 天会 ) it to a thumb situated in the rear one , in
three inches below the armpit, the attachment of the ribs, right armpit where the coastline is
projection ( jue 橛 ) is a collection of hand Jueyin 2 and Shaoyang foot 3 .
We puncture penetrating to 7/10 inch 4 , there applies 3 times
moxibustion "(Jiayijing III, 18)
This item appears in the Lingshu Chapter 2, which lists the outstanding points
control the passage towards the head, the large circle which extends from the base of the neck to the base of the
neck, Tiantu (RM22) to Fengfu (DM16) through Renying (E.9), Futu (GI18)
Tianchuang (IG16) Tianrong (IG17) Tianyou (TR16) and Tianzhu (V.10). After
presentation of these eight points on every yang meridians, except the first (Renmai)
the text adds two Tianfu (P.3) internal armpit ( ye nei 腋内 ), in dependence of
Taiyin hand, and Tianchi (MC1), underarm ( xia ye 腋下 ), in dependence of the master
Heart (Xinzhu) hand. These points are commonly called "windows of heaven" because
Most have character Heaven ( tian 天 ) in their name and they open up to the head, which
Heaven is in the human body.

1 . The commentary Qifu Mon, 59 SW, Wang Bing, said: "two thumbs up". It is interesting to look at all
points called 3 distances armpit: VB22 - Rt.21 - MC1.
2 . According to another version: Rally Heart ( xin 心 for Master Heart) hand and foot Shaoyang.
3 . According Juying: gathering Jueyin May and walk with the (s) Shaoyang.
According Jingxuejie: gathering Jueyin foot and hand with Shaoyang foot and hand.
4 . Comment Qifu Mon, 59 SW "on the puncture to 3/10 inch."
Page 2
However, the accuracy for the membership of the Master Tianchi Heart (Xinzhu) of
hand could be a correction or a late addition. Indeed, the point is simply
Jiayijing as shown in a point of the armpit area ( ye 腋 ). Sun Simiao the
presents itself, or as a point in the rib area. When the Waitai biyao it
in fact, explicitly point of Shaoyang foot, Gallbladder.
It was not until the Bronze Man (Tongren) to Tianchi and officially
definitely the first item on the chest of the Master Heart (actually the last in the
centripetal presentation of this book).
However, this is always presented as a gathering of breath and Jueyin
Shaoyang, so he unites the qualities of breath Liver, Gallbladder, Triple
Heater with the Master's Heart. It is this gathering, due to its location, which
determines the point symptoms.
The relationship with the Shaoyang is particularly strong. Note that the 3 other points
where the character appears chi 池 , both belong to the Shaoyang: VB20, Fengchi ( 风池 ) and
TR4 Yangchi ( 阳池 ) and the Yangming: GI11, Quchi ( 曲池 ). Note that, on the
Shaoyang, liquid reserve pond chi 池 is associated either with the wind (feng 风 ) or yang
( 阳 ), MC1 as it is associated with Heaven ( tian 天 ).
Furthermore, the hinge is Tianchi node between the second and third time muscle
(Cf. path of muscle), which explains some of the symptoms of arm pain or
difficulties to move.
JOBS CLASSIC
Heaven
Heaven ( tian 天 ) indicates the position of the point in the upper part of the body, but especially that
has something to do with a qualified celestial body region. Heaven, amount of
clouds clear, essential vapors. Chest, Upper Heater (Lung, Heart)
receive clear and pure, refined essences of the body.
Character Heaven Heavenly ( tian 天 ) in the name indicates that MC1 play there one of
control mechanism that maintains the purity of the region. This is a point window of Heaven.
The pond
The etymology of chi 池 , pond, shows a tank ( 也 ), a vessel for containing liquid, which
may be as a matrix, a shelter for germination on her radical assistant water.
If the group of the water is replaced by the ground ( 土 ) is obtained for the character Earth
( di 地 ) power coupled to Heaven.
The pond, lake ( chi 池 ) indicates a vital reservoir. This tank is large enough to accommodate
breaths of Shaoyin foot, Kidney meridian, arriving him the most central part
and highest in the chest, so the "Heaven."
Page 3
Comparisons with the mechanisms of lactation and milk set aside, or
able to distill from pure juices and rich are also possible.
For some texts (especially referred to the inner alchemy), the pond may designate
Heart, which, in man, is the center of life, its ultimate light, the real blow, and the master
transformations to their highest level 5 . The Heart is quite happy then called
the central pond ( chi zhong 中池 ). Gallbladder but is also well known as 6 .
heavenly pond
The name of a celestial point unit side, yang, fire (Heaven and position loud and clear) and one side
land with pond, water, the analogy with the Earth, where depression is the point.
As well as in the circulation of blood ( xue May 血脉 ) - whose meridian has
responsibility - the yang aspect of movement, breath marries the yin aspect of liquids,
blood.
On Earth, or in the bodily substance, life begins and in the water, the sky can be
manifested first by water, the liquid of life: Heaven, A, produced water and discharges
powerfully. The water descending from above and collected in the hollow receptacles. Across
grandiose Earth ( di 地 ), the receptacles are ponds, lakes ( chi 池 ) for
maximum manifestation of celestial power running life on Earth. In the body,
this is perhaps the nourishing fluid par excellence, the one who "gives life to be" 7 , it is
ie blood, which spreads throughout the body in the control of Heart function expressed in
Master Heart.
We would then have a very good notion Master Heart, like the descent of Heaven on Earth. And
even if the final award of the exclusive point Jueyin hand is late, the
location and location determined by this function are they, old.
It would have the same ratio between the Heart and Heart-Master between the mysterious Heaven that
hiding power and heaven that is spreading widely on the earth to fertilize, water-and
rain. This is Heaven, or the spirits who are in the Heart, which gives the liquid its
power of life and it is Heaven that gives his virtue to milk and allowing it to feed the enfançon.
This is also why the inner alchemy uses this vocabulary.

. See SW 9, which presents the Heart as the locus of transformations effected by spirits ( shen zhi bian
5
神之变).
6 . "For Liangqiuzi, Lake Central (Zhongchi 中池) is the Heart and the "gentleman dressed in red" is Chizi
( 赤子 ), the god of Heart. For Wuchengzi, Lake Central is "in the throat." Finally, following the
Comment attributed to the Neijing Liangqiuzi, Lake Central is the gallbladder ( dan 胆 ). All I
know the Taoist tradition is in favor of the latter view: the three lakes are indeed Jade Lake
( yu chi 玉池 ), which is the mouth, Lake Median ( chi zhong 中池 ), which is the gallbladder, and Lake
Mysterious ( chi xuan 玄池 ), which is the bladder. "(H. Maspero, Taoism and Chinese religions , Gallimard,
P.529)
Note that for Waitai, Tianchi is a point Gallbladder, Gallbladder that has a relationship
specific with the throat (see SW 47) found the character zhong ( 中 ), center, in most
nicknames Gallbladder, finally there is a specific relationship between Gallbladder and Heart in
their report to the yang, fire, Gallbladder is sometimes regarded as a manifestation of fire Minister
of Mingmen.
7 . See LS 18 "For transformation, that's blood, to bring life to be, nothing more valuable. "
Page 4
This first point is visible Master Heart and even identified, while the first point
the Heart (C.1 Jiquan 极泉 ) hides remains invisible, unmanifest. However, the
liquid is not visible at this point. It will be much more at MC2,
Gutianquan ( 天泉 ).
Note also that Heaven ( tian 天 ) appears in the name of the first two points
Master Heart: Tianchi and Gutianquan, but it does not appear in any of the names of the points of
Meridian Heart 8 .
MC1, Tianchi, will work on the circulation, the liquid flows: clearance
congestion and against the current of breath, stimulation of lactation ... Indications
are of a different order on the points of Shaoyin hand.
Tianchi is located on the nipple, which is a reserve life by nourishing liquid therein
stores. It will in other ways to treat more materialized next lactation. It
currently, in Tianchi, a function of lactation, but that it concerns the life of liquid,
that comes from above, what gives life, the mother to feed the child, the fruit. The
near this point with the nipple reinforces this. Except the point is just
right on the nipple, Ruzhong, E.17 (forbidden puncture), Tianchi is the one that is most
close. The way in which point also lies on the Heart - left - shows that there
from what makes life milk, as there also comes the blood that gives life.
This is at the same height as the sea breezes, the Middle of the chest ( dan zhong
膻中), which is a receptacle ( fu 府) Central breaths and species 9 . So it affects,
laterally, the control on the movement of breath and carry on liquids that these
blasts, especially the flow of blood ( xue May 血脉 ), which is in the
direct responsibility of the Master Heart. For this reason, some consider as Tianchi
point mu (Hérault, alarm, recruitment, 募 ) protections and connections of the Heart ( xin bao luo
心包络) is that it takes the place of Danzhong (RM17) no official mu of
Xinbaoluo.
The celestial pond in the Zhuangzi

"In the abyss that extends north stands a fish.
Become bird, wanting to - above the sea,
He heads towards the abyss that extends to the south.
The deep South is the celestial ocean ( tian chi 天池 ).
North bald land extends an abysmal sea.
This is the heavenly lake ( tian chi 天池 ).
A fish is ... "(Zhuangzi 1) 10

. Considering only the main names.
8
. Perhaps one to whom Yufu, the last point of Kidney meridian, directs his impulses.
9
. See Flight useless , and C.Larre E.Rochat Valley, DDB.
10
Page 5
The celestial pond ( tian chi 天池 ) is an abysmal sea to the South and North ends
world. From North to South, it was the axis of life - one that is found between water and fire,
Kidney and Heart - verticality become vital ... It is the unfathomable reservoir
mysterious life power, the foregoing protective matrix and allows the appearance of
beings.
In Chapter 1 of Zhuangzi, the term "heavenly lake" ( tian chi ) brand
the outcome (Abyss South) or departure (Abyss of the North), from celestial motion
that makes life through transformations. This is the heavenly matrix, reservoir
fermentation germs of life for a breakaway happens in a big breath and
towards its bright fulfillment.
Universal pond

Universal pond ( xian chi 咸池 ) is a step in the sun 11 in Huai Nan Zi, Chapter 3.
It is also the name of the dynastic anthem of the Yellow Emperor (Huangdi), air fills
of terror and admiration disciple Beimen Cheng 12 .
This expression means a power reserve that will be able to extend over the entire
Earth under sunlight or that of the Emperor, and vivify all beings.
The pond ( chi 池 ) is an inexhaustible reservoir of virtue.
OTHER NAMES
The only really classically certified is Tianhui 天会 (Jiayijing). This gathering ( hui
会) power up or Heaven ( tian 天) is probably a combination of the various currents
along the area (Shaoyang and Jueyin in particular). It is the culmination of the meridian
Liver, as the development of its branches is the relay mounted meridian of the
Gallbladder between Yuanye, VB22 (also 3 inches below the armpit, but in fact a
little lower and lateral) and Jianjing, VB21 (squarely at the base of the neck laterally).
The name Tianhui 天会 is also a secondary point name Renying (E.9), who is
as a rally in the upper region, but the breath of Yangming. (See study
Renying).

11 . Then it seems equivalent to Sweet Abyss ( gan yuan 甘渊), soft abyssal source where the mother of the sun
bathe every morning at sunrise.
12 . In Zhuangzi 14.
Page 6
INDICATIONS
Jiayijing
"Chills and fever ( han re 寒热 ) with congested chest, headache 13 , the
Four members will rise more, swelling ( zhong 肿 ) under the armpit, rise
blasts ( shang qi 上气 ), noise ( sheng 声 ) in the chest, gurgling ( ming 鸣 )
in the throat under the authority of Tianchi. "(VIII, xia 1)
Emphasis is placed on the chest and on the pathological murmurs movement (lift
untimely against which creates a current in the breath of lung) and their consequences:
noises above (indicating a presence of mucus). He swelling there where the reserve
remains under the armpit, there is loss of movement, which is explained well enough for the arms,
less legroom, unless one considers that it is the non-propagation by burning,
foster breaths from the Lung 14 , because there obviously, in this description,
heat and blockage in the chest.
MC1 is its role in window of Heaven. It is also in his role as the point in
region which stands the separate ( bie jing 经别 ) Master Heart. In both cases, it
emerges which could disturb the show head.
MC1 also included in a list of points for the alternating cold shiver and access
fever:
"For hot and cold (chills and fever), it takes Wuchu (V.5), Tianchi (MC1)
Fengchi (VB20) ... "(viii. 1)
We note that Tianchi and Fengchi - two ponds - are listed one after the other.
Zhenjiu dacheng
. "Sounds ( sheng 声 ) in the chest.
. Chest and diaphragm uncomfortable and crowded ( fan man 烦满 ).
. Heat illness where sweat does not come out.
. Headaches.
. The four members rise (move) more.
. Swelling under the armpit (probably with pain).
. Rise in breath ( qi shang 上气 ).
. Intermittent fever with chills and fever (cold and hot, han re 寒热 ).
. Pain in the forearm.
. Ocular disorders where one sees more clearly. "
The route of the meridian in the chest is involved in these diseases where symptoms
Lung are particularly present.

. In other texts (Qianjin Waitai ...) pain in the neck.
13
. See the study of syndromes wei in Pathology Wei by E.Rochat Valley, installments of the EEA (in
14
forthcoming).
Page 7
Thus disperses this point to get comfortable chest congested breaths or liquid
not released or being disturbed, to dissipate the heat that is perverse lock, which impedes
chest and, by analogy, that prevents sweat out, to identify more areas
high, more celestial body, such as the neck, the neck or head that receive what comes from the
chest and therefore suffer from the lack of clarity and purity. Point out its role
Window of Heaven.
Some symptoms related to lung, affecting the entire body: cold and hot, alternating
cold chills and fevers associated with irregularity Lung (cf. against current ascendancy of
blasts that disrupt the rhythm, regulation of traffic and temperature,
excitement yang, disruption of the defense) or immobilization of Four
members.
The relationship obverse / reverse ( biao li 表里 ) with the Shaoyang meridian hand strengthens
effects of its points on the regulation of breath and especially the alternating cold and hot.
Number of symptoms: chest discomfort, headache, swelling in the armpit, rise
breaths, intermittent fevers, eye disorders, easily connect to the Gallbladder
and its meridian, foot Shaoyang.
Tianchi is then able to clear the chest, as other points of vesicle
Bile at the foot, because it unblocks the passages and corridors, disperses the light from the exciting
Gallbladder, offers comfortable areas under the authority of the Gallbladder Meridian: the
ribs, diaphragm (lateral) and chest (lateral). This property also explains the
symptoms to the neck.
Eye disorders, which can not be explained directly by the path of the meridian
could be explained by solidarity with the Heart and its meridian or with
meridians Liver and Gallbladder, or by the simple effect of heat and fire
which rise and rise to the highest port and clearer.
This is then dispersed in the general aim to reduce the fire, and therefore to restore the
purity suitable for maintaining the vision and maintaining clarity in the high regions,
Celestial body.
Leijing Tuyi
. "Eye disorders where one sees more clearly.
. Headaches.
. Chest and ribs hampered and hindered ( fan man 烦满 ).
. Cough against the current ( or ke 咳逆 ).
. Swelling and pain in the forearm and the armpit.
. Four members rise (move) more.
. Recovery breaths.
. Intermittent fever with chills and fever alternating (malaria).
. Heating illness (heat) where sweat does not come out. "
Other symptoms
. Scrofula (Qianjin).
. Breast abscess.
. Dyspnea.
Page 8
. Abundance of phlegm ( tan 痰 ).
. Cough.
. Discomfort Heart ( xin fan 心烦 ).
Symptoms in Chinese contemporary books
. Angina.
. Myocarditis.
. Mastitis.
. Insufficient lactation.
. Bronchitis.
. Ganglia.
. Cervical tubercular nodules.
FUNCTIONS
Get comfortable chest and reorder breaths (lowering against currents for
stop coughing, kuan xiong li qi 宽胸理气 ) 15 .
Stop pain and reduce swelling (tong zhi xiao zhong 止痛消肿 ).
Clarify the heat and disperse nodules ( qing re jie san 清热散结 ).
It is therefore to purify the Lung, rid of the breast which it blocks
circulation and possibly help calm and mental state of the Heart.
ASSOCIATIONS
With Weiyang (V.39) Shenmai (V.62) Diwuhui (VB42) Yangfu (VB38) and Zu Lingqi
(VB41) for swelling in the armpit. (Qianjinfang)
With Tiantu (RM22) Danzhong (RM17) Jiexi (E.41) Jianzhongshu (IG15) cough
with cons-currents. (Zisheng)
With Shaohai (C.3), Zhangmen (F.13), Zu Linqi (VB41), Shou Sanli (GI10) for
scrofula. (Dacheng)
With Weiyang (V.39) for swelling in the armpit. (Baizhengfu)

15 . Kuan ( 宽): Extend, get comfortable, off, getting rid of the discomfort (that is to say here mucus).
Page 1
RANCE -臊- SAO
The character for rancid, sao 臊 , consists of flesh 肉 ( 月 ) and
Phonetic 喿 . It's the smell that emanates from carnivorous animals, special-
cially of the fat, especially pork or dog.
These are to be strong unpleasant odors, such as
urine or sweaty armpits.
Another character, shan 膻 is used quite often in lieu of
Sao 臊 . First compound three times the character sheep 羊 : 括 it
then written with a single sheep 羊 and phonetics 亶 : 膻 (by-
Once the flesh 肉 = 月 replaces the Sheep: 膻 ).
It is the smell of grease herbivores animals, such as sheep or
goat, the smell of tallow, goat.
Figuratively, it is often shame, a depraved conduct and detestable
table.
The rancid smell corresponds to Wood in the east, in the spring, Liver. We
can see what the smell begins, as the smell of a child
birth, which breathes new shoots emerging from
earth in spring and animals full of vitality.
It's the smell of rising yang.
"Natural green appearance of East quadrant pervades the liver [......] his
smell is rancid (sao 臊). " (Suwen ch. 4)
"East quadrant is the wood where the ten thousand beings come brand new
breast of the earth and that's why it smells rancid (shan 膻). "
(Baihutong
BURNED -焦- JIAO
The character for burning smell jiao 焦 , consists of fire 轲 in
low position, which cooks a bird 音 = 隹 or more formerly
three volatile 雥 .
So it shows what has been the action of the fire, which was burned, calcined.
It is heat, heat too much as when you do attach the
pot rice, which becomes bitter ( ku 苦 ). It is scorched, toasted, carbo-
ised. It is parchment like skin and lips or dried
as lung lobes, when the load of liquid humectant
ter were burned.
Figuratively, that is anxiety burn, be consumed with worry.
When the heat that allows cooking is not excessive, this is what
warms and sustains life.
The character burned Jiao 焦 , is the same as " heater " in
expression Triple Heater (cf. Triple Warmer, san jiao 三焦 ).
The smell of burnt matches Fire, South, was at Heart. The relationship
tion is naturally explained by the abundance and even the excess
yang manifested in everyone.
"The red appearance of the southern quadrant pervades the heart [......]
it smells burnt (jiao 焦). " (Suwen ch. 4)
"The southern quadrant, the fire yang abounds and support
movement, which is why it smells burnt (jiao 焦). " (Baihutong
Page 1
APPROACH OF WISDOM Taoist
seeking harmony with the cosmos
China produced Taoism during a long maturation. Attitude to life, what
Taoism can be called a religion, ethics, a system of the world. It pervades all
the activity of those who accept impregnation. The inner rectitude is itself the expression of
the world order, which is nothing other than the universal spontaneity, that is to say, the Way, the Tao
(Dao). By ordering itself according to this cosmic model, which can be seen in all
manifestations of the natural life, everything is settled. Through initiation and practice, unites large
forces of the world, such as the Yin Yang, it is thus possible to Life, a life of indefinite
within the universe. The act merges with the cosmic integration do with a breath
cosmic breath, in absolute spontaneity. Does not interfere with the natural order, it is
a non-action, an act without acting, which is however more effective than voluntary activities
normal men.

The founding texts
These are the texts sue underlying Taoism in his deep mind is to them that we return
regular basis for theories and lines, although many other texts, written by a master
or "revealed", richer and clearer, over the centuries, the approach and Taoist practices. They
provide the basis for this presentation, which does not purport to address all Taoism, but simply
shed light on some key aspects.
We often cite to illustrate this, the Book of the Way and Virtue (Daodejing) 1 ,
attributed to Laozi, as this short text contains the essence of the doctrine. It is easier to
accessible to all in many translations in almost all Western languages.
This text, probably written in the second half of the 3rd century BC, was awarded
legendary Laozi, "the old master", a sort of composite character who takes a few strokes
Archivist contemporary of Confucius, and enriched with details and legends meanings
philosophical, political and ideological. Whoever compiled this book - probably a former minister
or general - included elements of texts and preexisting reflection, but however he did PIECE?
personal by the power and beauty of both style and thought.
Zhuangzi, a book much longer and sprinkled with anecdotes, is composed of 33 chapters,
written between the 4th and 1st century BC It offers a community of thought with Laozi, while
with approaches and various sensitivities.
The Liezi, attributed to the sage of the same name who lived around 400 BC, is often
associated with both in a sort of trilogy of seminal texts. It is in fact
much later writing (4th century AD), although it incorporates contemporary elements
Laozi and Zhuangzi of.

Approach of Taoism
1
Page 2
Training of Taoism
The sensitivity and Taoist thought are indebted to many sources: the ancient capital
shamanistic and animistic China, folk religion, physiological techniques, mid-
exorcists, medical or magical mid cosmological speculations that take both the
divination and stargazing and natural phenomena, the attitude of hermits withdrawn
world or that of expert craftsmen in their art ... In the era preceding centuries
Christian thinkers draw from these various sources, but are characterized by a reference
growing to an absolute underlying all life and the foundation of all cosmology.
When the "character Dao "or" Tao " 2 is used to designate this unnameable absolute texts
around this sensitivity is called the Taoist school ( dao jia 道家). "Character dao 道"
mean track, tracking, it is a way of proceeding, method. Each fireplace, follows a
way, a rule of life personal, reflecting the order of the world. It thus increased in existence,
completing its best family and social role. In Taoism, the Way is beyond all
personal journeys, but the underlying and all bases:
"The way we can state is no longer the Way" (Daodejing 1)
Beyond any sensible perception or intellectual knowledge, the Way is ineffable presence,
source of all manifestations of life:
"Depth abyss, it looks like a presence. We do not know which it proceeds, sensing that
above the Sovereign himself "(Daodejing 4)
"The Great Way ..... Ten thousand beings 3 , livelihoods "(Daodejing 34)
A little later, in the early centuries of the Christian era, the Taoist religion ( dao jiao 道教)
appears with clergy and rites. Religious Taoism however will never submitted to an authority
Central, deciding licit and illicit, to enact a dogma. Many branches and sects
bloom, expressing renewed vitality always Taoism.

Taoism is always a practical
Even if we make a difference between a philosophical Taoism and religious Taoism, there
do not push this difference to separate one from the other. Practice should be the result
thought and thought, the foundation of the practice. Religious Taoism always inspire
said major philosophical texts. These texts themselves make sense if they
inspire condutie life and lead to what beyond.
It is always a variety of ways, to integrate the Way, life principle, constant,
unalterable, which supports the world order in its regularity, reliability and spontaneity.
"One thing to do is a mixture before Heaven Earth 4 ; silent, ah yes Unlimited!
for sure! Based on itself, unalterable, turning without fail and wear. You can see the Mother
what is under heaven. We do not know his name, his appellation is: the Way. "
`Daodejing 25)
Approach of Taoism
2
Page 3
Back
The quest is to return each. To return is first be overturned. Return
values usually recognized by men, society
"Flipping movement of the Way. Weakness its use." (Daodejing 40)
It's back to the cosmic movement of life, which returns the cold and hot and cold hot
throughout the four seasons of the year, which likewise contains all opposites, all opposites
(Including life and death) and let them express themselves alternately in harmony, to manifest
innumerable forms that life takes.
It's back to the origin of my life, source of all life, as it is in itself. Although these
Images are used metaphorically, it is not regressing to the state or enfançon
embryo, but to rediscover itself - through asceticism, meditation practices - pure reality,
Way. This requires sacrifice and désintéresement, ranging up to the abolition of me or even
the person as an individual being. Taoist seeking real life, of immortality, of the Way
which is beyond life and death, renounce all desire and volition, emotions and attachments,
any personal possession whether physical, intellectual or mental. This is the price that
renews and finds himself integrated movement of life.
"Having reached the end of the Void, firmly rooted in Harmony, while ten thousand beings of
single impulse hatch, we contemplate the Return.
Beings thrive on envy, but everyone is back to its root. Return to its roots, it is
Tranquility is to fulfill his destiny. Fulfill his destiny, this is the Constant. Reach
Constant is enlightenment, do not know is running madly disaster.
Reach Constant gives access to the Infinite by Infinite, the Universal, the Universal power
Royal, for the Kingship in Heaven and Heaven to the Way, and the Way to life that remains and the end of your
life will not be destroyed. "(Daodejing 16)

Void and Nothing (xu wu 虚无)
Everything starts with the reduction of prejudices, desires, intentions, and the waiver who believes
he knows, knowledge often impossible to capture life at its source while increasing
information, although accurate, but that divert us from the essential when their research and
acquisition replace the return to self and the Way.
"For the study, every day a little more. For the Way, every day a little less." (Daodejing 48)
Because the Way is neither definable nor thinkable. Exercise his thought and intelligence to enter the
Way is committing against nonsense. But trying to eradicate each determination or quality
clean, close to her, discarding the first obstacles.
"We look without seeing: it's called Invisible We listen without hearing. Inaudible is called.
We try to touch: it is called Impalpable. Here are three ineffable things, which, combined,
are unity. "(Daodejing 14)
Approach of Taoism
3
Page 4
The vacuum is not being nothing, is to develop the life force and let it take where
is accomplished. Emptiness is not a lack, is what allows the adaptability, flexibility, for it is
is rooted in deeper, because it continually removes the superficial and useless.
"The man of character chooses subsatnce and do not rely on what is superficial. It is for
fruit, do not rely on the flower. He rejected outside and stood by itself; "(Daodejing 38)
The martial arts master does not otherwise: he calmly awaits his opponent, without
anticipate, imagine nothing, but being, thus, ready for anything. His reaction will be instantaneous,
just and powerful. Nothing will be wasted its potential by which even correct idea is
useless and even harmful, because it clutters the mind.
So we may be filled with an authentic feel of life, beyond thought and
clear conscience, experience the reality that overcomes the anxieties and fears
the human condition.

Non-action (wu wei 无为)
Having no desire or own will, be the Taoist sage is not directed by an intention or
judgment, it is simply reacting to situations of someone who has found in him the natural order of life.
What he does not interfere with the course of events and the natural flow of things. The No
act that is driven by an inner need, do what is asked, at a time and in a place
precise, by the nature of things. So there is nothing that is not done, because the Way is universal
spontaneity present in everyone's heart.
"The Way is constant and there is no act that is not yet done." (Daodejing 37)
Any intervention in the course of things provokes reactions that no control and may
lead to anything other than the original intent. Opposition in one form or another, to
natural movement, the intervention is to act by his own decision instead of relying on the
course of the Way in beings and situations. The busyness and its harmful consequences
not fail to pay tribute:
"The intervention is failure; possession is lost Saints, not intervening, avoided.
failure, not possessing, avoided the loss "(Daodejing 64).

Under the wise
The effectiveness of the wise is not related to its action, but its virtue. By "virtue" ( of 德), rather than
moral qualities means the powerful efficiency afforded by the natural act. A man possessed by
Virtue follows perfectly and spontaneously the motions of life and is filled with the power
which belongs to life when no desire or will not come to annoy or distract. Then comes
him as a force that affects others, without even really being aware, this
strength affects where themselves are in contact with the reality that sustains and can therefore
to make themselves at greater authenticity.
Approach of Taoism
4
Page 5
"The Saints applied to relieve the human person without rejecting, applied to rescue
beings without rejecting any. This is called: turn spread the Light. The good man
is the master of evil, the wicked is a material good man. "(Daodejing 27)
The sage does not use this power because the handle would destroy it lets it come to him, while
cultivating his active life and mystical world of participation, but taking care to stay
hidden and ignored. It is better than no realizes the secret action wise because
awareness may not only affect the wise "discovered", but also perverting the process
even which ones are taken by its beneficial influence.
Thus the state government is only an effect of the work on oneself and teaching
wordless transmits only the essentials.

The water model
The wise compares to water: like the rain that falls on all the fields, it leaves its influence
spread the good and the bad, the simple effect of what it is.
"A highly placed man, doing well, act like water." (Daodejing 8)
Like water, the sage indulges with all the appearance of weakness, but not leave
away. The water of the river, following his nature only which is to go down, always reaches the
sea, indifferent to all the twists and turns that the circumstances require it. The wise also follows its
nature and the nature of things, indifferent to what he commands the circumstances, he can not resist,
precludes nothing, fights with anyone, not to avoid fighting, but because it
is moved by his encounter with the Way. Way, union of opposites, harmonious coexistence of
countless living, is the infinite adaptability of the sage who is up to it and by it. The wise
then have the life that is full.
"Nothing in the world like water, more flexible, lower. To attack the solid and hard,
be like water? Not the have in it makes changing. "(Daodejing 78)

Mystical transcendence
The Taoist sage is a mystic in that it seeks merger with the Way, the total integration
with the cosmic life principle. There is no relationship with the principle of life, since it is not
anything else that exists, is not outside oneself or the world. We do not seek either to
be aware of this principle, ca be aware of two would make him be distinct,
separated. We can only try to blend in him, to be one with him, as the unit is the reality
deep each, the only permanent. Our present life is only a phase, which we
live distinction and duality, but this existence and expressed in duality should not
lose its root, otherwise be lost forever. The union therefore Way is in abolition
of itself, which however is not seen as a loss.
"Merely little is wealth. Act powerfully, is to accomplish. Maintain its means
is last. Die without dying is the Life. "(Daodejing 33)
Approach of Taoism
5
Page 6
The Taoist sage in the mountains, and behold the clouds reflects on the ephemeral they evoke.
Beyond the clouds, there is the sky, and beyond the blue sky, there is he not the azure infinity?
Remains one that is beyond the ephemeral and each be part even before
begin to exist.
This unspeakable merger, if it is not an illusion, must be active, visible in the world
Now, through our existence taken in its many tensions. We experimented with
varying levels in everyday life. Thus the artist, such as a pianist, does not represent
in when he plays, the full integration of all elements of his being to produce
music, he does not even know how this state really happens, and when he is in, he can not
to detach, to think, much less explain. But he can not really play, play well, that
in this state. "Income on Earth" at the end of the recital, he can speak, knowing that he could
never put into words what he saw when he can not even think. He will speak
however, because it also belongs to the world of duality, multiplicity, with his person,
body, its features, its relationship to other beings ... But the state experienced when he plays he does
it appears not to be even more real?
Artisans, or all of us focused on what we can do, live the same
experience, which gives access to the reality of the One. It is not to be elsewhere, to be another, but
go beyond the specific determinations and who maintain in the multiplicity in the
duality, to be one with the Way of Heaven, in total surrender, including its own
mental activity. Death then is that the return to this state that I already experienced as more
constant, more real than the other aspects of my life. Finally, we must say that to go
life and death are one, because if they were really different, the Unit on which we rely only
be an illusion.
"As always unattractive invites us to contemplate the mystery, and always full of attractions to
consider its obvious aspects. These two were born together under different names, are actually
set the Origin. Origin and origins, the door of the wonderful mystery. "(Daodejing 1)
Can we speak of transcendence? Probably not in the sense given by Christianity, but they
can not speak of immanence. The Way of the Taoist sage leads to the root of existence, where
there is nothing determined or determinable by expressed or expressible in thought or
thinkable, but what all beings have their determinations based their
expressions and capacities.
"Ten thousand beings of the world are the product of what, but what is produced which has
not. "(Daodejing 40)
1. In the translation of Claude LARRE, new edition, DDB, Paris, 2003.
2. According transliterations used. Pronunciation and character are the same, how
make the pronunciation varies only Roman letters.
3. All beings that populate the universe.
4. The Universe.

Elisabeth Rochat

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Elisabeth Rochat

THE CONCEPT OF SPIRITS

SADNESS - 悲- EIB

SADNESS NORMALLY PROVEN

SADNESS, FEELING OF LUNG

"Where there is sadness, breaths are destroyed ( xiao 消). [.........]

SADNESS AND TEARS

SADNESS AND THE HEART

SADNESS AND LIVER

Sadness and anger

1 . Meridian corresponding to Xinbaoluo (protections and connections Heart), sometimes

2 . The pace of Heart beat echoes, or rather expresses and realizes

6 . The same character ( xiang 相) is used for

FEAR -恐- KONG

MC1 Tianchi ( 天池) Te IEN ch'ih - TIENN-TCHRE

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