Wu Healing Center Articles - Dr. Ming Wu

Below you will find collections of articles from our center. They discuss various aspects of Chinese Medicine, Qi Gong, and healing.
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20 Diseases and Conditions Directly Attributable to Being Overweight

Obesity is a growing concern in the United States; overweight rates have doubled among children and tripled among adolescents. This increases the number of years that they are exposing themselves to dangerous health risks associated with obesity.

Here are 20 diseases or conditions that can be attributed to obesity:

1. Diabetes, a disorder where the pancreas is not producing enough or sometimes not any insulin. Diabetes can lead to a whole host of other medical issues and obesity is one of the main causes.

2. Cancer has many different forms and types; many of them could be prevented with more attention to eating healthily and avoiding obesity.

3. Congestive heart failure is a condition in which your heart can’t pump enough blood to your body’s other organs.

4. Enlarged heart is another heart condition where the muscle of your heart becomes larger due to being overworked, which naturally happens if you are overweight.

5. Pulmonary embolism is a sometimes fatal blockage of an artery. Being overweight causes most people to reduce activity, and after time lack of activity can result in an embolism.

6. Polycystic ovarian syndrome is a condition in which cysts develop in your ovaries. These can burst, causing even further problems.

7. Gastro-esophageal reflux disease happens when stomach acid and juices flow from your stomach back up into your esophagus. It is common in overweight people.

8. Fatty liver disease is a reversible condition in which large pockets of fat accumulate in liver cells.

9. A hernia is caused when the hole in the diaphragm weakens and enlarges.

10. Erectile dysfunction is the inability to develop or maintain an erection, which can be caused by a medical problem due to obesity.

11. Urinary incontinence is the inability to control urination. It is frequently associated with obesity, weak bladder and pelvic floor muscles

12. Chronic renal failure, meaning your kidneys fail to work, is a much greater risk to those who are overweight or obese.

13. Lymph edema is a condition that occurs from a damaged or dysfunctional lymphatic system, sometimes caused by people suffering from obesity actually crushing their own lymphatics.

14. Cellulitis is a spreading infection, involving both the dermis and subcutaneous skin tissues, resulting from poor lymph flow caused by obesity.

15. Stroke is caused by a lack of blood supply to your brain.

16. Pickwickian syndrome is characterized by sleep apnea resulting from obesity placing an excessive load on your pulmonary system.

17. Depression is a condition where a person feels miserable constantly, even to the point of being suicidal. It can be worse for someone who also has a weight problem.

18. Osteoarthritis is a clinical syndrome in which low-grade inflammation results in pain in your joints. It is caused by abnormal wearing of the cartilage, oftentimes due to obesity.

19. Gout occurs when uric acid accumulates in your blood. Nerve endings then become irritated, causing extreme pain, which is made worse by carrying extra weight.

20. Gallbladder disease commonly affects overweight people as a result of high blood cholesterol levels, which cause gall stones.


According to a Surgeon General report, obesity is responsible for 300,000 deaths every year in the United States.

30 Days Healing Program for Cancer

♦ Initial 2 hours consultation with Dr. Ming Wu $300

(1 hour Qi Gong & Tui Na healing, ½ hour Qi Gong class, and ½ hour dietary recommendations)
 
♦ 8 follow-up appointments of Tui Na massage $640
(1 hour appointments 2 times a week for 4 weeks)
 
♦ 30 days supply of herbal supplements and tea $400
 
Total cost for program $1340

 

ASEA - Redox Signaling Molecules

 Asea

ASEA is a non-toxic, perfectly balanced mixture of Redox Signaling molecules, similar to those constantly produced by all living healthy cells. Redox Signaling molecules act as the carriers of the signals sent between cells that regulate the proper function of immune system and efficient maintenance and regeneration of tissue. They optimize healthy cellular communicat ion and performance.

One set of these molecules is responsible for activating antioxidants. Here’s the deal: no matter how many antioxidants you ingest, they can’t fight even one free radical until they’re activated, that's the reason these molecules are so important. The other set of molecules are essential for cellular communication, cellular protection, and the healing response.

ASEA enhances and activates the native antioxidants needed to protect and detoxify the cells and at the same time supplements the signaling molecules needed to repair or replace damaged cells and restore healthy tissue and immune function.

 

  1. What is ASEA®?

    ASEA is a non-toxic, perfectly balanced mixture of Redox Signaling molecules, similar to those constantly produced by all living healthy cells. ASEA enhances and activates the native antioxidants needed to protect and detoxify the cells and at the same time supplements the signaling molecules needed to repair or replace damaged cells and restore healthy tissue and immune function.

  2. What are Redox Signaling molecules?

    Simple Redox Signaling molecules (more than 15 varieties in ASEA) are produced from the salt water inside all healthy cells, mostly by the mitochondria. Balanced mixtures of these molecules act as the carriers of the signals sent between cells that regulate the proper function of immune system and efficient maintenance and regeneration of tissue. Theyoptimize healthy cellular communication and performance.

  3. How do these molecules work?

    These simple Redox Signaling molecules are classified into two groups, Reactive Oxygen and Reduced Species. The Reactive Oxygen Species arms the immune system and Reduced Species activates the antioxidants. A careful (homeostatic) balance between these two species is maintained in all cells and tissues. When a problem or damage occurs, this balance is disturbed, this sends a signal to cause the cells and tissues to defend and repair themselves, thus restoring healthy balance.

  4. How much ASEA should I take normally, what if I am an athlete?

    Years of usage history has shown that drinking 2 to 4 oz. of ASEA per day is sufficient for normal healthy maintenance. When the body is stressed or challenged, however, it can be beneficial to take more. Athletes, for example, usually take up to 8 oz. before intensive training or competitions. Any excess amount is broken back down into salt water inside the body. Drinking larger amounts of ASEA is normally safe. However, do not use ASEA to hydrate, drink plenty of fresh water while taking ASEA.

 Please click here for more information!

Place your order Please click here

Acupuncture

Acupuncture is an ancient method of promoting health by balancing the vital energy throughout the body. It has been in practice in various parts of Asia for over 2000 years. In the United States, Acupuncture is one of the most popular forms of alternative medicine. According to the 2002 National Health Interview Survey—the largest and most comprehensive survey of CAM use by American adults to date—an estimated 8.2 million U.S. adults had ever used acupuncture, and an estimated 2.1 million U.S. adults had used acupuncture in the previous year.

 

 

 

 

Ancient Chinese Pickled Salad

 

Try this healthy and rewarding pickled salad that combines the wonderful benefits of

Tai Chi/Qi Gong exercise while creating a delicious treat!

 

Ancient Chinese Pickled Salad


 

This traditional Chinese recipe (dating as far back as 5,000 years) is a special treasure that has been passed on for generations in Dr. Ming Wu’s hometown of Chaozhou, China. It is a very simple pickled salad to prepare during the spring/summer seasons. It offers the health benefits of maintaining the precious vitamins and nutrients of the ingredients while allowing the preparer to mindfully enhance the quality of the salad by “Cooking with Qi”.

Ingredients:

1 lb. Mustard Greens * (chopped ~ 1 inch. segments)

2 oz. Fresh Ginger Root (sliced)

1 oz. Fresh Garlic Cloves (sliced)

2 tbsp. Sea Salt


 

* Can substitute Chinese White Radish [Daikon] Root,

American Radish Root, or the stems of American Broccoli

(save the florets for steaming at another time).

 

Wash mustard greens*, drain, chop, and place in large mixing bowl (a large wok works nicely). Slice the ginger root and garlic cloves and combine with the mustard greens. Add the sea salt and mix/blend with the hands for the desired amount of time by “Cooking with Qi”.

Cooking with Qi”:

Stand at a kitchen counter or a table. The height of the preparation surface will determine the stance that will be used during the preparation of the salad.

 

  • The higher the table - use the Wu Qi Stance.

  • The lower the table - use the Horse Stance.

[Note, however, that the Horse Stance is a power stance for building leg strength and a deeper

grounding connection to the Earth. Switch to a higher table and the Wu Qi Stance if it becomes

tiring.]

  • Wu Qi Stance - Stand with feet shoulder width apart, the toes pointing forward, and the feet parallel and flat on the ground. The knees should be slightly bent, while the pelvis is slightly tucked under the body. The shoulders are to be relaxed so as the arms hang by the sides of the torso. The neck is relaxed and balanced while the head faces forward. Viewed from the side: the head, shoulders, hips, knees, ankles, and feet should be in line. [Proper alignment allows for unblocked energy flow, ease of movement, and prevents strain or fatigue to the body.]
     

  • Horse Stance (Ma Bu) - Stand with feet a little beyond shoulder width apart, the toes pointing forward, and the feet parallel and flat on the ground. The pelvis is slightly tucked under the body. The legs will be bent as if in a slight squatting position. [Note: The knees must not extend past the toes as this can cause discomfort and injury]. The torso and head are upright and facing forward, the shoulders square, and the arms relaxed at the sides.

[For those who are unable to stand for the preparation of the salad: Sit in a supported chair with the toes pointing forward, the feet parallel and flat on the ground, the torso and head upright, shoulders square and relaxed, and the elbows relaxed and pointed in a downward position.]

With the shoulders relaxed and the elbows slightly bent, mix the salad with the hands by moving the arms in an inward circular motion (the left arm will move in a clockwise direction and the right arm will move in a counter-clockwise direction).

Salad

Left Right

Arm Arm

Focus with positive intent on allowing the Universal energy to flow down through the top of the head to the heart center of the chest; and the grounding energy of the Earth to flow up through the legs to meet at the heart center as well. Allow the energy to flow out through the arms and hands into the salad. The warmth of the hands and the Qi will “cook” the salad and energize it with positive energy.

The two techniques in the arm movements are:

  • Kneading (Rou) - The main technique that blends the ingredients together.

  • Pushing (An) - Used to push down the salad as it lifts up out of the bowl during the mixing.

Continue mixing the salad while focusing on the positive energy melding with the ingredients. Breathing should be normal and relaxed throughout the entire process.

The longer one is “Cooking with Qi”, the better the taste and energy of the salad. Try tasting the salad after a bit of time has passed (about 10 minutes). Continue mixing for the desired time and taste the salad again to compare the difference. (On subsequent preparations, try working up to an hour. You will be amazed at the results!)

Store the pickled salad in a clean, covered bowl and place in the refrigerator until ready to use. The pickled salad can be stored in a refrigerator for up to a month. Enjoy along with a meal or by itself. Or share the treasure by placing in separate containers to gift as a special treat to loved ones and family.

Enjoy in Great Health!

 

Bringing Health to the World, One Family at a Time

From the ancient teachings of the Tao to the progressive thinking of Dr. Mehmet Oz, restoring the Body, Mind, Spirit connection is believed to be the key to optimal health. The practice of Tui Na massage works through the muscle-memory of the body to release held trauma from the subconscious mind. When we release the past, we are then free to re-connect the Body, Mind, and Spirit.

 
Movement is an essential part of nature.  If it becomes stagnant for any reason, there will be unnatural events.  Human body is no exception as it is only a part of nature.  If left unnoticed, even small stagnations will compound and eventually become stubborn blockages causing much suffering and pain.  Treatments like Tui Na are tools used to address the condition to restore the natural flow.
 
Our mission is to teach one family at a time to heal each other and than we will spread health to the world.
 
Learn the ancient Chinese healing technique of Tui Na to improve the well-being for you and your family. One technique will be applied to take care of every aspect of health and healing. No background or books required. No acupoints are necessary to learn.
 

Requirements: Couples or Partners are required to take the workshop. After the workshop participants will practice on each other every day 1 hour per person for 10 days to see the benefits of the technique firsthand.

 Cost: $100 per person
 

For the Class schedule and Registration : www.wuhealing.com or call 617-354-0688

 

Chi Kung for Health and Wellness: A Path to Inner Peace

Chi Kung for Health and Wellness: A Path to Inner Peace
David M. McMahon, ND

“I want to show you something.” With those simple words, Alma stood up.

That might not seem like a momentous occasion but it was. I teach Chi Kung (also known as Qigong) classes at Senior Centers in Forsyth, Stokes and Surry counties and Alma’s success story is one of many I have been privileged to witness.

Alma was 92 when we began a series of eight weekly classes at the Francisco Senior Center in Stokes County. At the beginning, Alma needed a walker to get around and if she was sitting, she was unable to stand without assistance. Alma told me that she wasn't sure she could do these exercises and I told her to just do what she could, but to try to do some each day. And, so she did.
In the fourth week Alma came to class using a cane instead of the walker. That was a lot of progress in a short time. I knew something was really up in the eighth week when Alma came to class with no cane and no walker. We began the class sitting down and Alma held up her hand and said, “I want to show you something.” And with that she stood up on her own! The whole class broke into applause, as it had been more than three years since they had seen Alma able to stand up without help.

I’m told by a friend of hers that Alma, now 94, is still able to navigate and stand up with no help. She even works in her garden, which she has always loved, and which she had been unable to do for some time. Chi Kung has quite literally turned Alma’s life around.

In Jonestown, Sheila, a student in her mid-50s, had suffered for many years with chronic migraine headaches. At least three mornings a week she would wake up with a migraine and that would pretty well knock her out for the day. It was affecting her home life and threatened her job situation.

I explain to my students and clients that the simple breathwork exercise with which we begin every class can actually help to reduce or eliminate pain. I tell them to begin the breathwork at the first sign of pain.

Sheila thought it was too simple and too easy to be of any real help. So she did not tell me and the class until the third week that her migraines had literally gone away. Whenever she would wake up with the beginnings of a migraine, she would do the breathwork and the migraine would stop. Cold.

At the King Senior Center, Wendi Uselton, RN, MSN, a nursing supervisor with Hospice, comes each week to take participants’ blood pressure before and after the class. From January to June of 2008, Wendi found that the average participants’ blood pressure dropped 17 points systolic, and 12 points diastolic. That is a significant reduction in blood pressure, comparable to results achieved with the most potent prescription drugs.

Over an eight week period, one King student saw her blood pressure drop from 160/110 to a normal reading of 120/70, without medication!

A student at the Surry County Senior Center in Mt. Airy had suffered asthma for many years, with two or three severe episodes every week. By the end of the first eight-week series of classes, she reported that the asthma episodes had decreased to less than one per week and those were relatively mild. She was, needless to say, ecstatic.

There are many similar success stories at each of the Senior Centers. These few are typical of what I have seen time and time again.

Chi Kung is an ancient program of exercise practiced for many centuries in China, and now gaining increasing popularity in the U.S. It is believed to be the parent of Tai Chi and is often likened to Yoga. It includes relaxing breathwork, gentle movements, and simple meditation exercises.

In its long history of use, and more recently in U.S. clinical studies, Chi Kung has been shown to improve strength, balance, coordination, flexibility, range of motion and stamina. It has been shown to increase immune system function; regulate blood pressure; and, reduce the frequency and severity of asthma and allergy incidents.

A recent American Heart Association study showed that activities such as Chi Kung helped lower hypertension and enabled some participants to reduce their blood pressure medication. Another study at Duke University found that stress reduction practices such as Chi Kung can reduce the risk of coronary artery disease by as much as 70 percent!

Chi Kung offers many health benefits on every level – physical, mental, emotional and spiritual. World renowned heart specialist, Dr. Mehmet Oz, lists Chi Kung among the top 10 things he recommends for good health and long life. Chi Kung offers a simple, safe and gentle, yet powerful way to improve your health and wellness. It can be adapted for practice by anyone, even those confined to a wheelchair or to bed.

Research conducted by the National Center for Complementary and Alternative Medicine of the National Institutes of Health shows that Chi Kung is effective in relieving pain that lingers after an injury heals, as well as pain complicated by trauma, anxiety or depression. 
Chi Kung is a major part of the Whole Health Therapy that I offer to my clients and students. I tell my clients and students that Chi Kung cannot change what life brings to us but it will change how we respond to what life brings to us.


David M. McMahon, ND, is a board certified holistic health practitioner and certified Chi Kung instructor and practitioner. David’s Whole Health Center is based in Winston-Salem and Mt. Airy, offering local and distant healing. David offers a free bioenergy mini-session in his office so prospective clients can experience this healing work. For an appointment or more information call 336-793-2421, visit http://www.daystarr.com ; or, email David@daystarr.com.

Cupping Techniques in Chinese Medicine

Cupping regulates the flow of Qi and Blood. It helps to draw out and eliminate pathogenic factors such as Wind, Cold, Damp and Heat. Cupping also moves Qi and Blood and opens the pores of the skin, thus precipitating the removal of pathogens through the skin itself. In my opinion, nothing moves Qi and Blood faster than cupping. From the very start of its application one observe the blood moving in the direction of the cup. Where a patient’s energy is deficient this movement will be slow; if the energy is abundant it will be much quicker. One can actually observe this process if glass cups are used.

As discussed earlier, cupping is especially effective when the external pathogen still resides in the superficial energetic area of the body, the Defensive/Protective level (Wei Qi). Whatever the vessel used, the objective of the treatment remains the same, i. e. to remove the external pathogens from the body and restore the circulation of Qi, Blood and the Fluids, thus bringing health to the sick.

Below is a rare Japanese account on the subject of cupping therapy, taken from a Japanese cupping-set manual (no author is mentioned).

The effect of this therapy can be classified into two categories: the general (purification of blood, improvement of circulatory functions, regulation and betterment of automatic nervous system, etc.). The former effects, that is, effects upon the bodily tissues and organs, are as follows:

1. Effects upon the skin

According of one experiment on a 35-year-old male subject, fine hair on his back grew to thick hair of 1 to 1.5cm long after about 140 applications of treatment by this method. This is because the direct physical stimuli on hair roots and the expansion of blood vessels of the skin, by means of the pull of low pressure, cause an increase in blood circulation, a rise of skin temperature, the promotion of metabolism within skin tissue, better functioning of sweat and sebaceous glands and of cutaneous respiration and sufficient supply of nutrition to the-tissues. The essential point of ‘cupping therapy’ is not only to withdraw stagnant old blood within the skin but also to remove poisonous substances from the surface of the skin. This is why, when a doctor continues this therapy on a patient with his bare hands, they become yellowy. It accelerates secretion of salts and sebaceous matter and the excretion of water. Another important point is that it strengthens the renewing power of the skin and its resistance to various harmful conditions.

2. Effects upon muscles

The pull of low pressure ‘cupping therapy ’, the functioning of blood vessels within the muscles is activated in response to the stimulation of the subcutaneous capillary vessels. Thus the expansion of the blood vessels in the muscles facilitates the flow of blood and has a remarkable effect on a stiff shoulder, for example, removing congested blood. Moreover, this facilitates the flow of lymph. After the ‘cupping therapy ’, the skin wills temperature and muscles by the increase of the blood flow.

3. Effect upon joints

Chronic joint rheumatism is one of the conditions for which ‘cupping therapy ’is effective. In this case the treatment is concentrated on the area of the joints concerned. When the condition is mild, an almost complete cure is possible, and this results from the better flow of blood within the joint, the activity and secretion of synovial fluids. In case of muscular spasms around the joints, they can be removed.

4. Effect upon the digestive organs

Most patients feel hungry after the Cupping therapy on the stomach region. As the digestive organs, especially Spleen and Stomach, looked upon as the ‘engine’ of the human body are regarded as the most important; and the treatment of the Middle Jiao is considered equally important. In other word, as the natural healing power of the body derives its energies mainly from the digestive organs, a great emphasis is laid on the treatment of the stomach, spleen and intestines. The pulling power of low pressure upon the belly stimulates the inside of the organs, their peristaltic movement and secretion of digestive fluids, and strengthens thereby the power of digestion and absorption of nourishment as well as the power of secretion. Therefore, this therapy has remarkable effects upon chronic gastroenteretic disorders and the constipation as a whole. These organs are affected favourably even during the treatment of the back by way of the stimulation of the spinal nerves and the automatic nerves. Besides these the therapy strengthens the muscles of the respiratory organs.

5. Effects on nervous system

Cupping therapy stimulates the sensory nerves of the skin. As demonstrated in a clinical experiment conducted at Kobe University, the inhibitory effects on hypersensitive pain are not limited to the area of direct treatment, but also to the areas the relevant nerves are controlling. Treatment on the back is mainly directed to the central line (spinal nerves and parasympathetic nerves) and the sympathetic nerves beside it. The stimulation of there has, it can be said, a good influence not only on the automatic nervous system itself but also on various organs under its control. Cupping therapy is, like massage, effective against the so-called syndrome of general malaise, such as chronic headaches, dizziness, languor, stiff shoulders fatigue, etc. These are said to derive from anxiety, worry and bodily pain. It is also effective against endogenous chronic diseases such as high blood pressure neuralgia and rheumatism. During treatment with this therapy on the back or the loins, for example, some middle-aged or elderly patients fall asleep, snoring loudly. This clearly shows one of the effects upon the nervous system. The mechanism of its effectiveness will be clarified some day. Thus the general and localized effects of this therapy strengthen the healing power against diseases and, together with a healthy diet and psychotherapy.

Deviations in Qi Gong Exercises and their Prevention

Qigong is a method of eliminating diseases and enhancing the health. There are some deviations in the exercise but it isn’t the problem of Qigong itself. It is evoked because the practicers do not predominate it entirely and it’s error to negate the Qigong therapy unilaterally for the deviation.

The deviation in Qigong exercises refers to some partly and all over the body’s discomfort and abnormal sensation appears in the exercise or after the exercise, which may cause to the distress of mind and physical body. The common deviation includes dizziness, fullness in head, shaking head out of control, flowing of Qi sensation up to the head, stuffiness in chest, panicky, heat in chest and cold on back, Dantian distension, lower limb numbness, drowsy state, heated evil spreading all over the body, shaking shoulder and arm, movement out of control, insufficiency of the kidney-Qi, nocturnal emission, yang-Qi hyperactivity, etc.

There are many kinds of factors lead to deviation, which can be divided, into subjective and objective reasons. The subjective reasons are not differentiating in exercises, regardless of deficiency and excess of yin-yang and ups and downs of Zang-Fu Qi, doing a certain exercise rotely. The practicers chase blindly being-touched sensation and being-touched phenomenon in legend, which abets the being-touched degree and leads to deviation consequently because of large movements and out of control. It violates the nature law in the exercises because of guiding the intrinsic Qi intentionally which leads to regulating the meridian and collateral Qi mistakenly .The body doesn’t relax and the mind makes all the body over-tension which leads to deviation too. The practicers are not accord with calming and natural principal, the orders of nature, announcements or the preparations don’t attain the exercises standard, which occurs deviation too. Some practicers attempt others’ exercises recklessly but not apply to the reasonable method which fits to himself and leads to deviation. Some practicers are short of scientific knowledge in the exercises such as the fear mind of hallucination and treat it with superstitious ideas.

The objective reason is considerable which causes to the deviation such as affecting by the suddenly shock from outside, badly exercise site, blare and scream in the exercises, being greeted by gust, uneven exercise site, falling down in practice, cautious and anxious, bad weather condition, very hot weather, severe cold stormy weather, thunder and lightning, burning sun, etc. All these above are not suitable to do exercises.

In sum up, Grasping the “three regulation ” improperly can cause to deviation. The center-tache is regulating mental activities, which is also the important factor to bring effect. In daily life, man has all kinds of rich and colourful activity of thinking such as worrying about his illness and the uncompleted work (he may think it about in the exercises), which is distracting his thought and does not concentrate on one sight with body in stillness. The early practicers are hard to concentrate on one sight with the body in stillness and even harder because of restless emotion. Some practicers appear this condition because of having the idea of curiosity, dubitation (half-believing and half-doubting) and disarry. If you can’t concentrate on one sight with the body in stillness you will not relax your body which is invisible physically and mentally tension that lead to dizziness, fullness in head, numbness and aching pain of trunk or extremities. Moreover, the mind activities can evoke deviation. Regulating mind must adjust the cerebral cortex mental activities. Then it requests the practicers concentrate mind on a certain part of the body such as “mind concentrating on Dantian” which is a relaxed and natural manner and a suitable degree. If mind concentration is too strong it will lead to perturbed, dizziness, fullness in head, etc.

The adjustment of posture improper can evoke deviation too. Adjustment of posture is making exercise posture to fit the physiological state. It may occur breathholding and depressed sensation in chest if the center of gravity affected by benting over and extending over when practicers bend form the waist in leg-crossed sitting state. It may appear shaking head out of control, numbness of leg, even falling down because of standing too longer, drooping head and the distance different between shoulder and two feet.

The proper or wrong of regulating respiration is intimate with deviation. The proper regulating respiration not only have the effect of regulating Qi and blood circulation and massaging internal organs but also help to relax the body, promote Qi circulation and mind stillness. So in the Qigong exercises it is important to regulate respiration, but it should let nature take its course and must not enforce it. If you don’t follow that the deviation will appear such as emotional strain, heavy-breath intently and chasing deep, long, thready breath which may lead to breathholding and depressed sensation in chest. If it enforces abdominal distention and contraction in abdominal respiration it will appear Dantian gassiness.

The deviation can be avoided completely. The particular methods include: (1) Selecting the exercise according to your constitution and state of illness, no doing all the exercises rotely and automatically. (2) In the exercises, no enforcing the coincidence with other’s and doing it mechanically and monotonously, doing it calmingly and naturally. (3) No chasing blindly the being-touched phenomenon, no believing legend, thinking about it scientifically. (4) Following the basic principle in the exercises, running Qi and mind calmingly and naturally, no undertaking reluctantly or enforcing to guide. (5) Relaxing the body, avoiding overstress. (6) Selecting the method applying to yourself and insisting on doing it, no doing more greedily, no trying all the method recklessly, avoiding the activities of Qi disorder and evoking deviation. (7) Preparing before doing the exercises, eliminating distraction factors followed the announcement, doing the finishing act wholly, making the body recovery step by step as before. (8) Taking no panic when meeting hallucination, taking it with scientific attitude and letting nature take its course.

If the deviation appears you can redress it with right process .The remedial principle is: (1) Pausing to do the exercises. (2) Altering the method to apply to your body constitution. (3) Doing partly or total body relaxing exercises. (4) Massaging Laogong (palm of the hand). (5) Massaging Yongquan (center of the foot). (6) Having rest enough. If the deviation cannot be corrected, you should ask for the experienced Qigong master who can give you differentiation treatment to redress deviation.

There are many good methods and ideas in prevention and cure deviation from ancient to modern. The preventing and redressing deviation measures above are verified by the author’s clinical study, which are effective. The Qigong fan can refer to them.

Sep. 1986, Chouchow Hospital, China

Differences Between TCM and Western Medicine

The Difference Between Traditional Chinese Medical Science and Western Medical Science

By Ming Wu Ph.D.

The most prosperous period for Traditional Chinese Medical Science (TCM) was before
the Ming Dynasty. Although it experienced a depression for the last 100 years, the
fault absolutely did not lie with defects in theory or principle of TCM. The
fundamental cause that lead to the misconceptions of TCM theories and decreased
popularity as well as fields of application of TCM, was the fact that, TCM
practitioners after the end of the Qing Dynasty failed to accurately grasp the
essence of TCM theory, blindly accepting from the western medical science its
mechanical and isolated understanding of the functions of the human body and its
parts, as well as treatment methods based on such non-holistic medical philosophies,
leading TCM onto a mistaken path of “positivism”.

At first glance it appears that the mechanisms of TCM therapies can be simply and
vaguely understood as regulating vital energy & blood, clearing channels &
collaterals, balancing Yin & Yang, and adjusting the functional state of the body.
When explored in depth, it becomes much more complicated, since the TCM concepts of
Yin & Yang, Exterior & Interior, Chill & Fever, Asthenia & Sthenia, Qi & Blood, the
Five Elements, Viscera, and Channels & Collaterals, etc., are quite distant and
abstract for the modern mind. Therefore, to truly comprehend the therapeutic
theories of TCM we must first accurately understand these concepts.

Traditional Chinese Medical Science, based on holism, emphasized the observation of
the various exterior functional activities of the human body. Western Medical
Science, on the other hand, is based on mechanical reduction methods, emphasizing
linear analysis and dissection to study tissue structures as well as the
relationship between health and the functional activities of various tissues.
Normal functions can result from normal structures, but normal structures can hardly
represent normal functions. TCM emphasizes adjusting the body’s functions, while
western medicine is focused on restoring structures. Western Medical Science does
not recognize the existence of a special regulatory system in the body called the
Meridian channels and collaterals. From this lack of recognition, many factors are
erroneously thought to cause disease, while failing to offer good solutions. We
are told that eating too much fatty meat can cause hyperlipemia, too much sugar,
diabetes. Smoking can increase pulmonary cancer rate, etc. Can we really prevent
hyperlipemia, diabetes and pulmonary cancer by eating less fatty meat, less sugar
and no smoking? Not exactly. Hyperlipemia and pulmonary cancer may still occur
without eating fatty meat and smoking. The author personally knew some elders with
over 60 years of smoking history who never suffered from pulmonary cancer when they
died in their 90s. Others who never smoked have died from lung cancer in their 50s.
Some people consuming a lot of fatty meat never get hyperlipemia, while others
consuming much less get it. Why? Simple. External factors are the conditions of
change, but internal factors are the fundamental causes. External factors effect
through internal factors. Eating excessive fatty meat is an external factor,
impaired functions of digestion and dispersion of the liver and spleen is the
internal cause. Even without eating fatty meat, hyperlipemia patients can still
remain high in their cholesterol and triglyceride levels, because their liver and
spleen aren’t properly getting rid of any excess cholesterol and triglyceride for
them. Generally, it is most important to adjust the function of the body, such that
balance and harmony is achieved among all body components, and between the body and
the universe. The approach in TCM therapies goes far beyond the mechanical
reparations like in western medicine, and strives to make the human body in
consonance with nature. It is said in Emperor Huang’s Canon of Internal Medicine,
that acupuncture therapy is to adjust Qi. These rely on adjusting intangible Qi
(including Qi in the body, and in the living environment, where it’s called Feng
Shui) to achieve health and longevity.

Chinese traditional herbal medicines adjust body’s functions through their complex
compositions. There is a myriad of chemical molecules contained in a single herb,
and each chemical substance has its own biochemical and biophysical properties, all
of which contribute to the way the medicine ultimately affects/adjusts the patient’s
Qi. Many components act synergistically with each other, requiring the presence of
each other to exert certain desired health effects. That is why extracting the
major chemical ingredients from an herbal medicine can result in very different
properties from the original medicine. This is also the fundamental difference
between traditional Chinese herbal medicine and Western medicines. During the
extraction of panax (ginseng) and rhubarb, hundreds of other substances are
destroyed/left behind, so the resulting ginsenoside and chrysophanol become the
drugs of typical Western medicine, unable to exert the full effect of panax in
boosting vigor, or the full effect of rhubarb in cleansing the body of pernicious
substances.

TCM requires authentic medicinal material. How could artificially planted ginseng
of a few years compare with the wild panax of hundred years from the Changbai
Mountains? Different locales, with their associated ecosystems as part of their
Feng Shui, are believed to receive and result from different combinations and
properties of Qi from the universe. Modern science is still far from understanding
the true complexity of matters of such nature. Even if modern science can one day
catalog all the molecular components of TCM herbs, it is still possible that the
real mechanisms of TCM medicine remain elusive, since there is still the biophysical
side of things that may need to be figured out, things that pertain to vibrational
energy, so to speak, as well as higher order biochemical interactions, which
dictates which components need to be co-present with which other components, in
which proportions, in what concentrations of what solvent, at what temperature, in
what sequence of preparation, etc., etc., etc. These complexities may underlie the
difficulties in research into the “active ingredients” of mixed herbal remedies,
when it is already shown that a single herb can be so complex to analyze. The rise
in modern health syndromes, cancers, mental and neurological disorders, iatrogenic
(medically induced) diseases, etc., makes the limitations of Western Medical Science
more and more apparent, and alternative medicines more and more sort after. In the
past several years, TCM came to be vogue all over the world, and the 21st century
shall see the revival of Traditional Chinese Medical Science.

FREE Qi Gong Tui Na Healing (by appointment only)

Free Qi Gong Tui Na Healing by appointment (15mins-30mins) for New patient with Chronic Pain only

1) with Donny Shi - FRI & SAT 9am to 6pm in West Hartford, CT (45 S.Main St)

2) with Shermen Kong - THU 9am to 6pm in Maynard, MA

Please call 800-990-9332 or email center@wuhealing.com for appointment request.

 

Foot Reflexology

 

Do you want more energy, eliminate pain, release stress?
 
Experience this ancient healing art which uses hand and thumb pressure on areas of that foot that correspond to systems in the body.   Tension in the feet sets tension levels in the rest of the body.  Through reflexology, we can interrupt the stress signal and help bring your body into balance. 
 The benefits of reflexology include relaxation, reduced pain, rejuvenation of tired feet, improved circulation; and amelioration of other health conditions. 
 Foot reflexology is a fast, inexpensive and relaxing way to help strengthen the systems in your body, improve chi, and stay in balance with nature.
 
1 hour Foot Reflexology $50
 
Make appointment, please call 800-990-9332

 Get FREE printable coupon ~ Download our "$10 Off Online Coupon" for  Foot Reflexology here!!

$10.00 off  for 60mins Foot Reflexology (reg $50.00)

Only for Maynard, MA and West Hartford, CT location

valid till 03/31/2012

Make Your Appointment Today!

Wu Healing Center  800-990-9332

*** Wednesdays and Thurdays 9am to 7pm ***
76 Nason St., Maynard, MA 01754

*** Mondays and Fridays 9am to 6pm ***
45 South Main St., Suite 100, West Hartford, CT 06107
 

 

Green Tea and Leukemia

Legend has it that the Chinese Emperor Shen Nung discovered tea around 2737 B.C.E. He was known as the Divine Healer, and that title is almost all one needs to know about why legends, right or wrong, persist. Green tea has come down through the ages, trailing behind it mythic tales of health benefits from "cheering the heart" to reducing inflammation, from improving bladder function to treating tumors.

Kit Lee, a hematology research technician at Mayo Clinic remembers drinking it on his family's farm in Perak, Malaysia. Perak is near the town of Gopeng, where tradition holds that drinking green tea after a heavy meal aids digestion. It wasn't green tea that brought Lee from Malaysia to Mayo Clinic, but green tea turned out to be a discovery turning point for him, for fellow researchers, Neil E. Kay, M.D. and Tait Shanafelt, M.D., and potentially for thousands of patients with Chronic Lymphocytic Leukemia or CLL.

CLL is a type of Leukemia in which lymphocytes in the bone marrow generate too many white blood cells that then invade the blood stream. It is a progressive cancer that strikes older adults. There are no known risk factors, and there is no known cure. The course of CLL is highly individualized and unpredictable. Some patients need immediate treatment. Others remain in remission and never need treatment. In some patients treatment is effective. In others death comes within months.

A blood test can help determine whether the type of CLL is aggressive or not, and new biomarkers continue to be identified. But physicians must still weigh many factors in deciding who to treat and when. It would be an easier decision if chemotherapy drugs were less toxic to other organs and the immune system. It would be an easier decision if the immune system was not already compromised by the disease, if the patients to be treated were younger and less vulnerable to side-effects, and if treatment options were sure to kill the cancer cells.

Dr. Shanafelt weighs the potential risks and benefits of treatment for CLL patients as part of his daily practice. A hematologist in Mayo Clinic's Cancer Center, Dr. Shanafelt is part of a practice that includes 2000 CLL patient visits a year. As a researcher, he has been devoted to understanding the molecular mechanisms of CLL and finding more effective and less toxic treatments that can be used at the earliest stages of disease progression.

Neil E. Kay, M.D. is a hematology researcher who conducts laboratory investigations. He has devoted his 30 year career to CLL— much of it spent researching mechanisms by which CLL cells proliferate and sustain themselves. His collaborators include Dr. Shanafelt, as well as immunologist Diane Jelinek, Ph.D., Curtis Hanson, M.D. and Gordon Dewald, Ph.D. who specialize in hematopathology, epidemiologist James Cerhan, M.D., Ph.D. and his long term senior research associate, Nancy Bone. It was Dr. Kay who hired Kit Lee. It was green tea that brought Dr. Kay, Kit Lee, and Dr. Shanafelt together.

Having Your Cake and Eating it Too—The VEGF Autocrine Loop

Apoptosis and angiogenesis are two very different normal biologic functions that can go awry in cancer. The question Neil Kay was asking five years ago was whether the two were related in CLL. A green tea extract confirmed that they were.

Apoptosis refers to natural cell death. Without it there is a disruptive proliferation of cells. This is what happens in certain types of cancer. In CLL, cells known as CLL B cells block apoptotic signals creating bone marrow tumors that generate uncontrolled accumulation of functionless white cells in the blood.

Tumors, like every other tissue in the body need blood to survive. Angiogenesis, the growth of new blood vessels, is the process by which they do so. It is controlled by "on" and "off" switches that can either stimulate or inhibit new vessels. Under normal conditions, new vessels grow to restore blood to injured tissue. In diseases like coronary artery disease, inhibitors tip the balance toward inadequate vessel growth. In certain cancers, stimulators or cyotkines, called angiogenic growth factors mediate angiogenesis and provide tumors with an independent blood supply. In solid tumors, the new blood supply not only supports and sustains tumors but also promotes metastasis by allowing malignant cells to travel though the blood stream to other organs.

The challenge has been to find the key players in the long list of angiogenic growth factors identified in the past ten years--to understand how they work and how to stop them. Neil Kay had been on the trail of a candidate cytokine in CLL called vascular endothelial growth factor or VEGF. Previous work had focused on the role of VEGF angiogenesis of solid tumors. Dr. Kay's group was among the first to investigate and confirm its role in blood and lymph cancers like leukemia and to show that CLL B cells spontaneously secrete VEGF. They published their findings in Leukemia in 2000 and 2002.

They suspected that VEGF plays a role not only in angiogenesis, but also in CLL B cell survival, helping to mediate resistance to apoptosis. In 2004 they found a pathway that allows VEGF to bind back onto the cell from which it was secreted. From there it activates a series of signaling proteins that advance back to the cell's nucleus and turn on genes that produce more VEGF. And the cycle repeats itself. This autocrine loop or self-promoting pathway enables CLL B cells to both resist apoptosis while enhancing the blood supply they need to flourish--that is, to have their cake and eat it too.

Encouraged by their discovery, the next step was to confirm the VEGF autocrine pathway by finding an agent that blocked it. If they did so, it might lead to designing treatments to prevent it.

Enter Green Tea

Hard at work in Dr. Kay's lab to find ways to disrupt VEGF signaling pathways, Kit Lee thought often of the patients he was trying to help. His interest in the effects of drug interactions and finding less toxic medications began in his youth as he monitored the health and medication of the livestock on his family's farm. It was what led him to the United States to study pharmacology and, ultimately, join Dr. Kay's research group.

Kit Lee knew, as did Dr. Kay, that a chemical in green tea had been reported to have anticarcinogenic functions, most of which remained speculative. Green tea, unlike black tea, is not subjected to high temperatures in the drying process.  As a result, it contains much more abundant levels of a polyphenol called epigallocatechin 3-gallate (EGCG) than are found in black tea. EGCG had been found to inhibit experimental tumor growth in animals, and in 2002 was found to have VEGF receptor inhibiting properties.

Kit Lee proposed an experiment to explore the ability of EGCG to induce apoptosis in CLL B cells by blocking VEGF from binding back onto VEGF receptor sites its host cell. If it did so, it would add evidence to confirm the VEGF signaling pathway in CLL, and it might mean they could design it into a new CLL therapy--one with far less toxic effects than current drugs.

A Eureka Moment

The moment when Kit Lee found that ECGC was working to induce apoptosis was a moment he will long remember. He and Dr. Kay found that 80 percent of the CLL blood samples in the test tube showed improvement. Although green tea had been studied as a preventative, its properties as a therapeutic agent had not been investigated. They knew they were starting on the road to human trials. That road can be long and arduous when proposing a novel therapy, but they hoped to move their findings from bench to bedside as rapidly and efficiently as possible in early-stage CLL patients.

Dr. Shanafelt was just as eager to take their findings into clinical trials. So were patients who had heard about the initial in vitro success in the news. Four CLL patients told their physicians that they had spontaneously started taking various forms of over-the-counter green tea. As long-term Mayo Clinic patients, their medical histories were well documented. They agreed to have their progress monitored. At the end of the study, three of the four met the standard clinical trial criteria used to define a positive response, and their results were published online in a small case study in Leukemia Research in 2005.

Dr. Shanafelt, the senior author, was impressed but cautioned that while the laboratory findings may translate into clinical effects, "we do not know how many patients were taking similar products and failed to have any benefit. We also do not yet know the optimal dose that should be used, the frequency with which patients should take the medication, and what side effects will be observed with long term administration."

These questions became the focus of the clinical trial— the first one ever designed to test green tea as a therapeutic agent in the treatment of cancer.

The Clinical Trial— Translational Research in Action

Dr. Shanafelt shepherded the clinical trial proposal through the National Cancer Institute. It was funded in less than a year. Additional funding came from a patient advocacy group called CLL Topics and from CLL Global Research Foundation, both charitable organizations made up of patients with CLL and their families who support the development of new treatment strategies for CLL. Their funds are being directed toward laboratory work to determine how EGCG might be combined with other chemotherapy and antibody drugs in CLL. Their contribution is highly valued by the research team, who are grateful to the hundreds of patients over the years who have been so willing to give blood samples and participate in CLL research.

Phase I of the clinical trial began in late 2005 with Phase II to follow upon its completion. The goal is to find the right dosage, to discover if the benefits of EGCG translate from test tube to patients, and to assess risks and side-effects. The tea itself comes in capsule form in highly concentrated and controlled levels of EGCG. It comes from a tea company in Japan to the National Cancer Institute and from there to Mayo Clinic.

If successful, EGCG therapy will mean new hope of a non-toxic intervention for CLL patients. Future studies will include testing combinations of ECGC with traditional chemotherapy and antibody agents in later stage CLL patients and in other types of leukemia. Preliminary results from the first 11 patients in Phase I look promising.

Kit Lee, Dr. Kay, and Dr. Shanafelt become animated when talking about their hopes for this line of research and its potential benefits for CLL patients. It makes one think that perhaps through the mists of time, Emperor Shen Nung, the Divine Healer, is cheering them on.

 

Gua Sha

 Origin of Gua Sha 

Gua Sha originated as a folk medicinal technique, and has a very long history. In "Effective Formulas Handed Down for Generations", written in 1337 by Wei Yilin, a physician of the Yuan Dynasty, it says, "With wet hemp scrape the surface of the neck, elbow, knee and wrist until there is military cutaneous bleeding. Cover the body with thick clothes and quilts. Then administer orally a little porridge or decoction of Chinese green onion and fermented soybean, or fresh Chinese onion tea. After sweating, the illness will be healed. This is an effective method of loosening and relaxing the skin."

  

Technique
The book is a systematic Gua Sha therapy. The technique is to scrape the skin of certain parts of the body to loosen the pores in order to get rid of evil Qi, that means to wake up the Zheng Qi to clean out the evil Qi or wind, and let the body heal itself. That is the purpose of treatment after Gua Sha. There should be military bleeding under the skin in different degrees. Gua Sha therapy used as a folk medicine technique without systematic theoretical foundation is mainly applied in the case of common colds, fever, heat-stroke, pain in the shoulder, back, legs etc. The tools are materials with smooth edges, such as chinaware, silver coins and lubricated with Wan Hua oil (ten thousand flower oil).

Summary
Although there are more than 140,000 kinds of disease in modern medicine, all diseases are related to dysfunction of 14 meridians, according to Traditional Chinese Medicine. The objective of Gua Sha therapy is to correct the unharmonious in the meridians to recover the normal bodily function. Thus, the Gua Sha of a set meridian and points can be used to treat many diseases.
 
Gua Sha is simple, convenient, and effective and has no side-effects; it has been practiced for centuries by the Chinese people. It is regarded as "a form of acupuncture which does not penetrate the skin, a massage therapy not using the hands directly."

Gua Sha Workshop - New class in 2012
 

 

 

 

Helping High Blood Pressure with King's Pu er Tea

July 19th, Monday, at 6 pm in my West Hartford CT Qi Gong class, I was talking about high blood pressure not being a disease.  I talked how high blood pressure is often caused by blood that's too thick and viscous to flow freely through the body's small capillaries. In order to make sure good circulation is taking place, the heart has to pump harder, thereby raising blood pressure. This is the body's way of making sure this thick blood reaches all the cells throughout the body.  Cells that don't receive blood will die sooner.

   But healthy blood shouldn't be so viscous. It should flow more freely. When blood is properly hydrated and nourished with the right fatty acids, more omega-3s in particular, the heart does not need to work as hard to pump blood throughout the body, so blood pressure automatically drops. It's like the difference between sucking water through a straw versus sucking honey through a straw; the more sticky and thick the honey, the more sucking action it takes to move it.

   Western Medicine diagnoses this situation and says that high blood pressure is itself a disease.  And this high blood pressure is attacked with drugs that artificially lower blood pressure by forcing artery walls to relax.  As you might have guessed, this then causes circulation problems because the thick sludge blood is no longer reaching all the cells it needs to reach.  That's why you end up with circulation problems.

   In the US the people I know, 99% off them believe high blood pressure needs to take drugs daily until the end of life.  But that is your belief, not my belief. I believe in drinking more Pu Er Tea, Huang Jing tea or drinking herbal tea, eating Mila daily, eating more living nutrients, cooking with Chi daily,  and enjoying the life.  And also, a sharp reduction in consumption of animal products.  Within 24 hrs or less than 10 days after embracing such life style changes, blood pressure normalizes as the blood itself becomes more hydrated and free to flow throughout the circulatory system.

  The same night in Qi Gong class, one lady asked me, "Can I try the Pu Er tea that you drink?", and  I said "Yes".  I gave her one cake of King's Pu Er tea (375g) and a Kung Fu teapot.  I told her to put 1 teaspoon of the King's Pu Er tea into the teapot, pour 4 oz water to the pot, steep for 1/4 of a minute, then pour tea into a cup.  To sit calmly, breathe in the steam, sip slowly, do this about 10 times a day with the same tea leaf.  On July 26th, Monday, that same lady came back to the Qi Gong class and told me: "the day after last Monday's Qi Gong class, I started drinking the King’s Pu Er tea as you said, less then 24 hrs my blood pressure went down. The same day I stopped the high blood pressure drugs. It's been 1 week now, and my blood pressure is good with only drinking the King's Pu Er tea daily."

More information and testimonial about high blood pressure

Place Your order online or call 800.990.9332

King's Pu Er Tea

Zen Tea Pot

Mila


Hiring

Wu Healing Center is currently seeking skilled Massage Therapists and Acupuncturist to provide exceptional services in our Maynard, MA and West Hartford, CT center.

Massage Therapist
Requirement:

- Appropriate State/County/City Massage Therapy License
- 1 to 2 years of experience preferred

 

Acupuncturist

Requirement:

 - Appropriate State/County/City Acupuncture License
 - 1 to 2 years of experience preferred

If interested, please send resume to wuhealing@yahoo.com or feel free to call  Dr. Ming Wu  978.790.8888

If your roof leaks, you can locate the cause, or cover up the damage...

“If your roof leaks, you can locate the cause, or cover up the damage, or cut and replace a part,” says Ming Wu, DCM, who practiced traditional Chinese medicine in Chouzhou before coming to the U.S. in 1990 where he has established healing centers in West Hartford, CT., Cambridge and Maynard MA.

 
Wu’s philosophy of healing is analogous to the leaking roof: he wants to teach patients to help find root causes of energy blockage and to open the flow of the life force, qui, rather than to suppress symptoms, or surgically remove body parts which were created to be used. His mission is to
Bring Health to the World, One Family at a Time by teaching family members to heal each other. 
 
“From the ancient teachings of the Tao to the progressive thinking of Dr. Mehmet Oz, restoring the Body, Mind, Spirit connection is believed to be the key to optimal health,” Wu maintains.
 
Unique among Wu’s services, is an intensive two-day Tui Na workshop. Learning this Chinese massage technique, practiced as early as 1700 BC, requires no background, books, or knowledge of acupoints.  After the instructional sessions, participating couples or partners   practice on each other every day, one hour per person, for ten days.
 
“Movement is an essential part of nature, which includes the Human body,” says Wu. “If it becomes stagnant for any reason, unnatural events, even small stagnations, will compound and eventually become stubborn blockages causing much suffering and pain.  Treatments like Tui Na are tools to address the condition and restore the natural flow.” 
       
Similar to Shiatsu massage therapy, Tui Na uses rhythmic pressing, tapping and kneading movements with the palms, fingertips, and knuckles that help remove blockages along the meridians of the body and stimulate the flow of ch’i and blood to promote healing.  
 
Like acupuncture, it seeks to enhance and balance the flow of vital energy, but instead of using needles, Tui Na draws upon a wide variety of hands-on techniques, ranging from light stroking to deep-tissue work, that include massage, acupressure, and joint manipulation. 
 
Tui Na's massage-like techniques, release deep-seated or chronic conditions. “ It's especially effective for arthritis, sciatica, muscle spasms, and pain in the back, neck, and shoulders,” Wu notes. “It also helps chronic conditions like insomnia, constipation, headaches--including migraines--, and the tension associated with stress.” 
 
As with other styles of Asian bodywork, Tui Na is designed to prevent problems, not just to correct them. By keeping the body's energy in balance, physical, mental and emotional well-being is maintained. 
 
One of Tui Na's advantages over simple massage is its ability to focus on specific problems, especially chronic pain associated with muscles and joints, as well as gastrointestinal and respiratory disorders.
 
Furthermore, for many diseases and problems, Tui-Na achieves a speedy and profound result; visible results from mainstream allopathic medicine may require longer. 
Unlike surgical or pharmaceutical based medicines, there is a marked lack of side effects from Tui-Na treatments as no foreign objects or chemicals enter the body.
 
Wu, who has published more than 20 articles in the Chinese Medical Journal, has conducted seminars worldwide since 1987 and was awarded “Outstanding Doctor Gold Medal” at the 2000 World Traditional Medicine Day.
 
For more information and Class schedules visit: <www.wuhealing.com> or call 617-354-0688.
 
To reach Elizabeth Eidlitz, call 978-369-5142 or e-mail her at eidlitz@gmail.com
 
 

Independent Practitioners

Interview with Dr. Wu about Ancient Tree Teas - Happy Mountain Pu Er Tea

Interview with Doctor Wu about Ancient Tree Teas - Happy Mountain Pu Er Tea

 

  1. Interviewer: “Doctor Wu (read bio and accomplishments)

You have treated people all around the world for many different types of illnesses. You even run a free health clinic in China showing your good hearted nature of your desire to help heal people. You have always told me how so many people you treat have been told and taught the wrong ways to heal themselves making themselves perpetually sicker. You have always told me how good tea is one of your daily secrets to good health and longevity. You know more about natural healing than just about anyone I know. Tell us why you have decided to focus your efforts on this Phoenix Mountain Secret and what it actually is?

  

  1. Interviewer:: “What are the problems with mainstream tea companies today? What makes Tea for Chi stand out from among the other tea companies? I have heard the horror stories of how they spray harsh chemicals on there tea which can be detrimental to people’s health.

 

Dr. Wu: “Mainstream companies forget about the true essence of preserving the quality and naturalness of tea. They pour pesticides and different chemicals while harvesting tea, destroying the power of natural grown tea.”



  1. Interviewer::  Chi? What does it mean? Most of us don’t really know what is means or what it is. Chinese culture has said that it is a source of “energy” that every life forms seems to give off. Is Chi strengthened through tea? Does good tea in turn give off good chi? ”

 

Dr. Wu: “Yes ”

 

  1. Interviewer:: “We always hear all the time that coffee is so bad for you. Now even Starbucks sales are slumping. More and more people are turning to tea. Why is tea so much better than coffee? Is it because of its natural source of anti-oxidants creating a strong protection against terminal illnesses such as cancer? Or is because of the benefiting factors such as stimulating the heart, making it healthier, and stronger while lowering high blood pressure and cholesterol levels?

 

Dr. Wu: “Tea is one of the healthiest beverages one can consume. It’s resulting factors make it even more attractive.” 

 

  1. Interviewer:: “How much tea is a safe amount to drink and stay healthy? Is there even a limit or does tea benefit its consumer more as they drink it?”

 

Dr. Wu: “The more tea that is consumed, the more beneficial it is to the health or the consumer. There is no limit to how much tea anyone should drink, the more the healthier. Of course you should always consult your physician”

 

  1. Interviewer:: “Many of the people out there are dying to know, what is the healing secret to your Phoenix Mountain tea?”

Dr Wu “Our tea is completely wild and hand picked from Phoenix Mountain. (desrcibes Phoenix Mountain) The result of drinking this wild tea is really amazing energy, and a sense of well being. Each cup tastes so good and is healing the body.

Interviewer:: “Yes the taste it amazingly refreshing and has many different wonderful aftertaste that lingers on your tongue.

(show us sipping cups of the tea)

Dr Wu: (Explains why it is healing)

 

 

Interview with Samantha Sullivan and Dr. Ming Wu in My WestHartfordLife.com by Hartford Magazine

Doctor's practice promotes balance of body and mind, herbal medicine
 
Wednesday - June 01, 2011 | Author: Samantha Sullivan | Photography by Samantha Sullivan, Erik Harris

 

 

A man became ill and met with an emergency doctor in Chinatown, Boston for assistance, leaving hastily when the doctor recommended surgery. Having grown up in the countryside of China, he searched for an herbalist who could tell him the perfect herbal remedy, the name of which he had forgotten and no one in the U.S. knew.

The man found who he was looking for when a friend recommended he see Dr. Ming Wu, a Chinese herbalist and medicinal doctor. Wu told him to purchase a specific herb, make it into a tea and drink it. The man did so, and two hours later, his pain was relieved. In the two years since, he has remained symptom-free.

Now in West Hartford, Wu hopes to implement the same techniques for patients at his new office at 45 South Main Street.

Also a native of the Chinese countryside, having grown up in Zuang Don, Wu watched two generations of his family before him – his grandparents and father – practice medicine with a focus on herbal remedies. Herbalist medicine was traditionally taught within families, passed down through generations, but a 3- to 5-year school was also established.

Since Wu was about 6 years old, he watched his father treat patients with herbal medicines. “People came to see him, and they got better,” he said. “It made me happy, made them happy and made my father happy. I wanted to continue that.”

And he has. Wu has been teaching his daughter Lisa, 17, and son Yimin, 4, the practice for years. “They don’t need to do it, but I still teach them to carry it on.”

The doctor explained that while the old traditions remain in the Chinese countrysides, more Westernized areas in the country “lost [the] common sense, tradition, lifestyle” that used to be practiced primarily.

“The quality of life is not as good [in the less modernized areas]. It’s a different world. But they carry out the tradition and work as a team.”

That teamwork refers to the relationship between patient and doctor, which is about 70 percent to 30 percent respectively. Wu explained that while the doctor shows the patient the way to healing, it is up to him or her to continue on the path and to take care of their bodies and minds.

In Wu’s practice, there are many techniques used to treat pain and illnesses, all based on the teachings of the Chinese philosophy of Taoism. The doctor focuses on the “electricity of the body,” which he said runs through us like electricity to a light bulb. Certain points of the body act as light switches; when pressure and massaging touch is applied, those points send a signal to corresponding areas of the body where pain and illness take root, allowing for relief and healing.

“The body is in a state of confusion,” Wu said. “When you open those points up, the body’s not confused anymore.”

Wu has come across opposition during his career, to which he says that people need to step back and view the situation from a different angle. “All our lives we see things from one angle,” so when someone comes in with a different take, Wu said people often act negatively and dispute that person’s opinion. “But if you move to the center, you can see the situation from all angles. Then you’re free.”

After opening two locations in Massachusetts, one in Maynard and one in Cambridge, Wu was recruited to work with the Hartford Family Institute, where he practiced medicine for 10 years. When he finally decided he wanted more space for his expanding classes, he explored a few office buildings in the area before coming across the space on South Main Street, which is within walking distance to his apartment in town.

In addition to herbal and pressure-point methods, Wu’s practice offers Qi Gong classes, which focus on meditation and motion; Tai Chi classes that focus on motion and serve as a preventive measure to balance the body and mind; kids’ Kung Fu classes every Sunday with eight-time gold medalist Master Wang Anlin; and Tong Ren, a healing class similar to reiki.

Wu explained that in order for these techniques to have an effect, patients must balance themselves and focus less on their external goals and more on what is inside. “If the mindset isn’t open, nothing will help.”

Wu’s West Hartford office is open three days a week, Saturdays through Mondays, with varying times depending on the class.

 

http://www.mywesthartfordlife.com/images/1px.gif

 

Master Anlin Wang

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Wang Anlin (1964/-) , the third generation of the top master of Wensheng Quan and The International Kung fu Master ( awarded by The International Kung fu Federation, has taken posts of Standing Director of The Chinese Wushu Association, Counselor of the Column of Chinese Wushu of Shandong TV Station, and Secretary General of Jining Wushu Association in Shandong. He not only inherited and developed the merits of Wensheng Quan, but also popularized Wensheng Quan to its historic peak. Since 1996, he has been individually awarded gold prizes five times at the "International Wushu Championship" and was awarded the honor of International Kung Fu Master. He also led the Wushu delegation to obtain the group award frequently. The continued success of Wensheng Quan has made fans from around the world appreciate its supernatural Kung fu and charm. Wensheng Quan has become very popular overseas, where Mr. Wang has taught extensively. The media in Italy, Spain, Argentina and other countries have reported news entrusted by The Shandong Center for Wushu Popularization. 

 
In terms of combat, Wensheng Quan focuses on developing predominance through concentration, and winning through favorable combat. While balancing the struggle to actively attack and focusing on the actual situation personally, one shifts between immobility and mobility with ease. The Toutang Mujia in Wensheng Quan has only 32 forms and includes the Quan philosophy and the essence of combat. The exercises in Wensheng Quan are not difficult or strenuous. On the contrary, they are extended and composed. Wensheng Quan is for all people, young or old, male of female, strong or weak. When practiced, it results in the internal change of the human body and improves the constitution. It heals disease and allows the young and healthy to become even stronger, the middle aged to improve physique and shape, and the old to delay aging and remain healthy.
 
Because most students of Wensheng Quan have a long life span, there is a saying that the elder of 80, who still practices the form will live well, even into their 90's and beyond. One example is Song Chuanping, one generation of the top masters of Wensheng Quan . Song Chuanping still played at The National Convention  of Wushu Play & Communication at the advanced age of 94 and in 1986 was awarded the Grand Lion Award. He died at the age of 104. Because Wensheng Quan can make the weak strong and the strong benevolent and the benevolent live longer, it is called the "Long-life Quan."
 
 
 

Meditation for before bed time

 Meditation for Health, Longevity and Success
10 Minutes a day, before bed
Done in the Wu stand, with arms relaxed at side or holding the ball.
Chant: Zheng Song Jin Kong
When done chanting, then:
Focus on what you want
Then, repeat each sentence 3-9 times until you can feel it and then move on to the next one:
“Tranquility of mind makes me healthy and long lived”
“Smiling keeps me always young”
“I am air”
“I am light”
“I am water flow”
Explanation:
Focusing on what you want is very simple and empowering. What you want is the way you go. When we focus on what we don’t want, we end up spending our lifetime doing and thinking about what we don’t want, instead of living what we want. What you want is very simple. Focus on what you want.
Stilling the mind generates a tranquil feeling in the body, making room for good health, which insures a long life.
Smiling on the inside is different from smiling with just your face. Smiling on the inside is smiling on a cellular level. It makes you feel young when all your cells are happy.
As you say the words “I am air”, “I am light” and lastly “I am water flow”, you will notice that you begin to feel these words. As you finish up you may see a bubbling stream as it flows through you.
 

Mila - The Miracle Seed

Ancient Aztec Seed

Salvia hispanica L., more commonly known as “chia”, was virtually lost for 500 years.  This once prominent Aztec agricultural crop and dietary mainstay was pushed into obscurity when Spanlards conquered the ancient Aztec civilization.  If not for a few Aztecs, who fled into the hills and cultivated the seed for their personal use,  chia would have been lost forever.  Years of research had been done to determine how to dramatically increase this seed’s potency, effectiveness, and bioavailability via timing of planting and harvesting, farming in different climates, and harvesting techniques.  At each stage the seed was improved until we achieved what we have today.  Chia’s resurgence into the modern 21st century marketplace could potentially alleviate the health concerns of millions.

Mila Nutrition

Omega-3 Fatty Acids  Mila may contain the highest amount of omega 3s in the plant world.  In the 1970s and 80s, the “fat-free” diet craze took all fats out of our diet, including the good ones.  Now we know the impact that healthy fats have on our general well-being.  The alpha linolenic fatty acid (ALA) found in Mila is known as the only essential omega-3 fatty acid which must be consumed because the body cannot manufacture it.  The fatty acids in Mila are a near perfect balance, plus there is no cholesterol.

Protein   Protein is found throughout the body in hair, nails, outer layers of skin, muscle tissue, the inner structure of bones, and red blood cells.  Protein is used by the body to perform many functions In the body including building and repairing body tissues, hormone production and carrying nutrients throughout the body.  Mila is a great source of protein and contains both essential and non-essential amino acids.

Fiber  A number of studies have found that a high intake of total fiber contributes to a healthy heart and circulatory system.  High-fiber diets may also modulate blood sugar levels.  Since fiber is filling and has very few calories, high-fiber foods may also help with weight loss.

Antioxidants & Phytonutrients   These two components have recently been recognized as being important to human  health, but are not necessary for life.  Of interest is the fact that phytonutrients may act as antioxidants, but not all phytonutrients are antioxidants.  Antioxidants in foods can be divided into two main groups or categories, with each having similar, as well as different, benefits in terms of human health.  The two groups are Vitamins and Minerals and Phenolic Compounds.

 

Lifemax Story

Welcome to Lifemax…  We all want to live a healthy, long and vibrant life.  Unfortunately, for many countries around the world, life spans are decreasing rather than increasing.  The experts agree that the changes to the traditional western diet are largely to blame.  The negative effects of high fructose corn syrup, sugar, salt, fast food, saturated fats and lack of exercise have brought society to its knees.

More drugs will not cure this decline.  We need to provide the body with the nutrition that it has lost.  With the introduction of Mila, we are making a bold step forward in helping the body to heal itself by providing the essential nutrition that it needs to be healthy.

Retail Order, please click here

 

Interested in a discount on product purchases?

Enroll as Lifemax Preferred Customer

 

Mila for Weight Loss

MILA      A Super food for super weight loss!

"He, who does not know food, cannot understand the disease of man. Let your food be your medicine and your medicine be your food" - Hippocrates of Cos, father of medicine, ca. 370 BC.

Mila has the highest and safest combination of omega-3 fatty acids, proteins, antioxidants, fiber and phytonutrients of any source on the planet.  It is non-GMO (Genetically Modified Organism) and pesticide-free.

Welcome to a Healthier Way to Lose Weight

Hippocrates once said, “The natural healing force within each one of you is the greatest force in getting well.”  Ignite the healing force with Mila and embark on a journey toward better health.

Throughout the world, health-conscious consumers have been taking 1-2 scoops of Mila per day for its  heart, bone, prostate, breast, and gastro-intestinal support.  With its supreme biological properties, Mila is an unparalleled tool for anti-aging, prenatal care, and mental health, too.

And now, Mila’s proven weight loss benefits present a NEW reason to enjoy Mila!  Preliminary results from several recently conducted studies have begun to research the dramatic weight loss associated with Mila to determine how to most efficiently utilize this nature-grown and Lifemax-perfected superfood.

The Mila Weight Loss Plan

BREAKFAST & DINNER:  MILA Smoothie

8-10oz                   sugar-free Almonds milk 

4 oz                        blue berries

2oz                         strawberries

1                              Medium-size banana or favorite fruit

1 ½ -2                    Scoops Mila

1 tsp                       Goji Berries

LUNCH

1                              Scoop Mila (30 minutes before your meal)

1                              Lean (organic) piece of grilled or baked chicken breast or white fish without skin (e.g. cod, flounder, or sea bass)

1                              Large handful of leafy green veggies (e.g. cabbage, broccoli, kale, collard greens, peppers, okra, zucchini, snow peas, asparagus, etc.)

 

SNACKS:  (Suggested for 75-150 calories 2-3 times per day)

1                              Egg

3                              Dates 

15                           Raw almonds

1                              Large handful of vegetables

1                              Small apple or orange

Weight Loss Recommendations

While we recommend a Mila Smoothie for breakfast and dinner, feel free to mix and match your meals!  Any two meals of your choice, per day, should be replaced with a Mila Smoothie with your third meal consisting of the healthy portions listed above as lunch.

It is recommended to avoid animal meat protein for at least the first week to give your intestines an opportunity to detox more easily.  In addition, it is best to avoid any chemical additives or flavorings.  Some healthy condiment alternatives are fresh herbs, garlic, onions, peppers, celery and salsa.  Lemons and limes, oil and vinegar make great salad dressings.

Place your order please click here

Now is the time to enter a Holistic career

 

 Now is the time to enter a Holistic career

 
by: Kandy Williams
 
According to the World Health Organization’s analysis of the world’s health systems, the United States health system spends a higher portion of its gross domestic product than any other country (16 percent) or an equivalent of $7290 per person, yet ranks 37 out of 191 countries according to its performance. The U.S. ranked among the bottom of industrialized countries on healthy life expectancy at age 60. This indicates that Americans spend more years lived in poor health resulting from chronic illness or disability. 

According to the CDC, chronic diseases (such as cardiovascular, cancer and diabetes) are among the most prevalent, costly and preventable of all health problems. Seven of every ten Americans (or 1.7 million people) who die each year, die of a chronic disease. The prolonged illness and disability that arise with chronic diseases such as diabetes and arthritis results in pain and suffering and a decreased quality of life for more than one in ten Americans (25 million people).

It appears that Americans are turning to alternative forms of treatment because they are realizing that healthcare in the United States is reasonably effective at fighting disease but not preventing disease in the first place. Degenerative and chronic conditions are occurring at an alarming rate. In 2005, 133 million people or almost half of all Americans lived with at least one chronic condition. The costs associated with the medical care of people with chronic diseases accounts for more than 75 percent of the nation’s $2 trillion in medical care costs.

When it comes to healthcare, we are reactive instead of proactive. We want to know how to feel better once we have misused our bodies to the point of illness. Seventy percent of all doctor visits are lifestyle related. For example, obesity is becoming an epidemic in this country. More than 25 percent of Americans are now obese, compared with 18.3 percent in 1998, according to a study published in the journal Health Affairs. Obesity leads to many serious health conditions such as diabetes, joint and muscle pain and some forms of cancer. As a society, we are not educated in prevention, and it is taking its toll on our health.

There is some hope that Americans are becoming increasingly interested in preventing disease. The U.S. Centers for Disease Control and Prevention sent out a survey to 23,000 adults nationwide in 2007. What they found was that Americans spend $34 billion annually on alternative medicine. Approximately one-third of adults use alternative medicine. That includes a wide range of services from meditation and yoga to dietary supplements. Alternative medicine now accounts for more than 11 percent of out-of-pocket spending on healthcare in the U.S. The report concludes that 38 million adults visited alternative medicine practitioners in 2007. People spent an estimated $27 billion in 1997.

Clearly, there is a market out there for alternative medicine. Not only in the United States, but all over the world, people turn to holistic medicine. The World Health Organization estimates that between 65 to 80 percent of the world’s population (approximately 3 billion people), rely on holistic medicine as their primary form of health care.

Naturopathic doctors are recognized as licensed health care providers in 15 states. Almost three-quarters of U.S. medical schools offer elective courses in natural and alternative medicine or include it in required courses. The Association of Accredited Naturopathic Medical Colleges defines naturopathy as a do-no-harm holistic approach to medicine that
“combines many methodologies, such as acupuncture, massage, chiropractic adjustment, homeopathy and herbal cures, along with sensible concepts such as good nutrition, exercise and relaxation techniques.”

As people become increasingly aware that their entire lifestyle affects their health, the industry for holistic practitioners is going to explode. According to the Bureau of Labor Statistics, individuals with natural health degrees can anticipate growing job prospects. They project that the employment rate in alternative medicine will grow around 42 percent between 2004 and 2014. According to Forbes Magazine, as massage therapy becomes accepted by more insurance companies, the massage therapy market is expected to see 20 percent growth through 2016, as cited by the Bureau of Labor Statistics. There will be 24,000 health care professionals, including physicians, trained in oriental medicine by 2010 and the number of chiropractors will nearly double from 55,000 to 103,000.

Now is the time to enter a holistic career. Whatever the motivation, whether it be a desire to help people or a desire to enter a growing and exciting field, holistic practitioners are going to be poised to help the growing number of people who want to take better care of themselves and their health.


Holistic healthcare practices include


Acupuncture
Ayurvedic medicine
Bio-feedback
Chelation therapy
Chiropractic
Essential oils
Guided imagery
Herbology/herbal remedies
Homepathy
Hydrotherapy
Hypnosis/self-hypnosis
Iridology
Massage
Meditation/visualization
Mind/body/spirit healing
Movement and exercise therapy
Naturopathy
Nutrition
Osteopathy
Reiki/energy medicine
Relaxation response
Reflexology
Therapeutic touch
Traditional Chinese medicine (TCM)

Our Healing Philosophy

Every patient is looking for a good healer. Even the healthy ones are too. But few realize a healer can do only so much for them. Yes, herbs, pills, surgery, acupuncture… these all help. Sometimes they bring miracles. However, they are considered the lowest level of healing.

There is a healer in every one of us. Dr. Wu and I call this type of healing the Tai Chi healing. Tai Chi is not just a mere collection of slow movements. It helps the body to be relaxed and grounded, but more importantly it nurtures the mind-body connection. It helps us to realize what inherent weakness each one of us has in the body, and ultimately leads to life style changes that heal and prevent disease. Regardless of what the patient practices - Yoga, Tai Chi or any of the exercises that promote this awareness and bring positive changes - they belong to this category of healing. It is always at work to bring balance in ever-changing physical environment, having a far greater impact on our lives than an occasional visit to a doctor. Nevertheless, it is only a step higher than the first level.

The highest level of healing comes from “God”. In the ancient classics it says, “respect the sky (God, Universe, Tao…), and love the people.” Every major religion teaches us to be in peace with one another and follow the good way of life. You may have heard of legends where good people had been saved from deadly disease by the mercy of the gods. Truth is that this type of healing still exists. Most healers have seen miracles in their practices and whether they admit it or not, there is more than just their skills that are helping the patients. Be in harmony with your neighbors. Learn to walk on the right path of life. And I hope that every one of us experience the Greater Power healing even the “incurable” disease. I wish you the very best in your healing journey.

Q&A about Dr. Wu & Wu Healing Center

1.          什麼是自然療法(比如:Wu Healing的治療功能,服務專案,服務物件及 服務宗旨)

自然療法是應用與人類生活有直接關系的物質與方法,如食物、空氣、水、陽光、體操、睡眠、休息以及有益健康的精神因素,如希望、信仰等來保持和恢復健康的一種科學藝術。自然療法的服務項目有:

1) 食物療法

2) 無為太極養生法

3) 草药療法

4) 靈氣療法

5) 順勢療法

6) 針炙療法

7) 推拿按摩療法

8) 心理資詢及生活方式的調整

9) 銅人療法

 

2.      自然療法與西醫療法的區別

自然療法主要調整人體人生電信息系統,采用整體觀、辨証論治以治本。

西醫療法主要調整機械系統、生化系統, 采用對症治療以治標。

 

3.      自然療法與其它在美國註冊的中醫診所的治療有什麼獨到之處

Wu Healing 中心治療特色是中西自然療法相結合, 引進了西方的生物科技自然療法 – 氧化還原信號分子, 配合中醫辨証, 飲食療法和草药療法幇助助晚期癌症患者恢復人體免疫信息系統。對患者治愈後進行長期培訓,練習太極拳、氣功等養生法以練習體會《道德經》、《庄子》、《黃帝內經》的智慧,從根本上去解除生活中的長期壓力,回歸自然之道。

 

4.      Dr. Wu為什麼在美國創建了Wu Healing中心?您希望達到的目標是什麼?您對西醫的治療有何評價(正/反二方面)?

美國波士頓這裏擁有世界最先進的科學研究基地,中西文化精英。我在這裏創建了Wu Healing中心是為了更好的完善自我, 中西自然結合, 培訓人材。

我們希望在美國培訓100 名無為太極拳輔導員以美國為基地, 面向世界各地區傳播道家養生之道及太極文化,更好地提高人們的生活質量。

西醫的特點是側重線性分解剖析, 以研究體內組織結構, 機械系統和生化系統,其優勢是診断技術進步,  應用於急診搶救及手術治療。對於大多數急症的搶救需要西醫來診治。

西醫的缺點是過度地在病人身上做破壞性的檢查;以CT掃描、放射性X光照片、腸鏡等體檢, 這些體檢只是診断的手段而不是防病的方法, 據美國統計每1000人腸鏡檢查時有一人死亡於腸鏡檢查, 你的醫生只是建議每年或五年做腸檢, 你有必要冒着生命的危險經常做這些破壞性的檢查嗎?

西醫另一方面是治療葯物副作用大, 據美國醫學雜誌報導, 美國每年因正常治療造成死亡人數十萬六仟人。

 

5.      Dr. Wu在中醫領域的絕對優勢及權威性體現在哪些方面?

Dr. Wu 在中醫領域的絕對優勢及權威性 : 對癌症的病因病機有獨特解。

癌症的致病主要內因為人體生物電信號傳遽通路阻塞;外因是社會群體受到整體的過度恐懼宣傳廣告和過多的食物化學添加劑進入體內, 破壞人體的生態平衡, 外因通過內因起作用。由於癌症的病因是外因和內因多於二個以上的復合病因造成的全身性疾病。因此, 采用中西結合的综合配方1+2=3 提高了有效率。

 

6.      Dr. Wu多次提到《黃帝內徑》及《道德經》,請問這二部作品的精髓 (要點)是什麼?它們與您的自然療法有什麼密切關係?

《黃帝內徑》的主要思想來自道家思想,也是中醫最早的一部經典, 是中醫學的基礎理論, 它是人類醫學史現存最完整最古老的一部預防醫學專著。Wu Healing自然療法的理法都源自《黃帝內徑》的三十年研究。

《道德經》是道家專著, 曆代成功的領導都運用《道德經》之智慧領導國家走向國泰民安, 中醫學的基礎理論及治療特色都來源於《道德經》, 真正的中醫能運用整體觀和辨症論治, 達到得心應手地運用於臨床者都先悟通《道德經》的智慧, 達到回歸自然之道境界。Wu Healing治療癌症方法之一是輔導患者每天自讀《道德經》第一、二章。

Qi Gong Story from Emerson Hospital Integrative Health & Wellness Center

This article is provided by Healthworks Magazine – Emerson Hospital, Autumn 2011

Health benefits for mother and son
Lincoln residents combine tai chi, qi gong and yoga
Eleanor Fitzgerald had a long-standing interest in tai chi; once she retired, she decided to take
a class. She says she’s benefited from the ancient Chinese practice, which promotes balance
and overall strength through graceful movement. “I’m 72, so I do stiffen up,” says the Lincoln
resident. “I need to keep moving.”
She’s made a healthy habit of it at Emerson’s tai chi and qi gong classes, which are taught
by Ming Wu, PhD. Qi gong combines physical postures with breathing techniques to reduce
stress, build stamina and increase vitality. She also takes a weekly yoga class.
“I feel better after each of the classes,” says Mrs. Fitzgerald. In addition to helping keep her
weight down and deal better with stress, the increased physical activity has produced another
important health benefit. “I had been diagnosed with osteoporosis, but after a few years of tai
chi, my bone density is back to normal.”
Her son, Ian, joined the tai chi class in 2006 and, since then, the qi gong and yoga classes. He
suffers from seizures due to a brain tumor but has fewer now, mainly because he is controlling
his stress. “Stress can trigger a seizure episode,” he explains. “The combination of tai chi,
qi gong and yoga is very calming and helps me ground out stress. I’m also getting exercise.
“I feel better overall, so the classes are very helpful,” says Mr. Fitzgerald, who practices tai chi
regularly at home. “The teachers at Emerson are high quality. I have to thank my mom for
getting me connected with tai chi.”

 For more information about the classes in Emerson Hospital,  Please click here

Recipe

1) Dumpling

Sukini 8oz
Oyster mushroom 8oz
Coconut oil 4 tsp
Sea salt 1 tsp
Cilantro 1oz

 
2) Stir-fry Steam Chinese Broccoli 
Sea salt 1 tsp
Coconut oil 1 tsp

 
3) Rice Dumpling
Rice flour 1 lb
Yam Starch 1 lb
Mila (Chia) 13g

 
4) Soup
Woodear mushroom 4oz
Oyster mushroom 4oz
Coconut Oil 1 tsp
Mila (Chia) 13g

Severe Eczema

My Mila Miracle Story
My name is Susan Ahern and my story begins about a year and a half ago.
I started with itching around my ears, which was diagnosed as “cradle cap” and I was
given a medication. From there, it traveled to my back at which time I decided to go to a
Dermatologist. This person who barely even looked at me told me that it was just a rash
and gave me some sort of horrible cream mediation that did not work. After several
months of tests including biopsies for allergies and blood work and again horrible
creams, I was diagnosed with Eczema. Well, at this point, I started to loose my hair and
the Eczema had started to spread to my entire body. I became very depressed and was
prescribed an anti-depressant. I began seeing another Dermatologist who started me on
Photo Light Treatments which did give me a little bit of relief through out my body but, I
was still loosing my hair. After an unbelievable amount of money, home remedies and
medications, I decided as a last resort to start taking The Mila Seed. Several months had
gone by and my hairdresser started to see hair grow back where my Dermatologist said
would never happen!!!!
Well, it is now a year and I can tell you that I have so much hair on my head and am free
of Eczema!!! I feel that this “MIRACLE SEED MILA” has totally turned my life around
and I am no longer on an anti-depressant.
I thank god that this product was out there for me!!!!!! It turned my life around!! And
thank you to the distributor, Michele Vinson, who introduced me to Mila and encouraged
me to use it
THANK YOU MIRACLE SEED!!!
Sue Ahern
Farmington, CT
6/15/2010

TCM Theory - The Eight Principles


TCM Theory

The Eight Principles

DIFFERENTIATION OF SYNDROMES

Identification of a syndrome entails making further analysis and synthesis of the clinical data obtained by applying the four diagnostic methods in order to determine the stage to which the disease had developed its location, and the degree of opposing force between the body resistance and the pathogenic factors. Thus it can be seen that identification is made not form a simple lost of symptoms and signs but from a reflection of the pathogenesis of the disease. Correct differentiation is requisite to applying correct therapeutic methods and attaining the anticipated clinical results.

There are a number of methods for differentiating syndromes of which three are introduced here briefly:

1.Differentiation of syndromes according to eight principles.

2.Differentiation of syndromes according to the theory of zang-fu.

3.Differentiation of syndromes according to the theory of channels and collaterals.

Each of these three lays stress on a particular aspect, at the same time connecting with and supplementing one another. Differentiation of syndromes as also mentioned in preceding chapters on etiology and methods of diagnosis should be taken into consideration in clinical work.

  • DIFFERENTIATION OF SYNDROMES ACCORDING TO
  • EIGHT PRINCIPLES

  • The eight principles in differentiation of syndromes are yin and yang, exterior and interior, cold and heat, xu (deficiency) and shi (excess). This method is widely applicable clinically. Diversified as clinical manifestations and pathological changes may be, application of this method makes it possible to grasp the key link and solve the complicated problems systematically. The qualifiers exterior and interior relate to the depth of the disease, cold and heat to its mature, xu (deficiency) and shi (excess) to the opposing force in the struggle between the anti-pathogenic and pathogenic factors, and yin and yang relate to the categories of the disease. Yin and yang are the chief principles among the eight. All the exterior syndromes, beat syndromes and syndromes of the shi (excess) type fall into the category of yang, While all the interior syndromes, cold syndromes and syndromes of the xu (deficiency) type fall into the category of yin. There may exist clinically among the syndromes those of exterior and cold, and interior and heat, which classify in the yin and yang complex. Below is given a brief description of the main clinical symptoms and signs on which differentiation of syndromes by the eight principles is based.

     

    1.Exterior and interior

    Exterior and interior form two principles relating to the depth of the diseased area and generalizing the direction of the development of the disease. Exterior syndromes refer to diseases resulting from invasion of the superficial portion of the body by exogenous pathogenic factors and are marked by sudden onset with short duration. Chief manifestations are intolerance to cold (or wind), fever, headache, nasal obstruction and superficial pulse. Interior syndromes may result from transmission of exogenous pathogenic factors to the interior if these are not eliminated in time, or they may be caused by direct attack on the zang-fu organs by exogenous pathogenic factors. Dysfunction of the zang-fu organs is also among the causes of interior syndromes. Generally speaking, the main sign in identifying exterior and interior syndromes is fever accompanied by intolerance to cold (or wind) in the former, while in the latter fever is not accompanied by intolerance to cold (or wind). Both exterior and interior syndromes may be complicated by cold, heat, xu (deficiency), or shi (excess), and their clinical manifestations vary. Care should be taken to distinguish between them.

    Exterior syndromes are usually mild and superficial as they are located on the superficial portion of the body and are the early stage of exogenous diseases. Interior syndromes are mostly severe and deep, as the pathogenic factors are in the interior of the body, damaging the zang-fu organs.

    Differentiation of cold, heart, xu (deficiency) and

    shi (excess) in exterior and interior syndromes.


    Exterior Interior Syndrome

    Cold

    Fever, chills, no sweat,

    Superficial and forceful pulse,

    Thin white tongue coating, etc.

    Chill, cold limbs, pallor, absence of thirst, loose stools, clear profuse urine, deep and slow pulse, pale tongue, etc.

    Heat

    Fever with intolerance to wind, there may be sweating, a little thirst, superficial and rapid pulse, thin yellow tongue coating, etc. High fever, thirst, irritability and restlessness, flushed face, red eyes, constipation deep yellow scanty urine, rapid pulse of the shi type, red tongue with white coating etc.
    Xu (Deficiency) Sweating, intolerance to wind, superficial and slow pulse, etc. Feeble breathing, apathy, general lassitude, palpitation, dizziness, deep pulse of the xu type, flabby and pale tongue with white coating, etc.

    Shi

    (Excess)

    No sweat, general aching, superficial and forceful pulse, white-coated tongue, etc. Coarse breathing, sonorous voice, irritability fullness of the chest, abdominal distention, constipation, deep pulse of the shi type, rough tongue with thick coating, etc.

    2.Cold and heat

    Cold and heat relate to two different natures of disease. Diseases caused by pathogenic heat, summer heat or dryness is mostly heat syndromes, and those caused by pathogenic cold are mostly cold syndromes. But the latter may turn into the former. Moreover, xu (deficiency) of yin or yang may respectively lead to heat or cold syndromes of the xu type. These should be distinguished from those of the shi type. Clinical manifestations of heat and cold syndromes of the xu type are to be discussed later.

    Distinguishing between a cold and a heat syndrome is not difficult, as the two are opposites in nature and have markedly different manifestations.

    Differentiation of cold and heat syndromes of the shi type.


     

    Cold syndrome of the

    shi type
     

    Heat syndrome of the

    shi type
    Chills, cold limbs. Absence of thirst, pallor, excessive sputum, asthmatic breathing. Abdominal pain aggravated by pressure, loose stools, clear urine of increased volume, etc.  

    Continuous high fever, thirst, flushed face, red eyes, fullness and distending pain in the abdomen aggravated by pressure, unconsciousness, delirium, constipation, concentrated urine, etc.

    Deep slow pulse of the shi type.  

    Rapid pulse of the

    shi type.
    Pale tongue with white or thick sticky coating.  

    Red if deep red tongue with dry yellow coating.

     


    3. Xu (deficiency) and shi (excess)

    Xu

    (deficiency) and shi (excess)_ are two principles used to analyze and generalize the opposing force of the anti-pathogenic and pathogenic factors during the course of the disease. Syndromes of the xu (deficiency) type refer to those diseases in which the function of the human body is weak. The anti-pathogenic factor insufficient and the co-ordination of yin and yang impaired, while the influence if the pathogenic factor has already become inconspicuous. Syndromes of the shi (excess) type refer to those diseases in which the body function is not to the point of impairment and the anti-pathogenic factor is still of sufficient strength, while the pathogenic factor is hyperactive and severe struggle proceeds between the anti-pathogenic and pathogenic factors. If the anti-pathogenic factor is weak and fails to contend with the pathogenic factor, there will result a disease complicated between xu (deficiency) and shi (excess). Syndromes of the xu (deficiency) type should be treated by the reinforcing method, and those of the shi (excess) type by the reducing method. If xu and shi contend, both reinforcing and reducing methods should be applied.

    Syndromes of the shi (excess) type and of heat mature often intermingle, and a syndrome of the xu (deficiency) type often mingles with that if the cold nature. That is to say, heat syndrome is usually of the shi type and cold syndrome generally relates to the xu type.

    The main feature of syndromes of yang xu (deficiency of yang) i.e., cold syndromes of the xu (deficiency) type, and syndromes of yin xu (deficiency of yin) i.e., heat syndromes of the xu (deficiency) type are listed below.

    Differentiation of syndromes of the xu (deficiency)

    and shi (excess) types.


    Syndromes of the

    xu (deficiency) type
    Syndromes of the shi (excess) type
    Long-standing disease, listlessness, pallor, apathy, lying with the body curled up, feeble breathing, palpitation, shortness of breath, tinnitus, blurring of vision, insomnia, poor memory spontaneous sweating, night sweating, nocturnal emission, enuresis, pain relieved by pressure, loose stools, clear urine increased in volume, etc. Recent disease, elation, red face, restlessness, sonorous voice coarse breathing, fullness and distension in the chest and abdomen, abdominal pain aggravated by pressure, constipation or tenesmus, painful of difficult urination, et
    Thready pulse of the xu type  

    Pulse of the

    shi type
    Pale tongue with thin coating.  

    Red tongue with thick coating.

     

     


    Differentiation of syndromes of yang xu and syndromes of yin xu


    Syndromes of yin xu

    (Cold syndromes of the

    xu type)
    Syndromes of yang xu

    (Heat syndromes of the cu type)

    Chills, cold limbs, sallow complexion, absence of thirst, listlessness, lassitude, spontaneous sweating, loose stools, clear urine in large amount, etc. Afternoon fever, flush, dry mouth and throat, insomnia with mental restlessness, feverish sensation in palms and soled, night sweating, constipation, concentrated urine, etc.
    Deep slow pulse of the xu type. Tread rapid pulse of the xu type.
    Pale tongue with white coating Red tongue with little coating.

    4. Yin and Yang

    As has been mentioned above, yin and yang are two general principles used to generalize the categories of disease. They are also used to explain some of the pathological changes of the zang-fu organs and tissues, e.g. syndromes of yin xu, syndromes of yang xu, syndromes of collapse of yin, syndromes of collapse of yang, etc.

    So far as clinical manifestations are concerned, those characterized by hyperactivity, excitation, fidgeting and bright or red complexion come mostly within yang syndromes, while those characterized by hypo activity, inhibition, quiescence and sallow or pale complexion come mainly within the yin, These have been shown in the descriptions of the previous six principles. The following are the main features of syndromes of collapse of yin and those of collapse of yang.

     

    Syndrome of collapse of

    yin

    Syndrome of collapse of

    yang
     

    Sticky sweating, shortness of breath and rapid breathing, flushed face, thirst and preference of cold drinks, hot shin, warm hands and feet, dislike of heat, restlessness.

     

    Profuse cold sweating, feeble breathing, pallor, preference for hot drinks, cool shin, cold limbs, dislike of cold, listlessness.

    Thread rapid pulse of the xu type.  

    Pulse of the

    xu type, thread and fading.
    Red tongue with little saliva. Pale and moist tongue.

    Tai Chi Long Form sequence

     

    Poses, movements & transitions (*) in order, by name(s) – plus comments
    (Note: the “|” is used to distinguish between different variations in name for a single pose or movement)
     
    • Wu Stance | Preparation. – stand with arms hanging loose by sides, feet shoulder width apart
    • Begin | Raise and lower hands.
    • * Bring left arm straight out to side and bent forward at elbow, right arm forward and left at elbow, palms down, shoulder high.
    • * Turn right and Holding a ball at right. (Bring left hand down under right, palm up).
    • Pung left | Ward Off left.
    • * Holding a ball at left.
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left, and back to “holding a baby” left and “holding a tea bag” right.
    • Single Whip to left.
    • Raise Hands. – (mirror/ opposite of “play guitar”)
    • Shoulder Stroke.
    • White Crane Spreads Its Wings.
    • Brush Left Knee & Right Palm Strike (push).
    • Play the Pi Pa | Play Guitar.
    • Brush Left Knee & Right Palm Strike (push).
    • Brush Right Knee & Left Palm Strike (push).
    • Brush Left Knee & Right Palm Strike (push).
    • Play the Pi Pa | Play Guitar.
    • Brush Left Knee & Right Palm Strike (push).
    • Step Forward, Parry & Punch | Step Forward, Deflect, Parry & Punch.
    • Apparent Withdraw & Push | Retreat & Push.
    • * Turn right and spread arms wide.
    • Cross Hands | Close.
    • Embrace the Tiger.
    • Carry Tiger to the Mountain | Brush Right Knee & Left Palm Strike (push). – (stepping back to corner with right foot)
    • Return to the Mountain | Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left, and back to both hands in front of right shoulder.
    • * Step with left and Circle Push (arms form a circle at shoulder height instead of straight out).
    • Fist Under Elbow | Hide Fist Under Elbow. (Step out/back right and bring right fist under slightly bent left elbow, left palm up and out in front of shoulder).
    • Repulse Monkey | Step Back & Repulse Monkey – right.
    • Repulse Monkey | Step Back & Repulse Monkey – left.
    • Repulse Monkey | Step Back & Repulse Monkey – right.
    • * Holding a ball at left.
    • Diagonal Slant Flying. (right hand spreads up in front, left brush down to hip).
    • Raise Hands. (left hand comes up by right elbow).
    • Shoulder Stroke. (drop right hand to hip, then step forward with right, arms still, finish at end of step by bringing right arm up in a “Pung”/ ward off and left brush down to hip).
    • White Crane Spreads Its Wings. -Turning left. (Keeping weight on right leg, left foot toe down to floor, bring right hand up with palm back in front of shoulder and reaching up, then sweep in front of shoulder down to hip and out to side and bring left hand up in front of right shoulder, palm down, elbow in front of left shoulder).
    • Brush Left Knee & Right Palm Strike (push).
    • Needle At Sea Bottom | Take Needle Off Sea Floor.
    • Fan Through the Back | Fan Fist Through the Back.
    • Turn, Chop With Fist | Sit Back, Circle Fist.
    • Step Forward, Parry & Punch | Step Forward, Deflect, Parry & Punch.
    • * Left hand press down (as in brush knee), right fist raises to face level in front of shoulder.
    • * Holding a ball at left. – (raise left hand and circle right palm to under left)
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left.
    • Single Whip to left.
    • Cloud Hands | Wave Hands Like Clouds. - (9 times)
    • Single Whip to left.
    • Pat on Horse | Sit Back & Pat Horse.
    • * Press left, circle right hand under left, and spread arms.
    • Kick With Right Toe.
    • * Press right, circle left hand under right, and spread arms.
    • Kick With Left Toe.
    • Turn & Kick With Left Sole. – (pivot around to left on right foot)
    • Brush Left Knee & Right Palm Strike (push).
    • Brush Right Knee & Left Palm Strike (push).
    • Brush Left Knee & Punch Downward | Step Up & Punch Downwards. - (with right fist from shoulder to waist level)
    • Fan Through the Back | Fan Fist Through the Back.
    • Turn, Chop With Fist | Sit Back, Circle Fist.
    • Step Forward, Parry & Punch | Step Forward, Deflect, Parry & Punch.
    • * Spread left arm up and right arm down. (Part Horse’s Mane left)
    • * Cross Hands | Close.
    • * Separate both arms up.
    • Kick with Right Sole.
    • * Push with both hands, then hold a ball at throat height with right hand over left.
    • Strike Tiger, Left Side | Turn Left & Strike Tiger.
    • * Open fists to hold a ball at throat height, left over right.
    • Strike Tiger, Right Side | Turn Right & Strike Tiger.
    • * Separate both arms.
    • Kick with Right Sole.
    • Box Ears With Fists | Strike Ears With Fists.
    • * Separate both arms.
    • Kick with Left Sole.
    • Pivot & Kick with Right Sole.
    • [Step,] Parry & Punch | [Step,] Deflect, Parry & Punch. – [step is right foot coming down to floor from kick]
    • Apparent Withdraw & Push | Retreat & Push.
    • * Turn right and spread arms wide.
    • Cross Hands | Close.
    • Embrace the Tiger.
    • Carry Tiger to the Mountain | Brush Right Knee & Left Palm Strike (push).
    • Return To the Mountain | Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning left.
    • Single Whip left.
    • Part Horse’s Mane. – right
    • Part Horse’s Mane. - left
    • Part Horse’s Mane. – right
    • * Holding a ball, starting at left, then shifting back to right.
    • Pung left | Ward Off left.
    • * Holding a ball at left.
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left.
    • Single Whip to left.
    • * Turn around right and step out right, simultaneously stroking left hand under right elbow up past hand at shoulder height.
    • Fair Lady’s Shuttle | Fair Lady Plays the Shuttle. – left (1st of “the 4 corners”)
    • * Holding ball left over right at shoulder height, pivot right around ¾ on left foot and step right.
    • Fair Lady’s Shuttle | Fair Lady Plays the Shuttle. – right (2nd)
    • * Holding ball right over left at shoulder height.
    • Fair Lady’s Shuttle | Fair Lady Plays the Shuttle. – left (3rd)
    • * Holding ball left over right pivot right around ¾ on left foot and step right.
    • Fair Lady’s Shuttle | Fair Lady Plays the Shuttle. – right (4th)
    • * Bring hands down to holding a ball at right hip.
    1. Pung left | Ward Off left.
    • * Holding a ball at left.
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left.
    • Single Whip to left.
    • Cloud Hands | Wave Hands Like Clouds. - (7 times, “split” version: top hand comes across with body while lower hand waits and wipes across after top has finished, instead of both hands moving together)
    • Single Whip to left.
    • Snake Creeps Down | White Snake Darts Tongue.
    • Golden Roster. – on left leg, bring right knee to right elbow
    • Golden Roster. – on right leg, bring left knee to left elbow
    • Repulse Monkey | Step Back & Repulse Monkey – right.
    • Repulse Monkey | Step Back & Repulse Monkey – left.
    • Repulse Monkey | Step Back & Repulse Monkey – right.
    • * Holding a ball at left.
    • Diagonal Slant Flying.
    • Raise Hands.
    • Shoulder Stroke.
    • White Crane Spreads Its Wings.
    • Brush Left Knee & Right Palm Strike (push).
    • Needle At Sea Bottom | Take Needle Off Sea Floor.
    • Fan Through the Back | Fan Fist Through the Back.
    • Turn, Chop With Fist | Sit Back, Circle Fist.
    • Step Forward, Parry & Punch | Step Forward, Deflect, Parry & Punch.
    • * Left hand press down (as in brush knee), right hand raises to face level in front of shoulder.
    • * Holding a ball at left.
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left.
    • Single Whip to left.
    • Cloud Hands | Wave Hands Like Clouds. - (5 times)
    • Single Whip to left.
    • High Pat on Horse.
    • * Turn, crossing hands.
    • Cross Kick. – separate hands, left up, right down, and kick right sole, as a single movement.
    • Brush Left Knee & Punch Downward | Step Up & Punch Downwards. - (with right fist)
    • * Left hand press down (as in brush knee), right fist raises to face level in front of shoulder.
    • * Holding a ball at left.
    • Pung right | Ward Off right.
    • Grasping the Sparrow’s Tail | Sit back, Press, Push.
    • * Wipe the Table turning around to left.
    • Single Whip to left.
    • Snake Creeps Down | White Snake Darts Tongue.
    • Step Up to Seven Stars. – step up with right and cross fists at wrist with left inside
    • * push wrists outward slightly until fists are about in line in front of throat and about one hand width apart, then open hands palm down.
    • Step Back to Tiger | Riding the Tiger. – step back with right, separating right hand out and up to face level, left hand down in brush knee movement.
    • * Bring open hands back to where fists were positioned before Riding the Tiger, palms down.
    • * Push off with right foot and pivot full around on ball of left foot, keeping hands in front of throat.
    • Lotus Kick. – kick with right leg up as far as is comfortable, also bringing hands down and out to slap top of leg as far down leg (thigh/knee/shin/foot) at top of kick as you can.
    • * As right leg comes down from kick, both hands follow it down to in front of right hip.
    • Draw Bow, Shoot Tiger | Shoot Tiger With Bow. – punch to out in front of shoulder with left fist, also bringing right fist up to about face level with elbow at shoulder height, bent about 90°, and forearm angled up and forward 45°
    • Turn, Chop With Fist | Sit Back, Circle Fist. – sit back left, bring left hand back to in front of hip, palm up, and right fist above it
    • Step Forward, Parry & Punch | Step Forward, Deflect, Parry & Punch.
    • Apparent Withdraw & Push | Retreat & Push.
    • * Turn right and spread arms wide.
    • Cross Hands | Close.
    • Conclusion | End | Finish. – separate hands to in front of shoulders and lower them, returning to Wu stance/ starting position.

     

    Tai Chi and Postural Stability in Patients with Parkinson's Disease

    Tai Chi and Postural Stability in Patients with Parkinson's Disease

    Fuzhong Li, Ph.D., Peter Harmer, Ph.D., M.P.H., Kathleen Fitzgerald, M.D., Elizabeth Eckstrom, M.D., M.P.H., Ronald Stock, M.D., Johnny Galver, P.T., Gianni Maddalozzo, Ph.D., and Sara S. Batya, M.D.

    N Engl J Med 2012; 366:511-519February 9, 2012

     

    Background

    Patients with Parkinson's disease have substantially impaired balance, leading to diminished functional ability and an increased risk of falling. Although exercise is routinely encouraged by health care providers, few programs have been proven effective.

     

    Methods

    We conducted a randomized, controlled trial to determine whether a tailored tai chi program could improve postural control in patients with idiopathic Parkinson's disease. We randomly assigned 195 patients with stage 1 to 4 disease on the Hoehn and Yahr staging scale (which ranges from 1 to 5, with higher stages indicating more severe disease) to one of three groups: tai chi, resistance training, or stretching. The patients participated in 60-minute exercise sessions twice weekly for 24 weeks. The primary outcomes were changes from baseline in the limits-of-stability test (maximum excursion and directional control; range, 0 to 100%). Secondary outcomes included measures of gait and strength, scores on functional-reach and timed up-and-go tests, motor scores on the Unified Parkinson's Disease Rating Scale, and number of falls.

     

    Results

    The tai chi group performed consistently better than the resistance-training and stretching groups in maximum excursion (between-group difference in the change from baseline, 5.55 percentage points; 95% confidence interval [CI], 1.12 to 9.97; and 11.98 percentage points; 95% CI, 7.21 to 16.74, respectively) and in directional control (10.45 percentage points; 95% CI, 3.89 to 17.00; and 11.38 percentage points; 95% CI, 5.50 to 17.27, respectively). The tai chi group also performed better than the stretching group in all secondary outcomes and outperformed the resistance-training group in stride length and functional reach. Tai chi lowered the incidence of falls as compared with stretching but not as compared with resistance training. The effects of tai chi training were maintained at 3 months after the intervention. No serious adverse events were observed.

     

    Conclusions

    Tai chi training appears to reduce balance impairments in patients with mild-to-moderate Parkinson's disease, with additional benefits of improved functional capacity and reduced falls. (Funded by the National Institute of Neurological Disorders and Stroke; ClinicalTrials.gov number, NCT00611481.)

     

    Supported by a grant (NS047130) from the National Institute of Neurological Disorders and Stroke.

    Disclosure forms provided by the authors are available with the full text of this article at NEJM.org.

    No potential conflict of interest relevant to this article was reported.

    We thank all the study participants (in Eugene, Corvallis, Salem, and Portland) for their support and dedication to this research project; the neurologists for providing medical clearance and Parkinson's disease stage diagnoses for their participating patients; the project instructors (Vicki Anderson, Denise Thomas-Morrow, Don Hildenbrand, Brian McCall, James Lusk, Nancy Nelson, Teena Hall, Machiko Shirai, and Julie Tye); the research assistants (Debbie Blanchard, Kristen Briggs, Ruben Guzman, Daehan Kim, Lisa Marion, Arissa Fitch-Martin, Kimber Mattox, Julia Mazur, Donna McElroy, Jordyn Smith, and Rachel Tsolinas); the physical therapists (Andrea Serdar, Jeff Schlimgen, Jennifer Wilhelm, Ryan Rockwood, and Connie Amos at Oregon Health and Science University); the study data analyst, Shanshan Wang; Kathryn Madden and the members of the institutional review board at the Oregon Research Institute for their careful scrutiny of the study protocol; and Ron Renchler for proofreading earlier drafts of the manuscript.

     

    Tai Chi and Qi Gong Class - Emerson Hospital (Concord, MA)

    Emerson Main Campus

     

    Tai Chi
    Wednesdays: 9:30 am—10:30 am
    January 18 - March 07, March 14 - May 02, May 09 - June 27
     
    $98 for each eight-week session
    Tai Chi, an ancient Chinese martial art, is practiced to achieve therapeutic benefits, as well as to promote balance and to improve flexibility and overall strength.   The instructor is Ming Wu, PhD.
     
    Qi Gong
    Wednesdays: 10:30 am—11:30 am
    January 18 - March 07, March 14 - May 02, May 09 - June 27
     
    $98 for each eight-week session
    Qigong is an integration of physical postures, breathing techniques and focused intentions. The gentle, rhythmic movements of Qigong reduce stress, build stamina, increase vitality and enhance the immune system.   The instructor is Ming Wu, PhD.
     
    Tai Chi - Beginner Class
    Thursdays: 6:00pm - 7:00pm
    January 19 - March 08, March 15 - May 03, May 10 - June 28
     
    $98 for each eight-week session
    Tai Chi, an ancient Chinese martial art, is practiced to achieve therapeutic benefits, as well as to promote balance and to improve flexibility and overall strength.   The instructor is Ming Wu, PhD.
    Qi Gong - Beginner Class 
    Tuesdays: 6:00pm—7:00pm  January 17 - March 06
    Wednesdays: 6:00pm- 7:00pm March 14 - May 02, May 09 - June 27
      
    $98 for each eight-week session
    Qigong is an integration of physical postures, breathing techniques and focused intentions. The gentle, rhythmic movements of Qigong reduce stress, bui ld stamina, increase vitality and enhance the immune system.   The instructor is Ming Wu, PhD.
     
    Cooking with Chi - Class 3 
    Date: April 14, 2012 Saturday 4pm-7pm
    Fee:  $45.00
     
    a) Vegan dumpling - rice flour, Mila, water, sukini, wood ear mushroom, oyster mushroom
    b) MILA Smoothie - sugar-free Almonds milk, blue berries, strawberries, medium-size banana or favorite fruit, Mila
    For the third in our four-part cooking series, Ming Wu, PhD, will discuss and demonstrate the application of qi gong principles. You’ll learn how to combine healthy ingredients and cooking techniques to create healthy and delicious Chinese dishes such as vegan dumplings and smoothies. You’ll sample and take recipes home. Attending parts one and two are not a prerequisite.
    Location and Contact Information as follows:
    Emerson Hospital Health and Wellness Center
    310 Baker Avenue extension, Concord, MA 01742
    Please call Virginia Lieblein (978) 287-3777 for registration
     
    Registration is completed over the phone using a major credit card.  Classes must be paid for in full, 48 hours in advance of the class.  Refunds for cancelations will not be issued after this time.  Emerson Hospital reserves the right to cancel any program due to insufficient enrollment or inclement weather.  There is no tuition reduction if a student is unable to attend all classes.
     
    Register on-line or for more information. Visit website: www.emersonhealthyliving.org

     

    Tea

    Pu Er Tea

    Pu-erh tea comes from the southwestern corner of China, in the Yunnan province. Its name is derived from the ancient market town where all the tea in the region was taken after harvest. Buyers from other areas eventually came to call it by that name. Pu-erh is unique in that it was traditionally made exclusively from old-growth trees found in the forests of Yunnan. Boatanists suggest that these trees (also found in Sichuan, Burma and parts of India) are the forefathers of all tea. They believe that either the southern part of Yunnan, called Xishuangbanna, or perhaps Lincang, is the original source of Camellia sinensis, and have even found fossilized magnolias there that are thought to be the ancestors of the first tea trees.
    Contrary to popular belief, pu-erh tea is processed more simply than other kinds of tea. Some Western books have described the processing of pu-erh as complicated or more involved than other kinds of tea. While newer kinds of pu-erh, like shou, which is artificially fermented, are a bit more involved, its traditional processing is actually much simpler than other kinds of tea, and represents a more basic and ancient methodology. It is oolong teas that are generally the most complex to process. With pu-erh, the leaves are plucked and brought back to the village from the jungle, then they are withered to make them softer and more pliable as well as to oxidize them.The tea is then fried in a wok to“kill-green” (sa cheen), which mostly arrests oxidation and destroys enzymes that are unpleasant to taste. After this, the tea is kneaded (rou nien) on bamboo mats to break down its cellular structure and allow fermentation to begin. Finally, the raw tea (mao cha) is sun-dried. Later, after the tea is sold to a factory, it is often compressed into various shapes using steam.
    Unlike other types of tea, fermentation is an important component in the production of pu-erh. Writers and vendors have called attention to the confusion between “oxidation” and “fermentation”, a trend that is furthered by the fact that the Chinese language does not distinguish the two terms, calling them fa xiao. Oxidation is a biochemical process in which oxygen is absorbed and then transforms a given matter. It can be controlled or occur naturally, and can have positive or negative effects on tea. The withering stage of tea production is an example of oxidation. Fermentation, on the other hand, is microbial activity that requires the presence of one or more forms of bacteria, which then cause a breakdown in the cellular structure of organic matter. Cheeses and yogurts are other examples of fermented food products.
    When pu-erh tea is the first processed, it is astringent, bitter and strong. It is also “cold” in terms of Chinese medicinal philosophy, which is only suitable to certain constitutions. For that reason, it has always been fermented, which transforms the astringency of pu-erh into warm, smooth liquor that soothes the body and soul.There are two kinds of pu-erh tea : raw (sheng) and ripe (shou). Raw pu-erh is time-honored, produced in the mao chamethod discussed above and then compressed into cakes when it is green. It has traditionally been fermented by storing it for several years in humid climates, where the combination of moisture, oxygen an heat further the microbial activity that changes the tea. Ripe pu-erh, however, goes through an additional artificial fermentation that has been done in various ways throughout history, though in its modern form it’s called wo dwei, which roughly translates to “piled”. This artificial fermentation method was first tested in the 1960s, and then licensed in early ‘70s. Wo dwei is done by heaping the tea into piles that are moistened and then covered with thermal blankets. The heat and moisture speed up the fermentation. The piles are stirred, rotated and sifted over the course of days, weeks or months, depending on the degree of fermentation desired.
    The bacteria that allows pu-erh to ferment is present in several aspects of this unique tea. Firstly, the old-growth trees in Yunnan’s primordial forests are covered in a flora of bacteria not present on plantation teas. Secondly, the rooms where the raw material is processed are often in villages within these jungles themselves, and are enriched with the same bacteria. Once the tea makes it to the factory, it is steamed and compressed into various cakes. The steam rooms are equally full of bacteria. Finally, the humid environment where raw tea is stored, or the moistened piles in which ripe pu-erh teas are artificially fermented, also introduce the tea to bacteria to further the fermentation that cause the magical changes over time.
    Because so much tea is labeled “old growth” or “old tea tree” in the world of pu-erh without a clear standard of what these terms mean beyond marketing, we must search for fairly specific definition for “tree” as opposed to “bush”, and “old growth” in comparison to new. For me, old-growth tea meets three criteria:
    For one, it should be old, obviously, Tea-tree-as opposed to bushes-don’t reach leaf-bearing maturity until they are 10 to 15 years old, and aren’t what most would call “old” until they reach 100-3000 years. Many of the real old-growth gardens were propagated by farmers who planted them roughly that long ago. Some were then abandoned and are being rediscovered as the popularity of pu-erh tea increased. And there are much older gardens as well.
    “To be classified as a bona-fide old tea tree, the cultivation and processing of the tea should be done by hand, without any pruning or cutting of the tree.”
    Secondly, such tea should develop in a natural ecosystem, without the use of pesticides, weed killers or fertilizers, as we learn more and more about the tremendous role that ecology plays in agriculture of any kind.
    Finally, to be classified as a bona-fide old tea tree, the cultivation and processing of the tea should be done by hand, without any pruning or cutting of the tree. This was probably the first method used for cultivating tea. As such, these trees should be seed-propagated and allowed to follow a natural course of development as they grow.
    In every genre of tea, the old-growth trees have always been sought and coveted by sea masters. Taoist and Buddhist monks, and even emperors for tribute tea. Many Buddhist and Taoist monasteries were established on mountains where such great trees grew naturally, offering incredible tea to help succor the spiritual work of the mendicants, who were also the first tea farmers. For thousands of years, the dialogue between man and tea-expressed even in the character for tea, which contains the symbol for man-went on to inspire friendship, culture, art and the height of spiritual insight.
    It seems obvious that a tree that is propagated naturally from a seed, rather than from cuttings, will be healthier and taste better. It is also clear to any botanist that all plants have a certain ratio between their crown and roots, and that when we prune trees down to make harvest easier, the root system will correspondently shrink to compensate, making each successive harvest less healthy, as the roots aren’t accessing the deep spring water, minerals and energy of the mountain.
     

    Pu Er tea has been celebrated since the Tang Dynasty ( 618AD-906AD ) for its health benefits and curative powers in certain diseases. Modern medical science has recently shown that the health benefits of Pu’er tea may be more than just Chinese folklore. Since 1970 France, Japan and China have been conducting many scientific studies on Pu Er tea which suggest that it may:
    *reduce cholesterol in the blood stream
    *reduce body weight
    *help to reduce high blood pressure, heart & liver diseases related to high saturated fat diets
    detoxify the liver
    *help prevent intestinal infection, digestive problems and constipation
    *help to prevent the formation of cancer cells in the body due to its anti-oxidants

    *This statement has not been evaluated by the food and drug administration. This product is not intended to diagnose, treat, cure, or prevent any disease.

    What is Wulong Tea

    What is Wu-long Tea
    This is the most asked question about Wu Long out there, so we think it is important for us to answer it here. The answer is, all three of these are simply names for the same variety of processed tea! Again, they are the name for the same tea. There are companies out there that claim they are the only carriers of Authentic Wu-Long tea, but in actuality, it would be difficult to find someone selling "fake" Wu-Long unless they were actually carrying Green Tea, or Lipton. On the other hand, it is very hard to distinguish the difference between good Wu-Long and lousy Wu-Long. The Chinese have been working on perfecting the art of Wu-Long for millenia and they have produced quite a range of different teas.
    The prices of these teas can range from a few dollars a pound to a thousand dollars a pound for the very best and rarest Wu Long.
    So what makes the teas different? We have ordered and reviewed each type of tea so you can be informed about the type of tea you buy.
    Wu Long tea, like most other teas, comes in a variety of grades. The Wu Longs you find in the Chinese stores packaged as Oolong are most likely made from the lowest grade of tea plant and result in a brew that is dark in color and very bitter in taste. Most of these teas have been sitting on the shelves for an extended period of time. The tea inside these packages quickly decays from the exposure to dry conditions, and many of the health properties of the tea quickly break down.
    What about "Authentic" Wu-Long Tea? Most of the other brands of Wu Long tea you will find on the market that claim to be "Authentic" are darker in color, our known as Iron Rusted Wu Long by the Chinese. These are also cheaper and easier to make and distribute, because they are heavily oxidized allowing sellers to preserve the taste (though not the freshness) of the tea for a very long time. Many of these Wu Longs are made from the remnants of the high quality Wu Long, much as processed meats are made from left over factory meat. The tea leaves are ground up and packaged and allowed to get old before then are imported to the US. Thus, these teas may be "Authentic" but they certainly are not fresh, original, or even high in quality despite the outrages prices. e for it

    Benefits of Wu-Long Tea
    Next to water, tea is the most consumed beverage in the world. For centuries people have been enjoying the taste and health benefits (knowingly or unknowingly) of wu-long and other teas, maybe you have too!
    Majority rules! the health benefits simply cannot be ignored. Due to its overwhelming popularity, serious research has been conducted in the last 30 years regarding the many health claims of wu-long tea, mainly as a weight loss aid and antioxidant. Many links to technical abstracts supporting health claims have been included so if enjoy reading" technical or medical" journals you can find many in this website.
    Wu-Long Tea Burns Calories
    If your looking for a way to shed some pounds drinking Wu-Long tea may be just what your looking for!
    Here is one study that validates the powerful calorie burning effect of Wu-Long tea...

    Wu-Long Tea Blocks Fattening Carbs
    Researchers in Japan discovered that drinking Wu-long tea before consuming carbs (15 minutes before) reduces the effect of the insulin boost usually associated when carbs are eaten. This means the carbs that are usually stored and converted to fat are blocked. You can eat cake, pasta, bread etc without gaining the weight associated with carb intake.
    Wu-Long Tea Promotes Great Skin
    In a new study published in the academic journal Archives of Dermatology, researchers from Japan's Shiga University of Medical Science found that drinking Wu-Long daily had a dramatic skin clearing effect, within about 4 weeks of regular consumption.
    Wu-Long Tea Reverses Signs of Aging
    As we age the effect of stress, pollution, processed food additives etc.. take its toll on your body by creating free radicals. These free radicals are responsible for producing many of the visible signs associated with aging such as dark spots and wrinkling of the skin. Drinking Wu long has been proven to reduce and destroy 1/2 the amount of free radicals in the body thus may help reduce the visible signs associated with aging.
    Wu-long Tea Promotes Strong, Healthy Teeth
    A study from the Dept of Dentistry at Japan's Osaka University , concluded that routine and regular consumption of Wu-Long tea reduced the effect of plaque deposit thus preventing tooth decay. This is due to the anti-bacterial effect against oral streptococci .

    Strengthens Your Immune System
    Drinking Wu-Long tea can bolster the immune system as suggested by recent studies, probably due to the strong antioxidant properties inherent in all teas.
    What is the difference between the different types of Wu Long Tea and the different suppliers? Wu Long is an artisan craft, and there are many grades and qualities of Wu Long tea. For a company that doesn't have preexisting knowledge of Wu Long, they may have difficulty navigating the nuances of this artisan tea. This is because Wu Long, unlike green tea or black tea, has to be processed and then roasted at precisely the right moment to maximize the slimming effects and taste.

    Wu Healing Teas and Tea Ceremonies

    Wu Healing Teas and Tea Ceremonies

    Experience Tea and Chi…
    Take in a deep breath. Exhale slowly.
    Imagine yourself in a quiet setting. A cup of tea is offered to you.
    Feel the steam on your face, the warm cup in your hands, the sensations in your nostrils.
    Inhale the tea. With that first inhalation comes images of the tea buds and leaves; the coolness of the hillside air; the richness of the earth under foot. Breathe out and feel your worries flow away.
    Inhale the tea again, and let the fragrance carry you into the tea terraces, into Nature, into the joy of a perfect cup of tea.
    Sip, and feel the tea on your tongue. You hold the Earth, the sun, the rain and the clouds in your mouth, for they are what make this cup of tea possible. Perfect, light, and whole.
    Experience the sensations in your body. Shoulders relax; gaze softens; heart gladdens; stress drops away like a silken scarf slipping to the floor.
    This is the healing experience of tea. It is the art and appreciation of drinking tea as a meditation, as a way to nurture your soul, calm your mind, and reclaim your health.
    It is the experience of Wu Healing teas.
    Wu Tea Ceremonies: Liquid Meditation
    Every time you sip a cup of tea, you can experience renewed energy. It is not from the caffeine, but from the energy that runs through the leaves and buds and that builds on the energy that has nurtured millions of people. When you drink tea, you are drinking in thousands of years of medicinal healing. It is “liquid meditation.” Every sip that is enjoyed every day adds to this universal energy. Tea and chi are forever intertwined and they can be yours, too.
    To schedule a Tea Ceremony for your group, or to attend one of Dr. Wu’s ongoing ceremonies, contact us at www.wuhealing.com.
    Seven Cups
    The first bowl moistens my lips and throat
    The second bowl banishes all loneliness
    The third bowl clears my mind of words and books
    At the fourth cup, I begin to perspire.….. life’s troubles evaporate through my pores
    The fifth cup cleanses my entire being
    Six cups and I am in the realm of the divine
    Seven cups……ah, but I can drink no more
    I can only feel the gentle breeze blowing through my sleeves,
    Wafting me away to the isle of immortality!
    - Lu Tong, 18th Century Chinese Poet.
    Wu Healing Teas
    Wu Healing offers the finest quality rare and artisan teas, as well as healing medicinal teas, baths, and aromatherapy blends that are prepared specifically for you.
    Rare and Artisan Teas
    Dr. Wu purchases teas only from Chinese and Western herbal artisans and villages with a history of high quality and caring harvesting techniques. Many teas are organic, others are wild-harvested with an eye toward protecting Nature from over harvests.
    Some of our most popular teas include:
    Pu-erh Tea This prized tea is complex and earthy, and like fine wine, it becomes more valuable as it ages. Pu-erh is named after the region where it was first harvested in the Yunnan province. Scientific studies have shown that drinking Pu-erh tea can help reduce cholesterol and aid digestion, especially of fatty foods. Its overall effects on the heart and circulatory system are why many people exclaim that they feel happy when they drink it.*
    Green Leaf Wu Long Tea Wu Long (Oolong) tea is made from dried and roasted tea leaves that are wild-harvested on Phoenix Mountain in Chaozhou, China. Wu Long tea is known for its anti-inflammatory properties in addition to its effect on adipose (fat) tissue metabolism, earning it the reputation for helping people to lose weight. * This tea looks bright and clear; the aroma is fresh and hearty; its taste is sweet, mellow; and it leaves a lingering, refreshing aftertaste.
    Flower Teas Our flower teas, including Jasmine and Osmanthus, are made with a special scenting process and the finest green Chinese tea as the base. Our flower scented teas combine the antioxidant benefits of green tea with the healing nature of flower essence. These teas are light, fresh, and bring you one step closer to Nature as the chi of flowers fills your head, lungs, and heart.
    For a complete list of our teas, visit www.wuhealing.com.
    Medicinal Herbal Teas
    Dr. Wu is a third generation herbalist with a proven record of healing through the use of chi, medicinal teas, salve, and bath formulas. Medicinal teas have been used for thousands of years in Traditional Chinese Medicine. Unlike allopathic medicine, herbal preparations are food that nourish and help the body find its way to health vs. chemical compounds that treat symptoms and can have serious side effects.
    Teas as well as other herbal preparations are available for conditions ranging from skin conditions, insomnia, weight management, lung conditions and digestive problems to diabetes, back pain and cancer.
    Call Wu Healing today at 1-800-990-9332 to schedule a consultation or visit www.wuhealiing.com for a list of common remedies.

    *These statements have not been evaluated by the FDA.
    The information on this web site is not intended to diagnose, treat, or cure any disease.

    The Art of Chinese Tea

    All teas come from the Camellia Sincnsis. All teas are classified under the six main types of tea; that is, it does mot include herbal teas or other teas that do not include the real tealeaves. This plant is rich in antioxidants which have been shown to fight aging.

    It is an interesting fact that the English tea and the Chinese Oolong or the Japanese green teas all come from the same plant. However, they taste different because of the differences in the manufacturing process.

    The main component of tea is Catechines. The percentage of catechins that are in particular teas is as follows:

    Dry black tea 3-10%

    Oolong tea 8-20%

    Green tea leaves 20-30%

    Greentea power 90%

    There are many proven benefits of drinking tea. Some of them are:

    1. Tea builds up the immunity system

    2. Tea helps to prevents cancer, high blood pressure diabetes lowers blood pressure.

    3. Tea helps in recovery of illnesses

    4. Tea stimulates the central nervous system with caffeine

    5. Tea helps to fight the ageing process

    Locations of tea gardens in China

    The location of tea gardens in China are found from Central to Southern China. In the Central and Southwest of China lies the tea growing region of Sichuan and Yunnan. In the central to Southeast part of China lies Hubei, Anxi, Jiangsu, Zhejiang, Jiangxi and Hunnan province. In the far Southeast region lies Guangxi, Chaozhou, Fujian, Tanwan and Hinnan regions of tea-growing. Finally in the central China belt, there is the Henan region.

    Oolong tea

    Oolong is semi-fermented. It is grown especially in the southern regions of China like Taiwan, Chaozhou and Fujian. One of the most famous tea regions in Fujian is Anxi. There are 11 main types of Oolong. Japanese, too, love Oolong tea. They buy it prepared containers and these are processed tea. Oolong is also a favorite drink among Southeast Asianst. Very often, the tea is consumed together with Cantonese stlye dim sum or Hokkien/TeoCew stlye Bak kut teh (a dish of pork stewed with spices like pepper, cloves, nutmeg etc.).

    Some westerners feel that Oolong is bitter. However, others feel that it leaves a sweet aftertaste after drinking it.

    Japanese people like to drink Oolong cha tea. It is especiallu so during the summer as they believe that this Oolong tea actually soothes the body during the hot months of the summer. Most of the oolong tea found in Japan is imported from China. Oolong tea is fermented and most of ot comes from Fujian Province, Taiwan ,Chaozhou. They are also sometime panfriend.

    Black tea

    Black Tea is another type of tea that is grown in China, and South Asia. The tea is called black tea because of its dark color. It is a popular tea in the west. In Chinese, however, it is called red tea when translated literally. To the Chinese, the color resembles red more then black.

    Black tea is fermented and there are about twenty main type of black tea in China. In Africa, black tea is sometimes drunk with mint leaves. In the west and in Singapore, it is drunk with milk and sugar. Chinese innovations have resulted in a new type of delicacy-Black tea eggs. Lovers of this dish say that black tea eggs taste better than eggs cooked with Chinese tealeaves. You be the judge.

    Scented tea

    Scented tea is proessed tea by infusing tea leaves with scents of flower petals within a closed compound. Basically the formula is x tea +y flowers = xy tea. Thus in Chinese language termiinology: Oolong tea + Jsmine flower = Jsmine Oolong tea. Thus, the classification of scented tea is according to the categories of tea and flowers that it originated from.

    Scented tea is excellent for people who are not used to the strong taste of tea and is excellent accompaniment for meals. They are also drunk often with light meals like dim sum. It is also a habit for many Chinese to add a sugar cube or two to enhance the taste.

    White tea

    White tea is slightly fermented. Its taste tends to be described as light with a sweet aftertaste. However, different people have different interpretation of its taste.

    White tea is only grown in China and nowhere else. It is produced in the province of Fujian. Fujian is the main tea-growing region in China as its climate is suitable for cultivating such tea. The other well-known tea produced in this region is Oolong tea.

    White tea is complicated in its origins as it is classified according to the degree of maturation of leaves. The types of white tealeaves includs white peony, Kung mee.

    The tea leaves of white tea is unique in its shape. When you open the container you will see many white tea leaves in the shape of eye brows. That is why they are often described as eye brow tea leaves by the Chinese. Thus applies to most but not all white tea leaves.

    Compressed tea

    Compressed tea is found mainlu in the south. It is the oldest form of tea made in China. It is still used by some tribes in the southern part of China as a form of medication or Shanmen magic. It is made by high compression into shaps resembling bricks. Thus, they can also be known as brick tea. In fact, this is the direct translation of its original Chinese terminology.

    Compressed tea is classilied according to the type of tea that it originated from. For example, if Pu Er tea is compressed then it is called compressed Pu Er tea. Alternatively, it can be known by its genetic name Compressed black tea as Pu Er is a from of black tea. Sometimes, Pu Er can be spelled as Puer.

    Some classify tea leaves according to the nature of compression.

    Ginseng tea

    The Chinese have been drink ginseng tea for their health for thousands of years and they were followed suit by Koreans. Thus, you can often find Korean, Chinese ginsengs in any of the Chinese medicine shops. However, the weather and soil conditions of US and Canada are also suitable for growing ginseng. As a result, there have been great exports of such ginseng to China or overseas Chinese communities as well as Korea.

    American Ginseng has multiple benefits according to Chinese medicine. It could bring body heat down for example. Body heat is effected by hot weather, stress or spicy food. It’s symptoms could be sore throat, rashes etc.. There are many other purposes for drinking ginseng tea.

    The principle ingredients of American ginseng tea are panax quinquefolium, herba lysimachiae and radix glycyrrhizae. Usually half of the contents would be the first item and the latter two items would usually be mixed in almost equal proportions. American ginseng is gown in Nothe America, mostly found in the temperate belts of North America in states such as Wisconsin. American ginseng is also sometimes referred to as quinquefolium.

    Experts in Chinese medicine recommend that it should be drink daily or whenever one is feeling unwell. However, it should only be a secondary boost to health and not used as a primary form of cure for any illnesses, paricularly serious ones. It shouls be used for maintaining health and not curing diseases or illnesses.

    Sometimes, other ingredients such as chrysanthemum or rock sugar is added to the drink to sweeten the drink or to lower the bitterness of the tea.

    Lei Cha tea

    There is a tea that is special to the Hakkes in China (Or Ke Jia in Hanyu Pinyin). It is called Lei Cha. It is basically tea that is mixed with beans (called mame in Japanese). Kidney beans as well as various other herbs to form an interesting infusion tea. They usually served it in a cup with a to stir the ingredients in the cup for maximum taste.

    Green tea

    Green tea in Asia is almost as popular as coffee is in the West. Japanese and Chinese green teas are filled with polyphone’s which are almost as 100 times as powerful as the antioxidant found in Vitamin C. It is been suspected that tea’s have the same properties known as catechins that prevents the uncontrollable growth of new blood vessels. This, many believe, help to stop cancer by preventing newly emerging tumors from growing by robbing them of their sustenance for growth. Catechine can also stop DNA deformations caused by carcinogens or cancer-causing substance initially deceloping.

    Chinese scientists believe that green tea daily dosages help to bring about lower probabilities of cancer in the oesophagus, stomach and liver, Japanese scientists show that drinking up to ten sups or more in one day on daily basis may also cut down the risks of heart and coronary diseases. Some have even suggested that merely gargling the green in the mouth may stop bacteria from gathering in the teeth cavities. Experments with lab animals yided the result of lower incidences of skin cancer when green tea was applied to their epidermal layer. The results are still inconclusivs for black tea bur some suspect that they can be the same in terms of results.

    The Principles of Qi Gong Practice

    The Principles of Qi Gong Practice are the principles for guiding practitioners to do Qi Gong in a correct way. The principles of the Qi Gong have only six words.

    1. Zheng 正

    Zheng has two meanings. The first meaning is Zheng Qi--- the mind has Zheng Qi. Practitioners should know that the purpose of practicing Qi Gong is to cultivate the body’s Zheng Qi and rejuvenenate your health. Therefore do not be overanxious for quick results. When time comes, the success will come.

    Second meaning of Zheng is upright. The body should be kept upright. The three points---Bai Hui (GV20), Hui Yin (CV1) and center of Yong Quan (K1) ---should be connected in a straight line. Relax the muscles to avoid stiffness of the joints, slant the body and lift up the hands. Set down your shoulders and slightly bend your knees.

     

    1. Song 松

    Song means relaxing. The mind should be at ease. Smooth out the eye brows and close the eyes with a smile on the face. The body should be completely relaxed and naturally limbering up.

    Relax the whole body: the head, face, neck, shoulders, chest, upper back, lower back, abdomen, waist, hip, knees and feet. Relax the muscles of the body, the nervous system, blood vessels, joints and each internal organ, trying to keep them in a completely relaxed state.

     

    1. Jing 静

    Jing means tranquility. Keep the mind as steady as an old pine standing firmly on the rocky cliff. Keep a peaceful and quiet mood, get rid of distractions of all sorts. Turn a blind eye to what you see and turn a deaf ear to what you hear so as to enable the brain to enter a tranquil, visionary and pleasantly Wu state.

     

    1. Kong 空

    Kong means empty. Being empty means a mental state of complete emptiness. Everything in the universe seems obscure and invisible. There is no lust and ambition. You should be oblivious of yourself, forgetting everything and be perfectly peaceful with broad mind as if one had come into a tranquil visionary and empty extent.

     

     

    1. Bu Pa 不怕

    Bu Pa means fearless. Pay no attention to noises coming from surroundings, nor be scared by thoughts or visions occuring in the course of Qi Gong practice. Qigong practice can bring feelings hotness numbness, soreness, swelling, coldness and itching. These feelings will appear and disappear spontaneously. Do not be anxious of anything.

     

    1. Bu Li 不理

    Bu Li means ignoring. It also means carefree. When you practicing Qi Gong, you will experience various kinds of Qi Gong states. Pay no attention to thoughts, feelings, expectations or sensations arising and only keep practicing Qi Gong.

     

     

    Tong Ren Healing

     History of Tong Ren

    Tong in Chinese means bronze; Ren means man or human. Tong Ren can be translated as 'bronze man'. In the Sung Dynasty (1023 AD), Emperor Ren Zhong Sung summoned the highest medical faculty of the Empire to write up the "New Bronze Man's Points of Acupuncture Diagram and Note". Dr. Wang Wei-yi was responsible for designing the acupuncture bronze man (human figure made by bronze). In 1027 AD, two identical bronze men were made, which were named Tong Ren (meaning "bronze man" in Chinese). Tong Ren Healing is an important component of the Tom Tam healing system. To commemorate the Traditional Chinese Medicine (TCM) pioneers for their invaluable contribution to the world on the medical front, "Tong Ren Healing", an energy healing system developed by Tam was named after the acupuncture figure created by the TCM forerunners.

    Tong Ren Technique

    Tong Ren healing is becoming increasingly popular and widespread. Worldwide, and on a daily basis, people with serious illnesses are treated by Tong Ren therapists. Countless patients benefit from and are healed by Tong Ren Therapy. Each Tong Ren therapist has his/her own way of healing people. The effectiveness of the healing is high, and the cost is low. Tong Ren Therapy is extremely easy to learn. Basically there are three major techniques – with (1) the hammer, (2) laser beam, and (3) pins. Discing technique is the latest technique developed and applied in Tong Ren practices.


    Tong Ren Therapy is based on the power of our mind creating energy for healing. The source of this energy is from the collective unconscious, which is connected to the super conscious. When we practice Tong Ren, the focusing of our mind comes from our subconscious and unconscious - which means, “Just do it”. If we make a conscious effort to focus, the focusing comes from our conscious mind, not from the unconscious mind. No one can consciously access one’s unconscious mind. The unconscious mind is instinctive and cannot be controlled. Functions of the unconscious mind are automatic reactions. This use of the mind with the hammer technique facilitates the breaking down of blockages, which can then let energy pass within the body freely. With Tong Ren healing, we do not need to think or focus on the breaking down of the blockages, because the thought has already been stored as memory in our subconscious mind.

    Using the hammer technique, we hit points on the doll for about 10 to 15 minutes. As a rule this is enough. Patients can hit the doll for self-healing, but the best way is to ask someone else to do it because in this way the patient can be totally relaxed in order to receive the healing energy. A child’s mind is purer than an adult’s and without resistance. That is why children are more effective when using the hammer technique than most adults. With late stage cancer, daily use of Tong Ren healing is required. With cancer at an early stage, we can use Tong Ren two or three times a week. If the patient wants to do it or have it done on him/her more often, it is all right to do so because there are no side effects with Tong Ren healing. The more you do it, the more you benefit from it.

    Traditional Chinese Tea Pillow

    Learn how to create a traditional Chinese tea pillow that combines the healing benefits of peaceful Qi and natural aromatherapy for a relaxing and restorative sleep!
      

    Traditional Chinese Tea Pillow
     
    In Dr. Ming Wu's hometown of Chaozhou, China there is an ancient tradition dating back about 3,000 years that involves the creation of a therapeutic pillow made with tea (Camellia sinensis).  Dr. Wu relayed that through the tea's natural aroma and its beneficent qualities, the tea pillow gifted the sleeper with a grounding of one's spirit for a restful sleep; an aid to boosting the immune system; opening of the sinuses; relieving overall tension; preventing cold and flu; clearing the Feng Chi point (GB 20); and gently balancing the energy centers of the Third-Eye (Yin Tang point, GV 24.5) and the Crown (Bai Hui point, GV 20) of the head.  Dr. Wu noted that the natural qualities of the tea work both aromatherapeutically and via the acupoints that are in contact with the pillow.  Dr. Wu added that "the better the quality of the tea used in the pillow...the better the results!".
     
    The history of medicinal pillows in China dates back thousands of years.  Many of these pillows were specifically made with herbal formulas or tea preparations to assist the sleeper in healing from an illness or condition, to promote a peaceful sleep, and to enhance one's longevity.  One prominent physician, Sun Simiao (581-682 A.D.) of the Sui and Tang Dynasties, also reveared as the "King of Medicine" included in his 30 volume work Beiji Qianjin Yaofang (Prescriptions For Emergencies Worth a Thousand Gold) that the tea pillow can: improve eyesight, relax the nerves, aid in keeping calm, clear blood vessels, and lengthen life.  Another well-known figure of the Tang Dynasty, Lu Yu (728-804 A.D.), famous for his text Cha Ching (The Classic Art of Tea) also promoted the use of tea pillows for health and wellbeing.
     
    Although there are several Chinese tea pillow manufacturers listed on the on-line market, one must bear in mind that the tea and the fabric used in the product may not be of healthy quality.  Such considerations would include:  if the ingredients are organic, pesticide and chemical-free, and that the tea's scent has not been artificially enhanced.  It is apparent that a self-made tea pillow ensures the quality to a much greater extent, as one can choose the individual ingredients from reputable sources.  Additionally, it is also very satisfying to create a wonderful pillow with one's positive intent and Qi, thereby enhancing the health and wellbeing of the pillow user.
     
     
    How To Get Started
     
    First it is important to decide about the type of loose-leaf tea you want to use in the tea pillow.  Any variety of tea (Camellia sinensis) can be used, however it is important to note that the more wild-crafted and organic the source, the healthier and more beneficial the energy of the tea.  Types of tea to consider are:  White, Green, Oolong, Pu'erh, and Black; and their many sub-varieties.  Dr. Ming Wu noted that Oolong tea is the most diverse in its varieties for the tea pillow (e.g., Phoenix Mountain Oolong, Ti Kuan Yin, etc.) and he prefers the Phoenix Mountain Oolong for its light, and high vibrational Qi quality. 
     
    After choosing the type of loose-leaf tea you will want to use, you need to decide if the fresh, unused tea will be utilized for the tea pillow; or if you want to enjoy the tea for drinking purposes and then dry the "spent" tea leaves to be added to the pillow.  A couple of points to consider in the decision will include:
     
    ·  Using the fresh loose-leaf tea can provide a stronger aroma.  However, in buying high quality teas it would be better to drink the tea for its health benefits, social enjoyment with family/friends, as a peaceful meditation, etc. prior to drying the leaves for the pillow.  That way you benefit from both the "internal" (via drinking tea) and then "external" (via sleeping on the tea pillow) means of tea healing.
     
    ·  If time is of importance, by using fresh loose-leaf teas you will be able to immediately make the pillow, otherwise you will have to wait to dry enough tea to fill the pillow for use.  
      
    Remember that the entire process of drinking the tea with enjoyment, drying and collecting the tea leaves, and constructing the tea pillow is an experience that teaches lessons of patience and pleasure in the process which in the end makes the tea pillow you create much more meaningful.  
     
     
    Air Drying The Tea
     
    Ideally, air-drying the tea leaves on a mesh screen (i.e., cleaned window screen) out in the sunlight is the best choice, however it is not always practical for everyone to do so.  A few additional ways are:
     
    ·  Dry the wet tea leaves in a colander.  Be aware that drying the tea leaves can be a bit more difficult with this method since there is less room to dry the leaves adequately.  It is important to remember that the amount to tea leaves needs to be much smaller than the actual size of the colander being used.  Also, the wet leaves will have to be hand tossed often to ensure that the lower areas of the leaves are not too moist and that they are allowed exposure to the air for drying.  This also prevents any mold from forming.  Ensure that the initial batch of moist leaves is fully dried before adding more wet leaves, otherwise it will take much longer to dry.
     
    ·  Place the "spent" tea leaves on a clean, old dish towel or rag.  Spread out the leaves on one half of the fabric and use the other half to pat the tea leaves dry.  Once blotted, allow the tea leaves to air dry on the cloth - uncovered.  This can take up to a day or two depending on the moisture content and the humidity in the ambient air.  (By using an older cloth, you will not have to worry if the tea stains the fabric.  Be sure to wash the cloth after use.)
     
    ·  "Spent" tea leaves can be also dried on recycled paper towel.  You may need to use a couple of layers of paper towels to dry the tea leaves.  Place the wet leaves on a layer of paper towels and use another layer on top to pat the leaves dry of excess moisture.  Allow the tea leaves to remain on a dry layer of paper towel for air drying.   [For those who wish to limit the amount of paper trash in the landfills, utilize the mesh/sunlight, colander, or cloth drying methods listed above.]       
     
    Storing The Tea 
     
    Once completely dry, it is important to store the dried tea leaves in a suitable container in order to protect the leaves from dust and other foreign matter until you are ready to stuff the tea pillow.  Storage should consist of a covered or enclosed container (i.e., glass jar, zip-lock bag, etc.), however be sure not to close the container completely.  Leave a small opening for air access thereby allowing any left over moisture to evaporate, thus preventing any mold formation.  
     
    It is advisable to store each variety of dried tea leaves separately (i.e., Ti Kuan Yin, Phoenix Mountain Oolong, Pu'erh, etc.).  Keeping the specific varieties separate aids in isolating the particular qualities of the leaves until ready for use.  (If you are planning on a mixed variety tea pillow, it is best to combine the leaves when you are ready to stuff the pillow.) 
     
    Remember to label each storage container with the name of the contents, especially if there are multiple varieties of tea.
     
     
    Creating The Pillow
     
    In creating the pillow to stuff with the tea, it is important to decide what type and size of pillow is desired.  Pillows can range from a small sachet-style pillow, an eye pillow, a cylindrical or crescent-shaped neck pillow, small travel pillow, meditation or yoga pillow, or the standard sleeping pillow.  Sizes can vary depending on preference.  You can buy various "pre-assembled" type pillow casings or, if you are a creative at sewing, you can design your own version.  Take into account that you may want to have a pillow cover designed to protect the tea pillow from moisture and soiling.  This way the pillow cover can be washed in between uses.  A couple simple ideas for the "pre-assembled" type pillows are:
     
    ·  Pillow Cases - Purchase two organic cotton pillowcases.  One standard size and the other a king size.  (The standard sized pillowcase will be for stuffing the dried tea leaves and the king size case will be the pillow case cover.)  Note that the tea pillow insert will have to be sewn on the open end of the pillowcase after stuffing.  Sewing can be done via sewing machine or by hand (with close stitching so as to prevent gaps in the fabric). 
     
    ·  "Pillow Protectors" - There are organic cotton pillow protectors available which make a good choice in making the tea pillow.  Often they have a very high thread count, which provides an excellent cotton barrier allowing for the protection of the pillow contents from dirt, dust, dust mites, spills, and moisture.  These pillow protectors also have a zippered end so you only need to stuff the tea leaves in the pillow without having to sew the opening closed.  This also makes adding or taking out the filling much easier in case adjustments to the loft of the pillow are needed.  Make certain to include a pillow case cover over the pillow protector insert for added comfort and ease of care.  
     
     
    Stuffing And Finishing The Pillow
     
    Upon filling the tea pillow, you will want to decide if you will be crafting a tea pillow with a single variety of dried tea leaves, or mixing a couple to several varieties to create a blended tea pillow.  The single variety makes for a very distinctive tea pillow with a focus on the benefits and energetic value of the one type of tea.  The mixed variety tea pillow infuses a blend of benefits and energies from an assortment of teas.  Either way makes for a truly unique and beneficial tea pillow.   
     
    Stuff the pillow to desired firmness.  Realize that with use, the tea leaves may settle so you will want to adjust the initial filling accordingly.  If you want a pillow with more firm support, you may want to consider adding organic buckwheat hulls along with the tea leaves.
     
    After stuffing the pillow, finish the pillow off by making sure that the opening is completely sealed.  Allow the pillow insert to be exposed out in the sunshine (for about an hour or so) with the intent of imparting positive healing Qi of the sun to energize the tea pillow.  Once completed put the tea pillow insert into the pillowcase cover and it is ready for use.     
     
     
    Caring For The Tea Pillow
     
    The pillowcase cover for the tea pillow needs to be washed between uses (as needed), however the actual tea pillow insert is not to be washed in water since this will ruin the tea pillow.  Any mild cleaning on the fabric surface can be accomplished by dabbing a damp cloth on the required area.
     
    The tea pillow insert should be periodically allowed to sit out in the direct sunlight.  This will dry out any possible moisture, aid in destroying any bacteria, and will refresh the tea pillow for use.
     
    A well cared for tea pillow can last several months or longer.  Monitor the tea pillow insert for holes, soiling, moisture problems, and loft.  When the tea pillow insert is of no longer use, discard the tea leaves in the compost pile, back yard lawn, or garden.  This way the tea leaves continue on their journey to benefit the environment.
     

    Try Chinese Bodywork

     

    Try Chinese Bodywork

    Tuina can help a host of help problems

     

    If you’re watching the Beijing Olympic Games this summer, you may see Chinese athletes being treated by bodyworkers. These are likely to be practitioners of tuina (pronounced tway-na), a therapy that dates back thousands of years in China. It can not only heal sports injuries but also address a range of health problems from asthma to post-stroke complications. I hope that the Olympics help to make this versatile approach better known in the United States and other countries. Here is a quick primer on how it works.

    Balancing energy Tuina is an important component of traditional Chinese medicine, along with acupuncture and herbal medicine. Like acupuncture, it seeks to enhance and balance the flow of vital energy (qi) along invisible channels called meridians. But instead of using needles, tuina draws upon a wide variety of hands-on techniques that include massage, acupressure, and joint manipulation. Bill Helm, a longtime teacher of tuina and director of the Taoist Sanctuary of San Diego, says that practitioners often use repetitive movements to generate a rhythmic “wave of force” rather than just pressure. This enables older people or those with serious health problems to receive tuina treatments without being unduly uncomfortable.

    Who may benefit Although tuina can help reduce muscular and emotional tension it’s typically used as part of treatment program for musculoskeletal disorders and chronic gastrointestinal, reproductive, and respiratory disorders. Helm says that it’s used in China to help manage blood sugar levels in people with diabetes and to prevent complications of the disease such as peripheral neuropathy and hard-to-heal sores and wounds. He also asserts that it can benefit stroke patients by helping “the nervous system regroup and relearn more quickly.”

    What to expect A typical session lasts 30 to 60 minutes, and may cost $50 to $100. To assess the flow of vital energy, the practitioner may examine the client’s tongue and check various pulses on both wrists. The client wears loose clothing (rather than be nude and draped) and lies on a bodywork table or padded surface on the floor. The practitioner uses hands and elbows to press, tap, knead, rub, vibrate, grasp, push, pull, or pinch various parts of the client’s body, and may also apply herbal poultices, compresses, and liniments to enhance the hands-on healing methods.

    How to find a practitioner You can ask a local Chinese acupuncturist for a referral. Or you can check the website of the American Organization for Bodywork Therapies of Asia at aobta.org

    To learn more about this therapy, see The Handbook of Chinese Massage: Tui Na Techniques to Awaken Body and Mind by Maria Mercati (Healing Arts Press, 1997)

    Tui Na

    Tui Na Workshop

    Learn the Ancient Practice of Tui Na:
    The parent of most Asian bodywork techniques, Tui Na has been traced back to 1700 B.C. Despite similarities to Western massage therapy, the intent of Tui Na is specifically therapeutic and works along the energy meridians of the body to release blocked qi (life force energy).
    The words Tui Na translate into "push-grasp" or "poke-pinch" in Chinese. Similar to Shiatsu massage therapy, Tui Na uses rhythmic pressing, tapping and kneading movements with the palms, fingertips, and knuckles that help remove blockages along the meridians of the body and stimulate the flow of qi and blood to promote healing. Like acupressure, Tui Na directly affects the flow of qi by holding and pressing acupressure points of the body.
    Tui Na for Health and Well Being
    Tui Na's massage-like techniques range from light stroking to deep-tissue work that is necessary to release deep-seated or chronic conditions. One of Tui Na's advantages over simple massage is its ability to focus on specific problems, especially chronic pain associated with the muscles, joints, and the skeletal system. It's especially effective for joint pain (such as arthritis), sciatica, muscle spasms, and pain in the back, neck, and shoulders. It also helps chronic conditions such as insomnia, constipation, headaches (including migraines), and the tension associated with stress.
    As with other styles of Asian bodywork, Tui Na is designed to prevent problems, not just correct them. By keeping the body's energy in balance, health is maintained. This is true not just for physical health, but for mental and emotional well-being as well.
    What You Will Learn
    This intensive 2-day workshop will cover the basics of Tui Na as well as give students plenty of practice time. By the end of the weekend, you will know:
    • Hand techniques and when to use them
    • Acupressure points for specific conditions
    • Basic energy meridian locations
    • How to sustain your energy through Qi Gong and meditation practice
    • How to give a complete treatment
    • Basic Cupping techniques

    Students will give and receive Tui Na treatments throughout the weekend. Not only will you learn a valuable healing technique to use with your family and friends, but you will experience the benefits of Tui Na first hand.

  • Tui Na Level 1 Workshop
  • US- China Chan Association Grand Opening and Tea Ceremony

    US- China Chan Association Grand Opening and Tea Ceremony

    What is Chan?

    Chan is Zen in Chinese.

    Chan is like drinking tea or drinking water.

    Chan is to eat only when hungry.

    Chan is to sleep only when sleepy.

    Chan is like Tai Chi or Yoga; in movement or stillness, all share the same good day.

    Chan is being free from attachments, moving naturally, and living in the present moment.

    Chan is like water, holding and nourishing the life.

    Everything we do is Chan.

    Please join us in promoting Chan and Chinese culture!

     

    Date          :        January 1, 2011 (Saturday)
    Time          :        2pm to 5pm
    Where       :        Hyatt Regency Cambridge Hotel
    (575 Memorial Dr., Cambridge, MA 02139)
     
    Fee             :        Free donation
     
    Kungfu Tea and light snacks will be provided.

    RSVP by December 30, 2010 email : center@wuhealing.com

    What mean Tai Chi?

    Tai Chi is the way to  practice Taoist principles, Now let's  look at the two words Tai Chi. Tai  ( 太 ) consists of four clear strokes. The first stroke is "one"  ( 一 ). The second and third strokes make "man" (人 ). The fourth stroke, the dot, is "center" (、). Tai means "the centered man." The left side of the character Chi ( 極 ) is "wood" ( 木) , a tree with trunk and branches. on the right, the top and bottom lines ( 二 ) symbolize heaven and earth. " Man" (勹 ) is in the middle, between heaven and earth. On left side of the man is "mouth" ( 口), and on the right is "hand" (又).  The character Chi means the extremes, the poles, or man's eternal struggle between the larger universe of heaven and earth and his own internal essence of un-carved block-his true self or basic nature. When we put Tai and Chi together, we reach a perfect balance.

    Wu Healing Qi Gong Certified Associate Instructor Training Program

    Based on an ancient Taoist Qigong system, Wu Healing Qigong was developed by Dr. Ming Wu through his 40 years of study and practice of Chuang Tzu's teachings.  Wu Healing focuses on how to incorporate Qigong into daily life and remain present in the moment.

    Program include :

    1. 6 days of Wu Healing Qi Gong Level 1

    2. 4 days of Wu Healing Qi Gong Level 2

    3. Self practice 1/2 HR to 1 HR daily for 100 days.

    Please call 978-790-8888 for more details

     

    Wu Way Tai Chi Certified Associate Instructor Training Program

    Wu Way Tai Chi Certified Associate Instructor Training Program

    Based on an ancient Taoist Tai Chi system, Wu Way Tai Chi was developed by Dr. Ming Wu through his 40 years of study and practice of Chuang Tzu's teachings. Wu Way Tai Chi focuses on how to incorporate Tai Chi into daily life and remain present in the moment.

    Program includes:

    1. one hour weekly class: Wednesdays 9:30am to 10:30am or Thursdays 6pm to 7pm for 1 year.

    2. Certified Associate Instructor Training Tai Chi workshop on Saturday and Sunday (2 days) 9am to 5pm (16hours) , Fee: $ 400.00

    This workshop will learn how to teach Wu Way Tai Chi .

    3. Self practice 1/2 HR to 1 HR daily for 100 days.

     

    You Tube Video Trailer for Cooking with Chi

    Learn how to channel universal energy into your food to make it more vibrant, healthy and tasty. 

    Click the picture below to watch a trailer for "Cooking With Chi"
     

    a small door to open the Gates to Heaven

    Hi, Ming...you need to write a book!  This is a wonderful new explanation of the "narrow way"..."Many are called; but few are chosen" because "The Way" is hard for men..."as difficult as a camel going through the eye of a needle".  Jesus says, "I am the truth, the life and the way."

     
    Talk to you soon,
    Lynette
    On Apr 30, 2010, at 1:54 PM, ming wu wrote:

     
    Hi Lynette,
    How are you doing? I just chat withmy friend Carlo to day about the Heaven and God.
    Subject: Re: Great Peace

     
    Tha door is small, that why many people can not see, because they too busy with Yiu (Yang Qi), Yiu mean ten thousand thing that God created. thay are not in the Wu (Yin Qi) in the Wu state you will see the small door.
     
    Ming Wu, Ph.D., Doctor of Chinese Medicine, 
    Herbalist, Tui Na Therapy, Tai Chi Master
    Tel: 617-354-0688 (Office)978-790-8888 (Cell)
    740 Cambridge Street, Cambridge, MA 02141
    Website: www.wuhealing.com
    www.whatiflifemax.com

     


    From: "Carllanz9@aol.com" <Carllanz9@aol.com>
    To: wuhealing@yahoo.com
    Sent: Fri, April 30, 2010 4:52:41 AM
    Subject: Re: Great Peace

    ming,
    can you explain the small door? i know you are busy so don't worry if you can't/
     
    carlo
     
    In a message dated 4/30/2010 12:21:55 A.M. Eastern Daylight Time, wuhealing@yahoo.com writes:
     
    Hi Carlo,
    God has slammed a small door to open the Gates to Heaven, so know that we are at Great Peace !
     
    Love,
     
    Ming Wu, Ph.D., Doctor of Chinese Medicine, 
    Herbalist, Tui Na Therapy, Tai Chi Master
    Tel: 617-354-0688 (Office)978-790-8888 (Cell)
    740 Cambridge Street, Cambridge, MA 02141
    Website: www.wuhealing.com
    www.whatiflifemax.com

     


    From: "Carllanz9@aol.com" <Carllanz9@aol.com>
    To: wuhealing@yahoo.com
    Sent: Thu, April 29, 2010 4:41:40 PM
    Subject: (no subject)

    friend  Dr. ming wu,
     
    you will hear from a pastor friend of mine to whom i told many wonderful things about you and your love of Jesus. he is luthern and very loving and full of God goodness and compassion. he asked for you website.
     
    take care and i will send check out to you soon.
     
    thank you again, carlo


    《身心健康的秘訣》-- 助人為樂

           《素書》。本德宗道章曰:安莫大於忍辱,先莫先于修德、樂莫樂於好善、神莫神于至誠。解譯為人世間最大的快樂就是説明別人,而人世間最大的智慧則來自于至誠,讓自己的心靈寧靜坦蕩,虛靈不昧。

           什麼是快樂?不同的人有不同的回答,詞典上說快樂就是滿足與幸福。大哲學家康得則認為:快樂是我們的需求得到了滿足。還有人說快樂是一種刺激,是財富、成功、鮮花與榮譽----其實真正的快樂是一種心境,一種情緒。在《黃帝內經》定義的七種人類普遍情緒中喜樂、憤怒、悲傷、憂慮、哀痛、驚訝、恐懼中,只有快樂是良性積極的情緒,但可惜的是,快樂不同于消極情緒,會持續存在,而它短暫即逝。
             怎樣才能得到快樂呢?快樂是一種感覺,與金錢、地位、學問統統無關,只要感覺對頭,快樂遍地都是,快樂不需要尋找,不需要創造,只需要發現。而且快樂是等值的沒有高低貴賤之分,快樂是非比擬的,本來是快樂的東西你一拿來與人比較快樂就消失了,因為快樂是自己內在的一種感覺,正如《內經》所雲:恬淡虛無、精神內守、精氣從之、病安從來。這裡也提到了精神內守,快樂是一種成功的心境,是精神的境界,只有在心底深處的探求與守護才能到達永恆。
              在得到快樂的所有方法中,説明別人是最容易得到快樂的。《美國心理學雜誌》發表了一個大型的心理問卷的調查結果,發現經常幫助別人的人,明顯比不樂於助人的人快樂。其實不只是人,研究發現,在靈長目動物中都有一種利它的本性。還是讓我們聽從心靈、本性的召喚,幫助別人,快樂自己。
               近來有許多研究發現,利他心有益個人的身心健康。哈佛大學的心理學者大衛。麥考藍讓一班學生觀看德蕾莎修女在加爾各答照顧患病窮人的影片,學生看完後表示,這部影片激發了他們的同情心,隨後又分析了學生的唾液,發現免疫血球素增加了-----這種血球素説明身體抵抗呼吸道疾病的感染,密西根大學研究中心的詹姆斯。浩斯也做了另一項研究調查,發現經常做善事、待人仁慈有愛心,會讓一個人對生命更有希望,而且心情愉快、活力無窮,這些西方科學家的研究結果進步證實了《素書》的樂莫于好善、神莫神于至誠的哲理,這與中醫經典《黃帝內經》的正氣存內、邪不可幹的哲理相通。
             得到快樂不但要有幫助別人的仁德之心,還要有真誠的態度。如果事事從自己考慮,即使幫助別人也存有私心的話,得到的快樂也是虛假的。
           俗話說心誠則靈,一個人如果將真誠做到了極致那就是至誠,即使真誠的相信與極認真的服從,就是專一的信仰,它的力量勝過人世間的任何技能,因此,精誠之心才是人們走向成功得到快樂的真正要訣。
     
     

    《黃帝內經》是治療當代人心靈疾病的一個良方

    《黃帝內經》是治療當代人心靈疾病的一個良方。

        
    《黃帝內經》第一篇《上古天真論》中有一段話是這麼說的:恬淡虛無,真氣從之,精神內守,病安從來? 這實際上是治療當代人心靈疾病的一個良方。

       
    什麼是恬淡虛無,就是一個字,要靜,要虛靜。這是《老子》的一種思想,後來老子大量引用:至虛極,守靜篤。為什麼現代的人那麼浮躁?這個浮躁不是說現在競爭壓力大,而是因為心不靜。恬惔虛無是一種平和的心態,這個是最重要的。
       
    在恬惔虛無心態的基礎上,真氣從之是指一種修煉的方法、真氣運行的方法,怎麼運行真氣,後來的道教,內丹養生就引用了真氣從之的修煉方法,這個方法包括小周天、大周天。任脈、督脈。這個法實際上是説明我們恬惔虛無的。
    精神內守就是說精神不要外泄,精氣和神氣留在體內,不要外泄。這樣的話還有什麼病呢?什麼病都沒有了,病安從來

         人得了疑難雜症時,如果通過真氣從之而達到了恬淡虛無、精神內守時,病痛亦安然消失

    不育症

    有一 天, 我突然暈倒了,我的丈夫馬上叫來了救護車送我到醫院。當我從醫院回來時,我的一位鄰居過問我到底發生了什麼亊,怎麼會有醫護人員在我家出入。我跟她說是因為我的卵巢囊腫惡性化了,所以引起了昏厥。我告訴她,為了防止這囊腫再次惡化,我已經做過兩次切除手術了。這都是因為我做過這種手術造成的!

    於是, 我的鄰居就提議我尋找新的治療方法。並建議我去看吳明傑醫生。以前那些為我診治過的醫生都不能保證能讓我的卵巢完全恢復。我想我現在也只好試試讓吳醫生為我治療了。99年7月23日, 是我第一次見到了吳醫生。我不知道我的人生就這樣改變了! 他先給我做推拿,然後給我開了10付中葯,並囑咐我連續喝10天。那葯茶很難喝! 10天後, 我去覆診,並告訴他那葯茶的滋味--好苦、好難喝! 他建議我改服 “麗人膠囊”。於是 我再服了4週,到了第5週, 我的卵巢囊腫完全消失,並懷孕了!

    現在, 3年過去了, 我懷着我的第二個孩子去看吳醫生, 我想讓我的孩子能够在母體裏得到健康的護理。

    中心簡介

    什麼是自然療法?

    自然療法是一門保持和恢復身心健康的科學藝術。它融匯了中國幾千年的養生科學,如中藥食膳、經絡針灸推拿以及禪定氣功等由低到高的三大中醫體系。

    自然療法採用整體觀、辨証論治以治本。而西醫療法採用對症治療以治標。 Wu Healing 中心治療特色是中西自然療法相結合, 引進了西方的生物科技自然療法 – 氧化還原信號分子, 配合中醫辨証, 飲食療法和草藥療法幇助助晚期癌症患者恢復人體免疫資訊系統。對患者治癒後進行長期培訓, 練習太極拳、氣功等養生法以練習體會《道德經》、《莊子》、《黃帝內經》的智慧, 從根本上去解除生活中的長期壓力,回歸自然之道。

    《黃帝內徑》的主要思想來自道家思想,也是中醫最早的一部經典, 是中醫學的基礎理論, 它是人類醫學史現存最完整最古老的一部預防醫學專著。 Wu Healing自然療法的理法都源自《黃帝內徑》的三十年研究。

    《道德經》是道家專著, 曆代成功的領導都運用《道德經》之智慧領導國家走向國泰民安, 中醫學的基礎理論及治療特色都來源於《道德經》, 真正的中醫能運用整體觀和辨症論治, 達到得心應手地運用於臨床者都先悟通《道德經》的智慧, 達到回歸自然之道境界。 Wu Healing治療癌症方法之一是輔導患者每天自讀《道德經》第一、二章。

    · 自然療法服務項目

    · 治療方法,費用及時間

    Wu Healing Center的自然療法服務項目包括:

    1) 食物療法2) 無為太極養生法3) 草藥療法4) 順勢療法5) 針炙療法6) 推拿按摩療法

    7) 心理資詢及生活方式的調整

    8) 銅人療法

    30天癌症治療計

    ♦ Initial 2 hours consultation with Dr. Ming Wu$300

    (1 hour Qi Gong & Tui Na healing, ½ hour Qi Gong class, and ½ hour dietary recommendations)

    ♦ 8 follow-up appointments of Tui Na massage $640

    (1 hour appointments 2 times a week for 4 weeks)

    ♦ 30 days supply of herbal supplements and tea $400

    Total cost for program $1340

    詳細情況請電話或Email諮詢。

    地址:

    1、45 South Main Street, Suite 100, West Hartford, CT 06107

    2、76 Nason Street Maynard, Massachusetts 01754

    Phone: (978) 790-8888

    Email : wuhealing@yahoo.com

    ――――――――――――――――――――――――――

    · 關於吳明傑博士的背景介紹及對自然療法中心未來的發展目標

    吳明傑博士的背景介紹

    吳先生出生于中醫世家。自幼與祖父及父親學習中醫及中草藥理論。熟讀《黃帝內經》及《道德經》。對癌症及許多疑難病症有獨特見解及治療手段。在美國行醫二十餘年,採用祖傳秘方以及吳先生在美國多年潛心研發並獲得國際優秀獎的中藥Wu Healing formula 902 (用於治療癌症)以及麗人膠囊 ,為無數患者解除了痛苦,使他們獲得了新生。

    癌症是人們認為最恐怖的事情之一。吳先生的見解是“不要害怕癌症”。癌症的致病主要內因為人體生物電信號傳遽通路阻塞;外因是社會群體受到整體的過度恐懼宣傳廣告和過多的食物化學添加劑進入體內, 破壞人體的生態平衡, 外因通過內因起作用。由於癌症的病因是外因和內因多於二個以上的復合病因造成的全身性疾病。因此, 採用中西結合的綜合配方1+2=3 提高了有效率。

    吳先生認為,美國尤其是波士頓地區是世界上最先進的科學研究基地,擁有大量中西文化的精英。吳先生在這裏創建了Wu Healing中心就是為了更好的完善自我,達到中西自然結合及培訓人材的目標。吳先生希望在美國培訓100 名無為太極拳輔導員以美國為基地, 面向世界各地區傳播道家養生之道及太極文化,更好地提高人們的生活質量。

    西醫的特點是側重線性分解剖析,以研究體內組織結構,機械系統和生化系統,其優勢是診斷技術進步,應用於急診搶救及手術治療。對於大多數急症的搶救需要西醫來診治。西醫的缺點是過度地在病人身上做破壞性的檢查;以CT掃描、放射性X光照片、腸鏡等體檢, 這些體檢只是診斷的手段而不是防病的方法。據美國統計每1000人腸鏡檢查時有一人死亡於腸鏡檢查。你的醫生只是建議每年或五年做腸檢,你有必要冒著生命的危險經常做這些破壞性的檢查嗎? 西醫另一方面是治療葯物副作用大。據美國醫學雜誌報導, 美國每年因正常治療造成死亡人數十萬六仟人。

    ―――――――――――――――――――――――――――

     

    病人的感言

    吳明傑養生秘笈

     

    中醫特點「生病向內找」

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    華夏文化協會19日晚在摩頓活動中心舉辦中西文化交流對話講座, 邀請中醫師吳明杰主講從《黃帝內經了解中醫與西醫的特點和區別, 並為現場30多名中西聽衆提供義診。吳醫生深入淺出地介紹了中西醫的差別, 並提供了中醫原則的養生保健方法。
    吳醫生自幼隨父習醫、氣功及太極拳,後來在大學習醫理論,有長期臨床經驗。目前在麻州開設中醫藥研院自然療法中心。
    吳醫生表示, 醫治本, 西醫治標。比如有5個高血壓病人,醫會看出這5個人雖然症狀都是高血壓, 但發病的原因都不同, 要用不同的治療方法。西醫就給一樣的降壓藥, 他們看不出有什麼不一樣。 另外美國人都講究喝牛奶好像只有牛奶裡才有鈣質。其實牛奶是給小牛喝, 不適合人體。牛奶導致很多人過敏,人體荷爾蒙都搞亂了,也容易得癌症。人在嬰兒時要喝牛奶,長大後從食物中有許多鈣質足夠人體所需。

    他表示, 中醫起源於《黃帝內經,它是一本道家養生著作,主要理論是恬、淡、虛、無。恬由舌和心組成, 古人用舌頭和心細細品嚐茶, 就能嚐到茶的香甜。現在市場上的茶都是加糖,其實是多餘的。淡就是简單。虛和無都是一個意思,就是心裡不牽掛,什麼都能放得下。是你的東西總是你的, 不是你的東西不要執著。有了這個泰然的狀態,氣就通暢了。

    中醫認為,人體是最完美的,有自我恢復的功能。所以人生病了不要老向外找對付的辨法, 而是要向內找, 把生病的原因找到, 讓身體自己恢復。穴位好比開關,控制著燈泡,經脈好比傳導電流電線。要想燈泡亮, 就要找對開關。
    他舉例,曾有個病人,得的是遣傳的一型糖尿病,一輩子要注射胰島素存活。他用按摩穴位以及中藥療法, 恢復胰臟功能, 讓那位病人注射胰島素的次數越來越少, 最後不需要再注射了。而在西醫看,那是不可治癒的。

    前列腺癌

    前列腺癌

    我叫 Richard McGuirc。1993年, 我得知我得了前列腺癌, 醫生跟我說治療這種病最好的方法就是動手術。我非常相信他, 於是,在1994年我就接受了他的建議--動手術! 當他們打開我的身體想割去癌變的部位時, 醫生對我說, 我的癌細胞已經擴散到我的淋巴結了。他說他現在可以為我做的只有把我的傷口縫合。但是, 我的傷口一直沒有愈合, 我不得不在醫院多住了6個星期。可是,當醫生再次檢查我的傷口時, 發現它仍沒愈合。我的妻子只好每天清理我的傷口3次,整整7個月過去了。最後,她不得不請來了一位外科整形醫生來處理我裂開的腹部。手術後, 我的腹部出現劇烈疼痛,這是手術前從未發生過的。這種痛是無法形容的, 我也不知道是什麼原因引起的, 也沒有一個醫生能告訴我這是為什麼? 就這樣我一直忍受了5年。在這5年裏, 我一直靠注射  Dupond Lupion來止痛, 但是, 就在最近的8個月裏, 我的P.S.A.  指數突然迅速升高。

    98年的11月, 我重新找了一位醫生。在閑談時, 我談到了我的咽喉—它一直好痛! 並把98年6月到現在的病歷都拿給他看。醫生根據我的病情開了點抗生素。但是, 這一點也不管用! 99年1月上旬, 我的咽喉又像當初那樣痛。我再去找那位醫生, 他為我做了個檢查, 但是,却沒發現任何病因。我說, 我的喉嚨痛得那麼利害, 可能是因為在我吃東西時傷到了, 於是, 醫生又開了個方子, 並囑咐我2個月之後覆診。之後, 我按規定吃葯, 滿懷希望我的喉嚨會一天一天地好起來。但是,2個月快結束的時候, 我已經無法吞咽了, 吃葯的時候, 葯片就粘在我的喉嚨裏。最終在99年的5月25日, 我的主治醫生把我送到 E.N.T.。那裏的醫生為我做了個彻底的喉嚨檢查並肯定地告訴我, 我得了咽喉癌--喉嚨長了個瘤子。在短短的住院期間, 我連水也無法吞咽了。一些醫生建議在我的咽喉裏建一個小小的治療室,就是挿一個管子到我的咽喉, 讓它來代替我的喉嚨吃葯並讓它在我的喉部做放射化療。我決定接受這治療方案, 但是, 我的家人卻很擔心,因為醫生說這項治療很危險!

    我的兒子把我交給了Rady Mom, 想讓他為我治療, 减少我的痛苦。於是,我每個星期都去看他。他建議我去找吳明傑醫生。於是, 我去了。我喝了三天他開給我的中药後, 我就開始咳, 咳出一些血和异物, 我的病狀開始有了減輕的迹象。我一天喝2-3次中药並能吃東西啦! 喉痛腫脹的病狀也慢慢地減退了。最後一次去E.N.T. 是在99年的8月13日, 我那被醫生預言會擴大的腫瘤沒有再擴大。

    99年的8月20日,驗血結果顕示, 我的RSA值從32降到1.5。

    如何根治高血壓?

    719日傍晚6點,我在West Hartford舉辦的氣功課上說高血壓不是一種病。高血壓是由於血液太過粘稠而不能順暢地在毛細血管中流通所導致的。為了使血液能到達應該到達的地方,心臟不得不加大輸血力度從而導致高血壓。這是人體自身的調節功能,以保證粘稠的血液可以到達身體的每個細胞。如果細胞不能得到血液就會很快死亡。

     
    但是血液不應該如此粘稠並且應該順暢地流通。當血液能合理地水融並且保持足夠的脂肪酸(特別是Omega-3),心臟就不需要工作得那麼辛苦來保證血液得供給,那血壓也就降下來了。這就好比用吸管喝水和用吸管喝蜜一樣:蜂蜜越粘稠越難用吸管喝到。
     
    西醫診斷這種情形,認為高血壓本身是一種病,治療方法是用藥物強制動脈血管壁放鬆來人為地降低血壓。和您猜想得一樣,這種方法會導致血液迴圈類疾病因為粘稠得血液不能到達它所要到達的所有細胞。
     
    在美國99%的人們相信如果得了高血壓需要每天吃藥直到生命結束。但是我不相信。我相信我們可以通過喝普洱茶,黃經茶或草藥茶,每天食用Mila,攝入多種營養素,來多多享受生活。同時少吃動物性食品,24小時內或者最多10天,通過改變您的生活方式您的血壓會回復正常因為血液含有更多的水分,血液流動更自如可以到達整個血液循環系統。
     
    一位女士問我,我可以喝您喝的那種普洱茶嗎?”“當然可以,我告訴她。我給了她一個普洱茶磚(375g)和一個功夫茶壺,1茶匙普洱茶倒入茶壺,加4盎司沸水,泡14分鐘,然後把茶倒入茶杯。現在您可以安坐,吸一下茶香,慢慢地啜飲。每天用同一壺茶葉如此喝10
     
    726日這位女士回到氣功班告訴我,那天氣功課後,我用您教的方法喝了普洱茶。不到24小時我的血壓就降下來了。當天我就停掉了高血壓藥,到現在42天了,通過每天喝普洱茶我的血壓一直很正常。

    氣功減肥

    氣功減肥

    2002年8月, 當時我還在美國的東部, 我就去看了吳明傑醫生。因為我對西醫以外的醫術都很感興趣。我需要減肥! 我很驚奇他用中國的氣功為我減肥。

    這叫做辟谷!

    我連續接受了他的治療後, 我的腹部減少了幾英尺。他告訴我, 要我覺得餓時才吃東西, 渴的時候才喝水, 這對減肥很有效。他還教我一些辟谷的練習。其實我一直都很懷疑他教我的方法, 但是, 當我第一次按他教我的那樣做之後,我就彻底地攺觀了。我照他說的那樣用膳---不餓不吃, 我不但不覺得虛弱,而且我的能量水平升高了。如此下去, 我7個星期就減了10磅。我還去吳醫生的康復中心去練習氣功。幾個月之後, 一個全新的我回到了加利福尼亞, 我每天都去游泳、溜狗。我太喜歡這樣無胃腸負坦的感覺了---只需少少的一點食物就得到了滿足! 我開始喜歡吃球芽甘藍和更新鮮的食物。我很驚訝, 我根本不再擔心食物的卡路里了。2003年的4月, 我減掉了35磅。

    多苖條啊! 當我聽到別人這樣稱讚我的時候, 我真的感到很欣慰,因為以前那個笨重的我已經成為歷史啦! 我又開始愛上各種衣服並開始幫助有需要的人減肥。

    至今,我仍保持減肥後的體重。我不敢想象體重反彈後的我是什麼樣的! 因為我知道要保持體重就要保持自身的平衡,而這又與食物有關。 以前, 我認為只要瘋狂地做運動和節食就可以使身體痩下去。而現在, 我找到了更好的方法---氣功更適合我保持體態。它是最自然、最有效的減肥方法!這是我的切身體會, 我真的非常感謝吳明傑醫生!

    2004年3月2日

    生與死的正確認識

    生與死,是健康生活的關健。人類三大疾病:癌症、冠心病、中風等致死的主因,並非病情本身,而是對死亡的恐懼伴隨和貫穿整個發病過程,導致自身免疫功能紊亂,人體失去了自愈能力,進而增重病情,加快死亡。

    2010531日門診來了二位非常病人,其中一位是乳癌四期患者,已治癒七年。患者說,曾致電腫瘤專科醫生,詢問是否有必要預約做乳癌專科體檢。醫生回答:你已三年沒做這種檢查了,現在健康生存已超過五年,我認為你不需要回來醫院體檢,我院像你這類癌症病人都已死去,只有你好好的活著。我認為當初你拒絕化療,去接受自然療法的決定是正確的。你的健康應歸功於非正統療法,我鄭重地支援你應該繼續採取最健康有效的保健方法。

    另一位女患者叫DORITY73歲,四期肺癌。患者在2002年診斷二期肺癌,接受手術化療6個月,症狀得到控制。2004年體檢時發現肺癌復發,診斷為四期肺癌。醫生認為患者生命已剩下不到一年,建議化療控制症狀。化療二周後,患者併發噁心、嘔吐、脫髮、疲倦乏力等症,因此拒絕繼續化療,經介紹前來接受自然療法。當時患者對我說:“我拒絕化療,但全家人都極力反對。吳醫生,你認為我應該怎麼辦呢?”我回答說:“你最清楚化療的效果,你認為,化療是説明、還是破壞你的身體呢?”患者說:“我認為繼續化療下去,化療藥物會很快殺傷我的全部細胞,使我死于化療藥物。如果停止化療,我還有機會尋找其它康復方法”。我說:“你是親身體驗者,比我更加清楚化療的副作用。據美國醫藥史的記載,化療藥物是希特勒在二次世界大戰期間發明用來傷害猶太人的。事實上,你二年前化療手術的藥物殺死癌細胞的同時,也殺死了大量的正常細胞。二年後診斷第二次肺癌,已不是原來的病灶,而是二年前化療時,正常細胞被殺傷後、慢慢惡化形成新的癌細胞。所以,我支援你選擇對你最有希望的康復方法。”我建議患者:“要讓這些癌細胞逆轉為正常細胞,必須達成三個條件。第一,採用大自然生物電療法,打開人體生物電的總開關;第二,堅持用火煮食,科學家已驗證,飯菜經微波爐煮熟後,營養都被破壞掉。多吃蔬菜和糙米飯,少吃魚肉,絕不喝牛奶,因為牛奶和魚肉會減慢氣血迴圈,消耗大量生物電。第三,每天早晨堅持室外運動,光腳打太極拳或是散步一小時,清晨的太陽和清新的空氣都對身體大有益處。”

    就這樣,被腫瘤專科醫生宣判只有一年壽命的DORITY,不再理會死期將至,心情坦然,每日到教堂禱告,堅持接受自然療法,堅持室外運動、健康飲食。至2010年,已成功健康生存超過六年。

    生命的生與死,猶如白晝與黑夜,周而復始,本是自然。但貪求美食、恐懼死亡、化學藥物,則非自然,猶如邪氣入侵,必然導致生命發生非自然的轉變,無病變有病,有病變重病,重病變死亡。所以,健康的生活,無非順應自然,保存正氣。【黃帝內經】雲:“正氣存內,邪不可幹”,邪氣無可入侵,則可享受天年,健康長壽。

    精神生活與健康

    在當今物質繁榮時代,談及精神生活,許多人不免會流露否定的口吻追求精神生活?那都是虛無的,毫無用處。”其實,《道德經》雲:“有無相生,難易相成,長短相形,高下相傾,音聲相和,前後相隨。”被認為最無用的,恰恰可能是最有用的。精神是安身立命的砥柱。懂得精神生活的人,即使置身于物欲漩渦,仍能保持生命的定力和方向,享受健康的人生。失去精神支柱的人,只能如浮萍般隨波逐流,毫無目的地耗費生命,健康安在?

    《黃帝內經》雲:“恬淡虛無,精神內守、精氣從之、病安從來”。早在二千五百多年前,中國古聖就洞察,當精神恬淡無為,身體的自免疫功能最強盛,自然百病不侵。根據這一原理,《黃帝內經》發明了三大中醫體系:一是禪定氣功,為精神治病養生法;二是經絡針灸推拿,介乎于精神與物質之間的治病養生;三是中藥食膳,即藥物治病養生法。三大中醫體系的功效,自精神到藥物,由高到低。筆者的自然療法中心,就是運用禪定氣功來調整精神、針灸推拿來調整經絡,使患者自身免疫功能回復自然強盛,達到治病養生的目的

    200765日,某太陽能公司執行董事、諾貝爾獎獲得者某某,從加州前來麻省找筆者治病,主訴:右足背扭傷腫痛二周。正當筆者自內心深處感到患者左下肢更需要治療,患者已先告訴筆者:“我的左下肢20年前神經損傷失去感覺,我的專科醫生認為是永遠不可康復了,請你不要碰我的左下肢。”筆者回答說:“我按你的要求,治療右足背軟組織損傷的操作,需要按壓頸部兩側的天動穴3分鐘,如果明天你左下肢的老毛病沒有了,知覺回來了,請您不要打電話來責怪我。當時患者聽得有點糊塗,問筆者這是什麼意思時,筆者已經點按天動穴治療了,同時回答他說,明天你就知道了。次日早上,患者興奮地來電話,說老毛病長達20年的左下肢已完全恢復正常。患者還鄭重地說,我不責怪你,但是應該重新思考什麼是真正的生命科學了。

    20055月,一位黑人婦女從洛杉機搬到麻省Stow鎮定居,某天在超市買菜時,詢問身邊的一位婦女:你知道附近有中醫診所嗎?這位婦女說:“Maynard鎮上有位吳醫師,我十年前患甲狀腺癌,是他用自然療法治癒的。次日,這位黑人婦女來到筆者診所,要求治療1型 糖尿病。 筆者的治療方法是,用拇指在華佗夾脊穴第1238胸椎按壓20分鐘,每週一次。共做三次後,患者前往家庭醫生診所複查,發現血糖已完全正常,不必再使用任何西藥。其家庭醫生(西醫)對患者說:“1型糖尿病是胰島素依賴型,是自體免疫功能失調,應該長期用西藥控制血糖,突然這樣就治癒了,真是不可思議。

    筆者認為,這並非不可思議。真正的生命科學是,自體免疫功能本來人人具足,只因不良的精神狀態(如認為神經損傷永遠不可康復、1型糖尿病必須依賴胰島素)及外來藥物,干擾了自體免疫系統發揮正常功能,所以,不但疾病治不好,還人為地加重惡化。因此,無論是什麼頑疾,只要患者轉變依賴化學藥物的西醫觀念,發揮恬淡無為的精神力量,配合針灸推拿、飲食療法、運動健身等,使自體免疫功能回復最佳狀態,都可以達到康復養生的目的。

    1型糖尿病: 運用非藥物的推拿療法可以達到很好的療效。很多病人在堅持一段時間推拿後血糖恢復了正常。他們感到驚奇和高興, 他們在推拿治療前可是被要求終生服藥或是注射胰島素的。1型糖尿病是胰島素依赖型, 必須終生服藥,直至生命死亡,這已成為科學的常規,讓1型糖尿病患者無奈接受, 真的如此嗎?  筆者認為,90%病人來說,是被電視商業廣吿造成無奈接受。其實長期用藥, 西醫稱為對症治療, 這是一種消耗自身的笨辨法。長期服藥只能製造長期病人, 如果很多病人都在長期服藥,您說誰在獲利呢?為什麼每月投資佰萬美元的電視廣吿費呢?

    1981年, 筆者的父親(也是師傅)已經向我預言:“美國經濟和健康將會崩潰於電視廣吿上, 電視廣吿讓人的大腦中毒,中國清朝崩潰於英國入口的鸦片, 美國會崩潰於自已國產的合法毒品上。” 筆者已經二十二年未用過電視機了,才不致於被西方文明洗腦,保留了本我, 保留了中醫的古老的精華。《黃帝內經》雲:“用砭之類,在放調氣。”調動自身的健康能力,恢復平衝的生理狀態才是真理,降糖藥和胰島素只會養懶了我們自已的胰島功能, 譲它在外力作用下得到一個錯誤的資訊:現在的分秘足够了。於是胰島功能越來越差, 用藥量越來越多, 形成惡性循環。
     

    對於激發體內自愈能力, 推拿有著獨到的功效。根據經絡體系外絡肢節, 內連臟腑的特點, 充分利用五體九竅的內屬外連關係, 通過辨証論治, 推拿可以發揮其中醫的整體觀,身心調節的優勢;很好地把機體調節到一個穏定狀態。推拿不是用手將病拿走, 而是通過對特定穴位或部位的刺激; 調動身體的分子信號, 使身體自愈力去完成消病強身的目的。這才是中醫高明之處。推拿治療骨節病,雖不能立刻消滅骨刺,突出物,也不能立刻擴大管腔,增加軟骨,但卻能身體逐漸去舊生新, 使筋骨、皮、肉、脈相互間達到一個和諧的平衡,維持功能,保持正常工作能力。對此證明, 推拿對於頸肩腰腿痛的病證, 遠期療效大於手術。對於三高、胃痛、便秘、痛經等內科婦科病, 推拿雖不直接針對血糖、血脂或病灶, 卻以整體調整使機體陰陽平衝, 不但療效好, 還避免了西藥的副作用和併發症, 推拿療法看似簡單,其奧妙卻無窮,是中醫最古老的療法。

     

     

     

     

    精神與健康

    自然療法,仁心仁術 《多維時報》

    自然療法,仁心仁術(五)
    --------小記中醫師吳明傑博士

    日前,居住在波士頓市區的魏女士,激動地向《多維》傾訴,萬分感謝中醫師吳明傑博士的救命之恩。

    今年6月,魏女士患上腹瀉症,天天拉肚子,渾身無力,手腳發軟,心跳頭昏。請家庭醫生看病,卻查不出什麼病因。如是天天腹瀉不止,病情越來越嚴重,身體越來越虛弱,經常暈倒。在兩月內,暈倒需送醫院急救,多達四次。然而,每次在急症室接受近10個小時的檢查和觀察,急診醫生卻依然無法確診病因,給出具體醫案。8月份,家庭醫生無計可施,便認為可能是心臟有問題,建議聯繫心臟醫生檢查,預約排期至122日。
    然而,那時候的魏女士,身體嚴重衰弱,精神頻臨絕望。她覺得,即使是心臟有問題,恐怕也熬不到12月份;想回大陸看中醫,但連乘飛機的氣力也沒有。那段時間,魏女士非常悲觀,恐怕自己很快要死在這異國他鄉。
    就在此時,魏女士的丈夫偶然看到《多維》上一篇文章:“自然療法,仁心仁術”,介紹中醫師吳明傑博士仁心仁術,專治西醫治不好的疑難雜症。於是抱著一線的希望,攙扶著魏女士到吳醫生在劍橋市的自然療法中心(740 Cambridge Street )來求醫。
    吳醫生診斷後,安慰魏女士說,病是可以治癒的,不用擔心。隨即免費做了大半小時的按摩和艾灸,開了三劑中藥,並教會幾個穴位,讓魏女士回家服用中藥,自己做按摩和艾灸,下周複診。離開診所時,魏女士已經覺得身心輕鬆多了,激動地對丈夫說:“看來我有救了”。
    魏女士服用了三劑中藥後,腹瀉即止,之後逢週二到吳醫生診所複診,做按摩和艾灸治療,自己在家也按照吳醫生教導的方法,做按摩和艾灸。經過兩個多月的調理,至11月份,魏女士已經完全康復。
    對比在西醫院四次急診未果、飽受折騰的經歷,魏女士深深體會到中醫療效神奇,吳醫生醫術高明。最令魏女士夫婦感動的是,吳醫生體惜他們家庭收入低,兩個多月來所收的診金藥費總共還不到200美元,而魏女士四次急診費用高達3萬美元,雖然是由醫保支付,但她自己還必須另外支付400美元的急診費。而且,吳醫生還教會魏女士許多養生保健的方法,強身健體,小病自治。所以,魏女士夫婦逢人便讚歎吳醫生是自己的救命恩人,人品好、醫德好。
    吳醫生事後對《多維》表示,魏女士所患,其實是腸胃風寒感冒引起的腹瀉,西醫一般很難確診其病因。如果腹瀉不止,身體嚴重脫水,便會導致五腑六髒功能快速衰竭(所以西醫便會懷疑魏女士心臟有問題,其實本末倒置),嚴重的話是會死亡的。治療該症,傳統止瀉方劑十分靈驗。該方劑是:香如草10克、厚朴10克、白扁豆10克、滑石粉30克、甘草6克。吳醫生自從祖輩傳承這個驗方,應用無數,無不靈驗,初患一劑即止。此次魏女士病重,故需三劑方解,又因日久體虛,故需兩個月的按摩艾灸調理,乃能康復。

    Yicong_Li_黎奕聪
    《多維時報》
    Duowei Times Boston Branch
    617-455-8903
    liyicong@dwnews.com

    道德經(原著老子/時照禪師整理)

     

    dì yī zhānɡ  ɡuān miào
               
    dào kě dào fēi chánɡ dào mínɡ kě mínɡ  fēi chánɡ mínɡ 
    道  可 道 ,非  常  道 名  可  名 ,非  常    名 。
    wú mínɡ tiān dì zhī shǐ  yǒu mínɡ wàn wù zhī mǔ
    无  名   天 地 之 始 ,有   名  万  物 之  母 。
    ɡù chánɡ wú   yù yǐ ɡuān qí miào chánɡ yǒu  yù yǐ ɡuān qí jiào
    故  常  无 ,欲 以  观  其  妙 ;常   有 ,欲 以  观 其  徼 。
    cǐ liǎnɡ zhě tónɡ chū ér yì mínɡ tónɡ wèi zhī xuán
    此  两   者   同 出 而 异  名 ,同 谓 之  玄 ,
    xuán zhī yòu xuán zhònɡ miào zhī mén
    玄 之 又  玄 ,众   妙   之 门 。
     
    dì èr zhānɡ  ɡuān jiào
               
    tiān xià jiē zhī měi zhī wéi měi  sī è yǐ
    天 下 皆 知 美 之 为 美 ,斯 恶 已 。
    jiē zhī shàn zhī wéi shàn  sī bú shàn yǐ
    皆 知  善 之 为  善 ,斯 不  善 已 。
    ɡù yǒu wú xiānɡ shēnɡ nán yì xiānɡ chénɡ chánɡ duǎn xiānɡ jiào
    故 有  无  相   生 ,难  易  相    成 ,长    短   相    较 ,
    ɡāo xià xiānɡ qīnɡ  yīn shēnɡ xiānɡ hé qián hòu xiānɡ suí
    高 下   相    倾 ,音  声    相   和 ,前 后  相  随 。
    shì yǐ shènɡ rén chǔ wú wéi zhī shì  
    是 以  圣   人 处 无 为 之 事 ,
    xínɡ bù yán zhī jiào  wàn wù zuò yān ér bù cí
    行 不 言 之  教 ,万 物作 焉 而 不 辞 。
    shēnɡ ér bù yǒu  wéi ér bú shì ɡōnɡ chénɡ ér fú jū
       而 不 有 ,为 而 不 恃 ,功   成   而 弗 居 。
    fú wéi fú jū   shì yǐ fú qù
    夫 唯 弗 居 ,是 以 弗 去 。
     
     
    dì sān zhānɡ  ān  mín
            
    bú shànɡ xián   shǐ mín bù zhēnɡ bú ɡuì nán dé zhī huò  shǐ mín bù wéi dào
    不  尚   贤 , 使  民 不  争 ;不 贵 难 得 之 货,使 民 不 为 盗 ;
    bú xiàn kě yù   shǐ mín xīn bú luàn
    不  见 可 欲 ,使 民 心 不  乱 。
    shì yǐ shènɡ rén zhī zhì xū qí xīn  shí qí fù   ruò qí zhì qiánɡ qí ɡǔ
    是 以  圣   人 之 治 ,虚 其 心 ,实 其 腹 ,弱 其 志 ,强   其 骨 。
    chánɡ shǐ mín wú zhī wú yù   shǐ fú zhì zhě bù ɡǎn wéi yě
       使 民 无 知 无 欲 ,使  夫 智 者 不 敢  为  也 。
    wéi wú wéi   zé wú bú zhì
    为 无 为 , 则 无 不 治 。
     
     
    dì sì zhānɡ  bù  yínɡ
              
    dào chōnɡ ér yònɡ zhī huò bù yínɡ yuān xī sì wàn wù zhī zōnɡ
    道   冲  而  用 之  或 不  盈 ,渊 兮 似 万 物 之   宗 ;
    cuò qí ruì  jiě qí fēn hé qí ɡuānɡ tónɡ qí chén zhàn xī sì huò cún
    挫 其 锐 ,解  其 纷 ,和 其  光 , 同 其  尘 ,湛 兮 似 或 存 。
    wú bù zhī shuí zhī zǐ  xiànɡ dì zhī xiān
    吾 不 知  谁 之 子 ,象  帝 之  先 。
     
     
    dì wǔ zhānɡ shǒu zhōnɡ
               
    tiān dì bù rén  yǐ wàn wù wéi chú ɡǒu  
    天 地 不 仁 ,以 万 物 为 刍 狗 ;
    shènɡ rén bù rén  yǐ bǎi xìnɡ wéi chú ɡǒu
       人 不 仁 ,以 百  姓 为 刍 狗 。
    tiān dì zhī jiān  qí yóu tuó yuè hū   xū ér bù qū  dònɡ ér yù chū
    天 地 之  间 ,其 犹 橐 籥 乎 ?虚 而 不 屈 ,动 而 愈 出 。
    duō yán shǔ qiónɡ bù rú shǒu zhōnɡ
    多 言 数  穷 ,不 如  守   中 。
     
     
    dì liù zhānɡ ɡǔ  shén
             
    ɡǔ shén bù sǐ   shì wèi xuán pìn xuán pìn zhī mén  shì wèi tiān dì ɡēn
    谷  神 不 死 ,是 谓  玄 牝 。玄 牝 之 门 ,是 谓  天 地 根。
    mián mián ruò cún  yònɡ zhī bù qín
       绵 若 存 , 用 之 不 勤 。
     
     
    dì qī zhānɡ  wú  sī
           
    tiān chánɡ dì jiǔ
       长   地 久 。
    tiān dì suǒ yǐ nénɡ chánɡ qiě jiǔ zhě  yǐ qí bú zì shēnɡ ɡù nénɡ chánɡ shēnɡ
    天 地 所  以  能   长   且  久 者 ,以 其 不 自  生 ,故  能   长   生 。
    shì yǐ shènɡ rén hòu qí shēn ér shēn xiān  wài qí shēn ér shēn cún
    是 以  圣   人 后 其  身 而  身   先 ,外  其  身 而  身 存 。
    fēi yǐ qí wú sī yé   ɡù nénɡ chénɡ qí sī
    非 以 其 无 私 耶 ,故  能   成   其 私 。
     
     
    dì bā zhānɡ  ruò shuǐ
             
    shànɡ shàn ruò shuǐ
        善  若  水 。
    shuǐ shàn lì wàn wù ér bù zhēnɡ chǔ zhònɡ rén zhī suǒ wù   ɡù jī yú dào
       善 利 万 物 而 不  争 ,处  众   人 之 所  恶 ,故 几 于 道 。
    jū shàn dì  xīn shàn yuān  yǔ shàn rén yán shàn xìn zhènɡ shàn zhì  
    居  善 地 ,心 善   渊 ,与  善 仁 ,言  善 信 ,正    善 治 ,
    shì shàn nénɡ dònɡ shàn shí  fú wéi bù zhēnɡ ɡù wú yóu
    事  善  能 ,动  善 时 。夫 唯  不  争 ,故 无尤 。
     
     
    dì jiǔ zhānɡ chí yínɡ
              
    chí ér yínɡ zhī  bù rú qí yǐ  zhuī ér ruì zhī  bù kě chánɡ bǎo
    持 而  盈 之 ,不 如 其 已 ;揣 而 锐 之 ,不 可  长   保 。
    jīn yù mǎn tánɡ  mò zhī nénɡ shǒu fù ɡuì ér jiāo  zì yí qí jiù
    金  玉 满  堂 ,莫 之  能   守 ;富 贵  而  骄 ,自 遗其 咎 。
    ɡōnɡ suì shēn tuì tiān zhī dào
    功 遂   身 退 ,天 之 道 。
     
     
    dì shí zhānɡ xuán  dé
            
    zài yínɡ pò bào yī  nénɡ wú lí hū zhuān qì zhì róu nénɡ yīnɡ ér hū
    载  营 魄 抱  一 ,能 无 离 乎 ?抟 气 致 柔,能   婴 儿 乎 ?
    dí chú xuán lǎn nénɡ wú cī hū   ài mín zhì ɡuó nénɡ wú zhì hū
    涤 除  玄 览 ,能 无 疵 乎 ?爱 民 治  国 ,能 无 智 乎 ?
    tiān mén kāi hé  nénɡ wéi cí hū  mínɡ bái sì dá  nénɡ wú wéi hū
    天 门  开 阖 ,能  为  雌 乎 ?明 白 四 达 ,能 无 为  乎 ?
    shēnɡ zhī xù zhī  shēnɡ ér bù yǒu  wéi ér bú shì zhǎng ér bù zǎi
    生  之  畜 之 , 生   而 不 有 ,为 而 不 恃 ,长   而 不 宰 。
    shì wèi xuán dé
    是 谓   玄  德 。
     
     
    dì shí yī zhānɡ xū  zhōnɡ
               
    sān shí fú ɡònɡ yì gǔ  dānɡ qí wú   yǒu chē zhī yònɡ
    三  十 辐  共 一 毂 ,当 其 无 ,有 车 之   用 。
    shān zhí yǐ wéi qì  dānɡ qí wú   yǒu qì zhī yònɡ
    埏  埴 以 为 器,当  其 无 ,有  器 之  用 。
    záo hù yǒu yǐ wéi shì dānɡ qí wú   yǒu shì zhī yònɡ
    凿  户 牖 以 为 室 ,当 其 无 ,有 室 之   用 。
    ɡù yǒu zhī yǐ wéi lì   wú zhī yǐ wéi yònɡ
    故 有 之 以 为 利 ,无 之 以  为 用 。
     
     
    dì shí èr zhānɡ wéi  fù
            
    wǔ sè lìnɡ rén mù mánɡ  wǔ yīn lìnɡ rén ěr lónɡ wǔ wèi lìnɡ rén kǒu shuǎnɡ
    五 色  令 人  目  盲 ,五 音  令 人 耳  聋 ,五 味  令 人 口   爽 ,
    chí chěnɡ tián liè lìnɡ rén xīn fā kuánɡ nán dé zhī huò lìnɡ rén xínɡ fánɡ
    驰  骋    田 猎  令  人 心  发  狂 ,难 得 之 货  令 人  行   妨 。
    shì yǐ shènɡ rén wèi fù bú wèi mù   ɡù qù bǐ qǔ cǐ
    是 以  圣   人 为 腹 不 为 目 ,故 去 彼 取 此 。
     
     
    dì shí sān zhānɡ chǒnɡ rǔ
                
    chǒnɡ rǔ ruò jīnɡ  ɡuì dà huàn ruò shēn  hé wèi chǒnɡ rǔ ruò jīnɡ
    宠  辱 若  惊 ,贵 大  患 若  身 。何 谓   宠   辱 若  惊 ?
    chǒnɡ wéi xià  dé zhī ruò jīnɡ  shī zhī ruò jīnɡ  shì wèi chǒnɡ rǔ ruò jīnɡ
       为 下 ,得 之 若  惊 ,失 之 若  惊 ,是 谓  宠   辱 若  惊 。
    hé wèi ɡuì dà huàn ruò shēn  
    何 谓 贵  大  患 若  身 ?
    wú suǒ yǐ yǒu dà huàn zhě  wèi wú yǒu shēn  jí wú wú shēn  wú yǒu hé huàn
    吾 所 以 有 大  患 者 ,为 吾 有  身 ,及 吾 无  身 ,吾 有 何  患 ?
    ɡù ɡuì yǐ shēn wéi tiān xià   ruò kě jì tiān xià
    故 贵 以  身 为  天 下  ,若  可 寄  天 下 ;
    ài yǐ shēn wéi tiān xià  ruò kě tuō tiān xià
    爱 以  身 为  天 下 ,若 可 托  天 下 。
     
     
    dì shí sì zhānɡ  dào  jì
             
    shì zhī bú jiàn mínɡ yuē yí tīnɡ zhī bù wén mínɡ yuē xī
    视 之 不  见   名 曰 夷 ,听  之  不 闻  名 曰 希 ,
    bó zhī bù dé mínɡ yuē wēi  cǐ sān zhě  bù kě zhì jié  ɡù hùn ér wéi yī
    搏 之 不 得  名 曰 微 。此 三 者 ,不 可 致 诘 ,故 混 而 为 一 。
    qí shànɡ bú jiǎo qí xià bú mèi  mǐn mǐn bù kě mínɡ  fù ɡuī yú wú wù
    其  上   不  皦 ,其 下 不 昧 。绳 绳 不 可 名 ,复 归 于 无 物 。
    shì wèi wú zhuànɡ zhī zhuànɡ wú wù zhī xiànɡ shì wèi hū huǎnɡ
    是 谓 无   状   之   状 ,无 物 之  象 ,是 谓  惚  恍 。
    yínɡ zhī bú jiàn qí shǒu  suí zhī bú jiàn qí hòu
    迎 之 不  见 其  首 ,随 之  不  见 其 后 。
    zhí ɡǔ zhī dào  yǐ yù jīn zhī yǒu nénɡ zhī ɡǔ shǐ  shì wèi dào jì
    执 古 之 道,以 御 今 之 有 。能  知 古 始 ,是 谓 道 纪 。
     
     
    dì shí wǔ zhānɡ  bù  yínɡ
               
    ɡǔ zhī shàn wéi dào zhě  wēi miào xuán tōnɡ shēn bù kě shí
    古 之  善 为 道 者 ,微  妙   玄   通 ,深 不 可 识 。
    fú wéi bù kě shí  ɡù qiǎnɡ wèi zhī rónɡ
    夫 唯 不 可 识 ,故  强   为 之  容 。
    yù xī ruò dōnɡ shè chuān yóu xī ruò wèi sì lín
    豫 兮 若  冬 涉  川 ,犹  兮 若 畏 四 邻 ,
    yǎn xī qí ruò kè huàn xī ruò bīnɡ zhī jiānɡ shì
    俨 兮 其 若  客 ,涣 兮 若   冰 之   将   释 ,
    dūn xī qí ruò pǔ  kuànɡ xī qí ruò ɡǔ   hún xī qí ruò zhuó
    敦  兮 其 若 朴 ,旷   兮 其 若 谷 ,浑  兮 其 若   浊 。
    shú nénɡ zhuó yǐ jìnɡ zhī xú qīnɡ  shú nénɡ ān yǐ jiǔ dònɡ zhī xú shēnɡ
    孰  能   浊  以 静 之 徐  清 ?孰   能 安 以 久   动 之 徐 生 ?
    bǎo cǐ dào zhě bú yù yínɡ  fú wéi bù yínɡ  ɡù nénɡ bì ér bù chénɡ
    保  此 道  者  不 欲  盈 ,夫唯 不  盈 ,故  能  蔽 而 不  成 。
     
             
    dì shí liù zhānɡ  fù mìnɡ
                 
    zhì xū jí  shǒu jìnɡ dǔ   wàn wù bìnɡ zuò  wú yǐ ɡuān fù
    致  虚 极 ,守   静 笃 。万  物  并 作 ,吾 以  观 复 。
    fú wù yún yún  ɡè fù ɡuī qí ɡēn  ɡuī ɡēn yuē jìnɡ  shì wèi fù mìnɡ
    夫 物 芸 芸 ,各 复 归 其 根 。归 根 曰  静 ,是 谓  复  命 。
    fù mìnɡ yuē chánɡ zhī chánɡ yuē mínɡ  bù zhī chánɡ wànɡ zuò xiōnɡ
    复  命 曰   常 ,知   常   曰   明 。不  知 常 , 妄 作  凶 。
    zhī chánɡ rónɡ rónɡ nǎi ɡōnɡ ɡōnɡ nǎi wánɡ wánɡ nǎi tiān
    知  常    容 ,容 乃  公 ,公 乃  王, 王 乃   天 ,
    tiān nǎi dào  dào nǎi jiǔ  mò shēn bú dài
    天 乃 道 ,道 乃 久 ,没 身 不 殆 。
     
     
    dì shí qī zhānɡ  zhī yǒu
             
    tài shànɡ xià zhī yǒu zhī  qí cì qīn ér yù zhī qí cì wèi zhī  qí cì wǔ zhī
    太   上   下 知 有 之 ,其 次 亲  而 誉 之,其 次 畏 之 ,其 次 侮 之 。
    xìn bù zú yān  yǒu bú xìn yān 
    信  不 足 焉 ,有  不 信 焉 。
    yōu xī qí ɡuì yán ɡōnɡ chénɡ shì suì  bǎi xìnɡ jiē wèi wǒ zì rán
    悠 兮 其 贵 言 ,功   成   事 遂 ,百  姓 皆 谓  我 自 然 。
     
     

     

              
    dà dào fèi  yǒu rén yì   zhì huì chū  yǒu dà wěi
    大 道 废 ,有  仁 义 ;智 慧 出 ,有 大 伪 ;
    liù qīn bù hé   yǒu xiào cí   ɡuó jiā hūn luàn  yǒu zhōnɡ chén
    六 亲  不 和 ,有  孝 慈 ;国 家 昏  乱 ,有  忠    臣 。
     
     
    dì shí jiǔ zhānɡ  pǔ   sù
              
    jué shènɡ qì zhì  mín lì bǎi bèi  jué rén qì yì   mín fù xiào cí
    绝  圣   弃 智 ,民  利 百  倍 ;绝  仁 弃 义 ,民 复  孝 慈 ;
    jué qiǎo qì lì   dào zéi wú yǒu   
    绝  巧  弃 利 ,盗 贼 无 有 。
    cǐ sān zhě yǐ wéi wén bù zú   ɡù lìnɡ yǒu suǒ shǔ 
    此 三 者 以 为 文 不 足 ,故  令 有 所 属 。
    jiàn sù bào pǔ  shǎo sī ɡuǎ yù
    见 素 抱  朴 ,少 思 寡 欲 。
     
     
    dì èr shí zhānɡ  shí  mǔ
            
    jué xué wú yōu wéi zhī yǔ ē  xiānɡ qù jǐ hé
    绝 学 无 忧。唯 之 与 阿 ,相   去 几 何 ?
    shàn zhī yǔ è  xiānɡ qù ruò hé
    善 之  与 恶 ,相  去 若 何 ?
    rén zhī suǒ wèi  bù kě bú wèi huānɡ xī qí wèi yānɡ zāi
    人 之 所 畏 ,不 可 不 畏 。荒   兮 其 未  央 哉 !
    zhònɡ rén xī xī  rú xiǎnɡ tài láo  rú chūn dēnɡ tái
       人 熙 熙 ,如 享   太 牢 ,如  春   登 台 。
    wǒ dú bó xī qí wèi zhào  rú yīnɡ ér zhī wèi hái  lěi lěi xī  ruò wú suǒ ɡuī
    我 独 泊 兮 其 未  兆 ,如  婴 儿 之 未 孩 ;儽 儽 兮 ,若 无 所  归 。
    zhònɡ rén jiē yǒu yú  ér wǒ dú ruò yí wǒ yú rén zhī xīn yě zāi  dùn dùn xī
       人 皆 有 余,而 我 独 若 遗。我 愚 人 之 心 也 哉 !沌 沌  兮 。
    sú rén zhāo zhāo  wǒ dú ruò hūn  sú rén chá chá  wǒ dú mèn mèn
    俗 人  昭   昭 ,我 独 若 昏 。俗 人 察 察 ,我 独 闷 闷 。
    dàn xī qí ruò hǎi  liáo xī ruò wú zhǐ
    澹 兮 其 若 海 , 飂 兮 若 无止 。
    zhònɡ rén jiē yǒu yǐ   ér wǒ dú wán sì bǐ   wǒ dú yì yú rén  ér ɡuì shí mǔ
    众  人 皆 有 以 ,而 我 独 顽 似 鄙 。我 独 异 于 人 ,而 贵 食 母 。
     
     
    dì èr shí yī zhānɡ  cónɡ  dào
                
    kǒnɡ dé zhī rónɡ  wéi dào shì cónɡ  dào zhī wéi wù   wéi huǎnɡ wéi hū
    孔 德 之  容 ,唯 道 是  从 。道 之 为 物 ,惟  恍  惟 惚 。
    hū xī huǎnɡ xī  qí zhōnɡ yǒu xiànɡ huǎnɡ xī hū xī   qí zhōnɡ yǒu wù
    惚 兮  恍   兮 ,其  中    有 象 ; 恍   兮 惚 兮 ,其  中  有 物 。
    yǎo xī mínɡ xī   qí zhōnɡ yǒu jīnɡ  qí jīnɡ shèn zhēn  qí zhōnɡ yǒu xìn
    窈 兮  冥 兮 ,其  中   有   精 ;其  精   甚   真 ,其  中  有 信 。
    zì jīn jí ɡǔ   qí mínɡ bú qù  yǐ yuè zhònɡ fǔ
    自 今 及 古 ,其  名 不 去 ,以 阅   众   甫 。
    wú hé yǐ zhī zhònɡ fǔ zhī rán zāi  yǐ cǐ
    吾 何 以 知   众  甫 之 然 哉 ?以 此 。
     
     
    dì èr shí èr zhānɡ  bào  yī
             
    qǔ zé quán wǎnɡ zé zhí  wā zé yínɡ  bì zé xīn  shǎo zé dé   duō zé huò
    曲 则  全 ,枉 则 直 ,洼 则  盈 ,弊 则  新,少  则 得 ,多 则 惑 。
    shì yǐ shènɡ rén bào yī wéi tiān xià shì   bú zì xiàn ɡù mínɡ
    是 以  圣   人 抱 一 为  天 下 式 。不 自  见 故  明 ,
    bú zì shì ɡù zhānɡ bú zì fá ɡù yǒu ɡōnɡ bú zì jīn ɡù chánɡ
    不 自 是 故  彰 ,不 自 伐 故 有  功 ,不 自 矜 故  长 。
    fú wéi bù zhēnɡ ɡù tiān xià mò nénɡ yǔ zhī zhēnɡ
    夫 唯 不  争 ,故  天  下 莫  能 与  之 争  。
    ɡǔ zhī suǒ wèi qǔ zé quán zhě  qǐ xū yán zāi chénɡ quán ér ɡuī zhī
    古 之 所 谓  曲 则  全  者 ,岂 虚 言 哉 !诚    全 而 归 之 。
     
                  
    dì èr shí sān zhānɡ  tónɡ  dào
                 
    xī yán zì rán ɡù piāo fēnɡ bù zhōnɡ zhāo zhòu yǔ bù zhōnɡ rì
    希 言 自 然 。故  飘   风 不  终    朝 ,骤 雨 不  终   日 。
    shú wéi cǐ zhě tiān dì  tiān dì shànɡ bù nénɡ jiǔ  ér kuànɡ yú rén hū
    孰  为 此 者 ?天 地 。天 地  尚  不  能 久 ,而 况   于 人 乎 ?
    ɡù cónɡ shì yú dào zhě  dào zhě tónɡ yú dào
    故  从 事 于 道 者 ,道 者   同 于 道 ,
    dé zhě tónɡ yú dé  shī zhě tónɡ yú shī
    德 者   同 于 德,失 者   同 于 失 。
    tónɡ yú dào zhě  dào yì lè dé zhī tónɡ yú dé zhě  dé yì lè dé zhī
    同 于 道 者 ,道 亦 乐 得 之 ;同 于 德 者 ,德 亦 乐 得 之 ;
    tónɡ yú shī zhě  shī yì lè dé zhī  xìn bù zú yān  yǒu bú xìn yān
    同 于 失 者 ,失 亦 乐 得 之 。信 不 足 焉 ,有 不 信 焉 。
     
     
    dì èr shí sì zhānɡ  bù  chǔ
              
    qì zhě bú lì   kuà zhě bù xínɡ  zì xiàn zhě bù mínɡ  zì shì zhě bù zhānɡ
    跂 者 不 立 ,跨  者 不  行 ,自  见 者  不  明 ,自 是 者  不  彰 ,
    zì fá zhě wú ɡōnɡ  zì jīn zhě bù chánɡ
    自 伐 者 无  功 ,自 矜 者  不  长 。
    qí zài dào yě   yuē yú shí zhuì xínɡ  wù huò wù zhī ɡù yǒu dào zhě bù chǔ
    其 在 道 也 ,曰  余 食   赘   行 。物 或 恶 之 ,故 有 道 者 不 处 。
     
     
    dì èr shí wǔ zhānɡ  hún chénɡ
                 
    yǒu wù hún chénɡ xiān tiān dì shēnɡ
    有 物 混   成 , 先   天 地  生 。
    jì xī liáo xī   dú lì ér bù ɡǎi zhōu xínɡ ér bú dài  kě yǐ wéi tiān xià mǔ
    寂 兮  寥  兮 ,独 立而 不 改 ,周   行 而 不 殆 ,可 以 为  天 下 母 。
    wú bù zhī qí mínɡ  zì zhī yuē dào qiǎnɡ wèi zhī mínɡ  yuē dà
    吾 不 知 其  名 ,字 之 曰 道 ,强   为 之  名 ,曰 大。
    dà yuē shì  shì yuē yuǎn yuǎn yuē fǎn ɡù dào dà  tiān dà   dì dà  wánɡ yì dà
    大 曰 逝 ,逝 曰  远 ,远 曰 反 。故 道 大 ,天 大 ,地 大 ,王 亦 大 。
    yù zhōnɡ yǒu sì dà   ér wánɡ jū qí yī yān
    域  中   有 四 大 ,而  王 居 其 一 焉 。
    rén fǎ dì   dì fǎ tiān tiān fǎ dào  dào fǎ zì rán
    人  法 地 ,地 法  天 ,天 法 道 ,道 法 自 然 。
     
                         
    dì èr shí liù zhānɡ qīnɡ zhònɡ
                    
    zhònɡ wéi qīnɡ ɡēn jìnɡ wéi zào jūn  
       为  轻 根 ,静  为 躁 君 。
    shì yǐ jūn zǐ zhōnɡ rì xínɡ bù lí zī zhònɡ
    是 以 君 子 终  日  行 不 离 辎  重 。
    suī yǒu rónɡ ɡuān  yàn chǔ chāo rán
    虽 有  荣   观 ,燕 处  超 然 。
    nài hé wàn shènɡ zhī zhǔ ér yǐ shēn qīnɡ tiān xià
    奈 何 万  乘   之 主 ,而 以  身   轻   天 下 ?
    qīnɡ zé shī běn  zào zé shī jūn
    轻 则 失 本 ,躁 则 失 君 。
     
     
    dì èr shí qī zhānɡ  xí  mínɡ
               
    shàn xínɡ wú zhé jì  shàn yán wú xiá zhé shàn shǔ bú yònɡ chóu cè  
       行 无 辙 迹 ,善  言 无 瑕 谪 ,善  数  不  用   筹  策 ,
    shàn bì wú ɡuān jiàn ér bù kě kāi shàn jié wú shénɡ yuē ér bù kě jiě  
    善 闭 无  关   楗  而 不 可 开 ,善 结 无  绳   约  而 不 可 解 。
    shì yǐ shènɡ rén chánɡ shàn jiù rén  ɡù wú qì rén
    是  以  圣   人  常    善 救 人 ,故 无 弃 人 ;
    chánɡ shàn jiù wù   ɡù wú qì wù   shì wèi xí mínɡ
        善  救 物 ,故 无 弃 物 ,是 谓 袭  明 。
    ɡù shàn rén zhě bú shàn rén zhī shī  bú shàn rén zhě shàn rén zhī zī
    故  善 人 者 ,不  善  人 之  师 ;不  善  人 者 ,善  人 之 资 。
    bú ɡuì qí shī bú ài qí zī  suī zhì dà mí shì wèi yào miào
    不 贵 其 师 ,不 爱 其 资 ,虽 智 大 迷,是 谓 要  妙 。
     
     
    dì èr shí bā zhānɡ chánɡ dé
              
    zhī qí xiónɡ shǒu qí cí  wéi tiān xià xī
    知 其  雄 ,守 其 雌 ,为   天 下 溪 。
    wéi tiān xià xī  chánɡ dé bù lí   fù ɡuī yú yīnɡ ér
    为   天 下  溪 ,常   德 不 离 ,复归 于  婴  儿 。
    zhī qí bái shǒu qí hēi wéi tiān xià shì
    知 其 白 ,守 其 黑 ,为  天 下 式 。
    wéi tiān xià shì chánɡ dé bú tè  fù ɡuī yú wú jí
    为  天 下 式 ,常   德 不 忒 ,复 归 于 无 极 。
    zhī qí rónɡ  shǒu qí rǔ  wéi tiān xià ɡǔ  
    知 其  荣 ,守 其 辱 ,为  天 下 谷 。
    wéi tiān xià ɡǔ  chánɡ dé nǎi zú   fù ɡuī yú pǔ
    为  天 下 谷 ,常   德 乃 足 ,复 归 于 朴 。
    pǔ sàn zé wéi qì  shènɡ rén yònɡ zhī zé wéi ɡuān zhǎnɡ ɡù dà zhì bù ɡē
    朴 散 则 为 器,圣  人   用  之  则 为  官   长 ,故大 制 不 割 。
     
     
    dì èr shí jiǔ zhānɡ   zì  rán
                
    jiānɡ yù qǔ tiān xià ér wéi zhī wú jiàn qí bù dé yǐ
    将  欲 取  天 下 而 为 之 ,吾  见 其 不 得 已 。
    tiān xià shén qì  bù kě wéi yě   wéi zhě bài zhī  zhí zhě shī zhī
    天 下   神  器 ,不 可 为 也 ,为 者 败 之 ,执 者 失 之 。
    ɡù wù huò xínɡ huò suí huò xū huò chuī huò qiánɡ huò léi huò zài huò huī
    故 物 或  行 或 随 ,或  歔 或  吹 。或   强  或 羸 ,或 载 或 隳 。
    shì yǐ shènɡ rén qù shèn  qù shē  qù tài
    是 以  圣   人 去  甚 ,去 奢 ,去 泰 。
     
     
    dì sān shí zhānɡ  bú   dào
               
    yǐ dào zuǒ rén zhǔ zhě bù yǐ bīnɡ qiánɡ tiān xià qí shì hǎo huán
    以 道 佐 人 主 者 ,不 以  兵   强    天 下 ,其事 好  还 。
    shī zhī suǒ chù jīnɡ jí shēnɡ yān  dà jūn zhī hòu bì yǒu xiōnɡ nián
    师 之 所 处 ,荆 棘  生  焉 。大 军 之 后 ,必 有  凶    年。
    shàn zhě ɡuǒ ér yǐ  bù yǐ qǔ qiánɡ
     善  者 果 而 已 ,不 以 取  强 。
    ɡuǒ ér wù jīn  ɡuǒ ér wù fá   ɡuǒ ér wù jiāo  ɡuǒ ér bù dé yǐ   ɡuǒ ér wù qiánɡ
    果 而 勿 矜 ,果  而 勿 伐 ,果  而 勿  骄 ,果  而 不 得 已 ,果  而 勿  强 。
    wù zhuànɡ zé lǎo  shì wèi bú dào bú dào zǎo yǐ
    物   壮   则 老 ,是 谓 不 道,不 道 早 已 。
     
     
    dì sān shí yī zhānɡ  ɡuì  zuǒ
                
    fú jiā bīnɡ zhě bù xiánɡ zhī qì   wù huò wù zhī ɡù yǒu dào zhě bù chǔ
    夫 佳 兵 者 ,不  祥   之 器 ,物 或 恶 之 ,故 有 道 者 不 处 。
    jūn zǐ jū zé ɡuì zuǒ yònɡ bīnɡ zé ɡuì yòu
    君  子 居 则 贵 左 , 用   兵 则 贵 右 。
    bīnɡ zhě bù xiánɡ zhī qì  fēi jūn zǐ zhī qì
    兵 者  不  祥   之 器 ,非 君 子 之 器 ,
    bù dé yǐ ér yònɡ zhī tián dàn wéi shànɡ
    不 得 已 而  用 之 ,恬 淡 为  上 。
    shènɡ ér bù měi  ér měi zhī zhě  shì lè shā rén
       而 不 美 ,而 美 之 者 ,是 乐  杀 人 。
    fú lè shā rén zhě  zé bù kě dé zhì yú tiān xià yǐ
    夫 乐 杀 人 者 ,则不 可 得 志 于  天 下 矣 。
    jí shì shànɡ zuǒ xiōnɡ shì shànɡ yòu
    吉 事  尚   左 ,凶   事  尚   右 。
    piān jiānɡ jūn jū  zuǒ shànɡ jiānɡ jūn jū yòu  yán yǐ sānɡ lǐ chǔ zhī
     偏   将   军 居 左 ,上    将   军 居 右 ,言  以  丧  礼 处 之 。
    shā rén zhī zhònɡ yǐ āi bēi qì zhī zhàn shènɡ yǐ sānɡ lǐ chǔ zhī
    杀 人 之   众 ,以 哀 悲  泣 之 ,战   胜 ,以  丧 礼  处 之 。
     
    dì sān shí èr zhānɡ  zhī  zhǐ
                
    dào chánɡ wú mínɡ  pǔ suī xiǎo tiān xià mò nénɡ chén yě
    道  常  无  名 ,朴 虽  小 , 天 下 莫  能   臣 也 。
    hóu wánɡ ruò nénɡ shǒu  zhī  wàn wù jiānɡ zì bīn
       王 若  能   守   之  ,万 物   将  自 宾 。
    tiān dì xiānɡ hé  yǐ jiànɡ ɡān lù  mín mò zhī lìnɡ ér zì jūn
    天  地  相  合 ,以  降  甘 露 ,民  莫 之  令 而 自均 。
    shǐ zhì yǒu mínɡ mínɡ yì jì yǒu  fú yì jiānɡ zhī zhǐ  zhī zhǐ suǒ yǐ bú dài
    始 制 有  名 ,名 亦既 有 ,夫 亦  将  知 止 ,知 止 所 以 不 殆 。
    pì dào zhī zài tiān xià  yóu chuān ɡǔ zhī yú jiānɡ hǎi
    譬 道 之 在   天 下 ,犹   川   谷 之 于  江   海 。
     
     
    dì sān shí sān zhānɡ  jìn  jǐ
                
    zhī rén zhě zhì zì zhī zhě mínɡ shènɡ rén zhě yǒu lì   zì shènɡ zhě qiánɡ
    知 人 者 智 ,自 知 者  明 。 胜   人 者 有 力 ,自  胜   者   强 。
    zhī zú zhě fù  qiánɡ xínɡ zhě yǒu zhì 
    知 足 者 富,强   行 者 有 志 。
    bù shī qí suǒ zhě jiǔ sǐ ér bù wánɡ zhě shòu
    不 失 其 所 者 久 ,死 而 不  亡 者  寿 。
     
     
    dì sān shí sì zhānɡ  chénɡ dà
                
    dà dào fàn xī  qí kě zuǒ yòu
    大 道 氾 兮 ,其可 左 右 。
    wàn wù shì zhī ér shēnɡ ér bù cí ɡōnɡ chénɡ bù mínɡ yǒu
    万 物 恃 之 而  生   而 不 辞 ,功   成  不 名 有 。
    yī yǎnɡ wàn wù ér bù wéi zhǔ chánɡ wú yù   kě mínɡ yú xiǎo
    衣  养 万 物 而 不 为 主 , 常   无 欲 ,可  名 于  小 ;
    wàn wù ɡuī yān ér bù wéi zhǔ kě mínɡ wéi dà
    万 物 归 焉  而 不 为 主 ,可  名 为  大 。
    yǐ qí zhōnɡ bú zì wéi dà   ɡù nénɡ chénɡ qí dà
    以 其  终  不 自 为 大 ,故  能   成   其 大 。
     
     
    dì sān shí wǔ zhānɡ  dà  xiànɡ
                   
    zhí dà xiànɡ tiān xià wǎnɡ wǎnɡ ér bú hài ān pínɡ tài
    执 大  象 , 天 下   往 ,往 而 不 害 ,安  平  太 。
    yuè yǔ ěr   ɡuò kè zhǐ dào zhī chū kǒu  dàn hū qí wú wèi
    乐  与 饵 ,过 客 止 。道 之 出 口 ,淡 乎 其 无 味 。
    shì zhī bù zú jiàn tīnɡ zhī bù zú wén yònɡ zhī bù kě jì
    视 之 不 足  见 ,听 之 不 足 闻 ,用 之 不 可 既 。
     
     
    dì sān shí liù zhānɡ  wēi mínɡ
                  
    jiānɡ yù xī zhī  bì ɡù zhānɡ zhī jiānɡ yù ruò zhī bì ɡù qiánɡ zhī
       欲 歙 之 ,必 固  张   之 ;将  欲 弱 之 ,必 固  强   之 ;
    jiānɡ yù fèi zhī bì ɡù xīnɡ zhī jiānɡ yù duó zhī bì ɡù yǔ zhī
    将  欲 废 之,必 固  兴 之 ;将  欲 夺 之,必 固 与 之 。
    shì wèi wēi mínɡ  róu ruò shènɡ ɡānɡ qiánɡ
    是 谓 微   明 。柔 弱  胜    刚   强 。
    yú bù kě tuō yú yuān  ɡuó zhī lì qì bù kě yǐ shì rén
    鱼 不 可 脱 于  渊 ,国  之 利 器 不 可 以 示 人 。
     
     
    dì sān shí qī zhānɡ  wú   wéi
                
    dào chánɡ wú wéi ér wú bù wéi  hóu wánɡ ruò nénɡ shǒu zhī wàn wù jiānɡ zì huà
    道  常   无 为 而 无 不 为 。侯   王 若   能   守  之,万 物  将  自 化 。
    huà ér yù zuò wú jiānɡ zhèn zhī yǐ wú mínɡ zhī pǔ
    化 而 欲 作 ,吾  将    镇 之 以 无  名 之 朴 。
    wú mínɡ zhī pǔ   fú yì jiānɡ bú yù   bú yù yǐ jìnɡ tiān xià jiānɡ zì zhèng
    无  名 之 朴 ,夫 亦  将   不 欲 。不 欲 以 静 ,天 下   将   自 正 。
     
     
    dì sān shí bā zhānɡ  chǔ  hòu
                
    shànɡ dé bù dé   shì yǐ yǒu dé   xià dé bù shī dé   shì yǐ wú dé
       德 不 德 ,是  以 有 德 ;下 德 不 失 德 ,是 以无 德 。
    shànɡ dé wú wéi ér wú yǐ wéi  xià dé wéi zhī ér yǒu yǐ wéi
       德 无 为 而 无 以 为 ;下 德 为 之 而 有 以 为 。
    shànɡ rén wéi zhī ér wú yǐ wéi shànɡ yì wéi zhī ér yǒu yǐ wéi
       仁  为 之 而 无 以 为 ;上   义 为 之 而 有 以 为 。
    shànɡ lǐ wéi zhī ér mò zhī yìnɡ zé rǎnɡ bì ér rēnɡ zhī
       礼 为 之 而 莫 之  应 ,则  攘 臂 而  扔 之 。
    ɡù shī dào ér hòu dé   shī dé ér hòu rén shī rén ér hòu yì   shī yì ér hòu lǐ
    故 失 道 而 后 德 ,失  德 而 后 仁 ,失 仁 而 后 义 ,失 义 而 后 礼。
    fú lǐ zhě zhōnɡ xìn zhī bó   ér luàn zhī shǒu
    夫 礼 者 ,忠   信 之 薄 ,而  乱 之  首 。
    qián shí zhě  dào zhī huá  ér yú zhī shǐ
    前 识 者 ,道 之 华 ,而 愚 之 始 。
    shì yǐ dà zhànɡ fū chǔ qí hòu  bù jū qí bó 
    是 以 大  丈   夫 处 其 厚 ,不 居 其 薄 ;
    chǔ qí shí bù jū qí huá  ɡù qù bǐ qǔ cǐ
    处 其 实 ,不 居 其 华 。故 去 彼 取 此 。
     
     
    dì sān shí jiǔ zhānɡ  dé   yī
                
    xī zhī dé yī zhě
    昔 之 得 一 者 ,
    tiān dé yī yǐ qīnɡ dì dé yī yǐ nínɡ shén dé yī yǐ línɡ ɡǔ dé yī yǐ yínɡ
    天 得 一 以  清 ,地 得 一 以  宁 , 神 得 一 以  灵 ,谷 得 一 以  盈 ,
    wàn wù dé yī yǐ shēnɡ hóu wánɡ dé yī yǐ wéi tiān xià zhēn 
    万 物 得 一 以  生 ,侯  王 得 一以 为  天 下  贞 。
    qí zhì zhī tiān wú yǐ qīnɡ jiānɡ kǒnɡ liè  dì wú yǐ nínɡ jiānɡ kǒnɡ fā
    其 致 之 ,天  无 以  清   将    恐 裂 ,地 无 以  宁   将    恐 发 ,
    shén wú yǐ línɡ jiānɡ kǒnɡ xiē ɡǔ wú yǐ yínɡ jiānɡ kǒnɡ jié
    神 无 以  灵   将    恐 歇 ,谷 无 以  盈   将    恐 竭 ,
    wàn wù wú yǐ shēnɡ jiānɡ kǒnɡ miè  hóu wánɡ wú yǐ ɡuì ɡāo jiānɡ kǒnɡ jué
    万 物 无 以  生    将    恐 灭 ,侯  王 无 以贵 高   将    恐 蹶 。
    ɡù ɡuì yǐ jiàn wéi běn ɡāo yǐ xià wéi jī
    故 贵 以  贱 为 本 ,高 以 下 为 基 。
    shì yǐ hóu wánɡ zì chēnɡ ɡū  ɡuǎ   bù ɡǔ   cǐ fēi yǐ jiàn wéi běn yé  fēi hū
    是 以 侯  王 自  称  孤 、寡 、不 谷 。此 非  以  贱 为 本 邪,非  乎 ?
    ɡù zhì shù yú wú yú   bú yù lù lù rú yù  luò luò rú shí
    故 致 数 舆 无舆 ,不 欲 琭 琭 如 玉 ,珞 珞  如 石 。
     
     
    dì sì shí zhānɡ fǎn  fù
            
    fǎn zhě dào zhī dònɡ  ruò zhě dào zhī yònɡ
    反 者  道 之  动 ,弱 者  道 之   用 。
    tiān xià wàn wù shēnɡ yú yǒu  yǒu shēnɡ yú wú
    天 下 万 物  生   于 有 ,有  生   于 无 。
     
     
    dì sì shí yī zhānɡ wén  dào
              
    shànɡ shì wén dào  qín ér xínɡ zhī zhōnɡ shì wén dào ruò cún ruò wánɡ 
       士 闻 道 ,勤 而  行  之 ;中   士 闻 道 ,若 存 若   亡 ;
    xià shì wén dào  dà xiào zhī  bú xiào  bù zú yǐ wéi dào
    下 士 闻 道 ,大  笑 之 。不  笑 ,不 足 以 为 道 。
    ɡù jiàn yán yǒu zhī mínɡ dào ruò mèi  jìn dào ruò tuì yí dào ruò lèi
    故  建 言 有 之 :明 道 若 昧 ,进 道 若 退 ,夷 道 若 纇 ,
    shànɡ dé ruò ɡǔ  dà bái ruò rǔ ɡuǎnɡ dé ruò bù zú  jiàn dé ruò tōu
       德 若 谷 ,大 白 若 辱 ,广   德 若 不 足 ,建  德 若 偷 ,
    zhì zhēn ruò yú   dà fānɡ wú yú   dà qì wǎn chénɡ dà yīn xī shēnɡ
    质  真 若 渝 ,大  方 无 隅 ,大 器 晚  成 ,大 音 希  声 ,
    dà xiànɡ wú xínɡ  dào yǐn wú mínɡ  fú wéi dào shàn dài qiě chénɡ
    大  象  无  形 ,道  隐 无 名 。夫 唯 道 ,善 贷 且  成 。
     
     
    dì sì shí èr zhānɡ  chōnɡ hé
              
    dào shēnɡ yī  yī shēnɡ èr  èr shēnɡ sān  sān shēnɡ wàn wù
    道   生  一 ,一  生   二 ,二  生   三 ,三  生   万 物 。
    wàn wù fù yīn ér bào yánɡ chōnɡ qì yǐ wéi hé
    万 物 负 阴 而 抱  阳 ,冲   气 以 为 和 。
    rén zhī suǒ wù   wéi ɡū  ɡuǎ bù ɡǔ   ér wánɡ ɡōnɡ yǐ wéi chēnɡ
    人 之 所 恶 ,唯 孤、寡、不 谷 ,而  王   公  以 为   称 。
    ɡù wù huò sǔn zhī ér yì  huò yì zhī ér sǔn  rén zhī suǒ jiào wǒ yì jiào zhī
    故 物 或 损 之 而 益 ,或 益 之 而 损 。人 之 所  教 ,我 亦  教 之 。
    qiánɡ liánɡ zhě bù dé qí sǐ   wú jiānɡ yǐ wéi jiào fù 
        梁   者 不 得 其 死 ,吾  将   以 为  教 父 。
     
     
    dì sì shí sān zhānɡ zhì  róu
               
    tiān xià zhī zhì róu  chí chěnɡ tiān xià zhī zhìjiān  wú yǒu rù wú jiàn
    天 下 之 至 柔 ,驰  骋   天 下 之 至  坚 。无 有 入 无  间 。
    wú shì yǐ zhī wú wéi zhī yǒu yì 
    吾 是 以 知 无为 之 有 益 。
    bù yán zhī jiào  wú wéi zhī yì tiān xià xī jí zhī 
    不 言 之  教 ,无 为 之 益 ,天 下 希 及 之 。
     
     
    dì sì shí sì zhānɡ zhī  zhǐ
              
    mínɡ yǔ shēn shú qīn shēn yǔ huò shú duō  dé yǔ wánɡ shú bìnɡ
    名 与  身 孰 亲 ?身 与货 孰 多 ?得 与  亡 孰   病 ?
    shì ɡù shèn ài bì dà fèi  duō cánɡ bì hòu wánɡ
    是 故  甚 爱 必 大 费 ,多  藏 必 厚  亡 。
    zhī zú bù rǔ  zhī zhǐ bú dài kě yǐ chánɡ jiǔ
    知 足 不 辱 ,知 止 不 殆,可 以  长   久 。
     
     
    dì sì shí wǔ zhānɡ qīnɡ jìnɡ
             
    dà chénɡ ruò quē qí yònɡ bú bì   dà yínɡ ruò chōnɡ qí yònɡ bù qiónɡ
    大  成  若 缺 ,其  用 不 敝 。大  盈 若  冲 ,其  用 不  穷 。
    dà zhí ruò qū   dà qiǎo ruò zhuō  dà biàn ruò nè 
    大 直 若 屈 ,大  巧  若   拙 ,大  辩 若  讷 。
    zào shènɡ hán jìnɡ shènɡ rè qīnɡ jìnɡ wéi tiān xià zhènɡ
    躁  胜   寒 ,静   胜   热 ,清   静 为  天 下  正 。
     
     
    dì sì shí liù zhānɡ zhī  zú
              
    tiān xià yǒu dào  què zǒu mǎ yǐ fèn tiān xià wú dào rónɡ mǎ shēnɡ yú jiāo
    天 下 有 道 ,却 走 马 以 粪 。天  下 无 道 ,戎 马  生  于  郊 。
    huò mò dà yú bù zhī zú  jiù mò dà yú yù dé   ɡù zhī zú zhī zú  chánɡ zú yǐ
    祸  莫 大 于 不 知 足 ,咎  莫 大 于 欲 得 。故 知 足 之 足 ,常   足 矣 。
     
    dì sì shí qī zhānɡ tiān  dào
               
    bù chū hù  zhī tiān xià bù kuī yǒu  jiàn tiān dào
    不 出 户 ,知  天 下 。不 窥 牖 , 见   天 道 。
    qí chū mí yuǎn  qí zhī mí shǎo
    其 出 弥  远 ,其 知 弥  少 。
    shì yǐ shènɡ rén bù xínɡ ér zhī  bú jiàn ér mínɡ bù wéi ér chénɡ
    是 以  圣   人 不  行 而 知 ,不  见  而  名 ,不 为 而  成 。
     
     
    dì sì shí bā zhānɡ rì   sǔn
              
    wéi xué rì yì   wéi dào rì sǔn
    为 学 日 益,为 道 日 损 。
    sǔn zhī yòu sǔn yǐ zhì yú wú wéi wú wéi ér wú bù wéi
    损 之 又 损 ,以 至 于 无 为 ,无 为 而 无 不 为 。
    qǔ tiān xià chánɡ yǐ wú shì  jí qí yǒu shì  bù zú yǐ qǔ tiān xià
    取  天 下  常  以 无 事 ,及 其 有 事 ,不 足 以 取  天  下 。
     
     
    dì sì shí jiǔ zhānɡ  dé  shàn
                
    shènɡ rén wú chánɡ xīn yǐ bǎi xìnɡ xīn wéi xīn
       人 无 常   心 ,以 百  姓 心 为 心 。
    shàn zhě wú shàn zhī  bú shàn zhě wú yì shàn zhī  dé shàn  
    善 者  吾  善 之 ,不  善 者  吾 亦  善 之 ,德  善 。
    xìn zhě wú xìn zhī bú xìn zhě wú yì xìn zhī  dé xìn
    信 者  吾 信 之 ,不 信 者  吾 亦 信 之 ,德 信 。
    shènɡ rén zài tiān xià xī xī  wéi tiān xià hún qí xīn
       人 在  天 下  歙 歙,为  天 下  浑 其 心 。
    bǎi xìnɡ jiē zhù qí ěr mù shènɡ rén jiē hái zhī
    百  姓 皆 注 其 耳 目 ,圣  人 皆 孩 之 。
     
     
    dì wǔ shí zhānɡ shēnɡ sǐ
            
    chū shēnɡ rù sǐ
    出  生   入 死 。
    shēnɡ zhī tú  shí yǒu sān sǐ zhī tú  shí yǒu sān
       之 徒 ,十 有 三 ;死 之 徒 ,十 有 三 ;
    rén zhī shēnɡ dònɡ zhī sǐ dì   yì shí yǒu sān 
    人 之  生 ,动 之 死 地 ,亦 十 有 三 。
    fú hé ɡù   yǐ qí shēnɡ shēnɡ zhī hòu
    夫 何 故 ?以 其  生    生   之 厚 。
    ɡài wén shàn shè shēnɡ zhě  lù xínɡ bú yù sì hǔ  rù jūn bú pī jiǎ bīnɡ 
    盖 闻  善 摄  生   者 ,陆  行 不 遇 兕 虎 ,入 军 不 被 甲  兵 。
    sì wú suǒ tóu qí jiǎo hǔ wú suǒ cuò qí zhǎo bīnɡ wú suǒ rónɡ qí rèn
    兕 无 所 投 其  角 ,虎 无 所 措 其  爪 , 兵 无  所 容 其 刃 。
    fú hé ɡù  yǐ qí wú sǐ dì 
    夫 何 故 ?以 其 无 死 地 。
     
     
    dì wǔ shí yī zhānɡ zūn  ɡuì
              
    dào shēnɡ zhī dé xù zhī wù xínɡ zhī shì chénɡ zhī
    道  生   之 ,德 畜 之 ,物  形 之 ,势  成  之 。
    shì yǐ wàn wù mò bù zūn dào ér ɡuì dé 
    是 以 万 物莫 不 尊 道 而 贵 德 。
    dào zhī zūn dé zhī ɡuì fú mò zhī mìnɡ ér chánɡ zì rán 
    道 之 尊 ,德之 贵 ,夫 莫 之  命 而  常   自 然 。
    ɡù dào shēnɡ zhī  dé xù zhī zhǎnɡ zhī yù zhī tíng zhī dú zhī yǎnɡ zhī fù zhī
    故 道  生   之 ,德 畜 之 。 长 之 育 之 , 亭 之 毒 之 ,养 之 覆 之 。
    shēnɡ ér bù yǒu wéi ér bú shì zhǎnɡ ér bù zǎi shì wèi xuán dé
       而 不 有,为 而 不 恃, 长   而 不 宰。 是 谓 玄   德。
     
     
    dì wǔ shí èr zhānɡ shǒu  mǔ
             
    tiān xià yǒu shǐ  yǐ wéi tiān xià mǔ   
    天 下 有 始 ,以 为  天 下 母 。
    jì dé qí mǔ   yǐ zhī qí zǐ   jì zhī qí zǐ   fù shǒu qí mǔ  mò shēn bú dài
    既 得 其 母 ,以 知 其 子 ,既 知 其 子 ,复  守 其 母 ,没 身  不 殆 。
    sè qí duì bì qí mén zhōnɡ shēn bù qín kāi qí duì jì qí shì zhōnɡ shēn bú jiù
    塞 其 兑,闭 其 门, 终    身 不 勤。开 其 兑,济 其 事, 终    身 不 救。
    jiàn xiǎo yuē mínɡ shǒu róu yuē qiánɡ 
       小 曰   明 ,守 柔 曰   强 。
    yònɡ qí ɡuānɡ fù ɡuī qí mínɡ  wú yí shēn yānɡ  shì wèi xí chánɡ
    用 其  光 ,复 归 其  明 ,无 遗  身  殃 ,是 谓 袭 常 。
     
     
    dì wǔ shí sān zhānɡ dà  dào
              
    shǐ wǒ jiè rán yǒu zhī xínɡ yú dà dào wéi shī shì wèi
    使 我 介 然 有 知 ,行 于 大 道 ,唯 施 是 畏 。
    dà dào shèn yí   ér mín hào jìnɡ cháo shèn chú tián shèn wú cānɡ shèn xū
    大 道  甚 夷 ,而 民 好  径 。朝   甚 除 ,田   甚 芜 ,仓  甚  虚 。
    fú wén cǎi  dài lì jiàn  yàn yǐn shí  cái huò yǒu yú 
    服 文 彩 ,带  利  剑 ,厌 饮  食 ,财 货 有  余 。
    shì wèi dào kuā fēi dào yě zāi
    是 谓 盗 夸 。非 道 也 哉 !
     
     
    dì wǔ shí sì zhānɡ shàn jiàn
                 
    shàn jiàn zhě bù bá shàn bào zhě bù tuō  zǐ sūn yǐ jì sì bú chuò
       建 者  不 拔 ,善 抱 者 不 脱,子 孙  以 祭 祀 不  辍 。
    xiū zhī yú shēn qí dé nǎi zhēn  xiū zhī yú jiā  qí dé nǎi yú
    修 之 于  身 ,其 德 乃  真 ;修 之 于 家 ,其 德 乃 余 ;
    xiū zhī yú xiānɡ qí dé nǎi chánɡ xiū zhī yú ɡuó  qí dé nǎi fēnɡ
    修 之 于  乡 ,其 德 乃  长 ;修 之 于 国 ,其 德 乃   丰 ;
    xiū zhī yú tiān xià qí dé nǎi pǔ
    修 之 于 天   下 ,其 德 乃 普 。
    ɡù yǐ shēn ɡuān shēn  yǐ jiā ɡuān jiā  yǐ xiānɡ ɡuān xiānɡ
    故 以  身   观   身 ,以 家   观   家 ,以  乡    观   乡 ,
    yǐ ɡuó ɡuān ɡuó yǐ tiān xià ɡuān tiān xià
    以 国  观 国 ,以  天 下  观   天   下 。
    wú hé yǐ zhī tiān xià zhī rán zāi yǐ cǐ
    吾 何 以 知  天 下  之 然 哉 ?以 此 。
     
     
    dì wǔ shí wǔ zhānɡ hán  dé
             
    hán dé zhī hòu bǐ yú chì zǐ
    含 德 之 厚,比 于 赤 子 。
    fēng chài huī shé bú shì měnɡ shòu bú jù  jué zhì bù bó     
     蜂   虿 虺 蛇  不 螫 ,猛   兽 不 据 ,攫  鸷 不 搏 。
    ɡǔ ruò jīn róu ér wò ɡù   wèi zhī pìn mǔ zhī hé ér zuī zuò jīnɡ zhī zhì yě
    骨 弱 筋 柔 而 握 固 ,未 知 牝 牡 之 合 而 朘  作 ,精 之 至 也 。
    zhōnɡ rì háo ér bú shà  hé zhī zhì yě   zhī hé yuē chánɡ zhī chánɡ yuē mínɡ
    终  日 号 而不 嗄 ,和 之 至 也 。知 和 曰  常 ,知  常  曰  明 。
    yì shēnɡ yuē xiánɡ xīn shǐ qì yuē qiánɡ
      生 曰   祥 ,心 使 气 曰   强 。
    wù zhuànɡ zé lǎo  wèi zhī bú dào  bú dào zǎo yǐ
      壮  则 老 ,谓 之 不 道 ,不 道 早 已 。
     
    dì wǔ shí liù zhānɡ dào  ɡuì
               
    zhī zhě bù yán yán zhě bù zhī
    知 者 不 言,言 者 不 知 。
    sè qí duì  bì qí mén  cuò qí ruì  jiě qí fēn
    塞 其 兑 ,闭 其 门 ,挫 其 锐 ,解 其 纷 ,
    hé qí ɡuānɡ tónɡ qí chén  shì wèi xuán tónɡ
    和 其  光 , 同 其  尘 ,是 谓  玄   同 。
    ɡù bù kě dé ér qīn  bù kě dé ér shū bù kě dé ér lì   bù kě dé ér hài
    故 不 可 得 而 亲 ,不 可 得 而疏 ;不 可 得 而 利 ,不 可 得 而 害 ;
    bù kě dé ér ɡuì  bù kě dé ér jiàn ɡù wéi tiān xià ɡuì
    不 可 得 而 贵 ,不 可 得 而  贱 ,故 为   天 下 贵 。
      
     
    dì wǔ shí qī zhānɡ  zhì  ɡuó
               
    yǐ zhènɡ zhì ɡuó  yǐ qí yònɡ bīnɡ  yǐ wú shì qǔ tiān xià
    以  正   治 国 ,以 奇  用   兵 ,以 无 事 取  天   下 。
    wú hé yǐ zhī qí rán zāi  yǐ cǐ
    吾 何 以 知 其 然 哉?以 此 。
    tiān xià duō jì huì  ér mín mí pín mín duō lì qì   ɡuó jiā zī hūn
    天 下 多 忌 讳 ,而 民 弥 贫 ;民 多 利 器 ,国 家 滋 昏 ;
    mín duō jì qiǎo qí wù zī qǐ   fǎ lìnɡ zī zhānɡ dào zéi duō yǒu
    民 多 伎  巧 ,奇 物 滋 起 ;法  令 滋  彰 ,盗 贼 多 有 。
    ɡù shènɡ rén yún   wǒ wú wéi ér mín zì huà wǒ hào jìnɡ ér mín zì zhènɡ
    故  圣   人 云 :“我 无 为 而 民 自 化 ,我 好  静 而 民 自  正 ,
    wǒ wú shì ér mín zì fù  wǒ wú yù ér mín zì pǔ
    我 无 事 而 民 自富 ,我 无 欲 而 民 自 朴。”
     
     
    dì wǔ shí bā zhānɡ chá zhènɡ
                  
    qí zhènɡ mèn mèn qí mín chún chún  qí zhènɡ chá chá qí mín quē quē
    其  政   闷 闷 ,其 民  醇   醇 ;其  政   察 察 ,其 民 缺 缺 。
    huò xī fú zhī suǒ yǐ  fú xī huò zhī suǒ fú  shú zhī qí jí  qí wú zhènɡ
    祸 兮 福 之  所 倚 ,福 兮 祸 之  所 伏 。孰 知 其 极?其 无 正 。
    zhènɡ fù wéi qí shàn fù wéi yāo  rén zhī mí   qí rì ɡù jiǔ
       复 为 奇 ,善 复 为 妖 。人 之 迷 ,其 日 固 久 。
    shì yǐ shènɡ rén fānɡ ér bù ɡē  lián ér bú ɡuì  zhí ér bú sì  ɡuānɡ ér bú yào
    是 以  圣   人   方 而 不 割 ,廉 而 不 刿 ,直 而 不 肆 ,光  而 不 耀 。
     
     
    dì wǔ shí jiǔ zhānɡ chánɡ shēnɡ
                    
    zhì rén shì tiān  mò ruò sè
    治 人 事  天 ,莫 若  啬 。
    fú wéi sè  shì wèi zǎo fú   zǎo fú wèi zhī zhònɡ jī dé
    夫 唯 啬 ,是 谓 早 服; 早 服 谓 之  重   积 德;
    zhònɡ jī dé zé wú bú kè   wú bú kè zé mò zhī qí jí
    重  积 德 则 无 不 克 ;无 不 克 则 莫 知 其 极 ;
    mò zhī qí jí  kě yǐ yǒu ɡuó  yǒu ɡuó zhī mǔ  kě yǐ chánɡ jiǔ
    莫 知 其 极 ,可 以 有 国 ;有 国 之 母 ,可 以  长   久 。
    shì wèi shēn ɡēn ɡù dǐ chánɡ shēnɡ jiǔ shì zhī dào
    是 谓  深 根 固 蒂 ,长    生   久 视 之 道 。
     
                   
    dì liù shí zhānɡ zhì dà  ɡuó
                
    zhì dà ɡuó  ruò pēnɡ xiǎo xiān
    治 大 国 ,若  烹  小   鲜 。
    yǐ dào lì tiān xià qí ɡuǐ bù shén  fēi qí ɡuǐ bù shén qí shén bù shānɡ rén
    以 道 莅 天 下 ,其 鬼 不  神 ;非 其 鬼 不  神 ,其  神 不  伤   人 ;
    fēi qí shén bù shānɡ rén shènɡ rén yì bù shānɡ rén
    非 其  神 不  伤   人 ,圣   人 亦 不  伤   人 。
    fú liǎnɡ bù xiānɡ shānɡ ɡù dé jiāo ɡuī yān
    夫 两   不  相    伤 ,故 德  交  归 焉 。
     
     
    dì liù shí yī zhānɡ wéi xià
                
    dà ɡuó zhě xià liú tiān xià zhī jiāo tiān xià zhī pìn
    大 国 者 下 流 , 天  下 之  交 ,天 下 之 牝 。
    pìn chánɡ yǐ jìnɡ shènɡ mǔ   yǐ jìnɡ wéi xià
    牝   常  以  静   胜  牡 ,以  静  为 下 。
    ɡù dà ɡuó yǐ xià xiǎo ɡuó zé qǔ xiǎo ɡuó
    故 大 国 以 下  小  国 ,则 取  小  国 。
    xiǎo ɡuó yǐ xià dà ɡuó  zé qǔ dà ɡuó ɡù huò xià yǐ qǔ  huò xià ér qǔ
    小 国 以 下 大 国 ,则 取 大 国 。故 或 下 以 取 ,或 下 而 取 。
    dà ɡuó bú ɡuò yù jiān xù rén xiǎo ɡuó bú ɡuò yù rù shì rén
    大 国 不 过 欲  兼 畜 人 ,小 国  不 过 欲 入 事 人 。
    fú liǎnɡ zhě ɡè dé qí suǒ yù   dà zhě yí wéi xià
    夫  两   者 各 得 其 所 欲 ,大 者 宜 为  下 。
     
     
    dì liù shí èr zhānɡ dào  ào
               
    dào zhě wàn wù zhī ào  shàn rén zhī bǎo bú shàn rén zhī suǒ bǎo
    道 者 万 物 之 奥 。善 人 之 宝 ,不  善 人 之 所 保 。
    měi yán kě yǐ shì  zūn xínɡ kě yǐ jiā rén  rén zhī bú shàn  hé qì zhī yǒu
    美 言 可 以市 ,尊  行 可 以 加 人 。人 之 不  善 ,何 弃 之 有 ?
    ɡù lì tiān zǐ   zhì sān ɡōnɡ
    故 立  天  子 ,置  三  公 ,
    suī yǒu ɡǒnɡ bì yǐ xiān sì mǎ   bù rú zuò jìn cǐ dào
    虽 有  拱 璧 以  先 驷 马 ,不 如 坐 进 此 道 。
    ɡǔ zhī suǒ yǐ ɡuì cǐ dào zhě hé   bú rì yǐ qiú dé   yǒu zuì yǐ miǎn yé
    古 之 所 以 贵 此 道 者  何 ?不 日 以 求 得 ,有 罪 以  免 邪 。
    ɡù wéi tiān xià ɡuì
    故 为  天 下 贵 。
     
     
    dì liù shí sān zhānɡ wú   nán
                 
    wéi wú wéi  shì wú shì  wèi wú wèi  dà xiǎo duō shǎo  bào yuàn yǐ dé
    为 无 为 ,事 无 事 ,味 无 味 。大  小 多  少 ,报  怨 以 德 。
    tú nán yú qí yì  wéi dà yú qí xì
    图 难 于 其 易 ,为 大 于 其 细 。
    tiān xià nán shì bì zuò yú yì  tiān xià dà shì bì zuò yú xì
    天 下 难 事  必 作 于 易 ,天 下 大 事  必 作 于 细 。
    shì yǐ shènɡ rén zhōnɡ bù wéi dà  ɡù nénɡ chénɡ qí dà
    是 以  圣   人  终   不 为 大 ,故  能   成   其 大 。
    fú qīnɡ nuò bì ɡuǎ xìn  duō yì bì duō nán
    夫  轻  诺 必 寡 信,多  易 必 多 难 。
    shì yǐ shènɡ rén yóu nán zhī  ɡù zhōnɡ wú nán yǐ
    是 以  圣  人 犹 难 之 ,故  终   无 难  矣。
     
     
    dì liù shí sì zhānɡ fǔ   wù
               
    qí ān yì chí qí wèi zhào yì móu qí cuì yì pàn qí wēi yì sàn
    其 安 易 持 ,其 未  兆  易 谋 ,其 脆 易 泮 ,其 微 易 散 。
    wéi zhī yú wèi yǒu  zhì zhī yú wèi luàn  hé bào zhī mù shēnɡ yú háo mò
    为 之 于 未 有 ,治 之 于 未   乱 。合 抱 之 木 ,生   于 毫 末 ;
    jiǔ cénɡ zhī tái  qǐ yú lěi tǔ qiān lǐ zhī xínɡ  shǐ yú zú xià
    九  层 之 台 ,起 于 垒 土 ;千 里 之   行 ,始 于 足 下 。
    wéi zhě bài zhī  zhí zhě shī zhī
    为 者 败 之 ,执 者 失 之 。
    shì yǐ shènɡ rén wú wéi ɡù wú bài wú zhí ɡù wú shī
    是 以  圣  人 无 为 故 无 败 ,无 执 故 无 失 。
    mín zhī cónɡ shì chánɡ yú jī chénɡ ér bài zhī shèn zhōnɡ rú shǐ  zé wú bài shì
    民 之  从 事 ,常   于 几  成   而 败 之 。慎   终   如 始,则 无 败 事 。
    shì yǐ shènɡ rén yù bú yù  bú ɡuì nán dé zhī huò
    是 以  圣  人 欲 不欲 ,不 贵 难 得 之 货 ;
    xué bù xué  fù zhònɡ rén zhī suǒ ɡuò yǐ fǔ wàn wù zhī zì rán  ér bù ɡǎn wéi
    学 不 学 ,复  众   人 之 所 过 。以 辅 万 物 之 自 然 ,而 不 敢 为 。
     
     
    dì liù shí wǔ zhānɡ xuán  dé
               
    ɡǔ zhī shàn wéi dào zhě  fēi yǐ mínɡ mín jiānɡ yǐ yú zhī 
    古 之  善 为 道 者 ,非 以  明 民 ,将  以 愚 之 。
    mín zhī nán zhì  yǐ qí zhì duō ɡù yǐ zhì zhì ɡuó  ɡuó zhī zéi
    民 之 难 治 ,以 其 智 多 。故 以 智 治 国 ,国 之 贼 ;
    bù yǐ zhì zhì ɡuó  ɡuó zhī fú
    不 以 智 治 国 ,国 之 福 。
    zhī cǐ liǎnɡ zhě  yì jī shì cháng zhī jī shì  shì wèi xuán dé
    知 此  两   者 ,亦 稽 式 。常  知 稽 式,是 谓  玄  德 。
    xuán dé shēn yǐ  yuǎn yǐ   yǔ wù fǎn yǐ  rán hòu nǎi zhì dà shùn
    玄 德  深 矣 ,远 矣 ,与 物 反 矣 ,然 后  乃 至 大  顺 。
     
     
    dì liù shí liù zhānɡ jiānɡ hǎi
                 
    jiānɡ hǎi suǒ yǐ nénɡ wéi bǎi ɡǔ wánɡ zhě  yǐ qí shàn xià zhī
       海 所 以  能 为 百 谷  王 者 ,以 其  善 下 之 ,
    ɡù nénɡ wéi bǎi ɡǔ wánɡ  
    故  能 为 百 谷  王 。
    shì yǐ yù shànɡ mín  bì yǐ yán xià zhī  yù xiān rén bì yǐ shēn hòu zhī
    是 以 欲  上   民 ,必 以 言 下 之 ;欲  先  民 ,必 以  身 后 之 。
    shì yǐ shènɡ rén chǔ shànɡ ér mín bú zhònɡ chǔ qián ér mín bú hài
    是 以  圣   人 处  上   而 民 不  重 ,处  前  而 民 不 害 。
    shì yǐ tiān xià lè tuī ér bú yàn
    是 以  天 下 乐 推 而 不 厌 ,
    yǐ qí bù zhēnɡ ɡù tiān xià mò nénɡ yǔ zhī zhēnɡ
    以 其 不  争 ,故  天 下 莫  能 与 之  争 。
     
     
    dì liù shí qī zhānɡ sān  bǎo
                
    tiān xià jiē wèi wǒ dào dà  sì bú xiào
    天 下 皆 谓 我 道 大 ,似 不  肖 。
    fú wéi dà  ɡù sì bú xiào ruò xiào  jiǔ yǐ qí xì yě fú
    夫 唯 大 ,故 似 不  肖 。若  肖 ,久  矣 其 细 也 夫 。
    wǒ yǒu sān bǎo chí ér bǎo zhī 
    我 有 三 宝 ,持 而 保 之 。
    yī yuē cí   èr yuē jiǎn  sān yuē bù ɡǎn wéi tiān xià xiān
    一 曰 慈 ,二 曰  俭 ,三 曰 不 敢 为  天 下  先 。
    cí ɡù nénɡ yǒnɡ jiǎn ɡù nénɡ ɡuǎnɡ
    慈 故  能   勇 ;俭  故  能   广 ;
    bù ɡǎn wéi tiān xià xiān  ɡù nénɡ chénɡ qì zhǎnɡ
    不 敢 为  天  下  先 ,故  能   成   器  长 。
    jīn shě cí qiě yǒnɡ  shě jiǎn qiě ɡuǎnɡ shě hòu qiě xiān  sǐ yǐ
    今 舍 慈 且  勇 ,舍   俭 且  广 ,舍 后 且  先 ,死 矣 !
    fú cí yǐ zhàn zé shènɡ yǐ shǒu zé ɡù  tiān jiānɡ jiù zhī  yǐ cí wèi zhī
    夫 慈 以  战  则  胜 ,以  守 则 固 。天   将   救 之 ,以 慈 卫 之 。
     
     
    dì liù shí bā zhānɡ bù  zhēnɡ
                   
    shàn wéi shì zhě bù wǔ shàn zhàn zhě bú nù 
    善 为 士 者 不 武 ,善   战 者 不 怒 ,
    shàn shènɡ dí zhě bù yǔ shàn yònɡ rén zhě wéi zhī xià
       胜   敌 者 不 与 ,善   用 人 者 为 之 下 。
    shì wèi bù zhēnɡ zhī dé  shì wèi yònɡ rén zhī lì  shì wèi pèi tiān ɡǔ zhī jí
    是 谓 不  争   之 德,是 谓  用 人 之 力,是 谓 配  天  古 之 极。
     
     
    dì liù shí jiǔ zhānɡ yònɡ bīnɡ
                   
    yònɡ bīnɡ yǒu yán    wú bù ɡǎn wéi zhǔ ér wéi kè   bù ɡǎn jìn cùn ér tuì chǐ
       兵 有 言 :“ 吾 不 敢 为 主 而 为 客 ,不 敢 进 寸 而 退 尺 。”
    shì wèi xínɡ wú xínɡ rǎnɡ wú bì rēnɡ wú dí   zhí wú bīnɡ
    是 谓  行 无  行 ,攘 无 臂 ,扔 无 敌 ,执 无  兵 。
    huò mò dà yú qīnɡ dí qīnɡ dí jī sànɡ wú bǎo
    祸 莫 大 于  轻 敌 ,轻 敌 几  丧 吾 宝 。
    ɡù kànɡ bīnɡ xiānɡ jiā  āi zhě shènɡ yǐ
    故  抗   兵   相   加 ,哀 者  胜  矣 。
     
     
    dì qī shí zhānɡ huái  yù
          怀  
    wú yán shèn yì zhī shèn yì xínɡ tiān xià mò nénɡ zhī  mò nénɡ xínɡ
    吾 言  甚 易 知 ,甚 易  行 。天 下 莫  能  知 ,莫  能   行 。
    yán yǒu zōnɡ shì yǒu jūn  fú wéi wú zhī  shì yǐ bù wǒ zhī
    言 有  宗 ,事 有 君 。夫 唯 无 知 ,是 以 不 我 知 。
    zhī wǒ zhě xī  zé wǒ zhě ɡuì  shì yǐ shènɡ rén pī hè huái yù
    知 我 者 希,则 我 者 贵 。是 以  圣   人 被 褐  怀 玉 。
     
         
    dì qī shí yī zhānɡ bú  bìnɡ
               
    zhī bù zhī shànɡ  bù zhī zhī bìnɡ  fú wéi bìnɡ bìnɡ  shì yǐ bú bìnɡ
    知 不 知   上  ,不 知 知   病 。夫 唯  病   病 ,是 以 不  病 。
    shènɡ rén bú bìnɡ  yǐ qí bìnɡ bìnɡ  shì yǐ bú bìnɡ
       人 不  病 ,以 其  病   病 ,是 以 不  病 。
     
     
    dì qī shí èr zhānɡ wèi  wēi
              
    mín bú wèi wēi zé dà wēi zhì
    民 不 畏 威,则 大 威 至 。
    wú xiá qí suǒ jū   wú yàn qí suǒ shēnɡ fú wéi bú yàn  shì yǐ bú yàn
    无 狎 其 所 居,无 厌  其 所  生 。夫 唯 不 厌 ,是 以 不 厌 。
    shì yǐ shènɡ rén zì zhī bú zì xiàn zì ài bú zì ɡuì  ɡù qù bǐ qǔ cǐ
    是 以  圣   人 自 知 不 自  见 ,自 爱 不 自 贵 。故 去 彼 取 此 。
     
     
    dì qī shí sān zhānɡ tiān wǎnɡ
                 
    yǒnɡ yú ɡǎn zé shā yǒnɡ yú bù ɡǎn zé huó cǐ liǎnɡ zhě huò lì huò hài
    勇 于 敢 则 杀 ,勇 于 不 敢 则 活 ,此  两   者 或 利 或 害 。
    tiān zhī suǒ wù   shú zhī qí ɡù   shì yǐ shènɡ rén yóu nán zhī
    天 之 所 恶 ,孰  知 其 故 ?是  以  圣   人 犹 难 之 。
    tiān zhī dào bù zhēnɡ ér shàn shènɡ  bù yán ér shàn yìnɡ
    天 之 道 ,不  争  而  善   胜 ,不 言 而  善   应 ,
    bú zhào ér zì lái chǎn rán ér shàn móu tiān wǎnɡ huī huī shū ér bù shī
    不  召 而 自 来 ,繟 然 而  善 谋 。天   网 恢 恢 ,疏 而 不 失 。
     
     
    dì qī shí sì zhānɡ sī  shā
              
    mín bú wèi sǐ  nài hé yǐ sǐ jù zhī
    民 不 畏 死,奈 何 以 死 惧 之 ?
    ruò shǐ mín chánɡ wèi sǐ   ér wéi qí zhě  wú dé zhí ér shā zhī  shú ɡǎn
    若 使 民  常   畏 死 ,而 为 奇 者 ,吾 得 执 而 杀 之 ,孰 敢 ?
    chánɡ yǒu sī shā zhě shā  fú dài sī shā zhě shā  shì wèi dài dà jiànɡ zhuó
       有 司 杀 者 杀 ,夫 代 司 杀 者 杀 ,是 谓 代 大  匠    斵 ,
    fú dài dà jiànɡ zhuó zhě  xī yǒu bù shānɡ qí shǒu yǐ
    夫 代 大  匠    斵 者 ,希 有 不  伤   其  手 矣 。
     
     
    dì qī shí wǔ zhānɡ ɡuì shēnɡ
                
    mín zhī jī  yǐ qí shànɡ shí shuì zhī duō  shì yǐ jī 
    民 之 饥 ,以其  上   食   税 之 多 ,是 以 饥 。
    mín zhī nán zhì  yǐ qí shànɡ zhī yǒu wéi  shì yǐ nán zhì
    民 之 难 治 ,以 其  上  之 有 为 ,是 以 难 治 。
    mín zhī qīnɡ sǐ  yǐ qí qiú shēnɡ zhī hòu shì yǐ qīnɡ sǐ
    民 之  轻 死 ,以 其 求  生   之 厚 ,是 以  轻 死 。
    fú wéi wú yǐ shēnɡ wéi zhě shì xián yú ɡuì shēnɡ
    夫 唯 无 以  生   为 者 ,是  贤 于 贵   生 。
     
     
    dì qī shí liù zhānɡ róu  ruò
               
    rén zhī shēnɡ yě róu ruò qí sǐ yě jiān qiánɡ
    人 之  生   也 柔 弱 ,其 死 也  坚   强 。
    wàn wù cǎo mù zhī shēnɡ yě róu cuì qí sǐ yě kū ɡǎo 
    万 物 草 木之  生   也 柔 脆 ,其 死 也 枯 槁 。
    ɡù jiān qiánɡ zhě sǐ zhī tú   róu ruò zhě shēnɡ zhī tú
    故  坚   强   者 死 之 徒 ,柔 弱 者  生   之 徒 。
    shì yǐ bīnɡ qiánɡ zé bú shènɡ mù qiánɡ zé zhé
    是 以  兵   强   则 不  胜 ,木  强  则 折 。
    qiánɡ dà chǔ xià  róu ruò chǔ shànɡ
       大 处 下 ,柔 弱 处  上 。
     
     
    dì qī shí qī zhānɡ tiān  dào
               
    tiān zhī dào qí yóu zhānɡ ɡōnɡ yú  ɡāo zhě yì zhī  xià zhě jǔ zhī
    天 之 道 ,其 犹  张    弓 与 !高 者 抑 之 ,下 者 举 之 ;
    yǒu yú zhě sǔn zhī  bù zú zhě bǔ zhī tiān zhī dào  sǔn yǒu yú ér bǔ bù zú
    有 余 者 损 之 ,不 足 者 补 之 。天 之 道 ,损 有 余 而 补 不 足 。
    rén zhī dào zé bù rán  sǔn bù zú yǐ fènɡ yǒu yú
    人 之 道  则 不 然 ,损 不 足 以  奉 有 余 。
    shú nénɡ yǒu yú yǐ fènɡ tiān xià wéi yǒu dào zhě
    孰  能  有 余 以  奉   天 下 ,唯 有 道 者 。
    shì yǐ shènɡ rén wéi ér bú shì ɡōnɡ chénɡ ér bù chǔ  qí bú yù xiàn xián
    是 以  圣   人 为 而 不 恃 ,功   成   而 不 处 ,其 不 欲  见   贤 。
     
     
    dì qī shí bā zhānɡ shuǐ  dé
             
    tiān xià mò róu ruò yú shuǐ
    天 下 莫 柔 弱  于  水 ,
    ér ɡōnɡ jiān qiánɡ zhě mò zhī nénɡ shènɡ yǐ qí wú yǐ yì zhī
    而  攻   坚   强   者 莫 之  能   胜 ,以 其 无 以 易 之 。
    ruò zhī shènɡ qiánɡ róu zhī shènɡ ɡānɡ tiān xià mò bù zhī mò nénɡ xínɡ
    弱 之  胜    强 ,柔 之  胜    刚,天 下  莫 不 知  莫  能   行 。
    shì yǐ shènɡ rén yún  shòu ɡuó zhī ɡòu  shì wèi shè jì zhǔ
    是  以  圣   人 云 :“受 国 之 垢 ,是 谓 社 稷 主 ;
    shòu ɡuó bù xiánɡ shì wèi tiān xià wánɡ    zhènɡ yán ruò fǎn
    受 国 不  祥 ,是 谓  天  下  王 。” 正   言 若 反 。
     
     
    dì qī shí jiǔ zhānɡ zuǒ  qì
              
    hé dà yuàn bì yǒu yú yuàn  ān kě yǐ wéi shàn
    和 大  怨 ,必 有 余  怨 ,安 可 以 为   善 ?
    shì yǐ shènɡ rén zhí zuǒ qì   ér bù zé yú rén
    是 以  圣  人 执 左 契 ,而 不 责 于 人 。
    yǒu dé sī qì  wú dé sī chè tiān dào wú qīn chánɡ yǔ shàn rén
    有 德 司 契 ,无 德 司 彻 。天 道 无 亲,常   与  善 人 。
     
     
    dì bā shí zhānɡ bù  xǐ
           
    xiǎo ɡuó ɡuǎ mín
    小  国 寡 民 。
    shǐ yǒu shí bǎi zhī qì ér bú yònɡ  shǐ mín zhònɡ sǐ ér bù yuǎn xǐ
    使 有 什 伯  之 器 而 不  用 ,使 民  重   死 而不  远  徙 。
    suī yǒu zhōu yú   wú suǒ chénɡ zhī  suī yǒu jiǎ bīnɡ wú suǒ chén zhī
    虽 有  舟 舆 ,无 所  乘  之 ,虽 有 甲  兵 ,无 所   陈  之 。
    shǐ mín fù jié shénɡ ér yònɡ zhī ɡān qí shí  měi qí fú  ān qí jū   lè qí sú
    使 民 复 结  绳   而  用 之 ,甘 其 食 ,美 其 服 ,安 其 居 ,乐 其 俗 。
    lín ɡuó xiānɡ wànɡ jī quǎn zhī shēnɡ xiānɡ wén mín zhì lǎo sǐ bù xiānɡ wǎnɡ lái
    邻 国   相    望, 鸡  犬 之  声    相   闻, 民 至 老 死 不  相   往   来。
     
     
    dì bā shí yī zhānɡ bù  jī
            
    xìn yán bù měi  měi yán bú xìn shàn zhě bú biàn biàn zhě bú shàn
    信 言 不 美,美 言 不 信 。善 者 不  辩 ,辩 者  不  善 。
    zhī zhě bù bó  bó zhě bù zhì
    知 者 不 博,博 者 不 知 。
    shènɡ rén bù jī   jì yǐ wéi rén jǐ yù yǒu  jì yǐ yǔ rén jǐ yù duō
       人 不 积 ,既 以 为  人 己 愈 有 ,既 以 与 人  己愈 多 。
    tiān zhī dào  lì ér bú hài shènɡ rén zhī dào wéi ér bù zhēnɡ
    天 之 道 ,利 而 不 害 ;圣  人 之 道 ,为 而 不  争 。
     
     

    邱醫師感謝信

    --------小記中醫師吳明傑博士

    最近,吳明傑博士收到一位來自紐約的患者邱女士的感謝信,全文如下:

    尊敬的吳醫師:

    非常感謝您拯救了我的生命!

    我是一位癌症病人(兩次乳癌和10年淋巴癌),也是您的同道,畢業于上海醫科大學和上海中醫大學的中西醫結合醫師。從2002年到2009年,我患淋巴癌,共復發6次,經歷了6次化療和放射免疫治療,每次化療只有3至 10個月的緩解期,又再復發,最後一次化療于2009年9月18日結束,至今2年3個月。其中在今年4月,我右肩胛骨下角旁、腋窩後壁內,又生出一皮下淋巴腫塊,一周內從黃豆大小,迅速長大到4x3x1.5cm。

    按慣例,我又得再次經歷CT掃描、活檢和化療的痛苦。幸好上帝讓我找到了您。您無私地把您的寶貴經驗毫無保留地教給了我,給我極大的鼓勵、指導和説明。我沒有再去MSKCC找我的淋巴專科醫生,我按照您指教的用濃縮中藥粉治療自己,4個半月後,腫塊完全消失了,我又恢復了健康。

    我曾于2006年夏去Hippocrates Health Institute, West Palm Beach, Florida參加了三周的Life Style Changing Program。從網上看到您所開辦的各種學習班,要比他們的要豐富實用的多,而且,他們的費用太高、太商業化了。

    我非常敬佩您的為人,您是一個真正高尚的白衣戰士。您的醫術、醫德都很精良,是所有醫師應當學習的榜樣。我很榮幸有機會認識您,您伸出雙手把我從痛苦的深淵中解救出來,任何語言都無法表達我和我丈夫對您的深深謝意。希望您的事業在來年取得更大的成就!

    邱醫師敬上

    2012年元月3日

    事後,吳明傑博士對《多維》表示,即使是健康人士的體內,都可能有癌細胞,只要人體的免疫功能正常,就可以消滅和抑制這些癌細胞,而不會產生癌症病變。因此,治療或預防癌症,至關重要的是培養和提高人體自身的免疫力。西醫的CT掃描、活檢和化療,屬於破壞性的檢查和治療,在消滅癌細胞的同時,重創了人體的免疫功能,免疫功能受損了,癌細胞就會死灰復燃,這就是為什麼化療的緩解期常常只有幾個月、癌症又會再復發的根本原因。所以西醫治標不治本。中醫治療癌症,著重培養和提高人體自身的免疫力,免疫力提高了,癌細胞自然就會消失,標本兼治。

    吳明傑博士最近將在每月最後一個周日,在康州West Hartford開辦“癌症、疑難雜症患者自我康復培訓班”,希望讓更多癌症和疑難雜症患者,瞭解中醫自然療法和西醫破壞性療法的優缺點,找到最佳的治療方案,延長生命,提高生命品質。

     

    麗人膠囊 婦科患者的福音

    -----符合FDA標準、美國GMP生產製造麗人膠囊是100%天然中草藥製劑,由當歸、川弓、雞血藤、益母草、茺蔚子等中草藥組成,是著名中醫專家、國際中醫學院教授吳明傑醫生在祖傳秘方的基礎上,結合十多年的臨床研究成果,通過現代科學方法濃縮製成,符合美國FDA標準,獲准在美國GMP生產。麗人膠囊具有補血活血、行氣祛瘀、消瘤抗癌、調經美容、強身保健等功能,對經期腹痛、經前煩惱不安、易怒、不孕、黃褐斑、乳腺癌、子宮癌、卵巢癌、子宮肌瘤、卵巢囊腫等婦科疾病療效顯著。

    據醫學報導,乳腺癌、子宮瘤等婦科腫瘤發病率逐年上升。吳醫生通過臨床調研發現,因現代生活節奏加快,廣大婦女所承受的工作和家庭的壓力劇增,導致精神緊張、肝氣鬱結、氣滯血瘀、神經功能失調,進而出現月經不調、經前腹痛、煩躁易怒、頭痛背痛、周身酸痛等亞健康臨床症狀。如果不及時調治、疏通氣血,拖延日久則淤血阻塞不通,進一步壓迫中樞神經,神經生物電不平衡,導致細胞DNA突變,轉化為癌細胞,形成乳腺癌、子宮瘤、卵巢癌、等惡性腫瘤。

    《黃帝內經》雲:“痛則不通,通則不痛。”順光牌麗人膠囊根據《黃帝內經》中醫整體觀之“通”的原則,將當歸、川弓、雞血藤、益母草、茺蔚子等中草藥所具有的活血化瘀、補血行血、疏肝理氣、通經活絡等“通”的功效,按君臣佐使的方劑原理整合起來,形成藥效宏大的“通”力。同時借鑒現代高新技術,提取上述中草藥的活性成分,進一步提升了麗人膠囊活血化瘀的“通”力。經過數千例的臨床驗證,麗人膠囊能有效的消退清除子宮壁層的炎症,軟化硬的結締組織,抑制瘤體地生長,從而達到治療子宮肌瘤、卵巢囊腫的目的。2000年,吳醫生撰寫的論文《順光麗人膠囊治療卵巢囊腫56例臨床總結》參加Stanford University舉辦的首屆世界腫瘤學術研討會,獲得優秀論文獎。

    尤為難得的是,麗人膠囊藥性平和,無副作用,有病治病,無病則可養顏保健,延緩衰老,是廣大婦女的保健強身的佳品。

    Chinese Medicine and Tai Chi for Children with ADD/ADHD

    It is estimated that ADHD affects 3 to 10% of school-aged children. It was previously called Attention Deficit Disorder (ADD), but the frequent occurrence of hyperactivity in affected children led to a change in the name. Signs of ADHD include short attention span, inattention, hyperactivity and impulsivity. Most children will exhibit such signs from time to time, but for children with ADHD, the persistence and frequency of these behaviors are much greater. The diagnosis is based on the signs, symptoms and questionnaires, and there is no laboratory test for ADHD. If ADHD is left unidentified or untreated, the child is at a greater risk for problems such as impaired learning ability, decreased self-esteem, anxiety, depression and social problems.

    The exact cause of ADHD is not known. However, studies of the brain have shown that people with ADHD are likely to have an abnormal functioning of certain chemical substances in the brain (neurotransmitters) that regulate behavior. Another study speculates that there is abnormal functioning of prefrontal cortical lobe which causes problems with attention and impulse control. Also, the fact that ADHD tends to run in families suggests that there may be a genetic link. Other possibilities include toxins which interfere with proper brain development and high levels of anxiety of the mother during pregnancy.

    In the West, behavior therapy is often combined with drug treatments to lessen the effects of ADHD. The drugs are effective; however, they are not without side-effects.

    According to Chinese medicine, there are 3 main causes of ADHD: insufficient nourishment of the spirit, agitation of spirit by heat, or obstruction of orifices. The signs and symptoms characterizing the different patterns are similar to the three most common subtypes of Western medical classification of ADHD: inattentive, hyperactive, and mixed inattentive-hyperactive subtype.

    The manifestations for inattentive subtype include difficulty concentrating, distraction, and avoiding of tasks requiring sustained mental effort. They are likely from heart blood deficiency with underlying spleen deficiency. The secondary symptoms may include forgetfulness, dream-disturbed sleep, anxiety, fatigue and reduced appetite.

    The manifestations for hyperactive subtype include fidgetiness, excessive running and climbing, difficulty waiting turns, and interruptive and impulsive behavior. They are likely from heat agitating the spirit. The heat may be from liver excess with underlying kidney yin deficiency.

    Yin deficiency may combine with existing heart blood and spleen deficiency, and cause the mixed inattentive-hyperactive subtype. The mixed type may also be seen in children who suffer from spleen deficiency and excess liver. The stagnant blood should also be considered when there has been trauma to the brain, most commonly at birth. Lastly, dietary irregularities with excessive consumption of dampening foods as is very common in the West, may aggravate the condition. If the child manifests with signs such as profuse phlegm, nausea, chest and abdominal fullness, slimy tongue fur, and a slippery pulse, then herbs that focus on the transformation of phlegm and the elimination of dampness can be used.

    Regardless of the different subtypes, people with ADHD have been helped with Tai Chi, a Chinese martial art system which emphasizes slow-movements and meditation. In a study by the Touch Research Institute, adolescents with ADHD showed less anxiety, daydreaming, inappropriate emotions and hyperactivity with this exercise.

    In this particular study, thirteen adolescents with an average age of 14.5 years and a diagnosis of ADHD participated in the study. They were taught tai chi postures for 30 minutes, twice a week for five weeks. Sessions consisted of breathing exercises accompanied by slow raising and lowering of the arms, twisting and turning of the arms and legs, shifting body weight, rotating and changing direction. The Conners Teacher Rating Scale was used by the subjects' teachers to evaluate their behavior prior to the tai chi classes, during the classes and two weeks after the classes ended. The 28-item scale rates overall hyperactivity, as well as subcategories of anxiety, asocial behavior, conduct, dreaming and emotion. Results of the study showed that the adolescents' teachers perceived them as less anxious, emotional and hyperactive. These improved scores remained consistent throughout the two-week follow-up period, without tai chi.

    Another research at the University Of Miami School Of Medicine has shown that adolescents with ADHD displayed less anxiety, daydreaming behaviors, inappropriate emotions and hyperactivity, and greater improved conduct, after a five week, two day per week class. Furthermore, Drs. Edward M. Hallowell, M.D., and John J. Ratey, M.D., experts on the management of ADD wrote, "Exercise is positively one of the best treatments for ADD. It helps work off excess energy and aggression in a positive way, it allows for noise-reduction within the mind, it stimulates the hormonal and neuro- chemical systems in a most therapeutic way, and it soothes and calms the body."

    In addition to herbs and acupuncture, Tai Chi has provided considerable relief for those with ADHD. Developed and practiced for both martial and health purposes, this precious art nurtures peaceful yet focused mind as well as strong body. It is my desire that the reader explores this art, and experiences the slow and graceful movements of Tai Chi opening up the blockage in the body and the mind.

    References

    • Barkley, R. (2000). Taking Charge of ADHD: The Complete, Authoritative Guide for Parents. New York, NY: The Guilford Press.

    • Beers, M. (2003). The Merck Manual of Medical Information. New York, NY: Pocket Books

    • Hernandez-Reif, M. Journal of Bodywork and Movement Therapies, April 2001, Vol. 5, No. 2, pp. 120-123.

    • CHADD: Children and Adults With Attention-Deficit/Hyperactivity Disorder. 2005.

    • WebMD: ADD/ADHD Health Center. 2005.

    • Becker, S. “A Ritalin Alternative: Acupuncture iin the Treatment of ADHD.” 2001. Chinese Medical Psychiatry.

    • Traditional Chinese Herbal Medicine & Acupuncture Health Information Organization: Attention Deficit Disorder. 2002.

    • Tai Chi – The Art for all ages. 2003.

    Kung Fu Tea Ceremony

    Kung Fu translates as "skill" or "capability." A Kung Fu Tea ceremony is a way of preparing tea with great skill and mastery that helps bring people closer to Nature - both their own true nature and the essence of the Earth.

    The first known writing on the uncompromising and revered steps to serve tea are attributed Lu Yu, author of "The Classic of Tea," which was published 760 and 780 CE. Lu Yu believed that tea symbolized the harmony and mysterious unity of the Universe.

    The steps involved in a tea ceremony evoke the purity, essence, and soul of the tea leaves, and involve all of the senses of the participants.

    In Chinese culture there is a great tradition concerning tea. This tradition may be introduced with two words; Cha Tao, The way of tea. The philosophy about Cha Tao aims to encourage people to return to nature. In other words, it is pursuit of all that is pure and simple.

    Tea is way of life for many. Tea is not only considered a relaxing hot beverage, it is a feeling. A feeling of good energy that surrounds you as it enlightens your senses and clears your minds. It can awaken the soul and sooth the body.

    We welcome you to experience a traditional tea ceremony conducted by Dr. Ming Wu. You will sample various tastes, flavors and aromas from special handcrafted teas from different regions in China and learn how to connect with your essence through the sacred way of tea. To learn more about how tea is benenficial to your health please see Tea for Health

    To sign up tea ceremony class in Cambridge, MA Dec 28, 2007 please click here

    To sign up tea ceremony class in Bloomfield, CT Jan 7, 2008 please click here

    or send check to Dr. Ming Wu, 76 Nason St, Maynard, MA 01754

    Letter From Student (6-12 year old)

    • It was so cool and it helped, too. I no longer have the homesickness any more. Also, the special oil you brought us help with my dry skin. I do it every time before a test. Come again and have a good summer!
      Sincerely,
      Emily
    • Dear Ming Wu,
      I love when you come and do Tai Chi Chuan. Thank you for coming.
      Brant
    • Dear Ming Wu,
      Thank you for taking the time to teach us Chinese Medicine. It was really cool to learn it and it helped. I can't believe it is over already. My favorite part was washing the window. I hope you come again next year. Thanks again.
      Sincerely,
      Kayla
    • Dear Ming Wu,
      I've enjoyed your visits. You helped me with my cold. I got better. I hope you come back next year. Your friend, Jacob
    • Dear Ming,
      Thank you for coming to our school to teach us about Chinese Medicine. I liked it a lot. I liked
      the needle from the sky. I wish you could come more. We will all miss you.
      Sincerely,
      Ashley
    • Dear Ming Wu,
      I hope you come back next year. You are so cool at Tai Chi. When you are finished with me, I feel so relaxed and it helps me do my work. COME BACK, PLEASE!
      Love,
      Karissa
    • Dear Ming Wu,
      I enjoyed you coming to our school. You helped ma a lot with focusing in class and feeling relaxed at home. I hope you come next year! It was an honor to have you teach me Tai Chi,P.S.
      Please come back next year!
    • Dear Ming Wu,
      Thank you so much for bothering to teach us Chinese medicine. It is very interesting. My favorite exercise is window washing. I hope you can come back next year. Thank you very much for your movie. It was very nice. The oil from a thousand flowers helped, and it smelled good too. I hope you have nice summer.
      Sincerely,
      Lainey B.
    • Dear Dr. Ming Wu
      I really enjoyed you coming. I thought all the things you taught me were really cool. My favorite thing was the ball. I like the pictures you brought when you came back from China; you
      were really cool. Again, I really enjoyed you coming.
      Sincerely,
      Eliza, C.
    • Dear Ming Wu,
      Thank you so much for coming to our school and teaching us about Chinese medicine. I really enjoyed it. It is amazing how just by moving your hand, tapping your head or sitting up taller can really make a huge difference. You helped me very much. Thank you for spending your time with us. My favorite exercise was window washing. Thank you again for everything you did for us. I hope to see you again next year. Have a great summer.
      Sincerely,
      Ginger Furey
    • Dear Ming Wu,
      I love your Tai Chi. You make me so relaxed. You are the best Tai Chi teacher. When you come I feel so relaxed and smarter. I hope you come back next year.
      Love,
      Devon

    Tea Culture in China

    Tea and Chinese culture go hand in hand. China is considered the homeland of tea with cultivation dating back around 4,000 years ago. Tea, the (Camellia Sinensis), is an evergreen bush, and is said to have evolved in the Himalayas on the China and India border. It is believed to have been carried along by Buddhist and Taoist monks, who found it as an invaluable aid to meditation and an elixir of life. Since ancient times, tea has been considered an art form and has always been associated with scholars, calligraphers, artists, writers, poets and martial arts practitioners. Tea was also used as a form of tribute, currency and trade. Tea was not only treasured by the elite but by the common folk as well. Tea was a major part of their diets and integral to their survival. Tea was worshiped by all, for its medicinal properties and healing ways. The “Camellia Sinensis” is a natural wonder. It has been used for many purposes especially those related to the quality of life. According to Chinese lore the first cup of tea was brewed by the emperor Shen Nung (2737-2697 BCE). The emperor was boiling water over a fire, when a gust of wind carried some leaves from a native tree into the pot. The emperor found the infusion refreshing and invigorating. He later wrote a medical journal on the medicinal values and attributes of tea. China was the first country to cultivate and consume tea as a domestic beverage, and it has evolved through time from being a little known religious and medicinal beverage to being the most widely consumed beverage in the world, second only to water.

    Tea is a way of life for many. Tea is not only a drink, it is a feeling. A feeling of good energy surrounds you as it enlightens your senses, and clears your mind. It awakens your soul and sooths the body. We are discovering more every day about the healing benefits tea has to offer. Our own culture continues to evolve with new scientific studies and innovative ways of introducing tea into our lives. The invaluable benefits of tea are no secret to the Chinese and its social standing still remains very high. Tea in China is enjoyed any time throughout the day and everywhere you go. It is always offered immediately to any guest in a home and is a sign of politeness. Tea is meant to be enjoyed and shared as a symbol of togetherness and respect. Tea is regarded as an art form in terms of how it is produced and also how it is served. Ancient methods of handcrafting are used to produce some of the finest teas in the world and great skill is taken in the preparation and serving of the tea. In the town of Chaozhou in Guangdong, province these traditions still remain. Chaozhou pronounced (Chow-cho), is considered home to an artisan way of serving tea called “Gong Fu”, meaning skill from practice. In the tradition of gongfu style tea, great skill is taken in the preparation and service. Teas typically used in the art of Gong Fu are certain varieties of Oolong tea. Oolong is a semi-fermented tea believed to have originated in the Wuyi Mountains of Northern Fujian province. There are two main types of Oolong. One type of oolong is darker liquoring, medium to full bodied with an amber hue. Golden Phoenix Oolong and Wuyi Mountain Oolong are examples of the darker or fuller fermented type. Their flavor profiles and range of nuances may vary from notes of fragrant osmanthus blossoms and nectar, to ripened fruit, and aromas of toasted nut that seem to linger with a subtle dryness. The second type of Oolong is a “greener type” resembling more characters associated with green tea. Examples of this type of Oolong are Tie Guan Yin “Goddess of Mercy”, and Bao Zhong Oolong. Their flavor profiles exhibit aromas of orchid and lilac with silky green notes and a fleeting nuttiness. Special attention is also given to the proper tea-ware used in the service. Tea-ware made of natural clay called Yixing, unglazed natural clay which becomes seasoned after time and a porcelain gaiwan is often used. A gaiwan (guy-wan) is a traditional piece of tea-ware composed of a cup, saucer and lid made from porcelain. A gaiwan is used for brewing tea and it is also used to drink from. The tea vessels are very small and designed for extracting the maximum benefits and enjoying the premium quality of the tea through brief multiple steepings. The teaware is always warmed by pouring hot water over it. The first steeping is always poured off allowing the hot water to only awaken the leaves. The first infusion will follow and the quality of the tea improves with each subsequent infusion. At first take the cup and hold it close, relax and breathe in the steam until no more, then sip slowly and let the tea gently melt all your troubles away. You will feel in a relaxed and meditative state. It is truly an art form and a unique experience.

    Seven Cups

    The first bowl moistens my lips and throat
    The second bowl banishes all loneliness
    The third bowl clears my mind of words and books
    At the fourth cup, I begin to perspire.….. life’s troubles evaporate through my pores
    The fifth cup cleanse my entire being
    Six cups and I am in the realm of the divine
    Seven cups……ah, but I can drink no more
    I can only feel the gentle breeze blowing through my sleeves,
    Wafting me away to the isle of immortality!

    Lu Tong, 18th Century Chinese Poet.

    I am very fortunate to have experienced this tradition first hand with the Mayor and proprietor over all the tea in Chaozhou and his entourage in his private tea house. We sat for hours sipping reserve Phoenix Mountain Tea and enjoying life, while the tea master artfully performed her ritual with style and grace. Before long I was beckoned to learn the art form and serve tea to my most gracious hosts. I was honored to make the tea and celebrate with my friends from far away. Every time I prepare tea, especially Phoenix Mountain tea, sweet memories surround my soul with joy and times of happiness. With each sip I slowly fade into another time and place. Moments, people and places in time never forgotten, cherished forever. A magical journey through time that holds a place in my heart. Dedicated to my friend Dr. Ming Wu.----Written by Joseph Augustino

    For more information on tea, please click here.

    Reflections on a two- week trip to China

    Norma Lahainer - Psychotherapy
     
    Whatever stereotypes I had of China as poor, or trapped in a time warp, were quickly dispelled during a two-week visit in May. I knew from the guidebooks that Hong Kong would be a fast-paced, modern city with elegant hotels, trendy shops, and million-dollar homes, but I was not prepared for what I saw on the mainland. China is definitely striding toward becoming a superpower with which to be reckoned. The energy and industry of her people are electrifying. Shenzhen is a good example. It was farmland just twenty years ago. Today it is a thriving metropolis with skyscrapers of glass and steel. If I didn’t know better, I might think I was in Manhattan. But this was a new Chinese city and I was here on a two-week visit with Ming Wu, a Doctor of Chinese Medicine and healer who practices in China, West Hartford and other New England locations; Geren Simmons, a healer, certified acupressurist from Bermuda; and Phil Crosby, an engineer, retired from General Electric. Ming served as our guide and host, and right from the start, he was fun, efficient, generous. It was clear he wanted this to be a memorable trip for all of us. One day we visited an island of 500 acres owned by a friend of Ming’s. Having created the microchip for cell phones, he went from a poor boy to a millionaire. His “farm” was a step back in time – peaceful, with no sign of the 21st century except for the SUV that picked us up. Free range took on its true meaning as we watched the cook catch two chickens, kill them, and use them in our soup. The broiled fish had just that morning been swimming in the lake. We did our Chi Gong exercises and great peace descended on us all. We rafted across the lake using a pulley system. Later we went to another friend’s restaurant where you ordered food according to whether you were Yin or Yang. We were all Yang and so ordered cooling foods for the liver – vegetables and bitter melon, to balance the chicken, fish, and meat. We spent several days at a resort on Sanya. I swam in the South China Sea and collected shells on the beach. Looking at the luxury hotel and palm trees, I thought “Caribbean,” but where in the Caribbean would I find anything like the Statues of Quan Yin, the Goddess of Compassion, poised at the edge of the sea in Nanshan, 40 miles west of Sanya? The three statues, each facing different directions, form a monument 108 meters high, taller than the Statue of Liberty, and part of several cultural theme parks where Buddhist temples stand amid a background of European and Japanese gardens. We lit our four-foot incense sticks and prayed for peace, a long productive life, prosperity, health, and a life partner. Our small group attracted considerable attention: We were all tall. Garen, brown-skinned and at 6’4” the tallest among us, drew curious but friendly glances. We traveled in air-conditioned vans on newly constructed freeways. Almost everyone we saw had a cell phone. The food at all the restaurants was sumptuous, a far cry from our Western version. The shrimp were the biggest I’ve ever seen. All manner of fish swam in aquarium-type holding tanks, waiting to become a delicious meal. The abundant vegetables, some of which I didn’t recognize, were fresh. There was whole broiled fish, chicken and dumplings, and about 20 more dishes for the breakfast buffet at our five-star hotels. For dessert, we ate “Dragon eyes,” lychee fruit, fresh pineapple and watermelon. Liao Yi, Ming’s assistant at his office in China, was a gracious and helpful presence. She spoke English, taught me some Chinese, and took us to Wal-Mart! People appreciated our attempts to speak their language. We went to a village where we were entertained by traditional dancers and musicians , firewalkers and fire-eaters. Best of all, I married a young Chinese man in a mock wedding ceremony. We drank wine. I carried him on my back to the bridal chamber. We all laughed a lot. We climbed to the top of a mountain where we saw wild men and wild women who did not speak any Chinese and ate only raw foods. The women were delighted with Garin, lifting his shirt to examine him carefully, and insisting he lift them aloft, which he did, one under each arm On a more sober note, we visited Chaozhow TCM Hospital, a hospital where herbal medicine, acupuncture, tui-na and physical therapy are taught & practice. At an outpatient clinic, patients were receiving tui-na & acupuncture. The needles were attached to electrodes. We met with the administrative director of the hospital as well as the medical director, who explained how diagnoses are made. For a herniated disc, for example, the doctor locates the problem. If a pinkie is numb, the problem is probably in the C7 and C8 discs. Then the doctor feels it. With Western techniques like X-ray and MRI, the diagnosis is tested. Then comes a 10-technique protocol, which may include orthopedic tui-na. Surgery will be performed for only 4 percent of back problems. We asked the medical director a number of questions. We were especially interested in the cancer rate, since smoking is so pervasive in China. He told us they have more sinus cancer. In his view, cancer is an internal problem having to do with energy blockages, either from emotional or spiritual problems. We also had a two-day workshop in which we practiced tui-na, (acupressure) and massage. The massages we got in the cities we visited were unforgettable. They lasted three hours, included foot reflexology and Chinese massage, and cost $20. Everywhere we went, from the hospital to modest shops, we were feted with the Chinese tea ceremony. In China, drinking tea and purchasing the accoutrements is a serious undertaking and can be expensive. Some teas cost as much as $2,000 a pound. I love my spring tea, each leaf curled into a tight ball. The ritual includes allowing the aroma of the tea to penetrate the pleasure centers of the brain, much like wine tasting. I enact this ritual in my home each day. Norma Lahainer is a freelance author and psychotherapist practicing in Connecticut. For more information about upcoming trips to China with Dr. Ming Wu please call 1-800-990-9332 or visit www.wuhealing.com. *According to Dr. Ming Wu, “the ‘ wild men ’ and ‘wild women’ referred to in this article are not of Chinese culture, do not speak Chinese or have a Chinese ID. They do not cook food, but eat tree leaves and live in and among the trees, and never leave their mountain. They speak their own dialect, not understood by outsiders, and are very cautious about visitors who must first demonstrate their friendship. Amazingly, they instantly greeted Garen from our group as if he was an old friend, and the women even began kissing him, though kissing is not part of Chinese culture. They begged him to stay and live with them.”
     
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