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  1. Discussion about the meaning and importance of emotional regulation in preserving good health and being a competent internal training practitioner. There are a few ways to formulate the seven emotions in terms of Classical Chinese Medicine so here are two good sources giving slightly different points of view. Please note that this is an issue of translation and interpretation: the basic theory connecting to the five element transformations and the respective organ systems is not changed. What Are The Seven Emotions? Suwen (The Book of Plain Questions) says "The five yin-organs of the human body produce five kinds of essential qi, which bring forth joy, anger, grief, worry, and fear." TCM also believes that certain organs are related to emotional activities, i.e. the heart is related to joy, the liver to anger, the spleen to pensiveness, the lungs to anxiety and the kidneys to fear. The emotions are considered the major internal causes of disease in TCM. Emotional activity is seen as a normal, internal, physiological response to stimuli from the external environment. Within normal limits, emotions cause no disease or weakness in the body. However, when emotions become so powerful that they become uncontrollable and overwhelm or possess a person, then they can cause serious injury to the internal organs and open the door to disease. It is not the intensity as much as the prolonged duration or an extreme emotion, which causes damage. While Western physicians tend to stress the psychological aspects of psychosomatic ailments, the pathological damage to the internal organs is very real indeed and is of primary concern of the TCM practitioner. Excess emotional activity causes severe yin-yang energy imbalances, wild aberrations in the flow of blood, qi (vital energy) blockages in the meridians and impairment of vital organ functions. Once physical damage has begun, it is insufficient to eliminate the offending emotion to affect a cure; the prolonged emotional stress will require physical action as well. The emotions represent different human reactions to certain stimuli and do not cause disease under normal conditions. 喜 Joy "When one is excessively joyful, the spirit scatters and can no longer be stored," states the Lingshu (The Vital Axis). However, in TCM, joy refers to a states of agitation or overexcitement, rather than the more passive notion of deep contentment. The organ most affected is the heart. Over-stimulation can lead to problems of heart fire connected with such symptoms as feelings of agitation, insomnia and palpitations. 怒 Anger Anger, as described by TCM, covers the full range of associated emotions including resentment, irritability, and frustration. An excess of rich blood makes one prone to anger. Anger will thus affect the liver, resulting in stagnation of liver qi (vital energy). This can lead to liver energy rising to the head, resulting in headaches, dizziness, and other symptoms. In the long run it can result in high blood pressure and can cause problems with the stomach and the spleen. It is commonly observed that ruddy, "full-blooded" people with flushed faces are more prone than others to sudden fits of rage at the slightest provocation. 憂 Anxiety "When one feels anxiety, the qi (vital energy) is blocked and does not move." Anxiety injures the lungs, which control qi (vital energy) through breathing. Common symptoms of extreme anxiety are retention of breath, shallow, and irregular breathing. The shortage of breath experienced during periods of anxiety is common to everyone. Anxiety also injures the lungs' coupled organ, the large intestine. For example, over-anxious people are prone to ulcerative colitis. 思 Pensiveness In TCM, pensiveness or concentration is considered to be the result of thinking too much or excessive mental and intellectual stimulation. Any activity that involves a lot of mental effort will run the risk of causing disharmony. The organ most directly at risk is the spleen. This can lead to a deficiency of spleen qi (vital energy), in turn causing worry and resulting in fatigue, lethargy, and inability to concentrate. 悲 Grief The lungs are more directly involved with this emotion. A normal and healthy expression of grief can be expressed as sobbing that originates in the depths of the lungs - deep breathes and the expulsion of air with the sob. However, grief that remains unresolved and becomes chronic can create disharmony in the lungs, weakening the lung qi (vital energy). This in turn can interfere with the lung's function of circulating qi (vital energy) around the body. 恐 Fear Fear is a normal and adaptive human emotion. But when it becomes chronic and when the perceived cause of the fear cannot be directly addressed, then this is likely to lead to disharmony. The organs most at risk are the kidneys. In cases of extreme fright, the kidney's ability to hold qi (vital energy) may be impaired leading to involuntary urination. This can be a particular problem with children. 驚 Fright Fright is another emotion not specifically related to only one organ. It is distinguished from fear by its sudden, unexpected nature. Fright primarily affects the heart, especially in the initial stages, but if it persists for some time, it becomes conscious fear and moves to the kidneys. Adapted and slightly edited from: The Seven Emotions and Qigong The seven human emotions, i.e. joy, anger, worry, anxiety, sorrow, fear, and terror are normal phenomena of life activities which do not induce diseases under normal circumstances. However, abnormal fluctuations in the “seven emotions” may directly affect he functions of the viscera, disturb the circulation of blood and Qi, and thus cause diseases. Being affected by these emotions, the exerciser of Health Qigong will not be able to enter a peaceful and calm state free of distracting thoughts. And the results of the exercise will be naturally affected. It is believed in theories of the traditional Chinese medicine that: “Anger impairs the liver, joy impairs the heart, worry impairs the spleen, sorrow impairs the lungs, and terror impairs the kidneys.” Yellow Emperor’s Classic of Internal Medicine: Su Wen: Ju Tong Lun says: “Rage drives Qi upward, overjoy slackens Qi, excessive sorrow consumes Qi, terror collapses Qi, …… and anxiety causes Qi stagnation”. All of these have indicated that the excessive and over-excited “seven emotions” will impair the mental and physical health of man to certain extents. Joy is an embodiment of the happy and delighted mind. Yellow Emperor’s Classic of Internal Medicine: Su Wen: Ju Tong Lun says: “Joy will harmonize Qi and facilitate both nutrient and defensive Qi.” But over-joy will impair the cardiac Qi, just as Yellow Emperor’s Classic of Internal Medicine: Ling Shu: Ben Shen says: “The spirit should be hidden and kept from being lost during joy”, indicating that excessive joy will impair the mind. The heart is the core, commander, and grand master of all the five Zang viscera. It is the key to the health of the body. By practicing Health Qigong, we can regulate the blood-pumping function of the heart and enrich cardiac Qi. Anger is an embodiment of agitated emotion of man. People get angry and furious when they are discontent and unsatisfied. Generally speaking, proper expression of emotions is important for maintaining the physiological equilibrium of the human body. But persistent rage, fury, and gloominess will cause negative effects on the organism. Gloominess impairs the liver and upheaves liver Qi. Blood will ascend with the upward invasion of liver Qi, congesting the brain and causing discomfort of the body. This will lead to headaches, cerebral distension, hypochondriac pains, chest distress, dry eye syndrome, and even critical symptoms such as faint, hematemesis, and shock. Yellow Emperor’s Classic of Internal Medicine: Su Wen: Ju Tong Lun says: “All diseases originate from Qi…… Anger will cause adverse rising of Qi and even hematemesis or diarrhea”. Yellow Emperor’s Classic of Internal Medicine: Su Wen: Sheng Qi Tong Tian Lun says: “Excessive anger leads to segregation of QI from the configuration; and blood stagnating in the upper part of the body will cause raged syncope.” The liver controls dispersion and blood storage. It facilitates the functional activities of Qi throughout the body, keeps unobstructed circulation of Qi in the channels of all viscera, stores blood, transports blood, and regulates and controls the blood supply for various parts of the body. Worry means something or someone that causes anxiety. Excessive worries will have negative effects on the organism, impede the movements of Qi, and cause Qi stagnation. It is believed in traditional Chinese medicine that: “anxiety causes Qi stagnation”. It was said in ancient times that: “When the shape is not straight, Qi will not move smoothly. When Qi does not move smoothly, the mind will not be at ease. When the mind is not at ease, spirit will be scattered”, indicating that obstructed circulation of Qi has a direct influence on the spirit of man. Excessive worries will lead to obscure complexion in the spleen and stomach, dyspepsia, insomnia and dreaminess, dizziness, and many other symptoms. Sorrow (depression) is the embodiment of sadness and depression. Excessive sorrow will impair the pulmonary Qi and cause short breath, just as Yellow Emperor’s Classic of Internal Medicine: Ling Shu: Ben Shen says: “sorrow will block Qi and hamper its circulation” and “deficient pulmonary Qi will cause nasal obstruction and asthenia Qi”. Fear (terror) is the embodiment of apprehensive and fright. Excessive terror will impair the kidneys and cause chaotic Qi in the viscera. Yellow Emperor’s Classic of Internal Medicine: Su Wen: Ju Tong Lun says: “Terror collapses Qi……Terror disorders Qi”. To sum up, all “seven emotions” have important connections with the internal organs of the human body. The “seven emotions” are normal emotional signs of man and do not induce diseases under normal circumstances. And they actually play an important role in maintaining the normal physiological functions of the human body. But over-excitation which exceeds the normal range of regulation of the human body will result in diseases. Exercises of Health Qigong are mainly featured by: Body regulation, breath regulation, and mind regulation. Body regulation is the basis for breath regulation and mind regulation, while mind regulation is the core of the “Three Regulations”. It provides good regulating effects on all the viscera. Therefore the “Three Regulations” have very good influencing, regulating, and controlling effects on the mental state and temperament of man. And the emotional changes of the “seven emotions” will in turn influence the results of Health Qigong exercise. Therefore it is of great importance and value to learn the “seven emotions” and maintain a normal state of the “seven emotions” during the practice of Health Qigong. By doing so we can gradually replenish the “three treasures” of body (essence, Qi, and spirit) to achieve sufficient essence, abundant Qi, and complete spirit and thus truly understand the essentials of health preservation, disease prevention, and body-building. Adapted from here (original source isn't available anymore):
  2. Energy, Vitality and Truth

    Hello everyone, In the past years, I have occasionally read some threads in the daobums forum, but I never bothered signing up. Now I did, because I want to start practicing inner energy work properly. I want to do so in order to increase my vitality and gain better health primarily. Secondarily, I am also interested in experiencing subtle energy flow within my own body. Lastly, I would also like to develop myself spiritually. I am aware, that spiritual development is probably prioritized by many people, but I guess I am still very much attached to this physical world, which is why improving my physical health is very important to me. Well, other than that I am actually really curious about one thing: Has anyone been able to reconcile the practical/theoretical differences between systems like Daoism and f.e. Vedic teachings? Has any comparative literature been written on this subject, ideally from a practitioner's point of view? F.e. I have always wondered why in Daoism the fifth element is metal, whereas in the Vedas the fifth element is space or aether. I am also curious, if the different conceptions of energy pathways in the body can be reconciled in some way? TCM has twelve main meridians, whereas Ayurveda speaks of thousands of Nadis. Can the differences of the chakra system and the Dan Tian system in Nei Gong be reconciled? Obviously practitioners from both traditions reach great heights of mastery, so does that imply, that there are many methods, which will lead to the same outcome? If so, how can methods, that differ so much in terms of theoretical concepts of metaphysical understandings, lead to the same outcome? To my materialist mind, it would make much more sense to assume, that there is one correct way of how to conceptualize the nature of reality, even down to those levels of reality, that go beyond the purely physical. Anyways, I am looking forward to learning more about all this.. Peace Entob
  3. Hello, I am new on this forum! I don't know much about Daoism or Qigong, I was pointed towards these practices due to some of my interests and areas of improvement that I'm pursuing at this moment. I started with buddhist meditation some years ago (basically following the breath at the tip of the nose), at some point I developed strong sensations on my face and involuntary body movements which hindered my practice. I couldn't find much information in this regard from buddhist sources so people pointed my towards Qigong. I have body rigidity and lack of good sleep that hinder me when trying to pursue different physical activities. Some Qigong practices also seemed useful to improve in those areas. I have started practicing for a few weeks exercises from Damo Michell's book "Daoist Nei Gong", mostly the 8 Ji Ben Qi Gong exercises detailed in the book and the Sung Breathing exercise. I had a lot of success regarding my body rigidity issues, specially with the Sung Breathing exercise, I got many involuntary movements that have slowly untangled some rigid parts of my back, and released my spine in points that seemed too rigid. But I haven't had much success regarding the blockage issues on my face that hinder my meditation. I got some recommendations for Zhan Zhuang and some other "grounding" practices, but they don't seem to do much to reduce the tension and even strengthen it in some sitiations. Would be interested in learning from this forum more about other people's practices and possible methods that could help improve my meditation. Looking forward to participating in this forum and learning from other people!
  4. Hi - Just joined. Looking for others in central Florida area who might be interested in helping me to organize an event with another Floridian, LIVIA KOHN, or who just might be interested in attending a workshop in Orlando area (near Rollins College). Livia, a prolific author and retired BU professor has a lot to teach and share and her only other classes coming up are in France. I suspect everyone here already knows her, but for me it is a recent gift of the Tao. Please let me know if you might be interested in an event in the Fall, if not sooner? Feel free to email me direct, [email protected] dot com Ralph
  5. Do you think your own thoughts? Or those offered by others? Between any two thoughts there is a magical place. A pregnant pause. The next thought could be any thought. There is no limit here. Predispositions perhaps, but no limit. The next thought could be any thought... even none. Awareness returns to this lately, so I chew it and share it here in case it intrigues. These are open questions, requiring and perhaps having no firm answers. Do you think your own thoughts? How many of your thoughts arise from within? How many arrive from without? From where do thoughts come? Does it matter? How many of them are repeats? Do you choose what you eat? Do you know from where you eat comes? How much of your food do you grow? And how much is brought to you by others? Awareness returning repeatedly to the parallels between what I eat to maintain health and vitality and what I allow my mind to eat and its effect on my inner world and experience of reality. If what I experience is my effective reality. Then thoughts are a major portion of this reality. Buddha speaks to it. What will I allow my mind to ruminate on... what will I feed it? Where will I go for and what will I do with, the thoughts that arise today?
  6. Periorbital puffiness and periorbital dark circles are noticeable under the eyes of many people, and to me there seems to be a relationship between the condition of the fine skin under the eye and the level of health and vitality of a person. I have noticed that since I started preserving or treasuring vitality, by abstaining from sexual arousal, the skin under my eyes have become firmer and 'hugs' my eye firmer underneath. Ever since this observation, I have tried to see if I could notice a correlation between a person's potential lifestyle and the condition of their periorbital skin. It almost seems like the periorbital skin is an indicator of the level of vitality that is hard to fake, and sometimes it is a dead giveaway if a person is not wearing makeup. I'm surprised how difficult it is to get the periorbital skin to a pristine condition, mine has improved somewhat but I have a long way to go. At the risk of wrongful speculation, I would like to still visually explore this correlation in a show and tell fashion featuring a known person (current or historic) and how their lifestyle possibly explains their level of vitality. In the realized masters the overall skin condition is obviously very good, but the periorbital skin under the eyes of Yogananda is pristine even on the day of his mahasamadhi (if I have that correct) as shown below. Yogananda's energization exercises are basically Qigong, and there are many accounts of his Qi feats and feats of strength. More to come.