Neijing Studies Lecture #29 Shen 神 EDWARD NEAL, MD

Transcription

1 Neijing Studies Lecture #29 Shen 神 EDWARD NEAL, MD

2 PRIMARY INSTRUCTOR CONTACT INFORMATION Edward Neal MD LAc edwardnealmd.com (503) ALL TRANSLATIONS COPYRIGHT EDWARD NEAL MD Course material may be used for personal study and research without prior written consent. Other uses are prohibited without prior written consent. Course material may not be shared without prior consent. For more information on course policies visit: EDWARD NEAL, MD

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4 Neijing Studies Lecture #29 - Shen 神 Overview Shen translations Classical text readings Questions EDWARD NEAL, MD

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6 LS73.1 莫知其形若神髣冥 mò zhī qí xíng ruò shén făng míng not being perceived directly within the form (of the body) shen is something obscure as if something coming from another world

7 LS8.. 凡刺之法先必本于神 mò zhī qí xíng ruò shén făng míng fán cì zhī fă xiān bì bĕn yú shén in regards to the standard method of needling the first (principle) is that it must be rooted in shen

8 神 shén - animating and organizing illumination

9 神 - 天神引出萬物者也 tiān shén yǐn chū wàn wù zhě yě heavenly shen guides the emergence of the ten thousand things (swjz)

10 神 shì - show, prognosticate, altar

11 shì - show, prognosticate, altar

12 shì - show, prognosticate, altar

13 神 申 shēn - ninth earthly branch

14 神也七 陰 成體 shén yĕ qī yuè yīn qì chéng tĭ shen - in the seventh month yin qi completes its form (swjz)

15 神 - 天神引出萬物者也 tiān shén yǐn chū wàn wù zhě yě heavenly shen guides the emergence of the ten thousand things (swjz)

16 引 yĭn - draw stretch lead stretching open a bow

17 出 chū - emerge emit

18 萬物 wàn wù - ten thousand things (all the things we see on earth)

19 靈 líng - spirit, divine, clever

20 líng - spirit, divine, clever

21 SW1. 昔在 帝 xí zài huáng dì in ancient times there lived the yellow emperor SW1. 神靈 shēng ér shén líng at birth his spirit and divine intelligence (were already present)

22 Celestial heavens Shen 神 Ling 靈靈 World of ten thousand things

23 樞 shū - pivot, axis

24 靈樞 líng shū - divine pivot

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26 yin/yang relations shenming 神明

27 south east center west north

28 heart fire inhalation center exhalation kidney water

29 Shen 神 Organizes and guides the emergence of all things Exists at the interface between the two polar qualities of yin and yang Arises in heaven but expresses on earth Is something sacred EDWARD NEAL, MD

30 陰陽不測之謂神 yīn yáng bù cè zhī wèi shén aspects of yin and yang that cannot be measured are called shen upper commentary (zhouyi) 繫辭上

31 SW67. 夫五運陰陽者天地之道也 fū wŭ yùn yīn yáng zhĕ tiān dì zhī dào yĕ the five heavenly processions and yin and yang are the dao of heaven and earth SW67. 萬物之綱紀 wàn wù zhī gāng jì they are the organizing principles of the ten thousand things SW67. 變化之 母 biàn huà zhī fù mŭ the father and mother of bian and hua transformation

32 SW67. 殺之本始 shēng shā zhī bĕn shĭ the root origin of life an death SW67. 神明之府也 shén míng zhī fŭ yĕ and the ruling palace of the shenming SW67. 可不通乎 kě bù tōng hū (who) could fail to understand (their importance)

33 SW67. 可不通乎 kě bù tōng hū (who) could fail to understand (this importance) SW67. 故物 謂之化 gù wù shēng wèi zhī huà in this way things being generated is called hua SW67. 物極謂之變 wù jí wèi zhī biàn things growing to reach their peak is called bian

34 變 biàn - growth and maturation

35 化 huà - dissolution and germinal development

36 SW67. 陰陽不測謂之神 yīn yáng bù cè wèi zhī shén aspects of yin and yang that cannot be measured are called shen SW67. 神明之神 無 謂之聖 shén míng zhī shén yòng wú fāng wèi zhī shèng manifestations of shen that lack directionality are called sheng (sacred or sage)

37 測 cè - measure, observe

38 fāng - direction, method, technique

39 醫 fāng yī - directional medicine

40 south east center west north

41 SW67. 夫變化之為 也 fū biàn huà zhī wéi yòng yě bian and hua transformations (appears differently depending on their location) SW67. 在天為 zài tiān wéi xuán in heaven it is the dark void (xuan) SW67. 在 為道 zài rén wéi dào in (the realm of) human beings it is the dao

42 SW67. 在地為化 zài dì wéi huà within the earth it is hua transformation SW67. 化 五味 huà shēng wǔ wèi hua transformation generates the five flavors SW67. 道 智 dào shēng zhì the dao generates wisdom

43 SW67. 神 xuán shēng shén the dark void (xuan) generates shen SW67. 神在天為 在地為 shén zài tiān wéi fēng zài dì wéi mù in the heaven shen is wind on earth it is wood SW67. 在天為熱在地為 zài tiān wéi rè zài dì wéi huǒ in heaven it is heat on earth it is fire

44 SW67. 在天為濕在地為 zài tiān wéi shī zài dì wéi tǔ in heaven it is dampness on earth it is soil SW67. 在天為燥在地為 zài tiān wéi zào zài dì wéi jīn in heaven it is dryness on earth it is metal SW67. 在天為寒在地為 zài tiān wéi hán zài dì wéi shuǐ in heaven it is cold on earth it is water

45 SW67. 故在天為氣在地成形 gù zài tiān wéi qì zài dì chéng xíng thus in heaven there is qi on earth there is the generation of forms SW67. 形氣相感 化 萬物矣然 xíng qì xiāng gǎn ér huà shēng wàn wù yǐ rán xing (form) and qi (the non-material) move together and the world of the ten thousand things comes into being SW67. 天地者萬物之上下也 tiān dì zhě wàn wù zhī shàng xià yě heaven and earth are the upper and lower (boundaries) of the ten thousand things

46 SW67. 左右者陰陽之道路也 zuǒ yòu zhě yīn yáng zhī dào lù yě left and right are the paths yin and yang take (as they move through the world) SW67. 者陰陽之徵兆也 shuǐ huǒ zhě yīn yáng zhī zhǐ zhào yě water and fire are the material manifestations of yin and yang SW67. 者 成之終始也 jīn mù zhě shēng chéng zhī zhōng shǐ yě metal and wood are the birth and maturation of the ends and beginning

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52 shen 神 wind heat dampnes drynes cold wood fire soil metal water sinews/ membrane blood vessels fat skin marrow/ bones

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54 Shen 神 - categories Shen as the basis of acupuncture practice Shen and mental functioning/divine intelligence Shen and form ( 形 ) Shen and natures patterns and rhythms Jing shen ( 精神 ) 54

55 Shen 神 - categories Shen nourishment Connection to heavenly shen Shen pathology Shen and cosmology Shen stored in the heart 55

56 Shen 神 - categories Shen as it relates to ghosts deities and spirits Shen and sense perception Shen and the doctor/patient interaction Shen - treatment Shen ji ( 神機 shen mechanism) 56

57 Shen 神 - categories Shen physiology Shen the pulse and complexion Shen as the primary vital factor of life Shen as the governing principle of the body Shen circulation 57

58 Shen 神 - categories Shen men ( 神 門 shen gate) Shen and zheng ( 神正 ) Shen the will ( 志 and the intention 意 ) Shen: its relation to the voice Shen: its relation to the eye 58

59 LS1.1 麤守形上守神 cū shŏu xíng shàng shŏu shén the lower method/physician attends to the form the superior method/physician attends to the shen LS1.2 神乎神客在 未睹其疾惡知其原 shén hū shén kè zài mén wèi dŭ qí jí è zhī qí yuán shen oh shen (without this knowledge the doctor can only stand at the gate (of the body) unable to recognize its illness know the evils or understand its true origins LS3.1 麤守形者守刺法也上守神者 cū shŏu xíng zhĕ shŏu cì fă yĕ shàng shŏu shén zhĕ the lower physician guards the form this is the basis of their needling technique the superior physician guards the shen

60 SW8.1. 者君主之官也神明出焉 xīn zhĕ jūn zhŭ zhī guān yĕ shén míng chū yān the heart is the sovereign and ruling official it emanates the shenming SW9.3. 者 之本神之變也 xīn zhĕ shēng zhī bĕn shén zhī biàn yĕ the heart is the root of life it is the (place of) the bian transformation of shen SW62.2. 夫 藏神 fū xīn zàng shén the heart stores the shen

61 SW10. 之合脈也 xīn zhī hé mài yĕ the heart merges with the mai vessels SW17. 夫脈者 之府也 fū mài zhĕ xiĕ zhī fŭ yĕ the mai vessels are the fu (official residence) of the blood

62 SW25.1 故鍼有懸布天下者五黔 共餘 莫知之也 治神 gù zhēn yŏu xuán bù tiān xià zhĕ wŭ qián shŏu gòng yú shí mò zhī zhī yĕ yī yuē zhì shén five methods of acupuncture have been given to the world. the common people concern themselves with finding food and do not know of such things. the first method is to treat the shen. LS73.2 鍼之要無忘其神 yòng zhēn zhī yào wú wàng qí shén in regards to the essentials of acupuncture never forget/neglect the shen

63 SW1.2. 起居有常不妄作勞故能形與神俱 qĭ jū yŏu cháng bù wàng zuò láo gù néng xíng yŭ shén jū in the daily lives (of the ancients) there was consistency. not being rash in their labors they were able to harmonize the form and shen (of their bodies).

64 SW1.3 今時之 不然也以酒為漿以妄為常醉以 房以欲竭其精以耗散其真不知持滿不時御神 jīn shí zhī rén bù rán yĕ yĭ jiŭ wéi jiāng yĭ wàng wéi cháng zuì yĭ rù fáng yĭ yù jié qí jīng yĭ hào săn qí zhēn bù zhī chí măn bù shí yù shén today people do not act in this way. alcohol is their daily drink. acting rashly is their norm. drunk they enter the bedroom and following their (base) desires exhaust their jing and dispel what is true. they do not hold the treasure (given to them by heaven) and do not govern their shen in accordance with the rhythms of (the seasons).

65 SW1.4 夫上古聖 之教下也皆謂之虛邪賊 避之有時恬惔虛旡真氣從之精神內守病安從來 fū shàng gŭ shèng rén zhī jiào xià yĕ jiē wèi zhī xū xié zéi fēng bì zhī yŏu shí tián yăn xū jì zhēn qì cóng zhī jīng shén nèi shŏu bìng ān cóng lái in the teachings passed down from the ancient sages it was said to avoid deficiency thief winds that arise in accordance with seasonal changes. tranquil cheerful and humble one aligns with the zhen (correct) qi. preserving the jingshen one remains free from disease.

66 SW1.5. 余聞上古有真 者提挈天地把握陰陽呼吸精氣獨 守神 yú wén shàng gŭ yŏu zhēn rén zhĕ tí qiè tiān dì bă wò yīn yáng hū xī jīng qì dú lì shŏu shén the yellow emperor said i have heard that in ancient times there lived the true people (zhen ren). they held (the principles) of heaven and earth between their hands firmly grasped the ways of yin and yang inhaled and exhaled jing qi and protected the shen.

67 SW1.6 肌 若 故能壽敝天地旡有終時此其道 中古之時有 者淳德全道和於陰陽調於四時去世離俗積精全神 jī ròu ruò yī gù néng shòu bì tiān dì jì yŏu zhōng shí cĭ qí dào shēng zhōng gŭ zhī shí yŏu zhì rén zhĕ chún dé quán dào hé yú yīn yáng diào yú sì shí qù shì lí sú jī jīng quán shén in middle antiquity lived the accompished people (zhi ren). in their nature they were honest and virtuous. in their dealings they followed the dao. they harmonized with yin and yang and regulated their activities in accordance with the four seasons. living apart they did not follow local customs. they accumulated jing and perfected shen.

68 SW3.1 蒼天之氣清淨則志意治順之則陽氣固雖有賊邪弗能害也此因時之序故聖 傳精神服天氣 通神明 cāng tiān zhī qì qīng jìng zé zhì yì zhì shùn zhī zé yáng qì gù suī yŏu zéi xié fú néng hài yĕ cĭ yīn shí zhī xù gù shèng rén chuán jīng shén fú tiān qì ér tōng shén míng when the qi of the blue heavens is clear and pure the will and the intention are correctly governed. moving in accordance with (these motions) the yang qi is firm and steadfast. although thief evils exist they cannot bring harm. this is due to the influence of seasonal rhyrhm. thus the sage transforms jingshen obeys the qi of heaven and opens to shenming.

69 SW3.2 陽氣者若天與 失其所則折壽 不彰故天運當以 光明是故陽因 上衛外者也因於寒欲如運樞起居如驚神氣乃浮 yáng qì zhĕ ruò tiān yŭ rì shī qí suŏ zé zhé shòu ér bù zhāng gù tiān yùn dāng yĭ rì guāng míng shì gù yáng yīn ér shàng wèi wài zhĕ yĕ yīn yú hán yù rú yùn shū qĭ jū rú jīng shén qì năi fú yang qi is like the heavens and the sun. when it is lost life is is diminished. thus the regular movements of heaven depend on the illumination of the sun. in this way yang rules what is above and defends the exterior. when there is cold (yang responds) like the turning of a pivot and comes to reside (at the exterior). when one is startled in their daily patterns shen floats (to the surface).

70 SW17.1 被不斂 語善惡不避親者此神明之亂也 yī bèi bù liàn yán yŭ shàn è bù bì qīn zhĕ cĭ shén míng zhī luàn yĕ when a person s clothes and bedding are in disarray their speech is rambling and they cannot recognize their relatives it is because the shenming is in chaos. SW39.1 驚則 無所倚神無所歸慮無所定故氣亂矣 jīng zé xīn wú suŏ yĭ shén wú suŏ guī lǜ wú suŏ dìng gù qì luàn yĭ when one is startled the heart has nothing to rely on and the shen has no place to return to. deliberations cannot be made with certainty and the qi is disordered.

71 SW39.2 思則 有所存神有所歸正氣留 不 故氣結矣 sī zé xīn yŏu suŏ cún shén yŏu suŏ guī zhèng qì liú ér bù xíng gù qì jié yĭ when one thinks (too much) the heart stores and accumulates (excessively). the shen returns the zheng qi remains (within the heart) and cannot circulate and the qi knots-up. SW14.4 嗜欲無窮 憂患不 精氣弛壞榮泣衛除故神去之 病不愈也 shì yù wú qióng ér yōu huàn bù zhĭ jīng qì chí huài róng qì wèi chú gù shén qù zhī ér bìng bù yù yĕ when one obsesses over sensual desires and suffers unceasing worry and misery the jing qi slackens and degenerates. when this occurs the nourishing qi (rong) diminishes and the wei separates. the shen departs and the illness can no longer be treated.

72 SW43.1 陰氣者靜則神藏躁則消亡 yīn qì zhĕ jìng zé shén cáng zào zé xiāo wáng when the yin qi is still and tranquil the shen is stored within. when the (yin) is agitated (the shen) withers away. SW62.1 神有餘有不 shén yŏu yú yŏu bù zú shen has (conditions of both) surplus and deficiency. SW62.3 神有餘則笑不休 shén yŏu yú zé xiào bù xiū when the shen is in excess there is unceasing laughter.

73 SW62.4 神不 則悲 shén bù zú zé bēi when the shen is lacking there is grief SW62.5 邪客於形洒淅起於毫 未 於經絡也故命 神之微 xié kè yú xíng să xī qĭ yú háo máo wèi rù yú jīng luò yĕ gù mìng yuē shén zhī wéi when xie first comes to reside within the form it causes shivering and affects the (region of) the soft hairs. it has not yet invaded the jing luo. thus it has only slightly (impaired) the shen. SW72.1 淨神不亂 jìng shén bù luàn tranquil shen is not chaotic

74 SW5.1 帝 陰陽者天地之道也萬物之綱紀變化之 母 殺之本始神明之府也治病必求於本 huáng dì yuē yīn yáng zhĕ tiān dì zhī dào yĕ wàn wù zhī gāng jì biàn huà zhī fù mŭ shēng shā zhī bĕn shĭ shén míng zhī fŭ yĕ zhì bìng bì qiú yú bĕn the yellow emperor said yin and yang are the dao of heaven and earth. they are the guiding principles of the ten thousand things the father and mother of bian and hua transformation the root of life and death and the residence of the shenming. when treating illness treat the root.

75 SW5.3 清陽上天濁陰歸地是故天地之動靜神明為之綱紀故能以 收藏終 復始 qīng yáng shàng tiān zhuó yīn guī dì shì gù tiān dì zhī dòng jìng shén míng wéi zhī gāng jì gù néng yĭ shēng cháng shōu cáng zhōng ér fù shĭ clear yang ascends to heaven and turbid yin returns to earth. in this way the moving and still parts of heaven and earth follow the guiding principles of shenming. this causes the patterns of birth growth gathering and storage. reaching their end they return to begin again.

76 LS71.1 者五藏六府之 主也精神之所舍也 xīn zhĕ wŭ cáng liù fŭ zhī dà zhŭ yĕ jīng shén zhī suŏ shĕ yĕ the heart is the great ruler of the five zang and six fu it stores the jingshen. LS78.1 五藏 藏神肺藏魄肝藏魂脾藏意腎藏精志也 wŭ cáng xīn cáng shén fèi cáng pò gān cáng hún pí cáng yì shèn cáng jīng zhì yĕ in regards to the five storages the heart stores the shen the lungs store the po the liver stores the hun the spleen stores the yi and the kidney stores the jing and the zhi.

77 SW20.1 故神藏五形藏四合為九藏 gù shén cáng wŭ xíng cáng sì hé wéi jiŭ cáng there are five shen organs and four form organs together they make nine organs. LS47.4 五藏者所以藏精神 氣魂魄者也六府者所以化 穀 津液者也 wŭ cáng zhĕ suŏ yĭ cáng jīng shén xiĕ qì hún pò zhĕ yĕ liù fŭ zhĕ suŏ yĭ huà shuĭ gŭ ér xíng jīn yè zhĕ yĕ the five zang are the regions where the jing shen blood qi hun and po are stored. the six fu are the regions where the water and grains transform and jin ye fluids circulate.

78 SW9.2 五味 藏於腸胃味有所藏以養五氣氣和 津液相成神乃 wŭ wèi rù kŏu cáng yú cháng wèi wèi yŏu suŏ cáng yĭ yăng wŭ qì qì hé ér shēng jīn yè xiāng chéng shén năi zì shēng the five flavors enter the mouth and are contained within the stomach and intestines. when the flavors are kept within they nourish the five qi. when the (five) qi harmonize they generate and balance the jinye fluids. when this occurs shen spontaneously arises.

79 SW13.2 之變化以應四時之脈此上帝之所貴以合於神明也 sè zhī biàn huà yĭ yìng sì shí zhī mài cĭ shàng dì zhī suŏ guì yĭ hé yú shén míng yĕ the bian transformations of the complexion should correspond with the seasonal changes of the pulse. for this reason the ancients saw these things as something precious as something expressing the shenming.

80 SW13.3 亡神失國 wáng shén shī guó lose the shen and the country is lost. SW13.4 得神者昌失神者亡 de shén zhĕ chāng shī shén zhĕ wáng keep shen and the (patient flourishes). lose the shen and (the situation) is lost. SW14.1 形弊 盡 功不 者何歧伯 神不使也帝 何謂神不使 xíng bì xiĕ jìn ér gōng bù lì zhĕ hé qí bó yuē shén bù shĭ yĕ dì yuē hé wèi shén bù shĭ the yellow emperor said when the form of the body is in decline and the blood is exhausted why is treatment no longer effective? qi bo said this is because the shen has lost its influence.

81 LS71.2 傷則神去神去則死矣 xīn shāng zé shén qù shén qù zé sĭ yĭ when the heart is injured the shen departs. when the shen departs one dies. LS54.3 百歲五藏皆虛神氣皆去形骸獨居 終矣 băi suì wŭ cáng jiē xū shén qì jiē qù xíng hái dú jū ér zhōng yĭ at one hundred years the five zang become deficient and the shen qi departs. the form and the bones are all that remain and the end has arrived.

82 SW15.1 神轉不回回則不轉乃失其機 shén zhuăn bù huí huí zé bù zhuăn năi shī qí jī when the shen issues forth but does not return or returns but does not issue forth the mechanism is lost.

83 SW26.5 適若昏昭然獨明若 吹雲故 神 shì ruò hūn zhāo rán dú míng ruò fēng chuī yún gù yuē shén what is correct is obscure however to those who perceive with illumination the truth is clear as when the wind blows clouds from the sky this is called shen. LS48.1 成弗約則神與弗俱 fāng chéng fú yuē zé shén yŭ fú jū when a method is known but has not been summarized into (its essential principles) it may not be perceived through the shen.

84 LS49.1 積神于 以知往今 jī shén yú xīn yĭ zhī wăng jīn accumulating shen in the heart one knows the current and future conditions of the illness. LS73.1 莫知其形若神髣冥 mò zhī qí xíng ruò shén făng míng not being seen within the form shen is something obscure as if something from another world.

85 SW54.1 如臨深淵者不敢墯也 如握虎者欲其壯也神無營於眾物者 rú lín shēn yuān zhĕ bù găn duò yĕ shŏu rú wò hŭ zhĕ yù qí zhuàng yĕ shén wú yíng yú zhòng wù zhĕ (be as one) standing at the edge of a great precipice taking care not to fall. (be like one) holding a tiger controlling its magnificent (power). calm your shen be without striving be clear without preoccupations.

86 LS9.1 聚氣可布深居靜處占神往來 jù qì kĕ bù shēn jū jìng chŭ zhàn shén wăng lái gather your qi go deeply within to a still place. attend to the comings and goings of the shen. LS9.2 專意 神精氣之分 聞 聲 zhuān yì yī shén jīng qì zhī fēn wú wén rén shēng concentrate your intention as if with one shen on the divisions of the jing qi. be as one who can not hear (the words of) another speaking.

87 LS9.4 令志在鍼淺 留之 lìng zhì zài zhēn qiăn ér liú zhī align the will with the needle. lightly retain subtly float. in this way shift and transform the shen. LS35.1 寫虛補實神去其室致邪失正 xiĕ xū bŭ shí shén qù qí shì zhì xié shī zhèng if one drains deficiency or tonifies excess shen departs from its place of residence. xie gathers and zheng is defeated.

88 LS35.2 補虛寫實神歸其室久塞其空謂之良 bŭ xū xiĕ shí shén guī qí shì jiŭ sāi qí kōng wèi zhī liáng gōng when deficiency is tonified and excess is drained shen returns and resides within the empty space. this is called artful craft.

89 SW62.6 神有餘則寫其 絡之 出 勿之深斥無中其 經神氣乃平 shén yŏu yú zé xiĕ qí xiăo luò zhī xiĕ chū xiĕ wù zhī shēn chì wú zhōng qí dà jīng shén qì năi píng when the shen is in surplus bleed the small luo to let out blood. take care not to bleed deeply or enter into the larger channels. in this way shen is balanced. SW62.7 神不 者視其虛絡按 致之刺 利之 shén yŏu yú zé xiĕ qí xiăo luò zhī xiĕ chū xiĕ wù zhī shēn chì wú zhōng qí dà jīng shén qì năi píng where the shen is insufficient (examine the body) to find where the luo are deficient. press the channel to send (the qi and blood) into the area and needle (the channel) to benefit (the tissue).

90 SW62.8 以通其經神氣乃平 yĭ tōng qí jīng shén qì năi píng opening the jing channel the shen qi is balanced. SW68.1 出 廢則神機化滅 chū rù fèi zé shén jī huà miè when (the motions of) emerging and entering are impaired the shen ji (mechanism) is extinguished. SW70.1 根于中者命 神機神去則機息 gēn yú zhōng zhĕ mìng yuē shén jī shén qù zé jī xí when the root resides within the center it is called shen ji (mechanism). when the shen departs the ji (mechanism) ceases.

91 Classical text reading EDWARD NEAL, MD

92 MJ. 可欲之謂善 yuē kĕ yù zhī wèi shàn a person (who others) desire (to follow due to their goodness) call them excellent MJ 有諸 之謂信 yŏu zhū jĭ zhī wèi xìn when this excellence is an intrinsic aspect of their being call it trustworthy MJ 充實之謂美 chōng shí zhī wèi mĕi when these qualities are found in abundance call it beautiful

93 MJ 充實 有光輝之謂 chōng shí ér yŏu guāng huī zhī wèi dà when these qualities radiantly illuminate outward call them great MJ 化之之謂聖 dà ér huà zhī zhī wèi shèng when a great (person) (is guided by the patterns of) hua transformation call them sage MJ 聖 不可知之之謂神 shèng ér bù kĕ zhī zhī zhī wèi shén that by which the sage (is guided) without knowledge call it shen Mojing jìn xīn xià

94 GZ16. 凡物之精此則為 fán wù zhī jīng cĭ zé wéi shēng the jing of things is that which gives it life GZ16. 下 五穀 xià shēng wŭ gŭ below this generates the five grains GZ16. 上為列星 shàng wéi liè xīng above it creates the arrangement of the stars

95 GZ16. 流於天地之閒 liú yú tiān dì zhī xián flowing into the space between heaven and earth GZ16. 謂之 神 wèi zhī guĭ shén call it gui shen (spirit shen)

96 GZ16. 藏於胸中謂之聖 cáng yú xiōng zhōng wèi zhī shèng rén stored within the middle of the chest call (that person) sage - guanzi scroll sixteen

97 Drea Pacot May 13 at 2:42pm Wondering what property a steroid shot is...for example antibiotics are very cold. Anyone?

98 Question time EDWARD NEAL, MD

99 #XI0038 Day #14 11/6/14

100 #XI0038 Day #35 11/27/14

101 #XI0038 Day #35 11/27/14 (Granulation tissue)

102 #XI0038 Day #52 12/19/14

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