dial end of the popliteal cre<strong>as</strong>e (formed when theknee is flexed), on the anterior part of the insertionof the semimembranosis and semitendinosismuscles, posterior <strong>to</strong> the medial epicondyle of thefemur.Then, it runs further upward along the medial <strong>as</strong>pec<strong>to</strong>f the thigh <strong>to</strong> reach Liv 12 (Jimai), 1 cuninferior and 2.5 cun lateral <strong>to</strong> the pubic spine, inthe inguinal groove where the pulsation of femoralartery is palpable. The main external Meridancontinues up <strong>to</strong> Liv 13, (Zhangmen), on the lateralside of the abdomen, below the free end of theeleventh rib, and ends on the chest at Liv 14(Qimen), in the sixth intercostal space, directlybelow the nipple.A branch arises from Liv 12, goes <strong>to</strong> the pubichair region, curves around the external genitalia,enters the abdomen, runs upward through theabdominal wall <strong>to</strong> reach the Liver, its pertainingOrgan. Four branches are formed in the Liver Organ.The first and the shortest branch, flows <strong>to</strong> tis <strong>as</strong>sociated<strong>Yang</strong> Organ, the Gallbladder.The second, short branch penetrates the diaphragmand enters the Lung Organ, where it connects<strong>to</strong> the Lung Meridian <strong>to</strong> complete the HoraryCycle, <strong>as</strong> shown in Fig. 1.The third and largest branch penetrates the diaphragm,goes up the side of the inner chest walland along the back part of the larynx. Then, it entersthe posterior n<strong>as</strong>al tract and enters the tisuesaround the eyes. Running further upward, itemerges from the forehead and meets the DuVessel at the vertex.Another branch arises from the tissues of theeyes, descends in<strong>to</strong> the cheek and curves aroundthe inner surface of the lips.The fourth branch is probably a branch of thethird branch, before it penetrates the diaphragm.It runs <strong>to</strong> the <strong>to</strong>p of the Liver Organ, <strong>to</strong>ward theside of the abdomen and descends in the abdominalcavity <strong>to</strong> end at the level corresponding <strong>to</strong> Liv13.References1. Johnson, J.A. Chinese Medical Qigong Therapy. Int.Institute of Medical Qigong, Pacific Grove, CA, 2000.2. Zu Bing andWang Hongcai, Eds. B<strong>as</strong>ic Theories ofTraditional Chinese Medicine. Singing Dragon, Philadelphia,PA, 2010.3. Chen Youbang, et al, eds. Chinese Acupunctureand Moxibustion. Foreign Language Press, BeijingChina, 1990.4. Omura, Y. Acupuncture Medicine: Its His<strong>to</strong>ricaland Clinical Background. Japan Publications, Inc., Tokyo,Japan, 1982.5. Jarret, L. J. The use of entry and exit points in traditionalacupuncture.http://www.spiritpathpress.com/chinese-medicinebooks/articles/article_entryexit.pdf6. Amaro, J. A. Contemporary Applications forJet Lag from Ancient Principles ! http://www.iama.edu/JetLag/JetLag.htmBy profession, Dr. Eisen w<strong>as</strong> a universityProfessor specializing in constructingmathematical models such <strong>as</strong> those incancer chemotherapy and epilepsy. Heh<strong>as</strong> studied and taught Yoga, Judo, andAikido. Dr. Eisen w<strong>as</strong> the founder andchief-instruc<strong>to</strong>r of the Sho<strong>to</strong>kan KarateClubs at Carnegie-Mellon and Dusquene Universitiesand the University of Pittsburgh. He helped teachYoga in Graterford prison. His curiousity about therelation of Qi <strong>to</strong> healing and martial arts led him <strong>to</strong>study TCM, Tai Chi and Praying Mantis Kung Fu. Hew<strong>as</strong> initiated <strong>as</strong> a Disciple of M<strong>as</strong>ter Gin Foon Mark.Dr. Eisen now teaches (at his Kwoon and by webcam),writes and researches Praying Mantis, Qigong and<strong>Yang</strong> Tai Chi - see http://home.comc<strong>as</strong>t.net/54 <strong>Yang</strong>-<strong>Sheng</strong> (Nurturing Life) Volume 3, Issue No. 3
Se<strong>as</strong>onal Harmony 季 节 的 和 谐By Ell<strong>as</strong>ara KlingDiet Therapy is one of the healing modalitiesof Chinese medicine. Diet Therapy isapplied not only <strong>to</strong> alleviate ailments, but isutilized for day-<strong>to</strong>-day living. Choosing foodsthat are fresh, unadulterated, follow the patternsof nature, and are appropriate for yourindividual state at that time, are b<strong>as</strong>ic generalcriteria for everyone at all times. Thechoice of foods for supporting one’s healthusing the principles of Chinese medicine neednot be exotic, nor cost a great deal. Rather,local, se<strong>as</strong>onal foods are utilized <strong>to</strong> addressout of balance conditions, and/or <strong>to</strong> reinforce/augmentthe health that one h<strong>as</strong> obtained.It h<strong>as</strong> long been unders<strong>to</strong>od by Chinesemedicine that the correct daily diet canprevent dis-e<strong>as</strong>e, prolong life, strengthen thebody/mind.Diet Therapy utilizes the principles of yin/yang; hot/cold; dry/damp; calming/stimulating; internal/external; color, t<strong>as</strong>te;relationship <strong>to</strong> the organ systems; the fiveelements; cooking techniques; and muchmore. Even though that seems <strong>to</strong> be a complexlist, it is possible <strong>to</strong> incorporate thismethod of considering food in<strong>to</strong> one’s dailylife with a little attention, practice, someguidance, and by following one’s intuition.Five Element Theory is an excellent place <strong>to</strong>start. For a person who is practicing somemethod of energy cultivation (qigong/taiji/yoga/meditation, for example) or receivingtreatments from a TCM doc<strong>to</strong>r or acupuncturist,then paying attention <strong>to</strong> diet can be ofsignificant support <strong>to</strong> these activities, and canbe viewed <strong>as</strong> an extension of them. Viewingfood from the framework of Five ElementTheory is quite different than the usual westernfood lists. Foods are categorized by se<strong>as</strong>on,t<strong>as</strong>te and flavor along with the organsystem that they support. Foods are meant<strong>to</strong> be appetizing through aroma, visually andt<strong>as</strong>te. Preferably, foods are combined indishes <strong>to</strong> enhance each other and help <strong>to</strong>bring about greater health balance. In theseways, even simple meals can add healthbenefit.Consider these ide<strong>as</strong>: Each item we ingesth<strong>as</strong> its own level of life force available <strong>to</strong>us - clearly, the fresher the food, the greaterthe vibrant energy. Each food item also h<strong>as</strong>its own distinct message within its energypattern. It h<strong>as</strong> its own level of consciousness.When we eat some food, we are literally takingin<strong>to</strong> ourselves a form of energy and incorporatingthat energy in<strong>to</strong> the fabric of ourphysical body. From this point of view, everytime we eat it is potentially an act of healing.We give our body/mind/spirit powerful messagesthrough the choices that we make regardingour diet. What would it be like foryou <strong>to</strong> choose your foods for just one daykeeping in mind this idea? How would thatchange your choices? What changes wouldyou make? How would that affect how youfeel? Perhaps, you would like <strong>to</strong> challengeJune-July 2013 <strong>Yang</strong>-<strong>Sheng</strong> (Nurturing Life) 55
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