qi

April 8, 2003

Ken

We are still waiting for our lesson

Alon

April 8, 2003

Alon,

> Ken

> We are still waiting for our lesson

> Alon

I'm going to try and keep this brief.

We've already seen what happens when

I get rolling on the subject of what

is qi. Anyone who wants to understand

what I mean when I talk about zheng4

qi4 and xie2 qi4 is well advised to

take a look at A Brief History of Qi,

as it will help with the comprehension

of that term in these phrases.

So the question becomes what is zheng4?

What is xie2?

I truly appreciated Fernando's comments

on this subject the other day, and I

believe that the metaphors of information

are quite useful in deciphering some

of the intricacies of the Chinese formulations,

though perhaps not all of them.

I want to deal with these two words, zheng4

and xie2 on a more fundamental level.

I won't talk too much about the morphology

of the characters, since not everyone reading

this will be able to look at them, and far

be it from me to try and send folks scurrying

to a Chinese dictionary.

In terms of their meanings, zheng4 means

" correct " and derives this meaning from

a pictographic representation of a man

bearing an offering, positioned on his

knees at an altar. At least this is one

of the explanations I've seen of the form

of zheng4 over the years.

The idea of being in the correct position

is important, I believe, especially in

terms of enhancing clinical effecicacy.

For when we talk about zheng4 qi4, I

think we must be mainly concerned with

the position as well as with the timing

of the patient's interconnected changes,

i.e., the patient's qi4.

Are they correct? Are they zheng4?

Do these changes take place in the right

places at the right times? Is the shape

they leave in the patient's body/mind

proper? Is the qi4 flowing in " straight "

lines?

What does it mean to be " right " and

" proper " here? This probably leads us

well beyond the discussion of the terms

themselves to the broader context of

the value structure that supports much

of the logic and reasoning of Chinese

medical theory. So we can leave that

for another time.

What is xie2?

I wrote an article about this word for

a journal called Parabola back in 1999.

I won't rehash what I said there but

simply summarize my view of this character.

But again, if anyone finds themselves

consumed with interest for such minutiae,

the Parabola article is available in

reprint from the publisher, which maintains

online access.

Xie2 means twisted. In ancient times the

word was used to describe the switchback

paths that crisscross Chinese hillsides

as the result of the endless coming and

going of people over millennia. It is

primarily the shape of such paths that

was being described by the word xie2

in this usage.

The word was also used to describe the

variously colored bands that were wound

around the legs of courtiers at one point

in ancient China in order to identify

their rank. Again, if you imagine what

a ribbon tied around someone's legs might

look like, then you have a visual image

of xie2.

The meaning and use of the word was later

extended to describe things that had become

similarly twisted up. Confucius is supposed

to have said at one point that the sum of

Chinese knowledge was contained in the

Book of Songs and that it could all be

contained in a single sentence: Have no

twisty thoughts. Here the Chinese " twisty "

is xie2. By the way, he also held that

without the music, the songs were nothing.

What then is the comparison between zheng4

and xie2?

First, for those who have been educated

with the unfortunate English cognates

" righteous " and " evil " , I point out that

this is not the fundamental sense in which

the original terms ought to be understood.

I believe that the root meanings of the

two terms, as I've tried to characterize

them above, provide ample food for thought

for anyone who is in to thinking about

them. I will therefore conclude today's

lesson with a brief summary of some of

my own thoughts on the matter.

The emergent patterns that we call human

beings are described in ancient Chinese

terminology as qi4. People who developed

medical theories...and had to develop medical

terms in order to contain various thoughts

about the body, etc. ... took these two

words, zheng4 and xie2, to discuss a range

of issues related to the fundamental

determination in medical intervention of

whether or not a particular aspect of the

patient sitting in front of them was as

it is expected to be when all is normal

or whether what they were seeing in a patient

was a deviation from the norm.

Was it proper, straight, and congruent with

the typical patterns of the movement of

qi4 that came, over time, to be well

mapped and charted?

Or was it somehow twisted?

As my clinical work chiefly involves feeling

patients' bodies, this idea of twisted is

particularly useful, as we can often feel

the xie2 qi4 in our hands as we pass them

over the patient's flesh. Of course one

has to be quiet and listen carefully in

order to feel in this fashion. But one also

needs to have a clear idea of what one is

listening to and for.

Here I have always found understanding

xie2 as twisted to be useful.

Not only does it speed and tend to

clarify diagnosis for me, it also at

the same time begins to point the way

in therapeutics.

I find a lot of what I do with patients

is untwisting qi4 that has been twisted

up by the various forces, stresses,

insults and injuries that life brings them

into contact with.

And in terms of treating patients before

they get sick, I find nothing is more

beneficial than getting an individual

to understand the concept of the correct

position of the body and its various parts.

We often neglect the most fundamental

functions of the body. Who among the

general population has ever been taught

to sit, to stand, to walk, to move,

to breathe?

It seems to me that only those people

who study some sort of discipline like

traditional Chinese medicine, for example,

ever pay much attention to such matters.

But everybody sits. Everybody stands.

Everbody breathes. And patients can be

enormously benefitted, I've found, by

getting them to understand and appreciate

the importance in terms of their health

and well being of doing these properly,

i.e., zheng4.

End of lesson

Ken

April 8, 2003

We often neglect the most fundamentalfunctions of the body. Who among thegeneral population has ever been taughtto sit, to stand, to walk, to move, to breathe?It seems to me that only those people who study some sort of discipline liketraditional Chinese medicine, for example,ever pay much attention to such matters.

>>>If we take zheng qi and xie qi to a level that goes beyond to the usual discussion of systems and ability to fight disease as it fights pathogenic factors, and over into body mechanics (twisting) etc. OM is defiantly not as sophisticated as many of the western schools except for internal exercises (i.e. chi gong tai chi etc.)

Alon

April 8, 2003

We often neglect the most fundamentalfunctions of the body. Who among thegeneral population has ever been taughtto sit, to stand, to walk, to move, to breathe?>>Ken i thought you were going to use this as an example for why CM concept need to be studied in Chinese. If all you can say is that biomechanics are important well it is not much

alon

April 8, 2003

Alon,

> >>Ken i thought you were going to use this as an example for why

CM concept need to be studied in Chinese. If all you can say is that

biomechanics are important well it is not much

> alon

I was just kidding when I said I thought I

could demonstrate the efficacy of knowing

more about the meanings of Chinese medical

terms to you. As I've said many times before

I'm not interested in changing your mind

about this or about anything.

As to the relative importance of biomechanics

as they are explained in traditional Chinese

medical terms such as zheng4 qi4 and xie2 qi4,

I don't know how to assess its muchness

or lack thereof. I'll leave that to you

and others.

Ken

April 8, 2003

, " dragon90405 "

<yulong@m...> wrote:

> As to the relative importance of biomechanics

> as they are explained in traditional Chinese

> medical terms such as zheng4 qi4 and xie2 qi4,

> I don't know how to assess its muchness

> or lack thereof. I'll leave that to you

> and others.

The body never lies. Read a good book " The Body Reveals " by Ron Kurtz

and Hector Prestera many moons ago. And a while back, I worked with

many workman's comp and Personal Injury patients. Often they would

tell me how they were not feeling any better. However, when I saw

them walk, when I touch them, I knew different; my hands listenend to

their bodies, it could not lie to my fingers.

Fernando

April 9, 2003

We often neglect the most fundamentalfunctions of the body. Who among thegeneral population has ever been taughtto sit, to stand, to walk, to move, to breathe?>>Ken i thought you were going to use this as an example for why CM concept need to be studied in Chinese. If all you can say is that biomechanics are important well it is not much

alon

On the other hand, I've not seen anything in the Western kinesiology that I both love and teach that comes close to addressing tai qi chuan or qi gong and the effects that I feel that lead to zheng qi. In fact I so enjoyed Ken's presentation that I hope he would consider further elaborations from time to time into these other realms of qi. In fact I strongly encourage it!

Emmanuel Segmen

April 9, 2003

On the other hand, I've not seen anything in the Western kinesiology that I both love and teach that comes close to addressing tai qi chuan or qi gong and the effects that I feel that lead to zheng qi. In fact I so enjoyed Ken's presentation that I hope he would consider further elaborations from time to time into these other realms of qi. In fact I strongly encourage it!

>>>Look at the osteopathic models, you will be surprised

Alon

April 9, 2003

Emmanuel Segmen wrote:

On the other hand, I've not seen anything in the Western kinesiology that I both love and teach that comes close to addressing tai qi chuan or qi gong and the effects that I feel that lead to zheng qi. In fact I so enjoyed Ken's presentation that I hope he would consider further elaborations from time to time into these other realms of qi. In fact I strongly encourage it!

>>>Look at the osteopathic models, you will be surprised

Alon

Yes, Alon, as I said above, I do love Western kinesiology models. I'm not surprised by them. They are where I come from. What continues to surprise me year after year even when I believe I've seen it all is tui na in the hands of a master and simple old tai chi chuan that I practice by myself or with others. They are the processes that continue to bring me through new thresholds and over new horizons. Perhaps osteopathic models do that for you. I'm glad they all exist.

In Gratitude,

Emmanuel Segmen

April 9, 2003

I'm glad they all exist.

>>me too

alon

April 9, 2003

Emmanuel, Alon,

My comments about zheng4 qi4 and xie2 qi4

did not contain nor were they in any way

meant to imply any sort of judgment with

respect to the comparison of Western and

Chinese models of physiology or biomechanics.

This notion was suggested to a certain degree

by Alon's reply dismissing my remarks as

" not much " by comparison with his

extensive knowledge of the body in terms

derived from Western scientific disciplines.

My purpose in the post was to present some

very basic data concerning the meaning of

these two terms and to demonstrate for

any who might be interested:

1) what the terms fundamentally mean; and

2) how their meanings can be applied in the clinic

3) some suggestions of additional lines of

thought, inquiry, investigation, etc.

Just to clarify...

Ken

April 10, 2003

This notion was suggested to a certain degreeby Alon's reply dismissing my remarks as"not much" by comparison with his extensive knowledge of the body in termsderived from Western scientific disciplines.>>>>My comment was on your implication of teaching patients body mechanics from your twisted interpretation, that's all. However, if one takes patient best interest in mind than comparison must be done all the time. At any point we need to choose the best intervention for A patient. Knowing what would serve the patient best must take in consideration both eastern and western approaches

alon

April 10, 2003

Emmanuel, Alon,My comments about zheng4 qi4 and xie2 qi4did not contain nor were they in any waymeant to imply any sort of judgment withrespect to the comparison of Western andChinese models of physiology or biomechanics.This notion was suggested to a certain degreeby Alon's reply dismissing my remarks as"not much" by comparison with his extensive knowledge of the body in termsderived from Western scientific disciplines.My purpose in the post was to present somevery basic data concerning the meaning ofthese two terms and to demonstrate forany who might be interested:1) what the terms fundamentally mean; and2) how their meanings can be applied in the clinic3) some suggestions of additional lines of thought, inquiry, investigation, etc.Just to clarify...Ken

Ken, Thank you. My comments were meant to bring us back to your points of clarity. I hope to see more comments such as Fernando's, Rey Tiquia's and others on your points 1, 2 and 3.

Emmanuel Segmen

April 10, 2003

Alon,

> >>>>My comment was on your implication of teaching patients body

mechanics from your twisted interpretation, that's all. However, if

one takes patient best interest in mind than comparison must be done

all the time. At any point we need to choose the best intervention

for A patient. Knowing what would serve the patient best must take

in consideration both eastern and western approaches

> alon

One can only compare on the basis of what

one knows. As you are well versed in

" eastern and western approaches " you are

capable of making such comparisons.

A simple corrolary of this statement is

that if a practitioner knows eastern and

western approaches more deeply, the basis

of comparison making deepens accordingly.

Another corrolary, of course, is that

if a practitioner knows either eastern

or western approach only shallowly, then

the basis of comparison remains accordingly

shallow.

My comments, although you inferred into

them that they suggest one teach one's

patients body mechanics based on the

twisted interpretation, were not primarily

intended to support such inferrence. I meant

only to offer to any who wanted it, a possible

means for developing a path of greater access

to the " eastern approach " .

I do, indeed, teach students and practitioners

how to incorporate such understandings of

zheng4 qi4 and xie2 qi4 into their clinical

practice. But the method of doing so is not

in any way limited to this single interpretation

and involves a great deal of training. As I've

quoted before from Musashi, the way is in

training.

A significant part of the tradition involved

in the comprehensive understanding of Chinese

medical terms and texts is this curious phrase:

the wordless teaching. I think of it, for example

as it appears in the following passage

in the Dao De Jing, chapter 2 that says:

Throughout the world, everyone knows the

beautiful as beautiful, and it's already

ugly.

Everyone knows the good as good and it's

no good.

For having and nothingness

give birth to each other.

The difficult and easy

accomplish each other.

The long and the short

connect with each other.

The high and the low

depend on one another.

Note and sound

harmonize with each other.

Before and after

follow each other.

Thus the sage

manages affairs of non action,

following the wordless teaching.

Other than mentioning it, however,

there is little concerning this wordless

teaching that can be dealt with via a

forum such as this. So I seldom bring

it up. But it is always in play in the

practical matters related to the transmission

of Chinese medical theory and practices,

as it is an essential element in the

epistemology that underlies and operates

beneath the levels and modes of thought

that constitute the eastern approach.

Where is the truth in Chinese medicine?

Does it lie in the shallows

or the depths?

Ken

August 11, 2004

Hi steve,

It was nice reading about your experiences.

> So Qi is used a lot to describe air, energy, atmosphere, emotions,

functions, etc.

I think of Qi in dualistic terms. On one hand it is the like waves of

the ocean - they are all basically the same. On the otherhand, each

wave is different. And one can say that the qualities associated with

the waves of an ocean are different from the waves of a lake - yet

those are also the same. So I think of qi in the same way. It is all

the same - yet different - at the same time.

>Actually in Chinese it makes totally sense, trying to translate it

feels like stammering around. Is there really no aquivalent?

I believe that the fundamental issue is that " words " are designed to

relate physical phenomenon. Yet they are inadequate in describing

non-physical phenomenon, such as the emotions. So to understand qi, it

requires " feeling " . When I practice Push Hands, I feel the other

person's energy but I cannot say that I can accurately describe it

using words. The closest I would say is a feeling of waves of heat

and/or electrical impulses. But this is just an approximation, because

it reaaly is just a feeling - no thinking per se.

> I had Qigong treatment for a cold a couple of times ( in combination

with cupping) which seemed to be pretty effective: fever went down

within 1 hour after treatment, symptoms( runny nose, cough, yellow

sputum) disappeared during the following day.

We have learned to use qua sha in the same way. Both techniques

essentially remove the " obstructions " that are causing the cold. Qua

sha, I find, can cover more area on a superficial level and also moves

the qi, while cupping I find is deeper and great for extracting deeper

level obstructions.

> I tried to Fa Gong to myself suffering from a meniscus injury, which

( I believe) worked quite well too.

> I have been practicing Qi Gong and Taiji for some years by now, and

one thing I always come across is that teachers ( " masters " )tell not

to focus too much on Qi while doing Qi work. They claim that if you

think of it , it won't be there.

Yes, this is pretty much what I discovered also. So nowadays, I don't

practice with " goals " . I just let things happen. :-)

Take care,

Rich

August 6, 2007

Yehuda,

You and everybody brought out a good point. It is not easy to

simply Qi in one sentence or one paragraph or reducing it into Qi.

I had classified Qi in 5 elements, maybe more can be added in

later on.

The ways I look at Qi in directions ( up-down, in-out, to-bottom ,

through-across, emerging-sinking ... ) TASTES ... COLORS ... PROPERTIES.

But if we distinguish liver Qi, Sp Qi, Ki Qi, Heart Qi, Lu Qi,

they are all different kinds of Qi " power or function " .

our eyes ( vision Qi ) , ears ( hearing Qi ), tongue ( taste Qi ),

noses ( smelling Qi ), skin ( sensing Qi ), hand-foot ( moving Qi ),

brain ( thinking Qi )...

If our brain does not have Qi , you tell me what happen?

If our heart ..............................

If our Spleen .............................

112 elements possess different kinds of its Qi. If one is mixed with

another, it produces different combination of Qi yielding different

functions. 112 element creates billions of Qi. Fortunately, they are

working together in harmony.

If our brain rejects and against our Heart Qi , what will happen?

If our kidney ...................... Spleen , Heart, Liver .....?

What if our hands refuse to work with our feet ?

Our mouth against our hands and feet, or with our brain?

Or if our feet and our hands say " Why do I have to work so hard, the

mouth is there do nothing beside eating and we are not? "

The mouth saying " Why do I have to eat, chewing and they do not ? "

If our Qi are not in harmony, then ..........?

If they are not Qi, then what ?

Nam Nguyen

Chinese Medicine , yehuda frischman

< wrote:

>

> Hi Kokko,

>

> Check out Ken Rose & Zhang Yu Huan's book, " A Brief History of Qi, "

ISBN 0-912111-63-1. Etymologically, historically, and practically it

is inappropriate reductionism to call Qi simply energy. To trap Qi

in the cage of " energy " , is to call the Taj Mahal a structure, it is

to call the Amazon a stream, it is to call Everest a hill. From

discussions with Ken, and reading his thoughts, I think that a much

better word to include the many facets of Qi would be connectivity.

It is what manifests our relationships with ourselves, others, and our

world. It is that spark of life that moves the blood, and it is so

much more. Yet to really begin to properly describe it takes much

more than a few sentences. Read " A Brief history of Qi " . I think

you'll enjoy it.

>

> Yehuda

>

> <johnkokko wrote:

> Does anyone know of a good description of Qi published or

unpublished in the

> English language?

> I'm not sure if " energy " captures this concept completely.

>

> If we're going to base our entire diagnosis and treatment protocols

based on

> Qi,

> we should have sharper metaphors to be able to understand this

phenomenon.

>

> Nam, thanks for bringing up this issue, which is fundamental to our

> practices.

>

> On 8/5/07, Nam Nguyen <dr_namnguyen58 wrote:

> >

> > Dear Dr. Alon Marcus,

> >

> > We apply our treatments based on Qi alone. Eventhough

> > we are using herbs or acupuncture, we should not get

> > our sight out of Qi. If there is stagnation, phlegm,

> > heat, cold, dampness, dryness or combination of all, I

> > strongly suggested focusing on Qi. This will help us

> > tremendously....

> > HOW DO WE GET QI AND HOW WE USE THEM ???

> > Qi ( energy, life-force ) is giving us by nature,

> > is everywhere. They are foods and air.

> > HOW TO ACQUIRE THEM ? Depend on our diagnosis !

> > What do we need ? What do we want to get rid of so our

> > body can function properly ?

> > ACUPUNCTURE regulates Qi and enhances Qi. This

> > methods can treat and cure a lot of disease... Oh! By

> > the way, my daughter is free of stuffy nose after 1

> > treatment. This encourages everybody.

> > ACUPUNCTURE is not used to tonify Yin nor Yang, but

> > it is to regulate our body energy.

> > If our energy is strong enough and works properly ,

> > it can receive ( absorb ) proper energy foods and

> > transform them into whatever we call it " Yin or Yang,

> > cold or heat, dryness or moisture ... "

> > IN THIS CASE WE TONIFY YIN OR YANG INDIRECTLY.

> > Please correct me if I am wrong. I am learning just as

> > you all.

> > HERBS ARE TRUE SUPPLEMENTS for us to strengthen our

> > body, but it is no used if our energy is unable to

> > absorb them nor transform them into useful energy, the

> > needed energy.

> >

> > ARE THESE HELPFUL ???

> >

> > Thanks for spending time to view these things with me.

> > I am still learning , guys !

> >

> > GOOD LUCK !!!

> >

> > Nam Nguyen

> >

> > --- Alon Marcus <alonmarcus <alonmarcus%40wans.net>> wrote:

> >

> > > Nam

> > > Now that you have described this what do you with it

> > >

> > > -

> > > dr_namnguyen58

> > > To:

Chinese Medicine <Chinese Medicine%40yaho\

ogroups.com>

> > > Sunday, August 05, 2007 10:15 AM

> > > FOCUSING POINT " NEW APPROACH "

> > >

> > > Dear all friends,

> > >

> > > I have had simplified our TCM theory years ago and

> > > applied it. It

> > > works well. But it needs some more works and some

> > > more wisdom to

> > > develop further, instead of ending right here.

> > > However, I need to

> > > share my approach to all of you - us, so we may

> > > focus on it and

> > > develop more and more as people do in western

> > > medicine. Our future

> > > probably will have a great expansion and extension

> > > and be brighter. So

> > > please help me here, all of you!!!!!

> > > Our TCM theory emphasizes on Yin and Yang, Qi and

> > > blood, Heat and

> > > cold, exterior and interior, acute and chronic.

> > > They are very

> > > complicate to me and to some. This is why we can

> > > not master our field.

> > > I unified them all in one word : Qi ( energy,

> > > life, life source,

> > > heat, expansion, moving, growing, transform,

> > > transport, breaking,

> > > destroying, condensing ... )

> > > NOW LET SEE SOME EXAMPLES, we will base on these

> > > models and develop

> > > further if we wish, but be sure to make them as

> > > simple as possible.

> > > PAIN ( Qi stagnation, slow moving, or stop ) do

> > > not think about

> > > blood stagnation, phlegm or injuries, but Qi... Qi

> > > slows down, get

> > > stuck -obstructed , or too weak to move... Rx :

> > > Remove and regulate

> > > obstruction if obstructed, strenghten if Qi is too

> > > weak... Phlegm are

> > > cause by Qi weakness or obstruction.

> > > PHLEGM -again , from Qi stagnation, weakness,

> > > unable to transform

> > > SWOLEN ( Qi and blood stagnation , but Qi is the

> > > main factor. Do

> > > think about Qi first -use Qi to destroying

> > > obstruction or transfer the

> > > obstruction into different forms- softer, smaller,

> > > or melting ... )

> > > EDEMA - fluid accumulation ( Qi weakness or some

> > > obstruction which

> > > is unable to transform food or Gu Qi or body fluid

> > > then edema forms )

> > > DAMP ( same as phlegm , swollen, edema

> > > ............ )

> > >

> > > TO ME : EVERYTHING HAPPENS GOOD OR BAD IS FROM QI.

> > > Yin and yang in universe means nothing to me if

> > > our body can not

> > > utilize them. Ex : If you are dying and you are to

> > > inject, drink or

> > > eat some Yang ( energy, life-giving ) foods but

> > > still dying, it does

> > > not mean anything to you.

> > > The most important thing to me is our energy

> > > inside our body. Is it

> > > strong enough to transform Yin into Yin or Yang

> > > into Yang for our (

> > > life ) needs. If it does, it counts. So when we

> > > are sick, ill, or

> > > terminally ill, my question is : Can we absorb any

> > > energy ( live

> > > giving support ) to save our life ? How can we

> > > absorb them ? Is that

> > > because we still have our breath to receive energy

> > > ? The energy which

> > > is very very weak, but somehow is still able

> > > receive and transform any

> > > giving energy outside of our body into our fuel

> > > -living energy which

> > > our life will hold on.

> > > If terminal illness can be treated, we should have

> > > confident in

> > > pain, edema, highblood pressure ( accumulation of

> > > cholesterol, fats,

> > > calcium or something obstructed the vessels ...

> > > too much pressure-

> > > energy? ), overweight ( accumulation , Qi not

> > > transform food into

> > > fuel ), infection ( Qi not strong enough to defend

> > > invaders ... )....

> > > should we ?????????????

> > > Why should every one look for heat, cold ,

> > > interior, exterior ,

> > > deficiency or excess at this point ? We know that

> > > if our energy is

> > > weak --> tired, listless, fatigue... If

> > > obstruction --> pain and other

> > > accumulation... If we are dying, we know our enery

> > > is not refueling

> > > or it is giving up of receiving or transforming.

> > > REMEMBER OUR QI ....... QI , QI , QI. This is what

> > > counts, not

> > > other. But we should understand Yin and yang , Qi

> > > and Blood

> > > thoroughly. They won't hurt , but will help us

> > > more if we know more.

> > >

> > > IF WE UNDERSTAND QI, THERE SHOULD BE NO PROBLEM TO

> > > LEARN YOUR

> > > PULSES...................

> > >

> > > LET 'S SEE IT in an example, and please help me ,

> > > friends !!!!!!

> > >

> > > PULSE is deep , middle or floating ...

> > > Why it is deep ? because my Qi senses something

> > > wrong deep inside (

> > > interior prob ? )

> > > Why it is in the middle ? My Qi senses something

> > > in the blood,

> > > muscles, tendons, something in the middle ( Qi and

> > > blood prob? )

> > > Why it is floating ? My Qi is sensing something

> > > out side,it goes

> > > up and looks for something or try to defend for my

> > > body ( exterior pro ? )

> > > Why slippery - because no obstruction.

> > > Why hesistate - because it can not move smoothly,

> > > there must be

> > > obstruction, weak qi ( not strong enough to move

> > > -- hesistation too.

> > > body fluid or blood is too thick or too lillte -->

> > > not moving smoothly

> > > then it will cause hesitation too. .. )

> > >

> > > IF WE ALL GET THE PICTURE AS THE ABOVE SAMPLES I

> > > THINK WE WILL

> > > ENJOY OUR THEORY AND WE CAN BE SOME SCIENTISTS

> > > SOMEDAY !!!!!!!!!!!

> > >

> > > GOOD LUCK, everybody !!!!!!!!

> > >

> > > PLEASE HELP ME IF I AM WRONG. I AM HERE TO SHARE

> > > AND TO LEARN WITH ALL

> > > OF YOU.

> > >

> > > Thanks,

> > > Sincerely,

> > > Nam Nguyen

> > >

> > > [Non-text portions of this message have been

> > > removed]

> > >

> >

> > ________

> > Choose the right car based on your needs. Check out Autos

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> > http://autos./carfinder/

> >

>

> --

>

> aka Mu bong Lim

> Father of Bhakti

>

August 6, 2007

What you describe in detail is exactly what connectivity is: the ability to

link systems people and resources, both in a micro and macro sense. BTW, I

would disagree that Qi requires there to be harmony. For by definition is that

not exactly what xie qi (evil qi) really is: a lack of harmony. Yet it is

also Qi! As I said, it is the vital connectivity (both harmonious and

disharmonious, both strong and not strong) between things that seems to me to

more accurately describe what Qi is.

Yehuda

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August 6, 2007

Dear Nam,

What you describe in detail is exactly what connectivity is: the ability to

link systems people and resources, both in a micro and macro sense. BTW, I

would disagree with you, that Qi requires there to be harmony. For by

definition is that not exactly what xie qi (evil qi) really is: a lack of

harmony. Yet it is also Qi! As I said, it is the vital connectivity (both

harmonious and disharmonious, both strong and not strong) between things that

seems to me to more accurately describe what Qi is.

Yehuda

dr_namnguyen58 <dr_namnguyen58 wrote: Yehuda,