Remember What To Forget – Don’t Forget What To Remember! June 25, 2007
Posted by Geoffrey Wilson in : Articles , add a commentThe other day at the local café, I listened in on a conversation that took place between two friends who were arguing back and forth about the meaning of life. One of them said with much animation that it’s scary to think our desires for ‘this’ and ‘that’ never seem to end. I immediately pricked up my ears. Whether she knew it or not, this woman had hit the nail right on the head. Desire is a big problem. Some would say it is the biggest problem of all and that without understanding its nature, the meaning of life will remain elusive.
Many people view the purpose of life as an opportunity to satisfy desire without realising that the pursuit of happiness through the satisfaction of desire can only bring a strange mixture of success and failure, pleasure and pain, agony and ecstasy. Why? The short answer is because the opposite is implied in everything without exception. You can’t have one without the other. Death follows birth in the same way that night follows day.
Not only that, but desire breeds attachment and keeps Soul well and truly tethered to this labyrinth unable to rise above it in order to reach a level of contentment that does not rely on externals for satisfaction. We know from this that desire carries problems. The greatest thinkers of the world, past and present, are people who have already said this in many different ways – many times over. You don’t need a degree in philosophy to understand where they are coming from.
What they realised is that we become attached to our desires because we believe they define our purpose for living. We also believe that without them we somehow lose that relationship to purpose. So we cling to our desires in the hope that by satisfying them we will find happiness.
Desire, the constant craving for satisfaction of the senses, creates suffering. There is never an end to the craving for the simple reason that desire can never be completely satisfied. That’s only one of the problems with it, however. Any kind of craving is a form of suffering. More importantly, the craving keeps us focused on worldly pursuits that make it impossible to place our attention on the simple things and the freedom that comes with experiencing authentic living.
To be liberated from spending life after life in the world of craving requires a decent amount of inner discipline. The ancient sages wrote their classics in an attempt to show us how to understand this. To catch a glimpse of the truth is the first step to freedom.
The satisfaction of desire is not the prize it is made out to be. We have no choice but to remember this whenever the urge to chase after ‘this’ or ‘that’ entices us to forget! In other words, we have to remember what to forget and not forget what to remember. The freedom of Soul can only be discovered through the inner search and this search begins when a reliance on the satisfaction of desire ends.
Discover the ultimate secrets for true personal freedom & mastery…
Personal Relationship June 18, 2007
Posted by Geoffrey Wilson in : Articles , add a commentFrom the perspective of Transpersonal Oriental Medicine (TOM), which incorporates the spiritual practices of Taoism and Buddhism, successful relationships are based on not mistaking potential for capacity. Should either a man or woman fail to understand the difference, their relationship is destined to dissolve in a sea of negative emotional disturbances of one kind or another. After all, sentimentality and nostalgia are not reliable measuring sticks to gauge partner suitability. Indeed, to the extent that a couple are hoping for things to turn out well, they run the risk of clinging to unrealistic expectations that can never be met. Nor is hope ever a useful strategy!
The ability to accurately read another’s capacity is not easy to learn. Some gifted people instinctively have it, but the majority of us gradually come upon some awareness of it only through trial and error. In order to develop the ability to read capacity accurately and precisely, one must cultivate self-knowledge of a kind that sheds light on personal motives, intentions, pursuits, desires, fears and cravings.
A woman will be drawn to a man who not only knows his limitations, but who is aware of his spiritual goals and pursues them without compromise. She requires a demonstration from him that he has set his sights on something more than harvesting the fruits of materialism. In short, she wants to know that he has really grown up and is not just a little boy dressed in a suit. If she walks down the aisle without having established his capacity to lead from the front, she may be disappointed.
Similarly, a man will be attracted to a woman who is as soft on the outside as she is tough on the inside. He wants to be assured that she won’t fall apart at the seams when the chips are down. He wants her to accompany him on the journey and be prepared to endure the kinds of hardship and challenge that adventurers face when they raise the bar and expand their horizons. He wants to know that she has the capacity to go the distance.
Fortunately, the Taoist sages developed a model through which, the nature of correct relationship might be explored with a heightened sensitivity and awareness. The sages were precise in extolling the virtues of the male and female principles and likened them to the energies of heaven and earth.
In short, if heaven is a symbol of strength, a man must forestall the danger of aggression. Domination is not strength. If earth is a symbol of open receptivity, a woman must deflect the danger of falling prey to subservience. Obligation and love are two different things.
To see the potential in someone is to confirm that they might be interested in going on the journey. Their capacity however, is determined by the consistency they bring to the table and the extent to which their deeds match their words!
The Root of Shen Disturbance June 15, 2007
Posted by Geoffrey Wilson in : Psychology , 3 commentsThe focus of my clinical experience as a practitioner of oriental medicine for more than 20 years has ultimately been on the recovery of a patient’s psycho-emotional and spiritual balance. In terms of the oriental healing arts, this can be equated to the transpersonal exploration of Taoism and Buddhism as primary sources of both diagnostic and treatment protocol. Unfortunately, few realise that one of the essential aims of diagnosis is to unveil the subtle nature of inner turmoil. Even fewer understand that the main objective of treatment is to nourish the ‘abode of spirit’. In the clinic, this can be successfully accomplished first and foremost, by providing contemplative reference points for the patient, as well as lifestyle strategies that are able to serve as substantial and practical resources for personal transformation.
The ancient sages (as masters of reality) understood the cause of all physical, mental, emotional and spiritual afflictions to be a disturbance of the ‘shen’ (spirit). One can therefore readily appreciate the relevance of Buddhist and Taoist teachings to medicine. In fact, their influence on the evolution of the oriental healing arts is often hidden between the lines of every classic ever written. In some cases, the influence is obvious and apparent.
According to the teachings embodied in the classics of spiritual alchemy, the ‘rooting out’ of disturbance is achieved by governing the ‘five thieves’ (anger, excitement, worry, sorrow and fear) through the diligent application of the ‘five virtues’ (benevolence, compassion, sincerity, true justice and wisdom). When yin and yang divide and are no longer in complementary relationship, the five elements separate. To recover balance, the five elements must be properly assembled again. The restoration of yin and yang involves making use of what is called ‘the firing process’ – the elimination of negative, harmful and destructive behaviour in order to cultivate stability and calm.
In a clinical context, a patient’s psycho-emotional demeanour predicates not only the nature of dysfunction within the organ systems, but the kinds of devices required to be employed in the salvage operation. To the extent that ‘sadness and worry move the heart and the organs tremble’, lifestyle modifications are mandatory and within them, behavioural adjustments of a kind that significantly alter the way a challenge is approached.
Diagnostic skill relies upon personal development and cultivation as much as the capacity to administer refined treatment depends on heightened sensitivity and freedom from the distractions of emotional interference. Diagnostic skill and treatment excellence are spiritual qualities and ultimately the practice of oriental medicine is a spiritual journey for both the practitioner and patient alike. It is governed by the aim to recover a meaningful relationship to ‘spirit’ and of course, the ‘Tao’.
The consummate practitioner will address the patient’s disorder as a spiritual phenomenon. Psycho-emotional stability can only be truly recovered when self-knowledge is used to flesh out and expose whatever ‘leaks’ may exist in the proverbial ‘hull’. This usually requires a comprehensive investigation of the patient’s motives, pursuits, intentions, fears, cravings and desires. Indeed. How can the patient discover equilibrium if the Mind is burdened by the excesses of emotional unrest?
The art of restoration for the practitioner offering treatment then, is to precisely identify the source of the presenting problems and then design strategies to correct them. The diagnosis will have confirmed the dangers implied by the pursuit of specific lifestyle practices that injure the organs and the treatment plan must necessarily focus on eliminating these dangers.
Regardless of whether or not a practitioner strictly adheres to following either Taoist or Buddhist protocol, the patient must be able to walk away from a clinical session having experienced a shift in perspective. This includes engaging in some kind of transformational process whereby awareness of the problem and its challenges is heightened and the means to achieve it is thoroughly addressed.
Waking The Tiger
Posted by Geoffrey Wilson in : Acupuncture , add a commentThe Master’s Decree
“Do not try to fix anything.” This is what the Master taught us first. “Give everyone the freedom to explore their pain, without you getting in the road. Help them to see their situation in a new way.” This was his second instruction. “Then show them how to explore reality for themselves according to their abilities and inclinations.”
I am ready to insert the seventh needle. The master says it is better to use less rather than more. The patient is lying on a dirt floor covered by a blanket with her legs supported at the knees by cushions. She is an old woman now and stricken with pleurisy. Her head is cradled on a rolled towel. A silken pillow it is not, but she is comfortable. The people in this small village are accustomed to seeing the master’s apprentices at this time of the year. The chill
of winter has eased and spring is on the way.
The master makes sure he visits every house in the village. It is a well established custom. The locals enjoy meeting the familiar faces of his ‘helpers’ who they know are in training to ‘carry on’ the work of their teacher. The master has quite a reputation. He has visited this village far from the city for over twenty years.
Originally, he arrived there as an apprentice himself and participated in strengthening his own teacher’s vision of nourishing the people through service. They came to rely upon him for giving them direction when the hardship of life caused suffering and for spiritual succour when the challenges they faced seemed insurmountable. In short, the master was well loved by the townsfolk. Not surprisingly then, his apprentices were respected for their contribution to fulfill the master’s unspoken commitment to serve the people.
The moment is auspicious in the light of spiritual growth, as all moments are and I am grateful for the opportunity. The master is a stickler for keeping it simple. Nor is he fond of the pomp and carry-on that goes with the territory. Everybody adores his smile and they know he can see with his ears, hear with his eyes, breathe through his heels and touch the broken-hearted. They don’t know how he does these things but are content in the knowledge that he does them effortlessly. Thus, they know he is sincere, cultivated and highly refined just like his teacher.
The people in the village also know that the master is the pallbearer of a secret tradition. His responsibility is to pass on what he knows to his students so that the living teaching does not die.
The old woman lying on the floor is almost ashamed of herself. She feels as if she has let down the master and somehow disappointed him. He can see this so he smiles. It seems to be enough. Then he defers to me.
He has said on more than one occasion, to never use more than seven needles. He insists that it is a waste of both time and energy. It most certainly is a distraction for the patient. “The seventh needle often holds the balance of power,” he whispers. “Yet your destiny is beyond this!” That’s what I like about him and yet it is what infuriates some of the other students. He talks in riddles and is always unpredictable. “You must go further than your teacher!” he adds. “Mediocre doctors treat the symptoms. Skilled doctors treat the cause.” Then very softly he says, “A real doctor educates and teaches the way of life. In this there is neither coming nor going!”
Not many people know that the purpose of the needle is to connect the patient to spirit. The needle is only a tool. It cannot therefore be used to fix the problem for the patient, as if the problem is to be remedied by anyone or anything outside of the problem maker. This is difficult to really understand. Most practitioners do not know the secret of recovering wholeness. The bottom line is that without extracting the poison from a wound, the beginning of the healing process cannot take place.
Yet acupuncture is designed to correct energy imbalances including attitude problems and false perceptions. This is achieved through the assistance given and guidance orchestrated by, the practitioner. Then the patient can touch base with an energy field in spite of themselves! The skill of the practitioner is reflected by an ability to not interfere and yet set the scene for an allowance of
change.
She is lying on the floor, anticipating the ministrations to follow. This patient is a veteran. She has been treated many times before. The master is patiently watching me. I will do my best though the situation does bring with it a degree of trepidation. After we exchange pleasantries and briefly discuss the nature of her sorrow, she indicates that the time has come for action. I realise that this is the moment when the internal energy field must be adjusted. One might say it is much like a cowboy roping in a steer on the prairie, or a fisherman the net, on the ocean. The master calls it ‘waking the tiger’! “A tiger is a wild creature yet the essence of the beast is pure” he says. “Find the essence!”
“He who hesitates, is lost!” the old woman whispers as she waits for me to complete the task. I wonder about her. Is she the teacher or the patient? And what am I? The master always tells me to put the shoe on the other foot. I would call this moment tough. Not because of any difficulty per se, but because the greater the responsibility accepted by the patient, the less supervision is required by the practitioner.
Fortunately I have been trained to accept my role in the scheme of things and I know therefore that the ending of the ‘patient’ is also the point of transformation.
I think I can hear the master in the background despite the fact he is on the other side of the room. He is saying “One mistake makes for a big miss! Making mistakes, kills people. Not making mistakes is the basis for development.” I know the master is right. He has taught me well. I don’t panic. Very carefully, I make the insertion. Slowly, I connect with the needle and allow the transference to take place. The patient can feel it. The master can see it. I work with the needle until I am satisfied the flow of energy is harmonized.
The master then departs for a breath of fresh air. The patient is beginning to settle. I walk towards the open window and look out onto the vista. It is quite beautiful at this altitude. The clouds are floating high and low as if carpets riding on the waves of a blue ocean. The stillness here is as pervasive as the silence is deafening.
Then I turn to face the patient. Her eyes are closed and she is following my instructions. I have asked her to complete a contemplative exercise. “Imagine everything is on loan to you. Would this change the way you live your life?” She puts her attention on the spiritual eye and relaxes. It has begun!
I did not know then that the years would soon disappear in the blink of an eye. When the master died, I cried and mourned privately. The master’s time had come and gone. Yet I always have the sense that he is watching if only to make sure that I am fulfilling my responsibilities.
“We have a code you know and it is your duty to honour it.” I knew what he meant.
“Do not try to fix anything.” This is what the master taught us first. “Give everyone the freedom to explore their pain, without you getting in the way. Honour the process. Give the patient some respect. Help them to see their situation differently.” This was his second instruction. “Then show them how to explore reality for themselves according to their abilities and inclinations. When you are able to do this, write a book or go fishing! Before you go however, make sure you pass on what you have learned to those who are worthy.”
The Legacy of Ziyang June 14, 2007
Posted by Geoffrey Wilson in : Philosophy,Psychology , add a commentThe Brief
Several weeks ago, I received an email from a curious and recent TCM graduate. He informed me that he had stumbled across several of my books and that he would like to know more about the relationship that exists between oriental medicine and the Taoist healing arts. Naturally, I obliged. Before clinic one day, we had breakfast and talked it through. It occurred to me during our conversation that for the most part, students are rarely inspired by their teachers to investigate the spiritual roots of their profession. What a pity! There is a reason for saying that they are missing out on the truly good stuff.
Ultimately, the practice of oriental medicine is a spiritual journey for both practitioner and patient alike. Though this journey is experientially developmental, it is nonetheless governed by the aim to recover a meaningful relationship to spirit and of course, the ‘Tao’. Consequently, an investigation of the influences of Buddhism and Taoism cannot be avoided. Given that the sages (as masters of reality) understood the cause of all physical, mental, emotional and spiritual afflictions to be a disturbance of the ‘shen’ (spirit), one can appreciate the relevance of Buddhist and Taoist teachings. In fact, their influence on the evolution of the oriental healing arts is often hidden between the lines of every classic ever written on the subject of oriental spirituality, from ‘Huainanzi’ to ‘I-Ching’. There is more to the story, however.
Clinical Modus Operandi
The focus of my clinical experience as a practitioner of oriental medicine for more than 20 years has ultimately been on the recovery of a patient’s psycho-emotional and spiritual balance. In terms of the oriental healing arts, this can be equated to the transpersonal exploration of Taoism and Buddhism as primary sources of both diagnostic and treatment protocol. Unfortunately, few realise that one of the essential aims of diagnosis is to unveil the subtle nature of inner turmoil. Even fewer understand that the main objective of treatment is to nourish the abode of spirit. In the clinic, this can be successfully accomplished first and foremost, by providing contemplative reference points for the patient, as well as lifestyle strategies that are able to serve as substantial and practical resources for personal transformation.
Invariably, many patients do not tend to have a particularly strong relationship to inward honesty. Their habituated patterns of thinking and feeling are so deeply ingrained that it takes much soul-searching to penetrate the thick defensive shield that is denial. It is therefore of importance for practitioners to cultivate their observational skills in order to discern when and under what circumstances, their interrogations will be met with either hostility or capricious defiance. There are occasions when uncompromising firmness is the antidote for patient obstinacy. In some circumstances, flexible receptivity is the only approach capable of dealing with a stalemate! It all depends on the aggregate of yin and yang energies presenting in a patient at any given time. A seasoned practitioner will know what this means and direct proceedings accordingly. Newcomers will expose deficiencies in their inter-personal skills and either stand corrected, or learn through trial and error.
Diagnosis and Treatment
In identifying all disorders as ‘shen’ disorders (and certainly those of a chronic nature), I have discovered something of the truth behind the sage’s maxim that ‘the diagnosis is the treatment and the treatment is the diagnosis’. Unfortunately, this premise is difficult to understand, especially if one views sickness as an opportunity to excuse oneself from accepting responsibility for the part one plays in manifesting the law of cause and effect. After all, the present is a result of the past and the future is governed by it.
Furthermore, mulling over the past, while simultaneously entertaining wild imaginings about the future, guarantees disturbance. The practitioner who can shed light on this conflict of the mind is equipped with the skill to act as an agent of change. Those that cannot, drown in a sea of unfathomable variables destined to produce mediocre, if not unfavourable, results. Indeed, diagnostic skill is incredibly hard to cultivate because it relies upon personal development as much as the capacity to administer refined treatment depends on heightened sensitivity and a certain freedom from emotional interference. Diagnostic skill and treatment excellence are spiritual qualities that come into being when intelligence is awakened and humility is summoned.
In short, the greater the grip one has in coming to terms with the ‘book of life’ (a benefit of Buddhist and Taoist investigation), the greater the chance for discovering the secrets of balance and harmony. In as much as the heart is the abode of spirit, all efforts must be directed to affecting stabilisation of the ‘shen’.
Ziyang
For those of us somewhat perplexed by the deeper meaning of the aforementioned riddle, and at the risk of ignoring Ziyang’s lament when he said, ‘I am yet to meet a single perceptive person’, the inner teachings of Taoism nonetheless remain as a pivotal guide to clarify the matter. Diagnosis is as much a spiritual transaction as treatment is a vehicle through which to facilitate the exchange.
Ziyang (a.k.a. Chang Po-Tuan) holds a special place in the annals of oriental spirituality. Not a great deal of anecdotal reference exists to either assert or deny his legendary status, but we do know that he wrote the classic of spiritual alchemy ‘Wu Chen Pi’en’ (‘Understanding Reality’) while in his 90s and then disappeared leaving behind a remarkable book of instruction on the cultivation and refinement of spiritual balance and harmony. To this day, luminaries and esteemed practitioners of the Taoist healing arts salute his concise rendering of the process of spiritual transcendence. Those yet to be enchanted by Ziyang’s recondite lyricism, should put their skates on immediately! The ride will not be a disappointment and nor will discovery abate.
One can also appreciate the fact that history is always a revelation in so far as it has the capacity to reveal the many extremes implied by the human condition. As Harold of England was capitulating in his Battle of Hastings to the wiles of William the Conqueror in 1066 and lost an eye for his trouble, Ziyang, on the other side of the globe, opened his. He had just about put the finishing touches to his masterpiece and had also arranged for the dissemination of its wisdom through various branches of the Complete Reality School of Taoism, both in southern and northern China. One branch served the needs of younger students. The other accommodated the requirements of the elderly.
Liu I-Ming
Approximately 800 years later, a Taoist adept by the name of Liu I-Ming settled down in his cliff-top hermitage with a dozen disciples. There in an austere environment, he wrote commentaries on many of Ziyang’s works, and methodically composed explanatory notes on the hexagrams of the I-Ching, in order to demystify not only the symbols and language, but to expound on the psycho-emotional qualities inherently embodied in the original text.
Liu I-Ming established that without immersing oneself in the symbols used by the sages to extrapolate the essence of their teachings, the meanings are obscure. Without clarification, interpretation is at best hopeful and at worst, spurious. He clearly understood that the human condition is generally subject to three insidious but nonetheless metaphysically challenging, diseases. The first of these is an inability to escape from the labyrinth of endless births and deaths. The second is a failure to resolve the conflict of the mind. The third is our struggle with mundanity! Liu I-Ming therefore devoted his old age to explaining Ziyang’s modus operandi, step-by-step, knowing that by doing so, he would perhaps contribute to the evolution of spiritual development for serious minded students and secure for them, an introduction to the mechanism of the Tao.
The modern practitioner can only be grateful for such a demonstration of compassion. Liu I-Ming may well have practiced concealment of illumination as evidenced by the humble nature of his lifestyle and his obvious attempts to be freed from the constraints of vanity. But his extraordinarily lucid commentaries, especially the beautifully simple ‘Awakening to the Tao’, leave no doubt as to the value of Taoist teachings and their potential impact on the development of oriental medicine as it applies to the provision of spiritual succour for those seeking a connection to spirit.
The Dilemma
Not surprisingly, the move towards standardising TCM across the board has come at a price. For the most part, the glaringly obvious consequence of choosing to ignore the spiritual traditions at the root of oriental medicine has rendered it virtually helpless to deal with the kinds of spiritual problems presenting as shen disturbance in the average patient.
Regardless of pathological identification, the pathogenesis of frequently manifested disease states in the clinic will tend to indicate the severance of a connection to spirit and with it, a lurking anguish and despair that eventually culminates in the kind of sorrow not even a mask can hide. Is the modern graduate capable of seeing this? It would seem that the push for institutionalised TCM education at the tertiary level has failed to impress upon the budding graduate that intellectualism is a poor substitute for understanding. That human beings competing for market share in the work place struggle to keep it together at the best of times, suggests they also might need more than a weekly fix to deal with their spiritual crisis!
Spiritual Alchemy
The teachings of spiritual alchemy, otherwise known as ‘Hsing Ming Hsueh’ (the science of essence and life), maintain that the aim of practice is to unite the true qualities of yin and yang. In many respects, Liu I-Ming’s commentaries, especially those that accompany his responses to Ziyang’s ‘400 Words on the Gold Pill’ (a condensed version of ‘Wu Chen Pi’en’), elucidate the principles upon which the true energies of the male and female, heaven and earth, are to be modelled.
Philosophically, this serves to enlighten us as to the subtle roles that might otherwise be played out by men and women to nurture their daily life experience. Spiritually, his contribution defines our aspirations and suggests something of the possibilities at our disposal to change and transform belief systems caught in the net of stagnation.
Thieves and Virtues
According to the teachings, this is achieved by governing the ‘five thieves’ (anger, excitement, worry, sorrow and fear) through the diligent application of the ‘five virtues’ (benevolence, compassion, sincerity, true justice and wisdom). When yin and yang divide and are no longer in complementary relationship, the five elements separate. To recover balance, the five elements must be properly assembled again. The restoration of yin and yang involves making use of what is called ‘the firing process’ – the elimination of negative, harmful and destructive behaviour in order to cultivate stability and calm.
In a clinical context, a patient’s psycho-emotional demeanour predicates not only the nature of dysfunction within the organ systems, but the kinds of devices required to be employed in the salvage operation. To the extent that ‘sadness and worry move the heart and the organs tremble’, lifestyle modifications are mandatory and within them, behavioural adjustments of a kind that significantly alter the way a challenge is approached.
Without a holistic orientation to both diagnosis and treatment, most approaches to finding solutions to health problems are summarily reduced to fragmentation and this can oftentimes lead to the calamity that is ‘robbing Peter to pay Paul’! In other words, superficial solutions can never eliminate the rot that has set in! A woman suffering from a complex of spleen and liver disorders that have produced massive yin deficiency, cannot move forward until her relationship to the feminine principle has been addressed and steps have been taken to adjust not only her attitude towards being a woman, but also the lifestyle practices embodied by it.
To prevent a wound from festering, the poison must be extracted from the depths. Psychologically, conditioned emotions cannot be ignored and they most certainly contribute to mischief that will eventually give rise to profound disorder.
Where Mind wanders, Qi follows.
When Shen is homeless, Mind hallucinates.
Case in Point
An exhausted and adrenaline compromised male of 45 with a wife and kids, an angry leg sporting the ravages of psoriasis and a hefty mortgage on the family home, is at the cross roads. Getting out of bed in the morning may marginally nullify his fear of insecurity, but it won’t do much to settle the deeper disturbances of the ‘shen’ he experiences as an insomniac. Nor will the herbal formula designed to shift the dampness and eliminate the heat, necessarily be effective in tandem with his regular acupuncture, unless the core of the problem is identified and appropriate strategies implemented.
The consummate practitioner will address the patient’s disorder as a spiritual phenomenon. This is not to suggest that the patient is doing anything wrong, but rather that his lifestyle approach is infected by a destructive strain of emotionalism. How can the patient discover equilibrium if the mind is burdened by the excesses of emotional unrest?
Psycho-emotional stability can only be truly recovered when self-knowledge is used to flesh out and expose whatever leaks may exist in the proverbial hull. This usually requires a comprehensive investigation of the patient’s motives, pursuits, intentions, fears, cravings and desires. Such investigation demands the patience of a saint and the tolerance of a sage. It also must be accompanied by attentiveness and a capacity to accurately listen that is supported by the ability to concentrate for long periods of time.
The art of restoration for the practitioner offering treatment then, is to precisely identify the source of the presenting problems and then design strategies to correct them. The diagnosis will have confirmed the dangers implied by the pursuit of specific lifestyle practices that injure the organs and the treatment plan must necessarily focus on eliminating these dangers. Regardless of whether or not a practitioner strictly adheres to following either Taoist or Buddhist protocol, the patient must be able to walk away from a clinical session having experienced a shift in perspective. This includes engaging in some kind of transformational process whereby awareness of the problem and its challenges is heightened and the means to achieve it is thoroughly addressed.
However, the recovery of a connection to spirit is the only real catalyst for change and students of oriental medicine and the healing arts would do well to contemplate this. Therein is to be found the key to success. Health is not a result, but a process.
You Are An Agent of Change June 8, 2007
Posted by Geoffrey Wilson in : Personal Freedom , add a commentThe face of both natural medicine education and practice is currently undergoing rapid change. Graduates of the best training schools, and the most skilled practitioners, have realized that their training does not adequately address the core problems of living and staying healthy in our modern world.
Many patients no longer want to be merely ‘fixed up’. They want to be shown how to manage their lives! This requires a demonstration of what it means to achieve a very real functional balance and practical harmony in daily life. Ultimately, this depends on the process of education. Thus, education must be employed as a tool to engender wholeness.
Over the past 20 years, society has welcomed and embraced natural medicine. People have warmed to the idea of living a more natural lifestyle. Natural therapies from both the East and the West have blossomed. Yet, the thread linking them together has not been clearly identified and nor has it been used to cultivate the principle of wholeness accurately. The reasons for this seem to hinge on the fact that teachers of these modalities remain locked in the kind of thinking that still insists on seeing the symptoms of the patient as something to be fixed rather than as an indication of a deeper maladjustment to the challenges of living. It appears that no one is prepared to set the record straight.
The tragedy of technology is evidenced by the imposition of isolation on the individual. It is also a guarantee that maintaining a fragmented lifestyle will sustain this conflict. The physical, mental, emotional and spiritual health of the individual in our modern age, the new age, is threatened beyond what either Orwell in ‘Coming Up For Air’ and ‘1984’, or Huxley in ‘Brave New World’, imagined! The recent movie ‘The Island’ is another case in point.
The ability to cope with and manage change remains the single most important dish on the menu for those entrusted with the responsibility to give advice on any meaningful level. This is especially true within the relationship that exists between a patient and practitioner. To this end, the Oriental Health Sciences & Traditional Oriental Healing Arts offer a comprehensive perspective on how to make this a practical reality. Unfortunately, there are few reliable interpreters of the paradigm.
Today, most teachers of the Traditional Oriental Healing Arts have not been trained to perform beyond the realm of technical expertise and certainly do not embody the essence of holistic health principles that many generations ago, formed the basis of practice.
To illustrate the point, consider that the ‘Yellow Emperor’s Classic of Internal Medicine’ composed over 3,000 years ago, remains influential today! A classical student of the Oriental Healing Arts is still required to study it. Yet, those same students are no longer versed in the principles of the ‘Yi-Jing’ (I-Ching or Book of Changes) and it is treated merely as something to be entertained by.
This is unfortunate because teachers and students alike have missed a unique opportunity to learn the fundamental principles behind the secrets to recovering wholeness and repairing the damage done by our conditioning on physical, mental, emotional and spiritual levels.
Therefore, the challenge for teachers, students and practitioners is to embrace the approach of an ancient sage who once said:
“There are three kinds of doctor. The first treats the symptoms. The second treats the cause. The third teaches the Way of life.”
The medicine of the future is based on bridging the gap between the patient and the practitioner, the teacher and the student. Where before a distance separated them, the challenge now is to bring them together through embracing the principles of health care that are mirrored by the laws of nature and spirituality.
The ability to accept greater levels of personal responsibility and accountability remains the core issue in terms of development for humanity at large. Education is the key and educators need to be reminded of their responsibility to guide others with integrity. This means learning to take account of the whole. The whole includes everything and to follow the path of healing is to put all aspects of daily living in order.
Change occurs on the inside first and then permeates outwardly. It can never be the other way around. In order to teach others how to manage their lives, it is necessary to tidy our own back yards first!
Oriental Nutritional Medicine
Posted by Geoffrey Wilson in : Courses , add a commentGeoffrey Wilson has recently developed the Oriental Nutritional Medicine Practitioner Course. The basis of Oriental Nutritional Medicine is its philosophical and spiritual praxis, a unique blend of principles that have evolved since ancient times.
The Oriental Nutritional Medicine Practitioner Course is designed to extrapolate the essential concepts of Oriental Medicine and apply them to diet and health. Food Therapy (or ‘Shí liáo’) is one of the eight limbs of classical Oriental medicine and is arguably the foundation of its healing praxis. In this course, students will draw from the classics (‘Su Wen’ and ‘Pi Wei Lun’) and learn how to select and prepare medicinal food dishes, using both common and exotic ingredients (including the use of herbs) to treat specific health conditions. Included is a study of the dynamics of dietary balance and the comprehensive analysis of medicinal foods with a view to operating an Oriental nutritional medicine practice.
The course is relevant for and will provide invaluable assistance to:
• PRACTICING NATURAL THERAPISTS (e.g. Naturopaths, Homeopaths, etc)
• ACUPUNCTURISTS and REMEDIAL THERAPISTS
• CHEFS and COOKS
• HEALTH CARERS and CARE GIVERS
• INDIVIDUALS interested in optimum health for personal or business interests
OVERVIEW
The Art of Health Certificate Course in Oriental Nutritional Medicine has been specially designed to facilitate distance learning at the student’s own pace without compromising on syllabus breadth or the quality of knowledge imparted. The course in Oriental Nutritional Medicine comprises 10 modules encompassing: the basis of nourishment, medicinal foods and classification systems, the diagnosis and treatment of many common Western diseases and their corresponding Oriental medicine syndromes (including internal, external, deficiency and excess patterns), Gynaecology, Paediatrics, and holistic business practice.
Art of Health Education specialises in sharing the secrets of the Oriental healing arts, the ancient paradigm that introduced the concept of holistic healing to the world. Recognising that many enthusiasts of Oriental nutrition and medicine may not always be able to attend a classroom session due to existing commitments or constraints, we have developed our programs to facilitate step-by-step study at home. The Certificate Course gives students the ability to study and revise lessons at their own speed and time. In addition, the Art of Health Certificate Course in Oriental Nutritional Medicine and its collaborative support system ensures that students of the course will always have somewhere to turn to when questions arise.
COURSE STRUCTURE
Our courses are distance education or correspondence courses that avoid the constraints of a class room session. After registering for these courses, you will be provided with the study materials either via a download or a physical delivery to you.
STUDYING
Students are expected to undertake the courses and study the materials at their own speed. However, they must complete the course within a reasonable time frame in order not to lose the effectiveness of their efforts.
SUPPORT
Students will be able to receive assistance and guidance in their education via an on-line community created especially for this purpose. From time to time, as the course schedule or course requirements warrant, students may be invited to attend an on-line tutorial class to reinforce their learning.
MODULE 1 OVERVIEW:
Medicinal Foods and Patterns
‘Shí liáo’ is in short, the preparation of medicinal food dishes, using carefully selected food ingredients as well as superior herbs, in order to derive the necessary nutrients to treat specific health conditions. It is also the result of accumulated experience (i.e. knowledge passed down from generation to generation) and based on the strict monitoring and refinement of recipes.
The ingredients used in recipes for the correct practice of ‘Shí liáo’, can generally be classified into the following categories: health promotion; sickness prevention; disease; support; recuperation; and rejuvenation.
In terms of detail however, the classification of medicinal foods is specifically based on the identification of a broad group of unique energetic properties, functions and actions. These qualities (such as temperature and taste) are considered comprehensively in order to produce a medicinal food profile that is relevant for treatment practice.
To make sense of medicinal food classification theory, it is also necessary to become acquainted with the functions of the five fundamental substances. Students will also investigate the main principles underpinning the framework of Oriental medicine in order to diagnose and treat health problems accurately and competently.
Highlights:
• The Medicinal Properties of Foods
• Basis of Chinese Medicine: Understanding the Basics
• The Zang Fu Organ Systems
• Identifying Patterns
MODULE 2 OVERVIEW:
The Basis of Nourishment
Food Therapy (or ‘Shí liáo’) is one of the eight limbs of classical Oriental medicine and its origin can be traced back to 2,000 BC. However, The Yellow Emperor’s Classic of Internal Medicine (written around 300 BC) established the theoretical basis of Oriental food therapy including classification of foods according to the four major food groups, the five tastes, and, their natures. Of the four pillars of health (i.e. lifestyle, nutrition, exercise and mind), diet is generally regarded as the most important and urgent because food is understood to be the primary cause of sickness, as well as the pivotal source of longevity.
Throughout the course of Chinese history, for example, healthcare has never been viewed as the responsibility of the state. Rather, it is the moral and ethical responsibility of each and every ordinary citizen. People living in a community have subsequently used and shared their own resources to find cures for sickness, implementing traditional folk wisdom, the philosophical and medical principles of Yin and Yang, and an understanding of ‘Wushen’ (the five spirits).
In this module, students will explore the basis of nourishment including a comparative analysis of the gamut of applications to dietetics today, in order to evaluate the effectiveness of the holistic approach to food therapy. Students will also examine the essence of the teachings of Huang di (the Yellow Emperor) as presented in the classic ‘Su Wen’ (the Yellow Emperor’s classic of Internal Medicine) over two thousand years ago and Li Gao, the author of the classic ‘Pi Wei Lun’ (Treatise on the Stomach and Spleen) in the eleventh century, thereby establishing guidelines for best practice.
Highlights
• Advice from the Yellow Emperor and Li Gao
• The Dynamics of Balance in Food Therapy
• The Seven Levels of Eating
• Principles of Remedial Diet
• Doctrine of Signatures
• Food Classification Systems
MODULES 3-6 OVERVIEW:
The Spleen as the Palace of Thought,
The Liver as the Ethereal Soul,
The Kidney as Will-Power,
The Heart as Mind and
The Lung as Corporeal Soul
The Spleen nourishes the muscles and limbs and consequently plays a vital part in the production of Qi and Blood. The Yang component of the Spleen is responsible for activating the processes of transformation and transportation that ultimately convert the crude elements of nutrition (food and drink) into the refined essence that eventually becomes Qi and Blood, the two basic building blocks of the human body. The Spleen is also called the ‘palace of thought’ and is associated with the intellect.
The Liver sustains a ‘free-flowing’ network of Qi and Blood transmission throughout the body including the meridians, organs, and tissues. The Liver is also called the ‘blood chamber’ because it stores and releases blood. The Liver is said to store ‘the Hun’ and is associated with the movements of the Ethereal Soul.
The Kidneys store Jing (the reproductive essence), represent the source of pre-natal energies and are responsible for hereditary characteristics. Over the course of a lifetime, the Kidneys also govern the process of decay within the organs. Jing (stored in the Kidneys) produces marrow from which the brain is activated, the spinal cord is nourished and the bones are developed. The Kidney is also said to store ‘the Zhi’ and is associated with Willpower.
The Heart governs the Blood and the vessels and is considered the ‘supreme ruler’ of all the other organs. The Heart requires adequate Blood to store ‘Shen’ and therefore if Blood is deficient, the ‘Shen’ can have no residence. If the Blood is deficient, the ‘Shen’ becomes scattered, and if the ‘Shen’ is disturbed, the Mind becomes restless. The Heart stores ‘Shen’ (Mind) and this is responsible for consciousness, thinking, affections, memory and sleep.
The Lung as a distributor of Qi and Jin-ye (body fluids) around the body is strongly connected to the Kidneys in a number of ways. The Lung descends Qi to the Kidney where it is grabbed and received. The Lung is then responsible for also sending Jin-ye to the Kidney where these fluids are vaporised and sent back to the Lungs for distribution. The Lung is said to store ‘the Po’ (Corporeal Soul) and this is responsible for physiological activities, sensations, sight, hearing, smell, and taste.
In these modules students will learn to diagnose and treat common Western diseases using Oriental nutritional medicine principles and techniques including Chronic Fatigue Syndrome, Diarrhoea, Anaemia, Conjunctivitis, Migraine, Hyperthyroidism, Hepatitis, Hyperthyroidism, Chronic tonsillitis, Nocturia, Palpitations, Insomnia, Chronic respiratory disease and Influenza.
These Western diseases will be differentially diagnosed in relation to corresponding Oriental medicine syndromes including Spleen Qi Not Producing Blood, Damp Heat in Liver and Gallbladder, Kidney Yin Deficiency, Heart Fire Blazes, and Lung Qi Deficiency.
In this module, students will then apply specific food cures that are relevant to each syndrome, and design recipes and menus that are appropriate including a medicinal wine and congee with selected herbs.
Highlights
• Differential Diagnosis
• Recipe and Menu Design
• Medicinal Wines and Herb selection
• Congee and Herb selection
MODULES 7-8 OVERVIEW:
Resolving Phlegm and Draining Damp
Shifting Stagnation
Dampness and Phlegm are similar in nature and significantly, both can originate from the spleen’s inability to transform and transport fluids. There are significant differences between them however. Dampness mostly affects the lower part of the body, including the spleen, stomach, gallbladder, bladder and intestines – with the exception of the spleen, yang organs.
Phlegm mostly affects the middle and upper parts of the body, including the lungs, heart, kidney, and stomach – with the exception of the stomach. Dampness generally affects the internal organs, skin and joints. Phlegm on the other hand, can be retained in the channels and under the skin causing swelling and lumps.
Qi can easily fail in its effort to produce movement and subsequently stagnate. This applies mostly to the movement of Liver Qi, and to a lesser extent, the Intestines and Lungs. Qi is also the motive force for Blood. And so it is said, ‘When Qi moves, Blood follows’, and ‘If Qi stagnates, Blood congeals’. Consequently, if Qi is deficient or stagnant, it cannot push the Blood (which will also stagnate).
In this module students will learn to diagnose and treat common Western diseases using Oriental nutritional medicine principles and techniques including food poisoning, Asthma, Bronchitis, Bruxism, Gallstones, and Breast lumps.
These Western diseases will be differentially diagnosed in relation to corresponding Oriental medicine syndromes including Retention of Phlegm-Damp Congestion in Lungs, Heart Blood Congealed, and Cold Mucus Obstructs Spirit.
In this module, students will then apply specific food cures that are relevant to each syndrome, and design recipes and menus that are appropriate including a medicinal wine and congee with selected herbs.
Highlights
• Differential Diagnosis
• Recipe and Menu Design
• Medicinal Wines and Herb selection
• Congee and Herb selection
MODULE 9 OVERVIEW:
Gynaecology and Paediatrics
Diet is particularly relevant to gynaecology and paediatrics. This is because gynaecological and paediatric health depend so much on maintaining the integrity and strength of Spleen function. In the context of women’s health, the reproductive faculties are also influenced significantly by the functions performed by the Liver and Kidney. Learning how to manufacture sufficient supplies of Yin Essences and Blood, Yang, Qi, and the clearing of obstructions therefore, determines the relative quality of gynaecological patterns, rhythms and cycles.
The role performed by the Spleen in governing the digestive faculties of infants and children cannot be underestimated. Nor can the role performed by the Kidney in establishing the quality of constitutional strength. Until children reach the age of ten, their digestive systems are relatively immature and subject to malfunction.
As the manager of post-natal Qi, the Spleen regulates this process and deficiencies or weaknesses in the processing mechanism are exposed easily and readily. It should be noted also that the immune system is linked to both Spleen and Lung function. In the event that the roles performed by either become dysfunctional, adaptation to the environment is jeopardised.
In this module, students will have the opportunity to correlate Western disease states related to gynaecology and paediatrics with the identification of specific patterns of disharmony classified according to the praxis of Oriental medicine. It is crucial for students to adhere strictly to the principles of comparative analysis when applying a differential diagnosis to the identification of specific Western disease states in relation to Oriental medicine syndromes. In terms of food therapy, the differential diagnosis based on a pattern of disharmony determines appropriate dietary corrections and modifications.
In this module students will learn to diagnose and treat common Western diseases using Oriental nutritional medicine principles and techniques including Endometriosis, Amenorrhoea, Polycystic Ovarian disease (PCOS), bed wetting, febrile convulsions, and ENT disorders.
These Western diseases will be differentially diagnosed in relation to corresponding Oriental medicine syndromes including Jing deficiency, Yin deficiency and food stagnation.
In this module, students will then apply specific food cures that are relevant to each syndrome, and design recipes and menus that are appropriate including a medicinal wine and congee with selected herbs.
Highlights
• Differential Diagnosis
• Recipe and Menu Design
• Medicinal Wines and Herb selection
• Congee and Herb selection
MODULE 10 OVERVIEW:
Holistic Business Practice – Oriental Nutritional Medicine Practitioner
In this module, students will be required to investigate their relationship to setting up a business based on the skills they have cultivated over the duration of the course. It is therefore necessary to increase awareness of the marketplace in terms of Oriental nutritional medicine. This will equip students with marketing and business skills to allow them to build their client base and share their gifts with society.
There are several key tasks that must be performed in order to accomplish the goal of meeting the marketplace. Students will be taken through this step-by-step process and have plenty of opportunity to refine it.
There are also several key tasks that must be performed in order to accurately identify personal goals, construct a SWOT analysis and extrapolate personal options. Once these tasks have been completed, students will be in a position to design strategies and plans related to the selling and marketing of their products and services in the context of setting up an individual practice including the production of a brochure and business card that reflect the unique qualities of the student and practice.
Highlights
• Unique selling proposition
• The value of customers
• Customer loyalty
• Generating advertising
• Joint ventures
• Products
• Internet maximisation
• Growing your business
FOR MORE INFORMATION CLICK HERE
Oriental Psychology
Posted by Geoffrey Wilson in : Courses , add a commentGeoffrey Wilson has recently developed the Oriental Psychology Certificate Course, in response to the incredible demand generated by thousands of people around the world wanting comprehensive information on the various applications of the Oriental paradigm as related to philosophy, medicine, spirituality, leadership and strategy.
The Oriental Psychology Certificate Course is unique because it is as much a profound resource tool for the development of professional skills as it is a guide to dynamic personal understanding and growth. In effect, the course reveals the secrets of the Masters of the Oriental healing arts, as students are taken on a journey through the worlds of the holistic template. Along the way, students have the opportunity to cultivate profound listening and communication skills, perception and insight, refinement of attention, self-knowledge, and inner calm and stability.
As the Masters of Huainan say,
‘Therefore, those who know themselves do not resent others; those who know their destiny do not resent heaven.’
The course is relevant for and provides invaluable assistance to:
• THERAPISTS
• BUSINESS PROFESSIONALS
• EMPLOYEES
• INDIVIDUALS interested in personal growth
OVERVIEW
The Art of Health Certificate Course in Oriental Psychology has been specially designed to facilitate distance learning at the student’s own pace without compromising on syllabus breadth or the quality of knowledge imparted. The course in Oriental Psychology comprises 10 modules encompassing the techniques, practices, principles and strategies devised by the Sages of Oriental tradition and refined by the greatest thinkers of the modern era.
Art of Health Education specialises in sharing the secrets of the Oriental healing arts, the ancient paradigm that introduced the concept of holistic healing to the world. Recognising that many enthusiasts of Oriental philosophy, medicine, leadership and strategy, may not always be able to attend a classroom session due to existing commitments or constraints, we have developed our programs to facilitate step-by-step study at home. The Certificate Course gives students the ability to study and revise lessons at their own speed and time. In addition, the Art of Health Certificate Course in Oriental Psychology and its collaborative support system ensures that students of the course will always have somewhere to turn to when questions arise.
COURSE STRUCTURE
Our courses are distance education or correspondence courses that avoid the constraints of a class room session. After registering for these courses, you will be provided with the study materials either via a download or a physical delivery to you.
STUDYING Students are expected to undertake the courses and study the materials at their own speed. However, they must complete the course within a reasonable time frame in order not to lose the effectiveness of their efforts.
SUPPORT Students will be able to receive assistance and guidance in their education via an on-line community created especially for this purpose. From time to time, as the course schedule or course requirements warrant, students may be invited to attend an on-line tutorial class to reinforce their learning.
MODULE 1 OVERVIEW:
Foundations of Oriental Psychology
In this module we will explore the psycho-philosophical basis of holistic Oriental medicine. The psychology inherent in the philosophies of Confucianism, Taoism and Buddhism, provide profound insight into the nature of being and the relationship between energy (Qi) and spirit (Shen).
In turn, the ability to grasp the essence of Oriental psychology provides several benefits: a map that charts the evolution of consciousness (Shen), a blueprint for living harmoniously, and, a template for the resolution of conflict in daily life. At the core of Oriental psychology is the recovery of a peaceful mind and stable emotions.
Note
There is a long tradition associated with training protocol among practitioners of the Oriental healing arts for both teachers and students. One needs to carefully observe and understand how the principles operate within oneself in order to appreciate how they might operate in another. The self-assessment review and question supplements in the course are aimed at providing the student with ample opportunity to apply these principles. The objective therefore is to truly empower the student.
Highlights:
• The Role of the Healer
• The Key Features of Oriental Psychology
• The ‘Ba Gua’ Template and the Trigrams of Fu Tse
• Your Chief Characteristics
• Oriental Psychology and the Five Elements
MODULE 2 OVERVIEW:
Spiritual Alchemy
Module 2 explores the principles of spiritual alchemy according to the inner teachings of Taoism, a synthesis of Confucian, Chan Buddhist and Taoist philosophies. These principles were established in ancient times by the sages and disseminated through the classics, one of the traditional methods of inculcation in East Asia. The origin of spiritual alchemy in China can be traced back to the development of the Complete Reality School of Taoism, a movement that flourished between the eleventh and thirteenth centuries.
The ramifications of applying this device to clinical psychology and various holistic medicine treatment protocols are immense. In effect, the physical, mental, emotional and spiritual aspects of the whole person can be addressed and in the process, negative and destructive behaviours can be eliminated. The principles of the spiritual alchemy are not difficult to learn but nonetheless, require diligent application.
Highlights:
• A Clinical Modus Operandi
• On the true nature of Yin and Yang
• On the Firing Process
• Assembly of the Five Elements
• The Process of Temporal Conditioning
MODULE 3 OVERVIEW:
I-Ching Applications to Psychology
The I-Ching is widely regarded, as a spiritual classic and there is extensive evidence to support this claim. Carl Jung, the eminent Swiss psychotherapist wrote an endearing preface to Richard Wilhelm’s translation of the Chinese text in 1950. He extolled its virtues with lyrical enthusiasm as did master novelists Aldous Huxley and Hermann Hesse in their creative and interpretive ways before him.
Indeed, the I-Ching has been applied to just about anything and everything,
so pervasive are its principles.
In this module, students will learn to interpret the hexagrams of the I-Ching and its Sixty-Four Principles. In addition, they will also learn to consult the I-Ching in a wide variety of applications including the calculation of personal Trigram and Hexagram configurations as well as the interpretation of the ‘rites of passage’ (lifetime cycles of change) that relate to spiritual lessons/challenges and the identification of the keys to self mastery.
Highlights:
• The I-Ching and the Sixty-Four Principles
• Consulting the I-Ching and Calculating Trigram Configurations
• Your Natal Number: The Nine Breaths of the Infant
• Your Control Number: The Nine Labours of the Adult
• Your Tendency Number: The Nine Habits of Mind
• Personal Hexagrams
• The Rites of Passage
MODULE 4 OVERVIEW:
Buddhist and Taoist Spiritual Practices
Module 4 explores the nature and application of Buddhist and Taoist psycho-spiritual practices. This module is a combination of theory and practice that is intended to provide students with the scope to develop and design their own spiritual practice regimen to be used personally in daily life.
Given the levels of stress most people experience whether at work or at home, the combination of applied meditation and simple exercise is particularly useful as a resource – if not, necessary.
Students will also study selected excerpts from a work called ‘Anthology on the Cultivation of Realization’ by an unknown author, discovered in manuscript form and published in 1739. According to Thomas Cleary the translator, this collection of meditations on various aspects of developing the natural, social and spiritual elements of human life are a synthesis of Taoist, Confucian and Buddhist teachings.
Meditation practices according to the Taoist paradigm are investigated thoroughly and accompanied by step-by-step instructions leading to the practice of a traditional technique used in the teachings of spiritual alchemy to cultivate and refine the psyche.
Highlights:
• Methods for cultivating a healthy mind and body
• Chants, Mantras and Special Exercises
• Developing spiritual exercise regimens
MODULE 5 OVERVIEW:
Metaphysics of Diagnosis in Oriental Medicine
The true nature of diagnostic inquiry practiced under the auspices of Oriental Medicine is metaphysical in approach and aims to explore the real causes of disease, their progressions and their harmonisations.
Perhaps the easiest way to explain the mechanism of metaphysics is to suggest that an illness manifesting in the physical body is the mirror of a dysfunction that began in Spirit. This is especially relevant in the context of psychological applications given that disease states are strongly influenced by mental processes and characterised by emotional disturbances of one kind or another.
In this module, students will learn to identify and diagnose energy leakages of the main channels according to the diagnostic protocol of Oriental Medicine especially making use of a metaphysical template that conjoins organ dysfunctions with their root cause. The application of this template facilitates a deeper appreciation of the causes of disease and their subsequent rectification.
Highlights:
• Emotional disturbances and the Organs
• The Channels
• Shen – residence of the Mind
• The five Mental-Spiritual aspects of Shen
• Basic Metaphysical Interpretations
• Metaphysical causes and cures
• Case studies
MODULE 6 OVERVIEW:
Sun Tzu’s Art of War
The Art of War has long been considered a classic, not only for the militarist but also for the layperson. Compiled by a mysterious warrior-philosopher, it is still regarded as the one of the most influential books of strategy in the world today.
When viewed in the light of the spiritual tradition of Taoism, the Art of War is a study in the psychology of conflict. By understanding conflict one develops the skills to diffuse or avoid it entirely. In this module, students will learn how to identify and evaluate the essential qualities of leadership and strategy according to the principles established by Master Sun and then apply them to daily life.
Highlights:
• Qualities of leadership
• Getting rid of trouble before it arises
• Cultivating strong alliances
• Cultivating the ability to avoid danger
• The relationship between benefit and harm
• The ‘Five Dangers’
• The challenges of leadership and patient management
MODULE 7 OVERVIEW:
Inner Chapters of Chuang Tzu
Chuang Tzu ranks as one of the most famous works of Chinese literature. Written by the sage Chuang Chou, an expositor of the teachings of Lao Tzu, the book is chiefly concerned with spiritual and social liberties that are cloaked in the fabric of symbolic stories. Chuang Chou implies that ultimately, any attempts to modify ‘the way things are’, is counter-productive in the sense that things are ‘as they are’ and should be left well alone. The concept of ‘Wu Wei’, the principle of non-interference, is ever present.
Not interfering with anything through the use of force, through indulging desires, through making others conform to a way of thinking – not interfering with how things are in the sense that interference is an outgrowth of the ego and any attempt to interfere is the urge to satisfy the ego’s desire for recognition.
In this module, students will learn to expose the root of the human condition, set aside illusions and discover something of the freedom that comes with investigating universal spiritual principles and applying them in daily life either through situational encounters (i.e. how to prepare for and manage situations) or refinement of personal conduct.
Highlights:
• ‘Lao Tan’s Funeral’
• ‘The Tigers’ Keepers
• ‘Prince Wen Hui’s Cook’
• ‘Shu the Hunchback’
• ‘The Butterfly’
• ‘Feelings’
• ‘Light and Dark’
MODULE 8 OVERVIEW:
Leadership and Strategy of the Huainanzi Masters
In this module, students will apply the teachings of the Masters of Huainan to the most essential aspects of lifestyle management with an aim to establish guidelines that can be followed simply and lead to the consolidation of personal autonomy. The teachings of the Masters of Huainan follow the ancient tradition of Lao Tzu and Chuang Tzu and reflect the distillation of the essence of Taoist wisdom and the arts of living using a variety of techniques.
Huainanzi is a record of sayings attributed to the Masters and these can be applied to the cultivation of personal development in order to enhance positive and constructive integration while living in the world. Written in a period of reconstruction following centuries of civil wars, the teachings emphasise the deleterious effects of habitual desires, the negative impact of greed and aggression on human psychology, and the importance of self-knowledge.
Highlights:
• Evaluating human mentalities
• Right and Wrong
• The Three Dangers
• The value of benevolence and urgency of wisdom
• The Three Passageways
• The birth of madness
• Benefits of non-contrivance
MODULE 9 OVERVIEW:
Zi Yang’s ‘Understanding Reality’
Using Zi Yang’s ‘Understanding Reality’ as a guide to penetrate the mysteries of the I-Ching in terms of the inner teachings of Taoism as well as the hidden secrets of spiritual alchemy, this module explores the various meanings attributed to the six steps of the ‘Yang Firing Process’ (the restoration of true Yang – the male principle) and the six steps of the ‘Yin Convergence’ (the restoration of true Yin – the female principle).
The Yang Firing Process is a practical vehicle used to clear the negative and destructive influences of temporal conditioning. Implementation of the ‘process’ contributes significantly to personal empowerment and increases inner strength. There is a specific order of application and a distinct protocol to be followed.
The Yin Convergence is also a practical and complementary tool that can be used to increase and enhance the experience of openness and stabilise the qualities of receptivity and flexibility. Both the Yang Firing Process and Yin Convergence are profound psychological resources that govern the recovery of wholeness within, assist in the management of daily life challenges on all levels, and define the steps to be taken by students in order to facilitate the cultivation of self-mastery.
Students will learn to identify the key principles and apply them to practical daily life challenges.
Highlights:
• The six steps of the Yang Firing Process:
‘Reordering’, ‘Walking the Talk’, ‘Living Truth’, ‘Passive Watchfulness’, ‘Selfless’, ‘Heavenly Order’.
• The six steps of the Yin Convergence:
‘Giving Instruction’, ‘Preserving Strength’, ‘Stagnation’, ‘Parenting’, ‘Giving Encouragement’, ‘Earthly Submission’.
MODULE 10 OVERVIEW:
Manifestations of Shen Disturbance
According to Giovanni Maciocia the word shen is best translated as Mind and is a complex of all five mental-spiritual aspects of a human being otherwise known as Spirit: the Ethereal Soul, the Corporeal Soul, Intellect, Will-power and Mind.
The functions of the Mind (Shen) are to facilitate consciousness, thinking, memory, insight, cognition, sleep, intelligence, wisdom, ideas, affections, feelings, and senses. Disturbances of these functions are directly related to one or more of the five Shen.
In this module, students will learn to identify the key pathologies and emotions responsible for disturbing the Shen including: disorders of Hun (Liver pathologies), Po (Lung pathologies), Yi (Spleen pathologies), Zhi (Kidney pathologies), and Shen (Heart pathologies), as well as evaluate and then apply their harmonisations.
Highlights:
• Disturbances of the Zhi, corresponding pathologies and psychological rectifications
• Disturbances of Hun, corresponding pathologies and psychological rectifications
• Disturbances of Shen, corresponding pathologies and psychological rectifications
• Disturbances of Yi, corresponding pathologies and psychological rectifications
• Disturbances of Po, corresponding pathologies and psychological rectifications
FOR MORE INFORMATION CLICK HERE
Something To Think About
Posted by Geoffrey Wilson in : Personal Freedom , add a commentThough personal freedom is relative, at the end of the day, there are not too many people who would argue that passion, as well as finding meaning and purpose, are the defining qualities of successful living.
Of course, passion, meaning and purpose will vary tremendously from person to person. Whereas financial liberty is the hallmark of freedom for someone with an aim to ‘do as one pleases whenever one pleases’, a peaceful heart and mental serenity might well be the crowning achievements of another.
Regardless of the goal however, the one thing people have in common with or without conscious awareness of it, is the urge to truly love and in turn, be loved. In fact, this urge is arguably the single most powerful driving force behind our behaviour across the board and serves as the inspiration for many of the things we do and are involved with, from business to pleasure.
Strange as it may seem, many of us actually struggle to come to terms with the way we go about achieving this common but often ungraspable goal. Of course, there are many reasons for this.
One of them is that we get too caught up in the pursuit of our goals and consequently forget to nurture the important things. Another is that we simply get confused about the nature of passion, meaning and purpose and end up trying to satisfy each and every desire that springs to mind. Yet another is the habit of mulling ceaselessly over the past and projecting wild imaginings about the future.
Often never in the present long enough to smell the roses, we go around in circles looking to make amends for the mistakes of the past. Rarely do we realise that we’re likely to make the same mistakes in the future, unless safeguards are put into place that provide some substantial clarity – the anchor of sound decision-making.
In the context of what has already been mentioned then, I’ve put together my ‘hard-core’ checklist of spiritual qualities that support personal freedom. I say ‘hard-core’ because some of you may find these qualities either unrecognisable or unattainable. Perhaps some of them will even seem unrelated to you or your own personal mission. Regardless, I can only suggest that you take a look and keep an open mind. Over a long period of time, I’ve tested them all and have found them to be extremely useful guidelines.
1. Freedom from Exploitation
If you are exploitable, you will be suspicious of everyone and everything. Desire makes for greed and greed produces the exploiter who will most certainly become the exploited, sooner or later. Exploitation means that you will exploit someone or something to get what you want.
The wanting of anything makes you exploitable. Wanting means you are not content with ‘what is’. What price then, have you placed on your own head? With price comes the ending of self-respect. How can you then respect anything or anyone?
2. Freedom from Isolation and ‘Shut-Down’
If you are separate, you will shut down from everyone and everything. To separate means to cut off, isolate or alienate yourself from others. Usually this happens when you have been hurt, insulted or rejected. Closing off is a protective mechanism that prevents further insult to injury.
Being separate however, means that you won’t be able to trust anyone or anything. Cut off, shut down, self-protective and disconnected, the link to spirit is severed.
Being separate is the same as being unreceptive. This is a recipe for resistance and resistance means going against the flow of life. Resistance will guarantee pain. To resist in effect, means to not accept things as they are. Accepting things as they are, is what flow is all about.
Resistance then, is that peculiar brand of pride that suggests we know better. It also sustains control. We don’t like not being in control. This is why many find it difficult to link up with spirit. Some people even make excuses such as: “Better the devil you know!”
3. Freedom from Procrastination and Indecision
If you are a victim, you will always blame someone or something else for your circumstance. This is of course, the justification one gives for a lack of understanding.
Do not make the mistake of thinking you understand something deep within yourself, when in fact, you only understand it verbally or intellectually.
You will procrastinate and feign indecision to the extent that you believe your problem is not your’s to deal with – that it is not your challenge to face! This is the origin of the excuse.
Once you become aware of the law of cause and effect (karma), however, excuses come to an end. You will know that everything you do has a consequence. When you understand the relationship between cause and effect, you will know that you are living proof of your circumstance. For you will know that every cause produces a corresponding effect.
How could it not be so?
4. Freedom from Misfortune and Calamity
Misfortune is something that is earned and follows in the wake of the law of cause and effect. Blessings are likewise earned. To be prosperous then, is to be inwardly content and outwardly receptive. In this, there is no limit to spiritual growth and development.
If you are rebellious, you will always be arrogant and resent others. This will make you envious. You will not be able to get rid of anger and hatred. Jealousy is another obstacle that will always stand between you and the unfoldment of your True Self.
Put them altogether and we have the perfect recipe for disaster. You will not like being told what to do and so will develop a deep resentment of authority. And yet, only surrender to the highest is the ladder upon which one may climb out of the labyrinth.
To know that we exist because the Divine wills it, is truly the kind of grace only the sincere and humble are afforded the opportunity to discover and learn. Therefore obedience to spirit is the only real safeguard against calamity.
5. Freedom from Wanting
If you are prone to wishing and wanting more, you will be deceived by your desire and fail to realise that negativity rules your life. You will never be satisfied, or content.
You will make a habit of hoping that life gets better without understanding anything about what you are hoping for.
Hoping, wishing and wanting for someone or something, are all based on falsehood and can never lead to truth. The avoidance of ‘what is’ (that is to say, things as they actually are), getting caught up in hoping, wishing and wanting, is an immense obstacle.
It is like walking around with blinkers on. Avoiding ‘what is’, therefore, is merely being dishonest. Dishonesty is the precursor to insincerity.
6. Freedom from Attachment, Cynicism and Nostalgia
If you live in the past, you won’t be able to live in the present. Living in the past is a vote for nostalgia. Cynicism is a vote for negativity.
This is one of the biggest problems people face regardless of circumstance. Our culture runs on the principle of nostalgia. We are taught to remember the good ‘ole days!
The past is over. This is an indisputable fact. Why do we then deify that which is dead, buried and gone? That which you cling to, will cling to you. You can be sure of it.
7. Freedom from Dullness (Repetition)
If you are still playing the broken record that has become what you might call ‘your life’, the creative principle will remain hidden from you and nothing will ever be fresh. Creativity requires innocence and innocence means that you no longer have any investments in an outcome.
An investment is the motive you have for doing what you do. Because you want comfort and pleasure and will avoid pain at all costs, innocence will be compromised.
There are those who invest in ideals and there are those who invest in self-gratification.
Be careful if you invest in the ideal. You may mistake the ideal for truth and in so doing compromise your ability to see clearly. As for self-gratification, indulgence has a price.
8. Freedom from Ceaseless Striving
There is nothing that is not sacred. Only prejudice makes such a distinction. This includes the prejudice of insisting that YOU are mot sacred. Sacredness means the honouring of truth. Truth is sacred.
To tap into it, you have to look inwards. You will find it when you investigate. The investigation itself is very specific. To look inwards, means to explore the inner screen of your consciousness.
It is like going to the movies, where you watch the moving pictures on a screen. Going inwards includes watching the screen already built into your consciousness. If you can learn how to access this screen, a whole new world will open up for you.
What are you chasing after, then? Why are you so obsessed? Have you ever wondered why it is that you are here? Is it to really chase after things that cannot endure? If you cannot stop to rest, you will most assuredly run out of gas!
9. Freedom from Vanity
If you have bought into the illusion that your ego is real, your own self-importance will blind you to the actual reality. You will spend your days seeking trophies to put on display in your home so that people will be impressed by your achievements.
You will also sink to the level of sentimentality so that your consciousness will be governed by a host of conditioned feelings. It will be a battle to experience the meaning of calm.
Vanity means getting caught up in the appearances of things. Appearances are always misleading. But you know that there is something underneath the veneer. This is why you can never judge a book by its cover, including this one! What stops you from taking a closer look?
This checklist is considerably useful if you are at all serious about living a balanced and harmonious life in accord with the principles of spiritual philosophy. Furthermore, any petition or prayer to the divine will be answered to the extent that the checklist has been satisfactorily completed.
Intent
As far as the spiritual is concerned, by now, having read thus far, you will know whether or not you are a candidate for living a different kind of life. May the blessings be! Trust and know that there is a way to live a thoroughly peaceful and enjoyable life supported by knowledge of higher truths.
It is called balance and harmony – living a spiritual life while living in the world. And it doesn’t ask anything of you except that you give up fear and live honestly: with pure intent!
Intent means the way you approach something. If you have an investment in the outcome, for example, the approach is prejudiced from the very beginning. You will sweat on the result. If you don’t get the result you want, you’ll be disappointed. This is a corrupted intention. It is not pure.
Intent is nothing more and nothing less than attitude. A pure attitude means you have gotten rid of negativity. To attain a pure attitude is neither difficult nor easy. You need only have the vision of higher truth and see everything in this way. Drop the investment in the outcome from the beginning and you’ll be surprised at what happens. After a while, purity leads to clarity.
Once clarity is established, this leads to ‘emptiness’. This means free from burdens. For most people though, life revolves around the daily struggles associated with making money, developing or wishing for meaningful personal relationships, and securing the future. That these pursuits are often fraught with danger and obstacles is par for the course.
That we don’t know ourselves as well as we might and so prevent danger and eliminate obstacles is similarly apparent. Freedom from strife and struggle therefore, means the ending of money problems, the actualisation of harmonious relationship, and putting a stop to worrying about the future.
To live like this, free from anxiety about tomorrow and free from the pain of yesterday, the inner ‘being’ (you on the inside) must be put back together so that the ‘outer’ being (you on the outside) reflects composure, stability, contentment and enjoyment.
The reason why people have such vastly different attitudes is due to their differences in living the higher truths. If you are a calm, caring and considerate kind of a person and I am not, then obviously our life experiences will be quite different. Compassion and benevolence will be extended to you and I will most certainly find only self-centredness and alienation. That you are caring and considerate is based on attitude.
This attitude has developed through the unfoldment of spiritual evolution. You worked hard to earn the right to live this way and you live this way because it dawned on you at some point that a balanced and harmonious life is the only way to go! Then you set about the task of going into training.
Training Requirements
The training requirements for living a balanced and harmonious life are simple to understand. They were established firstly, by the ancient masters and personally transmitted by genuine spiritual teachers. Then the Chinese sages documented a more generalised framework of these teachings and wrote them down several thousands of years ago in a book called the I-Ching (The Book of Changes).
Some of the more fundamental secrets of mastery are contained in this great book, but unless one is able to penetrate the meanings hidden in the language of code, the only revelation for the reader or student, will be fancy talk and rhetoric!
The aim of the exercise therefore, is to help you gain knowledge of yourself and in the process, positively develop the ability to transform the source of any problems that you have either inherited or created.
By knowing yourself, you know others. When you know others, you are no longer exploitable! Not able to be exploited, everything is then in perfect order. There is in effect, freedom from agitation.