Classical Chinese Medicine invites you to explore the essence of Oriental medicine from a perspective that goes far beyond the institutionalized phenomenon presently known as “TCM” (traditional Chinese medicine). Since the 1970s, the TCM process of packaging the multi-faceted roots of Chinese medicine into the sterile confines of a highly standardized model has been eagerly absorbed by educational institutions in Europe and America, and is rapidly becoming the dominant face of Oriental medicine today.
While TCM represents the recent marriage between local Chinese resources with the methodology of scientific materialism, Classical Chinese Medicine (CCM) remains firmly committed to its ancient roots. CCM is a science in its own right, embedded in the mytho-poetic mode of observing and describing nature, which linked the spheres of macro- and microcosm in ancient China and became preserved in a set of works honoured as “the classics.” The primary distinguishing feature of CCM is thus its way of thinking—why and when and how does one chose to apply a therapeutic modality, rather than insisting that the use of acupuncture and herbs alone defines a practitioner of the traditional art of Chinese medicine. CCM does not advocate a blind adherence to things past, but embraces the classical spirit of utilizing time-honoured modes of holistic thought in an ever changing space-time environment.
The materials presented in this section seek to foster awareness about the multi-dimensional depth of Chinese medicine, as well as the political mechanisms that seek to homogenize, standardize, and effectively limit these time-honored resources in the TCM model. The intention of these articles is to inspire a reevaluation of the direction and the fundamental convictions that we set for ourselves, both as providers and recipients of Oriental medicine. Otherwise, the natural beauty and profundity of Chinese medicine and other ancient medical traditions may quietly fade away, and we may become thoroughly entrapped in the spiritless mechanisms of state agencies, insurance companies, and most of all, our modern mind that has been conditioned to fancy a linear and uniform approach to all aspects of knowledge.
Heiner Fruehauf’s lead article describes the development of “TCM,” the medical system that has monopolized the practice of Oriental medicine in mainland China, and that has come to serve as the main mold for the budding profession of Oriental medicine around the globe. It exposes a system that has been conditioned by a distinctly political agenda, and reveals its logo “TCM” (traditional Chinese medicine) as a grave misnomer—designating a medicine that is not at all aiming to preserve the traditional characteristics of Chinese medicine, but, on the contrary, to expurgate, reform, and control the classical and folkloric texture of the traditional record in the name of progress.
As the materials document further, this crisis of Chinese medicine has recently elicited the call for a renaissance of classical values by a group of international scholar physicians. At the heart of this call is the credo that first-rate clinical results and true integration between ancient and modern medical traditions can only be achieved if the philosophical foundations of this medicine are transmitted in their original depth and complexity, and if the diagnostic and therapeutic modalities of Chinese medicine are respected and transmitted as a science in its own right.
For additional material about classical Chinese medicine, please visit the Associates Forum.
All levels of scholarly discourse in Chinese medicine are presently saturated with a general confusion about the term “science” and its relationship to the roots of the field. Prof. Deng Zhongjia, former dean of the Foundational Studies Department at Chengdu University of Traditional Chinese Medicine, once aptly summarized this predicament in the following manner: “TCM has made the concept of ‘science’ an equivalent to ‘Western medicine’ while our roots are shoved off into the museum; there they stand on a pedestal gathering dust.”
Prof. Deng’s statement echoes the age-old scholar-physician’s lament over the erosion of the cosmological sources of medical knowledge–the concept of the body as a microcosm, which demands that all bodily micro-sciences remain embedded in a macrocosmic frame of reference. Since the creators of Chinese medicine, now often referred to as Huang-Lao Daoists, took the implications of this maxim further to produce a highly complex system of diagnostics and therapy, physicians of all ages have called for a return to this system’s view of the world. What is remaining unclear, however, is how Chinese master physicians envisioned this return, and what, exactly, they thought was so worth while returning to.
The materials presented in this section introduce the preliminary results of a research project that was conceived to shed light on these questions. Since 1998, Prof. Heiner Fruehauf has directed a detailed investigation of ancient Chinese medical symbolism in cooperation with the CCM Terminology Research Group of the School of Classical Chinese Medicine at National College of Natural Medicine in Portland, Oregon. The focus of this research was to demonstrate how ancient symbols, such as the names of organ networks or acupuncture points, contain very detailed information spanning from the material layer (this is how it looks) to the functional layer (this is what it does) to the macrocosmic layers of space and time (these are the planets and seasons by which it resonates and is influenced). The results reveal a tightly woven system of symbolic references that spell out in detail the multi-layered qualities of macrocosmic and microcosmic reality, including the “how,” “where,” “when,” and “why” of the connection between the Above and the Below.
For additional material about the science of symbols, please visit the Associates Forum.
Wan Lanzhen
Well-known Guangxi musician Wan Lanzhen plays the erhu, or two-stringed “Chinese violin”, displaying its versitility as an instrument commonly used in a variety of modern and classical Chinese music. (Introduced by Heiner Fruehauf)
To view Wan Lanzhen’s entire lecture and performance on the Erhu, consider becoming a member of the Associates Forum.
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Liu Lihong
In another illuminating presentation captured at Jiashan Monastery in Hunan, China’s premier advocate of the classical wisdom traditions in Chinese medicine conveys more practical insights into the rewards and pitfalls of personal cultivation. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 11 mins.)
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In this presentation, one of the few remaining masters of authentic Daoist practices in the tradition of the Yijin jing (Tendon and Sinew Changing Classic) is sharing valuable insights into the ancient medical art of Qigong. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 12 mins.)
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Liu Lihong
In this illuminative presentation captured at Jiashan Monastery in Hunan, China’s premier advocate of the classical wisdom traditions in Chinese medicine explores the vital concept of yangshen (nourishing the spirit). “Nourishing spirit” used to be considered a precondition for physical cultivation (yangsheng), but has gradually become forgotten in modern times. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 9 mins.)
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Heiner Fruehauf & Wang Qingyu
In this presentation, respected Daoist medicine elder Wang Qingyu dialogues with his student, Heiner Fruehauf, about the importance of maintaining consistency in Qigong practice, and the vital importance of the concept of lineage in Chinese medicine and related forms of personal cultivation. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 8 mins.)
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Heiner Fruehauf & Liu Lihong
A concise introduction to the forgotten symbolism of the Twelve Organ Network System of Chinese Medicine, and how it enhances the more commonly used Five Phase Element System with much needed details for diagnosis and treatment. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 11 mins.)
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Translated by Heiner Fruehauf
The qi of earth ascends, the qi of heaven descends. In this fashion, yin and yang grind against each other, and heaven and earth merge in undulating embrace. If this setting is vibrated by thunder, excited by wind and rain, moved by the flow of the four seasons, and fondled by the germinating light of sun and moon, the world’s myriad processes of transformation become aroused.
from Book of Rites (Li Ji), fl. 2nd century B.C.E.
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Übersetzt von Heiner Frühauf
Übersetzung ins Deutsche Markus Goeke
Das Qi der Erde steigt hinauf, das Qi des Himmels steigt herab. Auf diese Art und Weise reiben sich Yin und Yang aneinander und Himmel und Erde verschmelzen in wogender Umarmung. Wird diese Szenerie in Schwingung versetzt vom Donner, erregt von Regen und Wind, bewegt vom Fluss der vier Jahreszeiten und liebkost vom keimenden Licht der Sonne und des Mondes, dann werden die myriaden Vorgänge und Wandlungen der Welt erweckt.
Aus: Buch der Riten (Li Ji), fl. 2. Jahrhundert v.u.Z.
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Abbot Mingshan
Listen to simple words of wisdom from the custodian of the rural monastery where the Zen classic “Blue Cliff Record” was created. (Mandarin Chinese, translated and interpreted by Heiner Fruehauf) (Running time: 27 mins.)
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Liu Lihong
In this passionate presentation captured at Jiashan Monastery in Hunan, China’s premier advocate of the classical wisdom traditions in Chinese medicine illuminates the crucial difference between ancient and modern methods of acquiring knowledge. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 14 mins.)
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Liu Lihong
In this educational presentation filled with important practical clinical information, Prof. Liu Lihong offers insight into “fang”, or formula science. He utilizes guizhi tang (cinnamon decoction), one of the premier and most important formulas in Chinese herbalism, as the example to illuminate his lesson. (Mandarin Chinese, translated into English by Heiner Fruehauf) (2 parts, Running time: approx 1 hr.)
Note: Part II is located in the Associates Forum in Classical Chinese Herbalism.
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Liu Lihong
In this passionate presentation captured at Jiashan Monastery in Hunan, China’s premier advocate of the classical wisdom traditions in Chinese medicine illuminates the crucial difference between ancient and modern methods of acquiring knowledge. (Mandarin Chinese, translated into English by Heiner Fruehauf) (Running time: 14 mins.)
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Liu Lihong, Wang Qingyu & Heiner Fruehauf
In this video conversation at Jiashan Monastery in Hunan Province, China, two masters of the classical healing arts spontaneously share some of their insights into how information in classical Chinese medicine gets passed on in the magic of the moment. (Mandarin Chinese, translated and interpreted by Heiner Fruehauf) (Running time: 20 mins.)
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Translated by Heiner Fruehauf
The following text represents the most detailed pre-modern description of the traditional cultivation of medicinal aconite in China. It was written more than 900 years ago by a Sichuanese official in charge of Zhangming County. Zhangming is situated in the location of today’s Jiangyou County, epicenter of the recent Sichuan earthquake, which has been identified by all ancient materia medica experts as the only place where genuine Chinese aconite should be sourced from.
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Übersetzt von Heiner Frühauf
Deutsche Übersetzung Markus Goeke
Der folgende Text ist eine der detailliertesten prä-modernen Beschreibungen der traditionellen Kultivierung von medizinischem Aconitum in China. Er wurde vor mehr als 900 Jahren von einem für die Grafschaft Zhangming verantwortlichen Beamten aus Sichuan verfasst. Zhangming liegt im Gebiet des heutigen Bezirks Jiangyou, dem Epizentrum des jüngsten Erdbebens in Sichuan und wurde von allen antiken Gelehrten der Materia Medica als das einzige Gebiet betrachtet, aus dem echtes chinesisches Aconitum bezogen werden sollte.
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Translated by Heiner Fruehauf
1) The heart is the ruler of the five organ networks. It commands the movements of the four extremities, it circulates the qi and the blood, it roams the realms of the material and the immaterial, and it is in tune with the gateways of every action. Therefore, coveting to govern the flow of energy on earth without possessing a heart would be like aspiring to tune gongs and drums without ears, or like trying to read a piece of fancy literature without eyes.
from the Daoist classic, Contemplations by the Huainan Masters (Huainanzi), fl.110 B.C.
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Übersetzung von Heiner Fruehauf
Das Herz: Ansichten aus der Vergangenheit
„Das Herz ist der Herrscher der fünf Organnetzwerke. Es kommandiert die Bewegungen der vier Extremitäten, es lässt Qi und Blut zirkulieren, es durchstreift die Reiche des Materiellen und des Immateriellen und steht im Einklang mit den Toren jeglicher Handlung. Danach zu trachten, den Fluss der Energie auf Erden zu regieren, ohne ein Herz zu besitzen, wäre daher wie danach zu streben, Gongs und Trommel stimmen zu wollen, ohne Ohren zu haben, oder zu versuchen, ohne Augen ein Stück kunstvoller Literatur zu lesen.“
Aus dem daoistischen Klassiker, Kontemplationen der Huainan Meister (Huainanzi), ca. 110 v. Chr.
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Shi Zhaopeng
Join a delightful lecture and tea drinking session with China’s pre-eminent tea scholar, retired Prof. Shi Zhaopeng. On location at Jiashan Temple in Hunan Province, the origin of ceremonial tea drinking in the Zen tradition, he clarifies some basic facts about the production and degustation of different types of Chinese tea. (Mandarin Chinese, translated by Heiner Fruehauf) (Running time: (I) 47 mins., (II) 43 mins.)
Part I | Part II
By Heiner Fruehauf
Gancao Xiexin Tang was first recorded by the Han physician Zhang Zhongjing about 1,800 years ago. Both Shanghan lun and Jingui yaolüe, the now separated parts of his classic guidebook on herbal formulas (Shanghan zabing lun), cite this particular formula.
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By Heiner Frühauf
Übersetzung ins Deutsche Markus Goeke
Gancao Xiexin Tang findet ihre erste Erwähnung durch den Han-Arzt Zhang Zhongjing vor etwas 1.800 Jahren. Sowohl das Shanghan lun als auch das Jingui yaolüe, die beiden heute getrennten Teile seines klassischen Führers über Kräuterrezepturen (Shanghan zabing lun), erwähnen diese besondere Rezeptur.
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Wang Huade
This video is a tribute to the life and work of the Daoist musician Wang Huade, who used his Qin play to heal himself and others. The Qin is China’s most ancient instrument. It’s structural dimensions were originally designed to reflect the numerological patterns of both macrocosm (the universe) and microcosm (the human body). He recently died at age 86 in Sichuan, but stays alive for us in this interview wherein he transmits his passion for the healing powers of music and traditional Chinese culture. (Mandarin, translated into English by Heiner Fruehauf) (Running time: 27 mins.)
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By Heiner Fruehauf
The six conformations represent another system of symbolic methodology that is of great importance for the practice of classical Chinese medicine. Its origins are related to both yin-yang and five phase element theory, yet it is often the primary diagnostic modality that certain practitioners, especially those trained in the lineage of Shanghan lun herbalism, choose to utilize.
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von Heiner Frühauf
Übersetzung ins Deutsche Markus Goeke
Die Sechs Schichten stellen ein weiteres System symbolischer Methodologie dar, das von großer Bedeutung für die Praxis der Chinesischen Medizin ist. Seine Ursprünge stehen sowohl zur Yin Yang-Theorie als auch zur Theorie der Fünf Wandlungsphasen in Beziehung, dennoch ist es häufig die primäre diagnostische Vorgehensweise, die bestimmte Praktiker verwenden, besonders jene, die in der Abstammungslinie der Kräuterheilkunde des Shanghan lun ausgebildet sind.
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Compiled by Heiner Fruehauf
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