– Articles –
by Heiner Fruehauf
von Heiner Frühauf
aus dem Englischen übersetzt von Markus Goeke.
by Heiner Fruehauf
by Heiner Fruehauf
von Subhuti Dharmandanda und Heiner Frühauf
aus dem Englischen übersetzt von Markus Goeke.
By Heiner Fruehauf
In the Western hemisphere, the gingko tree has long been a symbol for the exotic atmospheres of East Asia. More recently, German researchers have tapped into the memory enhancing effect of the gingko leaf, triggering an avalanche of books and articles on the medicinal properties of the gingko. As the Western public becomes increasingly exposed to various gingko products, I would like to take the opportunity and reflect on the rich cultural lore and early medicinal usage that characterize this plant in its country of origin, China.
By Liu Lihong
Translated by Tan Weiwu and Erin Moreland
Liu Lihong
It is imperative that we ask the following questions: Does the Chinese medicine we see today, that we know of today, reflect what Chinese medicine truly is? Does the level of competence of doctors working in various Chinese medicine institutions today reflect the actual potential of Chinese medicine? And just what is this potential? Where do the apexes of Chinese medicine lie? Were they attained in ancient times or in recent times?
von Heiner Frühauf
Aus dem Englischen übersetzt von Sepp Leeb
Der Zeitraum von der Mitte des 19. Jahrhunderts bis zum Ende des 20. war in China bestimmt von gewaltigen Umwälzungen politischer, wirtschaftlicher, kultureller und wissenschaftlicher Natur. Im Zuge dieser Entwicklung musste die chinesische Medizin, das Glanzstück der traditionellen Wissenschaft Chinas, zahlreiche Anfechtungen erdulden und erbittert um ihr Überleben kämpfen, weshalb man in diesem Zusammenhang durchaus von dem Jahrhundert sprechen könnte, „in dem die traditionelle chinesische Medizin in der Zwangsjacke absoluter Fehleinschätzung gefesselt war“.
Li Zhichong, Direktor des Chinesischen TCM-Verbandes, 2002
von Heiner Frühauf
Aus dem Englischen übersetzt von Sepp Leeb
4) Stimmen des Widerspruchs: Der Ruf nach einer Renaissance der klassischen chinesischen Medizin
By Mao Jialing (Editor, Chinese Agency for Chinese Medicine and Pharmacology News)
Translated by Heiner Fruehauf
How dramatically time has passed for the profession of Chinese medicine! On one hand, we have the glories of the past and the prospects of the future, while on the other we have the sobering reality of the present. The field of Chinese medicine is currently undergoing a relentless assault by the technological culture of Western science, casting it into alternating states of pain and exhilaration. In the process of modernization we may have managed to dress up our field in contemporary attire, but what a heavy price we had to pay: the constant pain and discomfort as we see ourselves violate the foundational tenets of Chinese medicine every day, and most importantly, as we witness the vanishing of its soul, its spirit.
By Li Zhichong (Academy of Chinese Medicine, China)1
Translated by Nathan Garrettson
The latter half of the 19th century up and through the 20th century has been a time of great political, economic, cultural, and scientific transformation in China. Chinese Medicine, as a shining gem of traditional science and culture has undergone many assaults, which has led to the field sinking into a sort of quagmire, and it has had to fight bitterly for its own survival. This course of events has come to be called the “Hundred Years of Perplexity.” In the last twenty years, through serious contemplation and reflection on its causes we have become more and more clear how the course of history has chained the study of Chinese Medicine to these complex shackles.
By Zhang Xichun
Translated and introduced by Heiner Fruehauf
Zhang Xichun (1860-1933) is one of China’s great scholar-physicians. He is primarily remembered for his prominent role in spearheading the early movement of Chinese-Western medicine integration during the first three decades of this century. The depth of his knowledge and the broad range of his activities, moreover, distinguish him as one of the last of the classical cast of renaissance physicians.
von Zhang Xichun
Übersetzt von Heiner Frühauf und Markus Goeke
Edition Lingdao, February 2006
Zhang Xichun (1860–1933) gehört zu den größten Gelehrtenärzten Chinas. Im Gedächtnis geblieben ist er hauptsächlich wegen seiner führenden Rolle in der frühen Bewegung der Integration von Chinesischer und Westlicher Medizin während der ersten drei Dekaden des 20. Jahrhunderts. Die Tiefe seines Wissens und die Bandbreite seiner Aktivitäten kennzeichnen ihn darüber hinaus als einen der letzten Vertreter der klassischen Renaissance-Ärzte. Als Kliniker war er spezialisiert auf die Behandlung komplizierter Erkrankungen, als Lehrer gründete er mehrere Lehrinstitute für Traditionelle Chinesische Medizin und als Autor verfasste er leidenschaftliche Essays über eine Vielzahl von Themen, eingeschlossen neue, gleichwohl alte Interpretationen fundamentaler medizinischer Konzepte und idiosynkratische Einsichten in die Materia Medica (etwa eine systematische Bewertung der energetischen Eigenschaften westlicher Drogen). 1933, dem letzten Jahr seiner produktiven Karriere, wurden Zhangs Publikationen zusammengefasst, und zwar unter dem programmatischen Titel „Chinesisch im Innersten, Westlich, wo angemessen: Essays zur Untersuchung einer integrativen Form der Medizin“.
Translated by Heiner Fruehauf
Dear Editor,
Since I have come to this College, I have always felt as if I did not have enough time for everything. When I look back, however, it seems to me that I did not really do all that much. I read through our standard textbooks several times, and that was basically it. When I was still over at the academic department of the College, I still felt pretty good about my studies, but since I have come to the Affiliated Hospital as an intern I see a definite shift in my attitude toward my education occur.
Diplomate Perspectives
NCCAOM
11 Canal Center Plaza, Suite 300
Alexandria, VA 22314
Re: Response to letter by Chung-Hwei Chernly
November 29, 1998
Dear NCCAOM,
I am responding to Ms. Chung-Hwei Chernly’s letter on the topic of whether Feng Shui should be considered a part of Oriental medicine. Her letter, published in the fall/winter 1998 issue of Diplomate Perspectives, spoke emphatically against this supposition, stating that Feng Shui is “fortune telling” akin to “witch craft and voodoo,” that “traditional Chinese medicine does not reference Feng Shui,” and that acupuncturists who practice Feng Shui are “outside professional ethical boundaries.” I would like to argue differently.
By Heiner Fruehauf
The Issues
Approaching the end of the 20th century, we are confronted with a number of fundamental issues regarding the quality, if not the general purpose, of human existence. One of them is the gradual demise of the Western-scientific health care system, which has fostered a revival of the age-old discussion about the nature of health, illness, and well-being. In the process of developing alternative approaches to healing, holistic medical discourse has consistently emphasized the “diseased” quality of illness and its therapeutic implications, i.e. the consequent restoration and maintenance of “ease.” However, definitions of the ease state often fail to go much beyond the biochemical aspects of well-being, and thus end up being classified according to the same parameters they were trying to overcome.
Translated by Heiner Fruehauf
The physician who knows how to harmonize the liver knows how to treat the hundred diseases.
from Zhou Xuehai, Reflections Upon Reading the Medical Classics (Du yi suibi), Qing dynasty.
Selected writings of Zhang Nan, Zhang Jingyue, Jiang Hantun, and from the Neijing Suwen
Translated by Heiner Fruehauf
Prior to the process of treating disease, the sage (superior doctor) must be able to distinguish the Yin and Yang of Heaven and Earth. S/he must know the rhythmic flow of the four seasons and the intricate relationships between the five organ networks and the six bowel systems. S/he must be able to distinguish the Yin/Yang and exterior/interior quality of the meridians, and know what kind of diseases to treat with acupuncture, what kind with moxibustion, and what kind with herbs. S/he must understand the relationship between health and social interaction, master the standard procedure of diagnosis and treatment, and discern the constitutional differences in rich and poor people. S/he must inquire about the age of the patient and analyze whether the patient tends to be outgoing or withdrawn. S/he must examine the parts afflicted by the disease while at the same time figuring out the root of the disease, and s/he must relate his/her knowledge of the eight seasonal dates to the information gained from the nine pulse positions. Only in this way a diagnosis can be called complete!
from Inner Canon of the Yellow Emperor (Neijing Suwen), Chapter 77: “Analyzing the Five Mistakes in Diagnosis” (fl.200 B.C.)
A Bibliography of English Translations and Monographs
Compiled by Heiner Fruehauf
Chinese medicine is a microcosmic branch of ancient Chinese philosophy and cosmology. The better one understands the philosophical foundations of Chinese medicine, the deeper one’s knowledge of its core concepts and terminology can be. Theories such as yin and yang, the five phase elements, the hierarchical relationship between matter, energy, and consciousness, the supremacy of spirit, and the twelve organ networks were first mentioned in the Daoist and Confucian classics of the Han and Pre-Han periods of Chinese antiquity (fl. 700 BC – 200 AD) before they appeared in the keystone works of Chinese medicine. The following represents a comprehensive list of relevant philosophical, scientific, and literary works from the formative period of Chinese medicine in English translation.
Introduced and translated by Heiner Fruehauf
Traditional Chinese medicine incorporates several diagnostic systems of differentiation, such as the five organ approach, the six confirmation approach, and the triple warmer approach. These different diagnostic systems are frequently combined in clinical practice, but since they were conceived and favored by different schools of medical practitioners, they are often used completely independent from each other.
Wan Minying, 14th Century 1
Translated by Heiner Fruehauf
Metal is generated by Earth; if there is too much earth, Metal will be buried. Earth is generated by Fire; if there is too much Fire, Earth will be charred. Fire is generated by Wood; if there is too much Wood, Fire will flare. Wood is generated by Water; if there is too much Water, Wood will be washed away. Water is generated by Metal; if there is too much Metal, Water will be grimy.
Gao Lian, 16th Century
Introduced and translated by Heiner Fruehauf
Introduction
The following is a presentation of four famous seasonal tableaux by Gao Lian, a 16th century poet and medical scholar who was an ardent proponent of the art of nourishing life. They originally appeared in Gao’s book, Zunsheng bajian (Eight Pieces on Observing the Fundamental Principles of Life), which Chinese physicians used to regard as a comprehensive source of lifestyle related information. Recommencing one of the main themes of the Neijing, these seasonal portraits can be read as a typical attempt to translate the densely crafted teachings of the classic into more contemporary language.
Sun Simiao (581-682)
Translated by Heiner Fruehauf
Everyone who aspires to be a great physician must be intimately familiar with the following classics: the Simple Questions (Huangdi neijing suwen), the Systematic Classic of Acupuncture and Moxibustion (Zhenjiu jiayi jing), the Yellow Emperor’s Needle Classic (Huangdi neijing lingshu), and the Laws of Energy Circulation from the Hall of Enlightenment (Mingtang liuzhu). Furthermore, one must master the twelve channel systems, the three locations and nine positions of pulse diagnosis, the system of the five zang and the six fu organs, the concept of surface and interior, the acumoxa points, as well as the materia medica in the form of single herbs, herb pairs, and the classic formulas presented in the writings of Zhang Zhongjing (fl.150-219, author of the Shanghan zabing lun), Wang Shuhe (fl.210-286, author of the Maijing), Ruan Henan (4th century, author of the Ruan Henan yaofang), Fan Dongyang (fl.308-372, author of the Fan Dongyang fang), Zhang Miao (4th century), Jin Shao (4th century) and other masters.
by the 16th century Korean physician Hur Jun (Chinese: Xu Jun)
from his Dongyi baojian (Precious Reflections by an Eastern Physician)
Translated by Heiner Fruehauf
The sage healers of ancient times were able to heal the heart of humanity, and thus prevent disease from arising. Today’s doctors only know how to treat disease when it has already manifested in physical form, and don’t know anymore how to work with the heart.
Aus dem Chinesischen übersetzt von Benjamin Witt
Die Flusskarte: das sind die Fünf Wandlungsphasen in ihrer natürlich fließenden Bewegung2; es ist der natürliche Weg
des absichtslosen Tuns3. Zur Zeit von Fuxi begab es sich, dass ein Drachenpferd aus dem Mengfluss auftauchte. Auf seinem Rücken hatte es Punkte: vorne zwei und sieben; hinten eins und sechs; links drei und acht; rechts vier und neun; fünf und zehn waren in der Mitte. Deren Plätze stellen die Fünf-symbolischen Erscheinungsformen und Fünf-Wandlungsphasen dar: hinten eins und sechs symbolisieren den Norden, die Himmelsstämme ren und gui, sowie die Wandlungsphase Wasser; vorne zwei und sieben symbolisieren den Süden, die Himmelsstämme bing und ding, sowie die Wandlungsphase Feuer; drei und acht auf der linken Seite symbolisieren Osten, die Himmelsstämme jia und yi, sowie die Wandlungsphase Holz; vier und neun auf der rechten Seite symbolisieren den Westen, die Himmelsstämme geng und xin, sowie die Wandlungsphase Metall; fünf und zehn in der Mitte symbolisieren das Zentrum, die Himmelsstämme wu und ji, sowie die Wandlungsphase Erde. Die fünf Punkte in der Mitte symbolisieren auch das Taiji, welches die Vier Erscheinungsformen in sich birgt. Der Punkt in der Mitte symbolisiert auch das Taiji, welches das Eine-Qi in sich trägt. Obwohl es 55 Punkte sind, so sind es in Wahrheit nur zweimal fünf Punkte; zweimal fünf sind in Wahrheit nur eine fünf; und die eine Fünf ist stets die Eins in der Mitte. Da es aber Fünf-Wandlungsphasen sind, so teilt es sich in fünf Punkte; da die Fünf-Wandlungsphasen Yin und Yang haben, so werden daraus zehn Punkte; da jede der Fünf-Wandlungsphasen je ein Yin und ein Yang haben, so werden daraus 55 Punkte.
By Frank Fiedeler
Translated by Gabriel Weiss
Joseph Needham, to whom we may be thankful for a multiple volume work on the culture of China from a scientific and historical perspective, once characterized the uniqueness of Chinese thought in the following way:
The key words in Chinese thought are system and above all pattern (and if I may whisper it for the first time, structure). Collectively the symbolic correlations or correspondences constitute parts of a single colossal pattern. Individual phenomena transpired as they did, not because of previous events or the influence of other phenomena in some specific way, but rather because they were gifted with an intrinsic character as a result of their inherent position in the constantly moving, cyclical universe and this made their behavior unavoidable.
