The circle of Wu-Sin is active listening. The doctrine of the main organs and the main elements of the internal environment of the body

- There are three of us. You (patient), I (Doctor), and Illness.
Two will always beat one.
YOUR CHOICE is which side to take.

| Traditional oriental medicine treats all systems of the body, not a single organ.. There is a proper elimination of toxins and restoration of energy balance.
The recipes for TF preparations are taken from the book "Chzhud-Shi" by the Tibetan physician and scientist Yutog Yondan-Gonpo (1112-1209). Wiki description (link)

The founder of the Tibetan Formula, Andrey Duiko, has carried out a synergistic combination of the ancient recipes of Tibet with the famous Chinese Wu Xing system.

This is the system we are talking about.

Wu Xing is translated from Chinese as “5 movements”, but you can often find the European name “5 elements”, which does not quite correspond to the essence of the system itself. These elements have names: "wood" "mu", fire "huo", earth "tu", metal "jin", water "shui".
The Wu Xing system is the basis for many practices related to China (both direct and indirect). Based on the Wu Xing principle: the Chinese traditional calendar, the Feng Shui system, Chinese astrology, Zhong Yuan Qigong and Taoist Yoga bodily practices, the internal Xingyiquan wushu style, as well as Chinese traditional medicine and much, much more.

According to the teachings of traditional Chinese medicine, in the human body there are 5 main, and with them 12 essential "organs", that is, systems that are combined into the concept of "organ". Not just a outlined organ from “school medicine”, but a complex system that has a common functional activity. This should be well understood.

| The five main organs (corresponding to movements) are:

"Liver" - with its energy, cleansing and metabolic activities, nervous regulation and influences on other organs. (WOOD)
"Heart" - the entire cardiovascular system with its function of blood circulation. The heart is also associated with the mental activity of a person. (THE FIRE)
"Spleen" - the digestive system, which has the function of accepting and processing food, absorbing and using it by the body, excreting the formed dense slags. (EARTH)
"Lungs" - the entire respiratory system, partially including the skin. (METAL)
"Kidneys" - the system of urination and urination, the entire water-salt metabolism of the body and the excretion of liquid slags, the entire humoral regulation (endocrine glands). (WATER)

In the system of suppression and counter-oppression, the cause of the occurrence of pathological changes in the human body is hidden.
The task of medicine is to restore the lost connections in the system of “assembly nodes” of the Chinese Wu-xing star when the diseased organism has already exhausted its compensatory-adaptive capabilities.

| We will talk about organs in the next part of the article. Further - more about the system itself »

As soon as a European person learns about wu-sin, he first of all tries to compare it with the system of 4 Greek elements, which are more familiar to him, consisting of earth, water, air and fire. Usually the question is formed like this: “why is there no air in wu-xing, but there are wood and metal”. The answer to this question lies in the correct translation of the hieroglyphs that make up the name "wu-sin".
The fact is that Wu-sin is 5 movements. And since energy is a measure of movement, then this is 5 energies. Energy and matter, as you know, are different entities. In fact, "U-sin" is an abbreviation for " At zhong liu syn zhi qi" or "five types of qi dominating at different times"
By the way, if we touch on the elements, and not the movements of energy, we can see that the Chinese quite often do not single out the Earth separately when calculating the elements, rightly believing that its energy is present everywhere. Another thing is that it can be in deficiency or excess, which in itself determines the clinical picture of the disease.

The famous philosopher of Ancient China Dong Zhong Shu (c. 180 - c. 120 BC) spoke about it this way:
“Earth occupies a central position, it can be called the all-bearing “dampness” of Heaven. (remember the Slavic expression "mother-cheese earth").
Earth is the helper of Heaven, its arms and legs.

Its good and generative power is full and abundant. The earth cannot be correlated with the affairs of any one season, it combines the five elements and all four seasons. Metal, Wood, Water and Fire, although they have their functions, they cannot perform them independently of the Earth, just as sour, salty, pungent and bitter cannot form a real taste independently of sweet.

In other words, just as sweet is the basis of the five tastes, Earth is the main of the five elements.”

There is another - a global symbol that describes the laws of the surrounding reality. This is a Yin and Yang mandala, consisting of white and black drops.

Yang, white, is the heavenly beginning, Yin, black, the earthly beginning. Yang gives energy, and Yin - receives qualitatively transforms energy. The sky gives rain, light, heat, and the Earth absorbs all this and gives rise to various forms of life, such as grasses, trees, animals. The same thing happens with the interaction of a man and a woman at the sexual level: a man gives energy, and a woman receives it and, transferring it to another quality, gives birth to a child. The principle of Yin and Yang can also be projected onto time. Daylight is Yang, and dark is Yin, Summer is Yang, and Winter is Yin.

It is with the help of the seasons that it is best to bridge the gap from the binary system of Yin-Yang to the fivefold system of Wu-Xing. After all, man is a part of nature, creation. But at the same time it is not only nature. And the sign of Man is the Star. In both Eastern and Western ancient traditions (remember Da Vinci's star), a person was presented in this way.

| It is very important - that everything changes - we get sick not instantly, but in development. Likewise, healing is always in progress. It is this healing process - how to heal correctly - that Wu-sin describes!

But back to Yin-Yang. Yin and Yang replace each other not abruptly, but gradually, creating 4 basic qualities of energy (4 qualities of movement). In spring, all nature wakes up, the night gives way to the day, the snow melts, growth is noticeable everywhere. Growth, excitement, development is the quality of increasing Yang energy. In the daily cycle, the quality of increasing Yang belongs to the morning, which occurs immediately after sunrise. In the morning everything wakes up and starts to move.

So where do you start in this cycle? And we will start, perhaps, with growth, from spring, from the beginning. Although a snake biting its own tail cannot be forced to stop)

| WOOD (YIN - hollow organ "gall bladder", YANG - dense organ "liver")

Having been born, a person begins to grow, which he does throughout childhood. Childhood is the spring of life, the time of growing Yang. In Wu-Sing, the quality of growth and excitation corresponds to the "Wood" energy. Energy "tree" - direct, powerful. A tree is the quality of energy that allows a small sprout to break through the asphalt and open its way to the life-giving light of the sun. It is important not to confuse the energies of Wood with the energies of Fire. Often - if a person is too angry (emerges with bile) or, on the contrary, is clamped and incapable of direct, quick, decisive action, one needs to look for problems with the energy of the tree. This pathology has both a physiological and a psychological side.
TREE - beginning, spring, growth, awakening, side of the world - east.

| FIRE (YIN - hollow organ "small intestine", YANG - dense organ "heart")

Spring smoothly turns into summer. Daylight hours reach their maximum duration. Flowers are blooming, trees are leafing out. Everywhere you can see movement, insects, birds, other animals, all experiencing a phase of maximum activity. Growth is replaced by change, transformation, spontaneity, an explosion of activity. The qualities of spontaneity, transformation, sensitivity, etc. - various manifestations of the energy of Fire. The energies of fire can both destroy a person and lead him out of eternal samsara and lead to awakening.
FIRE - activity, the heyday of summer, maturation, movement, side of the world - south.

| EARTH (YIN - hollow organ "stomach", YANG - dense organ "spleen")

Summer flowers turn into fruits. For nature - the height of creation. Not so hot, but not cold either. Off-season. The daylight hours are shrinking, and the dark hours are only beginning to grow. Maximum Yang is reached, Yin begins to increase. The energy starts to thin out. The young man becomes mature. Time of full return. Further - assimilation and transformation. The nature of the earth is manifested in the fact that it receives the crop and produces a harvest.
This is a classic description. It is very important to understand that the ancients were practitioners - if the heyday lasted longer than the speculative “seasons, which is the revolution of the Earth around the Sun divided into 4 parts” - they described the phenomena in this way - spring and summer for us (our body, consciousness) last longer (at least least in China) than frost and snow.
The earth is the maturity side of the world no - the earth is designated as the CENTER.

| METAL (YIN - hollow organ "large intestine", YANG - dense organ "lungs")

Refinement, calming, increasing sensitivity - these are indicators of increasing Yin. This type of energy is called "metal". Here "metal" is taken as an image, while the dynamic properties of the metal are meant.
The metal is able to melt, passing from the previous solid form to the liquid, after which it is able to regain a new solid form. The metal sword is flexible but sharp.
The energy of the metal is understood not only as refinement and calming, but also as the action of separation and division. It's autumn.

| WATER (YIN - hollow organ "urinary bladder", YANG - dense organ "kidneys")

Autumn is leaving, all nature is immersed in sleep. Yin energy reaches its zenith. Trees that have dropped their leaves are covered with snow. The dark time of the day takes precedence over the light. The same type of energy prevails at night, after sunset. Borders are indistinguishable, everything is blurred and mixed. The obvious goes away, the implicit, the mysterious prevails. Water Energy is the most Yin of the 5. It's winter, north, midnight.

Continued in the 2nd part of the article »

Fire, Water, Wood, Metal, Earth… Five primary elements. Which one suits you? What does it give you? The interaction system of the 5 primary elements is very interesting, informative, and understanding it can even bring tangible benefits in life.

There is a Western European system/concept of the five elements (air, water, earth, fire, ether) and a Chinese one coming from Taoism. In this post, we will talk about the Chinese, which is called Wu-sin.

The concept of Wu-xing has been widely used and is used in traditional Chinese medicine, divination practices, martial arts (there is even a fighting style based entirely on this system - Xingyiquan), numerology, Feng Shui, etc.

Many probably know another concept of Yin / Yang and the famous monad, illustrating the unity and movement of opposites (day / night, soft / hard, male / female, etc.). In fact, behind the seeming simplicity there are many subtleties and nuances (starting with the fact that there are two of them, rotating clockwise and counterclockwise), we will talk about it in the future.

The concept of the five primary elements is not as well known, but no less deep and interesting.

According to Chinese cosmogony, the world is based on the mutual generation and mutual overcoming of the five primary elements (beginnings, elements): earth, metal (sky), water, fire and wood.

The nature of water is to be wet and flow down.

The nature of fire is to burn and rise up.

The nature of wood is to bend and straighten.

The nature of metal is to obey external influences and change.

The nature of the earth is manifested in the fact that it receives crops, produces a harvest and is present in everything.

Graphically, the Wu-sin concept looks like this:

Two processes are distinguished here (in fact, there are more of them, but these are the main ones):

1. Circle of spawn(or food), goes clockwise: Fire generates earth, earth - metal, metal - water, water - wood, wood - fire and the circle closes.

2. Circle of destruction, goes along the star: Fire destroys metal, metal destroys wood, wood destroys earth, earth destroys water, water destroys fire, and again everything closes.

It turns out that each element has 2 close to it. One that feeds him and the other that he feeds. There is one "hostile" - which destroys it. And one is neutral.

This is important to understand in order to use the table further.

Which element matches you?

Now it is also important to find out what element you are in this concept (there are no intersections with the zodiac tradition, but there are coincidences, for example, I am "Fire" in all of them). Finding out who you are is very simple - you need to look at the figure of the last year of birth:

0 and 1 - you are "Metal".
2 and 3 - you are "Water".
4 and 5 - you are "Tree".
6 and 7 - you are "Fire".
8 and 9 - you are "Earth".

You can also remember your animal from the 12 animals of the eastern horoscope and get a complete bunch. For example, I was born in 1977. This is the year of the snake. The element "Fire" corresponds to me. So I am the Fire Snake.

But back to the elements. So, I am Fire. I have three "allies". I am nourished and given energy by people, things, products and phenomena of the elements "Wood" and actually "Fire". I myself feed the "Earth". What destroys me is what is connected with the element "Water". And, finally, I have a neutral relationship with the “Metal” element - no one owes anything to anyone and no one harms anyone :)

Now it is important to understand how different things and phenomena are related to elements and thus interconnected. This is easy to see from the table below:

Analysis and application of table of elements data

Again, for example, let's analyze in relation to me. Two elements “Wood” and “Fire” give me energy. So, this is what is good for me (does not contradict nature and gives strength / energy):

spring and summer;

emotions and material;

red, blue, green colors;

sit facing east or south;

practice in the morning and afternoon;

take care of the eyes, liver, gallbladder;

get annoyed and laugh;

eat lamb, poultry, wheat, oats, carrots;

etc.

“Water” destroys me, and it means it is better to avoid or especially control the processes associated with this element. In this case, pay special attention to the kidneys, bladder, blood vessels. There is a higher chance of developing diseases.

Of course, in all this one does not need to reach fanaticism, and, say, shy away from people and phenomena of a destructive sign. Just keep in mind that there are such patterns and take them into account somewhere. Moreover, it is believed that an element that has learned to control its “destroyer” and interact with it receives a special power.

More interesting observations. Why do liver diseases affect the appearance of the eyes? It's simple - this is one element "Tree". Why can pain in the heart be significantly reduced or even eliminated by massaging the thumb and ring finger? Because these are the elements - "Wood" and "Fire", etc. Many interesting patterns can be found.

Independent addition of the table of elements

By understanding the principles and nature of the elements, you yourself will be able to expand it and add new elements. For example, I will show how I painted a typical business project into elements (this is especially true for startups).

What does it usually consist of? First, there is an idea, a concept. Then the person evaluates the resources, whether he can implement it, if not, he attracts the necessary resources. Then you need to find motivation for yourself and your team, "ignite" yourself and others. Then comes the stage of creating documentation, development, debugging of all processes. And finally, you bring the product to the market, test it with your target audience (or focus groups). And the circle closes, then again the idea is corrected (or abandoned), resource assessment, etc. Here's what it looks like visually:

Idea, concept, creativity - the traditional path of Water.

Everything that is connected with the material and tangible (in this case, resources) is Wood.

Everything that is connected with emotions, "burning", - of course, Fire.

Everything that is connected with solidity, rationality, intelligence, “turnover” refers to the Earth.

Everything connected with society and communications is Metal (aka Sky, Air:)

One phenomenon logically gives rise to another. If we miss at least one element, the circle of destruction begins to operate.

They did not attract resources (human, temporary, financial), - there is no one or nothing to “motivate”, since one idea is not enough.

They didn’t make good motivation, they didn’t “ignite” - the development process will go on forever.

Without making a product at least in a minimally working form, it makes no sense to bring it to the audience.

Well, without checking your product for a long time on the audience, you risk making a “Utopia”.

That is why it is necessary to bring the product to the market as soon as it has at least a minimum performance. Then finish it off based on the reviews and feedback from your audience (i.e., society). Those who develop the ideal product, in the end, perhaps get it, but the niche in the market is already occupied or it just turns out that this “ideal” was not needed by anyone.

Good luck with your Wu-shin theory!

Well, now let's find out which element prevails in LJ (I guess, but it's interesting to look at the results). Just choose your option.

The Taoists discovered that as a result of the interaction of Yin and Yang, there are five major transformations in the flow of energy. These are the so-called Five Movements or Five Elementary Phases of Energy, usually called the Five Elements or Five Elements. Earth, Metal and Water.

Qi goes through these phases. Thus, Wood represents energy that is born and develops, Fire represents expanding and radiating energy, Earth represents energy that stabilizes and concentrates, Metal represents energy that hardens and contracts, Water is energy that is stored, collected and flows away. All five energies simultaneously express the interaction between Yin and Yang, which are continuously radiated by the Primordial Energy.

Each object in Nature in one way or another relates to one of the indicated Five Elements and contains in its composition the four main others in a certain, individually specific proportion.

The relationship between the Five Elements, built on mathematically strict rules (“generation and suppression”), was used by ancient healers for explanation, for thoughtful mastery of the laws of mutual transformation of substances and processes, for describing the diverse qualitative and quantitative mutual transitions of various substances and forces one into another, for a detailed familiarization with the internal relationships and structures of the relationships of the Five Elements.

The idea of the unity and interconversion of the Five Elements is used in Chinese traditional medicine, for example, to classify parts of the body, determine the expressions and signs of various aspects of physiology, clarify the nature and specifics of various pathological symptoms and entire pathological functional complexes. And all this is considered both within the body itself, and in the analysis of the relationship between the patient's body and the phenomena of the external environment (destructive or healing)

The concepts of “extreme opposition” YIN-YANG were singled out: night, winter, north - extreme YIN; day, south - extreme YANG, and “transitional opposites”: transitional YIN - evening, autumn, west; transitional YANG - morning, spring, east. These states are displayed sequentially, cyclically.

The Universe as a whole and each individual living being as individual organisms consist of the same Primary Elements. The laws of transformation and connection between the Elements are the same for the Universe, and for the biosphere, and for every living organism. It is this very unity that constitutes the main advantage of the elemental model for analyzing the process of the organism's vital activity. The cosmos and the human body - the Microcosm - are similar in essence, in substance, and in the mechanisms of formation and development!

Mutual relations between the Five Primary Elements can be represented as a cycle of qualitative transformation of various energies. A single energy is constantly moving and transforming its manifestations into various forms, including all particular, relative phenomena. These phenomena, considered as transitional stages of the energy transformation process, can be classified into five main "transformation stages", which occupy an intermediate position between YIN and YANG.

Later, studying cycles consisting of four successive states, or stages, the ancient scientists generalized them and assigned a symbol to each of them. It includes the following generalizations:

Symbol of birth, growth;

Symbol of maximum activity;

Symbol of decline;

Minimum activity symbol.

The ancients called all four symbols the elements of the main stages of each cycle. To these elements they also add the fifth element, which, in their view, serves as the center and axis for cyclical changes in the entire universe. This element is Earth.

The theory of the Five Elements is based, therefore, on the doctrine of the mutual transformation of YIN and YANG, but the analysis of mutual transitions and mutual suppression of the Beginnings is carried out at a deeper level. All five movements, or Primary Elements, are directly related to the “organs” of the human body, which are also interdependent. Just as in all of Nature (in accordance with the rhythm of the movement of energy) a certain Element dominates at a certain time, so in the human body one of the “organs” dominates at certain periods.

The "organ" in ancient Chinese medicine is a model of the human body - it is not only an anatomical structure. "Organ" is an integral functional system, including a variety of processes, closely related to mental states.

This scheme of the organization of the Universe was declared universal, i.e. its elements could be extended not only to the whole (the Universe), but also to the constituent parts of this whole. Based on the postulate of universality, representatives of ancient Eastern medicine transferred this scheme of the organization of the Universe to living beings, including humans, by making a correspondence between the five elements and each component of a person, each physiological function. They also divided all the phenomena of nature according to the five elements.

CORRESPONDENCE TABLE

	Wood	Fire	Earth	Metal	Water
Colour	Green	Red	Yellow	White	Black
Taste	Sour	Bitter	Sweet	Spicy	Salty
Development process	Ascending	climax	Centre	decline	peace
Season	Spring	Summer	The end of the summer	Autumn	Winter
Organ	Liver	A heart	Spleen	Lungs	kidneys
Secret	Tears	Sweat	Saliva	Sputum	Urine
Textile	muscles	Vessels	Connective tissue	Skin and hair	Bone
sense organs	Eyes	Language	Mouth	Nose	Ears
Psyche	Anger	Joy	reflection	Yearning	Fear
Planet	Jupiter	Mars	Saturn	Venus	Mercury

Thus, according to the teachings of U-SIN, schemes of organization of both the Universe (Macrocosmos) and man (Microcosmos) were drawn up.

It is in the concept of the Five Elements that the principle of the dynamic circulation of the vital energy “Qi” through the channels of the human energy structure is laid down. In the clockwise direction of the diagram of the relations of the Elements with each other, external stimulation is carried out, a quick and mobile influence occurs, i.e., the Beginning of YANG acts. On the inner circle of the diagram against the clockwise movement, there is a restraining influence corresponding to the Beginning of YIN.

Now let's trace the action of the Two Beginnings, symbolizing two types of relations between the Elements, on the example of the comparison of functions and the mutual influence of various "organs" associated with the Elements.

Under the action of creative forces, each Element gives birth to the next one and stimulates its development (YANG - function):

1. The fire, having ceased to burn, will leave behind itself ashes - the Earth, the heart has an effect on the spleen.

2. Metal can be extracted from the Earth, and therefore the spleen affects the lungs.

3. The metal, when heated, becomes liquid like Water, i.e. the lungs actively influence the kidneys.

4. Water is simply necessary for the growth of the Tree - the kidneys affect the liver.

5. Finally, the Wood burns, giving Fire - and therefore the liver actively stimulates the function of the heart.

Under the action of destructive (inhibiting) forces, the functional activity of the “organ” associated with the acting “organ” (YIN - function) is inhibited, the following picture is observed:

1. Fire melts Metal - the heart endangers the lungs.

2. Metal destroys Wood - they threaten the liver.

3. The roots of the Tree destroy the Earth - the spleen is threatened by the liver.

4. Earth greedily absorbs Water and the kidneys are compromised by the spleen.

5. Water extinguishes Fire - the kidneys endanger the heart.

The circle of functional-causal relationships between the systems of the body, symbolized by the Elements, has closed. Everything affects everything, which allows you to control the process of interaction of the Elements.

The creative relationships of the Elements and the “organs” symbolized by them are united in Chinese traditional medicine in the “Mother-Son” rule. It reflects the production of each other by the Elements: Wood creates Fire. Fire produces Earth, Earth produces Metal, and so on. The metal that produces Water is called the “mother of Water”, and Water is called the “son of Metal”. The creative “production” means “nutrition”, “help”, “support”.

The destructive interconnections of the Elements are symbolized by owls “victory”, “obstacle”, “oppression”. Wood destroys Earth, Earth destroys Water, and so on.

So, YANG - organs - these are “organs - producers”. They receive "raw materials" from the outside and process them into "life energy". After that, this energy circulates in the body through various energy channels, some parts of which are represented on the human skin in the form of chains of bioactive points.

The YIN group includes “storage organs” - the spleen and pancreas, lungs, kidneys and heart, which serve to renew energy reserves and accumulate them in the body. They process the ingested food and accumulate part of it in order to create a biologically active reserve. The health of the body mainly depends on the functional usefulness of these YIN - organs.

Books:

. Jin Pah, Lily Cheung
Chinese calendar for Feng Shui and predictions for 100 years. K. Tulskaya
Davydov M.
Astrology Ze Zhi Xue. Davydov M.
Ancient Chinese Astrology of the Han Era. Davydov M.

Video:
The Art of Chinese Medicine
Original title: The Chinese art of Healing
Release year: 2007
Country: China
Genre: Documentary
Duration: 00:46:56
Translation: Professional (polyphonic, off-screen)
Author: Solvejg Klassen
Directed by: Carl-Ludwig Rettinger
Quality: SATRip
Video: 720x428 (1.68:1), 25 fps, DivX Codec 6 ~1280 kbps, 0.17 bit/pixel
Audio: 48 kHz, MPEG Layer 3 (Lame), Stereo, 128 kbps
Format:avi
Size: 475Mb

Description: The film tells about the history of the origin of Chinese medicine. Qigong, acupuncture, herbal treatment... Chinese doctors say that we are not treating a disease, but a person. Nowadays, the experience of Chinese doctors has become widespread, and now it is being studied by many clinics, research institutes and practitioners, including those outside of China.

Download from turbobit.net The Art of Chinese Medicine (475Mb)
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Release year: 2004
Country Russia
Genre: Documentary, Video tutorial, Video course
Duration: 00:53:16
Quality: DVDRip
Format: AVI
Video codec: XviD
Audio codec: MP3
Video: 512×384 (1.33:1), 25 fps, XviD MPEG-4 ~1456 kbps avg, 0.30 bit/pixel
Audio: 44.100 kHz, MPEG Layer 3, 2 ch, ~128.00 kbps avg
Archive size: 605 MB

Description: Well-known sinologist, researcher of Taoist traditions Bronislav Vinogrodsky, together with specialists from the Feng Shui Center “Jiu Xing”, will tell us about the history and philosophy of the doctrine, its main principles, and reveal the secrets of the practical application of Feng Shui in everyday life.

Download from depositfiles.com (605 MB) Feng Shui Space Magic
Year of release: 2000
Country Russia
Quality: DVDRip
Format: AVI
Video: 1.7Mbps 720 x 384 Nero Video Decoder
Audio: AAC 44100Hz stereo 96Kbps
Duration: 32 min.
Russian language
Size: 700 MB

Description of the video course: This program will introduce you to the ancient Chinese art of Feng Shui. Feng Shui is a system of knowledge about the structure of the world, about the laws of space and human interaction with the environment.

You will learn the rules of applying feng shui in everyday life, you will be able to harmoniously equip your home, make the interior of the house such that it becomes a source of strength and success in your life, well-being and warmth of love. Touching the ancient knowledge, you will understand that the inanimate world affects us as much as the living world...

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Tutorials:

Feng Shui. The great ancient art of harmony
Release year: 2003
Publisher: Media Art
Interface language: Russian
Tablet: Not required
System requirements: OS Microsoft Windows 98, 2000, XP, Vista, 7; Pentium 200 MMX or higher; 32 MB RAM; Video card supporting 800*600 true color resolution; sound device;
Format: iso, rar + 5% for recovery
Total archive size: 287 MB

Description: Feng Shui is the famous Chinese art of creating harmony in the human environment - in the city, in the house, in the garden. But did you know that the principles of Feng Shui apply to you as well? The art of Feng Shui is based on the laws of the five elements - the energies that make up everything in the universe, including man.

Drawing from the wisdom of the science of the elements, you can:

Find out what kind of people you are compatible with;
- improve relationships with superiors, subordinates, lovers, children;
- balance your body, mind and spirit;
- gain personal strength;
- find out what professions, types of recreation, types of housing, seasons, etc. most favorable to you;
- increase your attractiveness and self-esteem.

This series contains 3 discs on the ancient Chinese art of Feng Shui: "Feng Shui in the home", "Feng Shui in business", "Feng Shui Tools"

Download from depositfiles.com Feng Shui. The great ancient art of harmony (287 Mb)

Release year: 2005
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Quality: eBook (originally computer)
System requirements:
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Size: 146 Mb

Description: The encyclopedia consists of six sections. "Introduction" will introduce you to the origin and historical purpose of Feng Shui. From the "Basics" section, you will learn what is the energy of qi, ba-gua, Yin and Yang, the five elements.

The chapter "Tools and Symbols" tells about the talismans, symbols and tools of Feng Shui. The Home and Environment section provides information on how to plan, furnish and color your home, garden and other elements of your environment.

The "Gallery" contains examples of good and bad Feng Shui. "Dictionary" will help you easily navigate in terms of Feng Shui.

Download from turbobit.net (recommended) (146 MB)
Download from depositfiles.com (146 MB)

2. The human body in the theory of U-sin.

Literature

1. Chinese Theory of 5 Elements (Wu Xing)

From time immemorial, the dualistic cosmogonic concept of the existence of two opposing forces - Yin and Yang, which arose from the originally single energy Qi (Chi) has been the basis of the worldview of the inhabitants of eastern countries from time immemorial. This happened under the influence of the primary matter "Taiji" (literal meaning - "Great Limit").

As a result of "thickening" Qi, a division arose into light and light Yang Qi, which rose up and formed the Sky, and cloudy and heavy Yin Qi, which descended and formed the Earth. The alternation of Yin (passive force) and Yang (active force) sets the cyclical nature of all processes in nature; day and night; morning and evening; winter and summer; cold and warm; wakefulness and sleep; inhalation and exhalation, etc. The interaction of Yin and Yang gives rise to five primary elements (original elements), which are the basis of all things and states of nature: Water, Fire, Wood, Earth, Metal.

"It is worth abolishing one (original principle), and life will become impossible" ("Zuo zhuan").

This idea formed the Wu-sin concept, according to which all phenomena in the Universe are in constant motion: the earth is the soil for plants; water - food for plants and animals; fire is warmth for all living things; tree - food for animals, etc.

If you pay attention to the interrelated cyclical phenomena, both in nature and in the human body: night - day, morning - evening, winter - summer, cold - heat, wakefulness - sleep, inhalation - exhalation, systole - diastole, then in these cycles the same phases can be noted.

Each of these cycles consists of four successive states:

1. Birth (growth) corresponds to morning, spring, etc.

2. Maximum activity (culmination) corresponds to noon, summer, etc.

3. Decline (destruction) corresponds to evening, autumn, etc.

4. Minimum activity (rest) corresponds to the night, winter.

The tree symbolizes growth and development and unites such objects and phenomena as rapid variability, sour taste, green color, etc.

Fire is a symbol of maximum activity and is characterized by high temperature, upward movement, red color, bitter taste.

The metal corresponds to the period of the onset of wilting and is characterized by dryness, sharp taste, and white color.

Water is characterized by the least activity, fluidity, salty taste, black color.

To these symbols or elements, one more element is added - the fifth element, which serves as the center and axis for cyclic changes. This element is the Earth, because all cyclic changes are characteristic of the Earth and occur on the Earth. Earth symbolizes the period of maturity, has moisture, sweet taste, yellow color.

These elements contribute to a better understanding of the interaction of forces functioning in nature, make it possible to explain the existing relationships.

Wu-hsing theory - or the theory of the five primary elements - is the second most important concept of ancient Chinese philosophy and medicine. It is based on the laws of nature and establishes the processes of interaction of all objects and phenomena in the universe, including in the human body.

The main position of the Wu Xing theory, which is of practical importance, is the conclusion that there are connections between the five elements that obey the Yin-Yang theory. These connections are presented in the form of two opposites: creative (stimulating) and destructive (inhibiting).

The sequence of mutual overcoming of primary elements is different: Water overcomes Fire; Fire overcomes Metal, Metal overcomes Wood; The tree overcomes the earth; Earth overcomes Water.

In a circle there is mutual generation, in a star - mutual overcoming.

Thus, the creative connection is external, carried out along the circle of cyclicity, and the destructive one is internal, carried out inside the circle of cyclicity along the cycle of the star.

Since the creative connection is aimed at development, stimulation, excitation, and the destructive connection is aimed at oppression, resolution and inhibition, they balance each other similarly to the forces of Yin-Yang.

Within each item, primary elements are highlighted. For example, in the annual cycle, wood corresponds to spring, fire to summer, metal to autumn, water to winter, and earth to the astronomical middle of the year, the point of the summer solstice ("eternal summer"). Within a day, five elements refer respectively to sunrise, noon, "declination" of the sun to the west, sunset and midnight.

2. The human body in the theory of U-sin

The Wu Xing concept is applicable not only to the analysis of the phenomena of the surrounding world, but also to the physiology of the human body, to explain the interconnections of internal organs, as well as to diagnose and treat various pathologies.

Based on the principle of universality, this organization scheme is transferred to all living beings, objects and processes, including humans. There is a correspondence between the five elements and every constituent part of man, every physiological function. All phenomena of nature also find their correspondence to the five elements.

In the surrounding world (macrocosm) a person is a world in miniature (microcosm), a reflection of the universe and consists of the same five primary elements that enter the body with food. In the human body (and any living being), organs related to the primary elements are also distinguished: the category "Wood" includes the liver and gallbladder; to the category "Fire" heart, small intestine, pericardium, three parts of the body; the “Earth” category includes the spleen - the pancreas, the “Metal” category includes the lungs and large intestine, the “Water” category includes the kidneys and bladder. The meridians of these organs also belong to the same categories. In addition, on each meridian there are all points of primary elements.

Organs interact with each other and with the environment, and each organ corresponds to a certain principle. Based on analogies between all phenomena and the five primary elements, the Wu-sin concept created a coherent picture of the relationship between man and nature (table).

In this single system, everything is interconnected and interdependent, all parts of the macrocosm, and hence the microcosm, have a common functional structure. These laws and cycles fully correspond to the processes actually taking place in the human body. For example: in case of lung disease, energy disturbances occur in the liver, and then the energy imbalance spreads along the meridians to the spleen, etc.

Each primary element corresponds to a specific organ:

Wood - liver - gallbladder;

Fire - heart - small intestine;

Earth - spleen - stomach;

Metal - lungs - large intestine;

Water - kidneys - bladder.

The liver produces the heart, the heart the spleen, the spleen the lungs, the lungs the kidneys, the kidneys the liver. This is one of the connections of the cycle, which ensures its complete closure.

According to this scheme, acute diseases and the process of recovery develop.

Classification of the five primary elements and their corresponding fundamental principles

Fundamentals	The Five Elements of the Earth
Fundamentals	Wood	Fire	Earth	Metal	Water
5 dense organs - Yin	liver	a heart	spleen	lungs	kidneys
6 hollow organs-Yang	gallbladder	thin intestines, 3rd heater	stomach	colon	bladder
5 body systems	immune	endocrine	digestion	respiratory	circulatory
5 additional functions	metabolism	mind control	blood circulation	energy exchange	heredity management
5 emotions	anger	joy	thoughtfulness	sadness	fear
5 holes (windows)	eyes	language	mouth	nose	ears
5 body structures	bundles	vessels	muscles	skin and hair	bones
5 secretions	tears	sweat	saliva	from the nose	urine
5 flavors	sour	bitter	sweet	spicy	salty
5 colors	green	red	yellow	white	black
5 changes	birth	growth (development)	change	accumulation (withering)	storage (disappearance)
5 healthy grains	wheat	millet	rye	rice	beans
5 types of useful. meat	chicken	mutton	beef	horsemeat	pork
5 cardinal directions	East	south	Centre	west	north
5 seasons	Spring	summer	The end of the summer	autumn	winter
5 planets	Jupiter	Mars	Saturn	Venus	Mercury
5 influences yavl. nature	wind	heat	dampness	dryness	cold

But if, as a result of the influence of external factors, regulatory connections are broken, then the system will not be able to reach an equilibrium state. According to this principle, stable pathological conditions (chronic diseases) are formed. If there is an insufficiency or redundancy of certain connections, pathology arises.

The nature and spread of the disease does not go beyond the Yin-Yang theory, but the dynamics of its development can only be explained from the point of view of the creative and destructive links of the cycle of five elements.

The main practical conclusion from the teachings of Wu-hsing is the recognition of the inseparable connection of all five primary elements. At the same time, each of the primary elements is connected with others through productive and destructive processes ("friend-enemy") and is under their influence. The meaning of productive processes is as follows: water promotes the growth of a tree; wood can produce fire; fire gives earth (ash); earth gives birth to metal; metal turns into water (liquid). Destructiveness is manifested in the fact that water can extinguish fire; fire can soften metal; metal can cut wood.

In Wu Xing theory, the following relationships exist between the five primary elements:

1. stimulating;

2. oppressive;

3. excessively stimulating (hyperstimulating);

4. excessively oppressive (hyperoppressive);

5. having reverse stimulation;

6. having reverse oppression;

These connections are:

Normal - stimulating (contributing to the emergence and development) and depressing (limiting) connections;

Pathological - excessive (hyper-stimulating, hyper-depressing, excessively depressing) and connections that have a reverse inhibitory effect (weakening) and a reverse stimulating effect.

1. Stimulating connections. By these is meant a connection in which each element acts in a stimulating way on the next one. This is an evolutionary connection that promotes the emergence and development (Shen). The sequence of stimulation is as follows: Wood stimulates Fire, Fire stimulates Earth, Earth stimulates Metal, Metal stimulates Water, Water stimulates Wood. This relationship is often referred to as "Father-Son" or "Mother-Daughter". Such stimulation exists in physiology and explains the mutual connections between internal organs - viscero-visceral connections (see figure, connection in a circle).

2. Oppressive connections. By this is meant containment and limitation (Ge). The sequence of these connections is as follows: Wood oppresses Earth, Earth oppresses Water, Water oppresses Fire, Fire oppresses Metal, Metal oppresses Wood (see figure, connection through the element). Such a relationship is often referred to as "grandmother-granddaughter" or "grandfather-grandson".

In the relationship between objects and phenomena in the surrounding world, there must be both stimulating and limiting connections, because. without stimulus, there would be no development, and growth without restraint can lead to catastrophic consequences. Thus, due to the fact that stimulation is limited by inhibition, and inhibition is replenished by stimulation, the necessary balance is maintained that ensures normal development, i.e. harmony.

3. Hyperstimulating effect. If any organ is excessively active, which is observed in pathology, then it also has a hyperstimulating effect. For example, with dyskinesia of the gallbladder (Wood), there is an increase in the peristalsis of the small intestine, pain in the heart (Fire), with inflammation of the pancreas (Earth), the peristalsis of the large intestine (Metal) increases, accompanied by dyspeptic symptoms.

4. Hyper-depressant effect. It is also observed with excessive activity of any organ and can occur simultaneously with hyperstimulation in the direction of the inhibitory effect. For example, in acute cholecystitis (Wood), the pancreas (Earth) is inhibited, which leads to a decrease in its functions.

5. Reverse stimulation - stimulation in the opposite direction, when the stimulated element is strong enough "son" and it has the opposite effect on the "father". For example, in acute pancreatitis (Earth), there are disturbances in the work of the heart (Fire), accompanied by pain, tachycardia, and depression of the psyche.

6. Reverse oppression - oppression in the opposite direction. For example, in acute pancreatitis (Earth), the peristalsis of the gallbladder (Wood) may decrease, which can lead to bile stasis, constipation.

The oppositely oppressive effect means the weakening of the primary element, which has a direct oppressive effect due to the excessive development of the oppressed element. The direction of the reverse inhibitory action is opposite to the direction of the direct inhibitory action.

For example, if the primary element wood is redundant, then it excessively inhibits the primary element earth and has a reverse inhibitory effect on the primary element metal. If the primary element wood is insufficient, then it simultaneously experiences reverse oppression from the primary element earth and excessive oppression from the primary element metal.

If a pathology has arisen, then three primary elements (meridians) are considered:

1. with disturbed energy;

2. preceding it;

3. following the violated.

For example, if excess energy is detected in the bladder meridian (water), then it is possible to influence the gallbladder son meridian (tree) or the large intestine mother meridian.

The Wu Xing theory was used to classify nature, organs, emotions, to explain the physiological and pathological interactions that occur in the human body, to diagnose and prescribe treatment. Knowledge of this theory allows you to understand traditional oriental medicine and make sure that its provisions are correct. Some correspondences to the five primary elements that are associated with man and natural phenomena are given below.

Consider some of the relationships shown in the table. For example, the Kidney (water) of all the sense organs is most closely associated with the ear (water). The Kidney meridian "opens" in the ear area. The window of the Kidney is the ears. Therefore, according to the state of hearing and auricle, one can judge the state of the Kidney. Of all types of tissues, the Kidney is most closely associated with bones (water) and in diseases of the skeletal system (osteochondrosis, arthrosis, etc.) they affect the meridian of the Kidney, which gives a good therapeutic effect. On the other hand, the influence of cold, immoderate salt intake, feeling of fear can have a strong effect on the Kidney, thereby causing their disease. The classification of organs, phenomena, objects according to their correspondence to the five primary elements also makes it possible to determine the symptoms of damage to organs. For example, redness of the face suggests damage to the Heart. Diseases related to the Lung meridian (metal) can lead to diseases related to the Kidney meridian (water), etc.

All ancient Chinese diagnostics is connected with the natural principle, with natural processes.

For example, in the treatment of acute edema of the body, an analogy is made with the withdrawal of water from some vessel, for example, a kettle. If you pour water from the kettle through the spout and open the lid of the kettle, then the water will flow out of it faster (through the spout and through the hole for the lid) than only through the spout. Therefore, in order to speed up the withdrawal of fluid during edema, it is necessary to strengthen the action of the kidneys ("teapot spout") and at the same time open the lungs (teapot lid). The possibilities of such an analogy are very wide.

Getting acquainted with the teachings of Wu-hsing, one should understand that the phenomena, organs and their functions classified with the help of the five elements are an abstract concept, but this division allows you to bring everything that exists in nature into a certain system. So, for example, the typical properties of fire are Yang heat and a flame rising upward (from a medical point of view, this is when inflammation and a state of heat form in the upper part of the human body). Everything that has such signs refers to the primary element fire. Everything that has the properties of water: fluidity, coldness, has a tendency to move backwards is included in the primary element water, etc.

There are two cycles illustrating the interaction between elements. In the first cycle, which is called the "generation cycle", each of the elements generates, or produces, the following element: wood produces fire, fire produces earth, earth produces metal, metal produces water, and water produces wood, which naturally leads to the beginning of a cycle . In the second cycle, which is called the "cycle of destruction", each of the elements destroys, or absorbs, the element that follows it. Thus, water destroys metal, metal destroys wood, wood absorbs water, water absorbs fire, fire destroys metal, and the cycle begins anew.

Just like the Universe, which maintains balance due to the interaction of the five elements, the human body, which is a microcosm of the Universe, maintains the harmony of the mental and physical principles thanks to the same interaction of the five elements. Energy circulates in the body, using the meridians and the corresponding organs and entrails, following strictly defined cycles. And these cycles, illustrating the circulation of energy in the body, are a reflection of those two cycles, which were the interaction between the five elements. For the Taoists, each of the human entrails is associated with one of the five elements.

In the first cycle, each of the organs is connected with its corresponding element, which leads to the following result: the heart (fire) supports the spleen and pancreas (earth), the spleen and pancreas (earth) support the lungs (metal), the lungs (metal) support the kidneys (water), the kidneys (water) support the liver (wood), and the liver (wood) supports the heart (fire). The viscera are also subject to this cycle: the small intestines (fire) support the stomach (earth), the stomach (earth) supports the large intestines (metal), the large intestines (metal) support the bladder (water), and the bladder (water) supports the gallbladder ( wood).

If the balance is disturbed in any of the organs, it not only can no longer support the organ following it on the meridian path, but also has a negative effect on this organ or provokes a negative effect of another organ on itself. However, this is exactly what the second cycle shows us, that is, the cycle in which each of the elements destroys or absorbs the element following it. When the balance of energy in the heart (fire) is disturbed, the heart (fire) negatively affects the lungs (metal); lungs (metal) negatively affect the liver (wood); the liver (tree) negatively affects the spleen - the pancreas (earth); the spleen-pancreas (earth) affects the kidneys (water) and the kidneys (water) adversely affects the heart (fire). This model also applies to the viscera: an imbalance of energy in the small intestines (fire) leads to a negative effect on the large intestines (metal): the large intestines (metal) adversely affect the gallbladder (wood); the gallbladder (tree) has a negative effect on the stomach (earth); the stomach (earth) negatively affects the bladder (water); and the bladder (water) has a detrimental effect on the small intestines (fire).

3. Application of the theory of 5 elements in Chinese medicine

In Chinese medicine, the theory of the Five Elements, the classification of phenomena according to their properties and relationships, is used to explain both physiological and pathological phenomena, and is also of guiding importance in diagnosis and treatment.

1. The five elements and the relationship between the zangfu organs. Each of the internal organs corresponds to one of the Five Elements. The properties of the Five Elements serve to explain the physiological functions of the five Zang organs. In addition, the connections of generation and oppression are used to explain some of the interactions between the zangfu organs. For example, the liver is generated (activated) by the kidneys, generates the heart, is oppressed by the lungs, and inhibits the spleen. The role of other organs is explained in a similar way.

The channels have a close relationship with the zangfu organs. They are the ways in which the zangfu organs are connected with each other, according to the links of generation and oppression of the Five Elements. It is through the channels that the mutual balance and interaction of the Five Elements is maintained.

2. Five elements and organ pathology. The appearance of a disease is a pathological manifestation of a disorder in the zangfu organs and related tissues, which can occur for various reasons. The human body is a single whole, there are connections in it for the generation and oppression of the Five Elements, therefore, if one organ is damaged, other organs are involved in the pathological process, which is called the "spread of the disease." According to the theory of the Five Elements, the mutual "transmission of the disease" can be carried out both along the paths of generation and along the paths of oppression.

The spread of the disease along the links of generation includes the transmission of the disease of the "mother" to the "son" and the disease of the "son" to the "mother". For example, the spread of liver disease to the heart is explained by the transmission of the disease of the “mother” to the “son”, and the spread of liver disease to the kidneys is explained by the transmission of the disease of the “son” to the “mother”.

The spread of disease along the bonds of oppression includes excessive oppression and counter-oppression. For example, the spread of liver disease to the spleen is an excessive oppression of the Earth by Wood, and the spread of liver disease to the lungs is the counter-oppression of Metal by Wood.

It should be noted that mutual pathological influences of internal organs exist objectively. Some of them can be carried out in violation of the interaction between the "son" and the "mother", excessive oppression and counter-oppression. Thus, the theory of the Five Elements can serve to explain the pathology of the spread of diseases in the clinic.

3. The theory of the Five Elements in diagnosis and treatment. The theory of the Five Elements is used to generalize diagnostic data and determine pathological conditions according to the nature and patterns of the Five Elements. For example, in a patient with inflamed eyes, a tendency to anger, a liver-Wood disease can be assumed, since the eyes and anger are also correlated with the Wood element.

In addition, the theory of interaction of the Five Elements is widely used in clinical practice to determine the principles of treatment and selection of points.

There are two main principles of treatment based on the relationship of the generation of the Five Elements according to the “son-mother” rule:

Stimulation of the "mother" in case of deficiency. In this case, five shu-points are used (sources, streams, rapids, rivers, mouths), which correspond to the Five Elements. For example, if there is a shortage in the lung channel (chronic cough, shortness of breath with little exertion, quiet voice, sweating, thin weak pulse), stimulation methods can be applied at the rapid point of the lung channel Taiyuan P.9 or at the mouth point of the large intestine channel Qu-chi GI.11, which correspond to the element Earth (lungs and large intestine belong to the Metal element, the Earth gives birth to Metal and is the "mother" of Metal), or use the rapid point of the spleen channel Tai-Bai RP.3 (the spleen refers to element Earth and is the "mother" of Metal). In addition, you can use the point-mouth of the large intestine channel, which has an external-internal relationship with the lung channel.

Sedation of the "son" in excess. In this case, five shu-points are used (sources, streams, rapids, rivers, mouths), which correspond to the Five Elements. For example, with an excess in the lung channel (sharp cough, rough voice, feeling of chest tightness, superficial slippery strong pulse), sedation methods can be applied at the point-mouth of the lung channel Chi-ze P.5 or at the point-stream of the large intestine channel Er- jian GI.2, which correspond to the Water element (lungs and large intestine belong to the Metal element, which generates Water - the “son” of Metal), or use the mouth point of the kidney channel Ying-gu R.10 (kidneys belong to the Water element and are the "son" of Metal).

In addition, the determination of the principles of treatment and the selection of points can be based on the principles of mutual oppression of the Five Elements, mainly to strengthen the oppressor when the oppressed is activated. For example, if the harmony between the liver and the stomach is disturbed (the Wood excessively oppresses the Earth), the principle of treatment should be to strengthen the Earth and restrain the Wood, one should use the mouth point (Earth) of the stomach channel (Earth) Zu-san-li E.36 and the rapid point (Earth) liver channel (Wood) Tai-chun F.3.

Literature

Belousov P.V. Theoretical Foundations of Chinese Medicine (Series "Chinese Zhenjiu Therapy") - Almaty, 2004.

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Put your hands on the kidneys, close your eyes and turn your inner gaze to the black kidneys. Imagine the kidneys and the entire genitourinary system getting bigger, bigger, bigger, going out of the body and getting as big as you can imagine.
Then imagine that from top to bottom the kidneys and genitourinary system are washed with water, like a waterfall. And with this water, fears, anxiety, sand go away - everything that prevents these organs from working well.
Hold this picture for the duration of the music. At the end of the music, mentally reduce the kidneys and genitourinary system and return them back to their places. Look. on the cleaned kidneys and the genitourinary system of a black shiny color with an internal gaze for about 15 seconds. Then move your hands to the area of the right hypochondrium, at the same time imagining how black energy comes from the kidneys, and in the liver area it turns into green.

U-SIN of the liver.

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We keep our hands on the right hypochondrium and look with our inner gaze at the liver and gallbladder of a rich green color. Imagine the liver and gallbladder getting bigger, bigger, bigger, going out of the body and getting as big as you can imagine.
We look at these organs like a green forest, see how the breeze sways the leaves and blows away anger, aggression, irritation from them, cleanses the liver and gall bladder of everything that prevents them from working well.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. For a few seconds we look at the liver and gallbladder, saturated green, with an inner eye, then we move our hands to the heart area and at the same time imagine how the green liver energy passes into the heart area and turns into red.

Wu-hsing of the heart.

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We hold our hands on the heart, look at it with an inner eye, the color is red. Since the heart is energetically connected with the small intestine, we gradually increase these organs, take them out of the body and imagine the heart and small intestine as one whole, of enormous size.
We look at them as if they were on fire, and emotional imbalance, a state of euphoria and everything that prevents these organs from being healthy burns out in this fire.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. For a few seconds we look at the heart of a rich red color. Then we transfer our hands to the region of the left hypochondrium, and together with them the energy of red color moves inside and turns into yellow.

U-SIN of the spleen.

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The spleen is associated with the stomach, pancreas and duodenum. We hold our hands on the area of the spleen (left hypochondrium), look inside ourselves at these organs and see them in yellow. We enlarge, we bring the spleen, stomach, pancreas and duodenum out of the body, we present it as one whole.
We look at them like pure yellow sand. Then we continue to look like at the sand and at the same time imagine how silver Qi enters them on inhalation, and gray Qi comes out on exhalation, and sadness, stress, excessive thinking, grief disappear with it.
We keep the picture in our head until the end of the music, then we mentally reduce the organs in size and return them to the body, to their places, cleansed and healthy. We look for a few seconds at the spleen and all organs associated with it in a rich yellow color. Next, we move our hands to the area of the lungs, and inside we see how the yellow color energy goes from the spleen to the lungs and turns into white in the lungs.

U-SIN of the lungs.

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The lungs are connected to the large intestine. We keep our hands on the lungs, look at them, then mentally increase the size of the lungs and large intestine. We bring these organs out of the body, imagine them as one whole, when you inhale they enter the Qi of silver color, and when you exhale, the Qi of gray color comes out. So we cleanse these organs of such emotions as melancholy, despondency, melancholy, depression.
We present this picture throughout the cycle, then we reduce the organs and return them back to the body. We look at them for a few seconds.
The Circle of U-SIN ends with the kidneys. You need to move your hands to the area of the kidneys, while we imagine how the energy of white color comes from the lungs and turns into black. We look at the kidneys inside the body, we see their rich black color.