QI 3 - 气 - 氣

Definition of Qi What is Qi? Qi means breathe or air in Chinese. This is the easy part. The word ‘qi’ in a key concept in many Chinese metaphysics disciplines including Feng Shui. The word ‘qi’ can have different meaning depending on where it is applied and trying to come out with a single definition can be quite a challenge. Qi is often defined as a form of energy. For the uninitiated it is difficult to relate qi to energy and therefore instead of trying to come out with a definition of qi, I will attempt to explain the meaning of qi by relating to it in the practice of Feng Shui. There are two type of qi namely Sheng Qi (Living Qi) and Sha Qi (Killing Qi). In Feng Shui we want to live in a place with plenty of Sheng Qi and to avoid places or offending structures that generate Sha Qi. What is Qi? Since we cannot see qi, the next best thing is to look for indicators of qi. A place with thriving fauna and flora has plenty of Sheng Qi. On the other hand a place that is dry and rocky or sandy without much fauna and flora is said to be lacking in qi. This is a first clue to the meaning of qi. It is something that is supports life! In an ancient Feng Shui text, we learn that “qi is carried by the wind and accumulates near water”. From this statement we know that this life giving Sheng Qi exists in the atmosphere, can be blown away and gathers where there is water. This is another clue to the meaning of qi. It is some sort of life giving ‘energy’ that can be found in the air! We also know that the mountain ranges with lush green vegetation are a rich source and carrier of qi. In Feng Shui, mountains are known as Dragon and hence qi is also known as the dragons breathe. This is yet another clue to the meaning of qi. Certain structures like high tension pylon lines generate Sha or Killing Qi and it can be detrimental to health if we live near to one for a long time. Is this another manifestation of qi? This time is it some sort of strong electromagnetic force! In the study of Feng Shui there is Xing Fa (shape techniques) and Li Fa (calculation of qi). Xing Fa is about the surrounding forms and how they affect us. Li Fa on the other is about qi that we cannot see. It is about the effect of planetary movements on us. This is a qi that we cannot see but we know where they are at different time by applying the formulas left to us by our forefathers. So far I have not attempted to give a definition of qi. Instead I have tried to reveal the meaning of qi through examples and practices in Feng Shui. I hope you now have at better understanding of qi (at least from a Feng Shui perspective) and understand why it is so difficult to come out with a definition of qi. http://www.absolutelyfengshui.com/fengshui/definition-of-qi.php

The Meaning of Qi Richard C Chen Phone: (312) 328-9906 Email: chenchangjin@hotmail.com China has more than 2000 years history, the study of the Traditional Chinese Medical has experienced thousands years of practice. With the application of natural sources of energy, people get the benefits from the nature for health and the happiness of life. Today, lots of western people like to study this subject. It is a very good activity toward the cultural exchange, and the peace of the world.  In study the Traditional Chinese Medical, the most confusing term that puzzles western people, is the meaning of Qi. Simply, Qi is energy. Broadly, to understand the activities of Qi, we must understand the Chinese Taoism explanation of Tao ( Dao) and Te (De). Tao (Dao) is Qi, Tao is the smallest and original particle of the universe with special capacity and movement regulation. It exists in everywhere and forms everything; it passes through the time – past, current, and future – there is no space and time barrier of Tao; it is also the inner force which maintains the balance and functioning of everything. Te (De) is moral virtue. Moral virtue is the application of Tao, the expressing process of the character of Tao, and the regulation of matters in motion. All the things in the universe have in their orbit regulation in movement, and everything has a basic norm, this is virtue. According to the School of Soaring Crane Qigong, through modern lab, the energy of Qi has been shown to be formed with infrared electromagnetism waves, the magnetic field, static, energetic particles, and other messages. It is a high energy material. It is hard to understand the Taoism idea of Qi, and the modern science is not advance enough to prove “the smallest and original particle of the universe”. However, Taoism is native Chinese culture, it exists for more than 2000 years already, we cannot disregard this idea. Many of the modern Chinese scholars cannot get this meaning too. They tried many ways to understand it, and different people get the different meanings. The way to understand it is through comprehension (Chinese people call it awareness or sudden awakening). Because everything has special capacity and movement regulation, their inner force of energy movement is Qi, it is a kind of inner energy flow.Like the western medical terminology, a word was formed with prefix, root, and suffix. Qi is suffix. The energy flow of activity: Related to the heart, is called “XinQi”, Xin means heart; Related to the stomach, is called “WuiQi”, Wui means stomach; Related to the Kidney, is called “ShanQi”, Shan means Kidney, Related to the Liver, is called “GanQi”, Gan means Liver, Related to the Lounge, is called “HuiQi”, Hui means Lounge, Related to blood, is called “XieQi”, Xie means blood.   The energy flow of activity, Related to air, is called “KongQi”, Kong means sky, the air stays in the sky; the inner force of air movement is Qi; Related to gas, is called MeiQi, Mei means coal; Related to water, is called “ShuiQi”, Shui means water; Related to earth, is called “TuQi”, Tu means earth; Related to the Earth, is called “DiQi”, Di means the Earth.   The energy flow of activity, Related to people’s fortune, is called “YinQi”, Yin means activities; Related to FengSui, is called “LingQi”, Ling means deity. Related to the motivation of army, is called “SiQi”, Si means soldier; Related to the disease, is called “BingQi”, Bing means disease. Related to Yang character, is called YangQi; Related to Yin Character, is called YinQi.   Etc. From the above example, we can have a general concept about the meaning of Qi now. However, that is not enough. Qi includes both of the material base and the movement activity characters. This two kind of character is inseparable. Different kind of herb has different material base, and different functional activities. Thus Qi is very diversified. The material base of Qi is energy, and all of the material has energy, thus it is not hard for people to have a general concept of Qi. However, it is bard for people to understand the functional activity characters of Qi. The material base of Qi is energy. According to physics, energy can neither be created, nor be destroyed, it always transfers from a material to another material, or transforms from a form to another form, and the general amount of energy cannot be changed. For example, the energy of fire is transferred to water, while the water is boiling; and the chemical energy is transformed into mechanical energy, while the gas is burning inside the engine of a car. Understand this idea, we can easily understand that the activities of Qi are diversified.  Technique and herb method are not important, the skillful doctor is the one who can freely apply the energy. It is difficult for western people to understand and memorize the Traditional Chinese Medical. This is reality. However, it is not the fault of western people, because the culture and natural sources of the eastern and western world are different. You can be a skillful doctor while you can understand the functional character of Qi. Thus you can freely apply the natural energy for medical use. There are many ideas explain the functional characters of Qi. As mankind is going to enter the 21st century, I think that it is a good sense to start this new subject for the understanding of the activities of Qi now. In 1979, the sun had its third tremendous eruption that stimulated strong waves, emitted high energetic material, and replaced the energy field of the universe. During this year, some resourceful people thought that modern science and human beings would have a big evolution. They theorize that 1970s atomic scientific period and it was now coming to an end; beginning with the 1980s, modern science would be characterized by a “human biological  science” period. Many scientists have now switched their focus of study to this subject.  Notably, the famous rocket scientist, General QUAN Xueshen, believes that human body is a complex biological microcosm, it opens itself to nature; the natural universe is a macrocosm which controls our small universal system; human beings with special methods can make their small universal systems link together with the huge natural universal system thereby easily applying the information and energy in the universe to develop modern science and human beings in many ways. Oneness -- If contends that nature includes mankind and there force, that human beings and the natural world are all integrated into a single unit of existence. Everything is one entire entity. Although our visible body can be separated from nature, human beings are biologically dependent upon the principle of the natural world and are linked together within a universal field of interdependent existence. If we forget our flesh, as a source of personal existence, our energy can be released and joined into the universal field of what Western philosophers have called "being." According to traditional Chinese culture, that the universe and human beings are unified to be one entire entity which is called “TIAN REN HE YI”. TIAN means the universe, REN means mankind, HE means unify, and YI means one. With this idea, human being and the universe are one entire entity; while they maintain balance, the world is peace and the human body is healthy. While you can perfectly adjust yourself to balance with the universal regulations, you are free from the misfortunes of life. This is a state of existence. Twoness, Taiji --- the idea of Yin & Yang. Yin & Yang, is the representing of the two opposites characters of the natural relative things and phenomena. It is not only represents the opposites characters of two things, but also represents the opposites characters related into a thing. Yin&Yang method believes that all of the things in the natural world exist in the Yin&Yang, the development of everything in the world is the result which the Yin&Yang acted. Yin & Yang is the regulation of the natural world, the guiding principal of everything, the basis of the development, and the original force of the producing and eliminating. They are related to each other; positive and negative, male and female, clearly and chaotic, health and sick, good and bad, uplift and sad, order and disorder, success and fail, increase and decrease, light and dark, black and white, left and right, front and back, etc. Creature has Yin & Yang characters, while the zygote of a creature begins its first cleavage, two cells are formed, there are Yin and Yan characters exist in this two cells; and more and more Yin & Yang characters will be created through the development of the embryonic. The traditional Chinese Medical is based on the virtue of Yin and Yang -- the positive and negative materials; and applying the counterbalance character to convert all evil materials. Yin & Yang can be categorized into four ideas: mutually inclusive, mutually exclusive, mutually revolve, and mutually balance. Mutually inclusive: The existence of Yin & Yang relate to each other. That is to say, although they are different kinds of characters, they link with each other; the existence of Yang is based on the existence of Yin, and the existence of Yin is based on the existence of Yang; If there is no Yang, there is no Yin; If there is no Yin, there is no Yang. Mutually exclusive: The state of the Yin & Yang is not at peace, Yin and Yang always eliminate each other to become imbalance which keep the development of life force.  Mutual balance: Although Yin and Yang react to each other they should maintain the balance that is the condition of health and peace. While the balance condition breaks, either Yang over Yin, or Yin over Yang, people will have disease. Mutually revolve: The state of Yin and Yang can base on special condition for a mutually revolving. That’s to say, Yin can turn to Yang, and Yang can turn to Yin. Things will develop in the opposite direction when they reach the limit. Regardless of what kind of character, while an unusual character develops exceedingly, it will automatically revolve to its opposite side in the end.   Threeness --- the relationship between the Universe, human beings, and the Earth. The human body, especially the brain is treated as a small universal system. Human body is a complex biological microcosm, it opens itself to nature; the natural universe is a macrocosm which controls our small universal system; human beings with special methods can make their small universal systems link together with the huge natural universal system thereby easily applying the information and energy in the universe to develop modern science and human beings in many ways. According to Albert Einstein’s Relative Theory: E=MC2. E is energy, M is mass which relates to matter and space, and C is the velocity of light that relates to speed and time. From this relationship between the energy, space, and time we can logically understand the relationship between the human being and the universe. The visible separation of people and nature is an illusion that can be overcome through Qi (energy). According to Soaring Crane Qigong, there are three main energy storage areas in our body which are called "Dantian": Lower Dantian is in the center of the pelvic cavity which connects to the earth, Middle Dantian is in the center of the abdominal cavity which connects to human beings, and Upper Dantian is in the center of forebrain which connects to the universe. In addition there is a central channel which is called "Zhongmei" in people's central body which joins these three Dantian together with inner energy circulation channels (meridians) and pressure points to form our small universal system. Nature includes the space and the earth, the balance relationship between the universe, human, and the earth, is the way of life. This is a functional character of Qi. Fiveness --- Wuxing --- the energy source of Five Elements: Metal, Water, Wood, Fire, and Earth. Based on the Oriental culture, the natural world and creatures are formed with five sources of energy materials. These five elements have supporting and restrain characters. We can apply their supporting and restrain character in a healing.                                               Supporting character: Water ==> Wood ==> Fire ==> Earth ==> Metal ==>Water                                   Restrain character:  Metal ==> Wood ==> Earth ==> Water ==> Fire ==> Metal      In conclusion, Qi is an energy form. To better understand what is Qi? People must understand its material base, and its functional characters.  It is the smallest and original particle of the universe with special capacity and movement regulation. It exists in everywhere and forms everything; it passes through the time – past, current, and future – there is no space and time barrier of Qi; it is also the inner force which maintains the balance and functioning of everything. http://bliss48.tripod.com/qi-meaning.htm

PRANAJIWA - Euchresta horsfieldii - 台灣山豆根

Prana Jiwa (台灣山豆根) 學名：Euchresta horsfieldii (Leschen.) Benn. 俗名：臺灣山豆根，七葉蓮，Horsfied Euchresta。 形態特徵：灌木，莖平滑。一回奇數羽狀複葉，小葉3～7，對生，長橢圓形或倒卵狀長橢圓形，長7～10㎝，先端尾狀銳尖，兩面平滑。總狀花序頂生，花瓣紫白色；旗瓣無柄，篦形；翼瓣與龍骨瓣幾同形，小刀狀。莢果核果狀，廣橢圓形，長約2㎝。 生態／分布：產臺灣中央山脈海拔1,600m左右林中，分布琉球、東印度和爪哇。 用途／解說：根味甚苦，可治毒蛇咬傷，莖葉煎服治喉痛。 http://www.envi.org.tw/twtrees/book2/85.htm       Biji Euchresta horsfieldii berkhasiat sebagai obat batuk darah, untuk penguat syahwat dan pelancar air seni. http://www.warintek.ristek.go.id/pangan_kesehatan/tanaman_obat/depkes/3-019.pdf   Tanaman obat berpenampilan serba langsing ini dinamakan pranajiwa. Hingga kini, tak ada catatan sejarah yang bisa menjelaskan asal mula nama itu. Yang pasti, khasiat dan "kesaktian" tumbuhan obat multiguna ini sangat populer di kalangan peracik obat-obatan yaitu sebagai pemacu gairah sexual laki-laki. Pranajiwa --dalam bahasa Latinnya Euchresta horsfieldii-- adalah tumbuhan perdu tegak dengan tinggi 0,5 m-1,5 m. Sekilas, bentuk daun anggita keluarga Leguminosae ini mirip daun melinjo. Pranajiwa terdapat di Pegunungan Himalaya, Filipina, dan Indonesia. Biasanya, tanaman padat manfaat ini bisa kita jumpai di daerah pegunungan dengan ketinggian 1.000 m - 2.000 m dpl. Susunan daun pranajiwa berselang-seling dengan tangkai yang panjang. Setiap tangkai terdiri dari 3-5 anak daun berwarna hijau mengkilat. Panjang daunnya sekira 10 - 15 cm dengan pangkal membulat dan ujung lancip. Sedangkan tangkai bunganya, bersembulan dari ketiak-ketiak daun, tersusun bertandan dalam jumlah banyak. Ukuran bunga-bunga putih ini cukup mungil, sekira 1,25 cm. Buah pranajiwa yang mirip polong ini, berbentuk lonjong dengan panjang 1-2 cm. Pada waktu muda, polong berwarna cokelat dan berubah hitam keunguan setelah matang. Umumnya, dalam satu polong, terdapat satu biji yang besar. Rasanya? Sangat pahit! http://www.gogreen.web.id/2008/04/pranajiwa-pronojiwo-herbal-viagra.html

山豆根 山豆根 拼音：Shān Dòu Gēn 英文：Vietnamese Sophora Root 同义词条：山大豆根,黄结,苦豆根,胡豆莲 目錄[ 隱藏 ] 1山豆根出處 2山豆根原形態 3生境分布 4山豆根性狀 5山豆根炮制 6山豆根功能主治 7山豆根注意 8山豆根附方 9中藥化學成分 10臨床應用 11現代研究 11.1主要成分 11.2藥理作用 12毒副作用 12.1中毒原因 12.2毒性數據 12.3毒理作用 12.4臨床表現與診斷 12.5搶救與治療 　　　　山豆根 豆根（Vietnamese Sophora Root）爲雙子葉植物綱豆科植物越南槐的幹燥根及根莖。植物形態爲灌木，高1～2m。生於石灰岩山地或岩石縫中。主產廣西。秋季采制挖根，除去地上莖葉，曬幹。根莖呈不規則結節狀，頂端殘留莖基或莖痕，下面着生根數條。根長圓柱形，略彎曲，長10～35cm，直徑 0.3～1.5cm；表面棕色至棕黑色，有縱皺紋及横長皮孔。質堅硬，斷面皮部淡棕色，木部黄白色。微有豆腥氣，味極苦。功能主治：清火解毒，消腫止痛。用於咽喉牙齦腫痛、肺熱咳嗽煩渴、黄疸、熱結便祕。 山豆根爲中國重點保護野生植物（二級）。 科學分類 域：真核域 Eukarya 界：植物界 Plantae 門：被子植物門 Magnoliophyta 綱：雙子葉植物綱 Magnoliopsida 目：豆目 Fabales 科：豆科 Fabaceae 屬：山豆根屬 Euchresta 種：山豆根     編輯本段 山豆根出處   《開寶本草》 　　　　山豆根 拼音名： Shān Dòu Gēn 别名：山大豆根、黄結（《經驗方》），苦豆根（《中藥材手冊》）。 主要爲豆科植物廣豆根的根。4～5月或8～9月間采挖，除去莖葉及須根，洗淨，曬幹。     編輯本段 山豆根原形態     　　　　山豆根 廣豆根，又名：柔枝槐。 灌木，直立或近平臥，高1～2米。根通常2～5條，圓柱形，黄褐色。莖圓柱形，表面具溝槽，密被短柔毛，莖上部常作"之"字形彎曲。單數羽狀複葉，互生，小葉片11～17，長（團狀卵形或卵形，長1～2.5釐米，寬 0.5～1.5釐米，頂端1小葉較大，多爲橢圓形，全緣，上面深綠色，被短毛，下面灰棕色，密被灰棕色短柔毛；小葉柄短，密被短柔毛。總狀花序頂生；長 12～15釐米，密被短毛；花萼闊鍾狀，外被稀毛，頂端有5個三角狀的短齒；蝶形花冠黄白色；雄蕊10，花藥背着，花絲細長；雌蕊1，子房上位，圓柱形，花柱彎曲，柱頭圓形，簇生長柔毛。莢果紫黑色，串珠狀。花期4～5月。     編輯本段 生境分布   生於石山腳下，或岩縫中。分布我國南部。主產廣西。     編輯本段 山豆根性狀   幹燥根呈不規則的結節狀，頂端常殘留莖基或莖痕，其下着生數條根。根爲長圓柱形，有時分枝，略彎曲，長10～36釐米，直徑0.3～1釐米；表面棕色至黑棕色，有縱皺紋及横長略突起的皮孔。質硬難摺斷，斷面略平坦、淺棕色，並可見環狀形成層，中心無髓。氣微弱，味極苦。以粗壯塊大、粉多者爲佳。     編輯本段 山豆根炮制   揀淨雜質，粗細分檔，用水浸泡，撈出，潤透後切片，曬幹。 　　　　山豆根 性味：苦，寒。 ①《開寶本草》："味甘，寒，無毒。" ②《夢溪筆談·藥議》："味極苦。" ③《本草正》："味大苦，大寒。" 歸經：《要藥分劑》："入心，肺、大腸三經。"     編輯本段 山豆根功能主治   清火，解毒，消腫，止痛。治喉癰，喉風，喉痹，牙齦腫痛，喘滿熱咳，黄疸，下痢，痔疾，熱腫，禿瘡，疥癣，蛇、蟲、犬咬傷。 ①《開寶本草》："主解諸藥毒，止痛。消瘡腫毒，急黄發熱咳嗽，殺小蟲。" ②《本草圖經》："含以解咽喉腫痛。" 用法用量：内服：煎湯，3～5錢；或磨汁。外用：含漱或搗敷。     編輯本段 山豆根注意   脾胃虛寒泄瀉者忌服。 ①《本草經疏》："虛寒者勿服。" ②《本草匯》："脾虛食少而瀉者，切勿沾唇。" ③《得配本草》："虛火炎肺、咽喉腫痛者禁用。"   編輯本段 山豆根附方 　　　台灣山豆根 １、治喉中發癰：用山豆根，磨醋噙之，追涎即愈，勢重不能言者，頻以雞翎掃入喉中，引涎出。（《永類鈐方》） ２、治喉風急證，牙關緊閉，水穀不下：山豆根、白藥等分。水煎噙之，咽下。（《外科集驗方》） ３、治積熱咽喉閉塞腫痛：山豆根一兩，北大黄、川升麻、樸硝（生）各半兩。爲末，鍊蜜丸，如皂子大。每一粒以薄綿包，少痛便含咽液。（《仁齋直指方》山豆根丸） ４、治太陽、少陰之火，爲風寒壅遏，關隘不通，留連咽喉發腫，痰涎稠濁，疼痛難堪，發爲肉鵝者：射幹、麥冬、花粉、甘草、元參、山豆根。水煎服。（《慈幼新書》山豆根湯） ５、治齒痛：山豆根一片，含於痛處。 ６、治五般急黄：山豆根末，空心以水調服二錢。 ７、治亦白痢：山豆根，搗末蜜丸。空心，煎水下二十丸，三服。（⑤方以下出《備急方》） ８、治咽喉上膈熱毒患瘰鬁者：山豆根、紫蘇葉、細銼，煎湯。臨臥服。（《仁濟直指方》山豆根方） ９、治熱腫：山豆根，水研濃汁塗，幹即更塗。 １０、治頭風，頭上白屑：山豆根，搗末，油調塗。 １１、治瘡癣：山豆根，搗末，臘月豬脂調塗。 １２、治患寸白蟲：山豆根末，每朝空心熱酒調服三錢。 １３、治五種痔：山豆根，水研服。 １４、治狗咬，蚍蜉瘡，蛇咬，蜘蛛咬，禿瘡：山豆根，水研敷。（⑨方以下出《備急方》）   編輯本段 中藥化學成分   根含總生物鹼約0.93%，其中苦參鹼(matrine)0.52%，氧化苦參鹼(oxyma-trine)0.35%, 以及微量的臭豆鹼(anagyrine)和甲基金雀花鹼(methylcytisne)；並含槐果鹼 (sophocarpine)。黄酮類化合物有紫檀素(pterocarpin)和l-三葉豆高麗槐甙(l-trifolirhizin,l- maackioin-β-D-glucoside),後者經酶水解得l-高麗槐素（l-maackiain）,均爲紫檀素類化合物，有抗癌作用，其作用甙比甙元強，右鏇體比左鏇體強。另含山豆根素(sophoranone)、山豆根查耳酮(sophoradin)、山豆根色烯素 　　台灣山豆根 (sophoranochromene)、山豆根色烯查耳酮(sophoradochromene)、山豆根色烯素 (sophoranochromene)、山豆根色烯查耳酮(sophoradochromene)、山豆根色滿素（2-[{3′- hydroxy-2′,2′-dimethyl-8′-(3-methy-2-butenyl)}chroman-6′-yl]-7-hydroxy-8-(3- methyl-2-butenyl)chroman-4-one）、山豆根苯並二氫呋喃素(2-[{2′-(l-hydroxy-l- methylethyl)-7′-(3-methyl-2-butenyl)-2′,3′-dihydrobenzofuran}-5′-yl]-7- hydroxy-8-(3-methyl-2-butenyl)chroman-4-one)、大豆素（daiazein）、山豆根苯並吡喃素（2-[(7′-hydroxy-2′-dimethyl-2H-benzopyran)-6′-yl]-7-hydroxy-8-(3-methyl-2- butenyl)chroman-4-one）、4′，7-二羥基-6,8-雙（3-甲基-2-丁烯）二氫黄酮（4′,7- trihydroxy-6,8-bis-(3-methyl-2-butenyl)flavanone）、2′,4′，7-三羥基-6,8-雙（3- 甲基-2-丁烯）二氫黄酮（2′,4′,7-trihydroxy-6,8-bis-(3-methyl-2- butenyl)flavanone）、山豆根新色烯查耳酮（6-[3-(2′，4′- dihydroxyphenyl)acryloyl]-7-hydroxy-2,2-dimethyl-8-(3-methyl-2-butenyl)2H- benzopyrane）、山豆根新色烯素(2-(2′，4′-dihydroxyphenyl)-8,8-dimethyl-10-(3- methyl-2-butenyl)-8H-pyreano[2,3-d]chroman-4-one）及柒料木素；其所含酚性物質，水解得咖啡酸和長鏈醇（CnH2n+1OH，n=20,21,23,24,25,26）其中以C26爲主，占72.4%；此外，尚含羽扇豆醇、β-穀甾醇、維生素C和維生素 B1。有報道，中性多糖由D-半乳糖和D-葡萄糖組成，其分子比爲1:1。   編輯本段 臨床應用   １、治療宮頸糜爛 將山豆根（品種未詳，下同）研成細粉，高壓消毒。先以1：1000新潔爾滅消毒宮頸，後用棉球蘸山豆根粉塗宮頸糜爛處，1～3天一次，10次爲一療程。觀察320例，一療程後痊愈156例，好轉94例，無效70例，有效率爲78.1％。   　　　山豆根 ２、治療鉤端螺鏇體病 取山豆根5錢，大青葉2兩，生甘草5錢，加4倍量的水浸漬半天，煎兩次，濾液合並，一日四次分服。治療12例，痊愈11例；無效1例。據觀察，體溫降至正常平均爲1.63天，主要症狀及體征大多在3～5天内明顯減輕或消失。 另據臨床研究，山豆根曾經用於多種癌症，但其療效尚難肯定。 備注商品山豆根，除上述主要的廣豆根外，應用較廣的尚有下列數種： ①北豆根 爲防己科植物蝙蝠葛的根莖，使用於東北、華北及山西、山東、青海、甘肅等地（參見"蝙蝠葛"及"蝙蝠葛根"條）。 ②土豆根 爲豆科植物華東木藍、多花木藍、宜昌木藍、蘇木藍、陝西木藍、花木藍的根及根莖，使用於江蘇、湖北、河南、甘肅、陝西等地。 藥材性狀：根頭部呈不規則塊狀，上端常殘留莖基或莖痕，其下有根數條。根呈長圓柱形，有時分歧。略彎曲，長15～50釐米，直徑4～10毫米，表面灰黄色或黄棕色，有横長的皮孔及縱皺紋，偶有横裂，有時栓皮呈鱗片狀剝落。質堅硬，難摺斷，斷面黄白色或淡黄色，皮部纖維狀，中心無髓。氣微弱，味苦。 ③雲豆根 爲豆科植物卷圈野扁豆的根和毛茛科植物單葉升麻的根莖，使用於雲南地區。 摘錄《*辭典》     編輯本段 現代研究     主要成分 從廣豆根中離析得出生物鹼類: 苦參鹼（Matrine）、氧花苦參鹼（Oxymatrine）、臭豆鹼（Anagyrine）、甲基金雀花鹼（Methylcytisine）、槐果鹼（Sophocarpine）；黄酮類: 槐定（Sophora- din）、槐酮（Sophoranone）、槐多色烯 　　　台灣山豆根 （Sophorado- chromene）、槐諾色烯（Sophoranochromene）；l-朝鮮槐英（l-Maackiain）、染料木素（Genistein）、紫檀素（Pterocarpine）、紅車軸草根甙（Trifolirhizin）以及β-穀甾醇（β-Sitosterol）、羽扇豆醇（Lupeol）、一群咖啡酸的高級烷酯醇等．　越南槐中含苦參鹼、氧化苦參鹼、金雀花鹼（Cytisine）、氧化槐果鹼（Oxysophocarpine ）、槐安（Sophovamine）及槐醇（Sophovauol）等． 蝙蝠葛中含生物鹼: 蝙蝠葛醇靈（Daurino-　line）、阿克吐明（Acutumine）、阿克吐米定（Acutu- midine）、阿克吐明寧（Acutuminine）、華月鹼（Sinomenine）、二華月鹼（Disinomenine）、千金藤靈（Stepharine）、蝙蝠葛柯靈（Dauricoline）、車里葉靈（Chelilanthifoline）、千金藤醇里定（Stepholi- dine）．   藥理作用 １. 抗病原微生物作用　 實驗表明: 山豆根對金黄色葡萄球菌、絮狀表皮癣菌和白色念珠菌有抑制作用, 對結核杆菌有高效抗菌作用．苦參鹼溶液對乙型鏈球菌、痢疾杆菌（F２）、變形菌、大腸杆菌、金黄色葡萄球菌及綠膿杆菌均有較強的抑制作用．氧化苦參鹼對痢疾杆菌、大腸杆菌、乙型鏈球菌、金黄色葡萄球菌有抑制作用． ２. 抗腫瘤作用　 山豆根對惡性腫瘤有顯著效果．副作用小, 安全, 且不使白細胞減少, 試驗動物一般狀態良好．山豆根提取物、苦參鹼、氧化苦參鹼對移植S１８０的小鼠有延緩死亡的效果, 對接種實體瘤或腹水瘤的大鼠亦能延緩死亡．對白血病的血細胞增長有抑制作用．灌服廣豆根浸劑６０ｇ／ｋｇ/d, 共１６～２１天, 對於接種的子宮頸癌（U１４）有明顯的抑制作用．對肉瘤１８０的抑制率也達到２５％以上．從廣豆根中分離出來的苦參鹼, 對小鼠艾氏腹水癌無論試管試驗或整體動物試驗都有效, 氧化苦參鹼則無效；但二者對小鼠S１８０都有效．山豆根中所含的紫檀素類（Pterocarpoid）、槐樹素（Sophoiaponicin）對 S１８０也有抑制作用, 一般右鏇異構體比左鏇者活性強, 甙的活性比甙元強．山豆根（未鑒定品種）對急性淋巴細胞型白血病和急性粒細胞型白血病患者白細胞的脱氫酶均有抑制作用, 對前者的呼吸有輕度抑制作用． ３. 對中樞神經系統的作用 山豆根中所含生物鹼對中樞神經系統有明顯的抑制作用．苦參鹼、氧化苦參鹼、槐果鹼等均有鎮、鎮痛及降低體溫的作用．研究表明: 氧化苦參鹼、槐果鹼能減少小鼠自發活動, 協同閾下劑量戊巴比妥鈉、水合氯醛或氯丙嗪的中樞抑制作用, 拮抗苯丙胺或咖啡因所引起的中樞興奮, 但不能對抗戊四氮性驚厥, 對士的寧所致驚厥則有易化作用, 增加士的寧性驚厥死亡數．苦參鹼、氧化苦參鹼、槐果鹼對醋酸所致小鼠扭體次數有明顯抑制作用, 能延長燙尾法小鼠的痛反應時間．苦參鹼口服能降低小鼠體溫, 在應激情況下尤爲顯著．氧化苦參鹼、槐果鹼對正常大鼠體溫亦有降低作用, 時間可持續５小時．氧化苦參鹼１０mｇ／ｋｇ可使四聯菌苗引起的家兔發熱明顯下降． ４. 對呼吸系統的作用 山豆根中所含生物鹼有興奮呼吸作用．臭豆鹼、金雀花鹼能反射性興奮呼吸, 其作用類似煙鹼．實驗表明: 金雀花鹼０.０２mｇ／ｋｇ或１.５mｇ／ｋｇ給麻醉貓股靜脈注射, 有強烈的呼吸興奮作用, 同時心跳加快、血壓急劇上升, 其後隨呼吸興奮作用的消失而很快恢複正常．０.０６mｇ／ｋｇ劑量的金雀花鹼, 對呼吸的興奮作用較５倍劑量（０.３mｇ／ｋｇ）的山梗菜鹼還強．苦參鹼、氧化苦參鹼、槐果鹼等有顯著平喘作用．氧化苦參鹼的平喘作用強度與氨茶鹼相似, 但作用持續時間較長．槐果鹼的平喘作用較苦參鹼和氧化苦參鹼爲強．有報道指出, 苦參鹼對離體豚鼠或大鼠氣管在無鈣或有鈣營養液中有輕度的抑制或興奮作用, 但對組胺、乙醯膽鹼、氯化鋇等引起的氣管興奮有顯著的拮抗作用, 無鈣條件下拮抗作用更強．氧化苦參鹼給豚鼠灌胃, 對組胺哮喘有明顯的平喘作用；給家兔肌肉注射, 對被動及主動皮膚過敏反應有顯著抑制作用, 並顯著抑制兔血清IgE抗體的形成, 表明抗變態反應可能與其平喘有一定關係．槐果鹼有明顯的鎮咳平喘作用, 其對支氣管平滑肌的解痙作用可能是中樞性的, 主要是通過興奮中樞β-腎上腺素能受體、激活腺苷酸環化酶, 使腦中cAMP升高而達到平喘效果． ５. 對心血管系統的作用 廣豆根總鹼靜脈注射, 對由烏頭鹼、洋地黄毒甙、氯仿-腎上腺素、氯化鉀等所誘發的動物心律失常有明顯的對抗作用, 能有效地逆轉由異位心律或傳導障礙所引起的多種類型的心律失常, 由此推測其可能是一種“廣譜型”抗心律失常的藥物, 廣豆根抗心律失常的有效成分可能是金雀化鹼與苦參鹼及其衍生物．有報道認爲, 苦參鹼的抗心律失常作用可能與其對心髒的直接作用有關, 它可抑制烏頭鹼誘發大鼠的左房的自律性, 延長烏頭鹼誘發自動節律的潛伏期, 減慢其初始頻率, 可能能直接抑制心肌細胞膜Na+的内流, 而未見鈣拮抗作用．研究還表明: 苦參鹼抗心律失常作用亦與其負性頻率有關, 且具有正性肌力作用．氧化苦參鹼對家兔心房和豚鼠乳頭肌有正性肌力作用, 並能縮短功能不應期, 減少右心房的自動節律, 降低氯化鈣所致正性頻率．實驗表明: 氧化苦參鹼不論預防用藥或是治療用藥, 均能縮短腎上腺素所致的心律失常, 應用劑量範圍内作用比利多卡因強． 　　　山豆根 山豆根總鹼有直接擴冠作用, 能顯著增加離體豚鼠心髒的冠脈流量, 其作用強度與心肌收縮力無關．有報道指出, 山豆根總鹼有降壓作用, 該作用與其擴血管作用有關．氧化苦參鹼及槐果鹼給麻醉犬靜脈注射, 有快速降壓效果, 其降壓作用與神經節阻斷有關．金雀花鹼給麻醉犬靜脈注射, 則有快速升壓作用, 其作用與興奮神經節有關． 苦參鹼灌服能顯著降低實驗性高脂血症大鼠的三醯甘油含量, 減輕肝的脂肪性變及升高高密度脂蛋白, 並能顯著改善血液流變性, 降低血液黏度, 加快紅細胞電泳時間． ６. 對消化系統的作用 實驗表明: 山豆根能抑制胃液分泌, 對小鼠應激性潰瘍和大鼠幽門結紮性潰瘍、醋酸性潰瘍等均有抑制作用, 並能促進潰瘍的修複．苦參鹼亦有類似作用．柔枝槐素有強的抗胃潰瘍及抑制胃液分泌作用, 柔枝槐酮作用次之． 氧化苦參鹼對四氯化碳引起的家兔和小鼠急性肝損傷、D-氨基半乳糖引起的小鼠肝損傷均有保護作用, 可使SGPT降低、肝細胞壞死減輕． 研究表明: 山豆根所含的多種生物鹼有明顯的解痙作用． ７. 對免疫功能的作用 實驗證明: 山豆根對網狀内皮系統有興奮作用, 能使吞噬細胞增多．氧化苦參鹼對天花粉所致大鼠被動皮膚過敏以及皮内注射天花粉引起的大鼠主動皮膚過敏均有明顯抑制作用, 其作用機制是抑制了血清抗體的效價升高；尚能抑制家兔血清IgE抗體生成, 提示其有顯著抗Ⅰ型變態反應作用．氧化苦參鹼對幼鼠淋巴組織、胸腺、脾髒無萎縮作用, 提示其在抑制腫瘤時無免疫抑制作用．氧化苦參鹼皮下注射較高劑量時可抑制小鼠腹腔巨噬細胞的吞噬能力, 但腹腔注射時卻未見有此作用．有報道指出, 氧化苦參鹼對小鼠T、B淋巴細胞及細胞因子因劑量不同而呈雙向作用, １mg/ｍｌ的高濃度時對其有抑制作用, 而在１０-５mg/ｍｌ時則對其有增強作用．氧化苦參鹼還能顯著降低馬血清攻擊致敏小鼠的過敏性休克死亡, 此可能與其能抑制過敏介質釋放有關． ８. 升白細胞作用 苦參鹼、氧化苦參鹼對經Ｘ線照射引起的兔白細胞下降有明顯的治療作用．氧化苦參鹼２００mｇ／ｋｇ於照射前２天連續肌肉注射, 能明顯防止６０Co照射引起的家兔白細胞降低；對照射引起的小鼠白細胞下降亦有明顯治療效果．氧化苦參鹼對正常家兔外周血白細胞也有升高作用． ９．抗炎作用 苦參鹼、氧化苦參鹼、槐果鹼均有顯著的抗炎作用．苦參鹼對醋酸所致的小鼠腹腔毛細血管通透性增高、巴豆油所致之小鼠耳廓腫脹、蛋清或鹿角菜膠引起的大鼠足腫脹及棉球肉芽腫均有明顯抑制作用．氧化苦參鹼肌肉注射與氫化考的松相似, 能明顯對抗巴豆油、角叉菜膠（大鼠）和醋酸（小鼠）誘發的滲出性炎症, 對大鼠由棉球誘發的慢性炎症無效, 而氫化考的松有效．提示其抗炎機制與垂體-腎上腺皮質系統無關, 管内實驗證明是直接抑制炎症反應． １０. 其他作用 苦參鹼有利尿作用, 可增加尿中氯化鈉的排泄量． 臭豆鹼對神經節沖動傳導有輕度抑制作用, 還具箭毒樣作用． 染料木素有降血脂作用, 其降低血清中甘油三酯的作用較降膽固醇作用爲強．還具有雌激素作用, 能使小鼠子宮重量增加． 從蝙蝠葛根莖中提得的總鹼制成季胺塊（即甲基山豆根總鹼）具有肌肉松弛作用, 但其有明顯降低血壓的缺點．     編輯本段 毒副作用   山豆根爲治咽要藥，但有嚴重的毒副作用 　　　　山豆根 山豆根爲治咽要藥, 多用於治療咽喉腫痛、病毒性肝炎以及某些腫瘤等疾病，臨床應用較爲廣泛.山豆根性味苦寒,有清熱解毒、利咽消腫之功效, 但同時伴有嚴重的毒副作用。常用劑量爲3～9g.現代藥理研究表明山豆根主要含生物鹼及黄酮化合物,生物鹼有槐果鹼、苦參鹼、氧化苦參鹼等多種生物鹼,黄酮類包括柔枝槐酮、柔枝懷素等.近年來山豆根中毒患者較多見,尤其是超量服用者. 山豆根中毒發生率極高，飲用自配的含山豆根方劑以預防感冒容易引發中毒，甚至死亡。中毒量與個體之間的差異較大，一般在10g以上便容易引起中毒，少數病人服用6g亦可出現毒性反應。中毒反應多在服藥後5 分鍾至半小時内出現，亦有幾小時後出現者。另外，煎煮時間延長，則毒性顯著增加，可能與所含神經毒成分有關。 山豆根爲豆科植物越南愧的根及根莖。該品種存在全國性的同名異物混亂現象。   中毒原因 （1）大劑量應用。 （2）品種混亂，如北豆根與南豆根（山豆根）不分，甚至制劑原料發生混淆。   毒性數據 山豆根 大鼠經靜脈恒速滴人山豆根總鹼（16mg/100g體重）後，多於30～35分鍾内呼吸先停止，繼而5～10分鍾後心搏停止，心室電位消失死亡。廣豆根的中毒成分可能是苦參鹼和氧化苦參鹼，槐果鹼亦不能除外。苦參鹼的LD50：腹腔注射小鼠爲150mg/kg，家兔爲125mg/kg。氧化苦參鹼 LD50：小鼠靜脈内給藥爲150mg/kg，腹腔内注射爲750mg/kg，肌内注射爲256.74±573.6mg/kg，槐果鹼的LD50：小鼠灌胃爲241.5mg /kg，肌内注射爲92.41mg/kg，腹腔注射爲78±16mg/kg，大鼠皮下注射爲185mg/kg，口服爲198mg/kg，肌内注射爲 130mg/kg，腹腔注射爲120mg/kg，本品氫溴酸鹽小鼠灌胃爲297.5mg/kg，肌内注射爲101.4mg/kg，靜脈注射爲 73.64mg/kg。槐果素小鼠腹腔注射的LD50爲200～250mg/kg，大鼠腹腔注射爲300mg/kg。   毒理作用 毒性試驗表明大劑量廣豆根煎液灌胃可使小鼠呼吸抑制、震顫和痙攣，最後部分死亡。大劑量廣豆根總鹼對心髒呈負性頻率、負性傳導作用和心肌複極化障礙，對呼吸中樞先興奮後抑制。廣豆根主要成分苦參鹼給家兔耳靜脈注射，劑量在0.133g/kg以上時，開始出現畏俱不安，接着四肢無力、痙攣、抽搐，最後呼吸困難而死亡。槐果鹼給小鼠濃腔注射，毒性反應以循環系統和神經系統最顯著，大劑量中毒者首先靜脈充血，動物先興奮、震顫、抽搐，然後呼吸停止，最後心跳停止。   臨床表現與診斷 山豆根中毒發生率極高，每年都有這方面的報道，如曾經發生在北京、天津等地飲用自配的含山豆根方劑以預防感冒，造成數起百餘人中毒事件，其中死亡4例。中毒量與個體之間的差異較大，一般在10g以上便容易引起中毒，少數病人服用6g亦可出現毒性反應。中毒反應多在服藥後5分鍾至半小時内出現，亦有幾小時後出現者。另外，煎煮時間延長，則毒性顯著增加，可能與所含神經毒成分有關。 （1）神經系統：苦參鹼對中樞神經系統有初期呈興奮，繼以麻痹的作用，臨床表現爲頭昏、眼花、疲乏無力、嗜睡、微惡寒（毛孔粟粒），或口吐白沫，步態不穩，或共濟失調、視物不明，個别出現急性視神經炎或眼球震顫。語言障礙，嚴重者可引起大汗淋漓、深淺感覺障礙、意識不清，全身肌肉顫動、抽搐、掠厥、昏迷、終至中樞性呼吸衰竭而死亡。據報道，有因牙痛、肝炎服用含山豆根煎劑後出現肝昏迷者。 （2）消化系統：山豆根能使膽鹼能自主神經系統興奮，並對胃腸遭有較強的刺激作用。引起胃腸功能紊亂。表現爲惡心、嘔吐、腹部不適、納差、腹痛、腹瀉等。 （3）心血管系統：輕者一般不會出現心血管系統症狀，嚴重中毒時可引起心慌、心率加快。血壓下降等症狀。 （4）呼吸系統：苦參鹼能麻痹呼吸肌運動神經末梢，引起呼吸急促、呼吸暫停、發紺。檢查雙肺可聞及大量水泡音，口鼻腔有血性泡沫溢出。據報道嚴重中毒可發生肺水腫．呼吸衰竭而死亡。 此外少數病人尚可出現少尿或無尿等急性腎功能衰竭。   搶救與治療 （1）對輕、中度中毒者肌内注射山莨菪鹼，用5～10mg，靜脈推注50%葡萄糖60ml加維生素B6 100mg和維生素C200mg。 重者 ①洗胃導瀉，可用1：5000的高錳酸鉀液洗胃，用硫酸鎂或硫酸鈉導瀉，但服藥超過4小時則因藥藥已吸收，效果較差。 ②用葡萄糖鹽水、維生素C和山莨菪鹼或阿托品靜脈滴注，或加腎上腺皮質激素如氫化可的松、地塞水松。劇烈嘔吐致脱水者加用10%氯化鉀20ml，5%碳酸氫鈉100ml。 ③鎮靜：苯巴妥鈉、安定或異丙嗪肌内注射。 ④應用小劑量阿托品分次注射，以緩解胃腸道痙攣、肺水腫。 ⑤昏迷時應用促進蘇醒藥物如氯酯醒、胞二磷膽鹼。對合並血壓下降、肺水腫及呼吸衰竭者，應輸氧，並使用呼吸興奮劑如洛貝林。可拉明，各1支交替肌内注射，並定時注射阿托品（至血壓恢複正常爲止）。 ⑥少尿或無尿者，應在50%葡萄糖液中加呋塞米靜脈注射。 （2）結合中藥調理： ①健脾和胃、溫中安神：生薑、吳茱萸、黨參、白術、炙甘草、穫苓，陳皮、砂仁、天麻、白七釐。法夏、澤瀉等，按中醫常規劑量組方應用；或生薑．大棗、紅糖各20g。 ②針灸：灸百會、中脘。内關、足三里。 http://www.zwbk.org/zh-tw/Lemma_Show/111667.aspx

QI 2 - 气 - 氣

Qi definition What is the qi definition or definition of qi? The definition of qi can be explained like this. Qi exists in everything that is vegetable, animal, mineral, earth, water, sky and fire. It is universal. Qi is pronounced chee in Chinese, in Korean it is gi; Japanese ki; and Vietnamese khí. It plays a very important part in traditional Chinese medicine and martial arts. Bu tong ze tong, tong ze bu tong, means, free flow: no pain, no free flow: pain. The definition of qi can be seen in these examples. Rain falls to the earth then the sun shines. As a result the garden is nourished. We can then eat the produce. The qi is then transferred to us.From the flint the qi energy, is transmitted to the wood making fire. The wood burns, the qi in the fire makes heat to boil up water and cook the food. Heat is named heat Qi or (Re Qi).   The weather is named Heaven Qi or (Tian Qi) this is because it shows the energy state of the heavens.   Electric power is named electric Qi or (Dian Qi) When someone is honorable and has spiritual power to do good, they have Righteous Qi or Normal Qi (Zheng Qi).   If a person is living, their body's energy is known as Human Qi or (Ren Qi). Qi also expresses the energy state of something, especially of living things.   If something is living it has Huo Qi or (Vital Qi)   when something is dead it has Si Qi ,(Dead Qi) or Ghost Qi , (Gui Qi).   The morale or spiritual state of a army is called (Qi Shi) or Energy State. The concept of life-energy innate in all living thing can be seen in other ancient religions and other metaphysical systems. A list is shown below. Polynesian mythology: mana Egyptian mythology: ka Yoruba mythology: oloddumare Norse mythology: seid Inuit mythology: inua, sila Hebrew mythology: ruah (רוּחַ - ruaħ) (Aramaic ܪܘܼܚܵܐ/רוחא [rūħā, rūħo]) (רוח - rūḥ) Hindu philosophy: prana (प्राण, prāṇa) Druidry: awen Greek mythology: pneuma (πνεῦμα) http://www.natural-healing-for-all.com/qi-definition.html

᭙ ᭙ PRANA (Kawi) : nafas, napas, kehidupan; perasaan, pikiran. ᭙ KEPRANAN (Kawi) : terharu ᭙ DIPRANANI (Kawi) : dibuat terharu hatinya ᭙ PRANA ANTAKA (Kawi) : akhir nafas

QI 1 - 气 - 氣

Qi Karakter qi dalam kaligrafi penulisan bahasa Korea Qi (Hanzi: 氣, Kanji: 気) atau lebih sering dieja sebagai chi atau ch'i (dalam Romanisasi gaya Wade-Giles) atau ki (dalam ejaan Romaji bahasa Jepang) adalah sebuah konsep dasar budaya Tionghoa. Qi dipercayai adalah bagian dari semua makhluk hidup sebagai semacam "kekuatan hidup" atau "kekuatan spiritual". Kata ini seringkali diterjemahkan sebagai "aliran energi" atau secara harafiah sebagai "udara" atau "napas". Etimologi Dalam aksara Hanzi atau Kanji, qi ditulis sebagai 氣 atau 気. Menurut tradisi, karakter ini ditafsirkan sebagai "asap kukus (气) yang naik dari nasi (米) yang masak." http://id.wikipedia.org/wiki/Qi

Qi Qi (Ch'i) Chinese name Traditional Chinese 氣 Simplified Chinese 气 [show]Transcriptions Japanese name Hiragana き Kyūjitai 氣 Shinjitai 気 [show]Transcriptions Korean name Hangul 기 Hanja 氣 [show]Transcriptions Thai name Thai ชี่ RTGS Chi Vietnamese name Quốc ngữ khí In traditional Chinese culture, qi (also chi or ch'i) is an active principle forming part of any living thing. Qi is frequently translated as "energy flow", and is often compared to Western notions of energeia or élan vital (vitalism), as well as the yogic notion of prana and pranayama. The literal translation of "qi" is air, breath, or gas. Contents [hide] 1 Term and character 2 Definition 3 Pronunciation 4 Early philosophical texts 5 Traditional Chinese medicine 6 Scientific investigation 7 Feng shui 8 Martial arts 9 See also 10 References 11 External links Term and character The etymological explanation for the form of the qi logogram in the traditional form 氣 is “steam (气) rising from rice (米) as it cooks”. The earliest way of writing qi consisted of three wavy lines, used to represent one's breath seen on a cold day. A later version, 气, identical to the present-day simplified character, is a stylized version of those same three lines. For some reason, early writers of Chinese found it desirable to substitute for 气 a cognate character that originally meant to feed other people in a social context such as providing food for guests.[citation needed] Appropriately, that character combined the three-line qi character with the character for rice. So 气 plus 米 formed 氣, and that is the traditional character still used today (the oracle bone character, the seal script character and the modern "school standard" or Kǎi shū characters in the box at the right show three stages of the evolution of this character).[1] Traditional Chinese character qì, also used in Korean hanja. In Japanese kanji, this character was used until 1946, when it was changed to 気. In the Japanese language, the Chinese character corresponding to "qi" (氣) is pronounced 'ki'. The Japanese language contains over 11,442 known usages of "ki" as a compound. As a compound, it tends to represent syllables associated with the mind, the heart, feeling, the atmosphere, and flavor.[citation needed] Definition References to things analogous to the qi taken to be the life-process or flow of energy that sustains living beings are found in many belief systems, especially in Asia. In Chinese legend, it is Huang Di (the Yellow Emperor) who is identified as the one who first collected and formalized much of what subsequently became known as traditional Chinese medicine. Philosophical conceptions of qi from the earliest records of Chinese philosophy (5th century BC) correspond to Western notions of humours. The earliest description of qi in the current sense of vital energy is due to Mencius (4th century BC). “ Within the framework of Chinese thought, no notion may attain such a degree of abstraction from empirical data as to correspond perfectly to one of our modern universal concepts. Nevertheless, the term qi comes as close as possible to constituting a generic designation equivalent to our word "energy". When Chinese thinkers are unwilling or unable to fix the quality of an energetic phenomenon, the character qi (氣) inevitably flows from their brushes.[2] ” —Manfred Porkert The ancient Chinese described it as "life-force". They believed qi permeated everything and linked their surroundings together. They likened it to the flow of energy around and through the body, forming a cohesive and functioning unit. By understanding its rhythm and flow they believed they could guide exercises and treatments to provide stability and longevity. Although the concept of qi has been important within many Chinese philosophies, over the centuries the descriptions of qi have varied and have sometimes been in conflict. Until China came into contact with Western scientific and philosophical ideas, they would not have categorized all things in terms of matter and energy. Qi and li (理, li, pattern) were 'fundamental' categories similar to matter and energy. Hand written calligraphic Qi. Fairly early on, some Chinese thinkers began to believe that there were different fractions of qi and that the coarsest and heaviest fractions of qi formed solids, lighter fractions formed liquids, and the most ethereal fractions were the "lifebreath" that animates living beings.[3] Yuán qì is a notion of innate or pre-natal qi to distinguish it from acquired qi that a person may develop over the course of their lifetime. Pronunciation Other spellings include simplified Chinese: 气; traditional Chinese: 氣; Mandarin Pinyin: qì; Wade–Giles: ch'i; Jyutping: hei. Qi is pronounced /ˈtʃiː/ in English; [tɕʰî] in Standard Chinese; Korean: gi; Japanese: ki; Vietnamese: khí, pronounced [xǐ]) The approximate English pronunciation of qi, similar to "chee" in cheese, should also be distinguished from the pronunciation of the Greek letter chi, which has a hard c sound, like "c" in car, and a long i, similar to other Greek letters phi, psi, xi. Early philosophical texts Taoism This article is part of a series on Taoism Fundamentals Dao (Tao) · De (Te) · Wuji · Taiji · Yin-Yang · Wu Xing · Qi · Neidan · Wu wei Texts Laozi (Tao Te Ching) · Zhuangzi · Liezi · Daozang Deities Three Pure Ones · Yu Huang · Guan Shengdi · Eight Immortals · Yellow Emperor · Xiwangmu · Jade Emperor · Chang'e · Other deities People Laozi · Zhuangzi · Zhang Daoling · Zhang Jue · Ge Hong · Chen Tuan Schools Tianshi Dao · Shangqing · Lingbao · Quanzhen Dao · Zhengyi Dao · Wuliupai Sacred sites Grotto-heavens · Mount Penglai Taoism Portal v · d · e The earliest texts that speak of qi give some indications of how the concept developed. The philosopher Mo Di used the word qi to refer to noxious vapors that would in due time arise from a corpse were it not buried at a sufficient depth.[4] He reported that early civilized humans learned how to live in houses to protect their qi from the moisture that had troubled them when they lived in caves.[5] He also associated maintaining one's qi with providing oneself adequate nutrition.[6] In regard to another kind of qi, he recorded how some people performed a kind of prognostication by observing the qi (clouds) in the sky.[7] In the Analects of Confucius, compiled from the notes of his students sometime after his death in 479 B.C., qi could mean breath,[8] and combining it with the Chinese word for blood (making 血氣, xue-qi, blood and breath), the concept could be used to account for motivational characteristics. “ The [morally] noble man guards himself against three things. When he is young, his xue-qi has not yet stabilized, so he guards himself against sexual passion. When he reaches his prime, his xue-qi is not easily subdued, so he guards himself against combativeness. When he reaches old age, his xue-qi is already depleted, so he guards himself against acquisitiveness. ” —Confucius, Analects, 16:7 Mencius described a kind of qi that might be characterized as an individual's vital energies. This qi was necessary to activity, and it could be controlled by a well-integrated willpower.[9] When properly nurtured, this qi was said to be capable of extending beyond the human body to reach throughout the universe.[9] It could also be augmented by means of careful exercise of one's moral capacities.[9] On the other hand, the qi of an individual could be degraded by averse external forces that succeed in operating on that individual.[10] Not only human beings and animals were believed to have qi. Zhuangzi indicated that wind is the qi of the Earth.[11] Moreover, cosmic yin and yang "are the greatest of qi."[12] He described qi as "issuing forth" and creating profound effects.[13] He said "Human beings are born [because of] the accumulation of qi. When it accumulates there is life. When it dissipates there is death... There is one qi that connects and pervades everything in the world."[14] Another passage traces life to intercourse between Heaven and Earth: "The highest Yin is the most restrained. The highest Yang is the most exuberant. The restrained comes forth from Heaven. The exuberant issues forth from Earth. The two intertwine and penetrate forming a harmony, and [as a result] things are born."[15] "The Guanzi essay 'Neiye' 內業 (Inward training) is the oldest received writing on the subject of the cultivation of vapor [qi] and meditation techniques. The essay was probably composed at the Jixia Academy in Qi in the late fourth century B.C."[16] Xun Zi, another Confucian scholar of the Jixia Academy, followed in later years. At 9:69/127, Xun Zi says, "Fire and water have qi but do not have life. Grasses and trees have life but do not have perceptivity. Fowl and beasts have perceptivity but do not have yi (sense of right and wrong, duty, justice). Men have qi, life, perceptivity, and yi." Chinese people at such an early time had no concept of radiant energy, but they were aware that one can be heated by a campfire from a distance away from the fire. They accounted for this phenomena by claiming "qi" radiated from fire. At 18:62/122, he too uses "qi" to refer to the vital forces of the body that decline with advanced age. Among the animals, the gibbon and the crane were considered experts in inhaling the qi. The Confucian scholar Dong Zhongshu (ca. 150 BC) wrote in Luxuriant Dew of the Spring and Autumn Annals:[17] "The gibbon resembles a macaque, but he is larger, and his color is black. His forearms being long, he lives eight hundred years, because he is expert in controlling his breathing." ("猿似猴。大而黑。长前臂。所以寿八百。好引气也。") Later, the syncretic text assembled under the direction of Liu An, the Huai Nan Zi, or "Masters of Huainan", has a passage that presages most of what is given greater detail by the Neo-Confucians: Heaven (seen here as the ultimate source of all being) falls (duo 墮, i.e., descends into proto-immanence) as the formless. Fleeting, fluttering, penetrating, amorphous it is, and so it is called the Supreme Luminary. The dao begins in the Void Brightening. The Void Brightening produces the universe (yu-zhou ). The universe produces qi. Qi has bounds. The clear, yang [qi] was ethereal and so formed heaven. The heavy, turbid [qi] was congealed and impeded and so formed earth. The conjunction of the clear, yang [qi] was fluid and easy. The conjunction of the heavy, turbid [qi] was strained and difficult. So heaven was formed first and earth was made fast later. The pervading essence (xi-jing) of heaven and earth becomes yin and yang. The concentrated (zhuan) essences of yin and yang become the four seasons. The dispersed (san) essences of the four seasons become the myriad creatures. The hot qi of yang in accumulating produces fire. The essence (jing) of the fire-qi becomes the sun. The cold qi of yin in accumulating produces water. The essence of the water-qi becomes the moon. The essences produced by coitus (yin) of the sun and moon become the stars and celestial markpoints (chen, planets). —Huai-nan-zi, 3:1a/19 Traditional Chinese medicine Further information: Traditional Chinese medicine and Acupuncture Traditional Chinese medicine (TCM) asserts that the body has natural patterns of qi that circulate in channels called meridians.[18] In TCM, symptoms of various illnesses are believed to be the product of disrupted, blocked, or unbalanced qi movement through the body's meridians, as well as deficiencies or imbalances of qi in the Zang Fu organs.[19] Traditional Chinese medicine often seeks to relieve these imbalances by adjusting the circulation of qi using a variety of techniques including herbology, food therapy, physical training regimens (qigong, tai chi chuan, and other martial arts training),[20] moxibustion, tui na, and acupuncture.[21] Scientific investigation There have been a number of studies of qi, especially in the sense used by traditional Chinese medicine and acupuncture. These studies have often been problematic, and are hard to compare to each other, as they lack a common nomenclature.[22] Some studies claim to have been able to measure qi, or the effects of manipulating qi, such as through acupuncture[citation needed], but the proposed existence of qi has been rejected by the scientific community. A United States National Institutes of Health consensus statement on acupuncture in 1997 noted that concepts such as qi "are difficult to reconcile with contemporary biomedical information."[23] In 2007 the MD Anderson Cancer Center at the University of Texas published an article [24] covering the concepts by which qi is believed to work and research into possible benefits for cancer patients. A review[25] of clinical trials investigating the use of internal qigong for pain management found no convincing evidence that it was effective. Feng shui Main article: Feng shui The traditional Chinese art of geomancy, the placement and arrangement of space called feng shui, is based on calculating the balance of qi, interactions between the five elements, yin and yang and other factors. The retention or dissipation of qi is believed to affect the health, wealth, energy level, luck and many other aspects of the occupants of the space. Attributes of each item in a space affect the flow of qi by slowing it down, redirecting it or accelerating it, which purportedly directly impacts the energy level of the occupants. Feng shui is said to be a form of qi divination.[26] Martial arts Main article: Nei Jing Qi is a didactic concept in many Chinese, Korean and Japanese martial arts. Martial qigong is a feature of both internal and external training systems in China[27] and other East Asian cultures.[28] The most notable of the qi-focused "internal" force (jin) martial arts are Baguazhang, Xing Yi Quan, T'ai Chi Ch'uan, Snake Kung Fu, Dragon Kung Fu, Lion Kung Fu, Aikido, Aikijujutsu, Kyudo, Hapkido, jian and katana swordplay, Lohan Chuan, Shaolin Kung Fu, Liu He Ba Fa, Buddhist Fist, and some forms of Karate and Silat. Demonstrations of qi or ki power are popular in some martial arts and may include the immovable body, the unraisable body, the unbendable arm and other feats of power. All of these feats can alternatively be explained using biomechanics and physics.[29][30] See also Aura Chinese folk religion Chinese martial arts Iron Palm Iron Shirt Energy (esotericism) Esoteric healing Falun Gong Force (Star Wars) Qigong (qi cultivation) Tao Yin Taoism Traditional Chinese medicine Dantian Tui na Vitalism References Notes ^ See p. 804f of Gao Shufan's "Xing, Yin, Yi Zonghe Da Zidian", Zhong Zheng Shuju, Taipei, 1984 ^ Porkert, Manfred (1974). The Theoretical Foundations of Chinese Medicine: Systems of Correspondence. MIT Press. ISBN 0262160587. OCLC 123145357. ^ Definitions and brief historical notes on such concepts can be found in Wei Zhengtong's "Zhong Guo Zhexue Cidian", Da Lin Publishing Company, Taipei, 1977. ^ Mo Zi, chapter 25, 84/86ths of the way through ^ Mo Zi, 21:17/19 ^ Mo Zi, 21:5/19 and 6:22/40 ^ Mo Zi, 68:7/23 and 70:98/139 ^ Analects, 10:3 ^ a b c Mencius, 2A:2 ^ Mencius, 6A:8 ^ Zhuang Zi, 2:4/96 ^ Zhuang Zi, 25:67/82 ^ Zhuang Zi, 23:5/79 ^ Zhuang Zi, 22:11/84 ^ Zhuang Zi, 21:7/70 ^ Harper, Donald; Michael Loewe and Edward L. Shaughnessy (1999/2007). The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC.. Cambridge, U.K.: Cambridge University Press. pp. 880. ISBN 9780521470308. ^ Robert van Gulik, The gibbon in China. An essay in Chinese animal lore. E.J.Brill, Leiden, Holland. (1967). Page 38 ^ Denis Lawson-Wood and Joyce Lawson-Wood, Acupuncture Handbook, Health Science Press, 1964, pp. 4, 133. ^ Lawson-Wood, p. 4 and throughout the book. ^ Wu, Kung-tsao (1980, 2006). Wu Family T'ai Chi Ch'uan (吳家太極拳). Chien-ch’uan T’ai-chi Ch’uan Association. ISBN 0-9780499-0-X. ^ Lawson-Wood, p. 78f. ^ White Peter, Golianu Brenda, Zaslawski Chris, Seung-HoonChoi (2006). "Standardization of Nomenclature in Acupuncture Research (SoNAR)". Evidence-based Complementary and Alternative Medicine 4 (2): 267–270. doi:10.1093/ecam/nel095. ^ "Acupuncture: National Institutes of Health Consensus Development Conference Statement". National Institutes of Health. 3- 5November 1997. Retrieved 2007-01-15. ^ Energy Medicines Will East Meet West ^ [1] Lee MS, Pittler MH, Ernst E. Internal qigong for pain conditions: a systematic review. Journal of Pain.2009;10(11):1121-1127 ^ Stephen L. Field. 1998. [Qimancy: The Art and Science of Fengshui. http://www.fengshuigate.com/qimancy.html]. ^ Wile, Douglas (1995). Lost T'ai-chi Classics from the Late Ch'ing Dynasty (Chinese Philosophy and Culture). State University of New York Press. ISBN 978-0791426548. OCLC 34546989. ^ Bishop, Mark (1989). Okinawan Karate: Teachers, Styles and Secret Techniques. A&C Black, London. ISBN 0713656662. OCLC 19262983. ^ Daniel A. James, "Unraisable body: The physics of martial arts", Sports Health, Autumn 2004, Sports Medicine Australia, Canberra ^ Moore, John. "What is Chi?". Maine Martial Arts. Kongo Tatsu Kai. Retrieved 13 June 2011. Further reading James L., PhD. Oschman (2000). Energy Medicine: The Scientific Basis of Bioenergy Therapies. Edinburgh: Churchill Livingstone. ISBN 0443062617. OCLC 44058979. Kutz, Benet (21 January 1998). Qi: A Minddance Chronicles Essay. The Idea Tree. Archived from the original on 25 August 2005. Retrieved 28 June 2009.[dead link] Wright, Thomas; Eisenberg, David (1995). Encounters with Qi: Exploring Chinese medicine. New York: Norton. ISBN 0393312135. OCLC 32998368. Porkert, Manfred (1974). The theoretical foundations of Chinese medicine: Systems of correspondence. Cambridge, Mass: MIT Press. ISBN 0-262-16058-7. OCLC 123145357. Soo, Chee (1984). The Chinese art of Tʾai Chi Chʾuan. Wellingborough: Aquarian Press. ISBN 0-85030-387-7. OCLC 10712275. Yan, Xin; Xia, Zhen-Qin; Shen, Hua; Traynor-Kaplan, Alexis (2002). "External Qi of Yan Xin Life Science Technology Can Revive or Suppress Enzyme Activity of Phosphatidylinositol 3-Kinase" (pdf). Bulletin of Science, Technology & Society 22 (5): 403–406. doi:10.1177/027046702237270. Retrieved 2010-07-29. Wang, Mu (2011). Foundations of Internal Alchemy: The Taoist Practice of Neidan. Golden Elixir Press. ISBN 9780984308255. Qi (Chi). ChinaStyle. 6 October 2005. Archived from the original on 6 February 2006. Retrieved 28 June 2009. External links Develop Chi Power Free Online Group Mind Body Spirit Connection Online Community What Is Chi (Qi)? Article by Ross Lamond, Feng Shui Garden The Ki/Chi Society Article by Bing YeYoung "A Philosophical and Cultural Interpretation of Qi" The Skeptics Dictionary Feeling A Practical Explanation of The Sensations of Chi Art of the States: Qi Qi-inspired musical work by composer Chen Yi AikiPhysics explores Ki development tests in Aikido using Physics 中國古代候氣說的發展   Categories: Chinese thought | Chinese philosophy | Chinese martial arts terms | Qigong | Vitalism http://en.wikipedia.org/wiki/Qi

氣 中醫學 中醫理論 氣 - 陰陽 - 五行 臟腑 - 經絡 望聞問切 - 辨證論治 四氣五味 - 君臣佐使 治療方法 中藥 - 針灸 - 推拿 導引 - 氣功 中醫經典 黃帝內經 - 神農本草經 難經 - 傷寒雜病論 基礎學科 中醫基礎理論 中醫診斷學 中藥學 - 方劑學 溫病學 - 針灸學 中醫史 - 各家學說 臨床學科 中醫內科 - 中醫外科 中醫婦科 - 中醫兒科 針灸科 - 骨傷科 中醫眼科-中醫耳鼻喉科 民間療法 推拿 - 刮痧 - 拔罐 其它 中醫學家列表 祝由十三科 - 馬醫科 气是中國哲學、道教和中醫學中常見的概念。中國春秋戰國時代的思想家，將氣的概念，抽象化，成為天地一切事物組成的基本元素，有著像氣體般的流動特性。認為人類與一切生物具備的生命能量或動力，也被稱為是氣，宇宙間的一切事物，均是氣的運行與變化的結果。中醫學認為氣是人體的第一道防護線，聚於體裡保護著臟腑，而流散發於膚表以防外邪侵入而導致疾病發生。 气的最新诠释：1996年模似西方四元素的气是“信息-能量-物质-功能等”混合统一体的突变式的解释[1] [2][3][4] [5]。 目录 1 字源 2 中医學 3 中藥學 4 现代解释 5 相關條目 6 注释 6.1 参考文献 字源 氣源自於古字气，最早是雲氣的意思，是個象形字[6]。它有呼吸、氣息的意思[7]，也有米飯的意思[8]。它很快被引申，具備天氣、氣候、節氣、氣味乃至於風氣、流行等等意思，也發展出許多異體字，如炁、餼，在唐朝之後逐漸定型為氣。 至宋代之後，道教思想家為了區別先天的氣與後天的氣，採用古字炁來代表先天的氣，代表無極，氣則被當成是後天的氣，為太極。這兩個字的意義又被分開。但是除了道教文獻之外，通常都以氣來概括。 中医學 在中醫學中，氣與血合稱為『氣血』，認為是構成人體及維持生命活動的最基本能量，同時也具有生理機能的含義。氣與體溫相近，故對於過寒過熱的內外在環境變化時，氣就可能受干擾而影響人體健康狀態。中醫認為氣按其不同的功能、特性及運動再細分類為元氣、宗氣、營氣及衛氣。气集合、气元素[9][10][11][12][13][14][15]。 中藥學 氣味，味道：在中药学中，指含有挥发性物质的药物的特殊气味。 现代解释 1959年，秦伯未提出‘气的物质说’。1962年，罗石标提出‘气的功能说’。同年，（1962年），危北海提出‘气的两义说’。令外，還有李德新的「气是物质与功能的统一说」、黄坤仪等的「人体气场说」、李梢等的「气与熵流说」，及吴邦惠的「气的序参量说」。 1996年，邓宇等認為中医的气是现代生物学已经发现和尚未发现的生命活性三要素：「信息－能量－物质」流的统一体。 血液循環共振理論認為在血液循環的俱共振的現象，血管有其特定的共振頻率，器官及穴道同樣有其特定的共振頻率。器官或穴道與動脈因為耦合振動進而產生分頻現象。人體器官系統都有各自的頻率，把相同諧波共振的器官歸為同一類，則自然得到內臟與經絡關係。五臟及其經絡歸屬低頻，故屬陰；六腑及其經絡，歸屬高頻，故屬陽。「氣」由共振之理論看來，就是心臟所打出來壓力能量的表現，當某器官系統氣不足，則壓力亦為不足，器官中微小動脈括約打開時，血液就無力量再射入微血管中進而營養組織，所以此器官系統就會因氣不足而缺血，自然就缺乏營養，缺氧及抵抗力等，進而造成代謝之廢物累積，累久而之，人體百病皆可由此而來。 相關條目 氣功 气學 張載 (子厚) 罗钦顺 物质 (-dynamics) 注释 ^ 邓宇等，藏象分形五系统的新英译，中国中西医结合杂志；1999年 ^ 邓宇等，数理阴阳与实质，数理医药学杂志 1999年。 ^ 邓宇等，阴阳的科学本质及数理化建构，《中国中医基础医学杂志》1998,2:59-61. ^ 邓宇等，中医分形集，《数理医药学杂志》，1999 ^ 邓宇，朱栓立，徐彭等，经络英文新释译与实质，中国中西医结合杂志，2000，20（8）：615 ^ 《說文解字》：「气，雲氣也，象形。」 ^ 《集韻》：「一曰息也，或作氣、炁。」 ^ 《說文解字》：「饋客芻米也，从米气聲。《春秋傳》曰：『齊人來氣諸矦。』」 ^ 邓宇、施仲源、单宝禄 气功外气的本质：“信息-能量-物质”统一的广义物质波，亚洲医药， 1996 ^ 邓宇、单宝禄、施仲源 分形分维的经络解剖结构和形态，亚洲医药，1996 ^ 邓宇、李志超 分形论概述及在中医经络中的应用与前景，经络论坛 1997 ^ 邓宇、朱栓立、徐彭 中医与经络基础现代化研究的几个突破口 中医药报1997 ^ 邓宇、朱栓立、徐彭 中医基本概念的突破 1997 ^ 邓宇、邓海、施仲源 经络实质的现代新探索新认识：分形的经络及壁，气，数理阴阳，细胞联接，基因，胚胎发生，经络造影，系统工程规划新思维 1997 ^ 邓宇，朱栓立，徐彭等，中医气的现代实质与气的定量：气集、气元，数理医药学杂志 ，2003, 16(4) 参考文献 邓宇等，藏象分形五系统的新英译，中国中西医结合杂志，1999年 邓宇等，数理阴阳与实质,数理医药学杂志 1999年。 邓宇等，阴阳的科学本质及数理化建构，《中国中医基础医学杂志》1998年，2:59-61。 邓宇等，中医分形集，《数理医药学杂志》，1999年 邓宇、朱栓立、徐彭等，经络英文新释译与实质，中国中西医结合杂志，2000年，20（8）：615 。 危北海，“气”在祖国医学中的应用[J]，中医杂志，1961年，(3): 31-33 罗石标，也谈气[J]，中医杂志，1962年，(3): 26-27 危北海，答“也谈气”[J]，中医杂志，1962年，(3):27-29 王唯工，氣的樂章：氣與經絡的科學解釋，中醫與人體的和諧之舞，大塊文化出版社，2009年 4个分类: 中国哲学 | 道教 | 中醫理論 | 中國思想 http://zh.wikipedia.org/wiki/%E6%B0%A3