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.It is only through a comparison of the Su wen with the Mawangdui andZhang jiashan manuscripts and other texts from the fourth to second centuriesb.c.that another origin of qi conceptualization can be traced macrobioticthinking and breath cultivation.331Read alone, the introductory paragraphs in Su wen 2 simply reflect an ideaof the human organism as an integrated part of the universal macrocosm.Or, as Harper puts it, Su wen 2 opens with a discussion of harmonizing thebody with the seasons.to demonstrate the correlation between the mi-crocosmic body and macrocosmic processes across the seasons :332The three months of spring,they denote effusion and spreading.In heaven and earth everything comes to life;the myriad beings prosper.Go to rest late at night and rise early.Move through the courtyard with long strides.Dishevel the hair and relax the physical appearance,thereby cause the mind to come to life.Generate and do not kill.Give and do not take.Reward and do not punish.This is correspondence with the qi of spring, andit is the Way to nourish life.Opposing it harms the liver.In summer, this causes changes to cold, andthere is little to support growth.333The same structure is repeated in the next three sections, devoted to ap-propriate behavior in summer, autumn, and winter.The aim of followingthe advice given here is to support complete identity between macrocosmicprocesses occurring in nature and physiological processes known to occurin the human organism.That is, in spring one has to behave in such a waythat new life is nourished and that growth can happen in summer; in sum- Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 151survey of the contents of the su wen 151mer one has to behave in such a way that growth is nourished and that gathering can happen in autumn; in autumn one has to behave in such away that gathering is nourished and that storage can happen in winter;and in winter one s behavior must ensure that storage is nourished andthat renewed generation can begin in spring.This was a step away from ora tradition developing parallel to pure breath cultivation, whose primary aimwas also to achieve a long life by nourishing the entire organism with breath, vapor, or qi.334Also in Su wen 2, the effects of losing accord with the seasons are delin-eated in more detail.To neglect the necessary correspondence between one sbehavior, that is, one s personal hygiene, and the requirements of the sea-sons has an immediate effect on the well-being of the core organs.If one acts contrary to the qi of spring, thenthe minor yang does not come to life.The liver qi changes internally.If one acts contrary to the qi of summer, thenthe major yang does not grow.The heart qi is empty internally.If one acts contrary to the qi of autumn, thenthe major yin does not collect.The lung qi burns and there is fullness.If one acts contrary to the qi of winter, thenthe minor yin does not store.The kidney qi is turbid and in the depth.Now,the yin and yang [qi] of the four seasons,they constitute root and basis of the myriad beings.Hence,the sages in spring and summer nourish the yang, andin autumn and winter nourish the yin, andthis way they follow their roots.335The first four paragraphs and the fifth paragraph quoted above do notreally fit.To act contrary to the qi of a season is rather different from nour-ishing, in one s organism, the yin or yang qi, depending on whether the cur-rent season is spring and summer or autumn and winter.In the latter case,the four seasons are seen as supplying the myriad beings, including, of course,man, with yin or yang qi, and man does well to ingest as much as possible orjust the adequate amounts.The message of the first four paragraphs is thatthe qi of each of the four seasons represents a specific quality rather than a qi as something material but simultaneously volatile and pervasive, as weencountered it in the Mawangdui manuscripts.One should lead one s life Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 152152 survey of the contents of the su wenin harmony with this quality rather than strive for longevity by ingestion ofa particular spring qi, summer qi, and so on.It is difficult to reconstruct what exactly ancient Chinese naturalists mayhave thought.The concept of acting against may have been linked to warn-ings in some Su wen passages against dressing lightly when winter cold re-quired one to dress in warm clothes, or against eating too much hot food whenthe season required one to consume something cooling.Also, several passagesin the Su wen permit an interpretation of the qi of the seasons as concretebestowals on the myriad beings.And yet, heterogeneous as the Su wen con-tents are, we may hypothesize that some authors had abandoned such donor-recipient concepts, moving, as the four paragraphs quoted from Su wen 2suggest, toward an abstract notion of seasonal qi as an all-transcending, sea-sonally changing quality instead.The primordial stuff of the ancient Greeksreceived its particular qualities warm, cold, moist, dry from the seasons [ Pobierz całość w formacie PDF ]
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.It is only through a comparison of the Su wen with the Mawangdui andZhang jiashan manuscripts and other texts from the fourth to second centuriesb.c.that another origin of qi conceptualization can be traced macrobioticthinking and breath cultivation.331Read alone, the introductory paragraphs in Su wen 2 simply reflect an ideaof the human organism as an integrated part of the universal macrocosm.Or, as Harper puts it, Su wen 2 opens with a discussion of harmonizing thebody with the seasons.to demonstrate the correlation between the mi-crocosmic body and macrocosmic processes across the seasons :332The three months of spring,they denote effusion and spreading.In heaven and earth everything comes to life;the myriad beings prosper.Go to rest late at night and rise early.Move through the courtyard with long strides.Dishevel the hair and relax the physical appearance,thereby cause the mind to come to life.Generate and do not kill.Give and do not take.Reward and do not punish.This is correspondence with the qi of spring, andit is the Way to nourish life.Opposing it harms the liver.In summer, this causes changes to cold, andthere is little to support growth.333The same structure is repeated in the next three sections, devoted to ap-propriate behavior in summer, autumn, and winter.The aim of followingthe advice given here is to support complete identity between macrocosmicprocesses occurring in nature and physiological processes known to occurin the human organism.That is, in spring one has to behave in such a waythat new life is nourished and that growth can happen in summer; in sum- Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 151survey of the contents of the su wen 151mer one has to behave in such a way that growth is nourished and that gathering can happen in autumn; in autumn one has to behave in such away that gathering is nourished and that storage can happen in winter;and in winter one s behavior must ensure that storage is nourished andthat renewed generation can begin in spring.This was a step away from ora tradition developing parallel to pure breath cultivation, whose primary aimwas also to achieve a long life by nourishing the entire organism with breath, vapor, or qi.334Also in Su wen 2, the effects of losing accord with the seasons are delin-eated in more detail.To neglect the necessary correspondence between one sbehavior, that is, one s personal hygiene, and the requirements of the sea-sons has an immediate effect on the well-being of the core organs.If one acts contrary to the qi of spring, thenthe minor yang does not come to life.The liver qi changes internally.If one acts contrary to the qi of summer, thenthe major yang does not grow.The heart qi is empty internally.If one acts contrary to the qi of autumn, thenthe major yin does not collect.The lung qi burns and there is fullness.If one acts contrary to the qi of winter, thenthe minor yin does not store.The kidney qi is turbid and in the depth.Now,the yin and yang [qi] of the four seasons,they constitute root and basis of the myriad beings.Hence,the sages in spring and summer nourish the yang, andin autumn and winter nourish the yin, andthis way they follow their roots.335The first four paragraphs and the fifth paragraph quoted above do notreally fit.To act contrary to the qi of a season is rather different from nour-ishing, in one s organism, the yin or yang qi, depending on whether the cur-rent season is spring and summer or autumn and winter.In the latter case,the four seasons are seen as supplying the myriad beings, including, of course,man, with yin or yang qi, and man does well to ingest as much as possible orjust the adequate amounts.The message of the first four paragraphs is thatthe qi of each of the four seasons represents a specific quality rather than a qi as something material but simultaneously volatile and pervasive, as weencountered it in the Mawangdui manuscripts.One should lead one s life Unschuld,Huang Di nei jing 12/2/02 1:34 PM Page 152152 survey of the contents of the su wenin harmony with this quality rather than strive for longevity by ingestion ofa particular spring qi, summer qi, and so on.It is difficult to reconstruct what exactly ancient Chinese naturalists mayhave thought.The concept of acting against may have been linked to warn-ings in some Su wen passages against dressing lightly when winter cold re-quired one to dress in warm clothes, or against eating too much hot food whenthe season required one to consume something cooling.Also, several passagesin the Su wen permit an interpretation of the qi of the seasons as concretebestowals on the myriad beings.And yet, heterogeneous as the Su wen con-tents are, we may hypothesize that some authors had abandoned such donor-recipient concepts, moving, as the four paragraphs quoted from Su wen 2suggest, toward an abstract notion of seasonal qi as an all-transcending, sea-sonally changing quality instead.The primordial stuff of the ancient Greeksreceived its particular qualities warm, cold, moist, dry from the seasons [ Pobierz całość w formacie PDF ]