Why did the rabbis of Paris France place the ban of נידוי upon the writings the Rambam in 1232?

Why do some rabbis argue that the Rambam remains in נידוי? Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism? T’NaCH commands prophetic mussar rather than the perversion that the T’NaCH teaches history.

A ger tzeddik required to accept the yoke of the commandments fully, which means adhering to all aspects of Jewish law as outlined in the Torah and rabbinic literature. Neither the Rambam, Conservative and how much more so Reform Judaism has any concept of Av tohor time oriented commandments. Their box thinking limits these primary most essential commandments to time. Wrong. Observance of the mitzva of shabbat, for example, constitutes as a time oriented commandment. Shabbat distinguishes between מלאכה from עבודה. Both verbs translate as work. Failure to understand, distinguish, and discern like from like defines the Torah concept of “Understanding”. Shabbat opens and closes with the discernment “הבדלה”, comparable to grains separated between t’rumah and chol grains! Failure to discern forbidden מלאכה from forbidden עבודה, effectively means that Jews fail to observe the mitzva of shabbat.

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

Assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these obtuse & perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

The Rambam and how much more so Conservative and Reform “Judaism” – embrace and assimilate to Greek schools of logic. They do not teach משנה תורה – understood as Common law. Rather they view the Torah colored by assimilation to Greek and Roman statute law. This alien legislative law completely rejects Sanhedrin Courts lateral common law legalism. The halachot debated throughout the Gemara serve most essentially a בנין אב (understood as “precedent”) halachot employed to re-interpret (makes a “legislative review”) of the multi-faceted language of the Mishna. The Gemara comments strictly upon the 70 faces of Mishnaic language! The Rambam code totally divorced Gemarah halacha from the intent of the Framers of the Talmud! As do all the post Rambam commentaries other than the Rosh. Attempts to correct the central flaw of the Rambam halachic code, for example, they Universally fail to affix each and every Rambam halachic posok to its home Mishna. The fail to compare the Rambam halachic rulings to the B’HaG, Rif, and Rosh common law halachic rulings affixed to a specific Mishna. A critical error known as ירידות הדורות. Understood as meaning “domino effect”. All later Traditional Judaism scholarship fell into statute law religious codifications rather than employing the Gemara halachot as precedents to make the required re-interpretation of the language of the Home Mishna.

The Rambam relied upon the logic of Aristotle. Both this specific heretic or the later Reform and Conservative Judaism brands prioritize the 3 part syllogism of Greek deductive logic. They know nothing how rabbi Akiva’s kabbalah of פרדס logic methodology defines all Talmudic debates. The four part פרדס logic system in no way, shape, or form compares to the 3 part syllogism of Aristotle’s deductive logic. Impossible to understand and correctly interpret the language of the Talmud, its common law legal format, without a in-depth understanding of how פרדס logic defines the warp/weft legal fabric of all Talmudic instruction.

The Rambam organized both his Sefer Ha’Mitzvot and Yad Chazaka into frozen ice trays, fossilized box thinking, Greek and Roman categories of religious ritual observances. The B’HaG, in stark contrast – both his Miztvot codification of the תרי”ג מצוות, together with all his posok halachic rulings, fundamentally rejects Gemara halachot divorced from their primary Mishnaic source. Judicial common law centers upon the central axis of making a משנה תורה upon the 70 faces of Mishnaic language. The song: Stairway to Heaven declares, “sometimes words have two meanings”. Each and every sugya of the Gemara re-interprets the language of the Home Mishna – as viewed from a different halachic “perspectives”. Something like a Front/Top\Side view which a blue print permits a building contractor to understand a three dimensional understanding of the building the contractor constructs.

The Rambam assimilated religious ritualism of halacha destroyed the most essential warp/weft loom structure of the Talmud. His assimilation to Greek and Roman statute law directly raped the 2nd Sinai commandment, understood as not to copy or embrace the culture and customs of alien Goyim peoples who never accepted the revelation of the Torah at Sinai and Horev. The latter the revelation of the 13 tohor middot spirits which rabbi Akiva’s kabbalah of פרדס interprets and defines. The Spanish rabbis of the so-called ‘Golden Age’ of Spain, totally assimilated to the rediscovered ancient Greek ideas which a thousand years earlier, exploded in the Hanukkah Civil War in Judea. The Rambam, Conservative and Reform heresies, they blow out the miracle of Hanukkah wherein Torah scholars swore a Torah oath not to interpret the Torah except through Oral Torah common law. This siddur in the blessing after meals states that the רשעים sought to cause Israel to forget the Oral Torah.

The statute Greek/Roman legalism organized legislative laws into formal categories. Talmudic common law NEVER does this – ever. The Framers of the Talmud wrote this code of Oral Torah to serve as a model for the restoration of Sanhedrin common law courts. Based upon the Torah definition of faith צדק צדק תידוף. The Talmud serves as the model for the restoration of Sanhedrin common law courts when the Jewish people return and re-conquered Judea.

The Rambam perversion of Talmudic halacha into categorized religious subject matter undermines the original intent of the Framers of the Talmud. It perverted the Talmud into religious ritual laws rather than Sanhedrin judicial common law courtrooms within the borders of the restored Torah Constitutional Jewish Republic. A stark fundamental perversion of the original intent of the Framers of the Talmud.

The Oral Torah mitzva of Moshiach serves as another stark example. The בנין אב precedent for the mitzva of Moshiach learns from Moshe anointing the House of Aaron. Followed up by the dedication of all korbanot with the dedication of a Torah oath. This type of Torah oath dedicates the king – understood as tohor middot from the Torah, to rule Judea with judicial justice. (Hence, all ברכות require שם ומלכות; King understood as the oath dedication of Talmudic defined tohor middot spirits. The one NaCH rebuke made repeatedly against king David as Moshiach, his failure to rule with justice in the matter of the husband of Bat Sheva. King David anointed as Moshiach teaches the eternal mussar that all Jews have the obligation to uphold the mitzva of Moshiach, just as they do with shabbat observance, to pursue judicial justice which strives to make fair compensation of damages inflicted by Party A upon Party B.

Neither the Rambam nor later Reform and Conservative heresies understand the k’vanna of the mitzva of Moshiach. They all embrace the false narrative established by the new testament Av tuma avoda zara which declares the mitzva of Moshiach falls squarely upon the shoulders of some future king of Israel! However the משל “King” require the logical דיוק/inference נמשל which defines “king” as Oral Torah tohor middot spirits. Just as all Jews in every generation obligated to sanctify the mitzva of shabbat, how much more so all generations of Jewry have the equal burden to pursue righteous judicial common law justice which make a fair restoration of damages. Herein defines how the Oral Torah, based upon בניני אבות precedents from the Torah דאורייתא understands the Av tohor time oriented commandment of Moshiach. Together with making Torah blessings as defined through the Shemone Esrei of tefillah דרבנן. According to the Yerushalmi Talmud over 247 prophets “worked” to write the Shemone Esrei, the kabbala upon which the entire Talmud stands upon.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau, during that life & death crisis of faith; comparable to the time oriented commandment known as the Akadah. What oath did Yitzak swear to HaShem? Removing the sciatic nerve, a key time oriented commandment within the Book of בראשית, which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית, repeated twice in the opening blessing of kre’a shma – tefillah דאורייתא. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna when confronted with some life or death crisis of faith. Herein a completely redefinition of time oriented commandments. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’aam. This term רשות implies k’vanna.

All time oriented mitzvot require prophetic mussar as their k’vanna. The aggada of the Talmud makes a drosh back to T’NaCH prophetic mussar learned by comparing a sugya of the T’NaCH to similar precedent sugyot which teach similar mussar. Herein defines the correct way to study T’NaCH prophetic mussar as common law which stands upon similar precedents of T’NaCH prophetic mussar.

The historical episode of the ban (נידוי, niduy) placed upon the Rambam in Paris in 1232, well-documented in Jewish sources. The main evidence comes from rabbinic writings and correspondence of the time, though no single document offers a complete, direct account of the events. The key source of the ban comes from the responsa written by various French rabbis. The Teshuvot of Rabbi Yitzhak ben Sheshet (known as the Rivash), as well as those of other leading French rabbis, reference the niduy (ban) placed on Maimonides’ works, particularly his Mishneh Torah.

These responsa show the controversy around some of Maimonides’ views, including his interpretation of the philosophy of Aristotle, seen as an ערב רב lack of fear of Heaven, as directly quoted from the Purim Torah mitzva to remember wiping out Amalek in all generations. The ‘golden age’ Spanish rabbis notorious for their exaltation of the rediscovered ancient Greek philosophies which culminated in the Judean Hanukkah Civil War. Just as then so too during the latter stage of the Geonim. Specifically rabbi Saadia Gaon. Ibn Ezra’s son converted to Islam.

The Rambam’s overt assimilation to ancient Greek logic, especially in works like The Guide for the Perplexed, led to opposition from some rabbis in France. One of the more direct pieces of documentary evidence is a letter sent by the rabbis of Paris to the Jewish communities, expressing their reasons for placing the ban on the Rambam’s works. This letter was issued in 1232 and, while it is not fully extant, excerpts of it survive in various rabbinic writings.

The letter cites concerns about Maimonides’ views on theology, his treatment of certain Talmudic interpretations, and his approach to Jewish law, particularly in the Mishneh Torah, which some rabbis considered overly simplistic or worse a decapitation of Talmudic common law in favor of Greek and Roman statute law.

The Sefer Ha-Hasidim (Book of the Pious), a compilation of pious teachings from medieval Germanic rabbis, contains references to the controversy surrounding Maimonides’ works. It mentions the debates about the acceptability of his philosophical writings and how they viewed them with extreme suspicion. Later historical accounts, such as those found in the Ma’aseh Rav and other chronicles, describe the eventual resolution of the niduy ban placed upon the Rambam.

The Rashba (Rabbi Solomon ben Adret), one of the leading rabbis of Barcelona, refers to the French ban in his responsa. He addresses the situation and the controversy around the Rambam, noting the disputes between the French and Spanish communities regarding his works. Rabbi Abraham ben David of Posquières (Ravad), while a primary critic of the Rambam, despite his criticism defended his works against the ban, arguing that they should be read carefully and properly understood within the context of Jewish tradition. The primary documentary evidence consists of responsa by prominent rabbis (such as the Rivash, Rashba, and others), letters from the rabbis of Paris, and later chronicles. These sources shed light on the reasons for the ban, the concerns over Maimonides’ rationalism, and the philosophical challenges his works posed to the traditional Jewish religious establishment at the time.

Publication of the Rambam Yad Chazakah sparked a Jewish Civil War which culminated in a vortex of flames! In 1242 the king of France ordered the burning of some 24 cartloads of Talmud. In 1306 the king expelled all the Jews of France. This action destroyed and uprooted the school of Common law Torah & Talmudic scholarship: the Rashi/Tosafot school of common law. Rabbeinu Yona realized the gravity of his נידוי ban after this absolute disaster occurred. Alas to late, did he realize his error in requesting permission from the king of France and Pope to burn the Rambam’s heretical books like as done in Spain. The flames of Civil War jumped from Spain to France. In 1290 all Jews in England expelled. The German kingdoms capitalized upon Jewish anarchy and chaos by imposing crushing taxation without representation upon all Jewish communities across Germany. The Pope would impose the three Century condemnation of the Jews by requiring all Western European Jewry to live in Ghetto imprisonment. This decree resulted in a huge Jewish population transfer. Jews fled Western European countries to Poland and the Ukraine. In 1648, the same year that the 30 year Protestant/Catholic War concluded, Cossack bands inflicted horrible terrorism across Poland and the Ukraine. Unmatched till the Nazi Shoah in ferocity and blood lust.

Why do some rabbis argue that the Rambam remains in נידוי?

Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism? T’NaCH commands prophetic mussar rather than the perversion that the T’NaCH teaches history.

A ger tzeddik required to accept the yoke of the commandments fully, which means adhering to all aspects of Jewish law as outlined in the Torah and rabbinic literature. Neither the Rambam, Conservative and how much more so Reform Judaism has any concept of Av tohor time oriented commandments. Their box thinking limits these primary most essential commandments to time. Wrong. Observance of the mitzva of shabbat, for example, constitutes as a time oriented commandment. Shabbat distinguishes between מלאכה from עבודה. Both verbs translate as work. Failure to understand, distinguish, and discern like from like defines the Torah concept of “Understanding”. Shabbat opens and closes with the discernment “הבדלה”, comparable to grains separated between t’rumah and chol grains! Failure to discern forbidden מלאכה from forbidden עבודה, effectively means that Jews fail to observe the mitzva of shabbat.

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

Assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these obtuse & perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

The Rambam and how much more so Conservative and Reform “Judaism” – embrace and assimilate to Greek schools of logic. They do not teach משנה תורה – understood as Common law. Rather they view the Torah colored by assimilation to Greek and Roman statute law. This alien legislative law completely rejects Sanhedrin Courts lateral common law legalism. The halachot debated throughout the Gemara serve most essentially a בנין אב (understood as “precedent”) halachot employed to re-interpret (makes a “legislative review”) of the multi-faceted language of the Mishna. The Gemara comments strictly upon the 70 faces of Mishnaic language! The Rambam code totally divorced Gemarah halacha from the intent of the Framers of the Talmud! As do all the post Rambam commentaries other than the Rosh. Attempts to correct the central flaw of the Rambam halachic code, for example, they Universally fail to affix each and every Rambam halachic posok to its home Mishna. The fail to compare the Rambam halachic rulings to the B’HaG, Rif, and Rosh common law halachic rulings affixed to a specific Mishna. A critical error known as ירידות הדורות. Understood as meaning “domino effect”. All later Traditional Judaism scholarship fell into statute law religious codifications rather than employing the Gemara halachot as precedents to make the required re-interpretation of the language of the Home Mishna.

The Rambam relied upon the logic of Aristotle. Both this specific heretic or the later Reform and Conservative Judaism brands prioritize the 3 part syllogism of Greek deductive logic. They know nothing how rabbi Akiva’s kabbalah of פרדס logic methodology defines all Talmudic debates. The four part פרדס logic system in no way, shape, or form compares to the 3 part syllogism of Aristotle’s deductive logic. Impossible to understand and correctly interpret the language of the Talmud, its common law legal format, without a in-depth understanding of how פרדס logic defines the warp/weft legal fabric of all Talmudic instruction.

The Rambam organized both his Sefer Ha’Mitzvot and Yad Chazaka into frozen ice trays, fossilized box thinking, Greek and Roman categories of religious ritual observances. The B’HaG, in stark contrast – both his Miztvot codification of the תרי”ג מצוות, together with all his posok halachic rulings, fundamentally rejects Gemara halachot divorced from their primary Mishnaic source. Judicial common law centers upon the central axis of making a משנה תורה upon the 70 faces of Mishnaic language. The song: Stairway to Heaven declares, “sometimes words have two meanings”. Each and every sugya of the Gemara re-interprets the language of the Home Mishna – as viewed from a different halachic “perspectives”. Something like a Front/Top\Side view which a blue print permits a building contractor to understand a three dimensional understanding of the building the contractor constructs.

The Rambam assimilated religious ritualism of halacha destroyed the most essential warp/weft loom structure of the Talmud. His assimilation to Greek and Roman statute law directly raped the 2nd Sinai commandment, understood as not to copy or embrace the culture and customs of alien Goyim peoples who never accepted the revelation of the Torah at Sinai and Horev. The latter the revelation of the 13 tohor middot spirits which rabbi Akiva’s kabbalah of פרדס interprets and defines. The Spanish rabbis of the so-called ‘Golden Age’ of Spain, totally assimilated to the rediscovered ancient Greek ideas which a thousand years earlier, exploded in the Hanukkah Civil War in Judea. The Rambam, Conservative and Reform heresies, they blow out the miracle of Hanukkah wherein Torah scholars swore a Torah oath not to interpret the Torah except through Oral Torah common law. This siddur in the blessing after meals states that the רשעים sought to cause Israel to forget the Oral Torah.

The statute Greek/Roman legalism organized legislative laws into formal categories. Talmudic common law NEVER does this – ever. The Framers of the Talmud wrote this code of Oral Torah to serve as a model for the restoration of Sanhedrin common law courts. Based upon the Torah definition of faith צדק צדק תידוף. The Talmud serves as the model for the restoration of Sanhedrin common law courts when the Jewish people return and re-conquered Judea.

The Rambam perversion of Talmudic halacha into categorized religious subject matter undermines the original intent of the Framers of the Talmud. It perverted the Talmud into religious ritual laws rather than Sanhedrin judicial common law courtrooms within the borders of the restored Torah Constitutional Jewish Republic. A stark fundamental perversion of the original intent of the Framers of the Talmud.

The Oral Torah mitzva of Moshiach serves as another stark example. The בנין אב precedent for the mitzva of Moshiach learns from Moshe anointing the House of Aaron. Followed up by the dedication of all korbanot with the dedication of a Torah oath. This type of Torah oath dedicates the king – understood as tohor middot from the Torah, to rule Judea with judicial justice. (Hence, all ברכות require שם ומלכות; King understood as the oath dedication of Talmudic defined tohor middot spirits. The one NaCH rebuke made repeatedly against king David as Moshiach, his failure to rule with justice in the matter of the husband of Bat Sheva. King David anointed as Moshiach teaches the eternal mussar that all Jews have the obligation to uphold the mitzva of Moshiach, just as they do with shabbat observance, to pursue judicial justice which strives to make fair compensation of damages inflicted by Party A upon Party B.

Neither the Rambam nor later Reform and Conservative heresies understand the k’vanna of the mitzva of Moshiach. They all embrace the false narrative established by the new testament Av tuma avoda zara which declares the mitzva of Moshiach falls squarely upon the shoulders of some future king of Israel! However the משל “King” require the logical דיוק/inference נמשל which defines “king” as Oral Torah tohor middot spirits. Just as all Jews in every generation obligated to sanctify the mitzva of shabbat, how much more so all generations of Jewry have the equal burden to pursue righteous judicial common law justice which make a fair restoration of damages. Herein defines how the Oral Torah, based upon בניני אבות precedents from the Torah דאורייתא understands the Av tohor time oriented commandment of Moshiach. Together with making Torah blessings as defined through the Shemone Esrei of tefillah דרבנן. According to the Yerushalmi Talmud over 247 prophets “worked” to write the Shemone Esrei, the kabbala upon which the entire Talmud stands upon.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau, during that life & death crisis of faith; comparable to the time oriented commandment known as the Akadah. What oath did Yitzak swear to HaShem? Removing the sciatic nerve, a key time oriented commandment within the Book of בראשית, which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית, repeated twice in the opening blessing of kre’a shma – tefillah דאורייתא. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna when confronted with some life or death crisis of faith. Herein a completely redefinition of time oriented commandments. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’aam. This term רשות implies k’vanna.

All time oriented mitzvot require prophetic mussar as their k’vanna. The aggada of the Talmud makes a drosh back to T’NaCH prophetic mussar learned by comparing a sugya of the T’NaCH to similar precedent sugyot which teach similar mussar. Herein defines the correct way to study T’NaCH prophetic mussar as common law which stands upon similar precedents of T’NaCH prophetic mussar.

Why does Traditional Judaism utterly reject Conservative and Reform converts as being Gere Tzeddic converts to Judaism?

Conservative and Reform “Judaism”, these “closest thing to Judaism” like the Chabad rebbe as Moshiach, know absolutely nothing of tohor time oriented Av commandments which require prophetic mussar as the most essential k’vanna of all tohor time oriented commandments. The B’HaG ruled in his classification of the 613 Commandments that Chag Purim qualifies as a mitzva from the Torah.

The assimilated to Greek culture and customs, the rabbi known as Rambam, failed to grasp the most essential Av Commandments collectively known as tohor time oriented commandments. Traditional Judaism utterly rejects converts from Conservative and Reform based on the simple fact that these perverted religions know nothing, like the Rambam, of Av time-oriented commandments. The precedent of Chag Purim, a tohor time oriented commandment from the Torah – according to the B’HaG.

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau. Removing the sciatic nerve a time oriented commandment which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית repeated twice in the opening blessing of kre’a shma. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’am.

The מצוה דאורייתא of Chag Purim

Its called a tohor time oriented commandment. The precedent of HaDassa approaching the king compares to Yaacov’s encounter with Esau. Removing the sciatic nerve a time oriented commandment which teaches that Jewish destiny gravitates between the opposing poles of life and death; bless and curse! Tohor time oriented commandments compare to the new creation of the ger tzeddik. תמיד מעשה בראשית repeated twice in the opening blessing of kre’a shma. Hence the Mishna of ברכות teaches that women have the רשות to do time oriented commandments which require k’vanna. The time of Yaacov meeting Esau, or HaDassa making the רשות decision to approach the king and plead for her people; or D’vora making the רשות decision to join the battle field war against Sisera … all רשות time oriented commandments which have the power to change a curse into a blessing based upon the precedent of Bil’am.

mosckerr
PURIM: The Miracle You Don’t See

Remember, according to Mehdi Hasan, there is no terrorism, not in Samaria nor in Gaza!

Mehdi Hasan is a British journalist, author, and television host. He is best known for his work as a political commentator and interviewer, particularly for his role as a host on Al Jazeera English. Propaganda, in particular, can be a term used to describe content that feels manipulative or one-sided.

Hasan often criticizes Israeli policies, particularly in Gaza and the West Bank, pointing to what he sees as disproportionate military actions, human rights violations, and the suffering of Palestinian civilians.

In his public commentary, Hasan has often criticized Israeli actions in Gaza and Samaria. His revisionist history and gross oversimplified narrative of the Oct 7th Abomination war, especially for post Shoah Jewry who perceive the South African genocide accusation as the most vile ‘blood libel’ perversion and misapplication, especially when compared to the Dec 7th 1941 surprise attack and the ensuing fire bombing of Japanese cities.

The term genocide carries immense weight due to its association with the Holocaust, and for many, it is seen as an inflammatory and inaccurate characterization of Israel’s actions.

Hasan’s expressed support for such accusations, indeed contentious. Particularly because of the implications for current politics. The painful history it evokes, this blood libel mocks! “Genocide”, in reference to Israel’s War against Gaza, particularly in light of the atrocities committed on October 7th by Hamas (often referred to as an abomination), viewed by many as an utterly gross & vicious lie. Nothing particularly complex concerning Nazi Arab racism which violently rejects the idea that Jews have equal rights to self determination in the Middle East.

Hasan’s commentary on the Oct 7th Abomination War – crossed the line. Particularly when it comes to the language he uses to describe Israel’s military tactics to fight and force a complete total unconditional surrender of the Hamas government of Gaza.

Hasan’s commentary doesn’t adequately acknowledge the violent extremism of groups like Hamas, or the extreme measures they’ve taken to prevent any peace or coexistence with Israel. Framing of these events should take into account the full context of terrorism, the necessity of self-defense, and the reality that Hamas, as a terrorist group, has long refused any path toward peace or compromise. Israel’s military tactics are aimed at ending an existential threat, labeling such actions as “genocide”, not only wrong but deeply harmful to the truth of the situation.

Hamas, as a recognized terrorist group, has explicitly rejected Israel’s right to exist and has perpetuated violence against Israeli civilians for years. Their use of terrorism, including suicide bombings, rocket attacks, and other forms of violence, has made it clear that their goal is not peace or coexistence, but rather the destruction of Israel. This longstanding refusal to engage in any meaningful peace process, combined with their violent tactics, presents an existential threat to Israel.

The framing of Israel’s military actions as “genocide”, not only misleading but grossly distorts the reality of the situation. Israel’s military operations, particularly in Gaza. Aimed at dismantling Hamas’s military infrastructure and protecting its citizens from ongoing terrorism. The goal of this post Oct 7th massacre – self-defence; to neutralize a significant security threat. Not the blood libel slander, targeting of civilians or a group of people based on ethnicity or religion — as slander of “genocide” directly implies. This bald faced revisionist history only proves that Goyim who hate Jews have absolutely no shame.

Framing (sometimes words have two meanings) the Oct 7th Abomination War as an act of “Genocide”, based upon the context of the Hamas charter which enshrines the goals of Nazi Europeans to exterminate the Jews; that conducts mass international protests which condemn Israel for responding to the Oct 7th surprise attack; which likewise employs the UN-nations to denounce the IDF war effort to dismantle the Hamas terrorist infrastructure and ensuring the security of its people – an abomination that actually rivals the surprise attack of Oct 7th – day of infamy.

Framing the Oct 7th Abomination War, as “genocide” – not only misrepresents the nature of this war, indeed UN and ICC distorted perversion exceeds simply a “harmful distortion of history”. It wrongly suggests that Israel primarily targets civilian populations, based on ethnicity or religion, this gross fabricated lie, far from the truth. This type of narrative, especially when used to further delegitimize Israel’s right to defend itself, fuels harmful anti-Semitic sentiment and perpetuates falsehoods that distort the reality of the conflict. It’s important to call out such revisionist history, which seeks to undermine the truth of Israel’s situation and the very real existential threat posed by groups like Hamas. Those who seek to spread such slander must be held accountable, particularly when their words perpetuate dangerous and false narratives.

To label Israel’s defensive actions in Gaza as genocide is not only factually incorrect, but it also ignores the overwhelming reality of what Israel is facing: a terrorist organization committed to mass murder and the destruction of Israel, with no willingness to seek peace or coexistence. The use of such language, particularly when leveraged by international institutions or protest movements, distorts the nature of the conflict and serves to delegitimize Israel’s right to defend itself. It frames Israel’s self-defense against an existential threat as an act of aggression, which directly contradicts the truth on the ground. This kind of rhetoric fuels anti-Semitism and perpetuates harmful false narratives about Israel’s intentions, turning the victims of terrorism into perpetrators of violence.

The efforts to falsely label Israel’s military operations as genocide play into a revisionist history that actively undermines the understanding of this conflict, obscuring the clear reality of Israel’s need to defend itself against an extremist group that has made its genocidal intentions known. Holding those who spread these dangerous falsehoods accountable is vital in ensuring the truth is not lost in the fog of political manipulation.

Subtle differences in Japanese and Chinese healing wisdom. Specifically how to treat Hay Fever.

In Japanese medicine, Seiki (正気) refers to the concept of vital energy or life force, closely related to the broader idea of Chi(氣) in Chinese medicine. In the context of Japanese healing practices, Seiki function refers to a natural balanced harmonious energy – that flows through the body, mind, and environment, contributing to overall health and well-being.

Seiki associated with traditional East Asian medical systems, such as acupuncture, moxibustion, and herbal medicine, all aim to harmonize the flow of vital energy. A disruption or imbalance in Seiki – thought to lead to illness. Asian healing practices consequently seek to restore its proper flow to maintain health.

Seiki shares a connection with Zen Buddhism, particularly in the way it relates to balance, harmony, and the mind-body relationship. Zen emphasizes the importance of living in the present moment, cultivating mindfulness, and achieving a state of mental and physical balance. This philosophy resonates with the idea of Seiki, as both wisdoms seek to align the individual’s internal energy with the natural world around them.

Zen’s practices of meditation, mindfulness, and stillness can help cultivate and preserve Seiki by promoting a calm, centered state of mind, which, in turn, contributes to the proper flow of vital energy within the body. In some Zen practices, zazen meditation\breathing exercises help harmonize the body and mind, facilitating the smooth flow of Seiki and preventing disharmony.

The idea of nurturing and balancing vital energy overlaps with the Zen approach to health, which seeks to integrate the physical, mental, and spiritual aspects of life into a harmonious whole.

In summary, Seiki in Japanese medicine refers to the vital energy that sustains life and health, and it shares a conceptual alignment with Zen Buddhism’s emphasis on balance, mindfulness, and holistic well-being between body, mind, and spirit, with Seiki being a central concept in maintaining this balance.

In the context of Asian martial arts, the concept of Chi (氣), often understood as a form of vital energy cultivated, controlled, and directed to enhance physical performance, attack power, and even healing. Martial arts practices such as Tai Chi, Kung Fu, Aikido, and Karate emphasize using Chi to control the body’s movements, deliver powerful strikes, and maintain balance and focus. In these martial arts, Chi thought often channeled or expressed through zazen meditation\breahing techniques, posture, movement, and mental focus to generate internal power and project energy externally.

However, Seiki (正気), compares to Domestic policies of a Government, while sharing some similarities with Chi, which compares to the Secretary of State or Foreign Minister, has a different connotations or applications, especially within the context of traditional Japanese medicine and holistic health practices. Seiki refers more specifically to the balanced and harmonious vital energy that sustains health and vitality. It has no association with external power or force, used to attack or disable an enemy, as Chi in applied martial arts.


Chi (氣) in martial arts: Has the focus to cultivate, direct, and amplify energy to gain strength, power, and effective action against an opponent. As a tool for both offensive and defensive moves, with practitioners aiming to enhance their physical and mental state to defeat an adversary.


Seiki (正気): focuses simply upon balance, harmony, and the overall health of the individual. Seiki represents a natural flow of energy in the body, and disruptions in this flow can lead to illness or imbalance. As such, seiki not typically formulated to carry out offensive attacks, but rather to maintain defensive internal equilibrium.


Martial arts Chi used to project energy outwardly, contributing to the power and effectiveness of attacks. The practitioner can direct this energy to enhance force, control the opponent, or even incapacitate them through focused strikes or joint locks.  Joint lock techniques used in various martial arts to control or immobilize an opponent by applying pressure to a joint, typically the wrist, elbow, shoulder, knee, or ankle, such an attack restricts movement of the joint and causes pain or injury if not released.
 

The primary goal of applied joint locks, to control the opponent or incapacitate them. In many martial arts, joint locks, employed to force an opponent into submission, making them tap out, due to the pain or threat of injury.


A joint lock works by leveraging the natural structure and mechanics of the joint, applying pressure to create a force that the joint, simply not designed to withstand. Brazilian Jiu-Jitsu(BJJ), well-known for its emphasis on joint locks, especially in ground fighting and grappling. Common locks include the elbow lock, shoulder lock, and knee lock.


Judo also features joint locks, with arm lock and joint locking techniques techniques.  Aikido emphasizes joint locks for controlling and neutralizing an opponent with minimal effort. Techniques like wrist lock and wrist twist lock, popular & frequently used.  In Krav Maga, joint locks likewise employed to disable or neutralize threats quickly, with emphasis on real-world self-defense scenarios.


Seiki in a martial arts context would more likely refer to the internal balance and flow of the practitioner’s energy, ensuring that the body remains in harmony and does not suffer from physical or mental stress. Seiki serves as the יסוד\foundation of good health and optimal performance in Healing, rather than the forceful or offensive use of energy through Chi.  Chi often focused on external threats, it harnesses energy for combat.  Seiki, concerned with the internal state of the body and mind, promoting health, recovery, and overall balance, as such it does not serve as a combat tool, as does Chi.

While both Seiki and Chi deal with the flow of vital energy, Chi in martial arts directly focuses on physical power, offense, and combat effectiveness. Seiki, a concept grounded more in health and balance, not used as a tool for attacking an enemy.

A point of overlap in internal martial arts like Aikido or Katori Shinto Ryu, practitioners focus on harmonizing their own internal energy (similar to Seiki) with the energy of their opponent to achieve control without forceful attack.  This involves a deeply philosophical and practical approach to martial combat. The primary concept, the practitioner relies solely to blend\harmonize with the opponent’s energy to control the threat both effectively and efficiently. This approach grounded in a deep understanding of energy flow, balance, and mind-body integration.

Asian healing wisdom, the concept of balance, internal harmony, and controlled flow of energy essential.  Seiki does not directly equate to the Chi used in martial arts for offensive purposes, the principles of internal balance and harmony that Seiki represents best represent the art of healing, creating a foundation of health, focus, and energy control required in order to heal oneself and others.

Chi (気): This term, commonly translated as “spirit” or “energy”, it refers to the life force or energy that flows through all things in the universe. Chi represents a broader, more generalized concept, similar to the ideas of Chi in Chinese philosophy or prana in Indian thought. Chi thought of as the fundamental energy that exists in everything—plants, animals, humans, and even inanimate objects. In Shinto, Chi is associated with the spiritual essence that permeates all things.

While Chi shares some thematic elements with pantheism, the two, not exactly the same.  Despite their obvious similarities. Pantheism holds that the Gods: synonymous with the universe and all its elements, implying that everything shares a connection within the divine unity Big Picture. Herein, so it seems to me, defines the Nicene Creed of the Xtian Trinity dogma. Similarly, the concept of Chi suggests that all things in the universe share a common central connection through the vital energy of Chi. Which flows through nature, the human body, and even the cosmos.

In pantheism, divinity, not separate from the world but present in every part of it. Chi, likewise understood as pervading every living being and element in the universe. And believed present in all things, animate and inanimate, though its presence and flow, far more evident in living beings. Both pantheism and the concept of Chi promote a holistic understanding of the universe. In pantheism, everything qualifies as being divine. Chi in Chinese and Japanese philosophy, everything lives through the energy of Chi. A radically different idea than affixing Pantheism suggests: that the universe or nature itself – a revelation of the divine. With God identical to the universe. It tends to imply a sort of theological stance about this physical/historic nature of divinity.  Pantheism violates the Torah which teaches that nothing in the earth, seas, or heavens resembles HaShem.  In contrast, Chi inherently does not count as a religious concept, but more of a philosophical or medical principle related to the flow of energy in all things. Hence the idea of Chi does not compare to pantheist avoda zarah. While Chi central to Chinese medicine and Taoist philosophy, Chi does not require a belief in a god – the way pantheism fundamentally requires. An essential distinction which makes Asian healing wisdom, at least in my opinion – kosher.

While pantheism speaks to the divinity of the universe, Chi specifically and explicit, only about life energy. This philosophical force can undergo balance or imbalance within a body, or the environment, which impacts physical and spiritual health. Pantheism, on the other hand, typically focuses on the spiritual unity of existence. Hence the philosophy of Spinoza traditional Judaism rabbis declared utterly treif.

Daoism, Chi – the vital life force that flows through all living things. While seiki exemplifies the refined, purified aspect of this energy. It’s often associated with health, balance, and spiritual clarity. Pantheism, on the other hand, this belief that God – identical to the universe and all of existence—and that everything shares an interconnected and sacred nature. It sees the cosmos itself defines the divine, rather than positing as a separate, personal god – as does Xtian and Muslim avoda zara.

Seiki as a cosmic, purifying force aligns with the pantheistic view: the divine as lives in everything. If nature and the universe – divine (in accordance with pantheism), then cultivating pure energy (seiki) could have the interpretation of aligning oneself more closely with the sacred flow of existence. The Dao (the natural, spontaneous way of the universe), sometimes described as a proto-pantheistic tradition.

Seiki (清気) and pantheism persons have connected through their shared themes of an all-encompassing life force and the divine presence in nature. Seiki (清気), a concept in traditional East Asian thought, particularly in Chinese and Japanese philosophy and medicine. Translated as “pure energy” or “clear Chi (気).” Often associated with the refinement of vital energy, the natural force that sustains life and health, and an elevated state of being. In Daoist and traditional Chinese medical contexts, seiki represents the purified form of Chi that circulates in a healthy body and aligns with the harmonious flow of nature.

Pantheism as a formal belief system declares that God, identical with the universe and nature. It sees everything under this belief system, both interconnected and sacred.  Pantheism rejects the idea of a personal, separate deity. Instead, the divine lives immanent in all things, from the smallest particle to the vast cosmos. Seiki, as a refined and natural force, resonates with pantheistic ideas of the divine permeating everything. If one sees Chi as the fundamental essence of existence, then the universe itself becomes an expression of the sacred.  Naturally such an opinion lies outside Torah commandments and Talmudic halacha.

In Daoist and Zen-influenced thought, nature worshipped & revered as the source of wisdom and balance. Pantheism similarly embraces nature as divine, making seiki a concept that aligns well with a pantheistic worldview. Hence Judaism rejects the Shinto religion which equates both Chi and its refined seiki into a pantheistic sense, but rather limits both Chi and seiki cultivation of Chi roots unto increased mitochondria ATP production and through the combination of the ATP produced by one organ with another, something like a lemon, lime, orange, grapefruit drink, this refined Chi qualifies as seiki ATP.


The art of healing through joint manipulation, Shiatsu massage strives to restore the flexibility of one’s’ youth. A young child exceptionally pliable. Shiatsu strives to refine Chi unto increased joint flexibility. Herein defines how shiatsu works to purify and elevate Chi, and transform it unto purified – seiki – the flexibility of youth. Before an athlete begins a training routine he always first stretches the muscles of his body.

Shiatsu works by applying rhythmic pressure to specific points along the body’s meridians (energy channels). These meridians correspond to different organs and bodily systems, similar to acupuncture. The goal, to unblock stagnation, release excess energy, and nourish deficiencies, promoting the smooth flow of Chi refined into seiki.

Zong Chi (Gathering Chi): Energy from food and air. Ying Chi (Nutritive Chi): Circulates in the meridians, nourishing the body. Wei Chi (Defensive Chi): Protects the body’s surface, like an immune shield. Seiki (Pure Chi): The most refined form of energy — linked to spiritual clarity, vitality, and higher consciousness.

Stagnant or blocked Chi can become heavy or impure. By releasing this stagnation, shiatsu filters out “turbid” energy, allowing the body to produce more refined Chi. When organs thrive, they enjoy balanced and vital inter-organ relationships. They transform food, air, and life experiences into higher-quality energy. For example, a healthy lung system gathers and refines air energies, by efficiently separating oxygen from carbon dioxide, which contributes directly to refined seiki Chi.

Activating the Hara (丹田, Dantian): Shiatsu often focuses on the hara, the body’s energy center (below the navel). Cultivating energy in this area distills Chi, much like an alchemical process, generating a reservoir of pure energy. A skilled shiatsu practitioner doesn’t just work physically — they primarily direct their Chi intention and intentionally direct this energy like a karate chop smashes bricks. They guide their Chi and strive to harmonize it with their client/patient’s Chi energy toward balance and purification. This compares to Chi Gong, where mental focus helps shape Chi into higher states.

The term Chi Gong, derived from two Chinese words: Chi (氣), and Gong (功). The latter refers to “skill,” “work,” or “practice,” implying the development or cultivation of something through effort and training. Chi Gong literally means the “practice” or “work” of cultivating Chi. It combines movement, breath control, meditation, and visualization techniques to promote the smooth flow of Chi in the body, enhance health, increase vitality, and strengthen the mind-body connection.

Chi Gong exercises often involve gentle, flowing movements designed to open up the body’s energy channels (meridians) and allow Chi to flow freely. Controlled, deep breathing techniques used to facilitate the circulation of Chi, and to calm the mind. Breath control plays a critical role in enhancing the effectiveness of the practice. Chi Gong frequently incorporates meditation to focus the mind, increase awareness of energy, and promote mental clarity and calmness. Healers may use mental imagery to direct the flow of Chi through different parts of the body, clearing blockages and promoting healing.

Chi Gong can improve circulation, increase flexibility, strengthen the immune system, and promote overall physical well-being. The meditative aspects of Chi Gong help with stress reduction, focus, and mental relaxation. By harmonizing Chi, Chi Gong helps to balance the body’s energy, leading to greater vitality and reduced fatigue. Chi Gong, practiced by people of all ages. Often seen as both a form of exercise and a spiritual practice. 

Done as a solo activity or in groups; commonly used in Chinese medicine for health maintenance and healing. Also closely related to practices like Tai Chi and Traditional Chinese Medicine (TCM).  Emotional maturity and stability Asian healing wisdoms which strive to develop the ability to balance and harmonize the flow of these powerful emotional energies.

Emotional maturity in the context of Seiki involves balancing this flow of Seiki throughout the body. Emotions, believed to have a direct impact on Seiki, either strengthening or blocking its flow. For example, anger can cause an excess of Seiki in the liver, while fear can cause a deficiency of Seiki in the kidneys. Self-regulation of emotional states through mindfulness and practices like meditation or breathing exercises, vital in maintaining the proper flow of Seiki. Emotional stability helps keep Seiki flowing smoothly, leading to health and balanced living.
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The 3 Hara Diagnosis and the 3 Burner Meridian – concepts from traditional Eastern medicine that relate to the body’s energy flow and overall health. They stem from different systems and frameworks. The Hara refers to the area located just below the navel, considered a vital energy center in traditional Japanese and Chinese medicine. Often described as the “dantian” in Chinese medicine. In the context of Hara diagnosis, practitioners assess the body’s health by feeling and interpreting the state of the Hara.

Upper Hara (Heart area): Associated with the mind, emotions, and the overall vitality of the body. Middle Hara (Solar Plexus): Corresponds to the digestive organs and the energy center for assimilation and metabolism. Lower Hara (Pelvic area): Linked to the reproductive organs, grounding, and stability. The 3 Hara Diagnosis system focuses on diagnosing the condition of these areas, often by palpating the abdomen to feel for imbalances, tightness, or areas of stagnation. Imbalances in the Hara can indicate blockages or disturbances in energy that may affect physical and emotional health.

The 3 Burner Meridian (also known as the San Jiao in TCM), one of the twelve main meridians of Chinese medicine. The concept of the Triple Burner refers to the three functional areas of the body that govern water metabolism, energy distribution, and overall body function: Upper Burner: Corresponds to the chest area, including the heart and lungs. It governs the body’s ability to distribute Chi and fluids. Middle Burner: Relates to the stomach, spleen, and digestive functions. Responsible for the transformation of food and the production of Chi from nourishment. Lower Burner: Includes the kidneys, bladder, and reproductive organs, responsible for the elimination of waste and regulating water metabolism.

The Triple Burner, not a physical organ but rather a functional system that helps coordinate the body’s internal processes. TCM recognizes TB importance for maintaining balance in the flow of Chi and fluids, ensuring that the body’s internal environment remains stable.

The Hara Diagnosis focuses more on assessing physical and emotional imbalances through palpation of the abdominal area, considering the body’s energy flow. The 3 Burner Meridian has as its focus – the functional division of the body’s energetic and physiological systems into three regions (upper, middle, lower). The Hara Diagnosis, concentrated on the abdomen, while the 3 Burner spans a more systemic view of the entire body—upper, middle, and lower body functions.

The Hara Diagnosis, used for diagnostic purposes, particularly in Japanese practices like Shiatsu and Seiki, to understand a person’s physical and emotional state. The 3 Burner Meridian, used in TCM strives to understand how different parts of the body function together to maintain balance and health. While both concepts refer to different systems, they share a common goal: balancing the body’s internal energy. However, the Hara Diagnosis tends to focus on physical palpation for imbalances, while the Triple Burner Meridian in TCM focuses on understanding the functions and relationships between organs and systems.
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Allergiic Rhinitis/hay fever affects the nasal passages. Often caused by pollen and other airborne allergens. Symptoms often expressed: sneezing, runny or stuffy nose, itchy eyes, and a scratchy throat.


TCM and other holistic health systems, emotions like worry, thought to have a direct impact on specific internal organs and their corresponding physical areas. Worry, often associated with spleen and stomach health, as these organs share a linkage to the body’s ability to process and transform nutrients, and to the mental-emotional state of overthinking, anxiety, or excessive rumination.

TCM, the spleen, associated with thoughts, overthinking, and worry. When the spleen, weak or imbalanced due to excessive mental strain or worry, this can cause digestive issues like bloating, gas, and fatigue. The spleen also plays a role in the production of Chi and blood, so an imbalance can lead to overall weakness in the body.

Worry can also affect the stomach, leading to digestive stagnation or acid reflux. The stomach, responsible for the initial breakdown of food, and emotional stress can interfere with its function. People who worry a lot, may experience poor digestion, nausea, or discomfort after eating.

The lungs, associated with the emotion of grief, but emotional of stress or worry can also manifest as shortness of breath or a sense of tightness in the chest. Chronic worry can suppress the body’s ability to breathe deeply and fully, which may impact the lymphatic system’s ability to detoxify and circulate fluids properly.

Worry and stress may reduce circulation and the efficiency of the lymphatic system, especially in the upper body. The upper lymph nodes (around the neck, shoulders, and chest) may become swollen or congested due to stagnation or poor fluid movement. This can contribute to feelings of stiffness or tightness in the shoulders and neck area.

Worry and anxiety tend to manifest physically in areas of tightness and tension, particularly in the shoulders and upper back. These areas often hold physical manifestations of mental and emotional stress. TCM teaches that the Liver Chi stagnation caused by emotional stress (like worry) can contribute to stiffness, pain, and discomfort in these areas, making the muscles and joints feel tense and restricted.

Liver Chi stagnation, commonly linked to stress and worry, especially when the emotions become blocked or repressed. This stagnation can lead to a buildup of tension and discomfort, affecting the musculoskeletal system, particularly around the hips, knees, and lower back. The liver, responsible for the smooth flow of Chi throughout the body, and when this flow gets damned up, it can lead to pain and stiffness in the joints.

The descending colon, responsible for the final stages of digestion and elimination. When someone becomes emotionally blocked or experiencing prolonged stress and worry, it can result in digestive disturbances, including constipation or irregular bowel movements. Stagnation in the colon can also affect the overall sense of grounding, leading to feelings of heaviness or discomfort in the pelvic region and lower abdomen.

Chronic worry and tension in the body can tighten the hip flexors and the muscles around the pelvis, leading to pain or discomfort that radiates down the sciatic nerve. This can manifest as a sciatica-like pain, where the Chi flow becomes imbalanced. The pelvis and lower back, often affected by emotional stagnation, as the body holds stress in the lower region.

Knee and Hip areas, often associated with movement, flexibility, and support in TCM. Worry can lead to a sense of feeling “stuck” or rigid in life, manifesting physically in the knees (which represent support and stability). Hip stiffness can occur due to emotional repression, fear of moving forward, or lack of flexibility in both body and mind. The elbow, associated with the ability to bend and flex, making it a joint that represents adaptability. Emotional stress or worry that causes tension in the body can lead to stiffness or pain in the elbows, indicating difficulty in adapting or being flexible in one’s approach to life.

Emotional stress (worry) tends to create Chi stagnation and blood stasis, particularly in the spleen, stomach, liver, and lungs. This stagnation can manifest in physical symptoms such as muscle tension, joint pain, digestive issues, and respiratory difficulties. Mental and emotional states influence the energetic pathways in the body, often creating blockages in the meridian system, which can then manifest as pain, stiffness, or dysfunction in physical areas like the shoulders, pelvis, hips, knee, elbow, and more.

To address these imbalances, holistic approaches like acupuncture, massage therapy, Shiatsu massage therapy, Chi Gong, yoga, and mindfulness practices can help release emotional blockages and restore the flow of Chi throughout the body. Herbal remedies might also be used to strengthen the spleen, liver, and stomach, helping to clear emotional stagnation and restore physical balance. By addressing both the emotional root cause (worry) and the physical symptoms, holistic healing systems aim to help individuals achieve greater balance, flexibility, and well-being.

Allergic Rhinitis (hay fever), often treated by balancing the body’s Chi, and addressing imbalances in specific meridians and organs. The lungs, spleen, liver, and stomach—all involved in the body’s immune system and allergic responses, and acupuncture points along these meridians: Spleen, lungs, liver and stomach—commonly used to treat allergic rhinitis.

The key meridian points for allergic rhinitis: The Lung Meridian, often targeted for allergic rhinitis because the lungs, directly involved in the body’s immune responses and respiratory function. Key points on the Lung meridian include: LU7 (Lieque): This point, used to treat nasal congestion, clear heat from the lungs, and regulate the respiratory system. Often used for symptoms like sneezing and runny nose.

LU7, one of the key points for treating conditions related to the lungs, such as: Cough, Asthma, Shortness of breath, Bronchitis, Phlegm accumulation, Sore throat, Difficulty breathing (especially in conditions like Wind-Cold or Wind-Heat invasions).

It helps to promote the circulation of Lung Chi and supports the respiratory system. This is particularly useful for conditions where the Lung Chi – weak or obstructed, leading to breathing difficulties. LU7, highly effective in expelling external pathogenic factors, particularly Wind (which causes colds, flu, and other upper respiratory infections). It’s often used in cases where a pathogen like Wind causes symptoms like coughing or sneezing.

LU7 has a special relationship with the Ren Mai (Conception Vessel), one of the Eight Extraordinary Meridians. Considered a point that can help regulate the flow of energy along the Ren Mai, particularly benefiting the body’s Yin energy and its connection to the reproductive system and internal organs. Used to help the body expel external pathogens that have entered the body, making it a go-to point for colds, flu, or other viral infections where there a need exists to “release the exterior.” Also used to treat issues in the head and neck region, such as headaches, migraines, neck stiffness, and sinus problems. LU7, said to assist with the movement of fluids in the body, including the promotion of Chi to help expel excess fluids or phlegm in the lungs. It has a calming effect, especially when there’s a connection between the lungs and anxiety or emotional distress. It’s helpful when the client/patient feels restlessness, irritability, or difficulty with mental clarity caused by unbalanced Lung energy.

LU7, commonly used for cough and asthma, particularly those with external wind or phlegm conditions. It’s effective when used for sore throat caused by respiratory infections. Works well for headaches, migraines, or neck stiffness often related to external wind or tension. LU7 used to address both Wind-Cold and Wind-Heat conditions, depending on the pattern of the illness. It’s used to boost Chi when there’s a deficiency in the lungs, leading to a weak or shallow breath, and often paired with other points to strengthen Lung Chi. LU7, contraindicated (LU7 (Lieque) and DU16 (Fengfu) — knowing when not to stimulate these points, just as important as understanding their benefits), during pregnancy, especially in the early stages, has a reputation that it stimulates uterine contractions and potentially induces labor. Hence avoided during pregnancy.

LU7, often needled when treating conditions related to the respiratory system or when there a need to expel pathogenic factors. The acupuncture needle inserted at the specified point and possibly manipulated to achieve therapeutic effects. Gentle pressure on LU7, especially in cases of mild respiratory discomfort or tension, can also help to relieve symptoms.

The Ren Mai (任脉), also known as the Conception Vessel, one of the Eight Extraordinary Meridians in the body. These meridians considered a special network that helps regulate the flow of Chi and maintain balance throughout the body. The Ren Mai, often associated with the Yin energy and considered a central channel of energy that runs along the front of the body. This meridian closely connected to the physical, emotional, and spiritual aspects of life, and it plays a crucial role in health and well-being.

Since the Ren Mai runs along the front of the body, often targeted in practices that involve breathwork, visualization, and movement to open and activate this energy channel. Ren Mai, understood as a vessel that nurtures and nourishes the body’s Yin energy, bringing harmony to the body’s energy system. The Ren Mai, intimately connected with breathing. In Chi Gong, deep and controlled abdominal breathing used to activate the energy along the Ren Mai and to facilitate the downward flow of Chi to the lower abdomen (called the Dan Tian, the energy center).

Breathing exercises can help to guide Chi up and down along the Ren Mai, thought to promote physical healing & emotional stability. The Ren Mai, linked to emotional and spiritual aspects of health. In Chi Gong, working with this meridian may help practitioners release emotional blockages, heal trauma, and promote a sense of inner calm and balance. The energy of the Ren Mai, thought to play a role in restoring Yin and Yang balance in the body. By cultivating the flow of Chi through this meridian, Chi Gong practitioners aim to harmonize the body and mind, leading to emotional and spiritual well-being.

Ren Mai frequently worked with Chi Gong for healing purposes. Many Chi Gong techniques, designed to move Chi through the Ren Mai to clear blockages, release stagnant energy, and restore balance. Chi, often visualized as flowing smoothly through the Ren Mai, which can support the body’s innate ability to heal itself and maintain optimal health. Some Chi Gong techniques focus specifically on opening or clearing the Ren Mai, allowing energy to flow more freely throughout the body.

Since the Ren Mai, a Yin channel, its cultivation in Chi Gong can help nourish the body’s Yin energy, associated with rest, recuperation, and nourishment. Focusing on abdominal breathing helps to direct Chi into the Ren Mai, especially toward the lower abdomen (the Dan Tian), considered a key energy center in Chi Gong. Some Chi Gong practices involve visualizing the flow of energy along the Ren Mai, imagining it as a bright light or as a river of energy circulating through the body. Certain Chi Gong postures and movements specifically target the front of the body to enhance the flow of Chi along the Ren Mai, often incorporating gentle bending or stretching of the torso.

LU9 (Taiyuan): Another important point on the Lung meridian, particularly for treating respiratory issues, nourishing Lung Chi, and improving overall vitality. LU9, often considered the “source point” for the Lung meridian, and source points in TCM, regarded as particularly effective for tonifying the Chi and energy of the organ.

LU9, one of the most important points for tonifying and strengthening the Lung Chi. Used in cases of Chi deficiency in the lungs, such as in chronic respiratory conditions, fatigue, or shallow breathing. It helps to strengthen the body’s overall energy by promoting the flow of Chi throughout the body. Often used to treat conditions related to weakness, chronic illness, or exhaustion due to poor energy circulation.

This point helps to regulate the flow of Chi and encourages the proper downward movement of Lung Chi. Used to treat conditions involving rebellious Lung Chi, such as coughing, wheezing, or asthma, where the Chi becomes stuck and not flowing smoothly. LU9 used to clear Heat and expel Phlegm from the lungs. It helps to clear heat conditions that may lead to symptoms like coughing with yellow or thick sputum, chest congestion, or shortness of breath. LU9, a powerful point for treating long-standing respiratory conditions, such as chronic bronchitis, emphysema, asthma, or persistent coughs. It helps to strengthen the lungs and enhance their ability to function.


LU9 used to treat various skin issues, particularly those associated with dryness or poor circulation of Chi, such as eczema, psoriasis, or dry skin. Considered useful for strengthening the body’s protective Chi, known as the Wei Chi, which helps prevent invasions from external pathogens (like Wind, Cold, or Heat) and supports overall immunity. Conditions like chronic cough, shortness of breath, asthma, or weak voice due to Lung Chi deficiency.


LU9, commonly used for persistent cough, chronic bronchitis, or asthma, especially when there’s difficulty in expelling phlegm. Dry cough, dry skin, or dryness of the mouth and throat due to Lung dryness. Conditions involving the improper metabolism of body fluids, like edema or fluid accumulation. Helping to improve the body’s overall defenses against illness or external pathogens.

LU9 (Taiyuan), a key acupuncture point for tonifying the Lung Chi, clearing Heat, promoting the downward flow of Chi, and nourishing the body’s fluids. Used for chronic respiratory issues, lung deficiencies, coughs, and conditions involving dryness or poor circulation of Chi. As a source point for the Lung meridian, it plays a fundamental role in restoring balance and vitality to the lungs and enhancing overall health.

This point tonifies lung Chi, used to treat respiratory issues, helping to strengthen the lungs and improve immune function. LI4 (Hegu): A key point for treating allergies, including nasal issues, by clearing wind and heat from the body, reducing inflammation, and supporting immune function.

Located on the Large Intestine meridian and considered a “source point” for this meridian, meaning it has a strong influence on the energy and function of the Large Intestine. Widely used in acupuncture and acupressure for a variety of conditions, ranging from pain relief to boosting immunity. LI4, a highly versatile point, widely regarded for its ability to move and regulate Chi, relieve pain, and treat a variety of health conditions.

LI4, powerful in regulating the flow of Chi throughout the body. Used to move stagnant Chi and promote the smooth flow of energy, which can relieve pain and discomfort. LI4, one of the most commonly used points for pain management. Particularly effective for headaches, migraines, toothaches, facial pain, and pain in the upper body, including the neck and shoulders. LI4 a go-to point for treating various types of headaches, including tension headaches, migraines, and sinus headaches. It helps relieve pain and promotes circulation, reducing the intensity and frequency of headaches.

The LI4 point frequently used to address conditions affecting the face, such as jaw pain, toothache, temporomandibular joint (TMJ) disorders, and even conditions like bell’s palsy or facial paralysis. Often used to boost the body’s defenses against colds, flu, and other infections by promoting the flow of Wei Qi (defensive Qi), which protects the body from external pathogens.

Because of its ability to regulate the flow of Chi and alleviate pain, LI4, also beneficial in reducing emotional stress and physical tension. It helps to calm the mind and body, providing a sense of relaxation and relief.

The Spleen and Stomach, linked to digestion and the production of Chi and blood in TCM, and they play an important role in controlling the body’s immune response. Spleen Chi deficiency can contribute to allergic reactions, and stimulating these points can help to boost the body’s overall energy and support the immune system. SP6 (Sanyinjiao): This point tonifies the Spleen and Kidney Chi, used for various conditions, including allergies. It helps strengthen the body’s ability to fight off infections and regulate the immune response.

Known for its ability to harmonize and tonify the Spleen, Stomach, and Kidney systems. This point, often referred to as the “three yin intersection” because its the point where the Spleen, Liver, and Kidney meridians meet. The name Sanyinjiao (三陰交) translates to “Three Yin Intersection,” which reflects its ability to influence and harmonize the three major Yin meridians: the Spleen, Liver, and Kidney. SP6, considered one of the most powerful points for tonifying Yin, harmonizing the body’s internal systems, and promoting overall health and vitality.

ST36 (Zusanli): Located on the Stomach Meridian, this point tonifies Chi and blood, strengthens digestion, and improves overall immune function, which can help reduce allergic symptoms. SP3 (Taibai): This point strengthens the Spleen, aiding digestion and Chi production, important in treating allergies related to the body’s immune system. Widely regarded as one of the best points for tonifying Chi, improving digestion, boosting energy, and promoting overall vitality. ST36, considered a “command point” for the abdomen and often used to treat a variety of gastrointestinal, energy, and immune-related conditions.

The name Zusanli (足三里) translates to “Three Miles on the Foot,” which suggests the point’s ability to boost energy and endurance, like being able to walk three extra miles. A cornerstone acupuncture point for tonifying Chi, improving digestion, enhancing immunity, and boosting overall vitality. Used to treat a variety of conditions, such as digestive issues, fatigue, immune deficiencies, and pain, particularly in the abdominal and lower limb regions. By strengthening the Spleen, Stomach, and general energy systems of the body, ST36 can support recovery from illness, reduce fatigue, and improve general health. One of the most powerful and versatile points in acupuncture and acupressure, making it a foundational point in Traditional Chinese Medicine.

Liver Chi stagnation contributes to conditions like allergies by affecting the flow of Chi throughout the body, especially when emotional stress (such as worry) – involved. Addressing liver function helps to regulate the body’s immune system and reduce inflammation. LV3 (Taichong): This point, commonly used to relieve Liver Chi stagnation, calm the mind, and reduce inflammation, helpful in treating allergic rhinitis.

GB20 (Fengchi): Located at the base of the skull, this point clears heat and wind from the Liver. Effective for treating allergic rhinitis, especially when symptoms include a runny nose, itchy eyes, and sinus congestion.

The Bladder Meridian, also important in treating allergic rhinitis, especially in addressing the descending colon and promoting detoxification. Heat and toxins can accumulate in the body during an allergic reaction, and clearing these can help relieve symptoms. BL13 (Feishu): This point, located on the Bladder Meridian, associated with the Lungs. Used to clear heat from the lungs and improve respiratory function, which can alleviate nasal congestion and other symptoms of allergic rhinitis. BL23 (Shenshu): While this point, used to tonify the Kidneys, it is also useful in balancing the body’s overall energy, helping to regulate the immune system and reduce inflammation.

DU16 (Fēngfǔ, 風府), meaning “Palace of Wind”, a powerful acupoint in TCM and Daoist energy practices. A gateway to both physical healing and spiritual awakening — often associated with refining Chi into seiki. At the base of the skull, in the hollow just below the occipital bone, directly above the hairline, where the neck meets the head. Du Mai (Governing Vessel) — the primary channel that ascends the spine, governing yang energy and connecting deeply with the brain, spinal cord, and Shen (spirit/mind). By harmonizing the Governing Vessel, it smooths the flow of energy up the spine, activating the microcosmic orbit, an essential practice for cultivating refined life force. Shiatsu or Acupressure: Gently press and massage DU16 for 1-2 minutes with your thumb or index finger, breathing deeply.

Ren22 (Tiantu): Located at the top of the chest, this point clears the airway and helps regulate the lungs, useful for treating nasal congestion and other respiratory issues related to allergies. An important acupuncture point located on the Ren (Conception) meridian. Especially notable for its role in regulating the energy of the Throat and Chest, making it useful in treating various respiratory, throat, and emotional conditions. The name Tiantu (天突) translates to “Heavenly Prominence” or “Heavenly Tripod,” symbolizing the importance of this point in opening the chest and regulating the flow of Chi in the upper body. Ren22, particularly important for addressing issues in the chest, throat, and lungs, as it directly influences the flow of energy through these areas.

Ren22, often used to treat respiratory conditions such as cough, asthma, or difficulty breathing. It helps to clear Lung Chi and ease chest congestion, making it beneficial for people with chronic coughs, wheezing, or shortness of breath.

Ren22 (Tiantu), an important acupuncture point located on the Ren (Conception) meridian. Especially notable for its role in regulating the energy of the Throat and Chest, making it useful in treating various respiratory, throat, and emotional conditions. The name Tiantu (天突) translates to “Heavenly Prominence” or “Heavenly Tripod,” symbolizing the importance of this point in opening the chest and regulating the flow of Chi in the upper body. Ren22, particularly important for addressing issues in the chest, throat, and lungs, as it directly influences the flow of energy through these areas.  Ren22, often used to treat respiratory conditions such as cough, asthma, or difficulty breathing. It helps to clear Lung Chi and ease chest congestion, making it beneficial for people with chronic coughs, wheezing, or shortness of breath.

President Trump’s Finest

Tulsi Gabbard Makes The Chess Move We’ve Been Waiting For – YouTube
Joe Rogan Didn’t Expect This… Tulsi Gabbard’s Shocking Take on Ukraine. – YouTube
Tulsi Gabbard DESTROYS Joy Behar Live on the View AGAIN!!!
Karoline Leavitt REVEALS The View’s DIRTY SECRETS— Hosts PANIC As Show Is FALLING APART! – YouTube
Morgan Freeman SHUTS DOWN The View Hosts Live – Studio Falls Silent!
Pam Bondi: The fraud is massive

DemoCRAP supporters bitch and moan because President Trump seeks to return and rebuild American industry. Anything in life comes with a price.

Silly paper thin shallow reactionary! In the long run, the economic impacts of these tariffs could be wide-ranging, influencing not only trade but also job markets, supply chains, and even inflation rates in the U.S. How the situation develops will depend largely on political negotiations and the willingness of both sides to find common ground.

The Dow Jones Industrial Average experienced a significant drop recently, losing around 1,300 points over two days. This decline, largely attributed to the announcement of new tariffs by President Donald Trump on imports from Canada and Mexico.

President Trump’s argument that the U.S. economy and treasury operated successfully before the establishment of the federal income tax in 1913, largely through tariffs, rooted in a historical perspective on how the U.S. government financed itself in the 18th and 19th centuries. During the 19th century, tariffs funded most of the federal government’s activities, including military expenses, infrastructure projects, and general administration. In fact, tariffs made up nearly 90% of federal revenue during some periods in the 19th century, such as the 1820s and 1830s.

Before the introduction of the income tax with the ratification of the 16th Amendment in 1913, the U.S. government primarily relied on tariffs, excise taxes, and land sales as its main sources of revenue. Tariffs, in particular, “invested” a significant portion of federal revenue. These tariffs taxes imposed on imported goods and served a dual purpose: they funded the federal government and protected American industries by making foreign goods more expensive.

Tariffs also understood as a tool for protecting domestic industries. For instance, the protective tariffs enacted in the early 19th century, designed to shield emerging American industries from foreign competition, especially from Britain. The debates over tariff policies—whether to protect industries or promote free trade—utterly central to the economic and political landscape of the time.

Trump, in his economic policies, advocated and now advocates for a return to a stronger reliance on tariffs as the way to fund the government and protect American jobs. His first administration implemented tariffs on a range of goods, especially from China, as part of a broader strategy of economic nationalism. Trump’s argument that the U.S. operated successfully without income taxes for much of its history directly tied to his current preference for protectionist economic policies.

The ongoing trade tensions and issues related to drug trafficking and gang violence have indeed strained relationships between the U.S., Canada, and Mexico. These challenges have significant impacts on various aspects of society, including public health and safety. The influx of wetback immigrants from Mexico and Canada into the U.S. has produced a crisis, not restricted to increased border security measures and political tensions.

Canada and Mexico indeed have a long history of imposing tariffs on American goods in response to various trade policies over the years. Many American car manufactures built factories in Mexico to avoid these tariffs. For instance, in response to recent tariffs imposed by the U.S., Canada announced a robust tariff package on $155 billion worth of American goods. Similarly, Mexico has also imposed do as I say but not as I do retaliatory tariffs on U.S. goods. These hostile tariffs, part of the ongoing trade tensions between the countries. They exert immediate significant impacts on agriculture and automotive industries which will cause short term rises in prices. Making American produces goods far more competitive.

Biden criticized the idea of imposing new tariffs on these countries, calling it “counterproductive” and expressing concerns about damaging relationships with close allies. Biden emphasized the importance of maintaining strong partnerships with Canada and Mexico, especially given their geographical proximity and economic ties.

One of Trump’s key economic goals in both terms of his presidency, to bring back manufacturing jobs, particularly in industries like automotive production. His new administration now pushes policies that will incentivize companies to shift production from overseas—particularly from places like Mexico and China—back to the U.S. This includes imposing tariffs on foreign-made goods, offering tax incentives, and making it more costly for companies to rely on cheaper foreign labor.

Many U.S.-based car manufacturers (like Ford and GM) have operations in Mexico, a directed consequence of Mexican tariffs imposed on American made good. Mexico enticed automotive industries to move away from America by promising cheaper labor costs. As if manufacturing cars qualifies as raw materials, while shipping these parts back to the U.S. for final assembly benefitted US interests! Re-establishing these supply chains entirely within U.S. borders, a major goal of the Trump trade war with Mexico and Canada seeks to restore. President Trump plays a long term game. Whereas Biden, by stark contrast, prioritize a short term game.

Trump often made the case that U.S. farmers have become complacent because of cheap imports that undermined domestic agriculture. He argues that cheap foreign imports—particularly from countries like Mexico—have hurt American farmers, making them less competitive and reliant on government subsidies or low-cost imports. President Trump has prioritized drastic reductions of Federal bureaucratic red-tape regulations, in favor of the restoration of the States Rights to bureaucratically regulate all trade and commerce inside each and every State of the Union.

Trump’s criticism of the corrupt Department of Agriculture, ties into his broader focus on tightening economic belts, to reduce dependency on imports, and encourage more self-reliance. A quality trait that defined the American psyche in the 19th and pre-WWII 20th Century. Trump’s “America First” approach prioritizes U.S. production over secondary foreign imports, especially agricultural products from abroad. He frequently calls for tariffs on products like Mexican tomatoes, avocados, and berries. Trump supports American farmers. His policies strives to reduce reliance on cheaper imports from competition countries. Under Biden’s Administration food prices rose through the roof! People could not afford bread and eggs. Hence buying foreign imports simply not cheaper, neither in the short or long run.

President Trump’s broader strategy often points to reduction of trade imbalances as the way to strengthen the economy. The logic behind his “America First” leadership simple: reducing reliance on foreign imports and increasing domestic production will reduce the U.S. trade deficit, thereby improving fiscal health over time.

Biden’s policies prioritized international trade, and imports (which in effect sacrificed domestic production to the gods of foreign good will) which exacerbated price instability, especially in the agricultural sector. With Trump’s “America First” agenda, his logic argues the need to encourage greater self-reliance, not just in agriculture. Avoiding reliance on cheaper foreign products – long term the only way to restore fiscal government spending and eliminate the National debt. This will increase costs in the short term, but it will ultimately, about a year, strengthen domestic agriculture and reduce long-term vulnerabilities to global market fluctuations.

President Trump places significant emphasis on reducing the U.S. trade deficit. The logic behind his leadership, that the U.S. imports far more than it exports. He views this fact as a national disgrace, and a long term detriment to the economy. By shifting the balance toward more domestic production and fewer imports, he holds that the U.S. will strengthen its economy, reduce dependence on foreign countries, and eventually improve fiscal health. Requirements to reduce the Federal debt.

President Trump views the Big Picture whereas Biden emphasized short term reactionary policies of State. Under Trump’s leadership vision, the U.S. not only benefits from job creation, but also sees a dramatic reduction in the trade deficit as the U.S. economy produces more of its own goods rather than relying on cheaper imports. The immediate impact of overweight America forced to go on a diet, and tighten its belt for a year or more, compares to training an athlete, or how a woman “suffers for beauty”.

Biden’s short term Globalist international trade policies, they compare to a person who uses credit cards and goes bankrupt due to the interest charges due to debt-borrowing. President Trump’s long term policy: if you don’t have the money in your pocket, you do not buy the products. This vision defined the American psyche during the 19th and early 20th Centuries.

Trump’s economic philosophy, rooted in restoring a self-sufficient, resilient economy that reduces reliance on foreign countries, especially adversarial nations, and mitigate vulnerabilities consequent of external shocks—such as trade wars, global financial crises, or supply chain disruptions.

Trump’s policy focuses on making industries like agriculture and manufacturing more competitive and less reliant on foreign imports. While this will cause short term price increases—such as higher costs for food or goods made with imported parts—he argues this necessity adjustment required to bring industrial production back to U.S. soil, and eventually lead to more jobs and a stronger economy.

Under Biden’s leadership, policies were often reactionary to immediate issues, such as the COVID-19 pandemic’s impact on global supply chains, inflation, and the rising costs of living. Biden’s economic strategy was about stabilizing the economy quickly—whether that meant importing cheaper goods, working with international trade agreements, or giving immediate relief to households through subsidies like forcing the American people to pay for college loans to students. Four years of Biden policies only addressed reactionary, surface-level issues. They utterly failed to confront deeper structural economic problems like the U.S. trade deficit and reliance on foreign imports, which resulted in the consequences of vulnerabilities to hostile countries.

Trump’s policies emphasizes economic discipline, akin to the tough training or personal sacrifice that pays off later. By pushing for higher domestic production and less reliance on foreign imports, he seeks to ensure the U.S. can “stand on its own two feet” economically. While this will involve some pain and restructuring—higher prices, potential job losses in the short term—it holds the vision of creating a stronger, more self-sustaining economy in the long run.

mosckerr
Trump CRASHES Dow 1300 points in 2 days

How I treat my daughter’s CF

Japanese and Chinese thought, as well as the autonomic nervous system, brainstem, and the Yatzir Ha’Tov/Yatzir Ha’Ra from Jewish thought. In both Chinese and Japanese traditions, the term “Shen” (神) refers to the “spirit” or “mind.”

In Chinese medicine and philosophy, Shen represents the mind or consciousness, which resides in the heart. Shen, often described as the guiding spirit that controls thoughts, emotions, and actions. Understood as the manifestation of the Chi (氣), the vital life force that flows through the body.

Chinese medicine, when the Shen spirit breathes in a balanced and harmonious manner, a person enjoys health, both physically and mentally. The term “Shin” (心) in Japanese healing, often understood as a concept that encompasses the mind, heart, and spirit, with a focus on cultivating a calm, clear, and balanced state of being. However, the way Zen Buddhism philosophy tends to relate unto the automatic nervous system, inclusive of the spinal-cord reflex arcs direction of the internal organs, simply not typically framed in the same way as Western science currently perceives.

Zen doesn’t explicitly map a understanding of “Shin” to physiological structures like the brainstem or spinal cord, but interesting parallels do intrigue making a comparison. Zen Buddhism emphasizes the practice of mindfulness and meditation to cultivate awareness of the present moment, which includes paying attention to non-conscious thoughts, emotions, and bodily sensations.

The idea of cultivating a “calm mind” in Zen meditation, perceived as exerting a direct affect on the automatic functions of the body, such as those managed by the autonomic nervous system (ANS)—which governs involuntary bodily functions like heart rate, digestion, and reflexes. In Zen, the mind (Shin), to state it simply, not-separate from the body. Zen practices like zazen (sitting meditation) aim to bring awareness to the present moment, integrating conscious and the nonconscious – automatic nervous system functions.

The calming of the mind through these practices leads to a more harmonious function of both the conscious mind and the autonomic functions within the body (like breathing, heart rate, and reflexive movements). The autonomic nervous system (ANS) regulates many of the body’s reflexive responses, like those in the spinal cord (e.g., reflex arcs that trigger automatic physical responses).

In Zen, when one achieves a state of mindfulness and awareness, the responses that once operated as uncontrolled or reflexive (like emotional reactions or physical tension) become more balanced and deliberate.

By training the mind, through guided or self hypnosis, a Zen practitioner seeks to accomplish a calming of the automatic, reflexive responses throughout the body—reducing stress-induced physiological responses or creating a more mindful reaction to external stimuli.

Zen meditation practices aim to quiet the habitual patterns of the mind (often thought of as “monkey mind”). In a way, these patterns compare to automatic neural processes that govern our habitual reactions and behaviors. Through meditation and mindfulness, Zen guided or self hypnotisers encourages client/patients to “rewire” their habitual reflexes – their monkey mind; interpretive Judaism refers to the monkey mind as טיפש פשט\bird brained stupidity.  Similar to how the body’s autonomic nervous system functions through fight or flight reactions and disgracefully inclusive of self-uriniation; a deeper, non-conscious level of the brain-stem guiding the spinal cord reflex-arc relationship with the internal organs of the body.

The goal, a kind of “mindful reflex,” where instead of automatic, reactive responses, the conscious Neo-Cortex part of the mind consciously directs how the brain-stem orchestrates the reflex arc interaction between the spinal cord and the internal organs of the body. While Zen does not directly discuss the brainstem or spinal cord, a kind of metaphorical resonance exists between Zen’s understanding of “Shin” and the way the body’s reflex arcs function. Zen’s emphasis on non-attachment, non-reactivity, and present-moment awareness aligns with the idea of overcoming reflexive, non-conscious reactions and achieving a more harmonious, balanced state of being.

In other words, Zen’s cultivation of this awareness, משל\נמשל, metaphorically דיוק\logic of inference – interpreted as influencing the body’s automatic responses, even at the level of the nervous system, through practices like breath control, posture, and stillness.

Zen Buddhism avoids making a, טיפש פשט, it tends to frame “Shin” in terms of the autonomic nervous system or reflex arcs.  Zen teachings on cultivating mindfulness, calmness, and balance, interpreted as affecting the mind-body connection in ways that influence both mental and physiological reflexes, leading to a harmonious integration of the conscious and non-conscious mind-body processes.

The autonomic nervous system (ANS), a crucial part of the nervous system that controls and regulates involuntary functions in the body. These essential functions do not require conscious thought to direct or control. Some examples of ANS: heart rate, digestion, breathing, and even the dilation of pupils. The ANS ensures that these processes occur automatically and maintain homeostasis—keeping the body in a balanced, stable state.

The sympathetic nervous system activates in times of stress or danger. It prepares the body to respond to perceived threats, triggering the “fight or flight” response. Sympathetic Nervous System (SNS) engaged, it causes several physiological changes to prepare the body for action, such as: Increased heart rate to pump more blood and oxygen to muscles; Dilation of pupils to enhance vision; lowing of digestion (redirecting energy away from digestion to muscles); Increased blood pressure to improve circulation to vital organs and muscles; Release of stress hormones like adrenaline to increase energy and alertness.

The parasympathetic nervous system functions as the counterpart to the sympathetic system. It promotes relaxation and recovery, supporting functions that help the body return to a state of calm after a stressful situation. Often referred to as the “rest and digest” response. When the “Parasympathetic Nervous System (PNS)”, becomes aware, it facilitates recovery and the restoration of balance, including: Decreased heart rate to allow the body to relax and conserve energy; Constriction of pupils as the body no longer needs heightened visual alertness; Stimulation of digestion to promote food processing and nutrient absorption; Lowering of blood pressure to reduce stress on the cardiovascular system; Increased salivation to aid in the digestive process.

These opposing Shen brain-stem primary functions directly link to the Yin/Yang Yatzirot minds within the heart. Hence Jing, linked to the kidneys because during fight or flight distress, the body sphincter muscles to relax & urinate. Shin, functions expressed through the brainstem to the Yin/Yang Yetzirah minds within the heart, while tying Jing (Essence) within the kidneys and the body’s physiological response to stress. The brainstem regulates primal functions — breathing, heartbeat, and fight-or-flight responses.  In distress, the body prepares to either confront danger or escape, sometimes triggering the urge to urinate as a way to shed excess weight and move faster (a survival mechanism).

Heart & Yin/Yang Minds (Yetzirah): In Kabbalistic thought, the heart, the seat of dual inclinations — the Yetzer HaTov (good) and Yetzer HaRa (evil), a clear parallel to the Yin/Yang dynamic. The Shen spirit resides in the heart, governing consciousness and emotional balance. Stress often scatters the Shen, leading to anxiety or fear-driven responses.

The kidneys store Jing spirits, the body’s core life battery. In stress, Jing, mobilized to fuel survival, but frequent activation (like chronic stress) can deplete it. The kidney’s also linked to the emotion of fear in TCM, the index finger in Jin Shin Jyutsu is.   Hence the desire to urinate under distress as the body processes a crisis energetic reaction.

The Shen in the heart and the Jing in the kidneys form a dynamic loop, where the brainstem’s survival triggers a influence upon both the spirit and the body’s essence. This cycle reflects an inner energetic dialogue between the Tree of Life (Yetzirah) and the Three Treasures (San Bao).

This knowledge ideally helps regulate the body’s stress response. The brainstem, the part of the brain that controls basic life functions, including heartbeat, respiration, and digestion. It serves as a crucial pathway for communication between the brain and the body, connecting the higher cognitive functions to basic survival mechanisms.

The autonomic nervous system, often metaphorically connected to the “heart” or “spirit” in many traditional healing systems. The idea: that emotional and mental states influence the body, and vice versa. In a holistic sense, the mind (whether in Chinese or Japanese traditions), deeply connected to the autonomic nervous system, as mental and emotional states can directly impact physiological functions. In Jewish tradition, the Yatzir Ha’Tov (the “Good Inclination”) and Yatzir Ha’Ra (the “Evil Inclination”) represent the dual aspects of human nature.

The Yatzir Ha’Tov, defined as dedicated tohor middot through the mitzva of tefillah דאורייתא: acceptance of the 3 oaths sworn by the Avot, as sanctified through all tohor time oriented Av commandments; and associated with moral impulses, such as tzeddukah, empathy, kindness, and spiritual growth.  The Yatzir Ha’Ra, the heart minds’ failure to discern between tohor vs tuma middot; linked to the Ego I, evil eye, selfishness, negative emotions, and destructive behaviors.

This Yatzirot “heart/mind” concept, defines Jewish mysticism. And often described through the eternal conflict between Esau and Yaacov in the womb of Rivka; likewise depicted through the metaphor of the conflict between the opposing Yatzirot.

The relationship between the Yatzir Ha’Tov and Yatzir Ha’Ra, akin to the internal dialogue between opposing forces within the psyche. The struggle to balance these inclinations, central to Jewish emotional education, mussar instruction, tefillah dedication of defined tohor middot affixed to one of the 13 middle blessings contained within the Shemone Esrei.

Traditional Jewish mysticism encourages the individual to learn how to direct and cultivate the Tohor Inclination with the aim to dominate rather than simply repress the Evil tuma Inclination. Conscious repression of trauma events leads to mental psychosis – according to Sigmond Frauds theories of the non-conscious mind.

In Chinese philosophy, the Yin and Yang represent the dual nature of existence, where opposites are interconnected and interdependent. Yin is associated with qualities like darkness, passivity, and receptivity, while Yang represents light, activity, and assertiveness. Together, they form a dynamic balance that governs the cosmos and the human body.

In traditional Chinese medicine, the heart, viewed as the seat of the mind (Shin), which Japanese tradition considers as “taboo”.  Not similar to the Torah concept of ערוה.  Rather instead, the Japanese concept of taboo, more akin to profound awe and respect.  The heart meridian maintains a balance of Yin and Yang. If either Yin or Yang becomes unbalanced, the mind and body will suffer. The heart’s “mind”, considered to govern emotions, thoughts, and consciousness, and its health utterly vital for overall well-being.  Hence Japanese healers weigh the heart meridian as having the greatest priority over the other meridians.  Balancing the Yin/Yang the highest priority of healing.

Both Shen or Shin (Chinese & Japanese respectively) and the Yatzir Ha’Tov/Yatzir Ha’Ra relate to the internal mental and emotional landscape, where a person’s consciousness (Shen/Shin) or inclinations (Yatzir Ha’Tov/Yatzir Ha’Ra) shape their mental health and behavior. The battle between the tohor middot and tuma middot, expressed as Inclinations, in Jewish tradition.  It mirrors the balancing act of the Shin/Shen in Japanese and Chinese thought.

Yin/Yang’s balancing of opposites when compared to the autonomic nervous system’s regulation of sympathetic and parasympathetic responses. Likewise resembles to this Yin and Yang balance, for the heart’s “mind” to rest at peace; the autonomic nervous system must maintain equilibrium for physical and mental well-being.

The Shen\Shin mind plays a central role in mental health.  The metaphorical function of the heart, regardless of the tradition prioritized through either Shen or Shin or Yatzirot, all directly impact physical aspects of living.  Both regulate the balance between emotional states vs. physiological responses.

Asian cultural medicine and Jewish kabbalah, the heart plays the central role in mental health.  Treatment of any psychological ailment goes through the heart meridian which Jin Shin Jyutsu Is affixes to the emotion of anger.

The Japanese concept of Shin (心), akin to the Chinese Shen (神), represents the integration of mind, heart, and spirit, with a focus on cultivating a calm, clear, and balanced state of being.  Zen Buddhism, which incorporates the Japanese concept of Shin, doesn’t explicitly tie it to the brainstem or autonomic nervous system, but it does emphasize practices like mindfulness, meditation (zazen), and self-awareness to cultivate balance and peace in the mind, body, and spirit.

Zen meditation, through the cultivation of mindfulness and present-moment awareness, affects the balance of these systems by promoting relaxation and reducing the impact of stress.  Japanese meditation focuses attention on the breath, posture, and body awareness, Zen practice indirectly influences the body’s reflexive responses, calming the autonomic reactions typically controlled by the brainstem and spinal reflexes.

Jewish mysticism perceives the heart as the seat of both tohor & tuma inclinations.  The goal objective: to dominate the Yatzir Ha’Ra through conscious effort and spiritual practices, such as tefillah, prophetic mussar drosh, as taught through Aggadic & Midrashic stories, the cultivation of tohor middot, the k’vanna of elevating halachot together with קום ועשה ושב ולא תעשה מצות toldot precedent commandments – to serve and interpret tohor time oriented Av commandments. Akin to how Zen seeks to quiet the “monkey mind”\טיפש פשט rote learning—uncontrollable and impulsive mental patterns that drive habitual, automatic responses or cults of personalities as expressed through statute law halachic authorities.

In both traditions, the struggle to balance and integrate k’vanna in Av time oriented mitzvot observance which rejects and opposes a monkey mind observance of halachot simply because Yosef Karo says so.  Doing mitzvot with the Aggadic/Midrash interpretation of prophetic mussar, changes Torah observance away from rote observance of halachot based upon cults of authority – mental insanity.

Both Asian and Jewish traditions, in their respective contexts, emphasize transcending the habitual, impulsive, and automatic patterns of the mind in order to elevate one’s spiritual practice to a more intentional, mindful state.

In Jewish mysticism, especially within the Mussar tradition and Kabbalistic thought, the heart (לב), seen as the seat of both tohor and tuma middot inclinations. This duality of Yin\Yang, represents the internal struggle within every person. The goal in Jewish mysticism, simply to dominate the Yetzer HaRa by conscious study of the 13 Horev middot through Talmudic Gemara research upon the Mishna.

The warp/weft fabric relationship between the Halachot vs Aggadah within the Talmud cultivates a cultural definition of T’NaCH defined tohor middot. The classic practice of tefillah and mitzvot, the intention and understanding how to change these commandments which have no k’vanna, such as reading Tehillem, to Av tohor time oriented דאורייתא commandments, which specifically require the dedication of prophetic mussar as their k’vanna – expressed through swearing a Torah oath which remembers the three oaths sworn by the Avot wherein each cut a brit concerning the chosen Cohen peoples’ eternal inheritance of the lands of Canaan. Herein defines the essence of all Talmudic common law scholarship.

This type of approach seeks to move beyond the childish rote, mechanical observance of halachah, and encourages a deeper engagement with the mitzvot—one guided by personal spiritual insight, prophetic wisdom, and conscious effort to mature the emotional mind.

Japanese Zen Buddhism, an analogous concept of the טיפש פשט “monkey mind”—a term used to describe the restless, distracted, and uncontrolled mental patterns that constantly jump from one thought or feeling to another, preventing clear, focused awareness. Zen emphasizes practices like zazen (sitting meditation) to quiet the mind and achieve a state of mindful control/maturity. The goal: to tame the monkey mind by learning to observe thoughts without becoming entangled in them; children talk about famous Torah scholars … but scholars talk through famous Torah scholars; they separate Primary from Secondary sources of scholarship.  Children lack this essential discernment.  Hence a scholar can achieve inner peace and mental clarity. Jewish tradition seeks to disengage assimilation to ancient Greek Order (statute law) and logic from the kabbalah of rabbi Akiva’s פרדס logic format. The concept of avoda zarah, stands upon the revelation of the 2nd Sinai commandment. This concept, utterly unique to the Jewish people.

Most of the history of the Jewish people has occurred in g’lut(exile). Asian traditions have never experienced a similar trauma crisis. While Asian cultures borrowed and learned from different cultures, Jewish tradition fights to prevent cultural contamination.  Based upon the principal of what befalls the drop of water which falls into the Sea.  The rediscovery of Ancient Greek literature, concealed by church authorities about the time of the sealing of the Sha’s Bavli in 450CE, dominated late Geonim and Spanish Reshonim assimilated ‘Golden Age’ scholarship.

Mesetcha Zevachim 32a describes the manner by which Israel brought vessels captured by Moshiach Penchas in the war against Midian. Vessels capable of going through the fire vs. vessels incapable, and therefore dunked in water, to make a “pulling” of acquisition. Prior to taking acquisition from Goyim vessels, any representation of their Gods, required immediate removal. This precedent serves as the model by which the generations can study and learn foreign cultures.

Both Jewish mysticism and Zen practice emphasize the intentionality behind one’s actions. In Jewish tradition, there’s a strong emphasis on the k’vanna behind the performance of mitzvot. The בראשית where the struggle to achieve purity of thought and action takes center stage. Mitzvot (commandments) simply not just mechanical obligations—but rather means to spiritual elevation. If performed without mindfulness, they risk becoming empty, automatic, or akin to rote shallow child like learning; driven by external authority, rather than true inner conviction.

For example, Yosef Karo’s Shulchan Aruch provides authoritative halachic guidelines, but simply adhering to these laws because they are prescribed by authority does not necessarily lead to spiritual elevation. Rote learning, ideal for beginning young students.  Whereas the integration of Aggadic and Midrashic teachings woven into the fabric of both halacha and how halacha re-interprets the understanding of the language of the Mishna – fundamentally different than simple rote learning which introduces young students to Talmudic literature.

These T’NaCH & Talmudic common law teach two different & opposing sets of priorities.  The former teaches through comparative sugya precedents prophetic mussar.  Whereas the latter teaches through legal/halachic precedents a method to make a re-interpretation upon the multiple faceted language of the Home Mishna by which scholars make a depth analysis of the 70 faces of its k’vanna. 

Herein establishes mussar k’vanna of all tohor time oriented mitzvot & halachot; specifically the k’vanna of tefillah, as expressed through the rabinnic mitzva of Shemone Esrei.  The shift which separates the t’ruma of common law mitzvah observance from the chol of statute law halachic codes which produce mechanical, external acts of mindless ritual observances טיפש פשט.  Something akin to when a Yid places tefillen or says kre’a shma, oblivious that this latter mitzva defines tefillah from the Torah; or that the last word – ONE, a person embraces the oaths sworn by the Avot to cut the chosen Cohen nation eternal inheritance upon his heart.  Hence to say kre’a shma requires tefillen because this tefillah דאורייתא duplicates the oaths sworn by the Avot, as a matter of the heart.

In this light, the טיפש פשט monkey mind—likened to the uncontrollable, impulsive, and habitual mental patterns—becomes an obstacle in both traditions. Whether mindlessly following halachic authority without understanding or engagement (a kind of “rote observance”), or letting the monkey mind dictate one’s actions without mindfulness, both interpreted as hindrances to spiritual growth; despite the term “spiritual growth” has vastly different definitions.

The goal in both Zen and Jewish mysticism, to awaken from this mindlessness and perform actions (whether meditation or mitzvot) with deeper, more profound awareness and intention.  Herein defines the shared common denominator which add “fractions” having different “cultural” denominators together.

The act of elevating one’s halachic observance with deep spiritual insight (through Aggadic and Midrashic interpretation of Torah commandments and Talmudic halacha), akin to how Zen practitioners seek to break free from their non-conscious, impulsive nature of their brain-stem big brother mind.  In this metaphor the neo-cortex plays the role of the annoying little brother, who always tries to tag along.  Little brother forever attempts to make himself the center of attention; he’s a very annoying little chap.

Just as Zen seeks to quiet the mind from the chatter made continually by little brother/neo cortex, Jewish mysticism encourages transcending the mechanical, impulsive observance of halachah, to both re-interpret and transform the meaning of Judaism.  Hopefully to make the Torah serve as the written Constitution of the Jewish Republic; with the Talmud as the model to establish Sanhedrin lateral common law courts across the lands of our Republic. 

Tefillah and mitzvot, no longer imprisoned in g’lut, and viewed simply as religious tasks to complete.  Rather as prioritized opportunities to rule our Homeland with righteous judicial common law justice. 

This redefined spiritual refinement of assimilated statute law back to Oral Torah common law, guided by the mussar k’vanna rebukes of the prophets, forever separate – Jews ruling our Homeland – from Jews existing as despised aliens refugees in foreign lands who have no rights. Only in the Homeland can Zionist Jews who achieve self determination can arouse our people to obey Torah faith לשמה.  G’lut by definition of the Torah curses, Jews lose the wisdom to do mitzvot לשמה.

Cystic fibrosis (CF), a chronic genetic condition that primarily affects the lungs and digestive system, leading to thick, sticky mucus build-up that can cause severe respiratory and digestive complications. One of the common and dangerous bacteria found in CF patients’ airways, Pseudomonas aeruginosa, often difficult to treat due to its resistance to antibiotics.

Traditional Chinese Medicine (TCM) uses meridians and organ systems to address various imbalances in the body, and certain meridians connected to emotions like anger, relevant to treating CF. Particularly as anger – a key emotion tied to certain organ systems in TCM.

Anger, often associated with the Liver in TCM. Stagnation or dysfunction of the liver can lead to frustration, irritability, and other emotional disturbances. In CF, anger or frustration may exacerbate liver Chi stagnation, leading to issues like poor digestion or respiratory symptoms.

A sluggish liver, particularly due to poor detoxification or stagnation, may weaken the body’s immune response, making it more susceptible to infections like Pseudomonas aeruginosa. The lungs, often associated with grief and sadness, but in some traditions, they can also share linkage with anger, especially if an inability to express emotions clearly prevails.

The lungs, the primary organ affected by CF, with thick mucus impeding normal airflow and causing respiratory infections like those caused by Pseudomonas aeruginosa. Addressing lung health via acupuncture and herbs can help clear excess mucus and strengthen the lung Chi.

The Heart, often connected to the emotion of joy, but also affected by imbalances leading to emotional extremes, including anger, especially in cases where energy becomes stuck or blocked. The heart, along with the lungs, both vital for circulation and the smooth flow of Chi throughout the body. Emotional imbalances contribute to both emotional and physical symptoms. The heart’s Chi influences the respiratory and circulatory systems. If the heart’s Chi stagnant, it could impact lung health, potentially exacerbating infections such as CF.

The Stomach, associated with worry and overthinking, also impacted by emotional tension that manifests as anger or frustration when digestion becomes disturbed. CF impacts digestion significantly, leading to poor absorption of nutrients. Weakness or stagnation in the stomach can impair digestion and exacerbate issues like malnutrition, which may weaken the immune system and promote infections. Poor digestion due to CF can weaken the body’s ability to combat infections, including Pseudomonas aeruginosa.

The Pancreas, also tied to worry, and issues with the pancreas often involve digestion and emotional health. CF frequently affects the pancreas, leading to difficulties in digesting fats and proteins. Proper pancreas function, crucial for nutrient absorption, and any dysfunction can result in malnutrition and immune system dysfunction, making patients more susceptible to infections.

The Kidneys, associated with the emotion of fear. The Kidneys, the source of Jing (vital essence) and essential for immune system health. The Kidneys play a key role in fluid metabolism, and any imbalance in kidney Chi can exacerbate the respiratory and digestive issues that arise in CF. The kidneys also influence the body’s immune response, so strengthening kidney Chi may help fight infections like Pseudomonas aeruginosa.

The Small Intestine, generally tied to the digestion and separation of pure from impure substances. Though not traditionally linked to emotions directly, digestive disturbances and emotional stress can still cause imbalances here. CF significantly affects digestion and absorption in the small intestine. Issues with the small intestine can lead to poor nutrient absorption, which weakens the immune system and makes infections more difficult to manage. The duodenum, a vital part of the small intestine.  It plays a role in nutrient digestion, and pancreatic enzyme release. Since CF affects the pancreas, it also influences the duodenum’s ability to properly digest food, leading to malabsorption and weakness in the immune system.

The colon, impacted through CF, by constipation due to the thick mucus. When the colon fails to function properly, this causes a chain reaction of imbalances in the body’s ability to remove waste and maintain fluid balance. Similar to the transverse colon, the sigmoid colon in CF patients can also be impacted by the thickened mucus, leading to constipation and improper waste elimination. This contributes to the overall discomfort and may exacerbate systemic imbalances.

While not directly tied to the lung or digestive functions, issues in the Sciatic nerve (or more broadly, the nervous system) can result from chronic stress and inflammation. Stress and anxiety associated with CF and develop into a situation of chronic pain, which could contribute to the emotional state of the individual.

From a TCM perspective, treatment would focus on balancing the meridians and promoting the smooth flow of Chi throughout the body. Infection from Pseudomonas aeruginosa, treated by clearing heat and dampness, which can build up in the lungs and digestive system. Herbs like Clearing Heat formulas (e.g., San Ren Tang) used to address infection.

In TCM, dry heat refers to a pathogenic condition where excess heat dries out bodily fluids, disrupting the balance of Yin and Yang. External factors (like hot, dry climates) or internal imbalances (like chronic stress or diet). Dry Heat symptoms include: Dry, itchy skin, cracked lips, dry mouth and throat, red, dry, or painful eyes. Constipation with dry, hard stools, burning sensation in the stomach, bitter or metallic taste in the mouth. Dry cough with little or no phlegm, sore throat or hoarseness, nasal dryness or nosebleeds. Restlessness or agitation, insomnia, especially with vivid dreams, feeling overheated or irritable. Dark, scanty urine, burning urination, vaginal dryness.

Since the kidneys store Jing spirits, chronic dry heat can deplete that spirit — weakening the body’s ability to restore itself. If the kidneys become involved, symptoms might show up as: Lower back pain, dizziness or tinnitus, night sweats or hot flashes (especially if Yin-deficient).

Damp-Heat (often referred to as “wet heat”), a condition where excess heat combines with dampness, leading to various health issues. Symptoms of Damp-Heat: Abdominal fullness or bloating, diarrhea with a foul odor, nausea or vomiting, bitter taste in the mouth. Dark, scanty urine, burning sensation during urination, urinary tract infections. Oozing eczema, acne with pustules, skin rashes with redness and swelling. Fever that worsens in the afternoon, lethargy or heaviness in the body.

Cardiopulmonary diseases encompass a range of conditions that affect both the heart (cardio-) and lungs (-pulmonary). Given the close interrelation between these organs, dysfunction in one often impacts the other. San Ren Tang (Three-Nut Decoction), a traditional Chinese herbal formula designed to address Damp-Heat conditions, particularly in the upper and middle burners (jiao) of the body, by clearing damp-heat, unblocking lung Chi, transforming dampness in the middle jiao, draining dampness from the lower jiao, and spreading Chi. Restated: San Ren Tang (Three-Nut Decoction), a traditional Chinese herbal remedy used to treat Damp-Heat. It helps to get rid of excess moisture and heat in the body, which can cause symptoms like feeling sluggish, bloated, or hot. It helps cool down and dry out the body when there is too much heat and moisture. It helps open up the lungs, which can help with breathing and clear out any congestion.

TCM, the body divided into three “burners” or regions, known as the San Jiao (三焦), also known as the Three Burners. These burners, not physical organs, but functional areas that represent different parts of the body and their physiological functions. The concept, used to describe how the body processes fluids, Chi, and other substances.

Upper Burner: Corresponds to the chest area, including the heart and lungs.  And considered the region that governs the distribution of Chi and fluids throughout the body. The upper burner, primarily concerned with the heart’s function of pumping blood and the lung function, of distributing Chi and vapor (like moisture) to the body.

Middle Burner: This area represents the region around the stomach, spleen, and pancreas. Responsible for digestion, transforming food and drink into nutrients and Chi, and managing fluids. The middle burner, often thought of as the “transformer” that processes and distributes the essential nutrients the body needs.

Lower Burner: The region below the diaphragm, including the kidneys, bladder, and reproductive organs. Involved in the elimination of waste, managing fluids, and maintaining balance in the body’s lower regions, including urination and bowel movements.

San Ren Tang (Three-Nut Decoction), said to treat conditions particularly in the “upper and middle burners,” it helps with issues in the upper (like lung congestion or heat) and middle (like digestive or bloating problems) parts of the body, often related to damp-heat, which can lead to symptoms like discomfort, sluggish digestion, or respiratory issues.

Strengthening the Lung and Kidney Chi: Tonifying the Lung Chi and Kidney Chi with herbs and acupuncture helps manage the respiratory issues associated with CF and boost the body’s ability to fight infections. Harmonizing the Stomach and Pancreas: Formulas that support digestion and pancreas function could help improve nutrient absorption in CF patients. Herbs like Shen Ling Bai Zhu San can support digestion and nutrient absorption.

Shen Ling Bai Zhu San (参苓白术散), also known as Ginseng, Poria, and Atractylodes Powder, a TCM formula used primarily to strengthen the spleen, eliminate dampness, and aid digestion. Particularly effective for treating digestive disorders related to Spleen Chi Deficiency.

TCM, the spleen governs digestion and nutrient absorption. This formula boosts spleen Chi, improving the body’s ability to transform food into energy. It eliminates Dampness & Promotes Water Metabolism. Dampness can lead to bloating, loose stools, and sluggish digestion. The herbs in this formula help drain dampness, reducing bloating and discomfort.

Spleen Chi Deficiency often leads to chronic diarrhea, loose stools, and poor appetite. Shen Ling Bai Zhu San tonifies the spleen to improve stool consistency. It harmonizes the stomach and intestines, alleviating bloating, gas, and sluggish digestion.

Xiao Yao San (逍遥散), also known as Free and Easy Wanderer, a traditional Chinese herbal formula primarily used to harmonize liver and spleen functions, alleviate stress, and address digestive disorders linked to emotional factors. TCM, CF’s manifestations, interpreted as an accumulation of phlegm and dampness obstructing the lungs and spleen. Xiao Yao San can help with stress management, anger, and emotional imbalances that often accompany chronic illness. TCM emphasizes detoxifying the body, particularly the lungs and digestive system, to promote healing and immune support.

The key meridian points to treat CF: LU 7, and LU9; KD 3, KD7. PC6. HT7, HT3. TB5, TB3. GB 34, GB 20. LR3, LR 8. ST36, ST40. SI3. LI4, LI 11. BL 40. Shiatsu massage techniques also benefit from the same meridian principles, using finger pressure on specific points to stimulate Chi flow and promote overall balance, especially around the chest, abdomen, and back areas.

Lung 7 (LU7): Known as a command point for the head and neck, LU7 helps expel pathogens and relieve symptoms of lung conditions like cough, shortness of breath, and chest congestion. Important for clearing respiratory infections like those caused by Pseudomonas aeruginosa. Lung 9 (LU9): This a tonification point, helping to strengthen the lung system and boost immune function. It can help address chronic cough, sputum production, and overall lung weakness in CF patients.

Kidney 3 (KD3): The source point for the kidney meridian and helps tonify kidney function, essential for managing fluid balance and respiratory health. Strengthening the kidneys also helps counter the chronic respiratory issues associated with CF. Kidney 7 (KD7): Regulates fluid metabolism and supports the immune system, critical for CF patients with frequent lung infections.

Pericardium 6 (PC6): Known as the “Neiguan” point, it helps regulate the circulation of Chi and blood, calming inflammation and supporting overall lung health. Aids in managing chest tightness and emotional distress often seen in CF patients.

Heart 7 (HT7): Helps calm the heart and spirit, reducing stress and anxiety, which can exacerbate the symptoms of chronic illness like CF. Heart 3 (HT3): A point for clearing heat and calming the mind. It improves cardiovascular health, important for CF patients who may develop heart complications over time.

Triple Burner 5 (TB5): Has a regulating effect on the upper, middle, and lower burners (representing the organs and body systems), useful for addressing heat and inflammation, especially in respiratory conditions. Triple Burner 3 (TB3): Known to improve Chi circulation and help manage inflammation in the chest and lungs.

Gall Bladder 34 (GB34): Regulates liver Chi and helps with inflammation. Since Pseudomonas aeruginosa infection can cause systemic inflammation, this point helps to reduce the damages that pseudomonas does in the lungs. Gall Bladder 20 (GB20): Located at the base of the skull, this point helps clear wind and heat, promoting clearer airways and relieving sinus congestion.

Liver 3 (LR3): Known as the “Taichong” point, beneficial for regulating Chi and alleviating tension, especially in the chest and lungs. Liver 8 (LR8): Strengthens the liver and helps regulate the flow of Chi and blood. Important in CF to help with the overall detoxification processes and immune function.

Stomach 36 (ST36): A key point for boosting overall energy, immune function, and digestion. Used to treat digestive issues, fatigue, and weakness, all common in CF. Stomach 40 (ST40): Known for its ability to clear dampness and phlegm, this point helps with the chronic respiratory issues related to Pseudomonas aeruginosa infection.

Small Intestine 3 (SI3): Helps release toxins and supports overall digestive health. Since CF often leads to digestive issues, this point helps with nutrient absorption and gut health.

Large Intestine 4 (LI4): While not specifically related to the small intestine, this point can help regulate the body’s elimination process and relieve pain and discomfort in the colon. Large Intestine 11 (LI11): This point has a strong anti-inflammatory effect and can help reduce the systemic inflammation that CF patients experience.

Bladder 40 (BL40): Located at the back of the knee, a powerful point for relieving pain and tightness along the sciatic nerve. It can be beneficial for addressing any musculoskeletal discomfort CF patients might experience.

These acupuncture points help boost the immune system and clear lung heat or toxins, particularly valuable in managing CF symptoms related to Pseudomonas aeruginosa. Points like LU7, LU9, KD3, ST36, GB34, and SI3, excellent for their effects on Chi and immune function. Managing inflammation through points such as TB5, LI11, GB20, and LR3, crucial in reducing the impact of the infection on the lungs and other systems.

In terms of energy balance, the lungs and kidneys – central in CF, as they control respiratory function and fluid metabolism. Focusing on the lung, kidney, and heart meridians, along with points that support digestion (like ST36), in acupuncture & shiatsu treatment.