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.
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