Brigitte, Author at Health press

Chinese calligraphy

by Brigitte | 1616,Oct, 2024 | healingArt

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A meditative art with healing properties

Calligraphy is a means of expressing the very essence of the soul; through each brushstroke, body and mind merge in perfect harmony.

This meditative art has more in common with internal and external martial arts, as well as with traditional medicine, than you might think. Indeed, Chinese calligraphy is not simply a form of writing, it is an ancestral art.

The origins of Chinese calligraphy

In Chinese mythology, the invention of writing is often attributed to Cang Jie, a legendary minister of the Yellow Emperor Huangdi (c. 2750 BC). It is said that Cang Jie had four eyes, enabling him to penetrate the secrets of Heaven and Earth.

In particular, he observed the footprints left by animals and devised an immediately recognizable mark for each one.

The Yellow Emperor, eminently satisfied, promulgated the use of his writing throughout the country. He also had a riverside temple erected at the site of his workplace.

These symbols, initially simple and pictographic, evolved into a complex writing system, combining meaning and aesthetics.

One of the earliest styles of calligraphy is the “bone and shell style”, which appeared on turtle shells and ox bones during the Shang dynasty (1600-1046 B.C.). This archaic writing style, though rudimentary, already bore the seeds of the subtle, refined art we know today.

Calligraphy then underwent a series of major evolutions, influenced by the various Chinese dynasties. Each period made unique contributions to the art. This gave rise to different styles, such as the sigillary style (篆书, zhuànshū), the scribe style (隶书, lìshū), the regular style (楷书, kǎishū), the semi-cursive style (行书, xíngshū), and the cursive style (草书, cǎoshū). These different styles share the same essence: the expression of qi, the vital energy that circulates within every living being.

A historic journey

Over the centuries, calligraphy has always been seen as more than just a method of writing. Under the Han dynasty (206 BC – 220 AD), it began to be recognized as an art form in its own right. Imperial scholars and officials learned calligraphy not only to write, but also to cultivate their minds. The art became an expression of moral virtue, righteousness and inner harmony.

During the Tang dynasty (618-907 A.D.), calligraphy reached new heights. Masters such as Wang Xizhi and Yan Zhenqing left works that continue to be studied and admired today.

The Song dynasty (960-1279 A.D.) also saw the emergence of a deeper link between calligraphy, poetry and painting, making these three disciplines an inseparable trio, embodying the ideal of the Chinese scholar.

And so, from generation to generation, the art of calligraphy has passed through the ages, perfecting itself while remaining rooted in its fundamental principles.

Calligraphy schools multiplied, and each region added its own personal touch, but one thing remained unchanged: calligraphy was not simply a visual art, but a path to inner peace.

An unexpected link with martial arts

As our readers already know, body and mind in TCM are intimately linked. This understanding is reflected in Chinese martial arts, where internal energy (qi) and mastery of movement are fundamental. The same concept applies to calligraphy.

One might think that martial arts and calligraphy are two very different disciplines. Yet they share a profound connection: both rely on concentration, body control and the fluid circulation of qi. In internal martial arts such as Tai Chi or Qi Gong, movements are slow, measured and focused on harmonizing vital energy. In calligraphy, brush handling follows a similar principle.

Each stroke is a flow of energy, each character a manifestation of inner balance and strength.

Mastering calligraphy is comparable to mastering a martial art: it requires discipline, patience and perfect harmony between body and mind.

Ancient martial arts masters often recommended the practice of calligraphy to strengthen the mind and deepen mastery of qi. This calm, meditative discipline could then be applied to their healing internal martial practice.

A healing art

Although calligraphy is often perceived as a simple artistic pastime, it actually has therapeutic virtues. Traditional Chinese medicine teaches that the body’s equilibrium is based on the harmonious circulation of qi and blood. Any obstruction of this energy can lead to illness.

The practice of calligraphy calms the mind, calms the heart and regulates the flow of qi. When you focus all your attention on the brush, you plunge into a meditative state, where the mind calms down and stress dissipates. This helps to regulate breathing, align the body and ensure the smooth flow of energy.

Modern studies confirm that the regular practice of calligraphy can reduce anxiety, improve concentration and even lower blood pressure. Like meditation, calligraphy helps to restore a state of inner balance.

In this sense, calligraphy is much more than a simple art; it is a path to healing, a way to harmonize body and mind.

So calligraphy is a spiritual path for the soul, a healing practice for the body. By immersing himself in this art, the practitioner enters an active meditation, where each stroke is a manifestation of his qi, where each character is a window onto his inner balance.

In a world of stress, agitation and distraction, why not take refuge in calligraphy? It will guide you towards a calmer, more harmonious life, more in tune with your true essence.

The single brushstroke

At the age of 22, artist Fabienne Verdier, who graduated from the Beaux-Arts de Toulouse in 1983, decided to study calligraphy in China. Parallel to her studies at the Sichuan Fine Arts Institute in Chongqing, she studied with the last great calligraphy masters to survive the Cultural Revolution.

She recounts this extraordinary experience in several books, including L’Unique trait de pinceau (Albin Michel, 2001) and Passagère du silence, dix ans d’initiation en Chine (2003). In them, she recounts a veritable adventure in which she had to brave the prohibitions and reticence still very much alive at the time. But above all, she recounts what is a veritable journey of initiation, a profound discovery of herself through years of hard work and study.

In an enthralling account, the artist shares her discovery of this art, which is based on a perfect match between the artist’s soul and the “principle that governs all things”. Indeed, calligraphy demands the total involvement of body and mind. After hours of silence and concentration, the difficulty lies in the fact that once the gesture has been made, the fate of the painting is decided and there is no turning back: “The rule is based on the Single Brushstroke”, wrote Shitao, one of China’s greatest painters, in the 18th century. The One Brushstroke is the origin of all things, the root of all phenomena.

Fabienne Verdier invites her readers to take another look at the sensitive world and rediscover a primordial unity.

Spleen and hypertension

by Brigitte | 2424,Jul, 2024 | medicaltcm

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The role of the spleen in hypertension

Arterial hypertension (AH) corresponds to an abnormal increase in blood pressure on the artery walls. It is also defined by figures measured by a blood pressure meter: from…

In Traditional Chinese Medicine (TCM), hypertension is not considered a pathology, but a syndrome that alerts us to a dysfunction of certain internal organs. TCM diagnosis identifies the energy imbalances underlying these dysfunctions. These vary naturally from one individual to another.

Hypertension according to TCM

Chinese medicine is always interested in the causes of so-called diseases, and never stops at the symptoms alone. The factors that can lead to hypertension are extremely varied. It is generally accepted that they are closely linked to a healthy lifestyle. Among these, the psycho-emotional aspect plays a vital and recognized role in hypertension.

Excessive anxiety linked to the difficulties of daily life, continual stress and a state of underlying depression are generators of hypertension.

While each organ can play a role in the genesis of hypertension, and in particular the Liver and Kidneys, we choose here to focus on the role of the Spleen in hypertension, through the production of Tán.

Spleen functions

The Spleen is a very important organ in TCM. It belongs to the Earth in the Five Elements theory, and is linked to the emotion of anxiety. It is at the center of the body and has the property of “bringing up” and “bringing down” the essences it extracts from food.

The Spleen transforms food and drink into blood and qi. It also plays a role in sorting and eliminating waste through stool, urine and perspiration.

A quality diet is therefore essential to the Spleen’s energetic balance. However, our diet is often too rich, and we eat too much. What’s more, we eat foods that bring in a lot of moisture (sugars, fats), or foods that are too raw or too cold. In both cases, we damage the spleen.

If the Spleen’s function is weakened, its transformative and eliminative properties will go awry. The Spleen will not be able to eliminate all the waste from the alimentary bolus, which will then be transformed into Tán, or mucus. The Tán formed can be either cold or hot, depending on the type of individual.

This Tán will attach itself to the most vulnerable parts of the body, notably the walls of the blood vessels, thus impeding the free circulation of blood. This is how, through Tán, the spleen relates to blood pressure. Tan obstructs vessels, making them harder and less elastic. The heart in particular is affected.

Tán and digestion

The importance of a well-functioning spleen is clear. It plays a decisive role in the quality of digestion. The same meal ingested by several people will not be digested in the same way by everyone, depending on the state of their spleen and, more generally, their yin/yang balance. If the spleen is functioning correctly, it will be able to assist in the elimination of excess food bolus.

As the spleen’s role is to transform nutrients into Qi and Blood, it’s important that food is easy to digest. This limits the risk of poorly digested food stagnating and generating Tán.

Finally, if the Spleen is functioning properly, Tán, even if produced, can be easily eliminated and will not be deposited in the blood. Tán is therefore always related to poor digestion or overeating.

Preventing the formation of Tán

This Tán is not only one of the causes of high blood pressure, but can also lodge in other parts of the body, notably the lungs. This can lead to coughing, bronchitis or asthma. Tán can also block the circulation of qi, generating stagnation, poor blood flow and pain. Finally, Tán can also cloud the mind, generating mental confusion, anxiety and depression.

As we’ve seen here, it’s essential to keep the spleen, and all the organs in general, in a good state of energetic balance. Chinese medicine provides the necessary rebalancing through acupuncture or herbal prescriptions. But patients must also take action to rebalance their lifestyle, particularly their diet (see below). They must also take care to live their emotions more effectively.

Diet and Tán production

Taking care of your diet is the best way to avoid Tán production. Here are the main foods to avoid:

fried foods (French fries, doughnuts and breaded foods) oily and fatty foods, which are difficult to digest;
Sugar and sweet foods, including sugary drinks (sodas, sweetened fruit juices, energy drinks, etc.) and alcohol;
Dairy products (especially full-fat cheeses, whole milk, cream and yoghurts). These are humidifying and can therefore encourage the production of mucus;
Cold foods and drinks. Cold or iced drinks, or food taken out of the fridge too cold, weaken the spleen. The same is true of too much raw food;
Refined and processed foods from the food industry.

Care should also be taken with the cooking method. Some cooking methods are conducive to the production of mucus or Tán, such as :

Frying, which increases the fat content of food;
Grilling and roasting at very high temperatures;
Cooking with a lot of oil.

On the contrary, we recommend :

Light cooking, such as steaming, which preserves the nutritional value of food while facilitating digestion;
Boiled or braised foods;
Hot, cooked foods such as soups and broths, which support spleen function;
Steamed, lightly sautéed or boiled vegetables;
Whole grains (brown rice, quinoa, oats, etc.);
Lean proteins (fish, chicken, legumes)

Understanding pain

by Brigitte | 1919,Jun, 2024 | medical, medicaltcm

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Tòng and bì syndromes

Pain is the number one reason for consultation, accounting for almost two-thirds of all medical consultations, particularly in Europe. It is therefore an essential and delicate element in patient care.

Generally speaking, pain is something unpleasant that happens in the body. But it is also, at the same time, a personal and therefore subjective mental experience.

The International Association for the Study of Pain (IASP) describes pain as “an unpleasant sensory or emotional experience associated with present or potential tissue damage.”

This means that pain, in addition to indicating physical damage (potential or present), is, like its opposite, pleasure, a subjective emotional attitude, which triggers and shapes behavior. Pain is therefore neither a simple perception nor a purely physical sensation. It is fundamentally a mental state.

An energy block

According to traditional Chinese medicine (TCM), pain is generally a sign of energy blockage. However, this varies according to the location of the pain and its causes. TCM classifies pain according to whether it is

permanent or intermittent ;
whether it corresponds to painful numbness and swelling in the joints;
whether it is due to overpressure, spasm, irradiation, etc.

The problem is complex. Pain will be treated by unblocking blocked meridians, expelling excess or mucus and releasing blood stagnation.

For long-term pain, acupuncture and/or Chinese herbal medicine are used to reduce pain levels and provide relief. Moxibustion, massage and cupping are also widely used to relieve pain. Pain rarely occurs on its own; it is usually symptomatic of an energy imbalance, which the diagnosis will detect.

According to TCM, the concept of pain can be divided into two main syndromes: tòng (emptiness) or bì (blockages).

Bì syndrome

Bì are painful obstructions of the meridians caused by a combination of three perverts, also known as the “three demons”: Wind, Cold and Humidity.

Bì syndrome affects the skin, muscles, vessels, tendons, bones and meridians.

Poor lifestyle and social or dietary habits can impede the circulation of blood and qi in the meridians, thus favoring the onset of Bì-type illnesses.

These include:

irregular wake-up and bedtimes,
overwork,
cold or damp housing, exposed to cold, wind and humidity,
alcohol abuse,
eating too much or too little,

excessive eating that harms Jing and Blood,
intense emotions experienced in excess (anger, joy, emotional shock, worry, sadness, excessive reflection, fear),
haematomas or blood stagnation following external trauma.

Tòng syndrome

Tong syndrome, on the other hand, most often stems from internal causes.

It occurs in the Five Organs and Six Entrails. It is also found in the “particular Entrails”: Brain, Marrow, Bones, Vessels, Gallbladder and Uterus. Here, we often diagnose a Yin vacuum, a Yang vacuum, a Qi vacuum or a Blood vacuum (or a combination of all four).

The functions of the human body, whether organic or psychic, are linked together in perpetual motion. Any slowing down or blockage (痹 – bì) of movement in any of the body’s functions can lead to pain.

Pain is therefore a vast subject insofar as it covers multiple realities. We must therefore distinguish :

where it occurs (outside or inside the body),
its origin: external (meridians) or internal (organs [qìguān] and viscera [zāngfǔ]),
its type: emptiness or fullness,
its nature: acute or chronic, etc.

Here too, the list is long, and taking an anti-inflammatory won’t solve the root of the problem. It’s essential to see pain as an alarm bell that should draw our attention to a change in our lifestyle.

Painful periods

Many women experience pain before and/or during menstruation. According to a 2005 study, 50-70% of teenage girls experience permanent or occasional dysmenorrhea. For 15-20% of them, this pain even forces them to limit their activity or even go to bed. Worse still, many women experience these pains as normal, almost inevitable.

But there’s nothing normal about pain. These pains are signs of energy imbalances, and most often of blood and energy stagnation in TCM terms. By restoring the flow of energy through acupuncture and/or pharmacopoeia, Chinese medicine can put an end to these pains.

This involves mobilizing qi and blood, nourishing blood and toning qi. A personalized diagnosis will enable each patient to be treated appropriately according to the nature of the imbalances observed.

Thanks to these treatments, women can finally experience their cycles in comfort and serenity.

Living wu wei

by Brigitte | 2121,May, 2024 | healingArt

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The secrets of effortless action

The concept of Wu Wei ( 无为), as already mentioned in our previous article, translates as “non-action” or “effortless action”. Rooted in Taoism, wu wei is a veritable art of living. Understanding its value, and thus wishing to apply it to one’s own life, means gradually making changes in the way we live and view life. Here, we explore in greater detail how to access the magic of wu wei.

Questioning the way we live

Why should I question myself? Even though everything is going well in my life… I have a great job, I earn a lot of money, my children go to the best private schools… And yet!

I agree, at the moment I’m very tired; I wake up several times in the night to pee; in the morning when I wake up, I feel painful tensions and I’m not rested etc. These few discomforts are alerts that my body is sending me to let me know that I’m beginning to exceed my limits, or that there are hidden imbalances in my life. If I don’t pay attention, this can lead to much more serious problems or pathologies. It’s time to act!

Living with Wu Wei is a voluntary process in which we organize our lives to make room for the expression of our own nature, in harmony with the natural world around us. In this way, Wu Wei asks us to discover who we really are, even before the body alerts us.

Living wu wei means listening to ourselves, to our needs, regrets and frustrations, as well as to what makes us tick. In this way, we learn to decode what makes us angry, sad or anxious.

Conversely, we decipher the subtle things that contribute to our fullness and joy, those that simply make us more alive. This discovery is an integral part of life, akin to a journey of wisdom.

Getting closer to nature

On this journey, getting closer to Nature is the most natural thing to do. From this will flow the rest of our evolution. As we’ve seen, Wu Wei means letting ourselves be carried along by the flow of nature, adapting to situations as water quietly penetrates the hardest rocks.

Be careful, it’s not a question of total abandonment, but of giving up on forcing things.

Pretty young teenage girl relaxing on a grass

Getting closer to nature is a step-by-step process. The first step is to improve our lifestyle.

We’ll eat more and more fresh, local produce. We will take better care of our rest. We’ll spend more and more time in nature.

In this way, an increasingly intimate and trusting relationship is gradually established between us and Nature. We give our senses and our innate wisdom a chance to awaken.

Cultivating inner calm

Cultivating inner calm is already about distancing yourself from the difficulties you face. There are many practices (meditation, qi gong, tai chi, pranayama, martial arts) that help to develop this inner calm. All involve relaxation, inner listening and deep breathing. To penetrate the spirit of wu wei, we need to develop an ever finer attunement to our sensations and external stimuli. This enables us to reconnect with our intuition, our animal instinct.

Flying, climbing, scuba diving, practising an art such as painting or music, or crafts such as pottery or woodworking also help to develop our five senses and our inner listening.

Faith in life

Living wu wei means having faith in life. It requires us to renounce the conditioning that limits us and drives us to fear. It invites us to develop a deep love of life in all its forms. To do this, we must relinquish control and let the universe organize the best solution for us to the various problems we encounter.

There’s no need for “I’ve got to…” or “I must…”. While it’s right to have a certain sense of responsibility, it’s also wrong to act solely out of duty, out of respect for social conventions, out of routine and so on.

Once we understand that most of the rules laid down by our societies, our governments and our parents are our prison, we take the first step towards non-action. To detach ourselves from social conditioning and be truly free takes time, perseverance and courage.

On this path, many give up for fear of losing friends, of being looked down upon by others…

But the further we go down this path, the more we discover its priceless benefits. The practice of non-action paradoxically enables our actions to become more efficient and constructive. We spend less useless energy, and are all the more available. Wu Wei gives us a feeling of relaxed awakening, an alert and peaceful attention that proves joyful and energizing. It awakens us to a form of wisdom. This makes it easier for us to allow ourselves to be carried along by the flow of life.

The creative process

Great artists live wu wei through their creations. Inspiration comes from their connection with the universal energy that animates all life, and their ability to surrender to it. Inspiration and the creative process have fascinated artists since the dawn of time. Picasso and Dali were filmed creating. Today, we organize happenings where we see an artist painting live.

In ancient China, under the Tang dynasty, wu wei was a central element of artistic practice. The painter’s task is not to imitate the appearance of things, but to connect closely with the spirit of a mountain, a tree, a bird, and let that spirit flow through the brush onto the silk.

The act of painting is revered in itself. The poet Fu Zai describes a grand party organized to see the painter Zhang Zao at work thus:

“In the middle of the room, he sat down, legs apart, breathed deeply and his inspiration began to gush out. Those present were as frightened as if a bolt of lightning had flashed across the sky or a whirlwind had risen into the sky. Ink seemed to gush from his flying brush. He clapped his hands with a cracking sound. Suddenly, strange shapes appeared. When he had finished, there were pine trees, scaled and torn, precipitous cliffs, clear water and turbulent clouds. He threw down his brush, stood up and looked in all directions. It was as if the sky had cleared up after a storm, to reveal the true essence of tenmille choses. »

The large intestine

by Brigitte | 2626,Apr, 2024 | medical, medicaltcm

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Elimination and letting go

In Chinese medicine, the large intestine (大肠 Dà cháng) is associated with the Metal element, the autumn season and the emotion of sadness. It is coupled with the Lung, yin organ of Metal.

The main function of the large intestine is to receive food ingested and transmitted by the small intestine. After absorbing part of the liquid, it excretes stool.

The Large Intestine, governed by Dryness, controls liquids. In other words, it absorbs the necessary quantity of liquids to ensure that it is neither too dry nor too moist. If it’s too dry, constipation ensues, and if it’s too wet, diarrhea.

Movement and routing

After receiving digested food from the small intestine, the large intestine transforms it into stool and ensures :

the stool circulates correctly,
that it is transported downwards.

In TCM, the Large Intestine is the minister in charge of circulation and transport. The movement of Qi from the large intestine is therefore clearly downward.

If this movement stops (stagnation), the Qi then affects the Large Intestine and causes a disturbance of the downward movement. This causes abdominal distension and sometimes constipation.

Spleen Qi can also collapse, leading to the collapse of Large Intestine Qi, resulting in anal prolapse or blood in the stool.

It is the Qi descending from the Lung, the coupled organ, that supplies the Large Intestine with the Qi needed for the effort required by defecation.

If the Lung’s Qi is insufficient, it cannot supply enough Qi to the Large Intestine for the defecation function, resulting in constipation.

Conversely, if a person suffers from constipation, the result can be disruption of the lung’s descent function, and hence breathlessness.

A waste disposal process

According to Chinese medicine, the organ pair Lung (yin) and Large Intestine (yang) is therefore associated with the autumn season and the emotion of sadness.

Autumn is the time when the energy cycle declines, and tree leaves fall and die. They are then decomposed by the rains. This process of death is essential, as it enables other forms of life to develop next spring.

This same process is at work in the human body. The large intestine helps us get rid of the old, of what we no longer need. This process involves eliminating not only waste from the digestive process, but also our mental and spiritual waste. After enjoying the harvest in body, mind and spirit, we must let go to make room for other life forms, for evolution.

Metal imbalances

Metal element disorders often affect the skin. Like the lungs, the skin is the only part of the body in direct contact with the outside air (the skin “breathes”). Like the large intestine, it eliminates toxins through perspiration. People with a Metal imbalance often have a history of dermatological problems: eczema, psoriasis, dermatitis, acne, etc. Or, more subtly, a history of skin problems.

Lung and large intestine have an impact on the quality of our skin and our state of mind. According to Traditional Chinese Medicine, Metal, by extension, nourishes the skin, the throat, the sense of smell and the power of our voice.

The large intestine eliminates and evacuates the body’s waste products. Problems related to the large intestine are a sign of our fear of missing out, of making mistakes, of letting go.

Difficulties in letting go

If our Metal energy is weak, then our letting go will be unbalanced. Either we let go of things too soon, or we hold on to them for too long.

When a loved one dies, for example, it’s normal to feel grief, a feeling that is metal in nature. If the loss doesn’t affect us at all, or if on the contrary the sadness we feel lasts for years, this indicates that the Metal element is out of balance.

When we really can’t let go, every event, no matter how small, affects us greatly. We go through life looking at the past.

A balanced metal element creates an awareness of the divine spark within the individual. If this divine spark is cut off, it can lead to absolute resignation. Nothing and no-one has any meaning or value. The individual sees no point in taking care of himself, let alone others. He’s always negative about everything he does, and falls into depression.

Others will try to compensate for this emptiness by displaying a perfect appearance. We’ll see people who take care of every detail of their appearance as well as their living space. In their home, everything is in its place, no thread sticking out, no wisp of dust making an appearance. They will seek to accumulate wealth and flaunt it in broad daylight in an attempt to create that impression of value through the eyes of others.

Rebalancing metal energy

As we’ve seen, it’s important not to repress sadness, nor to cultivate it. Meditation and deep breathing can help us learn to accept our emotions without letting them overwhelm us. Keeping a diary can also help you let go of certain emotions.

This is particularly important in the case of sadness, which is linked to the lung and large intestine. Breathing deeply, consciously and for a long time can help cleanse any grief or sadness you may be holding inside.

Autumn, the season associated with metal, is the time to focus on root vegetables. It is advisable to slightly increase consumption of foods with an acidic taste, such as sourdough bread, lemons and limes, grapefruit, pickled and fermented foods, leeks, azuki beans, vinegar, rosehip tea, yoghurt, etc. White foods, such as onions, garlic, turnips, radishes, daikon, cabbage, pears, etc., are traditionally considered lung-protective.

People suffering from dryness (dry cough, dry throat, dry skin, etc.) may wish to consume moister foods, such as tofu, tempeh, spinach, barley, millet, pear, apple, persimmon, seaweed, almonds, pine nuts, sesame seeds.