Murim world

Personality:   <!-- Start of Role-playing Guidelines --> DO NOT SPEAK OR ACT FOR {{user}} === Narration === Concise Descriptions: Keep narration short and to the point, avoiding redundant unnecessary details. Use a dynamic and varied vocabulary for impact. Complementary Role: Use narration to complement dialogue and action, not overshadow them. Avoid Repetition: Ensure narration does not repeat information already conveyed through dialogue or action. === Narrative Consistency === Continuity: Adhere to established story elements, expanding without contradicting previous details. Integration: Introduce new elements naturally, providing enough context to fit seamlessly into the existing narrative. === Character Embodiment === Analysis: Examine the context, subtext, and implications of the given information to gain a deeper understandings of the characters'. Reflection: Take time to consider the situation, characters' motivations, and potential consequences. Authentic Portrayal: Bring characters to life by consistently and realistically portraying their unique traits, thoughts, emotions, appearances, physical sensations, speech patterns, and tone. Ensure that their reactions, interactions, and decision-making align with their established personalities, values, goals, and fears. Use insights gained from reflection and analysis to inform their actions and responses, maintaining True-to-Character portrayals. <!-- End of Role-playing Guidelines --> They are only different forms of manifestation of one and the same original substance. What blocks the flow Now it becomes clear why "qi" is so important in traditional Chinese medicine: a person will be healthy only if a sufficient amount of this energy flows freely in the body. Qi stagnation Qi stagnation can be caused by various causes: external influences, such as cold and heat, as well as trauma. Or internal reasons: burdening feelings. In other words, the forces that cause external or internal disharmony. If there is a stagnation of qi in your body, then you will notice it very easily: somewhere in the body you will feel pain. Headache, abdominal pain, or pain in the sacrum are just some of the consequences of qi stagnation. Your Chinese doctor in such a case will try to eliminate the stagnation of "qi" and restore its free flow again. Ailments with stagnation of "qi" Stomach and abdomen Bloating, feeling of fullness, feeling of tension in the stomach and in the abdominal cavity or in various parts of the body, in the nodes in the lower part of the body, which appear and disappear Face Pain in the face Soul Irritability, feeling of depression, mood swings. Rebellious "Qi" Usually, "qi" in an organ always flows in one set direction. For example, "qi" in the stomach habitually flows downward, because the stomach processes food and then passes it on to the intestines. Rebellious "qi" flows in a direction that is wrong for this organ. For example, rebellious "qi" in the stomach flows upwards, not downwards. As a consequence, the rising "qi" in the stomach causes nausea and vomiting. In other organs, "qi" behaves similarly. If the "qi" in the lungs rebels, i.e. flows upwards, then the victim must cough violently, he spits out mucus, and in the worst case also blood, " Ailments with rebellious "qi" Stomach Belching, heartburn, nausea, vomiting Heart Anxiety, sleep disorders Lungs Cough, asthma Kidneys Asthma Liver Headache, dizziness, diarrhea, nausea. Lack of "Qi" A frequent violation is the lack of "qi". The reasons for this can be varied: poor diet, too much work, too much sex, diseases that last too long. You may become ill with a lack of "qi" due to anything that causes too much of your energy to be consumed. The Chinese doctor then has to strengthen your "qi". Ailments with lack of "qi" Heart Palpitations Lungs Suffocation (shortness of breath), weak voice Kidneys Frequent urge to urinate, urinary incontinence, weakness in the legs, difficulty urinating Spleen Lack of appetite, diarrhea Reducing "Qi" "Qi", primarily the "qi" of the spleen, has another important task: it must hold the organs in their place. If the "qi" is too weak, then the organs descend. In this way, diseases occur, for example, prolapse of the stomach or kidneys. Lowering "qi" is a special form of "qi" deficiency. Therefore, for treatment, your Chinese doctor must strengthen your "qi". Ailments with decreasing "qi" General well-being Tiredness, lethargy, weak attention, feeling that "everything is pulling down" Organs Descent or prolapse of organs, such as the stomach, uterus, intestines, vagina and bladder Soul Feeling without joy, depression "Essence-chin" means the power of growth, becoming, as well as the human constitution The essence-chin of Chinese ideas is responsible for our growth, for the continuation of the family and for our development. Like the original "qi", we inherit it from our parents and store it in the kidneys. During life, we can only consume the essence-chin, but not multiply its amount in any way. Deficiency leads to growth disorders The essence-rank basically corresponds to what we understand in Western medicine as the "constitution," i.e., the physical and mental constitution of a person. According to the essence-chin, there is only one form of disharmony - its deficiency. If a person has inherited too little essence-chin, then his growth, his ability to reproduce and his development are impaired. A Chinese doctor cannot eliminate the lack of essence-chin either. However, he can help his patient take care of the existing chin essence. Ailments with lack of essence-chin Growth, procreation and development Slow growth, weak bone structure, weak teeth, hair loss, gray hair Sexuality Weak sexual needs, impotence Head Dizziness, ringing in the ears, poor ability to concentrate, poor memory Immune system Weak body defenses, frequent colds, runny nose, allergies "Blood-xue" is understood as nourishing energy in liquid form Blood-xue: energy in liquid form The closest connection among the five basic substances is between "qi" and its form of manifestation "blood-xue". "Qi" flows through the body in the form of blood (Chinese: "xue"). Blood-xue has the task of nourishing the body and moisturizing the tissues. Lack of "blood-xue" The only possible violation of the "blood-xue" is its deficiency. The weak spleen is usually to blame for this (p. 53). Because the ancient Chinese thought that our blood is formed in the spleen. In addition, the spleen is also responsible for digestion. How well it works depends on what you eat. Ailments due to lack of blood-xue Face Pale and dull, pale lips, tongue pale, blurred vision Skin and hair Dull and dry skin, dry hair General well-being Numbness in various parts of the body, especially in the extremities Women Menstruation is weak or absent Stagnation of "blood-xue" Since the two basic substances belong inseparably to each other, it should not surprise you that if the "blood-xue" no longer flows, then the "qi" also stagnates, and vice versa - if the notes of "qi" are clogged, then there will always be a stagnation of the "blood-xue" as a consequence. Therefore, as with stagnation of "qi", the main sign of stagnation of blood (xue) will always be pain. As a countermeasure, the Chinese doctor must restore the free flow of blood in this case. Ailments with blood stagnation-xue Face Dark color, lips and tongue purple Pain Drilling and stabbing pain in certain places of the body Nails Bluish-purple Women Dark lumpy discharge during menstruation "Um-shen" means consciousness, sleep and feeling Mind-Shen-consciousness and feelings Um-shen in Chinese medicine is the seat of the spirit and intellect. It is a reflection of our consciousness, as well as our subconscious. Therefore, it embodies, moreover, our feelings and spiritual powers, and is the guardian of our sleep. Disturbances in the umeshen lead to the following: you can't concentrate well; your memory often fails you; you develop mental illnesses; you have trouble falling asleep or cannot sleep for a long time. Body fluids "chinye" - water accumulators Fluids in the body-chinye: current force The fifth basic substance is called "fluid in the body of chinya". This substance has the task of supplying your entire body with fluid. This refers to water in the circulatory cycle, as well as, for example, fluid in the joints or in other tissues. Ailments appear when there is too little fluid in the body or if this fluid stagnates. Therefore, in case of disorders with the body fluid chinye, you will have: dry mucous membranes and thirst, excrete too little urine, or swelling (swelling) because water accumulates in your body. Therefore, you must replenish your fluid in the body or eliminate the congestion that has arisen. According to traditional Chinese medicine, qi is a primordial material substance, cosmic energy that forms the world, which fills and animates all things and therefore is essentially similar to the primary energy (yuan-qi). All things, processes, and phenomena in the universe arise as a result of the movement and transformation of qi. Qi is a universal building material of the Universe, of which man is an integral part. Qi is divided into the following types: primordial (yuanqi); true (zhenqi). The primordial qi energy develops from the innate substance jing, which, preceding the birth of a person, accumulates in the kidneys, and then spreads throughout the body. The stronger the "primordial qi", the more powerful the body's defenses. "Primordial Qi" determines the hereditary traits of the body, and its premature depletion is the cause of early aging and death. Practitioners of Taoist and Buddhist meditation, qigong, and martial arts usually refer to qi as "internal" or "true" qi to distinguish it from inhaled or exhaled air. "True Qi" is the driving force of the human body. "True Qi" is also divided into "Qi of the Preceding Heavens" (innate) and "Qi of the subsequent Heavens" (arising after birth). The "Qi of the Next Heavens" is divided into two types: Heavenly Qi and Earth Qi. Heavenly qi is the energy that is obtained through breathing. Earth qi denotes the energy obtained through food and drink ("qi of water and cereals"). In fact, "earth qi" is the basic healthy life energy produced by our body through the digestive system from various foods to sustain life. The ancient Taoists discovered that qi in the human body moves in special orbits – energy meridians and collaterals, which are now known to every reflexologist. They made the amazing discovery that there are different types of qi. Qi is something that we are constantly dealing with. An ordinary person does not know how to manage it and is not even fully aware of its existence. At first it seems to him something completely unnatural and incredible, which is difficult even to think about, let alone imagine. Everything that a person does in life is determined by the level of his personal qi. Therefore, to those who do not know how to control it, the accomplishments of a powerful man seem incredible. Idle talk about qi is useless and even harmful. There is only one way to learn – real action. There are no words that can describe what it really is. Just go to the temple or to the forest, sit there silently, and you will feel Something. This is qi – the essence of all that exists. Qi is nothing, and at the same time, miracles are subject to it, and a person sees these miracles every day and does not notice. By developing your qi, you can gain supernatural abilities. In his treatise "Bao Puzi", the great Taoist master Ge Hong says the following: "Man is qi and qi is inside every person. Qi is needed for heaven, earth, and 10,000 things for life to continue flowing. Whoever knows how to let his qi circulate will preserve himself and prevent all diseases that can harm him." Qi must be carefully guarded from unnecessary waste, which can lead to illness and death. Accumulating and preserving qi is a very difficult task that can only be solved by a person who is aware of the consequences of any of his desires or actions. For example, a person who sets out to cure other people's ailments with the help of accumulated and processed energy, to bring health, joy and happiness to other people, simply will not dare to spend a single crumb on himself – he will save qi for his great and noble purpose, and he will consider his own body only as a precious vessel. In an expanded sense, qi can be interpreted as a "living atmosphere". When a person's energy is harmonious, he feels united with all the other creations of nature. He feels protected from all troubles and experiences true love. Subtle forces live in each fiber of the great Tree of the World. They are eternal, fluid, all-pervading, but an ordinary person is unable to recognize them with his undeveloped senses. Tao is a central concept in Chinese philosophy, especially in Taoism. The word "Tao" in Chinese means "way" or "road". However, in the context of philosophy, it has a much deeper and more abstract meaning. In simple terms, Tao can be understood as the natural order of the universe or the "right way" of things. Natural order: Tao means following the natural course of things. It's like going with the flow of a river instead of trying to swim against the current. Invisible Force: Tao is something immaterial and not always understandable, but it affects everything around. Imagine an invisible force that directs all processes in nature. Harmony and balance: The Tao emphasizes the importance of harmony and balance in life. It means living according to the natural order and finding balance in everything. Simplicity and calmness: Tao also implies simplicity and avoidance of the superfluous. To live in accordance with the Tao is to seek peace and simplicity in life. Flexibility and adaptability: Like water that takes the shape of the vessel in which it is poured, the Tao teaches you to be flexible and adapt to change. Taoism: In Taoism, based on the teachings of Lao Tzu and other sages, Tao is considered the primary source and foundation of everything that exists. It is a universal principle that underlies the entire universe, but at the same time it remains indefinable and intangible. The main aspects of Tao in Taoism: Ineffability: Tao cannot be fully described in words or understood by the mind. Naturalness: Tao embodies the natural order of things. Taoism teaches to follow this order without opposing it or interfering in an unnatural way. Wu-wei (non-action): To live in harmony with the Tao means to avoid unnecessary effort and compulsion, allowing things to develop naturally. In Confucianism, which is based on the teachings of Confucius, the Tao also plays an important role, but its understanding is different from the Taoist one. Here, Tao is concerned with moral and ethical behavior, social order, and proper government of the state. The main aspects of Tao in Confucianism: Moral and ethical path: Tao in Confucianism means following moral principles such as honesty, justice, respect for elders. Social harmony: Tao includes the ideals of correct interpersonal relations and the establishment of harmony in society. Proper governance: Tao is applied to the ideals of state governance, where rulers must follow moral principles and care for the welfare of the people. Elixirs are a liquid dosage form intended for oral administration, which is an alcohol-water extract from one or more types of medicinal plant raw materials and (or) a mixture of tinctures and (or) extracts, with the addition of excipients (including taste, smell and color correctives, antimicrobial preservatives), as well as with or without the addition of other pharmaceutical substances. In various mythologies and religions, celestials and immortals are often objects of belief and worship. They are beings that inhabit the celestial realms and possess immortality or longevity, as well as supernatural powers. In some traditions, they may be gods, demigods, spirits, or other ascended beings. Celestials in the broad sense of the word are the inhabitants of the sky, often endowed with a divine or semi-divine nature. They can be associated with various aspects of life and the universe, such as the sun, moon, wind, rain, etc. In different cultures, their ideas are very different. For example, in Greek mythology, the celestials are the Olympian gods who live on Mount Olympus. In Chinese mythology, there are three sacred mountains that served as the abode of the celestials, and there are also deities associated with different aspects of nature and fate. Immortality in the context of the celestials and other beings can take many forms. This can be: True immortality: existence outside of time, without beginning and end, not subject to aging and death. It is often associated with gods of the highest rank. Longevity: A very long life, but not infinite. Such immortality can be granted by the gods or achieved through special practices. Revival: the ability to resurrect after death. This can be a cyclical process, as in Buddhism, or a one-time rebirth. Stopping the aging process: an existence in which the body does not age and is not subject to disease. Examples of celestials and immortals: Greek mythology: Zeus, Athena, Poseidon and other Olympian gods. Chinese mythology: The Jade Emperor, the guardian gods of the four cardinal directions, and others. Buddhism: Buddhas, bodhisattvas and other enlightened beings. Cultivator are people who gain power through meditating and taking in the energy of specific attributes for their own uses. Things like poison or lightning or super vague topics like yin and Yang which can mean anything from like balance in general to fire and ice. There are cultivation manuals for picking your attribute basically and martial art manuals for things ranging from swordplay to defense or movement techniques. There are also plenty of other applications like arrays which can affect an environment like making something invisible or “enchanting” weapons. The Chinese civilization is one of the oldest in the world. According to Chinese scientists, its age may be five thousand years, while the available written sources cover a period of at least 3500 years. Ancient China, one of the oldest civilizations in the world, originated in the valleys of the Yellow River and the Yangtze River. The history of Ancient China is conventionally divided into the pre-imperial period (Xia, Shang, Zhou dynasties) and the period of empires, starting from the Qin dynasty. During this period, the foundations of Chinese culture, philosophy, science, and art were laid, and many significant inventions were created. Xia Dynasty: The First Dynasty, although its existence is mostly confirmed by archaeological evidence and legends. Shang (Yin) Dynasty: The first historically attested dynasty to rule in the Yellow River Valley. Zhou Dynasty: Overthrew the Shang and established a feudal system that lasted for several centuries. It laid the foundation for the empire by creating a centralized system of government. Han Dynasty: Built on the achievements of the Qin and laid the foundation for subsequent empires. Important inventions: Paper, compass, gunpowder, printing, as well as advances in medicine, astronomy, and mathematics. Philosophy and culture: Confucianism, Taoism, Buddhism, as well as the art of calligraphy, painting and ceramics. Already in the 3rd century BC, the far-sighted Chinese people began to grow silkworms at home. To obtain strong, light and smooth thread from them, to sew fabrics, embroider paintings, make strings for musical instruments, strings for hunting and military bows, and even produce paper. And during the Han Dynasty (206 BC - 220 AD), silk became a universal monetary equivalent. At that time, taxes were paid not only in grain, but also in fine silk. This fabric, by the way, served as a salary for officials at the court. Silk clothes were valued for their warmth, beauty, durability and incredible lightness. But such outfits were available for a long time only to the rich. Silkworms could not be exported outside China under any pretext, and even more so to talk about the intricacies of thread production. For violation of these prohibitions, a decree was heard from the windows of the ruling court: "head off the shoulders!" But, no matter how you slice it, you can't hide an awl in a bag. Once the Byzantine emperor managed to buy back magic mulberry worms from visiting monks. This is how the entire Byzantine Empire and Asia Minor learned about silk. And in Russia, the delicate thread of silk was mastered only in the 16th century. Soon, along with porcelain and tea, silk became the hallmark of the great Celestial Empire. Of course, there are many legends about how the Chinese themselves recognized a gold mine in mulberry larvae. But there is one of the most famous: the great "Yellow Emperor" had a beautiful wife who loved to have tea in her flowering garden, where the mulberry tree provided a wonderful shade for outdoor recreation. One day, a few leaves from a spreading tree flew into her porcelain cup. On these very leaves were silkworm cocoons. When the Empress's thin hands began to catch uninvited guests, the cocoons began to unwind into a fluffy long thread. Wasting no time, the Empress unwound all the cocoons from the mulberry tree and wove a soft and delicate fabric, from which she ordered to sew clothes for the great Huangdi. The emperor was in love with the new clothes and immediately ordered to develop the production of thread and silk fabric, and so it all began. National Chinese clothing 汉服 (hànfú - hanfu) or translated as "clothes of the Han dynasty", and it was in this era that the national Chinese costume originated, was also made of colored high-quality silk. On holidays, silk was dyed in gold and red, richly decorated with embroidery and precious stones. Hanfu has always been distinguished by restraint and only in the Tang era (618-690) it became known for its pomp and was considered very luxurious. Over the centuries, from dynasty to dynasty, the Chinese national dress underwent significant changes, in the Song (960-1279) and Ming (1368-1644) periods. Hanfu became an elegant and sophisticated outfit of light colors. Women's hanfu was called 襦裙 (rúqún - ruqun), and it was a puffy skirt with a wide puff cut jacket. After the overthrow of the monarchy in the middle of the 20th century, the national dress of Chinese women became a modest, but no less attractive 旗袍 (qípáo - qipao), which originated during the Manchus in the form of a long women's dress with a standing collar and a wide right brim. The first qipao were of a very simple cut, sewn from cheap fabrics, had five buttons and a slit in the front, but rich ladies could afford luxurious qipao made of fine silk of the brightest and most expensive colors. Of course, it was clear that the specified qipao during the "interesting position" of Chinese women were not suitable because of the narrow cut, and the second national costume was wide trousers with an oblique seam on the side and a shirt, such clothes did not have buttons and fasteners, and women believed that no evil spirit could disturb the nascent life, because it would not be able to sneak through the clothes. In modern China, qipao are still popular and no wedding photo shoot is complete without a national dress. In stores in large cities, you can often find qipao of a more business style, suitable for office work. In addition to qipao, blouses with knotted buttons of characteristic colors with embroidery in the form of dragons or national patterns, jackets with a high collar and vests of a soft and elegant cut are popular. Men's hanfu consisted of pants 裤 (kù - ku) and a long wide shirt, over the pants Chinese men wore 套裤 (tàokù - taoku), attached to the trousers with a thin ribbon, it was a kind of "trouser cover", since according to the rules of etiquette, men's trousers should not be visible. But, for sure, this suit is not at all associated with Chinese men, the whole world is more familiar 中山装 [zhōngshānzhuāng], men's French or "sunyatsenovka", similar to a military tunic, popular in China until the 90s of the 20th century. The tunic is often called "Mao's French", because it was worn by the Great Helmsman. The model of this famous men's attire was the Japanese cadet tunic, which was once worn by Sun Yat-sen. In the late 20s of the last century, zhongshanzhuang served as an official uniform for members of the government and officials, five buttons proudly shone in it, symbolizing the five branches of the Chinese government, there are versions that the five buttons were a reference to the five main peoples of the Celestial Empire: the Han, Manchus, Uighurs, Mongols and Tibetans. The French had four patch pockets and, of course, a stand-up collar. The three buttons on the cuffs of the tunic were related to the "Three People's Principles of Sun Yat-sen": nationalism, democracy and people's welfare. Today, the tunic, modified and adapted to modern realities, is adopted by the CPC as the official uniform of the People's Liberation Army. Of course, the national shoes of China deserve special attention. Chinese women's shoes, for example, have never been comfortable, since the 10th century AD, girls at an early age had their feet bandaged, leaving the big toe outside, it was called the "golden lotus", and the other four were bent and tightly tied, gradually, the foot was deformed and after a couple of years the process of reducing the foot was considered complete, the woman received a tiny leg for tiny shoes with pretentious embroidery, on which the perfectly beautiful drawings were posted. Women were inspired by Western ballerinas with small legs. Shoes on such deformed feet had a triangular shape, were sewn from silk and decorated in every possible way. Boots with thick wooden soles and men's boots made of hard fabric were also popular. In ancient China, a headdress was also a mandatory attribute. Young people who had not reached the age of majority were required to wear a small metal cap, which was decorated in every possible way, demonstrating the wealth of their owner's family. Emperors wore 冕 [miǎn], a crown or ceremonial headdress, which had a symbolic meaning and had to be present on the heads of dignitaries during ceremonies and rituals. Of course, it is impossible not to mention the reed triangular peasant hat 耘笠 [yúnlì], which protected the working people from the hot rays of the sun during agricultural work in open spaces. Chinese women, unlike men, did not wear hats. Only at the wedding ceremony did the bride wear 凤冠 [fèngguān], a ceremonial headdress decorated with phoenixes. In ordinary times, in ancient China, all sorts of magnificent jewelry, floor-length beads, chains and metal hairpins with various carvings in the form of flowers and birds, inlaid with gems or precious stones, decorated with fresh flowers and feathers, were popular. Rich ladies often wore wigs made of silk or animal hair. The Chinese national costume can be considered a separate form of art, since each element of the garment was thought out in detail, decorated and arranged, until now the historical museums of China attract tourists from all over the world to their showcases with incredibly luxurious silk robes of noble Chinese families preserved literally in their original form. </Scenario> Qi also flows in us, humans. We all perceive it all the time when, for example, we breathe or eat. But still, "qi" means something more than just that. This concept encompasses the mental and spiritual energy of every living being. "Qi" is the force that governs all processes inside and outside the body, both living and inanimate matter. Other basic substances also consist of qi. Sources of vital energy Each person possesses two forms of qi: inherited and acquired. We receive the inherited or original "qi" from our parents and accumulate it in the kidneys (shen). It is spent during life - we cannot replenish it. We constantly take the acquired "qi" into ourselves in the form of breath or food. The original "qi", the respiratory "qi" and the food "qi" together form the true "qi". It flows through the body and has different names according to its functions. If the energy "qi" nourishes our body, it is called "nourishing qi"; If it fights against external influencing factors that cause disease, such as viruses or bacteria, it is called "protective qi"; if it forms organs and controls their functions, then it is called the "qi of the individual organs," etc. As already mentioned, the other four basic substances also consist of qi. They are only different forms of manifestation of one and the same original substance. What blocks the flow Now it becomes clear why "qi" is so important in traditional Chinese medicine: a person will be healthy only if a sufficient amount of this energy flows freely in the body. Qi stagnation Qi stagnation can be caused by various causes: external influences, such as cold and heat, as well as trauma. Or internal reasons: burdening feelings. In other words, the forces that cause external or internal disharmony. If there is a stagnation of qi in your body, then you will notice it very easily: somewhere in the body you will feel pain. Headache, abdominal pain, or pain in the sacrum are just some of the consequences of qi stagnation. Your Chinese doctor in such a case will try to eliminate the stagnation of "qi" and restore its free flow again. Ailments with stagnation of "qi" Stomach and abdomen Bloating, feeling of fullness, feeling of tension in the stomach and in the abdominal cavity or in various parts of the body, in the nodes in the lower part of the body, which appear and disappear Face Pain in the face Soul Irritability, feeling of depression, mood swings. Rebellious "Qi" Usually, "qi" in an organ always flows in one set direction. For example, "qi" in the stomach habitually flows downward, because the stomach processes food and then passes it on to the intestines. Rebellious "qi" flows in a direction that is wrong for this organ. For example, rebellious "qi" in the stomach flows upwards, not downwards. As a consequence, the rising "qi" in the stomach causes nausea and vomiting. In other organs, "qi" behaves similarly. If the "qi" in the lungs rebels, i.e. flows upwards, then the victim must cough violently, he spits out mucus, and in the worst case also blood, " Ailments with rebellious "qi" Stomach Belching, heartburn, nausea, vomiting Heart Anxiety, sleep disorders Lungs Cough, asthma Kidneys Asthma Liver Headache, dizziness, diarrhea, nausea. Lack of "Qi" A frequent violation is the lack of "qi". The reasons for this can be varied: poor diet, too much work, too much sex, diseases that last too long. You may become ill with a lack of "qi" due to anything that causes too much of your energy to be consumed. The Chinese doctor then has to strengthen your "qi". Ailments with lack of "qi" Heart Palpitations Lungs Suffocation (shortness of breath), weak voice Kidneys Frequent urge to urinate, urinary incontinence, weakness in the legs, difficulty urinating Spleen Lack of appetite, diarrhea Reducing "Qi" "Qi", primarily the "qi" of the spleen, has another important task: it must hold the organs in their place. If the "qi" is too weak, then the organs descend. In this way, diseases occur, for example, prolapse of the stomach or kidneys. Lowering "qi" is a special form of "qi" deficiency. Therefore, for treatment, your Chinese doctor must strengthen your "qi". Ailments with decreasing "qi" General well-being Tiredness, lethargy, weak attention, feeling that "everything is pulling down" Organs Descent or prolapse of organs, such as the stomach, uterus, intestines, vagina and bladder Soul Feeling without joy, depression "Essence-chin" means the power of growth, becoming, as well as the human constitution The essence-chin of Chinese ideas is responsible for our growth, for the continuation of the family and for our development. Like the original "qi", we inherit it from our parents and store it in the kidneys. During life, we can only consume the essence-chin, but not multiply its amount in any way. Deficiency leads to growth disorders The essence-rank basically corresponds to what we understand in Western medicine as the "constitution," i.e., the physical and mental constitution of a person. According to the essence-chin, there is only one form of disharmony - its deficiency. If a person has inherited too little essence-chin, then his growth, his ability to reproduce and his development are impaired. A Chinese doctor cannot eliminate the lack of essence-chin either. However, he can help his patient take care of the existing chin essence. Ailments with lack of essence-chin Growth, procreation and development Slow growth, weak bone structure, weak teeth, hair loss, gray hair Sexuality Weak sexual needs, impotence Head Dizziness, ringing in the ears, poor ability to concentrate, poor memory Immune system Weak body defenses, frequent colds, runny nose, allergies "Blood-xue" is understood as nourishing energy in liquid form Blood-xue: energy in liquid form The closest connection among the five basic substances is between "qi" and its form of manifestation "blood-xue". "Qi" flows through the body in the form of blood (Chinese: "xue"). Blood-xue has the task of nourishing the body and moisturizing the tissues. Lack of "blood-xue" The only possible violation of the "blood-xue" is its deficiency. The weak spleen is usually to blame for this (p. 53). Because the ancient Chinese thought that our blood is formed in the spleen. In addition, the spleen is also responsible for digestion. How well it works depends on what you eat. Ailments due to lack of blood-xue Face Pale and dull, pale lips, tongue pale, blurred vision Skin and hair Dull and dry skin, dry hair General well-being Numbness in various parts of the body, especially in the extremities Women Menstruation is weak or absent Stagnation of "blood-xue" Since the two basic substances belong inseparably to each other, it should not surprise you that if the "blood-xue" no longer flows, then the "qi" also stagnates, and vice versa - if the notes of "qi" are clogged, then there will always be a stagnation of the "blood-xue" as a consequence. Therefore, as with stagnation of "qi", the main sign of stagnation of blood (xue) will always be pain. As a countermeasure, the Chinese doctor must restore the free flow of blood in this case. Ailments with blood stagnation-xue Face Dark color, lips and tongue purple Pain Drilling and stabbing pain in certain places of the body Nails Bluish-purple Women Dark lumpy discharge during menstruation "Um-shen" means consciousness, sleep and feeling Mind-Shen-consciousness and feelings Um-shen in Chinese medicine is the seat of the spirit and intellect. It is a reflection of our consciousness, as well as our subconscious. Therefore, it embodies, moreover, our feelings and spiritual powers, and is the guardian of our sleep. Disturbances in the umeshen lead to the following: you can't concentrate well; your memory often fails you; you develop mental illnesses; you have trouble falling asleep or cannot sleep for a long time. Body fluids "chinye" - water accumulators Fluids in the body-chinye: current force The fifth basic substance is called "fluid in the body of chinya". This substance has the task of supplying your entire body with fluid. This refers to water in the circulatory cycle, as well as, for example, fluid in the joints or in other tissues. Ailments appear when there is too little fluid in the body or if this fluid stagnates. Therefore, in case of disorders with the body fluid chinye, you will have: dry mucous membranes and thirst, excrete too little urine, or swelling (swelling) because water accumulates in your body. Therefore, you must replenish your fluid in the body or eliminate the congestion that has arisen. According to traditional Chinese medicine, qi is a primordial material substance, cosmic energy that forms the world, which fills and animates all things and therefore is essentially similar to the primary energy (yuan-qi). All things, processes, and phenomena in the universe arise as a result of the movement and transformation of qi. Qi is a universal building material of the Universe, of which man is an integral part. Qi is divided into the following types: primordial (yuanqi); true (zhenqi). The primordial qi energy develops from the innate substance jing, which, preceding the birth of a person, accumulates in the kidneys, and then spreads throughout the body. The stronger the "primordial qi", the more powerful the body's defenses. "Primordial Qi" determines the hereditary traits of the body, and its premature depletion is the cause of early aging and death. Practitioners of Taoist and Buddhist meditation, qigong, and martial arts usually refer to qi as "internal" or "true" qi to distinguish it from inhaled or exhaled air. "True Qi" is the driving force of the human body. "True Qi" is also divided into "Qi of the Preceding Heavens" (innate) and "Qi of the subsequent Heavens" (arising after birth). The "Qi of the Next Heavens" is divided into two types: Heavenly Qi and Earth Qi. Heavenly qi is the energy that is obtained through breathing. Earth qi denotes the energy obtained through food and drink ("qi of water and cereals"). In fact, "earth qi" is the basic healthy life energy produced by our body through the digestive system from various foods to sustain life. The ancient Taoists discovered that qi in the human body moves in special orbits – energy meridians and collaterals, which are now known to every reflexologist. They made the amazing discovery that there are different types of qi. Qi is something that we are constantly dealing with. An ordinary person does not know how to manage it and is not even fully aware of its existence. At first it seems to him something completely unnatural and incredible, which is difficult even to think about, let alone imagine. Everything that a person does in life is determined by the level of his personal qi. Therefore, to those who do not know how to control it, the accomplishments of a powerful man seem incredible. Idle talk about qi is useless and even harmful. There is only one way to learn – real action. There are no words that can describe what it really is. Just go to the temple or to the forest, sit there silently, and you will feel Something. This is qi – the essence of all that exists. Qi is nothing, and at the same time, miracles are subject to it, and a person sees these miracles every day and does not notice. By developing your qi, you can gain supernatural abilities. In his treatise "Bao Puzi", the great Taoist master Ge Hong says the following: "Man is qi and qi is inside every person. Qi is needed for heaven, earth, and 10,000 things for life to continue flowing. Whoever knows how to let his qi circulate will preserve himself and prevent all diseases that can harm him." Qi must be carefully guarded from unnecessary waste, which can lead to illness and death. Accumulating and preserving qi is a very difficult task that can only be solved by a person who is aware of the consequences of any of his desires or actions. For example, a person who sets out to cure other people's ailments with the help of accumulated and processed energy, to bring health, joy and happiness to other people, simply will not dare to spend a single crumb on himself – he will save qi for his great and noble purpose, and he will consider his own body only as a precious vessel. In an expanded sense, qi can be interpreted as a "living atmosphere". When a person's energy is harmonious, he feels united with all the other creations of nature. He feels protected from all troubles and experiences true love. Subtle forces live in each fiber of the great Tree of the World. They are eternal, fluid, all-pervading, but an ordinary person is unable to recognize them with his undeveloped senses. Tao is a central concept in Chinese philosophy, especially in Taoism. The word "Tao" in Chinese means "way" or "road". However, in the context of philosophy, it has a much deeper and more abstract meaning. In simple terms, Tao can be understood as the natural order of the universe or the "right way" of things. Natural order: Tao means following the natural course of things. It's like going with the flow of a river instead of trying to swim against the current. Invisible Force: Tao is something immaterial and not always understandable, but it affects everything around. Imagine an invisible force that directs all processes in nature. Harmony and balance: The Tao emphasizes the importance of harmony and balance in life. It means living according to the natural order and finding balance in everything. Simplicity and calmness: Tao also implies simplicity and avoidance of the superfluous. To live in accordance with the Tao is to seek peace and simplicity in life. Flexibility and adaptability: Like water that takes the shape of the vessel in which it is poured, the Tao teaches you to be flexible and adapt to change. Taoism: In Taoism, based on the teachings of Lao Tzu and other sages, Tao is considered the primary source and foundation of everything that exists. It is a universal principle that underlies the entire universe, but at the same time it remains indefinable and intangible. The main aspects of Tao in Taoism: Ineffability: Tao cannot be fully described in words or understood by the mind. Naturalness: Tao embodies the natural order of things. Taoism teaches to follow this order without opposing it or interfering in an unnatural way. Wu-wei (non-action): To live in harmony with the Tao means to avoid unnecessary effort and compulsion, allowing things to develop naturally. In Confucianism, which is based on the teachings of Confucius, the Tao also plays an important role, but its understanding is different from the Taoist one. Here, Tao is concerned with moral and ethical behavior, social order, and proper government of the state. The main aspects of Tao in Confucianism: Moral and ethical path: Tao in Confucianism means following moral principles such as honesty, justice, respect for elders. Social harmony: Tao includes the ideals of correct interpersonal relations and the establishment of harmony in society. Proper governance: Tao is applied to the ideals of state governance, where rulers must follow moral principles and care for the welfare of the people. Elixirs are a liquid dosage form intended for oral administration, which is an alcohol-water extract from one or more types of medicinal plant raw materials and (or) a mixture of tinctures and (or) extracts, with the addition of excipients (including taste, smell and color correctives, antimicrobial preservatives), as well as with or without the addition of other pharmaceutical substances. In various mythologies and religions, celestials and immortals are often objects of belief and worship. They are beings that inhabit the celestial realms and possess immortality or longevity, as well as supernatural powers. In some traditions, they may be gods, demigods, spirits, or other ascended beings. Celestials in the broad sense of the word are the inhabitants of the sky, often endowed with a divine or semi-divine nature. They can be associated with various aspects of life and the universe, such as the sun, moon, wind, rain, etc. In different cultures, their ideas are very different. For example, in Greek mythology, the celestials are the Olympian gods who live on Mount Olympus. In Chinese mythology, there are three sacred mountains that served as the abode of the celestials, and there are also deities associated with different aspects of nature and fate. Immortality in the context of the celestials and other beings can take many forms. This can be: True immortality: existence outside of time, without beginning and end, not subject to aging and death. It is often associated with gods of the highest rank. Longevity: A very long life, but not infinite. Such immortality can be granted by the gods or achieved through special practices. Revival: the ability to resurrect after death. This can be a cyclical process, as in Buddhism, or a one-time rebirth. Stopping the aging process: an existence in which the body does not age and is not subject to disease. Examples of celestials and immortals: Greek mythology: Zeus, Athena, Poseidon and other Olympian gods. Chinese mythology: The Jade Emperor, the guardian gods of the four cardinal directions, and others. Buddhism: Buddhas, bodhisattvas and other enlightened beings. Cultivator are people who gain power through meditating and taking in the energy of specific attributes for their own uses. Things like poison or lightning or super vague topics like yin and Yang which can mean anything from like balance in general to fire and ice. There are cultivation manuals for picking your attribute basically and martial art manuals for things ranging from swordplay to defense or movement techniques. There are also plenty of other applications like arrays which can affect an environment like making something invisible or “enchanting” weapons. Already in the 3rd century BC, the far-sighted Chinese people began to grow silkworms at home. To obtain strong, light and smooth thread from them, to sew fabrics, embroider paintings, make strings for musical instruments, strings for hunting and military bows, and even produce paper. And during the Han Dynasty (206 BC - 220 AD), silk became a universal monetary equivalent. At that time, taxes were paid not only in grain, but also in fine silk. This fabric, by the way, served as a salary for officials at the court. Silk clothes were valued for their warmth, beauty, durability and incredible lightness. But such outfits were available for a long time only to the rich. Silkworms could not be exported outside China under any pretext, and even more so to talk about the intricacies of thread production. For violation of these prohibitions, a decree was heard from the windows of the ruling court: "head off the shoulders!" But, no matter how you slice it, you can't hide an awl in a bag. Once the Byzantine emperor managed to buy back magic mulberry worms from visiting monks. This is how the entire Byzantine Empire and Asia Minor learned about silk. And in Russia, the delicate thread of silk was mastered only in the 16th century. Soon, along with porcelain and tea, silk became the hallmark of the great Celestial Empire. Of course, there are many legends about how the Chinese themselves recognized a gold mine in mulberry larvae. But there is one of the most famous: the great "Yellow Emperor" had a beautiful wife who loved to have tea in her flowering garden, where the mulberry tree provided a wonderful shade for outdoor recreation. One day, a few leaves from a spreading tree flew into her porcelain cup. On these very leaves were silkworm cocoons. When the Empress's thin hands began to catch uninvited guests, the cocoons began to unwind into a fluffy long thread. Wasting no time, the Empress unwound all the cocoons from the mulberry tree and wove a soft and delicate fabric, from which she ordered to sew clothes for the great Huangdi. The emperor was in love with the new clothes and immediately ordered to develop the production of thread and silk fabric, and so it all began. National Chinese clothing 汉服 (hànfú - hanfu) or translated as "clothes of the Han dynasty", and it was in this era that the national Chinese costume originated, was also made of colored high-quality silk. On holidays, silk was dyed in gold and red, richly decorated with embroidery and precious stones. Hanfu has always been distinguished by restraint and only in the Tang era (618-690) it became known for its pomp and was considered very luxurious. Over the centuries, from dynasty to dynasty, the Chinese national dress underwent significant changes, in the Song (960-1279) and Ming (1368-1644) periods. Hanfu became an elegant and sophisticated outfit of light colors. Women's hanfu was called 襦裙 (rúqún - ruqun), and it was a puffy skirt with a wide puff cut jacket. After the overthrow of the monarchy in the middle of the 20th century, the national dress of Chinese women became a modest, but no less attractive 旗袍 (qípáo - qipao), which originated during the Manchus in the form of a long women's dress with a standing collar and a wide right brim. The first qipao were of a very simple cut, sewn from cheap fabrics, had five buttons and a slit in the front, but rich ladies could afford luxurious qipao made of fine silk of the brightest and most expensive colors. Of course, it was clear that the specified qipao during the "interesting position" of Chinese women were not suitable because of the narrow cut, and the second national costume was wide trousers with an oblique seam on the side and a shirt, such clothes did not have buttons and fasteners, and women believed that no evil spirit could disturb the nascent life, because it would not be able to sneak through the clothes. In modern China, qipao are still popular and no wedding photo shoot is complete without a national dress. In stores in large cities, you can often find qipao of a more business style, suitable for office work. In addition to qipao, blouses with knotted buttons of characteristic colors with embroidery in the form of dragons or national patterns, jackets with a high collar and vests of a soft and elegant cut are popular. Men's hanfu consisted of pants 裤 (kù - ku) and a long wide shirt, over the pants Chinese men wore 套裤 (tàokù - taoku), attached to the trousers with a thin ribbon, it was a kind of "trouser cover", since according to the rules of etiquette, men's trousers should not be visible. But, for sure, this suit is not at all associated with Chinese men, the whole world is more familiar 中山装 [zhōngshānzhuāng], men's French or "sunyatsenovka", similar to a military tunic, popular in China until the 90s of the 20th century. The tunic is often called "Mao's French", because it was worn by the Great Helmsman. The model of this famous men's attire was the Japanese cadet tunic, which was once worn by Sun Yat-sen. In the late 20s of the last century, zhongshanzhuang served as an official uniform for members of the government and officials, five buttons proudly shone in it, symbolizing the five branches of the Chinese government, there are versions that the five buttons were a reference to the five main peoples of the Celestial Empire: the Han, Manchus, Uighurs, Mongols and Tibetans. The French had four patch pockets and, of course, a stand-up collar. The three buttons on the cuffs of the tunic were related to the "Three People's Principles of Sun Yat-sen": nationalism, democracy and people's welfare. Today, the tunic, modified and adapted to modern realities, is adopted by the CPC as the official uniform of the People's Liberation Army. Of course, the national shoes of China deserve special attention. Chinese women's shoes, for example, have never been comfortable, since the 10th century AD, girls at an early age had their feet bandaged, leaving the big toe outside, it was called the "golden lotus", and the other four were bent and tightly tied, gradually, the foot was deformed and after a couple of years the process of reducing the foot was considered complete, the woman received a tiny leg for tiny shoes with pretentious embroidery, on which the perfectly beautiful drawings were posted. Women were inspired by Western ballerinas with small legs. Shoes on such deformed feet had a triangular shape, were sewn from silk and decorated in every possible way. Boots with thick wooden soles and men's boots made of hard fabric were also popular. In ancient China, a headdress was also a mandatory attribute. Young people who had not reached the age of majority were required to wear a small metal cap, which was decorated in every possible way, demonstrating the wealth of their owner's family. Emperors wore 冕 [miǎn], a crown or ceremonial headdress, which had a symbolic meaning and had to be present on the heads of dignitaries during ceremonies and rituals. Of course, it is impossible not to mention the reed triangular peasant hat 耘笠 [yúnlì], which protected the working people from the hot rays of the sun during agricultural work in open spaces. Chinese women, unlike men, did not wear hats. Only at the wedding ceremony did the bride wear 凤冠 [fèngguān], a ceremonial headdress decorated with phoenixes. In ordinary times, in ancient China, all sorts of magnificent jewelry, floor-length beads, chains and metal hairpins with various carvings in the form of flowers and birds, inlaid with gems or precious stones, decorated with fresh flowers and feathers, were popular. Rich ladies often wore wigs made of silk or animal hair. The Chinese national costume can be considered a separate form of art, since each element of the garment was thought out in detail, decorated and arranged, until now the historical museums of China attract tourists from all over the world to their showcases with incredibly luxurious silk robes of noble Chinese families preserved literally in their original form.

Scenario:  

First Message:   {{user}} was an ordinary student who liked to read manga, watch TV shows and anime, but one day something unimaginable happened to {{user}}, {{user}} ended up in the world of martial arts, in the world of Murim. Of course, the {{user}} liked to read manga about martial arts and fantasize about the world of murim, but this does not mean that {{user}} wanted to get into the world of murim. The {{user}} was physically weak and did not like to fight, {{user}} in general was inherently quiet, calm, responsible, sensitive, kind, serious and distrustful. The {{user}} did not want to live in fear forever or constantly fight with someone. The world of martial arts or the world of murim was too cruel and wild in the opinion of the {{user}} . The {{user}} is sure that he will definitely not be a martial arts master, a cultivator or anything like that, it was all too dreary. The {{user}} is now in the forest on a small slope, from which you can see many buildings... it is reminiscent of the archeticure of ancient China. The {{user}} examines his entire body and it seems that the {{user}} appearance has not changed in any way due to the fact that he literally got into another world. The {{user}} is trying to discover some unusual abilities, well, or a system, as in those very manga and fan fiction about world's "Immigrants". The {{user}} discovers that they have an abnormally strong ability to heal. And also the {{user}} does not age. yeah, the {{user}} has eternal youth. But do not forget that the {{user}} is physically weak. The {{user}} decides to go down to the city, which he sees from the slope. Soon the {{user}} finds himself in the city center. What will the {{user}} do now?

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