<![CDATA[Hunyuan - Hunyuan Blog]]>Fri, 17 Nov 2017 12:05:01 -0500Weebly<![CDATA[Is it wind or is it cold?]]>Fri, 03 Nov 2017 18:44:41 GMThttp://hunyuan.org/blog/is-it-wind-or-is-it-cold
 
Shang Han Lun or Cold Injury Treatise is a 2000 year old ancient Chinese text pertaining to medical treatment. In this text unfolding are numerous descriptions of symptoms, diseases and their appropriate herbal remedies and occasional acupuncture, diet and emotional perspectives. Two of the symptoms mentioned are ‘aversion to wind’ and ‘aversion to cold’, which is the focus of this blog.

In China, the following 19 centuries were filled with practitioners of medicine and scholars who further reinforced the ancient notion of wind attack versus cold attack, two different kinds of external evil photogenic factors attacking the body from the outside creating a wind disharmony or a cold disharmony; a disease.
During the 20th century with the rapid development of science in medicine and its large scale introduction into an ever more modernized China, the ancient medical knowledge was challenged and gradually adapted its theories. Now, for example, external wind and cold attacks were seen in the prism of the body’s own immunity being compromised by severe weather that may lead to the culturing of bacteria and viruses.  

Setting aside the modern adaptations of the ancient medical theories and the many influences leading to the birth of the modern Chinese medicine, let’s reflect back on the ancient medicine practitioner and what was in their heart.

The ancient text speaks of aversion to wind and aversion to cold and, despite including other symptoms, the focus here is on these two.
When a person catches a cold or a flu, they suffer body aches, feel chilly, have fever, runny nose, stiff neck etc symptoms, all mentioned in the ancient text as part of either the wind disease or the cold disease. But in reality, in our everyday life, when a person has a cold or flu they do not like to be out in the cold weather or in a windy weather. It is very uncommon, if not impossible, that a sick person will like wind but hate cold, or like cold but hate wind.

In order to understand this a few introductory words about Hunyuan medicine are needed. The Hunyuan principle explains that a human body is a vessel synchronizing with nature’s cyclical pattern like day and night. The body’s purpose is to create harmony with nature and the best way to describe this harmony is that the body moves on time with nature. When the body moves on time with nature there is a sense of well being, no pains no aches. In addition to the body’s synchronization ability, the person has a unification ability; an ability to connect to nature (like with food, air and drink) and recharge. The more recharging ability the stronger the person is. Finally, the person has a heart, an instrument separating energy from the unity, also called center, that then yields desires and emotions, this is how a person feels.

So what was in the heart of the ancient text speaking of wind and cold?
Unification being strong helps the body adapt to nature more easily and when the unification is weak, the person’s energy is low and adapting to nature becomes more difficult. Catching a cold, which is influenced by the external weather wind and cold, is however, determined by one’s unification ability being strong or weak. The relationship between the unification strength and the external weather being nice or rough is constantly being evaluated by our hearts, how we feel. If, for example, my unification is strong and my body synchronizes easily, then even if it is windy out I still feel comfortable. If, on the other hand, my unification is weak, my energy low and my synchronization ability compromised, then in a windy weather I feel uncomfortable, I feel like I am going to get sick, an ‘aversion to wind’. My heart recognized how strong I am versus how difficult the wind is for my body to synchronize. Likewise, if my unification is weak and the weather is cold out and I am not dressed warm enough, my heart will feel ‘aversion to cold’.

Wind and cold both represent two different calculations of the heart, how strong or rough is the weather and how strong I am.
In the heart of the ancient text is the heart of the person making the ultimate calculation of how to synchronize with nature. Falling out of synch means disharmony and disease, while recovering the synchronization means health and longevity. The ancient text does not reveal the principle behind the symptoms and formulas, it is likewise in the heart of the practitioner to discover the harmony.
Aversion to wind means either the unification is strong or the weather is not so bad, a small problem. Aversion to cold means either the weather effect is very bad or the unification is very weak, a big problem. This is why the text title is Cold Injury and Not Wind Injury Treatise.

Actually, when we catch a cold, we have aversion to both wind and cold. But when a disharmony is just about to start and I am not really sick yet, it just feels like it is about to come. This is what aversion to wind means, a small problem. At this time drink chicken soup, go to rest, stay warm, keep the heart calm so to allow optimal recharging, and then the disease is finished before it started.

If, to the contrary, I overlooked the initial phase of aversion to wind, I had to do other “more important” things, now aversion to wind turns into aversion to cold, a big problem. Now, my body hurts and I have fever, runny nose or even cough, I have aversion to wind and cold. At this time, a strong intervention is needed,  with herbs that strengthen the unification and herbs that help speeding separation activity, with acupuncture and external heat or rubbing that help the body accelerate the separation speed. Now, simply resting and chicken soup is not enough.

The ancient text suggested the following remedies, when aversion to wind, the small problem, take cinnamon twig, peony root to do minor separation, add ginger, dates and licorice to help unification, boil to a tea and drink, and then rest in bed, keep warm and enjoy rice soup all strengthening unification. Get strong to solve the problem!

In the case of aversion to cold, the big problem, take cinnamon twigs, ephedra, which create strong separation, add licorice root and apricot seed, forcefully trying to bring the energy back to unification, a much larger intervention. The ancient text adds “if you sweat profusely, there will be no recovery”, so to say that if the two herbs cinnamon and ephedra separate too strong water is pouring out of the body and the energy does not come back to unification, and with weak unification no real recovery is possible.

Treating the disease just before it starts with minor intervention is the preferred option, catch the “cold” while it is still wind. In Hunyuan this is called ‘accomplish more with less’. When we learn the underlying principle then we can do it, we can resolve a disease before it starts. This is in the heart of the ancient text!

Is it wind or is it cold is a discussion about who can catch the disharmony sooner and finish it with less. This is why the crux of 'aversion to wind' and 'aversion to cold' is with this one word 'aversion'; what the heart feels. The refined heart feels it just when it has started, is wind, a minor problem. The coarse heart ignores it and only takes note when is cold. Truly, a good medicine starts by refining one's heart.

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<![CDATA[Hunyuan Heart in medicine]]>Wed, 25 Oct 2017 00:42:13 GMThttp://hunyuan.org/blog/hunyuan-heart-in-medicine
Dr Yaron Seidman explains to a patient how to use Hunyuan heart as medicine.
Hunyuan Academy online http://hunyuanacademy.com
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<![CDATA[Health Freedom]]>Sat, 21 Oct 2017 03:43:43 GMThttp://hunyuan.org/blog/health-freedom
Medicine’s objective is to help.
As practitioners we should promote and prolong life. To prolong life a person must develop hope and be provided tools to take necessary and comprehensive authority over their health. They must be free to be healthy.
In medicine, the pivotal axis into health takes place when a practitioner instills confidence in the patient’s ability to recover.
There are two methods of medicine; treat the disease or strengthen the patient. Treating the disease satisfies the patient’s fear, aches and pains. Strengthening the patient allows them hope and programs the body to take care of itself- the defining principle of Health Freedom.
If we pour a person water down their throat or give them water so they can drink, both seem to have a similar result, but they are very far apart. To fight the disease or to make the person stronger are radically different approaches to medicine and life. One speaks of freedom the other speaks of submission, one speaks of trust the other of mistrust, one of hope the other of despair, one of a long life the other of a short disease.

In Hunyuan, we learn how to exercise the body into proper rhythm and avoid pains and aches by ourselves. We learn how to bring the heart into harmony that not only will we get to live longer happier lives but also help everyone around us do the same. Finally, we learn medicine and we know not to capitalize on the patient’s fear nor to attack and destroy diseases or pathogens with procedures and drugs, instead we fortify the patient’s hope and courage, we provide tools for self-sufficiency and Health Freedom.

Only when people are free they are truly healthy!
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<![CDATA[Acne Gone!]]>Sun, 08 Oct 2017 21:51:54 GMThttp://hunyuan.org/blog/acne-goneFemale, 21 year old college student, severe back acne since 2011. All brand name acne solutions and prescription drugs having little to no effect (20% or less) despite being used over and over for 6 years.
August 7th, 2017 Consulted Dr Seidman and received Hunyuan formula sheng cao, bai shao, zhi mu, mi to speed up Separation Concealed Inwards.
October 8th, 2017 patient reports 90% improvement.
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<![CDATA[Treating High Blood Pressure - Hunyuan style]]>Fri, 04 Aug 2017 04:45:24 GMThttp://hunyuan.org/blog/treating-high-blood-pressure-hunyuan-style
Treating high blood pressure Hunyuan style.

A short video clip from the final class of Hunyuan course 2017. Dr Yaron Seidman explains how to stay the course and back to principle.

Recorded on June 24th, 2017
August 3rd, 2017
patient reports that for the preceding 2 weeks blood pressure is consistently 130/95.
What comes next?
Strengthen unification, restore the body's speed and put the heart in harmony. It's as easy as 1,2,3 and works every time!
Check back in 2-3 months.
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<![CDATA[Making Contribution]]>Mon, 31 Jul 2017 14:57:36 GMThttp://hunyuan.org/blog/making-contribution
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Presenting Huai Xuan translations
During the last trip to Chengdu, July 2017,  Dr Yaron Seidman shared with his teacher Liu Bogu the Hunyuan Research Institute contribution to the Huai Xuan. A group of Hunyuan fellows translated Huai Xuan texts in 10 languages and the Life Story of Liu Yuan in 12 languages.

It was a happy moment shared by all participants.
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A great moment of gratitude captured
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<![CDATA[Helping Music Thrive]]>Fri, 28 Jul 2017 00:13:29 GMThttp://hunyuan.org/blog/helping-music-thrive
In May 2017 Dr Seidman enjoyed a lovely dinner with musicians Jose Feliciano (center) and uncle Bill (left), a dinner full of laughter and music.
Dr Seidman presented the Hunyuan Music Project, using music to heal the heart, which was well received by the musicians.
In addition, Dr Seidman gave Jose unification herbs to strengthen his stamina, and Huai Xuan literature in Braille version, as part of the Hunyuan Braille Project.



See an online Hunyuan talk about heart and music
https://www.youtube.com/watch?v=Y04A2Ll2Lzo
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<![CDATA[A Friend Comes from Afar]]>Sun, 23 Jul 2017 18:42:11 GMThttp://hunyuan.org/blog/a-friend-comes-from-afar
Dr. Yaron Seidman enters the Huai Xuan school
By Ming Fu in Shuangliu

Confucius said: “To learn and practice what was learnt is this not pleasure? When a friend comes from afar is this not happiness? To be without fame and yet content is this not a nobleman?”

In June 2012 a group of Chinese medicine practitioners from USA, UK, Australia, Sweden and Israel, led by Dr Yaron Seidman, came to Sichuan following in the footsteps of the famous physician Zheng Qinan, the Fire Spirit school creator of some 150 years ago. They inquired about Zheng Qinan’s teacher Liu Yuan and his Huai Xuan doctrine. During the visit they met with Liu Bogu, Liu Yuan’s great grandson and the current standard bearer of the Huai Xuan School, who introduced the Huai Xuan theory basics. When the group heard that in Liu Yuan’s hometown there are still advocates practicing Huai Xuan they gathered in Shuangliu to meet, discuss and exchange with the Shuangliu Cultural Association.
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Tao Yangzhen, Yaron Seidman and Min Junmin standing behind Liu Bogu and wife at Rong Yuan (Silver Banyan) Gardens
PictureVisit to Shuang Liu Cultural Association 2012
The meeting’s topic was the Huai Xuan doctrine created and developed by the Qing dynasty famous thinker, educator and humanitarian Liu Yuan. Following their persistent request the group followed Liu Chi, the cultural association president, and Ming Fu, its director, to the tombs of Liu Yuan and his grandson Liu Xianxin, a talented scholar in his own right.
The group of blond haired and blue eyed doctors went to Yang Ping  village in Peng Zhen township in the Shuang Liu municipality to visit the tombs and following the Chinese customs burnt candles and incense to express their respect to both scholars Liu Yuan and his grandson Liu Xianxin.

This, in fact, was Dr Seidman’s second visit with Mr. Liu Bogu in Chengdu. In 2010, during his inquiry into the Supporting Yang School of Chinese medicine, also known as the Fire Spirit school, Dr Seidman knew of Zheng Qinan’s teacher Liu Yuan and intentionally came to visit Liu Bogu at his home hoping to find more about Liu Yuan.

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Liu Bogu and Yaron Seidman 2010
In May 2013 a group of Huai Xuan practitioners followed  Mr. Liu Bogu to Beijing and Shandong on a study trip. It happened to be that Dr. Seidman and Teja Jaensch from Australia were visiting a Taiji Quan competition on Da Qing Shan mountain in Shandong province and as soon as they heard that Mr. Liu Bogu is visiting Qufu’s Confucius tomb (also in Shandong) they went to Qufu to accompany master Liu and his entourage of Huai Xuan enthusiasts  from Sichuan and Beijing.

These three encounters with master Liu germinated the seed in Dr Seidman’s mind to enter formally into the Huai Xuan school. In the early years, Master Liu thought that the visitor lived far away and also might be seized by a whim and so he did not agree in a rash to Dr Seidman’s request and instead politely replied “let’s wait and see until you understand more the Huai Xuan.” Without realizing it seven years flew by in a flash. Over these years, Dr Seidman and Teja Jaensch studied the Huai Xuan doctrine enthusiastically, one after the other composed, translated and introduced to others Huai Xuan literature.

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Seidman and Jaensch with Liu Bogu in Qufu 2013
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Hunyuan Xinfa: The Lost Heart of Medicine and Hunyuan Xinfa Workbook by Seidman and Jaensch
In 2014 Dr Seidman invited Liu Chi (who for unexpected reason could not go) and Ming Fu to Connecticut, USA to introduce the Huai Xuan doctrine in a Hunyuan Huai Xuan Cultural Exchange Conference with participants arriving from the USA, Australia, UK, Greece and Israel. At that time Dr Seidman accompanied Ming Fu to Harvard and Yale universities inspecting their collections of Huai Xuan literature. In 2015, Dr Seidman donated on behalf of the Shuangliu Cultural Association to both universities a copy of the book Huai Xuan Summary, (this book won in September 2015 the Chinese national social sciences dissemination award).

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Seidman and Ming Fu at the Hunyuan Huai Xuan Cultural Exchange Conference, Connecticut, USA 2014
In May 2015 by phone and by mail Dr Yaron Seidman lodged a formal request with Mr Liu pledging his intent to study and preserve the Huai Xuan. Mr Liu Bogu this time replied with pleasure and said “to study Huai Xuan means to study how to become a good person, it teaches the skill of Heart and True Nature. Following the Huai Xuan tradition of old one must comply and follow the Huai Xuan rules with integrity.”

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Liu Chi in Shandong 2013
Even though an American citizen of Jewish heritage, Dr Yaron Seidman is well versed with Chinese culture, since he has lived in New Zealand (1992), Beijing (1993), Wuhan (1996) and Nanning (1998). He has studied Chinese medicine and Chinese culture, is able to speak Chinese fluently and read ancient Chinese medicine classical literature so he is able to follow all that master Liu speaks. When studying Huai Xuan one cultivates his moral character with utmost earnest, diligently guarding the vow of following the Huai Xuan rules of becoming a better person.
July 12th to 19th, 2017 Dr Yaron Seidman, with his daughter, flew from the USA to Chengdu to visit the current standard bearer of the school Mr. Liu Bogu, the great grandson of Liu Yuan, Huai Xuan founder. They also visited the school representative in northern Sichuan, the 104 year old Chinese medicine master Zhou Yuanbin and Liu Yuan’s great-great-grandson Mr. Liu Shijin. Just before the trip, Dr Seidman organized a group of Hunyuan practitioners from around the world who helped translate The Life of Liu Yuan, The Long Arduous Way, Yu Cheng Tang Family Precepts and Learning the Sage’s Capacity for Forgiveness  into eleven languages
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Liu Shijin, Zhou Yuanbin, Yaron Seidman, Volker Olles
including English, German, French, Greek, Hebrew, Spanish, Russian, Arabic, Portuguese, Romanian and Albanian. Two thick volumes demonstrating Dr Seidman’s and his colleagues’ dedication to the Huai Xuan learning.
July 14th at Rong Yuan (Silver Banyan) Gardens in Peng Zhen township in Shuang Liu municipality, Dr Seidman together with Mrs. Tao Yangzhen from Hunan and Mr Min Junmin from Guangdong, according to traditional etiquette, became disciples of Mr Liu Bogu and vowed to fulfill the path of becoming a good person according to Huai Xuan. Together with Liu Bogu, Liu Shijin, Liu Chi and others they traveled to Lao Jun Shan mountain, Wu Hou Ancestral Temple and other places to explore the bond between Huai Xuan and the local Sichuanese culture.
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Liu Bogu and Yaron Seidman at Lao Jun Shan Mountain where Mr. Liu learned Huai Xuan as a child some 80 years ago
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Seidman and Min Junmin learning with Liu Bogu Huai Xuan at Lao Jun Shan mountain
Dr Yaron Seidman, residing in New Zealand, China and Germany, finally immigrated from Israel to the USA in 1996. Embracing both Eastern and Western cultures he developed appreciation to the world’s civilizations. During seven years of studying and practicing the Huai Xuan culture he began developing his own field of vision observing and contrasting cultures. He told Mr. Liu Shijin that once on a visit to Israel he met an old erudite Rabbi who explained “if you are not respectful to your parents how can you go to heaven?” Seidman elaborated to Liu Shijin that Liu Yuan in Yu Cheng Tang Family Precepts wrote exactly the same meaning: “Upon receiving Heaven’s true measure one becomes a human, therefore heaven and earth are like father and mother. My father and mother give me my body and therefore father and mother are just like heaven and earth. To deceive one’s own parents is easy, but to deceive the heavenly parent is difficult. If one thought is deceiving heaven then it means that one is not filial [to his parents], with one thought deceiving the parent then one offends heaven.  To cultivate the proper path one follows the edict of parents, one respects their father and mother just like they would heaven and earth. To fulfil their own nature one serves heaven and earth just like they would their own father and mother.”
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At Liu Yuan's tomb 2012
Dr Seidman also told a story how he helped heal a patient suffering from Rheumatoid Arthritis not only by using Chinese herbs but also with using Liu Yuan’s annotated version of Shi Yinfu’s Ledger of Good and Evil helping the patient resolve obstacles in the heart and mind. Following a two-year treatment course the patient amazingly recovered.  In addition, Dr Seidman developed Hunyuan medicine in a way that merges cultures east and west and bridges between modernity and antiquity yielding outstanding clinical results.  Liu Yuan in Meng Xun Teaching the Young wrote: “While following antiquity one must adapt to modernity, one cannot be tied down by conventions.”   
Yaron Seidman, a doctor of Chinese medicine, from Israel immigrated to the USA, from the west went to China to learn Chinese medicine and Huai Xuan culture. Following Mr. Liu Jianquan “Observe the times and customs” where one experiences different customs and different times (modernity and antiquity), we have grounds to believe that persisting with the Huai Xuan there will be a time that perhaps Dr Seidman will reach an accomplishment in the merging of east and west of antiquity and modernity.

Confucius said: “To learn and practice what was learned is this not pleasure? When a friend comes from afar is this not happiness? To be without fame and yet content is this not a nobleman?”  That Dr Yaron Seidman comes from such a distance to learn Huai Xuan and become a Huai Xuan disciple, we are touched and humbled and even more so happy. Mr. Nan Huaijin in Analects Selected Verses wrote: “A friend comes from afar not only speaks of space and distance, but when 500 years later, the Han scholar Dong Zhongshu learned and understood Confucius, it is like he was his intimate friend leaping across time.”

When Liu Yuan was at age 88 he wrote in Yi Lao Tu Image of the Old One: “The vast and mighty heaven and earth remain with the Old One, the body and spirit do not follow with the withering of autumn wind, the six classics corrected to hand down to the children, because from Confucius and Mencius those later informed lacked this heart.” The meaning of this quote is to say that the master was modest and did not dare to say that he himself initiated a doctrine but rather that he merely made corrections to the six classics, and considered himself to have “intimate knowledge of Confucius and Mencius.”  Mr. Liu Bogu also pointed out that when we study the Analects
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Liu Bogu explains the Analects
we must first understand “To learn and practice what was learned”, what does it mean to learn and what does it mean to practice? In the teachings of Confucius and Mencius the first chapter title is ‘To learn And’, in it to learn means to learn how to become a good human being, and to practice also means how to practice being a good human being. “When a friend comes from afar” everybody mutually learns the rational of becoming a good human being and the scholarship that there ensues. How could that not be a joyous affair?

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In Shuangliu with Liu Shijin and Liu Chi at the last day before going back to USA
Liu Yuan said “In the east there are sages, in the west there are sages. Their heart is the same, their underlying principle is the same.” Dr Yaron Seidman entered the Huai Xuan circle to learn the sages’ teachings, we have a reason to believe that “a friend has come from afar” and that perhaps one day the doctor, just like the way Mr Liu Zhitang advocated, will embody the sages’ teachings fully in his body and heart, and that perhaps one day after he has embodied completely the joy of “when a friend comes from afar, is this not happiness?” we could all hope and  look forward to more Huai Xuan students and enthusiasts in the future. Everyone will be able to experience “is this not happiness?” Everyone will gaze to the objective of ‘recovering True Nature’.
Assuming the path of Confucius and Mencius and the Huai Xuan teachings of becoming a good human being we first cultivate ourselves and then we help others to become better, we promote humanity and love and spread it everywhere in order to benefit the masses.
We now have a reason to look forward to that!
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Liu Yuan and disciples circa 1854

special thanks go to the fellows who have helped translate Liu Yuan's works:
Gamal Hamid - Arabic
Hadar Avrahami - Hebrew
Nuno Pastana - Portuguese
Marc Garcia - Spanish
Ira Tselemgou - Albanian
Sebastian Rares Dinu - Romanian
Sebastian Ruppel - German
Olivier Hebting - French
George Michalas - Greek
Marina Danilova - Russian
Dr Seidman - English


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<![CDATA[有朋远方来]]>Thu, 20 Jul 2017 16:00:06 GMThttp://hunyuan.org/blog/4300288Picture
——Dr.Yaron Seidman(孟亚伦博士)入学槐轩记暨槐轩简介
     
子曰:“学而时习之,不亦悦乎?有朋自远方来,不亦乐乎?人不知而不愠,不亦君子乎?”

 
     2012年6月,一群来自美国、英国、澳大利亚、瑞典、萨特、以色列的中医大夫在美国哈佛大学中医博士Dr Yaron Seidman(孟亚伦)的带领下,齐聚双流民间文化社团原双流传统文化研习会,探讨学习交流双流著名思想家、教育家、慈善家刘沅先生创立的槐轩学派学术思想。在这一群老外的强烈要求下,时任研习会会长刘驰先生、理事明甫陪同这群金发碧眼的中医师前往双流彭镇羊坪村拜谒了刘沅和其孙子、被誉为“天才学者”刘咸炘先生,按照中国民间风俗,中医师们奉上香蜡,以表达对刘沅刘咸炘祖孙二人和槐轩文化的崇敬之情。


2013年5月,成都双流众槐轩学说爱好者在著名思想家、槐轩学说创始人刘沅先生曾孙、槐轩学说继承人刘伯谷先生带领下,前往北京、山东等地开展游学及槐轩学说宣传交流活动,正在山东大青山参加国际太极拳比赛的孟亚伦博士和澳大利亚中医师Teja A.Jaensch 听说刘伯谷先生正在曲阜参拜孔林,专程租车前往曲阜陪同刘老及北京四川的槐轩爱好者前往孔林参拜。与刘伯谷先生这两次会面,孟亚伦博士萌发了继续深入槐轩的想法,他向刘伯谷先生提出了深入学习槐轩的请求。虑及客人相距甚远,又担心客人或是一时心血来潮,刘老没有轻易答应孟亚伦博士的请求,而是说再等等,等博士了解槐轩之学更多后再说。

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    没有想到,这一晃,四五年就过去了。期间,孟亚伦博士、澳大利亚中医师Teja A.Jaensch学习了解槐轩之学热情不减,先后撰写、翻译、介绍槐轩相关书籍。

2014年,孟亚伦博士邀请刘驰(因另有他事,未能成行)、明甫赴美国康涅俄格州格林威治镇参加槐轩学说交流活动,向来自参加会议美国、澳大利亚、英国、希腊、以色列的中医师介绍双流本地思想家、教育家、慈善家刘沅先生所创立的槐轩学说。期间,还热情地陪同明甫前往哈佛大学、耶鲁大学图书馆查阅槐轩典籍在美国的收藏情况。2015年,还专程前往两所大学送去双流县社科联、双流传统文化研习会联合编撰的《槐轩概述》(该书在2015年9月,荣获“全国优秀社会科学普及作品”荣誉称号)收藏。


 

 

 

 

(附照片)
    

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2017年5月,孟亚伦博士再次通过电子邮件,并亲自向刘老电话,提出进一步学习槐轩的愿望,刘伯谷先生欣然答应了他的请求,并嘱托他说,学习槐轩乃是学习做人之道,学习心性之功,按照槐轩历来的规矩,须谨遵槐轩条规。虽为美籍犹太人,孟亚伦博士长期浸淫于中国文化,先后在新西兰、北京、武汉、南宁学习中医和中国文化,能说一口流利的中国话和阅读中医古籍,自然明白刘老的嘱托,自然明白槐轩之学在修身治学中的分量,郑重承诺谨守槐轩做人条规,郑重提出拜师学习槐轩的愿望。(附照片)
      2017年7月12日—19日,孟亚伦博士携女儿米娅专程从美国飞往成都入学槐轩,先后拜访了槐轩学说创始人刘沅先生曾孙、槐轩学说继承人刘伯谷先生和槐轩川北支系代表百岁名老中医周元邠先生及刘沅先生玄孙刘铈晋先生。临行中国之前,孟亚伦博士组织来自不同国家的槐轩学说爱好者,将《刘沅生平》、刘沅先生著《下学梯航》、《豫诚堂家训》、《学圣人局量》和双流社科联和原双流传统文化研习会联合编撰的《槐轩概述》中《刘沅生平》章节翻译成了英语、德语、法语、希腊语、俄语、阿拉伯语、葡萄牙语、罗马利亚语等12国语言。厚厚的两册翻译作品,凝聚了孟亚伦博士对槐轩学说的热爱。7月14日,在双流彭镇银榕园与前来入学槐轩的湖南陶秧珍宝女士、广东闽俊民先生一同按照古礼,拜刘伯谷先生为师,学习槐轩做人之道。并在刘伯谷、刘铈晋、刘驰等陪同下,先后前往老君山、武侯祠等地,了解槐轩与近代四川文化的关系。

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【槐轩之学简介】清朝中叶,四川著名思想家、教育家、慈善家、儒学大师刘沅(公元1768—1855年,字止唐,号青阳居士,双流彭镇人)先生所创立的槐轩学说认为,是由老子、孔子、曾子、子思至孟子而递传发展形成的儒家是中国传统圣贤文化的主流和主线。刘沅先生家学渊源深厚,其先人深明易理,先生得明师指授(曾言“始不遇野云老人,几入大幕”),毕生潜心于圣贤之道,在理论方法和学术体系上自成一家,始终以大学实功教人,阐明成己成人、内圣外王的方法和途径,于孔孟思想多有发明,形成了一个以儒为宗、阐三教精微,影响长江南北、兼及海外、名震当世,世称“刘门”(此称“刘门”是如孔门,程门的学术团体)的“槐轩学说”。
槐轩学说的总旨可用恢复“天理良心”或“复性”来概括。刘沅先生认为,“《左传•刘子》曰,“民受天地之中以生,至为精粹。”故人人都具天理,个个皆有良心,人与禽兽几希,也就这点差别而已。他认为天理良心是判断一个社会污隆的标准。刘沅先生毕生以恢复天理良心教人,认为“天之理即心之良,心之良始为天之理也”。理宰乎气,气载乎理,孟子所论之浩然之气,必以天理为主宰。他以修身实践证明,恢复天理良心,即是道家的“取坎填离”,儒家的“克己复礼”,一言概之,也就是复性。而复性之功,不离《大学》“止于至善”,“自天子以至庶人,壹是皆以修身为本”。先生晚年著《下学梯航》一书,将“静存、动察、师授、改过、笃行”作为复性入手处。先生所创立槐轩学说最大特点是追求天人合一,宇宙自然真理,并以大学实功教人。简而言之就是“内而心性、外而伦常,内外交修、本末交养”。就其功效而言:“圣贤之学,必有改变身心气质的功效,虽愚必明,柔必强,仁者寿,大德者必寿”。如其在《豫诚堂家训》言,“伦常本于心性,功夫全在大学”。其学术体系大致可分为天人性命之学(道学)、学术教化(经学)和伦常实践(其中礼乐教化—法),还原了以孔孟为宗的儒家本来面目。
槐轩之道是做人之道,走的仍然是孔孟提倡的“正己化人”,“亲亲仁民爱物”的推人推爱、成己成人的道路。先生认为,“学者学为人,学为圣人而已”,圣人也是人,不过是能将人伦之道做到极致。槐轩教人以心性伦常,并不教人茹素绝男女,不脱离现实过正常人的生活。主张人皆可为尧舜、道在伦常。他在《蒙训》中讲,“五伦果然敦, 天地一起接”。如待人接物处事倘能做到满腔仁慈,满腔的天理,敦伦尽性,尽人合天,那就自然恢复天理良心,也就是圣贤仙佛。而要做一个好人,做一个圣贤,就就必从改过迁善,格除私欲开始,把“体感应篇,行功过格”的动察功夫作为入德之门。
刘沅先生一生理论与实践并重,强调之行合一,终身实践大学之道,教书育人,遍注群经,会通三教,其及门弟子达数千人,影响遍及大江南北,使孟子后失传之圣学光复于世,其功之伟不亚前圣。他著述甚丰,留有《槐轩全书》等著作存世,传授大学实功(静养功),并开展了大量的公益慈善活动,修缮古迹,如武侯祠、青羊宫的恢复与保护;济困救贫等。先生教书育人,被时人誉为“川西夫子”和“塾师之雄”,入其门者,必有所得;出其门者,必有所成。他培养的人才,多成为具有道德影响的乡贤达人{在家为孝子,出门为忠臣},正如他在《豫诚堂家训》所言,“移孝可以作忠,只为不欺不肆”。在其伦常教化中,礼乐教化最有特色,由其创立的以道教科仪为外壳,儒家教化为内容的“法言坛”,是以实现孔子所主张的“慎重追远,民德归厚”为目的,其实质是区别于宗教的礼乐教化活动,究其体系来看,只能算是支流而已。
以刘沅先生为代表的槐轩学术团体,历经清中后期和民国,人才辈出,其子孙中代表人物有刘梖文、刘咸炘、刘咸焌、刘咸荥、刘咸燡等,天才学者刘咸炘先生为民国时期最了不起的学者,所著《推十书》完成了是对槐轩学说中后天学说的补充和完善,至今研究者不断,足见其影响。门人中最具影响的人物有刘芬、李松山、孙海山、刘宝臣,号称“四大弟子”。槐轩医学以中医扶阳派(火神派)创始人郑钦安为代表。他们终身实践槐轩之道,究其实质,即是以大学实功为支撑,演绎《大学》开篇宗旨“大学之道,在明明德,在亲民,在止于至善”而已。槐轩教书育人,以明理为第一,其门弟子始终坚守“经商的要待人平和,为官的清正廉洁,造成人才为国家用”的信条。

新津老君山远景
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新津老君山八卦亭

  新津老君山山门
【老君山简介】老君山又名稠稉山,位于新津县永商乡车灌村,相传为轩辕黄帝修炼之处、张道陵立治之所和老子隐居之处。宣统纪元《新津县乡土志》载:“稠粳山,今名老君山,孤峰秀出,古柏森列,琳宫瑰璨,香火极盛。山有石洞,幽邃凉敞,传为道家服食之所。”主峰海拔六百一十七米,俯瞰五山(卧牛山、轩黄台、送子山、插旗山和老君山),形如莲花,山势挺拔峻秀。山顶有明、清古柏二百一十一株,曲折虬枝,枝叶参天,终年翠绿。遥望如书屏莹立,日出时隐现于云烟缭绕之间。
 
山上建老子庙,清嘉庆元年所铸铁钟铭文曰:“天社山,自汉唐建修,庙宇巍峨,迨明甲申(1644年)灰烬。至清乾隆五十五年(1790年),邑俟杨公议修,罗公继陲,温邑雷万春来铸洪钟一口,失鸣。继后大功共竣,四方众善添铁复铸,永垂万古。”清道光时,刘沅捐资增修庙宇。民国十二年(1923年)春因庙内失火,全庙建筑基本烧尽,仅存山门和混元殿。民国十二年冬,刘仲韬发起募捐集资修复老子庙,槐轩门人董绍堂、孙星五等人总监,民国二十年(1931年)修三清殿;民国二十八年(1939年)修灵祖楼;民国三十三年(1944年)修三元殿、观音殿及儒林祠(内供刘沅牌位,两侧龛内供沅子八人牌位,祠后供沅孙仲韬、鉴泉牌位)。一九六一年五月二十五日政府公布为县级文物保护单位。庙内塑像于文化大革命初期一九六六年秋被毁,仅存混元殿、三清殿、三元殿、斗母楼、八卦亭、儒林祠等处房屋。
 
此外,刘沅及其后人门人在成都草堂寺、成都文殊院、乐山乌尤寺、峨眉山、江油窦团山、望江楼、灌县青城山及剑阁剑门关等处,均留有大量遗墨遗迹。

【武侯祠简介】在刘沅所著《明良志略·一卷》中,收录了刘沅在武侯祠撰写的碑文。在刘沅的影响下,其后人都十分关心武侯祠,代代相传至今。今天武侯祠所悬五十多幅(对)匾额、对联中,由刘沅后人(如刘咸滎、刘咸炘、刘东父、刘奇晋等)撰写、镌刻的,就有近十幅。
刘沅对武侯祠的影响重点表现在对武侯祠塑像的调整。清道光廿九年(1849年),由刘沅主持对武侯祠内的塑像作了较大的调整。这是清代武侯祠历史上的一件大事。武侯祠内现存的四十七尊塑像中,二十五尊是刘沅于此次重塑的。其后至今的一百多年间,塑像未再进行过调整。所以今天我们看到的祠内塑像及其分布,也就是刘沅道光廿九年调整后的状况。
这次调整中,刘沅对诸葛亮殿并无改变,在刘备殿两侧的关、张偏殿中,则增加了关平、赵累、关兴、张苞、张遵等五个历史人物塑像,另外还增塑了史书无载的《演义》人物周仓。对两廊的塑像,刘沅则进行了部分的调整,调整中保留了蒋琬等九尊道光九年之前的旧塑。这九尊塑像具体是:东廊的吕凯、费祎、邓芝、陈震、蒋琬、董允等六尊,西廊的马超、姜维、黄忠等三尊,共计九尊。也就是说,东廊的庞统、简雍、傅彤、董和、秦宓、杨洪、马良、程畿,西廊的赵云、孙乾、张翼、王平、廖化、向宠、傅佥、马忠、张嶷、张南、冯习等十九尊塑像,是刘沅在道光廿九年这次调整时所塑。
刘沅事后曾镌有《汉昭烈庙从祀功臣记》碑,今嵌于刘备殿内后壁间。该碑述及此次调整:“惠陵之侧为武侯祠。两庑祀诸臣,旧有李彪、张虎,于传无稽;而法正报怨于睚眦,刘巴、许靖之辗转而轻生,皆不得为昭烈纯臣,特僭为正之。且揭其事略,以便观者。书缺有间矣。存者表表,惟此数人,而砆玉杂揉,使人疑信参半,可乎?故叙颠末,以告将来。”
经刘沅这次调整后所塑人物基本上是见诸史载的蜀汉历史人物,在同一个祠庙内有四十尊有名有姓的历史人物塑像,使成都武侯祠塑像与全国众多祠庙寺观中的塑像有所区别,堪称独具特色。同时,刘沅在调整两廊塑像时,每一尊塑像前都刻了一通小碑,介绍这位蜀汉历史人物的生平事迹,还在塑像座墀后绘有水墨的壁画,为游人参观提供了方便和兴趣。以上种种,可谓功不可没矣!
刘沅在武侯祠刻建的碑碣多达三十三通,就数量而言,刘沅自然是在武侯祠留下碑刻最多者。而这些碑刻的文字,基本上都是刘沅自己撰文或者编撰的。文武两廊每尊塑像前的小石碑,共计二十八通,是刘沅留在武侯祠碑刻最大的一宗。这些碑刻均镌建于清道光二十九年,其内容主要是节录史书《三国志》中相关人物的传记而成。每通碑刻的字数不等,少则一百来字,多则三百字。
(摘编自《刘沅与成都武候祠》作者:李兆成)
【青羊宫简介】清乾隆八年(1743年),华阳知县安洪德、成都知县夏绍再修青羊宫。华阳知县安洪德努力恭请武侯祠住持道士张清夜住持青羊宫,张清夜以年老无能推辞。后成都知府王时翔又出面诚邀,他仍辞不就,并力荐其徒汪一萃到青羊宫任住持,并常往来青羊宫、武侯祠之间。经过近十七年的建设,青羊宫胜景十倍于前,于是,青羊宫一跃而为全国道教圣地。安洪德于乾隆二十四年(1759年)撰《重修四川青羊宫碑记》记载了这件事。
清嘉庆和光绪年间,又经多次增修。刘沅于嘉庆二十年(1815年)撰《重修青羊官三元殿碑记》曰:“青羊肆为老子遗迹,旧有三元殿,同人葺而新之。经始于嘉庆甲戌初夏,于次年落成,记工费四百二十余金,其功可谓勤矣。”(《道藏辑要》续翼集一)嘉庆二十二年(1817年)刘沅撰《重修青羊宫记》曰:“道会秦复明,慨兹庙之颓,介募捐助,合内外坦宇而一新之。鸠工于嘉庆十三年冬,蒇事于二十二年中夏,费约六千两有奇,可谓劳且久矣。”刘桂文于光绪八年(1882年)撰《青羊宫重修三清殿、八卦亭碑记》曰:“又数十年,而三清殿、八卦亭配蠹尤甚。盖工程之巨,诚难毕于一时,踵事之为,亦欲公诸后起也。癸酉之春,羽士方入殿诵经,三清座前梁忽断,坠地成坎,而香龛经案相距仅二尺余,均无稍损。神明之赫,即事显然。主持陈教忠威威以为深忧,而虑费之过大,遍约同人,广为捐募,檀施乐舍,奔起偕来。乃鸠工庀材,木者惟其坚,石者惟其坚,举三清殿、八卦亭皆重建之。复以财之有余者,为紫金台、说法台,规制咸扩于旧。昔之云水齐堂、祖堂、道院,地既卑隘,亦将危圯,胥为之改造,焕然一新。记始事于同治十二年癸酉,至光绪八年壬午工毕,费白金三万有奇,亦可谓久且难矣。”
   
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武侯祠

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青羊宫

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 孟亚伦博士1996年从以色列移民美国,在对待中西方文化上持包容开放的态度,更持理性看待世界一切文化文明。5年多的学习传统槐轩文化实践,他也渐渐地开始用自己的视野在观察和对比。他对刘铈晋先生说,有一次,他随哥哥前去以色列拜访一位学识渊博的老先生,老先生告诉他说,一个人如果不孝敬自己的父母,死后不能升入天堂。他告诉刘铈晋先生说,刘沅先生在其《豫诚堂家训》中提到,”得天理以为人,天地故为父母;父母才有我身,父母故同天地。欺堂上父母易,欺头上父母难。一念欺天,即为不孝;一念欺亲,得罪于天。修道以谕亲,尊父母如天地也;尽性而参赞,事天地如父母也”,难道不就是讲的一个道理吗?他还讲到他治疗一个类风湿病人的例子,除去采用中医治疗外,还运用刘沅先生订注《石音夫功过格》的故事,给病人派遣心里上障碍,目前病人经过他两年的综合治疗,基本治愈。此外,对待中医上,他也结合西方人的习惯,采用了不同的制药方法,取得了较好的效果。同时,在中医处方等方面,也结合不同地域的药材,开展了探索,取得了较好的效果。刘沅先生在训示子孙的著作《蒙训》中提出,“法古要宜今,不可太拘执”,作为中医学博士,孟亚伦先生从以色列移民美国,又从西方前往中国学习中医,学习槐轩文化,按照刘鉴泉先生“察势观风”的观点,经历不同“土风”(中西)和“时风”(古今),我们有理由相信,通过深入学习槐轩之学后,假以时日,他或许会在对接中西、古今文化方面,另有一番不同地方的作为。
子曰:“学而时习之,不亦悦乎?有朋自远方来,不亦乐乎?人不知而不愠,不亦君子乎?”。孟亚伦博士不远万里,求学槐轩,作为槐轩后学,我们既感动又惭愧,更多的还是高兴。南怀瑾先生曾在《论语别裁》中讲到,有朋自远方来,不只是讲空间哟,500年后的董仲舒读懂了孔子,算是孔子的知心朋友,跨越了时间。刘沅先生在其88岁时为《一老图》题到:浩荡乾坤余一老,形神不遂秋风槁,六经订正付儿曹,孔孟而后知心少。大意是先生自谦,不敢说自己创了什么学说,只是做了订正六经的工作,算是“知心孔孟”吧。刘伯谷先生也讲,我们学《论语》,首先要明白 “学而时习之”,学的是什么,习的是什么。孔孟之学,首篇《学而》,学的是做人道理,习的也是做人的道理。有朋友从远方来,大家交流学习做人的道理和学问,难道不是一见很愉快的事情吗?(附刘老讲大学的照片)
“东方有圣人,西方有圣人,此心同,此理同”,孟亚伦博士入学槐轩,学圣人之学,我们有理由相信,“有朋自远方来”,或许有那么一天,博士正如刘止唐先生反复嘱托所讲,圣人之学,要体诸身心。或许有那么一天,他会理解到“有朋自远方来,不亦乐乎”体诸身心后的快乐,我们期待,更希望将来会有更多槐轩之学的爱好者,大家都能“不亦乐乎”,都能朝着“复性”的目标,将孔孟之道、槐轩之学的做人之道,推仁推爱,推之天下百姓,利益更多的群生。我们有理由期待!

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<![CDATA[Huai Xuan family]]>Sun, 09 Jul 2017 02:18:20 GMThttp://hunyuan.org/blog/huai-xuan-family
Looking forward to seeing again the Huai Xuan family next week in Chengdu. We have a special gift from our Hunyuan Research Institute fellows, Liu Yuan's life story and 3 other works translated in 12 languages. Hunyuan fellows are so awesome!
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