FLY Geraldine Colotti
Fly
Viola
laughing to gutter
Wrath fruitful
pulls the sling
Monday, June 29, 2009
Wednesday, June 24, 2009
Check Availability Of License Plates Ontario
Chinese Medicine Chinese Medicine - Deficit (Vacuum) Blood Liver
Description
Deficiency of Liver-Blood is much more common in women.
The Liver controls the tendons, and when the blood is in deficit, lack of food, so you have weakness muscolare e crampi.
Inoltre il Sangue del Fegato è strettamente correlato al Rem Mai e Chong Mai, che dipendono dal Fegato per il loro fabbisogno di Sangue.
Quindi quando il Sangue di Fegato è in deficit le mestruzioni saranno scarse o addirittura assenti.
Il Fegato ospita anche l'anima eterea (Hun) e in particolare il Sangue di Fegato "ancora" lo Hun durante la notte.
Quando il Sangue è in deficit il paziente avrà il sonno disturbato.
Sintomi
Generali
Cause
syndromes precursors
Treatment
1) Acupuncture
All in
toning (you can use the Moxa)
2) Herbal Medicine
Bu Gan Tang (Decoction to tone the liver)
Description
Deficiency of Liver-Blood is much more common in women.
The Liver controls the tendons, and when the blood is in deficit, lack of food, so you have weakness muscolare e crampi.
Inoltre il Sangue del Fegato è strettamente correlato al Rem Mai e Chong Mai, che dipendono dal Fegato per il loro fabbisogno di Sangue.
Quindi quando il Sangue di Fegato è in deficit le mestruzioni saranno scarse o addirittura assenti.
Il Fegato ospita anche l'anima eterea (Hun) e in particolare il Sangue di Fegato "ancora" lo Hun durante la notte.
Quando il Sangue è in deficit il paziente avrà il sonno disturbato.
Sintomi
Generali
- Carnagione pallida
- Crampi
- Debolezza muscolare
- Depressione
- Insonnia
- Lack of menstruation or amenorrhea
- skin and hair dry and brittle nails
- Dizziness Blurred vision
- Pale especially on the sides, which can be orange, in extreme cases
- Slim and slightly dry
- Wrinkled or End
- pale complexion pale
- Language
- Menstruation scarce
- Blurred vision
Cause
- diet low in foods that produce blood (Meat and cereals)
- emotional stress (grief and sorrow)
- Excessive exercise
- blood loss
syndromes precursors
- Kidney Deficiency Syndromes resulting
- deficiency of Heart Blood Deficiency Kidney
- stasis of Liver Qi
- ascent of the Liver Yang
Treatment
- Tone Nourish Liver Blood
1) Acupuncture
All in
toning (you can use the Moxa)
| point | Pinyin | Action |
| Ge Shu BL17 | Tones Blood (moxa) | |
| BL18 | Shu Gan | Nourishes the Blood of the Liver (moxa) |
| BL20 | Pi Shu | tones the spleen (moxa) |
| BL23 | Shen Shu | tones the kidneys (moxa) |
| CV4 | Guang Yuan | Nourishes the Blood (moxa) |
| LR8 | Qu Quan | Nourishes the Liver Blood |
| SP6 | San Yin Jiao | Nourishes Blood |
| ST36 | Zusanli | the Tone Qi and Blood |
2) Herbal Medicine
Bu Gan Tang (Decoction to tone the liver)
Saturday, June 13, 2009
Walking Stick With Seat In Singapore
Strange: Yin Qiao Mai - Funzioni
Path The path of the meridian, then, is the following: Source-level Rangu / KI2 and reaches Rangu / Ki6 from where it reaches Jiaoxin / KI8 and back along the medial side of the leg to the groin, to reach the genitals. Then rises along the abdomen (from CV2-CV3) and chest up to Quepen / ST12 (where all meridians converge Yang , not to Yinqiao through all this, for some generally reaches the supraclavicular fossa), becomes more medial on the neck and back passing Renying / ST9 (point window of heaven, where he energy of the cosmos), finishing the external location singing inside of the eye-level Jingming / BL1 where it joins the meridians as well join him and they penetrate the brain.
points would be shared only three: Zhaohai / Ki6 (which is also key point of initiation of the meridian), Jiaoxin / KI8 (which is also of unblocking the meridian xi) and just Jingming / BL1 .
Points
Path The path of the meridian, then, is the following: Source-level Rangu / KI2 and reaches Rangu / Ki6 from where it reaches Jiaoxin / KI8 and back along the medial side of the leg to the groin, to reach the genitals. Then rises along the abdomen (from CV2-CV3) and chest up to Quepen / ST12 (where all meridians converge Yang , not to Yinqiao through all this, for some generally reaches the supraclavicular fossa), becomes more medial on the neck and back passing Renying / ST9 (point window of heaven, where he energy of the cosmos), finishing the external location singing inside of the eye-level Jingming / BL1 where it joins the meridians as well join him and they penetrate the brain.
points would be shared only three: Zhaohai / Ki6 (which is also key point of initiation of the meridian), Jiaoxin / KI8 (which is also of unblocking the meridian xi) and just Jingming / BL1 .
Points
| point | Pinyin | Action |
| KI2 | Rangu |
|
| Ki6 | Rangu |
|
| KI8 | Jiaoxin |
|
| SP8 | Diji |
|
| ST9 | Renying |
|
| ST12 | Quepen |
|
| BL1 | Jingming |
|
Thursday, June 11, 2009
Birthday Greetings Men
Vasi Curiosi: Yin Qiao Mai - Introduzione
Following the formation of the first four meridians Extraordinary these "first generation" (Ren , Du, Chong and From ) develop the meridians of "second generation" ie Wei and Qiao (pronounced "Hello") that a sense can be seen as a draw the individual who is being formed to live in un ambiente costituito da successione di unità temporali, da spazio, da altri individui con cui confrontarsi.
Quindi sia i Qiao che i Wei sono meridiani che hanno funzioni di “collegamento”, di “sincronizzazione” delle funzioni vitali e di “adattamento” dell’organismo all’ambiente spazio-temporale in cui si trova a vivere.
In particolare i Qiao sono maggiormente deputati alla sincronizzazione interna dei ritmi e alla percezione “soggettiva” di sé e del mondo esterno, mentre i Wei alla strutturazione spaziale dell’organismo e all’adattamento all’ambiente esterno.
If the process of "first generation" refers to entry of the original Shen ( Yuanshen ) in Jing, the "second generation" concerns the embodiment in the literal sense of the term, namely the connection between Jingshen (spirit, intellect, strength, vitality) and the "body intelligence". The two meridians
Qiao, climb down the legs from the heels (flexible structures and movement) and reach the eyes, giving the body the ability to see, move, lift and move sideways (guide the movements of abduction and adduction of the thighs).
Yinqiaomai è l’accoppiato di Renmai che accoglie la discesa dello Shen nel Jing e struttura assieme al Dumai l’individuo.
Yangqiaomai è l’accoppiato di Dumai che invece rappresenta l’ergersi con sicurezza e con solidità, l’elevarsi lungo l’impalcatura salda e rigida della colonna vertebrale e del cranio.
Yinqiaomai e Yangqiaomai quindi rispondono alla discesa dello Shen nel Jing (rappresentata dalla prima generazione che si esprime in questo caso attraverso Renmai e Dumai , discesa Heaven on Earth) with an opposite movement of ascent from Earth to Heaven and this slope is supple, representing the adaptability to life and the fragility of the organism.
From the perspective of the evolution of the individual to stand up is related to growth, weaning, development of individual autonomy and curiosity: the child who is standing across the world is detached from the mother, assumes (albeit instinctively and unconsciously) the responsibility of going on their own.
To underline this point one of the meridians Qiao Renmai is coupled with that is the meridian responsibility of taking the other with Dumai which is the vertical meridian, ie the relationship with heaven and all that is human is the peculiarity of being "vertical" (both anatomically and psychologically and morally).
Taken together, therefore the Qiaomai express affirmation of the individual human consciousness, consciousness is also a gateway to understanding in a moral sense, and then reflecting the realization of the accession or the betrayal of the mandate of heaven in their lives .
I Qiao are the incarnation in the land and conduct in the earthly life of the project initial individual entrusted to a single union between heaven and earth that produces the man.
In this sense can stand up to brand themselves as an expression of the dignity of man in directing from earth to heaven, or as the arrogance of setting. As the character says, the natural way to grow is rising in a flexible manner that is remaining humble rise, thus reconstructing the bridge between earth and sky, between Jing and Shen .
The virtuous man completes his "mandate of heaven" living all the years they have been allocated, the curves of the body in the retirement foreshadows the return to an immaterial dimension.
Come si legge nel testo di Mollard e Maiola sull’embriologia energetica, nell’embrione il tragitto dei Qiaomai inizia tra gli abbozzi degli arti inferiori presso zongjin e l’occhio e il cervello (gli occhi sono embriologicamente parte del cervello e anche la MTC così li considera), seguendo la stessa direzione di Renmai e Dumai .
Essi sono connessi agli occhi (al vedere) e al ritmo che gli occhi (aprendosi al mattino e chiudendosi alla sera) danno alla vita. Ciascuno di noi “è” ed è in un ambiente. E quando si diventa coscienti di sé si è anche curiosi verso l’ambiente in cui ci si trova a dover vivere, per cui i lo Yangqiao extrinsic curiosity out of desire to become aware (in contrast to the curiosity of Dumai who knows the desire to conquer, to know and own) while Yinqiao - with introversion, dreaming, sleep - reminds us that we belong to this world is temporary and gives us the opportunity to experience - through what Confucius called "forgetfulness of the ego" - states of consciousness other than those characterized by sensory perception.
eyes explore the environment and will adapt and synchronize the time with internal and external supervision and adjusting so the day of rest and meditation restorer night. This act of adjusting the body's internal rhythms and timing in relation to environmental cycles nictemerali is one of the most important physiological actions of the pair of Qiaomai , so that their disruption will almost always to an alteration of sleep patterns (the eyes do not close when disturbed by giving insomnia Yang , namely the Yangqiaomai , and will tend to close or make too much effort to be open in case of disturbance Yin namely the Yinqiaomai ).
observing their course can still see that envelop the body lengthwise from head to foot (the medial and the internal Yinqiaomai and on the side and outside the Yangqiaomai ), but exclude the upper limbs: space exploration and the objective coll'ambiente external contact are in fact guided by Yangweimai (and to a lesser extent by Yinweimai ), while Qiaomai regulating consciousness, and without having the experience and determine the perspective and the "center of gravity within" needed to guide and act (it is said that "marry" the right with the left and Yin Yang with , creating internal harmony and balance necessary for stable center of gravity).
As a direct consequence of the awareness of one's identity is to recognize gendered and interdependent, the Qiaomai have something to do with sexuality and desire as the search of the couple and often in crisis situations of prolonged conflict with the opposite sex sentimental or in situations of uncertainty about their sexual identity. 
Following the formation of the first four meridians Extraordinary these "first generation" (Ren , Du, Chong and From ) develop the meridians of "second generation" ie Wei and Qiao (pronounced "Hello") that a sense can be seen as a draw the individual who is being formed to live in un ambiente costituito da successione di unità temporali, da spazio, da altri individui con cui confrontarsi. Quindi sia i Qiao che i Wei sono meridiani che hanno funzioni di “collegamento”, di “sincronizzazione” delle funzioni vitali e di “adattamento” dell’organismo all’ambiente spazio-temporale in cui si trova a vivere.
In particolare i Qiao sono maggiormente deputati alla sincronizzazione interna dei ritmi e alla percezione “soggettiva” di sé e del mondo esterno, mentre i Wei alla strutturazione spaziale dell’organismo e all’adattamento all’ambiente esterno.
If the process of "first generation" refers to entry of the original Shen ( Yuanshen ) in Jing, the "second generation" concerns the embodiment in the literal sense of the term, namely the connection between Jingshen (spirit, intellect, strength, vitality) and the "body intelligence". The two meridians
Qiao, climb down the legs from the heels (flexible structures and movement) and reach the eyes, giving the body the ability to see, move, lift and move sideways (guide the movements of abduction and adduction of the thighs).
Yinqiaomai è l’accoppiato di Renmai che accoglie la discesa dello Shen nel Jing e struttura assieme al Dumai l’individuo.
Yangqiaomai è l’accoppiato di Dumai che invece rappresenta l’ergersi con sicurezza e con solidità, l’elevarsi lungo l’impalcatura salda e rigida della colonna vertebrale e del cranio.
Yinqiaomai e Yangqiaomai quindi rispondono alla discesa dello Shen nel Jing (rappresentata dalla prima generazione che si esprime in questo caso attraverso Renmai e Dumai , discesa Heaven on Earth) with an opposite movement of ascent from Earth to Heaven and this slope is supple, representing the adaptability to life and the fragility of the organism.
From the perspective of the evolution of the individual to stand up is related to growth, weaning, development of individual autonomy and curiosity: the child who is standing across the world is detached from the mother, assumes (albeit instinctively and unconsciously) the responsibility of going on their own.
To underline this point one of the meridians Qiao Renmai is coupled with that is the meridian responsibility of taking the other with Dumai which is the vertical meridian, ie the relationship with heaven and all that is human is the peculiarity of being "vertical" (both anatomically and psychologically and morally).
Taken together, therefore the Qiaomai express affirmation of the individual human consciousness, consciousness is also a gateway to understanding in a moral sense, and then reflecting the realization of the accession or the betrayal of the mandate of heaven in their lives .
I Qiao are the incarnation in the land and conduct in the earthly life of the project initial individual entrusted to a single union between heaven and earth that produces the man.
In this sense can stand up to brand themselves as an expression of the dignity of man in directing from earth to heaven, or as the arrogance of setting. As the character says, the natural way to grow is rising in a flexible manner that is remaining humble rise, thus reconstructing the bridge between earth and sky, between Jing and Shen .
The virtuous man completes his "mandate of heaven" living all the years they have been allocated, the curves of the body in the retirement foreshadows the return to an immaterial dimension.
Come si legge nel testo di Mollard e Maiola sull’embriologia energetica, nell’embrione il tragitto dei Qiaomai inizia tra gli abbozzi degli arti inferiori presso zongjin e l’occhio e il cervello (gli occhi sono embriologicamente parte del cervello e anche la MTC così li considera), seguendo la stessa direzione di Renmai e Dumai .
Essi sono connessi agli occhi (al vedere) e al ritmo che gli occhi (aprendosi al mattino e chiudendosi alla sera) danno alla vita. Ciascuno di noi “è” ed è in un ambiente. E quando si diventa coscienti di sé si è anche curiosi verso l’ambiente in cui ci si trova a dover vivere, per cui i lo Yangqiao extrinsic curiosity out of desire to become aware (in contrast to the curiosity of Dumai who knows the desire to conquer, to know and own) while Yinqiao - with introversion, dreaming, sleep - reminds us that we belong to this world is temporary and gives us the opportunity to experience - through what Confucius called "forgetfulness of the ego" - states of consciousness other than those characterized by sensory perception.
eyes explore the environment and will adapt and synchronize the time with internal and external supervision and adjusting so the day of rest and meditation restorer night. This act of adjusting the body's internal rhythms and timing in relation to environmental cycles nictemerali is one of the most important physiological actions of the pair of Qiaomai , so that their disruption will almost always to an alteration of sleep patterns (the eyes do not close when disturbed by giving insomnia Yang , namely the Yangqiaomai , and will tend to close or make too much effort to be open in case of disturbance Yin namely the Yinqiaomai ).
observing their course can still see that envelop the body lengthwise from head to foot (the medial and the internal Yinqiaomai and on the side and outside the Yangqiaomai ), but exclude the upper limbs: space exploration and the objective coll'ambiente external contact are in fact guided by Yangweimai (and to a lesser extent by Yinweimai ), while Qiaomai regulating consciousness, and without having the experience and determine the perspective and the "center of gravity within" needed to guide and act (it is said that "marry" the right with the left and Yin Yang with , creating internal harmony and balance necessary for stable center of gravity).
As a direct consequence of the awareness of one's identity is to recognize gendered and interdependent, the Qiaomai have something to do with sexuality and desire as the search of the couple and often in crisis situations of prolonged conflict with the opposite sex sentimental or in situations of uncertainty about their sexual identity.
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