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Origins and Principles: From Ancient Tao to Modern Tables

When I first started on the Chang Ming diet, one principle I tried early on was chewing every mouthful of food 50-100 times. This principle is sometimes called “drink your food and eat your drinks” because every mouthful turns to water if you chew it enough. This also stimulates the production of saliva, which is the first stage in the digestion process, and also stimulates the digestive process further down the line by preparing the stomach and intestines for what is to come. Another surprise was using chopsticks, and I noticed early on that I was often the last one to finish; chopsticks make eating more difficult but also slow the process down and involve more focus on the actual act of eating. Chee Soo pointed out that there are no teeth in your stomach, and since I have learned much more about the principles of Taoist Chinese medicine, I have come to understand how important it is to take time to eat. This means taking time to prepare a meal properly, which not only means cooking according to Chang Ming’s principle to preserve the nutritional content of the food but also making sure it is presented properly to stimulate the taste buds and aid digestion. I learned this in my student days working in a restaurant kitchen to supplement my income between term times. Fast food may be more convenient in the short term, but we have to consider the trade-off is loss of quality and how the result is obesity or, conversely, malnutrition. We do not consider an obese person as being undernourished, but what we are seeing is an overemphasis on certain types of food, which tends to lead to a lack of essential minerals and vitamins, fibre, and other holistic aspects in our diet. Consequently, the body must suffer.

The Slow Food movement, born in Italy in the late 20th century, and the Ch’ang Ming diet, rooted in ancient Taoist principles, both champion the return to a diet that emphasizes natural, locally sourced foods. While Slow Food emerged as a response to the fast food culture, advocating for good, clean, and fair food, Ch’ang Ming draws from the Taoist diet practised for centuries in China. Chang Ming focuses on natural foods long before the advent of fast food and chemical additives and is deeply intertwined with ancient Taoist Chinese medicine principles. When Chan Lee came to London from China in the 1930s, he used his knowledge of herbalism to adapt the Chang Ming diet to the local diet in Britain. This is an important principle to understand correctly: The diet varies depending on the locality, so it does not necessarily mean eating or avoiding certain foods. What is appropriate to a tropical country may not be so good for a cold northern European climate; the same goes for eating food in or out of season. If we are not aware of the origins of our food we risk tricking our body into thinking it is summer when it is winter or vice versa, the consequence of this can lead to illness when our body fails to respond properly to the environment. This is a basic principle in Chinese Medicine.

Ch’ang Ming is not an elitist or culinary-based diet but is grounded in the wholesome foods of common people, reflecting the Taoist belief in living harmoniously with nature. Both movements are committed to sustainability, health, and preserving culinary traditions. They encourage a thoughtful approach to eating, emphasizing the importance of consuming foods that are beneficial to personal health but also to the health of the planet. By advocating for organic, pesticide-free produce and ethically sourced meats, these movements align with the Taoist philosophy of balance and harmony, fostering a deep connection between individuals and their food sources.

Global Impact and Health Benefits: Nourishing Body and Community

The Slow Food movement and the Ch’ang Ming diet share a transformative power, extending their influence far beyond their origins to inspire a global community. Both advocate for practices that nourish the body and fortify the bond between people and the planet. This synergy between ancient wisdom and modern advocacy has heralded a resurgence in the appreciation for traditional foodways, underscored by a commitment to environmental stewardship and health.

Health benefits are central to both philosophies, advocating diets rich in organic, unprocessed foods. This approach supports physical well-being, with reduced risks of chronic diseases and mental health, promoting a balanced lifestyle in tune with natural rhythms. The emphasis on whole, nutrient-dense foods, minimally processed and free from artificial additives, aligns with contemporary nutritional science and ancient Taoist insights, offering a path to longevity and vitality.

As these movements gain traction, they underscore a critical re-evaluation of global food systems, championing sustainable agriculture and ethical food production. The ripple effect is evident in the growing demand for local, sustainably produced food, encouraging a shift towards practices that reduce environmental impact and promote biodiversity.

This global narrative interweaves the personal and communal, highlighting how individual choices can collectively foster a healthier, more sustainable world. Through education and advocacy, Slow Food and Ch’ang Ming illuminate the path towards a future where food is a source of sustenance and a catalyst for healing and connection.

Economic, Social, and Environmental Dimensions: A Holistic Approach

Integrating Slow Food and Ch’ang Ming principles into our daily lives presents a multifaceted approach to food that transcends mere consumption. Economically, these movements champion the cause of small-scale producers, injecting vitality into local economies and encouraging consumers to invest in their communities. This ethos nurtures a market for foods that are both good in quality and ethically produced, supporting fair trade and equitable compensation for farmers and artisans.

Socially, Slow Food and Ch’ang Ming act as catalysts for community engagement, bringing people together through shared meals and food-related events. These gatherings become a celebration of cultural heritage, fostering a sense of belonging and mutual respect among diverse groups. The communal aspect of food preparation and consumption, deeply rooted in Taoist principles, encourages a mindful appreciation of the sources of our sustenance and the labour that brings it to our tables.

Environmentally, the emphasis on sustainable, organic farming practices and local sourcing reduces the carbon footprint associated with food transport and production. By advocating for biodiversity and preserving heirloom varieties of plants and animals, these movements contribute to the health of our planet. The principles of Slow Food and Ch’ang Ming thus reflect a deep ecological consciousness, recognising the interdependence of human and environmental health.

This holistic approach embodies a profound respect for the natural world, aligning with Taoist teachings of living in harmony with nature. It offers a blueprint for a sustainable future, where food is a bridge between cultures, generations, and ecosystems, healing both the earth and its inhabitants.

Challenges, Criticisms, and Practical Applications: Real-world Insights

Addressing the challenges and criticisms faced by both Slow Food and Ch’ang Ming, affordability and accessibility are significant concerns. Despite these hurdles, both movements offer actionable advice for individuals looking to incorporate their principles into daily life.

Prioritising seasonal and locally available produce can reduce costs and support local economies. Engaging in community-supported agriculture (CSA) schemes or frequenting farmers’ markets are practical ways to access fresh, ethically produced food. Reducing meat consumption and focusing on plant-based meals can also align with health and environmental goals.

Furthermore, cooking from scratch, while time-consuming, fosters a deeper connection with food and can be more economical and healthier than relying on processed alternatives. Planning meals and reducing food waste are additional steps that resonate with the ethos of both movements, emphasising respect for the resources we consume.

These strategies demystify adopting a more sustainable and health-conscious approach to eating, showcasing that meaningful change can start with simple, everyday choices.

Future Outlook and Convergence: The Path Forward

Looking ahead, the convergence of Slow Food and Ch’ang Ming with the broader sustainability and health movements indicates a promising direction for the future of food culture. The increasing public interest in where and how food is produced suggests a shift towards more conscious consumption patterns that could profoundly impact global food systems.

Technological advancements and innovative farming techniques offer new opportunities for making sustainable and healthful food more accessible to a wider audience. Urban farming and vertical and community gardens are examples of how cities can embrace biodiversity and local production principles, even in densely populated areas.

Educational initiatives and digital platforms play crucial roles in spreading the message of Slow Food and Ch’ang Ming, empowering individuals with the knowledge to make informed food choices. As these movements evolve, their integration into policy and public discourse could pave the way for a more equitable and sustainable food landscape.

The journey towards a holistic approach to eating, grounded in the wisdom of the past and the present innovations, invites a reimagining of our relationship with food. It’s a path that promises enhanced personal and planetary health and a deeper sense of community and connectedness at the global table.

In crafting this exploration of Slow Food and Ch’ang Ming, we’ve woven a narrative highlighting the importance of sustainable, ethical, and health-conscious food choices and inviting readers to consider their relationship with food holistically. This journey into the heart of two movements that span cultures and centuries reminds us of the power of collective action and individual choice in shaping a future where respect for the earth and each other is paramount. As we look forward, let’s embrace the wisdom of the past and the innovation of the present to nourish our bodies, our communities, and the planet we call home.

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Chang Ming Taoist Diet

No one can say exactly when the Chinese arts of self-defence first came into being, but the seeds go back to the very early days of the primitive period, when man first roamed the earth. Before he had even invented a weapon, man had to protect himself with his bare hands against the attacks of his fellow countrymen as well as the wild animals.
So this man and beast situation existed throughout the primitive world: sooner or later it had to come to be that one or the other species had to assert its overall mastery and supremacy, and it was then that the Chinese really excelled, and laid down the foundations for all humanity to follow. Once they had learnt to master themselves, and anything that threatened their existence, and learnt to organize their family groups, they went on to build the earliest civilizations in that period. The techniques and the knowledge that they used eventually spread way beyond their boundaries and shores, and helped many other people and races in far-off territories.
Not only did the Chinese excel in all aspects of silk weaving, gunpowder making, painting, building wells and irrigation systems, herbal therapy, and all the other dynamic health arts including Ch’ang Ming, through the great wisdom and knowledge brought to them by the ‘Sons of Reflected Light’, but they were the first nation to put martial arts on a scientific basis. This was because not only did they explore every avenue of physical dexterity and manipulation, but they also used the natural dynamic vitality power of the body (Sheng Ch’i) and the enormous macro-cosmic power of the universe (Ching Sheng Li), and these are still being used by the Chinese through the Taoist Arts, and in Feng Shou which is our particular style of kung fu.
Kung fu 功夫, means ‘working man’ or ‘man of the fist’ depending on the way it is written in Chinese, and we shall devote ourselves to this, and to the understanding of its origins.
We know that the fighting styles used by many Oriental countries, including the Japanese Karate and the Korean art of Tae Kwan Do, are adaptions and imitations of the basic forms of various styles of kung fu, taught to the local inhabitants by Chinese immigrants, and which were eventually adapted to suit the needs and attitudes of these lands.
Some of the various styles that have evolved have changed to such a degree that in many cases they no longer bear the slightest resemblance to the original foundation given by the Chinese, and so it is not surprising that many followers of these newer arts try to forget that they owe their skills to the early Chinese, and overlook the close links that these arts once had. Within China the original kung fu foundations were laid down in the primitive period, as we have already mentioned, but the actual records of the arts only go back some 5,000 years.
One of the main reasons why there is so little information available on the early days of the martial arts, is because none of the early masters or their pupils kept precise written records of their training programmes or the techniques that they practised. This was due, no doubt, to the fact that this information was not intended for the general public, but only for those pupils who proved themselves worthy of the techniques, skills and the tradition of that particular school or style. So, generally, these were closely-guarded secrets, and were handed down from father to son, master to pupil, and generation to generation.
When the student also became a master, in his own right, he too would only pass on his skills and knowledge to those he thought would not only be worthy of them, but who would also treasure them as he had done over many, many years. In fact, the knowledge of the art of ‘Feng Shou’ goes back at least 2,000 years, and has been handed down through the Lee family for all this time, and has been passed to us by our late master, Chan Kam Lee. Add the modesty and the humility that are impressed upon every Chinese child, and the philosophy that is inbred in his daily life, and you can perhaps understand why so few records were ever kept.
Yet despite this, we know that a brilliant doctor called Hua Tuo 華佗 formulated a series of movements coupled with special breathing exercises that were intended to limber up the body, ease the nerves, and generally reduce bodily tensions. We also know that the Taoists formulated many specialized stances and exercises together with many precise breathing formulas in K’ai Men (the Open Door) which is the Taoist Yoga, and in T’ai Chi Ch’uan (the Supreme Ultimate) in their long search for physical alchemy.
All these have been so successful that they are still in use today, although over the centuries certain modifications have quite naturally taken place. Many of the breathing exercises are practised in the Chinese Health Arts of Pa Chin Hsien (Eight Strands of the Brocade) where they help to effect many cures for a large variety of ailments and sickness. They are also the basic foundation for the development, cultivation, activation, of the Internal Energy (Sheng Ch’i) and the External Energy (Ching Sheng Li).
According to tradition, after the Taoists and Hua Tuo laid down the early foundations, there came a Buddhist monk called Bodhiharma, who, in 500 AD left his Brahman tribe in southern India and crossed the Himalayas into China. After a long, slow and laborious journey across extremely rugged terrain, he eventually arrived at Chien K’ang, which was then the capital of the Liang province.
It was well known that the Emperor Wu was a Buddhist with an enthusiastic interest in all Buddhist doctrines. On learning this, Bodhiharma immediately sought an audience with the Emperor, and as a result the monk was given permission to teach and preach in the province.
So Bodhiharma began spreading the word and the doctrine of Ch’an, which the Japanese later adapted and called Zen. However, at that time it was found that these teachings not only clashed with the beliefs and the philosophy of the Chinese, but they were also found to be so complex that everyone, including the Emperor, found it extremely difficult to grasp even the fundamentals. This therefore created a tremendous amount of friction, frustration, irritation, and eventually such bad feeling towards Bodhiharma that he was dismissed from the Emperor’s service.
It was then that he decided to travel northwards, although nobody knows why he decided to take that particularly difficult direction. The roads were extremely bad and in some cases almost non-existent, and he spoke very little Chinese so there was also a language problem, made worse by the fact that there would have been many different dialects spoken on this long journey. A greater hazard was the many roaming armed bands of thieves and robbers in the countryside along his chosen route. Small wonder then that it took him more than three years to cross the Yangtse River, and reach his intended destination of the Shaolin Temple at Sung Shan in Henan province.
He stayed at the Shaolin Temple for nearly ten years, teaching and meditating, and it was during the latter part of his stay that he realized that many of his pupils were not fit enough, either mentally or physically, to endure the physical austerity imposed by his teachings.
Ch’an Buddhism was based on very deep meditation with its aims being the unification of mind, body and spirit, and there­fore Bodhiharma felt that physical endurance would help to equip his pupils for this objective. He borrowed a number of the Taoist stances and exercises, and hardened them up to create within the practitioners a sense of internal strength, and a feeling of in­separability of mind and spirit within the body. Thus he en­couraged literally throwing yourself within yourself, becoming one single entity with all three parts becoming one, and so achieving constant harmony in the daily toil of life.
Many of these exercises would not be classed as entirely physical by today’s standards, especially as the feet made no movement at all; even so, they soon earned the Shaolin monks the reputation of being China’s toughest and the most formidable unarmed fighters.
Strangely enough, though, despite the monastery’s nationwide reputation, Bodhiharma’s pupils gradually dwindled away. This may have been due to the complexity and the severity of his teachings. However, part of his work and the foundation that he laid down still lived on, and to those basic exercises and movements, others were gradually added and further techniques evolved and so kung fu in its earliest form came into being.
It has been established that Bodhiharma did actually exist during this period, but how much he actually contributed to the art of kung fu, as we know it today, will always remain a controversial subject. But there is no doubt whatsoever, that he did lay the foundation on which are built many of the hard styles and solid defensive systems of the art of the Chinese boxing art of kung fu.
Another very significant period in the history of this art was the Sung Dynasty (960-1279) which brought about a radical change in Chinese thinking which gradually affected not only kung fu but all the arts. Until this time, the techniques were carried out from very stiff and static stances, in an endeavour to harden and toughen the body which in those days was considered essential to any martial art practitioner, together with synchronized movements and the use of sheer brute muscular strength. Indeed, many martial art schools still teach this style, and the Japanese Karate is based on these same principles.
But the really important change came about when stiffness was replaced by pliability, static techniques were overcome with speed and dexterity, and internal or intrinsic energy took the place of physical and muscular strength.
From this time onwards, the Chinese arts made fantastic progress, and the technical advancement was so progressive that even the old masters of the arts were amazed. Since those early days many famous Chinese have made their mark on the martial arts by adding techniques, new adaptations, new systems of exercising and training, new forms and sets of movements, and have, in some cases, made improvements on the old techniques.
By reducing the necessity of using muscular strength, the arts then became available even to the very young and the very old alike, and girls and women could now participate as well.
To this day there are many Chinese schools and hospitals who use the classic sets of movements (especially T’ai Chi Ch’uan), as a form of physical therapy. But it is not limited to this alone, for in modern China it is a common sight to see groups of people, men and women, getting together during the factory or office lunch break and performing some of these sets, simply to control the mind, to keep the body fit, and to attain internal peace and tranquillity.
China is a massive country and, like all countries, in the old days the communications were very poor, and just as dialects occurred in the national language, so did variations and differences appear in the styles of kung fu.
Furthermore, those Chinese who emigrated in the past to other countries took their own particular style of kung fu with them, and its evolution was largely independent of Chinese thought. So in places like Hong Kong, Malaya, Hawaii, California, and other areas where there are large gatherings of Chinese, there are a number of schools, each with its own methods and systems of training.
The main difference that stamps a particular style is the use of the hands and their adaptions and, to a lesser degree, the use of the feet — except in the very northern schools where the feet are used to a far greater extent.
The environment has played the most important part in the establishment of styles, and even to some extent the various techniques that were used. In the south where there were large open spaces of paddy fields, swamps and jungle bogs, and where large fishing fleets sailed around the coast, then hand techniques had to be used more because the legs were either soaked in mud and water up to the knees, or the feet were necessary to retain good balance whilst on board a boat rocking on the high seas. In the mountains of the north, the ground was hard, thus allowing greater flexibility in the use of the foot and leg techniques.
There are still many styles existing in the world today, and these are normally defined under certain categories, such as the ‘soft’ style (Juan Shou), ‘hard fist’ style (Ying Ch’uan), ‘short’ style (Tuan), ‘long’ style (Ch’ang), ‘hand art’ (Shou Shu) and the ‘foot art’ (Jiao Shu).
The Feng Shou (pronounced in Mandarin as Fung Show) style of kung fu that we practise in the International Wu Shu Association consists of a complete mixture of all the above categories, because the style emanated from Central China, and therefore had the advantage of using the best from both the southern and northern styles, so it has everything in it, together with its own unique dynamic style. It is basically a ‘soft’ style, which means that we use speed, skill, wonderful balance, and we build up our Inner Power to such an advanced degree that we have no need whatsoever to use our physical or muscular strength. We are the softest and fastest style in existence.
In the Chinese arts we will never say that one style is better than another because all Chinese admire one another and will do all they can to help and assist each other whenever required. However, it must be understood that if you rely on pure physical strength, then you can be defeated by a much stronger opponent, providing, of course, the standard of skill is equal. In the soft arts we do not use physical strength so we do not have to rely upon it, and therefore it is skill that counts, plus the use of internal power which has to be developed to such a degree that it will be far superior to any form of physical strength anyway.
Whilst many of the styles today emanated from the earliest teachings of Ch’an Buddhism at the Shaolin Temple, our particular style of Feng Shou goes back much earlier in time, in fact, to the very early formation of exercising by the Taoists, and our Taoism unites all of us in the International Wu Shu Association in our aims, ideals, and our physical path together with our spiritual growth.
We are one within the Taoists arts, and we are one with our Maker.

As the Five Elements are linked to the Yin and Yang, and these in turn are governed by the Tao, it is understandable that curing illness is also linked to the Five Elements. These cures are:

Fire	spiritual cure
Wood	Ch’ang Ming
Earth	herbal therapy
Metal	acupuncture
Water	thermogenesis

The Spiritual Cure

The spiritual cure comes about by altering your eating and drinking habits so that you become closer to nature, and thereby closer to your own Tao and the Supreme Spirit. In addition, it means becoming more understanding, more conscious, and more aware of the work of the Supreme Spirit that goes on around you, and learning to conform to the infinite laws that he has laid down. It means dedicating your life to helping others along the pathway of their lives, and in turn trying to make them understand as well. It also means that you should say your prayers in thanks for everything that is bestowed upon you, the food that you eat, the clothing that you wear, the car that you own, and every time you safely cross the road, or find a parking space. It is not luck that brings you home safely every evening, but the gift of the Supreme Spirit, so say ‘thank you’ a hundred times a day for all the gifts you receive.

Chang Ming

Chang Ming is the Taoists natural eating and drinking system, and it will cure the majority of illnesses. It means eating good wholesome and natural foods, so carefully balanced that sickness is eradicted and ill health becomes a thing of the past. Remember that one of the most simple of all indicators of general sickness is the common cold. If you catch a cold every year, then you are in real trouble, and you have no one to blame but yourself, for you have created the cause that has brought about the symptom.
The food that you eat and the fluid that you drink must be within the boundaries of the universal laws and the very fine balance of Yin and Yang.

Herbal Therapy

Herbal therapy has long been a part of Chinese medical history, as it has also been with every other country in the world. But the Chinese have far exceeded the efforts of other nations in this particular field. With over 30,000 herbs on record they have found the answer to every conceivable illness, and according to the traditional classification, they have also listed them in order of the Yin and Yang tendencies.
Modern traditional herbal therapeutics have further divided these two groups into a further three sections under each heading, and have recorded them as either vegetable, animal or mineral. Naturally the vegetable section is the largest of the three.

Acupuncture

Acupuncture has been practised in China for thousands of years and is the simple insertion of a needle at a specific point or points along an energy channel, or meridian, as it is more commonly known. This will either stimulate or sedate the energy force that flows along that particular channel, which in turn has its links with a specific organ. Over nine different needles used to be available, varying in length and thickness, although in the beginning stone needles were in common use, and it was much later that copper and iron needles were used.

Thermogenesis

Thermogenesis is another ancient art of China. It works by combating an inner Yin illness with an external Yang force — applied heat. This Yang heat has two main objectives, either to draw the Yin cause to the surface by attraction, or to penetrate into the body and overcome or destroy the Yin in its own centre. For the best results, the heat is generally applied to the acupuncture points, and in the old days the skin was actually burned and many of the older Chinese still bear scars reminding them of their earlier treatment. Today, however, the skin is only warmed through, and no burning is necessary. There are, however, certain points along the lines of a meridian where heat treatment is absolutely banned or strictly forbidden, although acupuncture may be used.

Diagnosis

Whilst it is important to know how to effect a cure, it is even more essential to understand the cause, and traditional Chinese doctors are elevated in this particular field, utilizing the ‘five methods of examination’ (Wu Chen Ch’a):

Using the mouth to ask questions.

Using the eyes to see the symptoms and the indication of the possible causes.
Using touch, to feel lumps and to induce muscular reaction by light pressure. In addition touch was used in the art of Pulse Study (Chen No).
Using the ears to hear the changes of tone in the voice, as well as the percussions of the lungs, or the rumblings and other sounds in the bowel systems of the body.
Using the nose to smell the odours emanating from the various regions of the body, such as the mouth, sexual organs, anus, under the armpits, etc

Asking Questions

Asking questions might seem quite an ordinary thing to do, but it is a very responsible job, and not always that easy to do with shy or reticent patients. However, it is necessary to fully understand the person’s complaint, its development, how long it has gone on for, the person’s eating and drinking habits, any accompanying aches or pains and how long they last, and whether it is painful at a specific time of the day. It is also sometimes useful to know the area of the world that they were born in, also the eating habits of the parents, and whether there are any hereditary tendencies in the family, and if so, how far back in time these inclinations seem to go.
It is also necessary to enquire about more personal things, such as the colour or smell of the urine, or the motions, regularity of periods and the types of pain that come with them, difficulties in intercourse, and any soreness in or around the other cavities of the body. A delicate approach is of course required for this questioning.
Naturally there are further difficulties when you have to interview young children, the mentally handicapped, or the deaf or the dumb. They will all have difficulty in explaining their particular illness, the type of pain, even how long they have had it, and as for remembering past symptoms this is almost an impossibility for those in the first two categories, so it will be necessary to obtain as much information as you can from their relatives or even close friends. When attempting to diagnose someone who is unconscious, you will of course have to rely entirely on background information from others.
All this information will give you the patient’s general medical history so far as it relates, to the complaint, as well as giving you an indication of the person’s eating and drinking habits, which can have a very great influence on health. As you will see, asking questions is a very important part of the process of diagnosis.

Using the Eyes

Visual observation diagnosis is very important too, for it can supply extremely useful data on the present health of the person, and likely problems that may crop up in the future. In many cases you can also see if the illness has gone on for a long time. In other instances, you may be able to see the start of an illness, or detect the actual sickness, even though the person concerned does not have any outward symptoms, such as pains, rashes, vomiting, or hot or cold spells. It is quite possible that even the patient himself does not know that he is ill, so you will be able to combat the possible cause of the sickness even before the onset of symptoms.
Visual diagnosis is more important than many Westerners realize, for it means that the traditional doctor can examine parts of his patient without that person being aware that they are being inspected, or that an assessment of symptoms and the cause of illness has been mentally recorded.
First of all, the colour and texture of the skin on the face and hands will be immediately visible, and there may be many colours that can be seen, such as red, brown, white, yellow, grey, purple, semi-transparent white, and even green, and all these colours will indicate the general health of the person, and also show the possible cause of it. For instance a yellow skin is an outward sign of jaundice, which in turn indicates that there are problems with the pancreas, and possibly the liver and gall bladder as well. Red shows that the heart is overworking; very dark brown or black is associated with the kidneys; grey shows that the liver is swollen so trouble can be expected; white is generally anaemia; transparency in the skin shows either skin complaints or tuberculosis; and green, which is getting more and more common in the Western world, is cancer.
The general texture of the skin may be dry, oily or wet, and there may be excessive growth of hair. Dry skin shows skin complaints; oily skin is caused by overeating; wet skin indicates that the person drinks too much fluid, which in turn can affect the kidneys and may have a detrimental effect on the heart; and excessive hair, especially over the organs of the body, will show that a particular organ is under stress and is overworking.
Look at the fingernails: if there are white spots or flashes then this is a sure sign of excess consumption of sugar, sweets or fruit. There should be no half moons at the at the base of the nail; if they are present they indicate toxins in the bloodstream, and the bigger the half moons, the greater the problem. Long, thin nails are Yin whilst a short, broad nail is Yang. The natural grain of the nail should run from top to bottom. If the grains is deeply rutted or runs deeply across the nail, then it could show that there are bacteria in the intestine, or worms, and that there is a very erratic pattern of eating.
Now let us have a look at the face, which can supply us with a wealth of information. Vertical lines between the eyebrows indicate a bad liver, which will make the patient temperamental — so watch out. Erratic lines running across the forehead show a split personality, but evenly spaced parallel lines are a sign of excessive fluid consumption, so there could be an effect on the kidneys.
If the eyebrows are long and thick, this shows vitality, long life and happiness; if they are very thin this show Yin weaknesses; and if there is no eyebrow at all, cancer is indicated. The eyebrow should follow the natural curvature of the eye if you are Yang, but if you are Yin and the eyebrows turn upwards at the ends towards the temples, then it is a positive sign of weaknesses in the system, lack of vital energy, and that you have been eating too much meat for a very long time.
The eyelashes should be strong and straight but if they curl upwards then the person is Yin and it is a sign of bad health caused through the consumption of too much meat and meat products, and in a woman it shows that her ovaries are deeply contracted, so if she ever has a baby then the child is going to be affected by the same influence.
The eyes themselves have their own story to tell. Long thin eyes with the iris centralized are a sign of good health. White large round eyes denote susceptibility to colds and flu, for the general health is weak and very delicate. If both eyes turn outwards towards the ears then there is far too much toxin in the body and if the energy of the body is depleted to lower levels in the future, there is always the possibility of cancer showing its effects. On the other hand crossed eyes is a sign of being too Yang and therefore there is a tendency towards high blood pressure. If the white of the eye can be seen not only on both sides of the iris but also above it as well then the person is very Yin. Such people are cruel, will argue on the slightest pretext, and will lose their temper for no apparent reason, therefore being completely unpredictable
If the white of the eye changes in colour, then this indicates a vanety of Yin illnesses. Yellow is linked with jaundice, and red shows a liver complaint. Grey or blue means that the eyesight is declining, and if the symptom is ignored then blindness will eventually result. Coloured spots on the white of the eye near the ins denote also that there are various body malfunctions, and unless dietary improvements are made soon then the patient can exoect serious internal trouble.
Bags under the eyes, if they are soft and spongy, signify that there is too much fluid in the body, in which case the kidneys will be overworking, but if the bags have a tendency to be firm or even hard then this is a sure sign of the formation of kidney stones. Always try to look at the edge of the bottom eyelid for this is one place that make-up cannot hide. If it is white then the person is anaemic, and if it is red then there is inflammation due to infection and it has come to the surface as an outward symptom of excessive consumption of meat, sugar and fruit
Discharge of fluid from the eye generally referred to as mucus, should be slight and transparent, but if it becomes a heavier emission and yellow in colour then this points to excessive intake of dairy products. If a woman has this discolouration and extra discharge in her eyes, then she must expect to have the same density of emission from her vagina.
Even the shape of the nose will give an indication of the Yin and Yang influences. A long thin nose with small nostrils is Yin and caused simply by too much Yin food such as ice cream imitation fruit drinks, and too many drugs and medicants A fat bulbous nose shows that the person has an enlarged heart and if it is also red in colour, then the blood capillaries are under pressure and this could lead to heart trouble or heart disease. A cleft or indentation in the middle of the nose denotes that the two chambers of the heart are not the same size or that they are not working in harmony with one another, and so there is irregular beating * which is generally called heart murmur.
What about the mouth? If it is large then this indicates that there is a degeneration in the digestive system and also in the sexual organs. Thin lips or lips of different thickness show that the person is Yin. If the bottom lip is bigger than the top lip then the intestines are in trouble — a very common problem in the West. But if the top lip is swollen then this shows that the stomach is weak. If cuts or cracks appear on the lips then don’t waste time — do something about it as soon as you can, or you are going to have bowel trouble. Also ensure that you change your diet if cysts appear on the lips for it can also indicate that you have a cyst, an ulcer or a tumour in the respective region of your organs, the stomach being represented by the top lip, and the large intestine by the bottom lip.
The teeth should all be straight, uniform in size and of a standard shape. If they slope inwards this is a sign of being too Yang; if they slope outwards and have gaps between them, this indicates someone who likes to be on the go and cannot be expected to stay at home for very long. Bad teeth, tooth decay, weak teeth or pointed teeth are all Yin complaints created by bad blood or bad saliva, and all are due to very bad eating and drinking habits.
These are but a few of the many signs of ill health that can be seen on the body, and all that is necessary for diagnosis is a trained eye to recognize the symptons and the ability to know which organ or part of the body is creating the cause. Then one must know how to eradicate the cause, in order to establish good health on a permanent basis.

Using Touch

Diagnosis by touch is the most important section of all, for feeling the Pulse’ (K’anmai) or (Ghenmai) is an art that every traditional Chinese doctor learns to do first, for it is only acquired by a very delicate and sensitive touch, and experience can only come over a very long period of time and constant practice. It is said that this art goes back to nearly 3000 BC, and it is just as important today as it ever was for it can indicate immediately any irregularities in the functioning of the twelve organs of the body.
Modern Western doctors lay the tip of one finger on the radial artery and count the rhythmic pulsation of the heartbeats. The Chinese doctor places three fingers on the radial artery and by a light pressure can understand the condition of three of the Yang organs, and by a deeper and firmer pressure can appreciate the health of three of the Yin organs. By feeling the pulses on the other wrist, in a similar way, he can obtain information on the differences affecting another six organs, which are as follows:

Left radial artery	Light pressure	Deep pressure
Index finger	Small Intestine	Heart
Middle finger	Gall Bladder	Liver
Third finger	Urinary Bladder	Kidneys
Right radial artery	Light pressure	Deep pressure
Index finger	Large Intestine	Lungs
Middle finger	Stomach	Spleen
Third finger	Triple Heater	Heart Controller

By feeling the pulses, it is possible to understand the levels of internal energy (Ch’i), and there is a vast range of different fluctuations that pass along the channels or meridians connected with the above-mentioned organs. The traditional doctor will then take the necessary steps to sedate or tonify the organs involved.
In addition to the twelve pulses mentioned, there are many other points on the body where the pulse can be taken, such as the arms, neck, head and legs, where the arteries rise fairly close to the surface of the skin.
Touch is also used to feel the strength or weakness, heat or coldness, tension or softness in various parts of the body, and to feel the extent of any lumps or bumps on the surface of the skin or internally, as well as gently feeling the severity of any fractures that have been incurred. So diagnosis through the medium of touch, which is a vast field, is extremely necessary for the full understanding of the human body. Thousands of years of practical experience within China have proved its worth over and over again, and its accuracy amazes Western practitioners.

Using the Ears

The next sense to be used in diagnosis is hearing, or the use of the ears, which can be used to detect alterations in the tones of the voice, the pitch of the voice and whether it is high or low, and whether the tone is smooth or rough. It can detect whether air is entering the lungs smoothly, or whether it has an uneven journey.
The ears can also listen to various internal activities of the body which may be in the form of creaks, clicks or rumblings in the bladder and bowel systems.

Using the Nose

Finally, the nose can be used to help or to confirm diagnosis, for the smell emanating from a person’s body through the mouth or armpits, or through the discharge of urine or motions, can indicate the part of the anatomy that is causing the trouble, and will help in the classification of the illness as well.

The ‘Eight Classifications’

In addition to these methods of examination, traditional doctors were taught, and are still trained in, the ‘Eight Classifications’ (Pan Fen Lei), which are also closely related to the Yin and Yang:

1. Yin	2. Yang
3. Internal	4. External
5. Cold	6. Hot
7. Excess	8. Deficient

By fully understanding the meaning and the depth of each, in conjunction with all the five methods of examination and diagnosis, Chinese traditional doctors were able to amalgamate them all into one definite conclusion. Then, and only then, was the appropriate treatment recommended.

Although many people have gone to great lengths in an effort to learn how to meditate, and yet have been disappointed, meditation is easy provided that you go into it for the right reasons, and, with the help of a good master or teacher, look into it thoroughly, so that you learn the basics of what is involved, become clear about your own objectives, and then set out under guidance in an effort to achieve them. A good teacher will make sure that you take each step properly, at the right speed for you, and that you develop a proper understanding.

First of all, to get to the spirit you must go through the mind, and to get to the mind you must go along the channels of your earthly body. You must be prepared for a long journey of the spirit, and have ample supplies of the energies required — just as a car or an aeroplane needs fuel. Remember that in meditating you are going to use up an enormous amount of physical, mental and spiritual energy, even though your journey may last only a few minutes as measured by the hands of a clock. For this reason, one of your prime tasks is to build up your energies, helping along the process by eating the Chang Ming way so as to reduce the excess of Yin that other types of diet cause, and open up the internal channels of the body so that your internal energy can flow properly. K’ai Men and the various deep-breathing exercises (especially the Yang exercises) help to build up this energy in the Tan T’ien or lower abdomen. As you progress you will be able to utilize this energy and control it at various levels in your body, so developing heightened mental control as well. This leads on to spiritual growth.

After adopting a Chang Ming diet and learning how to cultivate your internal energy, the next step is to learn how to harness and control your macro-cosmic, or external, energy. When your internal and external energy can be harmonized at a point behind your eyes, then you will find consciousness an easy stepping-stone to awareness, and enlightenment will be just round the corner.

There are over twenty forms of Taoist meditation (Mó Xiǎng 魔想), but to practise them you must be able to direct and control your internal and external energies, which will give you the dynamic power that you need if you want to traverse the universe. This force also has enormous healing powers.

One of the easiest ways of starting to meditate is to sit quietly down — if possible, at the same time each day — in a room where you can expect no disturbance. Have a window slightly open so that fresh air can enter the room, but try to ensure that there are no draughts. You can sit on a chair or cross your legs on the floor, or you can sit in the lotus position, which is the ideal way to meditate as it ensures perfect balance. In what follows it is assumed that you decide to sit cross-legged on the floor.

Loosen your clothes, especially any belts, and then relax your whole body and mind. Sit with your left leg crossed outside, but close to, your right leg — signifying that the Yin is surrounding the Yang. Your left hand should be placed in the palm of your right hand, with the left thumb touching the middle finger of the left hand, and the right thumb laid flat in the centre of the left palm. The palms of both hands should face upward. This ensures that the Yang surrounds the Yin in the upper circle of the body. By sitting this way, you are embracing the eight psychic channels and centres of the body, four in the lower half and four in the upper half of your anatomy. These circles or circuits create a harmony, and a constant flow of energy within their own individual orbits.

Before commencing to meditate make absolutely certain that you have no emotional stress whatsoever, and that you feel completely calm and composed within yourself. Also be certain that you have no aches or pains, as these can upset your concentration. It is not a good thing to set a goal or target for yourself, as this encourages you to try too hard. Try not to be too specific in your reasons for meditating, since this tends to create emotion and upset the nervous system. Many people try to meditate to obtain peace and tranquillity, while others wish to meditate just to escape from this world and the realities of their own lives — forgetting, of course, that on awakening they will be back in the same situations as they had tried to forget or leave behind. Meditation should not be an excuse, but should be a serious endeavour to attain harmony with your own spirit and, through it, with the spiritual world that lies beyond.

There are many ways of meditating with the eyes closed, but you can also meditate with your eyes open. Further, you can meditate not only through the mind but also through the spirit. One form of meditation, visual transportation, enables people to meditate through their eyes, mind and spirit, while they go about their daily work.

A golden rule for beginners to remember is that one should not stare at objects for long periods (“meditation by focusing”). It is much better to concentrate the mind, with the eyes closed, than to stare at a lighted candle, because the latter can not only weaken the eyes and waste energy, which in the preparatory stages you should be trying to conserve, but also mislead the senses into a false sense of achievement.

To begin with, then, sit quietly in the cross-legged position described above, with your tongue against the roof of your mouth and your eyes fractionally open (sufficient to admit a thin film of light) and looking down the bridge of your nose. Next, concentrate your mind on whatever object you wish, and, when you have it in focus, keep it in your mind’s eye for as long as you can.

Let us suppose that you fix your mind on an old-fashioned sailing ship. Once you have formed the picture, begin examining it in detail. How many masts are there? Is there a figurehead at the prow, and, if so, what is its form? Where is the anchor? Are the hatches battened down?

While you are still at the elementary stage, never meditate for more than five minutes at a time. This is because deep con­centration uses up energy, and it is unwise to burn up a lot of “fuel” while you are still trying to activate and cultivate the energies within you. Once you have managed to focus your mind on one object for five minutes, the next step is to explore other forms of mind control and concentration.

Focusing on sound is difficult, but will give you a very strong mind control. If you are sitting quietly you will hear noises and sounds going on around you all the time, and if you concentrate enough you will be able to pick out one of those sounds (the most prominent, say) and hold it in your mind, making all other sounds disappear. Once you have learned to eradicate all other noises and hold just one in your mind constantly, you will know that your mind is becoming very strong indeed.

Another, and even more difficult, way to meditate is to focus on smell. Bring in a pot of flowers and place them directly in front of you, and then sit quietly in front of them, breathing deeply. Learn to focus on the smell of one particular type of flower, so that other perfumes and smells fade away before it. In this way, your concentration will gain enormous strength, and your mind will become extremely tenacious.

Remember that the journey for which you are preparing is a very long one, so it is essential that you prepare properly. Don’t forget that correct breathing is essential to your meditation, so learn to breathe through the lower abdomen. This will help you build up your energies and gain tranquillity.

Everything in nature consists of energy, which in turn creates various wavelengths and vibrations; so to lack energy is in the long run fatal. Lack of energy creates fatigue, which is the basis of all illnesses and sicknesses. Revitalize the organ or section of the body that is fatigued and you eradicate the symptom, allowing the body to cure itself. In meditation, then, you must have the whole body active and full of energy, and all the channels open, so that the energy flow is unrestricted. Then you can really start to meditate seriously, for then the energy power is there to help the mind take full control and prepare for take­off. So get your priorities right and you will find that meditation is within your grasp.

If you happen to be a nervous person or a persistent worrier, then to begin with you should not try to meditate at all. Instead, concentrate on building up your vitality by eating the Ch’ang Ming way and practising deep-breathing exercises, and sit quietly for a few minutes daily, thinking, with your eyes open, of some material object — a door handle, a vase, a chair, or whatever — imagining its shape and contours, its colour, and even how it is made. After only a few weeks you will find that you have made great progress and are ready to focus your mind as suggested earlier.

Everyone who practises properly, should, after a few months, be able to journey into the astral plane, but travelling to the celestial and spiritual levels takes rather longer. Even so, with a good teacher, patience and personal dedication this can be accomplished by all.

Finally, take no notice of people who brag about their own feats of meditation. There is no place in the spiritual world for egoists, and whatever they experienced is unlikely to have been of much consequence.

Good travelling, and perhaps we may meet along the way.

It is an old saying in China that “Old age is inevitable, but there is no excuse for senility”. As we have already seen, illness is absolutely unnecessary and is caused by bad eating and drinking habits. In China, where the normal diet is much healthier than in the West, many of the illnesses most prevalent in the West are scarcely known.

Chang Ming (Cháng mìng 长命), the Taoist Long Life therapy has played an important part in Chinese eating and drinking habits for thousands of years. Derived from the basic principles laid down by the “Sons of Reflected Light” (Fǎnguāngzǐ 反光子), which are incorporated in the foundations of the “Five Elements” (wǔxíng 五行)in reference to the Yin and Yang aspects affecting the human body, it has been handed down from family to family throughout the vast expanse of China, and has become a natural part of the average family way of living, so that it is now second nature to them.

Most people never think of their health while it remains reasonably sound, but they may be so abusing it in so many different ways that sooner or later the system is bound to break down and succumb to illness. The vitality of youth may conceal physical weaknesses, and if a child does complain continuously about various aches and pains and other upsets it is usually put down to “growing pains”. As age takes its normal course through life, then degeneration and the natural deterioration that goes with it starts to take place, and it is then that the real weaknesses within the framework of their physical structure starts to become more and more noticeable. The body, not having the necessary strength to fight back, will slowly wilt under the strain and become racked with illnesses. If you allow the foundations, the walls, and the roof of your house to deteriorate, then eventually it will collapse and you will have nothing left but a pile of useless rubble.

That is exactly what many people in the West do to their own bodies, and then they wonder what has gone wrong, and put the blame everywhere but on themselves, which is where it belongs. We will give you a good guideline to good health—if you catch one cold or lose your temper once in your lifetime, then you are sick, and you must do something about it AT ONCE.

There is no excuse for undermining the health of the human body, the most wondrous creation of the Supreme Spirit. Perfect in every detail, with working parts that replace themselves constantly, built-in thermostats to guard against the cold and changes in the atmosphere, an automatic cooling system that refreshes you in the extreme heat, and essential organs that work for twenty-four hours every day and never go on strike, unless you overload them, and they all do their own particular jobs to the very best of their ability without thanks or recompense.

No engineer could ever design a machine that could do the same job over and over again throughout such a long period of time, no heating expert has ever devised such a marvellous automatic system, and look at the wonderful way everything within this physical structure, called the human body, can not only look after itself, arrange its own maintenance, but also renew its own parts.

It has within itself a huge work-force, which it feeds, houses, and, if they die, replaces them at very short notice. It has the most efficient power and sewerage systems ever designed. This wonder of wonders, this miracle of miracles, this treasure beyond all treasures, and yet, many constantly abuse it every day. Sending the workers on strike, killing off the army of protectors, severely overloading the power and sewerage systems, and packing out the warehouses with useless rubbish, so that there is no space left for the essentials.

If you owned the greatest treasure in the world, what would you do? You would make sure that it was fully protected in every possible way, you would see that it was kept at the right temperature, regularly cleaned every day so that its beauty could be admired by everyone, and you would be proud to put it on show for the whole world to see.

Well, you do own the greatest treasure in the world; it was given to you by the will of the Tao, and you gained possession of it in your mother’s uterus, so why not be sensible and learn to guard and protect it properly every day of your life, wrap it up well in the cold and help to keep the warmth in, just as you lag your water tanks, and give it air when it’s hot, just as you open the windows of your home to let the air circulate. Then you will be able to tell the world what a wonderful treasure you own, and show it off with pride.

Chang Ming is based on very sound biological principles, proved and tested over 10,000 years of history. The early Taoists, recognising that “the proof of the pudding is in the eating”, used their own bodies to test it over many centuries, sometimes eating only brown rice, sometimes only meat, at other times only fruit, during other periods only seafood, and so on. No other art has been so thoroughly proved, and no medical organisation has practised their knowledge and skill over such a long period. So that today millions enjoy the benefits of Ch’ang Ming, which is based on just a few simple rules:

1. Eat only when hungry, and not just out of habit.
2. Eat only natural foods
3. Eat more grains and vegetables.
4. Chew all your food really well.
5. Don’t over-eat at any time.
6. Keep your liquid intake down to the barest minimum.
7. Take deep breaths whenever you get the opportunity.

Because Chang Ming was based on such simple rules it became necessary to know the fundamental biological foundations of all food that was grown, plant, flower, fruit, root, and all other living matter, and to understand what long term effect each one had upon the human body. So it came to be that after 10,000 years of study and practice, practitioners of this art in China had a very deep insight and understanding of the laws and principles of the universe, and they were all very competent dieticians and herbalists, based on the Taoist experimentations on themselves in their search for physical and spiritual alchemy.

Naturally, Chinese herbal therapy (Cǎoyào 草药) is an intimate companion of Chang Ming, and together they have led to some wonderful discoveries, not only in the field of plant life, but also in the area of minerals, ores and liquids. Did you know that the shell of the tortoise can be used to cure malaria and infantile convulsions, that your own hair, when carbonised, can stop a nosebleed, that the centipede is good against lockjaw and snake-bites, that the poison in potatoes can help cure arthritis, and that pepper, when used as a medicine, can cure dysentery and food-poisoning? Chinese herbal therapy details thousands of recipes for health, but they would not be needed if everyone learnt to eat and drink sensibly, and in accordance with the laws of nature.

Nearly ninety years ago, Chan Kam Lee, in all his illustrious wisdom, allied the Taoist rules and recommendations to foods and drinks normally consumed in the West, and, by balancing the Yin and Yang intake, came up with the following suggestions:

Chang Ming health diet

Foods that are NOT to be eaten

1. Refined and processed foods. If any colourings, preservatives, flavourings, or other chemicals are included, don’t touch it.
2. Any grain foods that have been processed, especially white bread and anything made from white flour.
3. All deep-fried foods.
4. Coffee, alcohol, tobacco, chocolate and other sweets.
5. Spices, rock salt, mustard, pepper, vinegar, pickles, curry.
6. Meat such as pork, beef, mutton and lamb.
7. Salmon, mackerel, shark, swordfish, tuna and whale.
8. Sugar.
9. Ice cream, artificial jellies, synthetic fruit juices.
10. Potatoes, tomatoes, aubergines, rhubarb, spinach.
11. Concentrated meat extracts, soups and gravies.
12. Milk, cheese, butter, dairy yoghurt, boiled or fried eggs.
13. Lard or dripping that comes from animal fats.
14. Any bird or fish that has a lot of fat tissue.

Foods that may be eaten.

1. Anything made from natural whole grain, that has not been refined, e.g. brown rice, buckwheat, wheat, barley, millet, rye, maize and includes bread, cakes, puddings, biscuits, breakfast foods etc.
2. All locally grown vegetables that are in season, especially root vegetables, excluding those items in the previous list, No. 10.
3. Soya-bean and mung-bean shoots.
4. Seaweed.
5. Locally grown fruit and berries (moderately).
6. Nuts, preferably roasted—but not salted.
7. Low-fat natural yoghurt.
8. Honey (sparingly).
9. Cottage cheese or vegetarian cheese.
10. Herb teas and China teas.
11. Vegetable margarine and oils (e.g. sesame, sunflower, safflower).
12. Eggs, but only scrambled or in omelettes—better still eat the yolks only.
13. Natural sea salt, sesame seed salt, soya sauce.
14. All dried fruits—cherries, raisins, currants etc.
15. All grain milks, rice milk and coconut milk.
16. Wild vegetables and herbs.
17. Fruit drinks made from locally grown fresh fruit—ideally, make your own.

Utilise the following, if necessary.

1. Non-fat fish excluding those in the previous list, No. 7.
2. Seafood—shrimps, prawns etc. But be wary of crab.
3. Wild birds—pheasant, pigeon etc.
4. Wild or free-range chicken, turkey etc.
5. Skimmed milk or powdered skimmed milk.

The average Chinese has only two meals a day, and over the entire history of China this has been found perfectly adequate. This enables the body to digest the food intake from one meal, to distribute it properly about the system, and then have sufficient time to rest until the next intake of food.

Now what are natural foods? Mention natural foods to the average person and they will immediately think that you are a quack or a faddist, but in so doing, they have overlooked the fact that natural food has been the lifeline of humanity for thousands of years, and it is only in the last few decades that chemicals have become more widely used in pesticides, fertilisers, bleaches, additives, colourings, preservatives, flavourings, and in most food, especially the highly refined and pre-packed foods. Even many imported fresh fruits are automatically sprayed with preservatives before shipment (to get rid of these, the fruit should be placed in hot water before it is eaten).

Most people do not realise or appreciate how detrimental this huge intake of chemicals is to their systems and to their own health. Only a few years ago, it was said that the American nation had turned into nutritional illiterates and that it was an irresponsible act that the development of fabricated foods contained nothing but calories. How true those words turned out to be, but no more, for there is now becoming a new outlook on nutrition as the millions of Chang Ming eaters testify, through their awareness of the Tao, their understanding of the fundamental laws of the universe, and through this consciousness, they now recognise that ill health is absolutely unnecessary, and it is the fault of the ignorant if they become sick, or have their children born mentally retarded, or have physical deformity as part of their heritage. In addition to this, there are now many more children being born underweight, because of the weight consciousness of the mother.

To be truly fit to eat, food should be organically grown, without the aid of pesticides or artificial fertilisers, and should be completely unprocessed, so that it retains its natural nutritional constituents. This is how food was in the time of your great-grandparents, and in their day there were fewer cases of serious disease, and cancer had not been heard about. So start eating natural wholesome foods, making your diet consist of whole-grain foods including brown rice, and vegetables preferably locally grown, and you will be amazed at the changes that come over you in so many different ways, and all to your personal benefit.

Get into the habit of chewing every mouthful of food at least fifty times, and more if you can. Let every mouthful turn into water before you swallow, and not only will you taste and appreciate the true flavour of the food that you are eating, but you will save your bowel systems a great deal of work. By so doing, you will get less acidity in the stomach, and your intestines will not need to take so long to do their work. If however, you gulp your food, then it will remain in the system for long periods whilst it digests and rots, and this rotting process creates a lot of harmful bacteria. If you have ever smelt a dung heap that has been standing for a long time, you will appreciate what your guts are like when the food has lain there a long time.

Never eat too much, and don’t let your eyes be bigger than your belly; for this is a sure way of upsetting your system by overloading it. If you eat moderately this will show through in personal forbearance and attitudes, and this change in disposition will lay the foundation for continual emotional equilibrium.
Reducing your liquid intake is also not an easy thing to do, because everything you eat contains fluid. Vegetables, for instance, are about 80 per cent water; rice is about 70 per cent water; and even toast has about 10 per cent moisture in it. When you consider that your body also consists of about 75 per cent fluid, it is obvious that a large intake of fluid is completely unnecessary.

Too much liquid will swell the tissues in the kidneys to such a degree that they will not be able to filter properly; this in turn will reduce or stop the amount of fluid that can pass through; and so the kidneys will become blocked. To help your kidneys, DRINK LESS of the obvious liquids such as teas, soups, fruit drinks etc., and your health will certainly benefit.

If at any time your mouth or the back of your throat feels dry, just adopt this Taoist habit, put the tongue against the roof of your mouth and in a few seconds you will find that your mouth fills up with saliva, which, when swallowed gently, will ease the dryness. If you get into this Taoist habit of keeping your tongue in this position, you will never feel dry and thirsty, and again, your health will receive the benefit.
The average person uses only two-thirds of his lung capacity each day, and by so doing, this helps to create the risk of lung troubles, headaches, worry, tension, insomnia, constipation and swelling around the stomach, and as oxygen is vital to the continual purification of the blood, you will appreciate the importance of correct breathing.

In the Taoist arts we have many specialised breathing exercises (basically, eight Yin breaths, eight Yang breaths, and four Yin-Yang); but there are also many more, some of which are used in healing, others to activate the Ch’i and others to promote good health. However, you do not have to be so particular, just get into the habit of breathing deeply through the nose at all times. This will relax the system, reduce tension, and encourage deep sleep.

A good barometer of health is how long you need to sleep. If you are truly healthy, four to six hours each night should be enough for you to have all the vitality you need; you should also be able to wake up at any pre-determined time that you want, without using an alarm clock; and you should be able to fall asleep within thirty seconds, at any time of the day or night, and in any position. If you dream, snore or talk in your sleep, then you are unhealthy.

Food is the natural life-line of the human body and by eating the correct foods, suitable to the environment that we live in, we can ensure that the health of our anatomy can remain constantly good, and that we can maintain the vitality and energy within it so that it will be strong enough to fight off all bacteria that might try and breakthrough its natural defence system.

Not only can Chang Ming help to keep everyone in good health all the time, but it will help the very thin person to put on weight, and the fat person to slim without the necessity of starving themselves or counting calories. It can combat disease and also heal the sick and suffering, by the simple process of making the body strong enough to cure itself. After all, the Supreme Spirit made the human body in such a way that it should be able to repair itself continuously, and Chang Ming is a way of making sure that the body does the job as efficiently as it was made to do, no matter whether the person is young or old.
Even the most serious complaints can be beaten and subdued, so that the person involved can be brought to a stage of permanent good health. Unfortunately, there is one proviso—the body must not have been allowed to depreciate or to have deteriorated to such a low degree that it can no longer be aided to fight back in the space of time available—but there is always hope. In other words, it is like the house that was left to rot, it has almost become a pile of useless rubble. Two of the worst means to attain a useless and worthless body is to take drugs and to have unnecessary operations, both of these are only used in China when all other methods have failed, or in the case of broken bones and fractures etc. The warning is plain, if you are ill, or suffering from any complaint whatsoever, change to a Chang Ming diet straight away.

In the first ten days after starting a Chang Ming health diet, you will begin to notice slight changes and certainly start to feel much better. However, between about ten days and a month of starting the diet, there may, in a few cases, be a few symptoms of change that may cause you to worry.

For instance, you may suffer diarrhoea or constipation. The diarrhoea signifies that the body is ridding itself of water, fat, carbohydrate, sugar and excess protein, and through this discharge, you will lose weight even though you are eating well. This is nothing to worry about, for the body is making a natural adjustment, and it will eventually settle down to its natural weight level for its size.

Constipation may occur where the former diet included a large amount of fluid, and the condition may persist for two or three weeks. What happens is that when there is a large intake of fluid the intestines become expanded and loose, and getting rid of the fluid causes the intestines to contract (rather like a balloon going down). As a result, peristalsis (the rippling effect of the muscular tissue of the intestines that passes the motion along to the anus) does not occur, and therefore constipation results. However, whereas constipation normally causes the mind to become a little slow and dull, it is not so in this case, and the mind becomes clear, and even sharp, because of the clearance of the waste and toxins.

If, during the first month of a Chang Ming diet, you feel some aches or pains, make a note of them, for these show the various weaknesses that were in your body but which were hidden from you by the toxins. Once these toxins are drawn away there are contractions of the tissues and this creates a little tension, but the tension soon disappears and the aches and pains go with it.

In rare cases, women may find that their menstruations seem to go haywire and even stop for some months. Again, however, it is a case of the body healing the weaknesses first, and this may take some time. Once the weaknesses in the organs have been repaired, those in the bowel systems will be tackled, then those in the tissues, and then the sexual organs. As this process, of healing all the way through, is a slow procedure, it may take time to cure and heal every part of the body, especially if there happen to be many weaknesses—but remember, all these signs are an indication to you that the body is doing its dynamic work of healing within itself.

Grains (Gǔwù 谷物)

Always eat natural, unrefined whole grains such as brown rice, barley, buckwheat, millet, oats, wheat, rye, maize, but you should always make sure that you chew all grain food really well, as it contains fibre, which takes a lot of digesting, and you should help it to pass through the system as easily as possible. It also contains a lot of nutrition, and that is why it is excellent for the body, and it can be eaten in a variety of different ways—raw, creamed, fried, boiled and even baked so that there can be variety at every meal.
Brown rice is excellent for the nervous system; barley has a high energy level and is good for people suffering from various allergies; buckwheat is rich in Vitamin E, which is excellent for strengthening the tissues of the body and is beneficial to the kidneys; maize is another energy cereal and it is excellent for the blood; millet, on the other hand, is very beneficial to the spleen and especially for those people who suffer from acidosis; oats also have a high energy level, and are very good for people who have thyroid-gland troubles; rye is good for the tissues and muscular systems, and aids the endurance of those who perform strenuous activities; and wheat has long been known as an excellent tonic for the brain, is high in protein and gluten and is beneficial to the liver. So eat grain as often as you can, for it will give you excellent nourishment and will provide you with more than a quarter of the energy and nutrients that your body requires.

Here are a few ideas on how to prepare grain foods for the table.

Rice milk (Mǐ nǎi 米奶).

All grains can be turned into milk, but rice milk is really excellent for babies, the old, those people who have weak constitutions, and those with intestinal troubles.

Cook one cup of brown rice with ten cups of water for at least two hours, ensuring that you stir it continuously. Then place in a cloth and squeeze out all the juice. Boil the rice water again for fifteen minutes or longer, if you wish. For babies and people who are very weak the rice milk can be diluted to a weaker consistency, but for healthy folk they can have it stronger, by using less water. The rice pulp can be used when making bread. The same procedure holds good for the preparation of other grain milks too.

Millet cream (Xiǎomǐ yóu 小米油)

Warm one teaspoon of corn oil (or sesame or sunflower oil); add one cup of millet flour and stir until the mixture is a light brown; then let it cool. Put it into a pan and add four cups of water; boil; then allow it to simmer for fifteen to twenty minutes, stirring occasionally. Add a little soya sauce or sea salt to taste. Other grains may be used in place of millet.

Buckwheat herb (Qiáomài cǎoběn 荞麦草本)

Cook the buckwheat in water and make a sauce from two dessertspoonfuls of any grain flour; then add some herbs, which should be chopped finely. Add the buckwheat, some steamed or baked onions and add a little oil; then cook until the grains are soft. Serve. Other grains may be used in place of the buckwheat.

Saute buckwheat (Chǎo qiáomài 炒荞麦)

Follow the instructions as for the buckwheat herb, then add garlic and marjoram, cut into the shape required, and saute on both sides until they are a nice golden brown.

Vegetables (Cài 菜)

Vegetables, by which is meant not only the cultivated ones, but also wild ones such as dandelion, burdock and watercress, etc. which most people accept as herbs, are excellent for the bloodstream for they assist in the health of the red globules which carry the oxygen throughout the body. Vegetables can also supply appreciable quantities of various nutrients, including Vitamin C; but if the vegetables are allowed to wilt then there is considerable loss of this vitamin. So always ensure that you use fresh vegetables whenever you can, and, to obtain the maximum benefit from them, eat them raw or saute them as we do in China.

Soya beans (Dàdòu 大豆)

The most valuable of vegetables is the soya bean, for it is a source of dynamic goodness and excellent nutrition, and it is not for nothing that the Chinese have cultivated it for thousands of years. It is the only vegetable that contains complete nourishment and protein, such as Vitamins A, B, E, and plenty of Vitamin C, copper, iron, calcium, magnesium, nitrogen, zinc, phosphorous, potassium, sulphur and in addition to all these it is very rich in lecithin.

Lecithin is essential for tissues of the nervous system and the brain, as it aids the development of internal energy, and it is therefore important to help strengthen the nervous energy within the body. In addition to all this, it helps break up excess fat in the body, so it is an excellent food for all those people who are carrying too much weight.

At home you can easily grow soya beans in a bottle in a few days, and they can either be used as a cooked vegetable, or eaten raw as part of a salad.

Soya bean flour (Dàdòu fěn 大豆粉)

It might surprise you to know that you can get Soya bean flour, and it can be used in bread, cakes, and biscuits, and it makes them very tasty, and it can also be used to mix with other flours, where an added flavour is required. It can also be added to soups and gravies for the same reason.

In addition to the soya bean being used as a nutritional flour, here are a few more of its uses either as a good or as a drink.

Soya Sauce (Jiàngyóu 酱油)

This is a fermented preparation from soya beans, and has been in China for at least 4,000-5,000 years. It adds to the flavour of food if used in reasonable quantities, and whilst it is rich in vitamins and minerals it also contains about 18 per cent salt.

Soya bean sweet (Dàdòu táng 大豆糖)

Boil the soya beans in syrup, drain, and then serve as a sweet.

Roasted soya beans (Kǎo Dàdòu 烤大豆)

Soak the soya beans overnight, then roast them in a dry pan.

Roasted soya bean sweets (Kǎo dòu táng 烤豆糖)

Roast the beans, then boil them in syrup, drain and serve.

Soya sauce pickled vegetables (Jiàng Cài 酱菜)

Pickling vegetables in soya sauce not only gives them a wonderful flavour but gives them further nourishment.

Soya milk (Dòujiāng 豆浆)

This has been used in China for thousands of years, and would always be used in preference to cows’ milk, even to feed young babies. You can make it yourself, by the same method as grain milk, or you can buy it in powder form. It is cheaper than other milk, and your health shop may already stock it. Go and ask.

Soya bean curd (Dòufu 豆腐)

This is one of the very old traditional foods of China and is also rich in protein. It can be used raw or added to soups and gravies and other dishes. This is the way you can make it yourself.

You will need half to one pound of soya beans, a little milk, some yeast, and sea salt to taste. Cook the beans; then, when nearly done, drain off most of the water into a bottle and seal it so that it is air-tight. Continue cooking until beans are tender, then empty them into an earthenware dish and leave overnight. Reheat the next day and drain off the rest of the fluid. Add this to the liquid you had drained off the previous day. Pass the beans through a fine-mesh sieve; add the puree to the liquid; and add a little milk, and some of the yeast, to aid fermentation, and add a little salt to suit your own taste. Divide into the sizes that you prefer, and allow it to set.

Soya bean curd is also used as a compress to relieve aches and pains in areas of the body that are inflamed.

Seaweed (Hǎicǎo 海草)

Another excellent vegetable is edible seaweed, for not only does it contain many vitamins, but it is also the best source of iodine, which is essential to the health of the body, and should be a part of everyone’s diet as it is in China.

Poisonous vegetables

There are a number of vegetables that contain poison and so are best left alone. These are potatoes, tomatoes, aubergines (egg-plants), spinach and rhubarb which contain solanine or oxalic poison and these are harmful to the nervous system, create apathy, reduce the efficiency of the mind, and have other ill effects. In China herds of pigs were fed potatoes, and after a while they became upset and very aggressive, and finally many of them developed arthritis and gout, and many died. So all these are best left out of your diet, if you want to keep fit and healthy.

Meat (Ròu 肉)

The consumption of meat has more disadvantages than benefits. It can supply quick energy and a large amount of calories, but once it has been swallowed it starts to decompose through the action of bacteria (throw a piece of meat on the ground and watch what happens to it), and this in turn creates toxins in the system. If the body cannot eliminate these quickly enough, the toxins have to be stored within the body, and this can cause fevers and many illnesses of the organs and the blood including blood stagnation.
Taoists do not eat red flesh, the reason being that thousands of years ago they went through a period when they ate only meat, in their quest for physical alchemy. They learnt dearly then, and appreciated the devastating effect and cost was to human lives—namely themselves, and they will never put themselves in that situation ever again.

When man first roamed the earth he had no weapons, and he had to live quite naturally on grains, vegetables and fruit; and he was at peace with the rest of the animal kingdom. When he began killing for flesh to eat, and wearing skins, animals and birds instinctively began to shy away from him, for their instincts told them that man was no longer a friend of nature, for he had become a killer. Since then, time has proved how right the animal world was, for man not only kills for food, but kills for pleasure, kills other humans, and in some cases kills himself by committing suicide—all of which can be seen as a state of degeneration. The red flesh of man is exactly the same as the red flesh of animals, so man has turned into a cannibal by eating flesh, and whereas animals do not think and survival comes only through their inborn instincts, man does not have the same excuse, for he is slowly losing his capacity to think clearly and to use his judgement sensibly.

If he carries on at this rate of deterioration then he will eventually become lower than the animals he despises and hunts, then he will become the hunted and not the hunter. When will man understand that if you lower yourself down to the level of an animal then you will eventually become one yourself. Just look at local governments, for instance, every day they sit and make new laws, purposely to restrict and harness their fellow men. no animal does that, for it is an inborn instinct to seek continuous freedom, and not perpetual shackles.

Therefore if everyone raised their standard of eating and drinking according to the divine laws of the universe, then they will eventually raise themselves to the heights of the teachers, philosophers and sages, and become an example to ail their fellow men. Then will come peace, happiness and harmony amongst all humanity, and war, robbery, mugging, and rape will be things of the past.

Milk (Nǎi 奶)

We have already noticed the old Chinese saying, “If you want your child to grow up to look and act like an animal, then feed it on cows’ or goats’ milk from the day it is born”. For this reason, the Chinese generally do not feed animal milk to their babies, and it is not unknown for Chinese mothers to breast-feed their children for as much as three to five years. Children fed this way tend to have a more adaptable mind, more flexibility in the body and a calmer and stronger spirit.

It is simply not true that cows’ milk is the complete food for man, for it is deficient in iron and Vitamin C and D, and if bottled milk is left on the doorstep exposed to the sunlight for an hour or more, a substantial amount of its Vitamin C and riboflavin is destroyed. Cows’ milk also contains an appreciable quantity of carbohydrate, in the form of disaccharide lactose.

In Great Britain most milk is pasteurised and this treatment destroys about 10 per cent of thiamine and Vitamin B and about 25 per cent of Vitamin C. In sterilised and evaporated milk the losses are much higher amounting to 60 per cent of Vitamin C and 20 per cent of thiamine. In some countries they even add chemicals in the form of preservatives to milk, and these too destroy some of the vital nutrients.
So it is well worth remembering that: COWS’ MILK WAS MADE FOR CALVES, HUMAN MILK WAS MADE FOR HUMAN BABIES. You wouldn’t feed human milk to animals, so why feed animal milk to humans? Everything in nature has its rightful place, so let it stay that way, as the Supreme Spirit intended it to be.

Salt (Yán 盐)

Ordinary rock salt does more harm than good to the human body, for it causes the retention of too much fluid, which in turn can cause the body to put on surplus weight and it can lead to heart trouble, high blood pressure, ulcers, fatigue, insomnia as well as a violent and aggressive nature. It contains very little goodness, as most of that evaporated in the far distant past; so today its main constituent is sodium chloride.

Sea salt (Hǎiyán 海盐), which contains many minerals from the sea, is far more beneficial to the human body, but it should be used in moderation. However, in China we find it an even greater advantage to the natural good health of the body, to use salt in other forms, such as Soya sauce (Jiàngyóu 酱油) and Sesame seed salt (Zhīma yán 芝麻盐), and these help to make the food more tasty and supply sea salt in a way that it is more acceptable to the human body, but remember—moderation at all times.