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Zhuo Zhao
Introduction
Taisu or “Supreme Foundation” therapy is a pattern-based diagnosis and treatment system that I have developed over many years by combining TCM zang-fu organ function theory, yin-yang and five-element theories, and skeletal balance theory with Western medical anatomy, neurology, and muscle kinematics. In accordance with the fundamental principle of “the Dao ［Way］ follows itself”, it is based on the concept of returning from the postnatal state to the prenatal state by using clean, safe, ecological, and natural medical methods to awaken the human body’s self-healing ability. Designed with the goal of activating living potential, it aims to be a natural therapy for self-recovery and health maintenance that relies on one’s own body and self-healing. It is simple, convenient, cheap, and effective, and achieves better clinical outcomes quickly and efficiently.
Keywords:Dao, Daoist medicine, Taisu
Just as the heavens have the “sun, moon, and stars”, humans have “essence, qi, and spirit”. Based on the TCM logic that the prenatal influences the postnatal, human life starts with “essence”, maintains its momentum with “qi”, and is experienced through the activity of the “spirit”. Thus it is said that if essence is sufficient, then one will have enough qi, and if one has enough qi, then the spirit will be exuberant.
Taisu therapy is a redefinition of the theory of essence, qi, and spirit: spirit → qi → essence. It says that only those places reachable by nerves can be nourished by qi and blood, and only by receiving the nourishment from qi and blood can one have the zang-fu essence and spirit as well as normal physiological activities. In modern terms, one must first ensure the nerves are unblocked to allow quick transmission of physiological commands, which in turn enables the abundant and timely provision of qi, blood, and nutrients. Only then can we have a strong and healthy body and spirit, with our original spirit preserved and protected, and our soul rising and flourishing. This is a perfect interpretation of holistic integrated medicine. Simple, convenient, quick, and straightforward, with shockingly swift effects on illness, it is an exemplary model of natural therapy.
The prenatal soul exists in the square-inch space of the Spirit Tower (which is the pineal gland in our diencephalon; the brain is not only the location of spiritual awareness, but also the main control center of the central nervous system according to modern medicine). The point of action of Taisu therapy is human spiritual awareness; it is a pattern-based treatment system built up from where the central nervous system disperses. This system emphasizes starting from the brain and nervous system as the center ofthe human body. It involves the spine as well as the muscles, ligaments, fascia, and joints that support spinal function. Ultimately, it connects to all the tissues and organs on the surface of the body.
Awakening internal “spiritual awareness” stimulates the functions of “mental awareness” and “physical awareness”. This method itself regulates and intervenes in the process of transforming internal non-manifest prenatal energy into postnatal manifest energy. “Taisu ［the Supreme Foundation］ is the Taishi ［Supreme Beginning］ that has changed into form; having form, it then has substance, but it has not yet become a body. Taisu is the stage in which substance has begun to exist, but has not yet become a body.” This method of regulation and treatment can help to explain new energetic manifestations in the body, increase spiritual power, activate living potential, and awaken the self-healing ability of the human body.
Taiyi ［the Supreme Change］, Taichu ［the Supreme Incipience］, Taishi, and Taisu are the 4 stages of the evolution of the universe before heaven and earth formed. Taisu is the fourth stage; it is the primordial material state of the universe.
The text Qianzaodu says: “The sages of the past relied on yin and yang to control growth and change; they established Qian ［first hexagram in Yi Jing］ and Kun ［second hexagram in Yi Jing］ to unify heaven and earth. Indeed, that which has form is born from the formless; how were Qian and Kun born? Thus it is said that there was Taiyi, there was Taichu, there was Taishi, and there were Taisu and Taiji ［the Supreme Ultimate］.”
In chapter 3 of Taisu, entitled “Human Unity”, Yang Shangshan also says: “From 1 qi, yin and yang separate, in order to serve as the root of life and growth. They divide again into the 4 seasons, which then are used for birth, growth, harvest, and storage. They finish and begin again; like a ring, they have no end; this is called the constant.” In philosophical terms, the evolutionary process from 1 qi to yin and yang, and then to 4 seasons, refers to the evolutionary process of the universe in which the original qi of Taiji divided to produce heaven, earth, yin, yang, the 4 seasons, and the 8 solar terms within each season.
The relationship between heaven and humans is a central issue in ancient Chinese philosophy. It sets out from the overall view that heaven and humans are intimately connected, revealing the mutual relationship between humankind and the natural world. Therefore, influenced by their familiarity with the science of medicine, ancient doctors not only did not place humans in opposition to the natural world, but in fact consciously used the general awareness achieved by contemporary science and philosophy to establish a theoretical system of unity between heaven and humankind that followed the laws of heaven and earth. Yang Shangshan utilized the Han-dynasty Yi Jing theory of gua ［hexagram］ qi and the scientific study of astrological phenomena to propose that “humans are born from heaven” in response to the yin-yang growth and destruction perspective that heaven and humankind are unified, representing yet another unique form within this holistic view. In the text Taisu, Yang Shangshan primarily used the “12 sovereign ［or tidal］ hexagrams” from gua qi theory to explain changes in the climate of the natural world as well as excess and deficiency of yin and yang and the theory of 3 yin and 3 yang within the human body.
“Taisu pulse-taking” existed in ancient China; it is a method of predicting people’s character, luck, and future events through changes in their pulse. Taiyi ［Supreme Hologram］ acupuncture is a type of traditional needling in which meridians are selected based on the midnight-noon ebb-flow doctrine. Taisu pulse-taking is an ancient numerological pulse-taking method; through pulse diagnosis, one can know the trends in a person’s luck, whether good or bad. Taisu pulse-taking integrates cultural elements such as TCM pulse theories, yin and yang, the five elements, Hetu ［Yellow River Chart］ and Luoshu ［River Luo Inscription］ theories, and then uses physiognomic standards to contrast and express them, exhibiting a mixture of multiple cultural components. Because this kind of physiognomy is given credence by TCM pulse diagnosis, it attracts people’s attention and convinces them more easily. It was popular for a time during the Ming dynasty, with a reputation for being “foolproof”.
Taisu pulse-taking is based on the “5 yang pulses” and “5 yin pulses”, using the “4 construction pulses” as a system for observation and evaluation. It then incorporates male and female pulse phenomena and physiognomic standards to define a person’s destiny and future. Taisu Mai Mijue ［The Secret of Taisu Pulse-Taking］says:
“Taisu pulse-taking uses lightness, clarity, heaviness, and turbidity as its theory of destiny. Lightness and clarity are yang, and denote wealth and nobility. Heaviness and turbidity are yin, and denote poverty and lowliness. For men, the liver wood position is most important in determining their level of achievement and fame. For women, the lung metal Dui［one of the 8 trigrams］position is most important in determining their happiness and virtue. If the pulse is light and clear, it is like the finger is stroking jade. It is pure, warm, and lustrous, meeting the finger with clarity, and the 6 pulses do not interfere with each other. It flows on like a wellspring, not daring to pause, straight and slightly fast, direct and clear with no turbidity. This means the person’s natural disposition is harmonious, wise, and sensitive, and they are of high and lofty rank. This is the light and clear pulse. The pulse that is heavy and turbid meets the finger without clarity, like retreating dry sand, filling the finger with the same. Its pauses and beats are muddled and chaotic, and it conflicts with itself; this is the heavy and turbid pulse. Apply one’s fingers with detailed scrutiny; ［this method］is foolproof.”
This passage explains the essence of Taisu pulse-taking. The Taisu pulse-taking method simply uses the 4 pulse qualities of lightness, clarity, heaviness, and turbidity as the fundamental principles of its main theory of human physiognomy. Those with light and clear pulses are noble, while those with heavy and turbid pulses are lowly. For a man, one must primarily grasp the quality of the liver pulse; based on this, one can judge how accomplished, famous, wealthy, and noble he is.“If the 3 positions are often slippery, the liver qi is not sufficient”; this is an inauspicious sign for a man’s pulse. For a woman, one must primarily grasp the quality of the lung pulse, from which one can determine her blessings. “If the 3 positions are often wiry, the lung qi is not sufficient”; this is an inauspicious sign for a woman’s pulse.
Taisu Therapy
Traditional treatment methods easily alleviate exterior symptoms by means of medication, but they struggle to illuminate the interior symptoms. Therefore, for those with both exterior and interior illnesses, one first releases the exterior and then treats the interior. Because Taisu therapy provides an awareness of the cause of illness, it first treats the interior and then releases the exterior.
Taisu therapy states that: Heaven created humans in a similar way to how cars are manufactured, installing switches and ports. The formation of disease, blockage, deficiency, stagnation, and excess is because the framework was altered and the password was changed.
Taisu therapy also states that the standard for human health is a single word, “harmony”. First is people’s harmony with themselves, second is harmony between humans and nature, and third is harmony between humans and society. People’s harmony with themselves primarily manifests in the “feng shui” of their own body structure; people’s harmony with nature manifests in the layout of “geomancy”.
The human body is a small universe; every zang-fu organ has its own frequency and signal. Beyond receiving messages from our heart and brain, we are also constantly resonating on the same frequencies with certain astrological bodies in the universe. When these are blocked or jammed, it necessarily impacts the qi and blood circulation in our zang-fu organ systems, reducing their function and power to receive or send signals. At the same time as they lose their postnatal energy wellspring, they also lose their opportunity to capture energy from the universe, and as time goes on, pathological organic changes will appear.
We know that before a child leaves its mother’s body, it is a natural form; excluding congenital genetic diseases and accidents, it essentially will not suffer from other diseases. In terms of the human body, the form of its spine and nerves are in the state of initial substance in the universe, which is the “Taisu” state. At the sound of our cry as we leave our mother’s body, the foramen ovale closes and our tender lungs start their first gas exchange with the outside world. At this moment, the spine is unblocked at the top and straight at the bottom, and the hundred vessels are clear; this“Taisu” body is a gift from nature. It is also in a state of “oneness”; let us denote this with the sequence number “0”. The spine is upright, the hundred vessels are clear, and the muscles and bones are soft. However, as we grow, live, and work, when we maintain abnormal spine positions for prolonged periods of time, the multifidus or rotator muscles on one side alter the original position of the affected spinal vertebrae due to being stretched tight and then relaxed or tensed due to accidental irritation. Moreover, depending on the extent of the shift, nerve roots will be compressed, thereby leading to a decline in the function of the blood vessels and muscles they innervate. Over time, muscle atrophy and pathological organ changes will occur. Taisu musculoskeletal therapy aims to know the location of the source of disease, unblock the associated nerves, restore the Taisu state, awaken self-healing ability, reinforce the root, and return to the source.
Taisu musculoskeletal therapy is a back-to-basics way to return from the postnatal to the prenatal. It uses symptoms to look for the illness, then uses that illness to define a location, reset and seek the source. As a shortcut to awakening life’s self-healing ability, it is a clean therapy based on unity between heaven and humankind that enables each of our zang-fu organs and our body to return to the Taisu principle. At present, I have derived a pure hands-on technique from over 30 years of clinical experience treating more than 400 kinds of complex and difficult diseases. It is a contribution of wisdom that adapts ancient and Western knowledge to serve present TCM practice.
In terms of disease prevention, it has a forward-looking function. Western medicine only tells you that you are sick after 60 to 70% of the zang-fu organ pathological changes have already occurred. TCM improves this percentage to 30%, while Taisu therapy can tell you that you are sick when the framework of your body has just started to experience pathological changes. It will tell you with certainty that, if you do not correct the problem in time, it is extremely likely that you will suffer from certain illnesses, advancing the prevention of disease to the 5 or 10% point where it has just begun.
In the treatment of disease, its function is to search for the root and seek the source. By combining other methods with Taisu therapy, it is easier to alleviate symptoms and thereby achieve extraordinary effects by simultaneously treating the branch and root.
In recovery from disease, its function is to awaken self-healing ability and activate life’s intrinsic potential.
The introduction of author:
Chiropractor Zhao Zhuo，Director of Lou Guan-Tai Dao Medical Culture Research Institute，Founder of Veggie bone Therapy ，The 26th generation of Taibai grass medicine
References
Zhuangzi, chapter 12 (“Heaven and Earth”)
Yi Wei, Qianzaodu
Taisu mai mijue ［The Secret of Taisu Pulse-Taking］
Qietaishang tianbao Taisu Zhang shenxian mai jue xuanwei gangling zongtong
Taisu
Taisu, chapter 3 (“Human Unity”)
Dao De Jing
太素筋骨療法
趙倬
太素療法是我多年來將中醫的臟腑功能理論，陰陽五行的生剋制化理論和骨骼平衡學及西醫的解剖學、神經學、肌肉運動力學整合為一體的辨證論治體系。是遵循“道法自然”的基本原則，以後天返先天的理念，直找致病的根源。用綠色、安全、生態的自然醫學方法，喚醒人體的自愈力，以激發生命潛能為目的，以達到自復、自康、自體、自愈的綠色療法。具有簡便廉驗，多快好省的臨床效果。
關鍵詞：道、道醫、太素
天有“日、月、星”，人有“精、氣、神”從中醫學按先天順後天的邏輯講，人的生命起源是“精”，維持生命的動力是“氣”，而生命的體現就是“神”的現行。所以說精充氣就足，氣足神就旺。
太素療法是精、氣、神理論的重新定義，即：神→氣→精，是說神經通達的地方才能有氣血的滋養，有了氣血的滋養才有臟腑的精神和正常的生理活动，用現代語言說就是先有神經的暢通，才能有生理指令的快速傳達，繼而方有氣血營養充足而及時的供給，才有了我們體神的強健，元神的留守，靈神的升華。是整合醫學的完美詮釋，具有簡便快捷，手到病除的驚人效果，是綠色療法的典範之作。
先天之靈存在於靈臺方寸之間（也就是我們間腦中的松果體，大腦不但是靈識的所在,同樣也是現代醫學認為的中樞神經的主控場所)。太素療法的作用點就是人的靈識，從中樞神經的分散開始建立起來的一個辯證治療體系，這個體系講究的是從人體中央的大腦神經系統出發，關聯到脊柱和維持脊柱功能的肌肉、韌帶、筋膜、關節。最後聯繫到體表的所有組織器官。
喚醒內在的“靈識”帶動“心識”和“身識”的功能，這種做法的本身就是從內在不顯化的先天能量到後天顯化能量之間的變化中進行調整和干預，“太素，是太始變化成形，有形然後有質，卻尚未成體。太素，就是質的起始而尚未成體的階段”，這種調理和治療方法可以幫助說明身體新的能量顯化，增加精神力，激發生命潛能，喚醒人體的自愈能力。
太易、太初、太始、太素是天地形成前宇宙演化的四個階段，太素是第四個階段，是原始物質的宇宙狀態。
《乾鑿度》曰：“昔者聖人因陰陽，定消息，立乾坤以統天地也。夫有形生於無形，乾坤安從生？故曰有太易，有太初，有太始，有太素和太極也。”
楊上善在《太素·合人》中亦說：“一氣離陰陽，以作生養之本，復分四時，遂為生長收藏之用，終而複始，如環無端，謂之常也。”一氣——陰陽——四時，這一演變過程，從哲學上講，是指太極元氣分裂以後，產生天地陰陽四時八節的宇宙演化過程。
天人關係是中國古代哲學的核心問題。它從天與人乃一息息相通的整體出發，揭示了人類與自然界之間的相互關係。因此，受醫學這門自然科學認識的影響，古代醫家不僅不把人同自然界對立起來，而且自覺利用當時科學和哲學所能達到對自然界的一般認識，去建立一套法天地之治的天人合一理論。楊上善運用漢易卦氣說和天象科學，提出的“人從天生”，以應陰陽消息的天人統一觀，正是這一整體觀中的又一獨特形式。在《太素》中，楊上善主要以卦氣說的“十二月消息卦”闡釋自然界氣候的變化、人體陰陽的虛實和三陰三陽說。
中國古代有太素脈法，亦是一種通過人體脈搏變化來預言人的貴賤、吉凶、禍福的方術，因為是通過中醫診脈方法來達到這個目的，所以被看成是一種特殊的相術。太素脈是古代命理脈法的一種，通過脈診能知道一個人的運向，吉凶禍福，太素脈相融合了中醫脈理、陰陽五行、河圖洛書之理等文化素養，再用相理價值標准加以對照抒發，察看出一種多種文化成分雜糅相濟的特徵。因為這種相術是以中醫診脈為正名，所以更容易招徠人群，更容易使人深信不疑，在明代曾經風行一時，有“萬無一失”的美譽。
太素脈以“五陽脈”、“五陰脈”為基礎，以“四營脈”為觀照評估系，再參合男女脈相、相理的價值標准，就可以指撥一個人的命運前程了。 《太素脈秘訣》云：
“太素脈者，以輕清重濁為命論，輕清為陽，為富貴；重濁為陰，為貧賤。男子以肝木部為主，以決功名高下；女子以肺金兌位為主，以決福德。且如輕清者，如指摸玉，純粹溫潤，應指分明，六脈不克。如源之流長，不敢斷續，縱有小疾，直清不濁，主為人稟性沖和，智識明敏，祿位高擢，此為輕清之脈。重濁者，應指不明，如撤乾沙，滿指皆論，前大後小，息數混雜，克歸本身，為重濁之脈。下指詳審，萬無一失。”
這段話說明了太素脈相法的實質。太素脈相法就是以輕清重濁四種脈相為其主論相人的根本法則，脈相輕清者為貴，重濁者為賤。男子主要把握其肝脈之相，據此可以判斷他的功名富貴，“若三部常滑，主肝氣不足”，此為男子脈相之忌；女子主要把握其肺脈之相，由此可以判斷她的福分，“若三部常弦，主肺氣不足”，此為女子脈相之忌。
太素療法
傳統的治法因其藥之表症易去，裏症難明，故表裏俱病者先解表後治裏，而太素療法因為知曉病之所因，所以是先治裏後解表。
太素療法認為：上天造人，如同造車，設開關，留端口。疾病的形成，阻虛滯實，是因為架構變了，密碼改了。
太素療法亦認為，人的健康標准就兩字“和諧” 。首先是人們自身的和諧，其次是人與自然的和諧，再次是人與社會的和諧。人与自身的和諧首先體現在自身身體結構的“水”上：人與自然的和諧就體現在“地相”的佈局中。
人體是個小宇宙，每個臟腑都有其固有的頻率和信號，在接收我們的心腦信源外，也無時不與宇宙中的某些天體發生着同頻共振，當其阻斷卡壓時，必定影響到臟腑系統的氣血循環，降低其功能和接收或發射信號的功率。在失去後天能量源泉之時也失去了捕捉宇宙能量的機會，久而久之，則會岀現器質性的病變。
我們知道，小孩子離開母體之前就是一個天然的構成，排除先天遺傳的疾病及意外因素，基本上不會罹患其他疾病，就脊椎與神經的構成，針對於人體就是初始物質的宇宙狀態，也就是“太素”的狀態。當我們離開母體的那一聲啼哭，卵園孔就停止貫通，我們那婎嫩的肺臟 也開始了第一次與外界的氣體交換。這時候的脊柱是上通下直，百脈順暢，是自然饋贈的“太素”之體，也是“一”的狀態，這時的串列碼我們暫標為“0”。脊柱正，百脈順，筋骨柔。但，隨着我們的成長、生活、工作，我們長時間保持一種非正常的脊柱體位時，單側的多裂肌或回旋肌就會因為太久的緊繃而松馳或意外過激性的痙攣，從而改變了受累脊柱的初始位置，而且隨着位置偏移的程度，壓迫了神經根，從而造成神經支配血管及肌肉功能的下降，久而久之岀現肌肉的萎縮和臟器的病變。太素筋骨療法就是要知曉病源所在，通其關聯神經，回復太素狀態，喚醒自愈能力，固根本歸其原。
太素筋骨療法是後天返先天的返真之道，是以症尋病，以病定位，重設求原，喚醒生命自愈力的快捷之徑，是讓我們每個臟腑以及我們的身體回歸太素本原的天人合一的綠色療法，到目前為止，我在30多年的臨床實踐中總結岀了四百多種病症的純手法治療。是古為今用、洋為中用的智慧和貢獻。
在疾病的預防上，具有前瞻性的作用。西醫，60-70％的臟腑病變後才告訴您“您病了”。中醫將其提高到30％，而太素療法在您身體架構剛剛發生變化時，就告訴您“您已經病了”。如果不及時修正，就會確切地告訴您，極有可能罹患那些方面疾病，將疾病的預防提前到了5-10％的初始高度。
在疾病的治療中，具有索根求源的作用，配合以太素療法，更容易解除症狀，從而達到標本兼治的特殊效果。
在疾病的康復中，具有喚醒自愈能力，發揮生命內在潛能的作用。
作者簡介：
赵倬 整脊專家，楼观台道医文化研究院院长，
太素筋骨疗法创始人，太白草医第二十六代传人
参考文献
《莊子·天地》
易緯。乾鑿度
《太素脈秘訣》
《鍥太上寶太素張神仙脈訣玄微綱領宗統》
《太素》
《道德經》
