Chinese Expression: 華佗再世

Chinese Translation of Maijou Otarou’s Smoke, Soil & Sacrifices. An idiom used to describe a really good doctor.


Hua is considered a shenyi (Wade–Giles: shen-i; 神醫, “divine doctor”) and is worshipped as a medicinal god or immortal in Daoist temples. “Hua Tuo zaishi” (Wade–Giles: Hua To Tsai-shih; 華佗再世, “Hua Tuo reincarnated”) is a term of respect for a highly skilled doctor.

Chinese Phrase: 小猫两三只

Meaning: 很少,聊聊的几个小人物  (Google Ask)

Very little. Nothing other than a few.

Literal meaning: Two or Three Kittens worth

Source: Chinese translation of Iriya no Sora


Thus, Yuuko sat in the empty theater at the far left back.

Differentiation Between Qi, Jing, and Shen

Important to know if you’re into studying Chinese Religion, or if you want to understand some of the stuff going on in Chinese Xianxia webnovels.

The author’s great teacher, Daoist master Sung Jin Park, described the Three Treasures by comparing them to a burning candle. Jing is like the wax and wick, which are the substantial parts of the candle. They are made of material, which is essentially condensed energy. The flame of the lit candle is likened to qi, for this is the energetic activity of the candle, which eventually results in the burning out of the candle. The radiance given off by the flaming candle is shen.


Most longevity practices therefore work on the basic stuff of qi in some fashion, by processes typically involving its ingestion, circulation, and refinement in the biospiritual organism. If the adept can purify qi in himself, or if he can ingest and store the refined qi of herbal or mineral substances (whether in their natural states or as improved by esoteric methods)—fortified, either way, with the essences ( jing) that result from such refinements—he can become a longevous being qualified to ascend into the higher reaches of the heavens, where the qi is subtler and purer.


Campany, R. F., & Ge, H. (2002). To live as long as heaven and earth: A translation and study of Ge Hong’s traditions of divine transcendents. Berkeley: University of California Press.

The Chinese History: 史

Sheldon Lu’s work From Historicity to Fictionality: The Chinese Poetics of Narrative, gives a detailed account of the notion of fiction and how full-blown fiction emerged through dynastic history and up to modern times. Although there is no exact term in the Chinese language that directly corresponds with the Western notion of fiction, Lu believes ‘history,’ shi 史, to be the closest term for the Western concept of ‘narrative.’ Historical writings in the Chinese tradition—broadly conceived to include both official and unofficial history—differ in that they are not simply based on factual events, but rather encompasses writings about events that may not be true, in a factual sense. Lu describes how Chinese notions of fiction do not imply that the author fabricated the events, and further explains how the narratives interweave fact and fantasy to present an ambiguity of the truth.


Meade, S. A. (2014). Uncovering editorial voices : an analysis of the dog stories in the Taiping guangji (T). University of British Columbia. Retrieved from (Original work published 2014)


Reading Journey to the West: Passage of Daily Time

I decided to leisurely grapple with this repository of wonders in the original language at my own pace.

The Journey to the West begins with a strict definition of time & the years. It tells us about the 12 Zodiac demarcations and what occurs in each section of the day corresponding to that Zodiac representation (take note that the Earthly Branches does not equal to the actual Zodiac animals, rather the Zodiac animals corresponds to the Earthly Branches. But for the sake of poetic finesse, I feel that translating the hours by animal is more interesting)

Some people, like Evola, have expressed how following Celestial Time is extremely important because it connects our temporal and fluid time to the eternal time of the gods. Without attaching ourselves to a greater cosmic structure, the very essence of our experience degrades into chaos. An initiate believes that history is a book that has already passed, and any deviation from the sacred re-enactment must clearly be blasphemous. It is this stability that drives men away from the clamor of their own lives and towards the performance of strange arrangements.

An interesting thing to note is that the day doesn’t start at sunrise, but at the moment when one “得阳气”, or receive the qi of the Yang. The English translation translates it as: “the positive begins at time I”



Energy grows in the hour of the Rat,

While the crow sings at the Ox

The Tiger’s sun is not quite light

And only appears at Rabbit’s Door

One eats with the Dragons

And processes his plans at the Snake

The sun peaks at the Horse

And gallops to the West of the Goat

Then continues the Monkey’s afternoon

And the setting sign of the Cock

The Dog howls in evening,

And people rest like Pigs.