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69-782: The unique method of making lamian noodles originated in China. The earliest description of making lamian noodles with the pulling technique is found in the Songshi Yangsheng Bu (宋氏養生部), a dietary manual written in 1504 by Song Xu (宋詡), an agriculturalist and gastronomer of the Ming dynasty . The hand-making process involves taking a lump of dough and repeatedly stretching it to produce many strands of thin, long noodle. Literally, lā , (拉) means to pull or stretch, while miàn ( simplified Chinese : 面 ; traditional Chinese : 麵 ) means noodle. There are several styles of twisting

138-421: A xian transcendent. The Taoists sometimes use medicines [服食藥物] with a view to rendering their bodies more supple and their vital force stronger, hoping thus to prolong their years and to enter a new existence. This is a deception likewise. There are many examples that by the use of medicines the body grew more supple and the vital force stronger, but the world affords no instance of the prolongation of life and

207-421: A book on Macrobiotics [養性] in sixteen chapters. To keep himself alive, he cherished the vital fluid [養氣]." Joseph Needham and Lu Gwei-djen say, Macrobiotics is a convenient term for the belief that it is possible to prepare, with the aid of botanical, zoological, mineralogical and above all chemical, knowledge, drugs or elixirs [ dan 丹] which will prolong human life beyond old age [ shoulao 壽老], rejuvenating

276-482: A choice of lamian, knife-cut noodles and perhaps Xi'an -style paomo (steamed bread dipped in soup). Noodles may be served with beef or mutton, either in soup or stir-fried. Lamian can also be served cold with salad ingredients such as shredded cucumber and tomato to make a refreshing summer dish. Most of the lamian restaurants in China are owned by Hui ethnic families from Northwestern China and serve only halal food (thus no pork dishes). Lamian restaurants are

345-690: A common sight. Most are run by Fuzhounese , some featuring knife-cut noodles , but most featuring only the hand-cut versions. In Manhattan Chinatown , most are located in the Fuzhounese area of Chinatown east of Bowery , while in Sunset Park, sometime referred to as Fuzhou Town , they are scattered along the 8th Avenue strip. Lamian restaurants are increasingly found in Australia's Chinatowns and beyond. Most are run by non-Hui, non-Muslim Chinese migrants from mainland China and therefore differ from

414-412: A cow by himself." When the messenger tried to convey the gifts, Yan said, "I'm afraid that you heard incorrectly and that the one who sent you with the presents will blame you. You had better check." The messenger went back to the ruler, and was told to return with the presents, but he could never again find Yan He, who disliked wealth and honor. "Judging from this, the achievements of emperors and kings are

483-399: A distinction between "upper class people" who fall ill owing to uncontrolled emotions such as extreme joy or rage, and less-fortunate individuals whose diseases tend to be caused by excessive labor, hunger, thirst and poor or evil qi/air. Since the latter have no opportunity to learn the essential breathing exercises, they consequently become sick and die an early death. The Yinshu manuscript

552-518: A fascinating glimpse into the similarities", perceived even in the second century BCE, "between the qi cultivation practiced for physical benefits and the qi cultivation practiced for more transformative and deeply satisfying spiritual benefits, which seems to have involved more still sitting than active movement." The Huainanzi uses the term yangxing (養性, "nourishing one's inner nature") to denote mind-body techniques such as dietary regimens, breathing meditation, and macrobiotic yoga. "Since nature

621-573: A few to achieve "immortality"— in the specialized Daoist sense of transforming into a xian ("transcendent", who typically dies after a few centuries, loosely translated as "immortal"). While common longevity practices (such as eating a healthy diet or exercising) can increase one's lifespan and well-being, some esoteric transcendence practices, such as "grain avoidance" diets where an adept eats only qi /breath instead of foodstuffs, or drinking frequently poisonous Daoist alchemical elixirs of life that can be ironically deadly. The word yangsheng

690-522: A frugal Daoist hermit named Solitary Leopard (單豹) who lived in the cliffs, only drank water, and was healthy until the age of seventy when a tiger killed him, with a wealthy businessman named Chang Yi (張毅) who rushed about in search of profits, but died of typhoid fever at the age of forty. "Leopard nourished his inner being and the tiger ate his outer person. Yi nourished his outer person and sickness attacked his inner being. Both of them failed to whip their laggards forward." This shepherding wordplay recalls

759-510: A host of ailments and may be declared 'invincible'." The Hanyu Da Cidian also gives a definition of yàngshēng (養生), see the Mencius above: The idea of yang (養, "nourishing") is prominent in Chinese thought. There is a semantic field that includes yangsheng (養生, "nourish life"), yangxing (養形, "nourish the body"), yangshen (養身, "nourish the whole person"), yangxing (養性, "nourish

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828-522: A lifespan of several hundred years. The Daoist scholar Ge Hong 's 318 CE Baopuzi ("Master Who Embraces Simplicity") describes many techniques of yangsheng (養生) and changsheng (長生, "longevity"), which Ware translates as "nurturing of life" and "fullness of life". Methods of neixiu (內修, "inner cultivation") include tuna (吐納, "breathing techniques"), taixi (胎息, "embryonic breathing"), daoyin (導引, "gymnastics"), and xingqi (行氣, "circulation of breath/energy"), which are all old forms of what

897-433: A loop with the dough, joining the two ends into one clump of dough and inserts his fingers into the loop to keep the strand from sticking to itself. Doing this, the pull has doubled the length of the dough while fractioning its thickness. This process is repeated several times until the desired thickness and quantity is achieved. Some pullers dip the strands into flour between stretching phases to keep them separated. When flour

966-460: A new existence following. … The different physics cure all sorts of diseases. When they have been cured, the vital force is restored, and then the body becomes supple again. According to man’s original nature his body is supple of itself, and his vital force lasts long of its own accord. … Therefore, when by medicines the various diseases are dispelled, the body made supple, and the vital force prolonged, they merely return to their original state, but it

1035-611: A plant growing out of the earth (土). The unabridged Chinese-Chinese Hanyu Da Cidian ("Comprehensive Chinese Word Dictionary"), lexicographically comparable to the Oxford English Dictionary , gives five definitions of yǎngshēng (養生): The specialized fourth meaning quotes Zhang Yu's (張預) commentary to The Art of War that says, "An army ordinarily likes heights and dislikes depths, values brightness and disparages darkness, nourishes itself on vitality and places itself on solidity. Thus it will not fall prey to

1104-673: A plant has become yellow, it may be watered and tended ever so much, it does not become green again. When the hair has turned white, no eating of drugs nor any care bestowed upon one’s nature [吞藥養性] can make it black again. Black and green do not come back, how could age and decrepitude be laid aside? ... Heaven in developing things can keep them vigorous up till autumn, but not further on till next spring. By swallowing drugs and nourishing one's nature [吞藥養性] one may get rid of sickness, but one cannot prolong one's life, and become an immortal. Admitting that while some medicines could improve one's health, Wang Chong denied that any could transform one into

1173-431: A sauce as a dish called chaomian (Chinese: 炒麵 ; pinyin: Chǎomiàn , literally 'fried noodles'). (This word is etymologically related to chow mein though the dish itself is different.) Small restaurants serving Lanzhou -style lamian are very common throughout Western China where they have formed a staple diet for centuries, as well as Eastern Chinese cities. They tend to serve a variety of low cost meals, with

1242-461: A text titled Yangsheng lun (飬生論, "Essays on Nourishing Life"). The early Zhuangzi commentator Xiang Xiu (227–272) wrote a criticism with the same title, and Ji replied in his Danan Yangsheng lun (答難飬生論, "Answer to [Xiang Xiu's] Refutation of 'Essays on Nourishing Life'"). Ji Kang believed that achieving immortality was attainable, but only for those who have extraordinary qi , yet even those without it who practice longevity techniques can achieve

1311-681: A tomb dated 168 BCE, while Harper places the redaction of the manuscripts in the third century BCE. Six of the fifteen texts can be directly related to the yangsheng medical tradition of nourishing life. Two, the He yinyang (合陰陽, "Conjoining, harmony of Yin and Yang") and the Tianxia zhidao tan (天下至道谈, "Discussion of the Perfect Way in All Under Heaven"), mainly focus on techniques of sexual cultivation and essence presivation. Two others,

1380-641: A tomb dated 186 BCE, and contained two medical books. The Maishu comprises several texts that list ailments and describe the eleven meridians before the addition of the pericardium channel. The collection is closely related to the Mawangdui meridian texts and both briefly describe yangsheng practices of nourishing life. The Yinshu (引書, "Book on Pulling") outlines a daily and seasonal health regimen, including hygiene, dietetics, sleeping and recovery; then it details fifty-seven preventative and curative gymnastic exercises, and massage techniques; and concludes with

1449-603: A type of noodle in Chinese cuisine often associated with Shanxi province . As the name implies, unlike pulled noodles , they are prepared by thinly cutting a block of dough directly into boiling water. The resulting noodles are ribbon-shaped, fairly thick, and chewy when cooked. Among the knife-cut noodle variations in Shanxi, the style from Datong became the most famous. The noodles are made by mixing water and flour , and other ingredients to create dough . Cooking oil

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1518-432: Is a highly detailed description. Another Zhuangzi chapter describes the limitations of yangxing (養形, "nourishing the body"); "How sad that the people of the world think that nourishing the physical form [養形] is sufficient to preserve life! But when it turns out that nourishing the physical form [養形]is insufficient for the preservation of life, what in the world can be done that is sufficient?" The 139 BCE Huainanzi

1587-441: Is a linguistic compound of two common Chinese words. Yǎng (養) means Besides the usual third tone reading yǎng this character has an uncommon alternate fourth tone pronunciation yàng (養) meaning "support and take care of (especially one's parents)". For instance, yàngshēng occurs in the late 4th-century BCE Mengzi , "Keeping one's parents when they are alive [養生者] is not worth being described as of major importance; it

1656-453: Is added to increase elasticity and chewiness. After resting, the dough chunk is then sliced in a quick motion with strips of dough going directly into the boiling water . Learning the technique to do this can take years, but a skilled chef can slice up to 200 strands per minute. This makes the noodles very fresh. The noodles are usually served inside a broth , but they are sometimes fried . This article related to Chinese cuisine

1725-430: Is also another style, in which the noodle maker stretches one thick, flat strand of dough between two hands. This is usually done for show and involves the puller twirling and spinning much like Chinese ribbon dancing. Dishes using lamian are usually served in a beef-flavored soup called tangmian (Chinese: 湯麵 ; pinyin: Tāngmiàn , literally 'soup noodles'). However, they are sometimes stir-fried and served with

1794-646: Is an eclectic compilation, attributed to Liu An , from various Hundred Schools of Thought , especially Huang–Lao religious Daoism. ‘’Huainanzi’’ Chapter 7 echoes ‘’Zhuangzi’’ 15 disparaging yangsheng techniques because they require external supports. If you huff and puff, exhale and inhale, blow out the old and pull in the new, practice the Bear Hang, the Bird Stretch, the Duck Splash, the Ape Leap,

1863-463: Is impossible to add to the number of years, let alone the transition into another existence. The "Taoist Untruths" chapter describes Daoist grain-free diets in terms of bigu (辟穀, "avoiding grains") and shiqi (食氣, "eat/ingest breath"). It says that Wangzi Qiao (王子喬), a son of King Ling of Zhou (571-545 BCE), practiced bigu , as did Li Shaojun (fl. 133 BCE). The idea prevails that those who abstain from eating grain [辟穀], are men well versed in

1932-474: Is like not clothing the body. Clothes keep the skin warm, and food fills the stomach. With a warm epidermis and a well-filled belly the animal spirits are bright and exalted. If one is hungry, and has nothing to eat, or feels cold, and has nothing to warm one’s self, one may freeze or starve to death. How can frozen and starved people live longer than others? Moreover, during his life man draws his vital force from food, just as plants and trees do from earth. Pull out

2001-549: Is square; those who eat qi eat what is round. Round is heaven; square is earth." The Daoyin tu (導引圖, "Gymnastics Chart") above contains color illustrations of human figures performing therapeutic gymnastics. Some of the recognizable captions refer to the names of exercises, such as xiongjing (熊經, "bear hangs") and niaoshen (鳥伸, "bird stretches"), mentioned in the Zhuangzi and other texts below. The Zhangjiashan cache of manuscripts written on bamboo slips were excavated from

2070-474: Is suitable to it. When the harmony of nature is not disturbed, then Potency will rest securely in its position. Nurturing life [養生] so as to order the age, embracing Potency so as to complete our years, this may be called being able to embody the Way. Another Huainanzi context compares five yang- "nourish; nurture" techniques. In governing the self, it is best to nurture the spirit [ yangshen 養神]. The next best

2139-492: Is the "earliest known systematized description of therapeutic exercise in China, and possibly anywhere in the world." Classics from the Han dynasty (202 BCE-220 CE) first mentioned yangsheng techniques. The Daoist Zhuangzi has early descriptions of yangsheng , notably Chapter 3 titled Yangsheng zhu (養生主, "Essentials for Nurturing Life"), which is in the pre-Han "Inner Chapters" attributed to Zhuang Zhou (c. 369-286 BCE). In

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2208-428: Is the consequence, which causes sickness and death. This is likewise without any foundation. Man’s body is like that of plants and trees. … When plants and trees, while growing, are violently shaken, they are injured, and pine away. Why then should man by drawing his breath and moving his body gain a long life and not die? The blood arteries traverse the body, as streams and rivers flow through the land. While thus flowing,

2277-436: Is the controlling mechanism of both consciousness and vitality, 'nourishing one's nature' produces both elevated states of consciousness and beneficial conditions of bodily health and longevity." For instance, Tranquility and calmness are that by which the nature is nourished [養性]. Harmony and vacuity are that by which Potency is nurtured [養德]. When what is external does not disturb what is internal, then our nature attains what

2346-517: Is to nurture the body [ yangxing 養形]. In governing the state, it is best to nurture transformation [ yanghua 養化]. The next best is to correct the laws. A clear spirit and a balanced will, the hundred joints all in good order, constitute the root of nurturing vitality [ yangxing 養性]. To fatten the muscles and skin, to fill the bowel and belly, to satiate the lusts and desires, constitute the branches of nurturing vitality [ yangsheng 養生].” The circa first century BCE Huangdi Neijing ("Inner Classic of

2415-531: Is today known as qigong (氣功). Methods of waiyang (外養, "outer nourishment") include xianyao (仙藥, "herbs of immortality"), bigu (辟穀, "avoiding grains"), fangzhongshu (房中術, "bedchamber arts"), jinzhou (禁咒, "curses and incantations"), and fulu (符籙, "talismanic registers"). Knife-cut noodles Knife-cut noodles ( Chinese : 刀削麵 ; pinyin : dāoxiāomiàn ), also known as knife-sliced noodles or knife-shaved noodles in English, are

2484-518: Is treating them decently when they die that is worth such a description." Note that the regular and seal characters (e.g., 養) combine a yáng (羊, "sheep", originally picturing a ram's head) phonetic component and shí (食, "food, feed") radical denoting "feed animals", while the ancient oracle and bronze characters (e.g., 䍩) combine yáng (羊, "sheep) and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep". Shēng (生) means Ancient characters for sheng (生) were pictographs showing

2553-462: Is used, there generally is a final slap of noodles against the prep board to remove excess flour. In the Lanzhou style, the dough is worked aggressively. It is pulled in straight, quick, tugs with no twisting or waving. Some pullers regularly slam the noodle against their prep boards to ensure even stretching and uniform thickness. Flour is sometimes used to dust the strands and prevent sticking. In

2622-457: The Lunheng also refers to Daoist breath yoga as daoqi (導氣, "guide the qi /breath"). Many Taoists hold that by regulating one's breath one can nourish one's nature [導氣養性], pass into another state of being, and become immortal. Their idea is that, if the blood vessels in the body be not always in motion, expanding and contracting, an obstruction ensues. There being no free passage, constipation

2691-743: The Yangshengfang (養生方, "Recipes for Nourishing Life") and the Shiwen (十問, "Ten Questions"), similarly have sections on sexology, but also discuss breathing techniques, food therapies , and medicines. The Quegu shiqi (卻穀食氣, "The Rejection of Grains and Absorption of Qi ) deals mainly with techniques of eliminating grains and ordinary foodstuffs from the diet and replacing them with medicinal herbs and qi, through special fuqi (服氣, "breath ingestion") exercises. The text repeatedly contrasts "those who eat qi " with "those who eat grain" and explains this in cosmological terms , "Those who eat grain eat what

2760-474: The Yellow Emperor ") discusses varied healing therapies, including medical acupuncture, moxibustion, and drugs as well as life-nourishing gymnastics, massages, and dietary regulation. The basic premise of longevity practices, which permeates the entire text "like a red thread", is to avoid diseases by maintaining the vital forces for as long as possible. The Suwen (素問, "Basic Questions"), section echoes

2829-813: The "All About Ghosts" (訂鬼) chapter explains how heavenly qi (tr. "fluid") develops into ghosts and living organisms, "When the fluid is harmonious in itself, it produces and develops things [養生], when it is not, it does injury. First, it takes a form in heaven, then it descends, and becomes corporeal on earth. Hence, when ghosts appear, they are made of this stellar fluid." Wang Chong's "Taoist Untruths" (道虛) chapter debunks several yangsheng practices, especially taking "immortality" drugs, bigu grain avoidance, and Daoist yogic breathing exercises. Daoist waidan alchemists frequently compounded elixirs of "immortality" , some of which contained lethal ingredients such as mercury and arsenic that could cause elixir poisoning or death. One Lunheng anti-drug passage repeats

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2898-426: The 1970s. In Western Han dynasty (202 BCE – 9 CE) tombs, Chinese archeologists excavated manuscript copies of ancient texts, some previously unknown, which included several historically important medical books that came to be known as the "medical manuals." Scribes occasionally copied texts on valuable silk but usually on bamboo and wooden slips , which were the common medium for writing documents in China before

2967-470: The Beijing style of preparation, the dough is twisted, stretched delicately by waving the arms and body, untwisted, looped to double the strands and then repeated. When stretching, they coordinate waving their torso and arms to increase the potential length of the noodle beyond that of the puller's arm span. Flour dusting is more liberally employed in this style than in the Lanzhou style of preparation. There

3036-448: The Mawangdui medical manuscripts to designate "a somatic form of hygiene centering mainly on controlled breathing in conjunction with yogic exercises", comparable with the classical Greek gymnosophists . Information about yangsheng "nourishing life" health cultivation was traditionally limited to received texts including the Chinese classics , until this corpus was augmented by some second-century BCE medical manuscripts discovered in

3105-598: The Owl Gaze, and the Tiger Stare: This is what is practiced by those who nurture the body [養形]. They are not the practices of those who polish the mind [e.g., the Perfected, 至人]. They make their spirit overflow, without losing its fullness. When, day and night, without injury, they bring the spring to external things [物], they unite with, and give birth to, the seasons in their own minds. This criticism "gives

3174-524: The ancient characters for yang (養, "nourish"), such as 䍩 combining yáng (羊, "sheep") and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep", discussed above. The latter story concerns the Lord of Lu (魯君) who heard that the Daoist Yan He (顏闔) had attained the Way and dispatched a messenger with presents for him. Yan "was waiting by a rustic village gate, wearing hempen clothing and feeding

3243-420: The art of Tao. They say e.g., that [Wangzi Qiao] and the like, because they did not touch grain, and lived on different food than ordinary people, had not the same length of life as ordinary people, in so far as having passed a hundred years, they transcended into another state of being, and became immortals. That is another mistake. Eating and drinking are natural impulses, with which we are endowed at birth. Hence

3312-473: The body and its spiritual parts so that the adept [ zhenren 真人] can endure through centuries of longevity [ changsheng 長生], finally attaining the status of eternal life and arising with etherealised body a true Immortal [ shengxian 升仙]. Donald Harper translates yangsheng and changsheng (長生, "long life") in the Mawangdui Silk Texts as "macrobiotic hygiene" (2009). Changsheng is used in

3381-696: The breath should be circulated to avoid blocks and stagnation, just as the mythical Yu the Great did when he succeeded in quelling the flood waters. During the Six Dynasties (222–589), yangsheng continued to develop and diversify in Daoist, Xuanxue ("Arcane Learning"), and medical circles. The polymath Ji Kang (223–262), one of the Daoist Seven Sages of the Bamboo Grove , wrote

3450-462: The dough but they all employ the same concept: a piece of soft wheat dough is repeatedly stretched and folded onto itself in order to align the glutens and warm up the dough for stretching. Then it is rolled out to a workable thickness and cut into workable portions. The end pieces of the starting dough are never used because the glutens are not as aligned as the middle pieces. This dough is then pulled to about an arm span's length. The puller then makes

3519-549: The early immortality cult, and says the ancient sages who regulated life in accordance with the Dao could easily live for a hundred years, yet complained that "these good times are over now, and people today do not know how to cultivate their life". The astronomer, naturalist, and skeptical philosopher Wang Chong 's c. 80 CE Lunheng ("Critical Essays") criticizes many Daoist beliefs particularly yangxing (養性, "nourishing one's inner nature"). The Lunheng only uses yangsheng once;

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3588-407: The etiology and the prevention of diseases. The text recommends various therapies, such as breathing exercises, bodily stretches, and careful treatment of the interior qi . It says: "If you can pattern your qi properly and maintain your yin energy in fullness, then the whole person will benefit." The Yinshu considered longevity techniques as limited to the aristocracy and upper classes, and makes

3657-541: The fable about Lord Wenhui (文惠君) coming to understand the Dao while watching Cook Ding (庖丁) cut up an ox, he exclaims how wonderful it is "that skill can attain such heights!" The cook replies, "What your servant loves is the Way, which goes beyond mere skill. When I first began to cut oxen, what I saw was nothing but whole oxen. After three years, I no longer saw whole oxen. Today, I meet the ox with my spirit rather than looking at it with my eyes. My sense organs stop functioning and my spirit moves as it pleases. In accord with

3726-504: The fluid inherent in medicine be meant, man may use and eat a case full of dry drugs, or swallow some ten pills. But the effects of medicine are very strong. They cause great pain in the chest, but cannot feed a man. The meaning must certainly be that the fluid-eaters breathe, inhaling and exhaling, emitting the old air and taking in the new. Of old, P'êng Tsu used to practise this. Nevertheless he could not live indefinitely, but died of sickness. Besides shiqi ("eating qi /breath") above,

3795-526: The fluid is his food. Wherefore the books say that the fluid-eaters live long, and do not die, that, although they do not feed on cereals, they become fat and strong by the fluid. This too is erroneous. What kind of fluid is understood by fluid? If fluid of the Yin and the Yang be meant, this fluid cannot satiate people. They may inhale this fluid, so that it fills their belly and bowels, yet they cannot feel satiated. If

3864-415: The former context, Duke Wei (威公), the younger brother of King Kao of Zhou (r. 440-426 BCE), asked Tian Kaizhi (田開之) what he had learned from his master Zhu Shen (祝腎, "Worthy Invoker"), who replied, "I have heard my master say, 'He who is good at nurturing life [善養生者] is like a shepherd [牧羊]. If he sees one of his sheep lagging behind, he whips it forward'." In order to explain what this means, Tian contrasted

3933-575: The inner nature"), yangzhi (養志, "nourish the will"), and yangxin (養心, "nourish the mind"). "Nourishing life" is the common English translation equivalent for yangsheng . Some examples of other renderings include "keep in good health; nourish one's vital principle", "nurturing vitality", "nourishing the vitality", longevity techniques", and "nurturing life”, “cultivating life”. Some sinologists translate yangsheng and yangxing (養性) as "macrobiotic", using English macrobiotic in its original meaning "Inclined or tending to prolong life; relating to

4002-486: The latter lose their limpidity, and become turbid. When the blood is moved, it becomes agitated also, which causes uneasiness. Uneasiness is like the hardships man has to endure without remedy. How can that be conducive to a long life? The Han Confucian moralist Xun Yue 's (148–209) Shenjian (申鋻, Extended Reflections) has a viewpoint similar with Wang Chong's interpretation of cultivating the vital principle. One should seek moderation and harmony and avoid any excesses, and

4071-595: The leftover affairs of the sages, not that which fulfills the person or nourishes life [完身養生]. Most of the worldly gentlemen of today endanger their persons and abandon life in their greed for things. Is this not sad?" Three Zhuangzi chapters mention yangxing (養形, "nourishing the body"). One has the earliest Chinese reference to ways of controlling and regulating the breath. It describes daoyin ("guiding and pulling [of qi ]") calisthenics that typically involving bending, stretching, and mimicking animal movements. Blowing and breathing, exhaling and inhaling, expelling

4140-802: The most common halal restaurants in Eastern China. Another typical variety of lamian is Shandong lamian, this kind of lamian is produced in Yantai , Shandong Province. Singapore sports 'lamian' restaurants, however the taste may be alien to those accustomed to Chinese lanzhou lamian, as the ingredients are often altered to suit local tastes which are distinctly South-Eastern Chinese. There are nevertheless lamian restaurants in Singapore serving tastes similar if not identical to lanzhou lamian, particularly if run by Chinese migrants. In New York's Manhattan and Sunset Park Chinatowns, lamian restaurants are

4209-471: The natural grain [依乎天理], I slice at the great crevices, lead the blade through the great cavities. Following its inherent structure, I never encounter the slightest obstacle even where the veins and arteries come together or where the ligaments and tendons join, much less from obvious big bones." ... " "Wonderful!" said Lord Wenhui. "From hearing the words of the cook, I have learned how to nourish life [養生]." Two other Zhuangzi chapters mention yangsheng . In

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4278-410: The old and taking in the new, bear strides and bird stretches—all this is merely indicative of the desire for longevity. But it is favored by scholars who channel the vital breath and flex the muscles and joints, men who nourish the physical form [養形] so as to emulate the hoary age of Progenitor P'eng . Although the Zhuangzi considers physical calisthenics inferior to more meditative techniques, this

4347-440: The phrase tunyao yangxing (吞藥養性, "gulp down drugs and nourish one's nature") in a botanical example of natural aging. The human hair and beard, and the different colours of things, when young and old, afford another cue. When a plant comes out, it has a green colour, when it ripens, it looks yellow. As long as man is young, his hair is black, when he grows old, it turns white. Yellow is the sign of maturity, white of old age. After

4416-401: The prolongation of life" instead of its more familiar macrobiotic diet meaning, "Of or pertaining to a Zen Buddhist dietary system intended to prolong life, comprising pure vegetable foods, brown rice, etc." ( OED 2009). The first example was Alfred Forke's 1907 translation of Wang Chong 's 80 CE Lunheng , mentioned below. Wang's autobiography says that near the end of his life, "he wrote

4485-967: The recipes and staff are from Lanzhou, in Australia one finds non-Lanzhou lamian advertised, such as Xi'an lamian and Xinjiang lamian. Manila, Cebu and Davao's Chinatowns have Chinese restaurants serving lamian. Additionally, the Filipino version of noodles, locally called Pancit Canton , is a popular Filipino dish. Munich and Frankfurt am Main have Chinese restaurants specialized in serving lamian, located near their respective main train stations. Yangsheng (Daoism) In religious Daoism and traditional Chinese medicine , yangsheng , refers to various self-cultivation practices aimed at enhancing health and longevity. Yangsheng techniques include calisthenics , self-massage , breath exercises , meditation , internal and external Daoist alchemy , sexual activities , and dietetics . Most yangsheng methods are intended to increase health, longevity, and

4554-419: The roots of a plant or a tree, and separate them from the soil, and the plant will wither, and soon die. Shut a man's mouth, so that he cannot eat, and he will starve, but not be long-lived. Another passage describes shiqi (食氣, "eating/ingesting breath", tr. "eats the fluid") as a means to avoid eating grains. The Taoists exalting each other's power assert that the "pure man" [真人] eats the fluid [食氣], that

4623-409: The typical Muslim 'lamian' restaurants in China, as the meat will not be halal and ingredients such as pork are offered. Whilst in China lamian restaurants are typically cheap in comparison to other local food, in Australia the price of lamian restaurant meals is on par with other Chinese and local food varieties. Whilst in China lamian restaurants are advertised as 'Lanzhou' lamian, regardless of whether

4692-399: The upper part of the body has a mouth and teeth, the inferior part orifices. With the mouth and teeth one chews and eats, the orifices are for the discharge. Keeping in accord with one's nature, one follows the law of heaven, going against it, one violates one's natural propensities, and neglects one's natural spirit before heaven. How can one obtain long life in this way? … For a man not to eat

4761-741: The widespread introduction of paper during the Eastern Han (25 BCE–220 CE). Fifteen medical manuscripts, among the Mawangdui Silk Texts , were excavated in 1973 at the Mawangdui archaeological site (modern Changsha , Hunan ). Two others, among the Zhangjiashan Han bamboo texts , were discovered in 1983 at Mount Zhangjia (張家山) ( Jiangling County , Hubei ). Both locations were in the Han-era Changsha Kingdom (202 BCE-33 CE). The Mawangdui manuscripts were found in

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