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2016橫越臺灣國際超級馬拉松賽

記者郭魯剛親歷橫越台灣超馬 38小時跑一場相當於6個馬拉松的比賽
2016-04-05  杭州網

到底是什麼樣的感受？

246公裡，從杭州出發的話，基本可以到江蘇南通了。如果說到跑步，這個距離估計大多數人都會笑著擺擺手：“不可能，不可能。”但是就在上周末，快報記者郭魯剛就用自己的雙腳，把這個距離給丈量了。在246公裡的橫越台灣國際超級馬拉松賽上，他用了37小時54分05秒的成績順利完賽，在參加的83位選手中位列第12名。因為太艱苦，本次比賽246公裡全程組的完賽率不到四分之一。

近38小時的路程，他只睡了短短幾分鐘，完賽後他在朋友圈發的第一句話就是：“跑了這麼多全馬，第一次感受到原來一公裡這麼長。”超馬是個什麼感覺？郭魯剛親口告訴你。

  本報員工郭魯剛拿下超虐的橫越台灣國際超級馬拉松賽，成績為37小時54分05秒。  

本報員工郭魯剛拿下超虐的橫越台灣國際超級馬拉松賽，成績為37小時54分05秒。

起點：台中港 終點：太魯閣 橫越台灣超級馬拉松全程246公裡，海拔累計上升1萬多米。

起點：台中港 終點：太魯閣 橫越台灣超級馬拉松全程246公裡，海拔累計上升1萬多米。

水 泡

“襪子一穿上就濕了，然後腳底就磨起了一個大水泡。”

246公裡這樣的超馬，你想毫發無損地跑下來，幾乎是不可能的。本來就沒有太多賽前准備的郭魯剛，在100公裡開始就碰上了大麻煩，跑步的天敵找上了他，那就是——水泡。

郭魯剛說：“這邊白天天氣很熱，太陽非常大，照在柏油馬路上把馬路烤得熱熱的。加上這裡的天氣是又熱又潮濕，整個人非常容易出汗，我帶的所有襪子一穿上就濕了，然後腳底就磨起了一個大水泡。”郭魯剛後來還在微信朋友圈上調侃說：“真是我有史以來的最大水泡，襪子也都是被不明液體弄濕的……”

從100公裡水泡來襲開始，郭魯剛盡量忍著痛往前趕路，在到了200公裡的補給站時，當時的志願者告訴他，第二名選手就在他前面十幾公裡的地方。郭魯剛說：“我當時心裡還是打了一下算盤的，想要不要追追看，後來看看腳實在太痛，我還是算了吧。”

海 拔

“腳上和身上套了塑料袋休息，5分鐘不到直接凍醒。”

這次的橫越台灣國際超馬，也算是超馬裡“變態難”的一場了。雖然距離和著名的斯巴達超馬一樣，都是246公裡，但是海拔高出很多、總爬升超萬米的橫越台灣超馬卻難上很多。在賽前說明會上，就有一位當地跑友告訴郭魯剛，台灣這場超馬起碼比斯巴達那場難50%，還沒開始比賽，郭魯剛就笑稱：“已經嚇尿了！”

真正到了比賽現場，郭魯剛也是徹底感受到了海拔變化帶來的恐怖。“海拔高的地方，這個氣溫就很難搞。中午的時候特別熱，熱得我一度都感覺中暑了，人非常不舒服，後來用路線邊上的山泉澆了頭，慢慢才感覺回過神來，繼續趕路。”郭魯剛說。

你可千萬別以為海拔只有高溫，還有低溫呢。“到了晚上，這裡真是立馬變臉，雖然組委會強制所有選手帶羽絨衣，但是真到了深夜也真是‘然並卵’啊，”郭魯剛說，“我跑到200多公裡的地方實在困得不行，就想找個地方睡一會，旁邊幾個志願者給我腳上和身上套了塑料袋，本來想就這麼休息一下，結果5分鐘不到直接凍醒，最後沒辦法只好繼續上路，人還冷了下來，真是不值得。”

記者郭魯剛親歷橫越台灣超馬 38小時跑一場相當於6個馬拉松的比賽
2016-04-05 07:05:10 杭州網
頭 盔

“我在最後一段路就是戴著一個騎行頭盔跑完的。”

橫越台灣國際超馬這次其實是第二屆，但是真正完成這項賽事的卻只有這屆的選手，因為2014年的首屆比賽就因為當地天氣問題，中途讓所有選手都撤了下來。這項比賽不只有高海拔，有變態爬升，路線的不確定安全性也是一大難點（山上會有碎石落下）。其實就在比賽開始前的一天，比賽中還有部分線路處於封鎖狀態，還好比賽當天天公作美，大家才有機會順利完賽。

郭魯剛說：“就因為這個比賽線路的特殊性，所以組委會要求所有選手必須准備頭盔。我在最後一段路就是戴著一個騎行頭盔跑完的。所以在比賽衝線接受花環後，所有照片裡都有個頭盔搶鏡，感覺怪怪的。”

■知道一下

什麼是超馬？

超級馬拉松，簡稱超馬，距離超過標准馬拉松42.195公裡的賽事，都稱為“超馬”。超級馬拉松通常分成兩種，一種比固定時間內跑動距離，另一種則固定長度，超馬常見的距離有50公裡和100公裡，其中100公裡有國際田徑聯合會承認的世界紀錄。而橫越台灣國際超級馬拉松賽246公裡組，差不多相當於6個馬拉松的距離。

與人們熟知的傳統馬拉松相比，“超級馬拉松”的超級之處，在於距離更長，所經路途更為艱辛，是一項超長距離的極限運動。

■賽事組織

當地人很熱情，路標很崩潰

作為由本報主辦的杭州西部越野賽的賽事總監，郭魯剛除了跑馬看風景，也會對這個賽事組織多留個心眼。關於這次的橫越台灣超馬賽，郭魯剛這樣評價：熱情很高，路標很崩潰。

要說這次給他留下最深印像的，絕對是當地人的熱情。郭魯剛說：“比賽本身的組織其實並不復雜，他們沒有豪華的補給，沒有高大的拱門，在起點大家也就是聚一下就直接出發。但是沿途的熱情卻超過我的想像。”無論是開車還是騎著機車經過他們旁邊的人，都會慢下來問上一句：“你們這是在參加比賽嗎？”當獲得肯定答案，並且知道大家是參加246公裡這樣的超馬選手時，會毫不吝嗇自己的贊美之詞。“聽著感覺很暖，好開心。”郭魯剛說。

當然有優點也有缺點，比賽全程只有兩個手都數得出來的路標，這對於從外地趕過來參賽的郭魯剛來說，陷入近乎崩潰的狀態了。“對於當地人來說可能還好，我們外地過來的真的是崩潰了。主辦方給出的官方答案是，你們既然來參賽，路你們肯定自己會探好。”郭魯剛說。

記者郭魯剛親歷橫越台灣超馬 38小時跑一場相當於6個馬拉松的比賽
2016-04-05 07:05:10 杭州網
■誰在跑

好羨慕那位穿人字拖的跑者

這麼“變態難”的超馬賽事，你一定認為只有專業或近專業人士，配備一身超專業裝備，年齡在20-30歲左右的男性來參賽。

郭魯剛看到的卻並非如此。比賽前的說明會上，他發現有五分之一的女性跑者；參賽者的年齡也在40-60歲之間，246公裡組別的有位62歲的跑者。

比賽中大家的裝備也和杭州越野比賽裡看到的大相徑庭：水瓶是不鏽鋼保溫瓶那種，放在一晃一晃的背包上，或者直接手上就拿瓶礦泉水。比賽裡還有看到穿人字拖的，也是佩服他們真會玩！正午時分，太陽直曬的水泥地面氣溫相當高，腳感覺都快要被烤熟，郭魯剛特別羨慕穿拖鞋的跑友，因為“隨時可以放進山泉水裡冰一下”。

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Vedic Traditions in the Native American Customs

Vedic Traditions in the Native American Customs
3/24/2016

A photo of Phalguni Radhika dasi during her wedding ceremony to Deva Madhava das.

By Sri Nandanandana dasa

Based on an
Interview with Felicity O’rourke
(Excerpt from “Mysteries of the Ancient Vedic Empire”)

If we do a comparative study, we can recognize numerous aspects of the Vedic culture, Krishna consciousness, in many of the Native American traditions. In order to show this, I conducted an interview with Felicity O’rourke who is a member of the Anishnaabi Native American tribe. She is now a practicing Vaishnava and disciple of Jayapataka Swami with the initiated name of Phalguni Radhika dasi. This describes many of the similarities she recognizes between Vedic culture and her native American traditions.

She explains: My family did not have a very strong Native American upbringing because my mother’s grandmother was the one who had a lot of the old ancient teachings and the knowledge, which she then taught to my grandfather or my Mom’s father. But she taught it to him in a way that was more of a lifestyle, not like a spiritual practice. And she wouldn’t let him or anyone else in the family know specifics of her native culture because she was ashamed. This was when so many Native Americans were going into boarding schools, or being taken away from their family members. So they, my particular family, hid from that. So there’s actually no physical documentation of my family at all in regards to them being native.

She would say, “You’re native and that’s all you need to know, and I won’t tell you anything else.” And that was it. That’s how my grandfather grew up and how my Mom grew up. So even when they had questions and wanted to ask about the culture, there was nothing, she would not share it. So it was just lost through the family line.
It was decades of my Mom’s searching for who she was, what was her tribe, what were the teachings, all of it she had to research on her own. She found it was most likely we are Anishnaabi. This is an umbrella term for a lot of native people or smaller tribes of natives, and we have not exactly pinpointed from which tribe we came. But it is primarily people who are woodland and lake natives, particularly along the great lakes of Michigan.
What my Mom learned, just from what her father taught her, is just to act as a human being with these traditional native practices. But she had no idea that it was a part of a Native American culture. She just thought is was what her Dad valued as a person, not necessarily in a cultural context.

SACRED FOOD
A lot of her spiritual practices have to do with food, which really struck me when I started to associate with Krishna devotees in Ann Arbor, when I was learning about the process of honoring prasadam, because I had already done most of these things growing up within the native practices. And it started first with every living entity as a spirit soul. This includes plants, which most spiritual practices do not overtly express. At least in most religious organizations, living souls being in plant bodies is not often stated. But this is something we very much value, so much so that we would take a plant and offer a prayer to the plant saying what is my intention, why I am using you, and “I am going to offer you to God first. Then I am going to take you for substance so I can live and continue praying and enlivening my experiences with others. So please accept that I have to take you so we can continue this.”
Then they would take a small shovel, or if they were going to clip the plant, they would tap the plant three times, or tap the shovel to the ground three times, to let the plant know this is it, so be ready. And then they would scoop it or cut it and take the plant or grain and prepare it, and then offer it on a spirit plate.
The spirit plate is the understanding of Wakantanka, a Lokota word. Wakan means all that is great, the highest being, and Tankashala is the spiritual entities. This also translates as Grandfather, or that which is never born and never dies. Wakan is the highest of the spiritual entities–the Great Spirit or God. It is also known as the Great Mystery because many natives no longer see God as an individual person. Although if you read any of the ancient stories, He often is recognized as a man. Some people say it is because of the influence of the black robes (Catholics), and others say it was before them, although it is hard to say due to our history.
Anyway, you take this plate of what you have offered as your food, and you first give it to Wakantanka, and you pray over it. Then you take this sweet grass, which smells very fragrant, and you burn some incense over it, so it is part of an offering. So you are specifically making an environment of spiritual potencies to say, “Please accept this.” Then you take that. And that happens for every meal. Sweet grass is also an invitation or offering to bring the elders. (Also there is the Vedic concept of making an offering to the elders.)
So when I had that experience [in the Native American tradition], I said, “Oh, this is like honoring prasadam. First you offer it to Krishna and then you take it.” I had already done that. So it was really easy for me to step into that place of being appreciative of offering to Krishna and accept Wakantanka as Krishna. This is really great. The whole understanding is that even a blade of grass is a living entity, and every living entity should be honored and respected.

REINCARNATION
Also understood is this cycle of repeated birth and death in my Native American tradition. Reincarnation is definitely there in Native American spirituality. This is why some may have a particular affiliation with certain animal spirit guides because they accept an ancestor became an animal, so now that animal is with you, or following you, or having some sort of relationship with that animal. So then they are helping you through your [life] process. You also, in this way, help other living entities through their process of getting out of this plane [of existence].
A key part of native spirituality is understanding that there are multiple realms. You are in one realm and you are on earth, so that means something, but this is not your permanent location. This is not it. This is why Native American burial grounds and things like that were so important because they understood they wanted to do their proper rituals and ceremonies so the soul could travel peacefully, instead of getting caught or stuck in the material world.

DEATH
Another element, especially for death rites, is that once a person has left their body, then you are not supposed to speak their name for a year. The reason is so they do not feel a desire to come back or stay as a ghost or a subtle living being still attached to their relationships to the people here, or to their own body. So you don’t speak their name for a year so they can make that process all the way through [to the next realm].
That is another understanding of reincarnation, leaving the body, and there are definitely opportunities for a living entity to stay and linger around in a subtle form, which you do not want them to do. You want them to move on to the next or higher position.

THE AGES
In Native American spirituality there is also this understanding of the ages being cyclical. There are similarities with Dvapara-yuga, Kali Yuga, and time keeps going back through a cycle. And there is a color that is designated for those ages. Colors, the symbolic understanding of them, was another big thing that was interesting to me. The ages reflect these moods: White–north, elder; Black–west, middle age; Red–south, youth; Yellow–east, child.

MEDICINE WHEEL
There is also the medicine circle whereas everything happens in a wheel or circle. So there are different ages that are represented by the different colors. So with Krishna appearing in a blackish form or in a reddish form, and these sorts of things are also very similar to Native American spirituality. A cyclical understanding is pretty basic through all the Native American tribes, not just the Anishnaabi or Lokota tribes, though there are some exceptions. But most understand reincarnation, and offering your food, having death rites, etc.

CREMATION
Cremation is also an important factor for most Native American people, to make sure the body is burnt so they [the deceased] can move on, and let the body go back to the land. Though there is a lot of Native American burial grounds, that happened not by the desire of the native people. So that is why there is a lot of curses that happened associated with burial grounds. Most often it was during when there was a lot of slaughter of the people and they were just laid where they dropped. So there were ceremonies performed over those areas. But that can differ depending on the tribe.

CREATION STORIES
Another interesting topic is the creation stories, which are many. But the one I’m most familiar with is where they speak of the different incarnations [of God]. For example, one of the main creation stories is about a turtle, which is like Kurma. I have spoken with my step-Dad, he is a Cherokee native, so he was really surprised by Kurma being an incarnation of Krishna, because that is part of our Native American creation story. There is a cyclical understanding of the earth going in the water and coming back out, and things will happen to the earth and start over again.
So with Kurma and the churning of the milk ocean, that corresponds to when the earth fell and was surrounded by water. So there is a whole story related to that with the significance being on this turtle who brought life back.

DEMIGOD WORSHIP
Almost all Native American practices are based on some sort of demigod worship, like worshiping the moon, and having an understanding that you are worshiping entities on the moon, and the moon is said to be a heavenly planet [Vedically speaking], so there is a similarity to that in Native American spirituality.
Also, different planets have different healing properties. So if you were praying to the sun, there are specific reasons why you pray to the sun in regards to healing. That is more like the Lakota tradition and why they do the Sun Dance ceremony. This is when they dance for four days around an outdoor arena, while taking no food or water. And they pray to the sun, and a tree which is in the center of the arena. Then there is a massive ceremony. But it is essentially prayers and sacrifice for healing of themselves and those they are representing. There is a lot to this.
There is also the women’s moon ceremony. Women are more inclined to worship the moon. So every month they will make prayer ties, or these little bundles, and they will tie it with yellow string and offer it with their hands to the moon, and they will pray to be rejuvenated or revitalized. And they’ll have these little pots of water to see the reflection of the moon.

MYSTIC PRACTICES
There is also a lot of mystic yoga sort of things that happen in Native American spirituality. A lot of it is this understanding of traveling to other planets. Around four or five in the morning, like first dawn, when you can see the north star, they will pray to it, around the same time as mangala arati [in the Vedic culture], and you chant these prayers in this song. By doing that you can travel to other realms or other planets. So they do that pretty regularly, depending on the spiritual practice. I know my Mom has done that on multiple occasions.
Sweat lodge ceremonies are also designed to do that sort of thing. The sweat lodge is considered to work like a space ship wherein you can travel to other realms using your subtle body. Then you can have different kinds of spiritual or physical experiences and bring them back to the people, like visions, etc.
So these are all similar to or part of the Vedic traditions in that they serve similar purposes. There is so much that is nearly identical to the Vedic teachings.
There are also different kinds of plants that are used for specific ceremonies, and there is a living entity who presides over that plant that you are dedicating time and attention to, or prayers for healing or for guidance. This is similar to the Vedic respect for, and our relationship with the tulasi plant. So there is this sort of understanding about plants in Native American spirituality, especially with tobacco, which most Native Americans do not use like an intoxicant, but as a way of offering prayers. In some cases they do smoke tobacco by holding it in their mouth and then releasing it. So they are not utilizing it to get high. There’s this understanding that tobacco is a sacred entity. So instead of using or manipulating it for their own benefit, through prayers they are asking tobacco to help them.
They do the same thing with red willow. Cedar is another plant that they use as very special, like in the fire, or in ceremonies, or for putting around holy places because cedar is a holy plant.
When something serious is happening to the tribe, like a famine or something, someone will go out and give a symbol of sacrifice, like an important possession and offer it into the sacrificial fire, which is huge in Native American spirituality. In a big ceremony, like a Vedic yajna, it is necessary to have a fire and offer things into the fire. Often they will offer valuable possessions into the fire, or maybe their only possessions, knowing it is for the benefit of everyone, or like a reciprocation that they will receive teachings in return. This is why there is a fire in every ceremony. If there is not a fire, then the ceremony cannot happen, or it is incomplete [such as if rainy weather puts out the fire].
So when my family came to my Vedic wedding ceremony, they loved the fire yajna because it is so familiar to them. That is what they do, they offer things into the fire, they have prayer, they have songs, and it is crucial to the ceremony. They loved it because it is not outside Native American culture.
I cannot think of a single thing that does not have some Vedic influence.
Once I was going to go on a vision quest out in the woods to fast for four days. And to do that you also make a string of ties, which are little bits of tobacco you pray into and wrap it in a little cloth and tie it with string, and then make 104 of them for every direction. Then you connect all of them with a string. You make it in a mood of meditation. It is the closest thing in Native American spirituality to a japa mala [meditation beads], but it is a string of prayers tied together. Then you surround yourself with them, or put them around you in a sacred space, or around your neck. Then when you are done, at the end of four days, you take all of them and offer them into the fire.
For the fire they dig out a little pit, and they have a mound on the other side of it. Then they cover the surrounding area [around the fire] with cedar [wood pieces]. Then they offer prayers and song, prayers to the wood and prayers of gratitude, songs of calling the elders or ancient ones from all four directions. It is calling the spirit guides, calling Wakantanka to come. So it is all through this fire, like a mouth of spiritual life. Then there is all kinds of rituals and ceremonies related to the fire itself. Then there are prayers to the rocks you put into the fire, prayers to the earth, prayers to every element in nature because it is understood they have a direct relationship to you and also to the fire. The fire is the start and end of the ceremony. And the fire has to continue throughout the whole ceremony. If the fire goes out, the ceremony must be finished, even if it is not fully completed because it is only through the fire that the ceremony is offered. So even if it is thunder storming they will do everything they can to keep the fire going since it is the life of the ceremony.
So most Native American practices we simply do not do anymore because we are so covered by the government, like we are just not allowed. Like the Ghost Dance, it is illegal to do that dance. So most Native Americans are very cautious in regards to what they share in their mystic yoga practice. A lot of this is written in step-by-step instructions, but a lot is just verbal, passed down to those who show sincerity.
Another mystic aspect of Native American spirituality is the Ghost Dance. When they do this ceremony they paint their faces white, they sing the song and kick up dirt, and it is terrifying. It is a very scary practice, but also very beautiful. What they are doing is a very yogic practice of honoring the dead, but also honoring life. So there is this connection in doing these songs and chants for perfection, and there is this tone of acquiring blessings.
They would also do this practice when they were being forced to move by the white people. The white people came in and they were moving [the Native American] people so much that many people died, and they would do the last rites of the people they had lost. This was something that was happening up until recent days. The American government was so petrified by this practice that they eventually forced the Native Americans to stop it entirely.
For example, when I was out doing Sun Dance, which is like another super scary practice if you do not know what it is. It is for healing but it is very intense. We had helicopters from the government circling us, making sure that we were kosher, because they are terrified of what Native Americans can do. These are like ancient, mystic yogic practices, if the Native Americans can remember them to actually do them properly. It has very tangible and physical results. It is definitely mystic yoga stuff, and the government hates it. So we are constantly being watched. They make it known that they are watching and they will stop you if you do anything they do not like, or that they are afraid of or do not understand.

ORIGINS
Most Native Americans say they are not from Earth, but are from other planets and that they came to Earth. There are almost none who say that we are from Earth, except the Hopis who say they came out of the Earth. Hopis say they were underground for thousands of years and then they came out of the ground. But most other Native Americans say they came from the Pleiades. They will say, “We are from these particular stars in the Pleiades, this is our planet and we had to come to Earth. But we are not from here, we are from the Pleiades.”
Some Native Americans say some people came from the Pleiades and taught others how to be spiritual, and how to pray, and how to worship and how to live their lives so every action is with spiritual consciousness and not a material one. How to always walk in spiritual consciousness to keep ourselves from being bound to this place. Most Native Americans do not feel they are from here, or that we are going to stay here. They feel like we are here for a little while, but we have to get out. This is not where we belong. And a lot of them feel that they belong in the spiritual plane or that they came from the heavenly planets, such as the Pleiades, definitely. And that is in a lot of Native American practices.

LANGUAGE
The spirituality in the Anishnaabi tradition is embedded in the language. So their language tells you how to be spiritual. Just by knowing the language, then you know how to be spiritual. So if you lose the language, you have lost all spirituality. So the language is the book. How that works is that the meaning of the words is telling you how to act in the word itself. So like the word “to teach” does not mean merely teaching, it means to look out at everything around you and learn from it because your surroundings are what is showing you how to live, and that is what it means “to teach.” So by observing your surroundings, which is the Earth and the teachings of the Earth, then you know how to get out and move beyond it. And that is what it means to teach.
Another one, to speak the truth literally means your words, like your breath, are coming from your mouth and down to your heart, and then coming back out. So if you are speaking from your heart, then it must be the truth. So it tells you how to do things in the words.
In this way, [similar to the use of Sanskrit] the word is a phrase that you connect to other phrases to build off of to form your spiritual consciousness. So you are looking at the world through spiritual eyes by having the proper consciousness by the words that you use. And if all of the words that you use are teaching you how to be spiritual, then you can only have spiritual vision. This is the understanding of the Anishnaabi, that language is the book in how to be spiritual because most things are taught verbally.
So the conclusion is that when I first came in touch with Vedic culture, Krishna consciousness, I was just seeing how it was so similar to Native American spirituality. I was only adding to what I already knew.

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獻血的弊害

獻血是好事？這是西醫說的，是西洋醫生說的，是西洋醫生讓相關政府部門說的。因他們需要你的血，需要你的奉獻，需要你的血去做生意。獻血對人體本身並不好，對人體本身的健康並不好。

西醫的角度認為，牛肉羊肉豬肉狗肉都是肉，吃下去都是蛋白質，事實上並不如此，最起碼它們的售價並不相同，它們的遺傳基因也不相同，它們的父母更不相同。中醫認為：牛羊豬狗肉的寒熱性味並不相同，不同部份肉的歸經走向也不相同（如豬腳可以治腳病，豬胃可以治胃病，豬心可治心臟病）。一滴精十滴血，閣下可以看看一毫升里有幾滴血。牛吃草，但草的營養價值和牛奶的營養價值，以及牛的力氣是完全二回事，已經不是現有的科學理念可以解釋或涵蓋得了的，亦是說現代的科學理念是如此的不濟。

是的，血球的生命周期是120天，周而復始。這是指在體內而言，當抽走之後另當別論，問題是不僅僅抽走血球，同時還損失了其他的物質和重要的血液組成部份，還有很多是肉眼看不到，以及西洋醫學不理解的，如精氣神。

君可留意獻血前後的反應，一般來說無論多精壯的男子漢，獻三至四次血之後，人就垮了！學者也好運動員也好，會感到酸困乏力，體力下降，勞累或精神緊張之時異常軟弱，不能集中精神，思維能力下降，學術水準和體能水準都會下降。就算接受精良的中醫治療，此情形也往往可以持續多年，因為不容易治療，不接受治療者更糟糕，一輩子就完了！原因是“真氣”丟失，元氣大傷。而“氣、血、營、衛”是中醫的理論基礎。

要想檢驗此說很簡單，找幾位奧林匹克冠軍運動員來讓他們獻４次血即可，看看他們的運動生涯是否到此為止！高校的學生正是長身體求知識的時候，毀了他們，公平嗎？忍心嗎？心痛嗎？建議：以後獻血的時候，讓醫師和護士，以及單位的領導也一起獻血，以他們為榜樣，看看他們是否樂意即可，別自欺欺人。

這裡有一個邏輯學上偷換概念的問題，血球生命是120天，抽不抽都是死的了，但別忘了，它們有其存在的價值，有其功能，最重要的是人體需要這些功能（車間里有很多機器，反正機器也不能賣錢，可以隨便送人幾台？不行，拆卸幾粒螺絲也不行，否則整個工廠就不能運作）！人的扁桃腺和盲腸，西洋醫學也曾經認為是沒用的，是退化的器官，最近才發現原來還有用（這只有二種解釋，一是他們不懂得，二是他們需要這樣說）。

同時，人體因為損失了這些寶貴的血液，以及其中所含的我們知道和不知道的成份，打破了人體的平衡！失血的損失和破壞，還會引起其他的負反饋或正反饋，以及我們尚不知道的負反饋或正反饋，即所謂的牽一髮而動全身（比喻更動一小部分，即影響全局。如：這部機器
一旦停止，整個生產線就無法運作）。

在人的頸部，有一血液成份探測器（西洋醫學認為），以調節血液的含氧量，當血氧不足時就會發出警告，加速呼吸，動員相關的應急系統，直至血氧正常。這些緊急應變系統的動員，或者過多的動員，本身就會影響相關的後備系統，動搖了人體健康的根基（別說失血這麼嚴重的問題，就像睡眠，一晚睡不好，十晚也補不平）。

現在市面流行的桑拿浴，進去焗烘出了一身汗，出來就很容易入睡了。為什麼？傷神了，傷心了，當然容易睡（汗乃心之液）。所以從健康角度而言，桑拿浴是不值得提倡的。流行的東西不一定是好的，如抽煙酗酒，包括某些社會認可的東西。

西洋醫學認為，肝臟的代償能力可達70%，即70%的肝細胞功能破壞了，肝功能的生化指標仍然是正常的。可否這樣說：每個人都可以捐出他的半個肝臟，給西洋醫生們去搞肝移植（且不說移植本身的害處和學術上的低劣）。此乃挖東牆補西牆，挖肉補瘡，用有害的方法濟急，而不顧後果，得不償失。這種方式，與手術、毒藥、移植、獻血一樣，是中醫所不齒的。

誰可以保證只抽血球，別的細胞以及各式各樣的因子，抗體和成份，包括“氣、血、營、衛”不動分毫？即誰可以打開車窗放些氧氣進來，或低頭把衣服上的灰塵撿起來？

冠冕堂皇，這是一個社會責任？社會和醫院應該誤導市民承擔起這個責任？這是一個利己利人的好事？因輸血致死和感染疾病（包括惡性疾病）的又有多少？很多疾病的罪魁禍首就是輸血，如愛滋病。

紅十字血液中心呼籲市民獻血，強迫獻血？街頭無償自願獻血？獻血者需要提高覺悟，醫院打開門做生意需要收費，西洋醫生用這些大家捐贈的充滿愛心的血輸給病人，收取高額可觀的費用（雖然並不一定是直接收血的錢，但也是皮之不存，毛將焉附的道理），怪異！我開餐廳，鼓勵大家定時送柴米油鹽／或我開輛大卡車定時向大家收集豬肉牛肉，或者是閣下股上之肉，給我的就是覺悟高。或者給相關的管理部門或決策部門相當股份或利益，有關部門或法律就自然會向某一方面傾斜，這就是現實或遊戲規則。

2005年春節的說詞是：「點滴血液能燃點生命之火，為了身邊的同胞，勇敢地去承擔一份責任，奉獻一片愛心吧。只要您參加無償獻血，就能感受一番神聖而特殊的節日氣氛，體會助人的快樂，同時您還能得到一朵愛心玫瑰以及春節禮包，把這真摯動人、代表您愛心的玫瑰，作為情人節的禮物送給最愛的他（她），這樣是否更能表達您的心意呢？」我們不明白西洋醫院拿著這些血去賣什麼價錢，也不知道新春期間會不會加價，為什麼西洋醫院在病人沒錢的時候不「為了身邊的同胞，勇敢地去承擔一份責任，奉獻一片愛心」？閣下可以閉上眼
睛想像一下貧病交迫的病人，面對著西洋醫院有病無錢莫進來的嘴臉或模樣。

呼籲市民獻血的理據薄弱，西洋醫院究竟是營利性行業抑或是公益性行業？就中國目前老百姓看不起病，或一年的收入不足夠支付一次住院費的情形來看，很難看出其是非牟利性質的！

如此，市民獻血即是變相由市民津貼西洋醫院。這個要求完全不合理。

西洋醫院作為一間公司／有限公司／有限責任公司（因為治死了人還有錢收，雖然其名稱之後並未冠以有限責任公司，但事實上有此特許或特權），按道理說，要擴展業務，增加投資，應該循正常的渠道向市場集資，例如配股或者發債，即使西洋醫院認為這在財務上不可行，難以獲得市場人士支持，但無論如何也不能要求市民獻血。更不應以行政方式要求，因為如此對其他行業的從業者並不公平。

必須知道，西洋醫院要求市民獻血，是無償的，西洋醫院將來即使賺大錢，也毋須給還這些獻血的市民，即是說，市民白白將這筆錢送給一間有限責任公司，資助它擴展業務，壯大實力，這合理嗎？況且，西洋醫院一旦獲得這些寶貴的鮮血，日後釐定住院費或藥費時是否會遵守承諾只收回成本價，根本沒有人知道，更沒有人能夠作此保證。

西洋醫院過去在談到住院費或藥費問題時，總是以上市公司自居，將沒錢的病人拒絕於千里之外；如今，為了獲得這些寶貴的鮮血，卻搬出社會利益這個冠冕堂皇的理由，要求市民獻血，這種雙重標準很難令人信服。退一步說，即使市民獻血真的可以帶來社會利益，但也不足以作為西洋醫院要求政府注資的理據。畢竟，獲得這些鮮血，始終是西洋醫院這間有限公司的投資行為，市民根本沒有責任承擔這筆費用，更沒有此義務，政府切勿慷市民之慨。

香煙製造廠的存在亦是一斑，此時什麼煙民的肺病肺癌，只是個人健康，純屬個人的事，個人利益與幾十億上百億的利潤或稅收相比又何足掛齒！或者當年的大煙（鴉片）也是煙，雖然曾經有過鴉片戰爭，但現在這些因肺病或肺癌而奄奄一息的善良和無辜煙民們只是弱勢團體，就算他們知道，也沒人為他們伸冤，何況他們不知道，或被教育為不知道。同時也可以說他們吸煙是他們自己的選擇，是他們自己的決定，與人無關，但相關部門是否有教育的責任？慶幸的是煙民們也並非全部鴉雀無聲，也有不少過億的索償（牛津教授：吸煙減壽10年
，受尼古丁毒害魁煙民告三大煙草商）。

器官移植者的本性和性格會類似於捐贈者，輸血者和獻血者之間的關聯又如何？有人做過研究嗎？就像手提電話生產商也在測試手提電話對人體的損害，你能指望此測試公平麼。

美國科學家近日發現，吸血鬼吸血可能真有其理由——年輕人的血液能使老年人重返青春（看過吸血鬼系列影片的人肯定都對嗜血如命的德拉庫拉伯爵記憶尤深）。英國《自然》雜誌刊登美國斯坦福大學科學家的試驗報告說，為年老的實驗鼠注入年輕實驗鼠的血液，能使年老實驗鼠的肌肉組織快速恢復。相反，如果將年老試驗鼠的血液泵入
年輕實驗鼠的體內，肌肉恢復時間將會變長。實驗還發現，恢復肌肉
並不是“年輕血液”的唯一好處，年老實驗鼠的肝臟也會因此恢復活力。因此研究人員認為，這一實驗結果預示著動物的衰老過程並非因為器官的老化，而是由於血液變“老”了。

那麼獻血者本身又如何？公平嗎？

我們不妨異想天開，可否如此立法：“凡使用獻血的病人，任何人將不得再收取任何費用，以對獻血者表示崇高的尊敬”。我們有足夠理由相信此法律不可能成立，而且成立之後，西洋醫院也不再呼籲人們無私奉獻了，因為其已無利可圖。

據新華社電，如果處於“視窗期”的愛滋病毒感染者參加了無償獻血
，在當今世界現有的科技條件下，還無法檢測出來，因此，輸血存在著感染愛滋病毒的危險。近日在此間召開的“雲南省防治愛滋病宣傳教育系列活動專家訪談會”上，雲南愛滋病防治專家指出：在不必要的情況下，不要輕易輸血。專家稱：人體在感染愛滋病毒一段時間後，才能從血液中檢測出愛滋病病毒抗體，但在能測出抗體前已具有傳染性，從感染愛滋病病毒到機體產生抗體，為期3個月，這段時間稱為HIV檢測“視窗期”。處於“窗口期”的愛滋病毒感染者參加無償獻血，其檢測結果會是陰性。這已經成了一個世界性的問題，現在還沒有辦法完全解決。而在各種傳播途徑中，經過血液是最容易傳播愛
滋病毒的，輸血存在感染愛滋病的危險。專家們提醒，傳統觀念中認為輸血對搶救患者生命大有好處的觀念應該改變，在可輸血可不輸血的情況下，最好不要輸血。

閣下自重。

捐骨髓者，被教育成多麼偉大，但將此無私的奉獻移植入病人體內的西洋醫生，收５０萬加元的時候為什麼也不偉大一些呢？

器官移植，割取時間早了，被割取者尚未死亡；割取時間晚了，被割取者已經死亡，此器官也已死亡！如器官已死亡，則接受器官的人毫無得益！既然生命是平等的，又該如何判斷那個生命更有價值？由金錢來取捨？用腳趾思維的人也懂得應趁人剛斷氣的時候摘取器官，最好是未死之前！何況現在西醫對死亡的定義仍然未有定論，亦是說未能肯定什麼是死亡！因為這裡涉及死亡的定義問題和道德問題。天秤向那邊傾斜不能由西洋醫生的利益為前提。

大家需要注意的是：人體器官是人的一部分或組成，如果人死亡了，器官也應死亡，否則人就是未死亡，邏輯學本來如此！再退一步，何謂尸骨未寒？而且還有一個對死者敬重的問題，有那一位孝子為了自己“積下善福”而甘願如此？中國傳統上有停尸七日的習慣，以免假死的情形，這就是中華文化對生命的態度和尊重！古埃及人的木乃伊又如何解釋？就你西洋醫生偉大，別人都是未進化？不過是掩耳盜鈴的技倆而已。

器官移植在西洋醫生的鼓動下已成為一個市場，如外匯股市般，欲賣器官者多如牛毛，令人髮指！因為那都是貧窮人家或身不由己！

為了解決原材料問題，很多國家在西洋醫生的左右下都鼓吹捐獻器官，甚至有些國家叫囂“不反對即默許死後捐器官”，即如果病人生前沒有表示反對，默許死後可以捐出器官。問題是不表示反對不等於同意，一些如患有老人癡呆症、中風等病人，未能表達自己的意願，則不能認為他們是同意。加拿大從1994年起，等待器官捐出的人數增加一倍，但表明願意捐贈的人數差不多沒有改變。安省有1,920人在等候做器官移植手術。安省捐贈器官的比例是每100萬人中有12.4人同意捐贈，全國的比例是100萬分之13.1，魁省是100萬分之18。急於開拓市場是意料之事，只是太卑鄙了，令人髮指。