Acupuncture (AP) in Traditional Chinese Medicine (TCM)
GENERAL CONCEPTS (3/7)
McWilliams_C02 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 2. From those times, practically to the present, Yin-Yang is an essential concept of Chinese consciousness, e.g. the Qi (energetic) phenomena of life, with their Yin-Yang polarity and Change (transformation).
It is easy to understand how Chinese cosmology is viewed by the Westerner upon the principle of dualism. Its origins can be found in the story of Ormuz and Ahriman of the Persians, the masculine-feminine principle of the ancient Egyptians, the subdivision of the Hindu God Brahma into male and female elements for the creation of the world, as well as Plato's theory of universal dualism. Western thinking is essentially a Dialectic: The contradiction between 2 conflicting forces viewed as the determining factor in their continuing interaction. Or, effectively, a method of argument or exposition that systematically weighs contradictory facts or ideas with a view to the resolution of their real or apparent contradictions. This process is especially associated recently with Hegel of arriving at the truth by stating a thesis, developing a contradictory antithesis, and combining and resolving them into a coherent synthesis. Hegel's critical method for the investigation of this process is much in the same way as "scientific process." A scientist makes a discovery, prepares a thesis or paper for presentation, which is then retorted by his or her colleagues. Retort after retort, it may or may not become a "discovery," or accepted phenomena.
This method, psychologically, adequately conforms to the process of aberrated thinking. Aberration is a term that refers to a defect in optical lenses that produces inexact focusing. Aberrated cognition is thinking that is preceded by effort, and countered by counter effort. It is a term commonly applied to neuroses. Memory patterns are entangled with elements of fear, which in turn form the basis of the personality's operational dynamic. The flow of life is thus encountered as day-to-day threat, in which case, thought is preceded with effort, and countered as counter-effort. These become the inherent part of the personality or symptom complex as "defects of character" (31) with its aim to be eliminated in Zen Buddhism, Taoist meditation, the practice of Gongfu, Ninja, Karate, etc. These thought complexes are also the notorious problems teachers have in training a student in TCM or philosophy.
The Western process of discovery is thus a basic pattern of everlasting conflict, a paradigm symptomatic of today's societal strife. It is a materialistic idealism that is never ideal. It posits a one Absolute, e.g. "God," versus its polar opposite, the material, atomicity of matter. In this paradigm, one arbitrarily separates the formless from the formed, the non-absolute from the absolute. When issues of the absolute intercede into expected material outcomes, it is then totally ignored and handed over to the religious or mystic, or explained as an integral part of "nature," or perhaps "chaos" theorems.
The Western corollary of fragmenting states of life, into 2 extremes, is antithetical to the Chinese scientific paradigm, and is disturbing to its understanding. Chinese science posits that the universe is eternal and cyclic. Chinese cosmology depicts the process of change and evolution out of the Taiqi, the great ultimate, or primal monad, into the Yin (formerly called Kun or negative principle) and Yang (formerly called Qien or positive principle or modality) which then in turn produces the Five Phases as colour or form (Se). In summary: Tao -> Taiqi (Great Ultimate, Primal Monad) -> Yin-Yang -> Taishi (The inception of Qi, vapour) -> Five Phases -> Se (colour & form).
Yin-Yang
The concept of Yin-Yang is generally confusing to the student of TCM philosophy. As regards its metaphysical function, Yin depicts female activity and tends towards inertia, receptivity, cold, and darkness. At first, the student might consider the earth to be a Yin manifestation, as it receives Qi (sunlight and energy) from the sky to feed its inhabitants and warm its surface. However, the earth also emits Qi, due to the green house effect. This ascending radiation from the earth (Yin) towards the sky (Yang) is a Yang phenomenon. Consequently, from the physical point of view, it is Yang (dilating, expanding in force from centre outwards), yet all Yin phenomena are declared to be centripetal. Given this, the sky or heavens is declared as Yang from a metaphysical point of view, yet is Yin from a physical point of view due to its intense cold, blue colour, etc.
All created things and functions can be assessed as to their Yin or Yang state of activity. TCM texts describe salt as essentially Yin, correlated with the Water Phase. If a person places salt on a small cut, he will see the edges of the wound approach one another, or place salt on fresh beef it will soon contract, dry and harden, both centripetal phenomena.
From the knowledge of these principles, students should be able to distinguish Yin-Yang in all phenomena, in all beings and things, in all states of health and disease, in all foods and herbs, in all domains and levels without exception. TCM states that Yin-Yang are the ultimate causes and effects of diseases, and the principles on which all diagnosis and practical treatments should be derived. Yet, once students pass their examinations and begin to face real disorders and disease on a daily basis, Yin-Yang concepts often become a mere philosophical amusement. When young graduates begin to practice, it is not unusual that they forget or abandon this most basic theory. Theory and practice become separated. This is unfortunate, as unpractised theory is useless, and the practice of the healing arts which is not guided by principle is vicarious at best, dangerous at worst. Huangdi Neijing Suwen, Chapter 5-8 says: "Regulation and treatment without method show that the rules of Heaven are not being followed, and calamities and visitations upon earth will reach their utmost".
Throughout history, mental and cultural decay occur when major shifts occur, when dynasties and empires collapse. Historical data and future generational developments are picked up, piece by piece, by successive generations. Confucius called this "rectifying the words," to rediscover the real meaning of words, to redefine them by reference to present realities in context to what they referred originally. As Confucius said, the important aspect of words is not that they make knowing possible, but that they make morality and dignity possible for human betterment.
The functioning of the Yin-Yang divisions (correlates of our organs) of a living individual is non-sequential, non-fragmental, and simultaneous. In this view it transcends time. This is obvious without regards for the Yin-Yang sectors: the organs, regardless of their Yin-Yang values, are observed to function simultaneously. The only Yin-Yang value that can be assigned is in terms of time, it is a linear function of rhythm or physiological cyclogeny.
McWilliams_C03 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 3. Thus, certain energies respond to solar variations, others respond to lunar variations. At one point in time they can be essentially Yin, at another point of time essentially Yang. The energies are forever transforming. Only the human mind appears to sequester or fix phenomenology into predictive elements as regards static past events. This is essentially a function of memory which distorts into aberrated cognition as previously mentioned.
Other Chinese scholars, often ignored, recorded exceptional viewpoints. For millenia, TCM viewed Shui (Substance, matter) as constituted by and emitting wave particles (feng-Qi); that light (kuang), electricity (tien), and magnetism (tzu) are energetic (neng) manifestations of these wave particles. All matter is simultaneously waves and particles, as modern physics now recognizes. Also, space (yu) and time-motion (chou) do not exist in themselves, but are interdependent aspects of a whole, space-time-motion continuum, as Einstein recently showed. For millenia, the Masters of the Orient stated essentially that matter is condensed light.
Ta Tai Li Chi (Record of Rites of the Elder Tai, circa 73-49 BC) inscribes a most exemplary passage which was later incorporated into the Confucian Canon Li-Chi: "The bright radiates Qi, therefore there is light outside it. The dark imbibes Qi, therefore there is light within it. Thus it is that Fire and the sun which have external brightness, while Metal and Water have an internal brightness. That which irradiates is active, that which imbibes irradiation is reactive. Thus Yang is active and Yin reactive".
One of the central metaphors from which to study TCM philosophy is the term Se: it means both form and colour. It encodes the proposition that all forms, or what we call phenomenal appearances are colour forms. This metaphor is the best door to understanding TCM. How it has eluded the textbooks for so long is in itself phenomenal. Colour is a central phenomenon from which to understand, both a Chinese perspective, and the hard science model, e.g. quantum physics. It is in many respects the most highly developed of the physical sciences that has now bridged the gap between hard Western science and soft Chinese philosophy(6,14). From a Western perspective, the understanding of the phenomenon of electromagnetic radiation is crucial to comparatively evaluating Chinese and Western sciences. And in our modern era, we have little choice if our profession is to gain respect and become part of tomorrow's mainstream.
The Chinese viewpoint of colour is much easier to comprehend because anyone can readily see it. It is the only quality present in all things exterior to the human mind. We can readily see an object's colours, but do not have to dialectically quantify its Yin or Yang properties. There are many objects of which we cannot sense by taste, touch, or odour, but which we can sense by their colour. Salt appears white as a crystal, until it becomes thick enough to see that it is yellow (or examine it through a prism or spectroscope). We therefore know that it is warm and moist. That is why it will exacerbate Yang-hypertension, even though an ancient reference ascribes it as Yin. Pure water, which is scientifically described as the only substance that has "no taste or odour", is clear until it becomes thick enough to see a hint of blue, and therefore we know it is cooling and expansive. Hence, it is only logical to use colour as the foremost phenomenon from which to derive the state of energy of any phenomenology.
Energy-matter (Qi-Substance) is a polar continuum. Within Yang there is Yin, and within all Yin is the hidden Yang. Qi and Substance are 2, polar aspects of the same thing, however opposite, in that one can transform the other, and identical because one does not exist without the other. Qi (Yang) and Substance (Yin-atoms) are an aspect of the entire optical universe and are thus a complete polarity. (What is believed to be the earliest mention of the Five Phases and its interrelation to matter, is an inscription written on a Jade sword handle, thought to be of the Chi State Province, circa 400 BC: "When the Qi of the Phases is settled, condensation occurs; this condensations acquires spirit; a spirit comes down and is born; comes down and is fixed; it acquires strength; with strength is acquires intelligence; with intelligence comes growth; growth brings full stature; with stature it becomes a man. Thus Heaven supports him from above, Earth from below; he who follows the Tao of Heaven and Earth shall live; he who violates the Tao of Heaven and Earth shall perish").
In Chinese science, the colour continuum runs from red (Yang) to black (Yin). These 2 themes are commonly found in their decorating and architecture. Red correlates to Qi, black to Shui. Each Qi level of a subject or object, co-occurs with a colour. No colour=no form; no form=no colour. Qi (energy, vapour) is Yang; Shui (Substance, matter) is Yin.
The shift of Qi (Yang) to predominance of Yin is from red to violet-black. This is symptomatic of an increased interaction, mixing, or blending of Qi and Shui (energy and matter). Red is the colour of Qi maximally separate from, and just beginning to enter or gently dominating Shui. Red is Hot, spicy, energizing, and ready to donate its Qi. Violet-black, is the colour of matter deeply invaded by Qi, solid and secure. The spectrum continuum is basically from red to white (Yangqi (energy) is dominant within form), from green to violet-black (Yin Shui (matter) is dominant over and withholds Qi).
Heat (infrared) - red - orange - yellow - white - green - blue - indigo - violet - black (ultraviolet).
Colour therefore, is a substantive metaphor which agrees with our Western scientific paradigm of quantum physics. Within colour, Yin-Yang correlates are self-explanatory, obvious, and immediately applicable. It can be applied to AP therapeutics, Oriental massage therapy, dietetics, herbalism, aesthetics, and practical living, immediately, once the principles are grasped.
Wu-Xing: the Five Phases (Earth, Metal, Water, Fire, Wood)
The second basic standard for the teaching of TCM philosophy is that of Wu-Xing, the Five Phases (Elements). The role of the Five Phases is second only to that of Yin-Yang. The Five Phases define energetic qualities which Change and evolve into one another with time. The word Element is a misnomer, as it was derived from European missionaries of this and last century who visited China with their Westernized habit of cognition, which later contributed significantly to misdirected AP development in Europe. This has only of late been corrected to the term Phase by the German sinologist Manfred Porkert(1), and by the French authors Maurice Mussat(9), Nguyen Van Nghi(10), Chamfrault et al(8,11). Again, this points to the development of wrong conventions applied to Chinese philosophy by Western spectators and how the habit of continued use creates a wrong set of values upon which to teach AP and TCM.
McWilliams_C04 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 4.
From a Western viewpoint, the understanding of the core of Chinese metaphysical thought regarding nature and medicine, can be attained adequately by understanding energy from a quantum perspective. Since the days of the Nixon era ("AP discovery" in the West), Chinese science has failed to assess correctly the role of Yin-Yang and the Wu-Xing. This has led to debates on the validity of Chinese Med science. This failure is the result of a very polarized perception which generally regards the Western scientific method more valid and superior. That perception is a causal method, which stems from the Greek, analytical mode of thinking or cognition.
The evolution of Western science from the classical Greek thought came from a Renaissance toward the end of the middle ages, in part due to Arabic transmissions to Europe. It is basically a materialistic view of the universe, wherein everything of any substance or significance is matter. That every thing of the universe consists of matter, physical solids, gases and liquids. Light and heat are considered only a reaction of matter, yet now in terms of electromagnetic radiation through a "vacuum." The relation of these physical things is conceived as cause and effect. From Newton to Einstein, energy has increasingly acquired an identity of its own. Yet, the philosophical basis of western science is a closed system made final by Aristotle. Its elements had already been taught by Pythagoras, Parmenidies, Democritos and Plato. Our very languages are permutations of Egyptian, Babylonian, Persian and Hindu (sanskrit) thought.
The Greek analytical mode of thinking is the main theme of intellect and education today. For that reason, Western students immediately experience a crisis in cognition when beginning to study TCM (and even homeopathy). The Basic Standards (as Manfred Porkert terms them) of Yin-Yang and Five Phases, appear dead, fragmented, and lifeless. As pivotal agents of the Five Phases (Elements), concepts of Yin-Yang, Hot-Cold, dry-moist etc, hardly agree with the periodic table of the elements, covalent and ionic bonds, acids and bases, etc which Westernized comparative attempts, like macrobiotics, notoriously reversed and confused when trying to synthesize into a rational dialectic.
This same crises of paradigm shift, or irresolute dichotomy is encountered when a Western scientist tries to rectify his world view with religion and the afterlife. Religionists and idealists encounter the same dichotomy when their viewpoint is confronted with hard science. According to Holbrook(6), both systems of cognition are essentially "death paradigms," leading to monumental crises ecologically, spiritually, and morally. Confucian philosophy has thus adequately predicted today's state of world affairs.
By denying the basics of life to supply and demand economics, materialistic science portrays humans as passive effects of more fundamental aspects of environment, selection, and survival while suppressing human beings as having little or few spiritual capacities, innate intelligence or inherent faculties as from rebirth or reincarnation, etc. The Western world view of a God, pure being who perfectly thinks, knows and sees all, and absolutely causes all movement and phenomena, relegates humans of less value, making them less responsible for their actions, less able to perform feats or acts of god, etc. This degrading train of logic makes human beings effectively a non-god, since their god is external of themselves. In other words, the Western view is a material universe with human beings seeking to gain spiritual understanding, whereas in the Chinese view, we are already spiritual beings, temporarily suspended in a material existence. As Confucius stated, "of all things in the universe, human beings are the most precious.".
Confronted with these facts, the student of TCM needs a door in which to enter the marvellous system of TCM thought. The Chinese scientific paradigm is richly metaphoric and not of immediate service to the Westernized student. A metaphor is a figure of speech in which a word or phrase that ordinarily designates one thing is used to describe another. Metaphors have been used richly by Zen masters to teach students the core of TCM thought. Thus, the student must either abstain from substituting Western equivalents for Chinese synthetic terms which destroys their integral significance, or come up to the times in terms of modern physics to appreciate their significance.
The study of the Five Phases or Forces is essentially a part of astronomy and astrology. The concepts were essentially those of the savant naturalists who were able to influence the feudal lords. The Five Phases were changing states of Qi (energetic manifestations), as manifested in natural cycles, such as the seasons, from where colour correlates were formed. Thus the Yellow Emperor, Huangdi, apparently chose that colour for himself and for Earth since he ruled over a region where that river and its yellow banks were essential to trade and commerce. The colours were generally chosen based on the colour of the ascendant (sunrise) for that time or season of the year.
The extensions of the colour correlates to that of the human body were evident in light of the fact how certain organs were functioning as the temperature and climate changed through the seasons. Colour and form (se) were seen to be so inextricably linked, it became a guiding basis for the interrelated systems.
Seasonal and cosmic cyclical processes are by convention, the bases of all geocentric astronomies, and to this, the author takes no issue. Debates abound on sidereal, tropical, and lunar astrologies as to which system is best. The metaphysician, which an acupuncturist must admit to be, must simply chose which convention of cyclical standards suits his or her practice. Five Phase Theory is more than adequate and works from theory to practice with only a few exceptions. Elaborations have been contributed to by masters of the art down through the centuries. Tsou-Yen's depiction is certainly a proto-science, but since it was so widely believed and elaborated upon by the Han Confucianists, it serves as a striking parallel to conventions accepted by Greek elemental theory. No doubt, as Needham points out, Tsou-Yen's school rested on astronomy and calendrical science, as is reputed, yet he was the only one who knew of the alchemical transmutations of the Five Virtues; he was the authentic source of Confucian Han speculations about the Five Phases.
Thus, the AP student should study thoroughly Dr Porkert's excellent presentation of the Five Phases and Orbisiconography as part of "Standards of Value for Phenomena of Microcosmic Dimensions"(1). The author has exhaustively put together a comprehensive Quantum, Chinese colour synthesis in his book Photobiotics (14) where the student can easily enter into our marvellous dimensional paradigm through a practical understanding of modern physics(6).
McWilliams_C05 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 5.
Part 2: A rational view of Traditional Chinese AP
In the 1950s the committees of the Univ of Peking and Hanoi, in particular the doctors of the Inst de Recherche Experimentale de la Med Orientale de Hanoi presented a new epoch in the understanding of the circulation of Qi based on an exhaustive study of the classics both ancient and modern. The outcome of the studies, published in 3 volumes (Trung y Hoc, Edition Medecine Hanoi, 1961-63), proposes and presents a radical shift in AP and acupressure methodologies as well as rectifies the translations errors and misconceptions due to Greek-analytic cognition, replete in Western literatures on AP. The information is also missing entirely in such new editions as "Essentials of AP," and "Outline of Chinese AP," published in mainland China.
The materials presented by the Hanoi Inst are not straightforward. They need interpretation, since the disorders listed with the conduit Syndromes are direct translations. We must also note that the clinical disorders seen in modern western settings differ from those found on the southern regions of the Pacific rim. Types of "Perverse Qi" also differ, since we must often deal with "perverse freon" (toxic Qi), household pollution, and electric smog. Because natural body reactions to External pathogens (sweating etc) are suppressed by climate control, over-the-counter drugs and antibiotics, restrictive polyester clothing, and chemical cosmetics and toiletries etc, Perverse-Qi becomes transformed with subsequent sub-Channel-Stasis.
One of the essentials of TCM relates to Qi-conduit theory, and the location of sensitive points (Shu-Xue, Ahshi-Xue) on their pathways. Qi-conduits are the theoretical the basis of TCM. Qi-conduit theory is the sole basis for the use of Chinese herbal medicine, AP, acupressure, moxibustion, massage, Qigong, Taiqi and other mental and physical therapies. The Jing-Luo-Mai (Channels, Collaterals and Vessels) are the Qi-conduits. In TCM, Jing means Channel (passage or conduit); Luo means Collateral (Connection, Attachment, Net: the Vessel that conducts Qi between the Yin-Yang Paired Channels within each Phase). Jing-Luo means "guiding the rhythmic manifestation of Qi on definite paths". Together, the Jing-Luo-Mai designate the entire Qi-conduit system which reaches every part, level and cell in the body.
Conduit anatomy and physiology is entirely metaphysical or optic, whereas their pathology is both sensorineural and physical. As the Hanoi Inst clearly presents, one cannot use traditional AP and massage therapy adequately without a thorough knowledge of the conduits, ramifications, and pathogenesis. As they guide Qi-Xue to the Zang-Fu, head, trunk and 4 extremities, the conduits, both Main and secondary (sub-Channels), are integrated in the practice of both massage and AP. In TCM, one must know the Qi-conduits in order to comprehend adequately the different relations of the different parts of the body and the evolution and treatment of disease. Thus, expert practice of AP and massage demands deep knowledge of the conduits (the 12 Main Channels, the 8 Extraordinary Vessels and the 52 Secondary Vessels).
An outline of a good study-plan to enable students of Chinese AP, massage, or Med gymnastics to properly learn the elements of traditional Chinese anatomy, physiology and pathogenesis follows:
1. Quantum physics
Revolutionary new understandings in science and cosmology have developed in the last 20 yr. Physics has advanced to unprecedented discoveries, leaving biology and medicine far behind in their quagmires of biochemistry and biophysics. Only in Europe, have these issues begun to be addressed. The student is advised to study the following texts in order to appreciate and immediately understand the underpinnings of TCM:
1. Capra F (1975) The Tao of Physics. Shambala Publishers.
2. Zurkov G (1979) The Dancing Wu Li Masters. William Morrows Co.
3. McWilliams (1994) PhotoBiotics, The Revolutionary Quantum Energy Dieting & Lifestyle Through Colour. Promotion Publishers (1-800-231-1776).
4. Porkert M (1974) Theoretical Foundations of Chinese Med. MIT Press.
2. Physiology
Students no longer need be confused about the types of Qi of TCM. Central to its understanding are the energetics of the TH. A complete description of its physiology has been in print for >15 yr (5,27,28). Its understanding is pivotal in AP and massage therapy as it is the source of the Yongqi and Weiqi.
From surveying ancient Chinese texts on AP, it becomes obvious the TCM savants were seeing forms of Qi not accessible to the naked eye. One can only conclude these savants possessed some form of clairvoyance. The forms of Qi and Channels were described by their colour and conduits.
a. Weiqi (Defensive, Guardian Energy): Qi disengaged by TH during alimentation permeates the aura and the superficial layers of the body. Weiqi is distributed mainly in the longitudinal and transverse Luo and the distinct and Tendino-Muscular Channels, where its circulation is horary (solar), and in the Extraordinary Vessels (GV, CV etc), where its circulation follows lunar rhythms. It regulates the immune system to ward off the attack of the Perverse-Qi, controls the superficial circulation of Xue and thermal regulation of body heat, vasomotor responses, and is fundamental to maintain homeostasis. Its properties are essentially infrared.
b. Yongqi (Nutritive Qi): Qi disengaged by TH during alimentation is transformed by LU into Yongqi, mainly that supplied by the 5 flavours, which nourish the Zang-Fu and is distributed by the 12 Main Channels as commonly listed in the Westernized textbooks. The energetic properties of Yongqi are essentially optical as shown by Russian studies (17). Although Yongqi can be manipulated AP needling, its energy is to be supplemented with moxibustion and herbs. The student is advised early on, that Yongqi is disturbed only with difficulty, and that many of the maladies considered to be that of the Main Channels, are disturbances of the Tendino-Muscular and distinct Channels. In practice, "one risks very dangerous perturbation of the malady by inconsiderate tonification or dispersion" (Trung y Hoc, Traite de Medecine Chinoise). Yongqi is fostered by dietetics and Med gymnastics.
c. Yuanqi (Source, Original, Ancestral or Hereditary Qi, called chromosomal energy in some French texts): Qi disengaged by KI circulates in the Extraordinary Vessels. Its properties were in the ultraviolet range (violet-black) by Fritz Popp(16). Qi is amenable to needle manipulation, but is to be conserved by righteous practices and lifestyles, and fostered with proper dietetics and tonic herbs, e.g. ginseng, dong quai, astragalus, etc.
Electromagnetic Spectrum of Qi (according to McWilliams): Infrared - Colour - Black; Weiqi - Yongqi - Yuanqi; Infrared - Optical - Ultraviolet.
McWilliams_C06 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 6.
3. Anatomy of the conduits
The Qi Channels (meridians) are defined as "any of the lines of longitude(18)". They are better defined as conduits (Channels to convey Qi (energy)) by Porkert(1). The Main Channels (Main, distinct, and Tendino-Muscular) are mainly longitudinal, whereas the reticular Luo-Collateral Vessels are latitudinal.
The conduits have been known to conduct electricity since the 1950s(19). This emerged into a comprehensive system of diagnosis and treatment, led by the author's mentor Reinhold Voll. However, recent German and Russian studies(16,17) have verified the light-conducting ability of the conduits in the human body. The colours of the organs and conduits were described in Huangdi's Neijing Suwen (Yellow Emperor's Internal Med Classic) as early as 2600 BC, emphasizing the interrelationship of colour and form in diagnosis and treatment: "Green is the colour of the East, it pervades LV and lays open the eyes and retains the essential substances within LV; it conforms to the 4 seasons and the planet Jupiter. Red is the colour of the south, it pervades HT and lays open the ears and retains the essential substances within HT; it conforms to the 4 seasons and the planet Mars. Yellow is the colour of the centre; it pervades SP and lays open the mouth and retains the essential substances within SP; it conforms to the 4 seasons and the planet Saturn. White is the colour of the West, it pervades LU and lays open the nose and retains the essential substances within LU; it conforms to the 4 seasons and corresponds to Venus, the evening star. Black is the colour of the North, it pervades KI and lays open the 2 lower orifices and retains the essential substances within KI; it conforms to the 4 seasons and corresponds to the morning star Mercury.".
Thus, colour as Qi (energy), is distinguished from Shui (matter), it being understood that energy and matter are opposite polarities, yet ultimately indistinguishable aspects of the same phenomena. Humans and their organs are linked to the earth and cosmos by colour wave-particle emissions and their optical conduits are the Channels proper.
a. 365 strategic AP points along the Channels and Vessels. In TCM, an AP point is called "Xue" (cavity, foramen, hole, opening). The full TCM name of each point is a metaphor of its Qi properties, nature or location, for example Feng-chi Xue (GB20) means Wind-Pond Point, used to treat disorders caused by Wind; Lan-wei Xue (a new extra-Channel point) means Gut-Tail (Appendix) Point (used to treat appendicitis and LI problems). The AP points proper are vortices of Qi that interface between the External and Internal environment; they are strategic points to manipulate Yongqi and Weiqi. Dr Wai Shui emphasises that referring to points by their European alphanumeric codes (LI04, ST36, GV14 etc) is not only deplorable, but marks one as unworthy of practicing the art of AP! The Chinese ideogram imparts a metaphor, which thus imparts the intention to heal. Serious acupuncturists should learn the Chinese names and meanings of the AP points.
b. The 12 Tendino-Muscular Channels. These superficial Channels follow the course of the Main Channels. Their Qi meets the Main Channels (Yongqi) at the Antique Points, Luo points, and the Wind Gates. Problems of the Tendino-Muscular Channels leads to chronic rheumatism (to be explained) and immunocompromises the patient. Their symptomatology includes muscle stiffness and adhesions, dermatites, athlete's foot, leucoderma, age spots, dimming of vision, dry skin, hair loss and other aesthetic complaints, not to mention susceptibility to colds, flu, and bacterial infections. Moxibustion, massage, and Med gymnastics invigorate Qi circulation.
c. The 15 Longitudinal Luo-Collateral Vessels: These Vessels begin at the Luo points on the extremities and converge into the interior. Their function is to support the circulation of Weiqi. Their symptomatologies are independent of the Main Channels and include perceptible pain and swelling along the conduit, arthritis and rheumatism, dental caries, angina pectoris, intercostal neuralgia, icy cold feet, and various forms of madness. Their circulation is invigorated by massage and Med gymnastics.
d. 12 Transversal Luo-Collateral Vessels: These are short Vessels that connect the Main Channel of a Zang (Yin-Solid Organ) with its coupled Fu (Yang-Hollow Bowel). Each Luo Vessel has a special Luo point. In AP and acupressure, to treat imbalance between the Zang-Fu Pairs, the Luo point is used to move Yongqi between the Paired Channels.
e. 12 Distinct Channels: These Channels distribute the Weiqi deep into the body and thus are the bridge between the Tendino-Muscular Channels and Luo Vessels which harbour Weiqi, with that of the Main Channels which harbour the Yongqi. Their symptomatology is a mix between External diseases caused by the Perverse-Qi (e.g. headache), and Internal diseases (e.g. migraine with vomiting and gastrointestinal signs). Their conduits begin at the large joints, converge to the head, neck and shoulders, and descend deep into the body. Their symptoms of attack include head and neck problems combined with symptoms of the abdomen and chest: vertigo, tinnitus, hay fever, nosebleeds, migraine, heartburn, insomnia, constipation, etc. Their conditions generally require herbs and dietetics, as well as AP and massage, since the illnesses are both Internal and External.
f. 12 Main Channels: These are the common Channels as found in the usual Western texts. They circulate the Yongqi to nourish the cells, tissue-systems, Zang and Fu. Their anatomy and pathophysiology constitutes the final phases of study before the practice of AP.
g. 8 Extraordinary Vessels (Yuan-Ancestral Channels): These transport the vital Yuanqi (Source Qi). They connect intimately with the Curious organs, KI, and endocrine glands. They represent the final phases of AP study.
h. 8 Chakras: The origin point of the Channel circuits as part of ascetic and psychic studies (PCT (30) or past life regression; meditation practices, Hua-to, etc.).
4. Pathogenesis.
The Trung Y Hoc of Hanoi defines essentially 9 classes of maladies:
a. The 6 Perverse-Qi (Perverse Energies, Ta Khi): These are 6 types of Perverse-Qi (Evil Qi, climatological energies) that penetrate first and foremost the sub-Channels, following the Main Channels in the general order of progressive illness: Tendino-Muscular -> Luo Vessels -> Distinct Channels -> Main Channels -> Extraordinary Vessels.
The superficial penetration of Perverse-Qi into the sub-Channels, in the acute phases, includes the dermatites, athlete's foot, itch and rash, tingling and numbness, spasms and contractures, cramps, wry neck, and sharp pains as part of the symptomatology of the Tendino-Muscular Channels. The deeper the penetration, the more severe and life threatening the malady. Diseases due to attack of the Main Channels include: ascites, generalized edema, meningitis, frostbite, chills and fever, severe fevers, stroke, cardiac arrest, shock, etc. and are generally not amenable to AP in a Western environment.
McWilliams_C07 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 7.
b. The Latent Perverse-Qi (Perverse Energies, Phuc Khi): These are maladies that occur outside their seasonal appearance that lay dormant and Static in the Channels only to erupt during periods of stress, causing mixed symptomatologies and unusual complaints. They can be classed under a broad category of rheumatism and include sc geloses (Ahshi or sensitive points), myogeloses, and limitations in range of motion. The latent Perverse-Qi Syndromes of the sub-Channels as seen today in AP and massage practices are often of this latent perverse type. They are wholly unrecognized as such and account for much of our inadequacies and unsuccessful treatments. They can be classified and staged as outlined by our modern savant, Dr Wu Wei Ping (25), and amended by the author as follows:
Stage 1: Pain: The first stage of Perverse-Qi penetration is pain of all types: boring, stinging, burning, shooting, etc. The attack is confined to the Tendino-Muscular Channels and Luo Vessels as seen in sports injury, strain, fatigue, itching and rash, headaches, etc. These are self-limiting complaints of the acute nature.
Stage 2: Disordered Sensibility: As the Perverse Qi penetrates more deeply due to improper treatment or lifestyle, 2 types emerge: Mou or Xu type. Mou (Fullness) type is: spontaneous itching and eruptions; eczemas; dandruff; hair loss; dry, pale skin, blebs, bulla; deformities of the nails, trichomycosis; nerve tics, facial neuralgias, TMJ, throbbing headaches, etc. Xu (Weak) type is: obesity with paraesthesia in the buttocks (GB) as seen in "couch potatoes," persons of sedentary habit - small back and pelvis as seen in lumbagos (BL); scalp (GB and GV), as seen in thinning and dry hair, split ends, dull/diffuse headaches, etc.
Stage 3: Swelling: Tissue edema due to attack of the organic liquid; lymph stasis, lymphedema; cellulite with spongiform patterns and toxic deposits; fetid foot, axillary and body odours; tissue puffiness as seen in obesity; haemorrhoids and crotch odours; swelling and flab in axillae and breasts; swelling and waddles of the neck; swelling and bloat of the belly.
Stage 4: Spasms: Specifically, myogeloses and TPs, hardened and indurated striated muscle tissue. Here the Perverse Qi is firmly embedded in the Jing-Luo, yet remains distal without attacking (migrating) into the Zang-Fu (internal organs and bowels). Vigorous massage (tui-na) generally leads to after treatment soreness and sometimes corporeal symptoms, e.g. headache, nausea, ST upset, due to the migrating Perverse Qi as the Weiqi reacts and neutralizes it. Steam sauna and sweating are of enormous benefit to prevent healing crises. Stage 4 today is epidemical due to societal stress factors combined with irregular lifestyles, electric smog, and devitalized diet. Massotherapists know very well the diffuse muscle soreness, indurations and attendant irregularities seen in practically every client.
Stage 5: Paresis and atrophy: Historically, disorders of geriatrics, but today becoming increasingly symptomatic under such Syndrome cliches as love handles, mid-drift bloat, grocery tumour, pot belly, Venus Syndrome, turkey waddles, and associated loci of flabby, floppy, flaccid and limp cutaneous and sc tissue. The latent Perverse Qi becomes deeply entrenched into the sc spaces and seasonally contributes to colds and flu lasting 1 wk to 1 mo, and in time contributes to the rapid mortality if succumbed to cancer or cardiovascular disorder. Early treatment and expulsion requires vigorous massage, sudorification, and gymnastics.
The latent perverse maladies of the sub-Channels are often managed by the special, strange, and extraordinary points. These points lie outside the Channels of the Main Channels. These points are critical to the employment and mobilization of Weiqi. Some of these points (the "family points") have been handed down from savant to pupil. As any acupuncturist who has studied under the feet of a Master knows, these points become the practitioner's stock and trade. They go by such names as Release the Spring, Stirring Deafness, Mutism Gate (Yamen), Energy Gate (Qimen), Wind and baldness, etc. They are effective in pain relief and resolution of self-limited complaints, often by the use of a single needle. Weiqi is easily mobilized while Yongqi is not so easily aroused. The quantity of Weiqi is, however, limited. Its mobilization is confined to just 1 or 2 punctures, which is why the master acupuncturist strives for the least punctures, while the amateur punctures at many points, often and notoriously in vain.
c. Curious Perverse-Qi (Perverse Energy, Di Khi): These are maladies occurring outside the seasonal Syndromes. In the Dong Y(10) they correspond to many occidental bacterial and viral infections, specifically, food poisonings, dysenteries, cholera, salmonellosis, "Jack in the Box" sickness, etc and to that of putrefaction: mainly, candidiasis, dysbiosis, and parasitosis. To the curious Perverse Qis, the author also adds death orgone (DOR), as discovered by Wilhelm Reich. Essentially they can be viewed as toxic photons that emanate off electromagnetic appliances, X-ray machines, and nuclear power plants. Exposure to these rays, as the savant Dr Wu Wei Ping pointed out, disturb the pulses and thus the diagnosis, similar in effect to cortisone. These toxic photons are of a sedentary nature, remaining in locales for days to weeks and are strongly attracted to water and metallic rods. They are intrinsically associated with weather patterns and strange and peculiar epidemics which Reich warned, as early as the 1950s, when television and nuclear energy was on the horizon. They are known intuitively to some Japanese, which is why they cherish such ornaments and architecture as running and falling water which can clear DOR and Perverse-Qi from working and living environments. Running water can drain off these toxic photons. Student are advised to read the listed reference(29).
d. Organic Liquid (Than Dich): This is the impure (unrefined) Nutritive Qi, obtained from the digestive tract. Organic liquid, being an impure essence, is obtained mainly by meat eating and is associated intrinsically with animal fat. The Western habit of consuming inordinate quantities of dead flesh contributes to the epidemic of obesity. Proper circulation and elimination of liquid depends on respiration and sweating. Today, insufficient respiration and suppression of the sweating process by climate control, restrictive polyester clothing, chemical cosmetics and toiletries put restrict respiration and sweating. This leads to sc infiltration (Stasis Syndrome) causing cellulite and fatty accumulation; corporeal disfigurement (obesity); cutaneous eruptions (acne, oily skin) and odours; KI insufficiency and fatigue; lymphotoxicosis; and cardiac impairment by edema and hypertension. Mobilization is best accomplished by massage, Qigong (respiratory therapy), gymnastics, cold baths, and steam saunas.
McWilliams_C08 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 8.
e. The 7 Passions (Emotions, Psychic Elements, That Tinh): These are very prominent energetic disorders due to psychic maladaptation to high stress urban environments and economies. They are: Sadness, Grief, Joy, Anger, Reflection, Inquietude/Nervousness, Fear. The emotions guide and modulate the Qi phases and thus disturb their ruling organs. Two main dysfunctions occur due to misdirected passion/emotion: suspension of respiration, leading to disturbances of the organic liquid; and muscle tension, causing disturbances of the Weiqi. These two dysfunctions are best treated with massage and Med gymnastics. Zen, meditation, yoga, and past life regression can resolve the imbalanced passions (restore emotional balance)(30).
f. Nutritive Qi (Alimentary Energy) & Fatigue: A proper diet nourishes the organs by virtue of the pure elements releasing 5 flavours (Yongqi) and the impure elements producing Weiqi and the organic liquid. The diet must be adjusted to one of the 3 Main Constitutions: Yang, Yin, or nervous(27). An improper diet and fatigue damage the all-important TH leading to premature aging, dysbiosis, and malignancy.
h. Sexual Relations: Also, called "affairs of the bedroom." Regulation of sexual practice and hygiene preserves longevity, whereas excessive sex depletes the KI-Qi and Yuanqi (Source, Original, Ancestral Qi), leading to premature aging and genital infections (warts, gonorrhoea, lymphogranuloma inguinale, etc.).
i. Heredity: essentially, genetic disorders and defects of WM.
According to the TCM research committee(10,15) the proper study of TCM must be based on the above categories of maladies.
4. CONDUIT THERAPEUTICS.
AP was originally a method to treat disease due to the penetration of Perverse-Qi "attacking" the Jing-Luo. Therefore, it is the utmost necessity to determine the location of the Perverse-Qi and to know whether to perform AP, massage, moxibustion, and/or Med gymnastics. The technique of conduit therapy essentially falls into 4 categories:
1. AP: The Suwen and Lingshu(8) outline main methods of AP: 1. needling to allow Perverse-Qi to escape from the body to relieve the affliction; 2. needling to regularize Qi according to the theories of Yin-Yang and the Five Phases (Wu-Xing). As late as 1000AD, schools developed using the Five Phase points to manipulate and balance Yongqi in cases of Internal disease. The Master acupuncturist, Wu Wei Ping(24) said there are many schools which are faithful to the "Law of the Five Phases" and to other methods. He says: "The French schools of AP arbitrarily determine that for each Channel there is a Dispersion point and a Tonification point. They did this without giving any logical reason for so doing. That idea is all the more strange since Chinese formularies do not indicate that the points which the French have selected have any particular effect on the balance of Qi".
The research committee of Hanoi advises of indiscriminate practice so as not to damage the Yongqi. The author proposes that AP is the final phase of TCM studies. As any practitioner ultimately learns once experienced in this art, intention is crucial to the flow of Qi (life energy).
The use of needles, as this article points out, has more efficacy and indications to treat the Syndromes of the sub-Channels in today's world. This dynamic is generally unrecognized and has profound implications in both practice and education.
2. Moxibustion: The original ideograms for AP combine 2 characters: to needle and to burn. Moxibustion is a large part of the art but has regretfully fallen into widespread disuse due to inconveniences and difficulties in clinical presentation due to odour and safety considerations. Other forms of thermotherapy are in use but are generally less effective.
3. Massage: Massage is a technique for the generalized treatment of the sub-Channels and many paediatric disorders. Its efficacy is generally underestimated if not unrecognized in the West. There are two main forms: Tui-Na (mainly sedation) and An-mo (mainly tonification).
4. Medical Gymnastics: Dao Yin: Movements designed to maintain and improve health, they are considered as various forms of "self massage" which require mental concentration, relaxation, and calming (23). Largely ignored in the solo practice, but encompasses a broad category of Spa and rehabilitation therapies:
a. Taiqi quan: healing exercise therapy.
b. Qigong: breathing exercise (respiratory therapy). Vital for the circulation of Qi and the organic liquid, used extensively in China for rehabilitation in chronic disease, also promotes hair growth, reverses hair loss, relieves neurasthenia and insomnia, offsets constipation and ulcers; improves digestion and restores the vital Yongqi and Weiqi.
c. Water Showers: hydrotherapy techniques similar to the European practices (Kneipp Cure) which "hardens" the Weiqi, preventing colds and flu, combating fatigue, enhancing moods, revitalizing Shen-mental spirits, and accelerating metabolism.
d. Sunbaths: improve circulation, unlock the Jing-Luo, loosen the joints and aid digestion.
e. Recreational Exercise: gardening, nature walks, outdoor hobbies, etc.
f. Therapeutic Gymnastics: Wu Chin Hsi (5 Animal Plays), Pa Tuan Chin (8 Sets of Embroidery), etc.
The rules for conduit therapy were given in the Yellow Emperor's Internal Med Classic (circa 2500 BC):
1. The Suwen, Chapter 10, says: "Man has 12 groups of large ducts or main Channels and 364 small ducts, and 12 of lesser importance. They all protect against the entry of Perverse-Qi (the Six Evils) into the body. When AP is applied, it dissipates the Perverse-Qi(8)". "Those who give their bodies a good cure first treat their skin and hair; the next treatment concerns itself with the muscles and the flesh; the next with the Main Channels of the Six Fu (Hollow Bowels), and the next with the Main Channels of the Five Zang (Solid Organs, viscera). The treatment of the Five Zang should take place halfway between life and death".
This chapter gives clear advise on the TCM concepts of hygiene and spa therapies. The skin and hair are the first order to hygiene and therapy. Following are the muscles, in the form of massage, gymnastics, and AP. If the sickness has penetrated deeply, the Fu (hollow bowels) are attended to with Herbal Med. And in severe illness, that between life and death, the Five Zang (solid organs, viscera) are primary in treatment. In TCM, there are Six Levels (layers) of Qi: Yangming (Sunlight Yang, LI-ST), Shaoyang (Lesser Yang, TH-GB), Taiyang (Greater Yang, SI-BL); Taiyin (Greater Yin, LU-SP), Jueyin (Middle or Absolute Yin, PC-LV) and Shaoyin (Lesser Yin, HT-KI). These pertained to the layers and Channels affected during the process of the penetration of Perverse-Qi, e.g. External pathogen.
McWilliams_C09 (1996) A Rational View of Chinese AP, Massage, and Med Gymnastics: Part 9.
Weiqi circulating in the skin is the first barrier to External illness which is why a "good cure first" is one that treats the skin, mainly by sudorification (sweating) and hydrotherapy. The second good cure is that of massage and Med gymnastics. Following that, AP and Herbal Med.
The Suwen, Chapter 5 says: "If sickness is only at the Exterior (has penetrated only to the level of the skin), it is necessary to provoke perspiration in order to disperse it. If the Perverse-Qi is ferocious and has penetrated deep to the Interior, it is necessary to puncture the Mu-Front points, to disperse it on the spot".
2. Treat the conduits to regularize Qi. This is the Great Law of needle manipulation by Bu-Xie(24). Bu-Xie is a specific type of needle manipulation to supply (Bu) or drain (Xie) Qi: in Xu use Bu to supply (reinforce) Qi in Qi-Xu (Weakness); in Shi use Xie to calm or retire Qi in Qi-Shi (Excess). Bu-Xie must not be confused with the rules of Xing-fen (to tonify or stimulate) and Chih-Shih (to disperse or inhibit). Bu-Xie is a systemic, overall balancing concept, with Xing-fen and Chih-Shih as modulations towards that goal for local and immediate effect.
The Suwen, Chapter 5, says: "Those who are experts in using the needle for AP follow Yin, the female principle, in order to draw out the Yang. And they follow Yang, the male principle, in order to draw out Yin.".
Thus my calling out to acupuncturists and students of TCM is to study well the concepts so elucidated. One should follow the Confucian rule of rectifying words, so that mental images do not become that aberrated domain where "words become objects." The English language is inadequate to convey many of the concepts of TCM philosophy except by inflection, metaphors, or life experience. This is why Oriental arts were mainly taught "at the feet of a master.".
Now we are entering an era when mental telepathy will soon become common place. This has been proven repeatedly by almost identical inventions that have appeared in two or more places almost simultaneously. Light is transforming the planet in many different directions. It is time that AP takes a quantum leap in its dimensions for the betterment of humanity. As we advance into a new epoch, the Aquarian age, we witness destiny again repeating itself with many forms of mental and cultural decay among our youth, our leaders, and many once cherished or admired institutions. However, in our great Uranian age of electronic data, we will not suffer from the looting and sequestering of the forbidden knowledge. The student now has, more than ever before, a wealth of data upon which to draw.
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