| Japanese Acupuncture Newsletter, Arizona Volume 2, No. 5: May, 2009 Japanese Acupuncture (480) 246-0624: two locations Scottsdale: 4333 N. Civic Center Plaza, Ste. 110 Scottsdale, AZ 85251 Goodyear: 14130 W. McDowell Road, Ste. A-104 Goodyear, AZ 85395 Oriental Medicine & On Human Conditions Chapter Two Heart: Joy, Arrogance, and Transcendence #5 I heard a fly buzz when I died; The stillness round my form Was like the stillness in the air Between the heaves of storm … I willed my keepsakes, signed away What portion of me I Could make assignable, and then There interposed a fly. With blue, uncertain, stumbling buzz, Between the light and me; And then the windows failed, and then I could not see to see. Emily Dickinson Emily Dickinson was, from my perspective, one of the most zenist American poets and I present the above poem as the prime example. She is about to commit suicide but when she is just ready a fly buzzes by and interferes with her contemplation. The window of opportunity shuts and she could not see to see. This poem is similar to the most famous haiku by Basho. The old pond, A frog jumps in... The sound of the water At the most quietest and private moment, a fly or a frog interferes, and the sound jets through the ear and the brain, transcending the consciousness to the dimension of non-duality: the self dissolves, everything becomes transparent as if all the questions in the universe are answered. You are at peace. You are one with the vibration of the Universe. It is very interesting to note that Dickinson used the words, "and then" three times. Each time, it was the realization, perhaps lasted only 1/1000 of a second, nonetheless, it was the deepest experience of her life. In the Daoist term, she had realized the Three: 夷(Yi in Japanese), 希(Ki), and 微(Bi). We look at it, and we do not see it, and we name it the Equitable (Yi: 夷). We listen to it, and we do not hear it, and we name it the Inaudible (Ki: 希). We try to grasp it, and do not get hold of it, and we name it the Subtle (Bi: 微)*. *Lao Zi: "With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One." Translated by James Legge What does Dickinson has to say about joy? 'Tis so much joy! 'Tis so much joy! If I should fail, what poverty! And yet, as poor as I, Have ventured all upon a throw! Have gained! Yes! Hesitated so – This side the Victory! Life is but Life! And Death, but Death! Bliss is but Bliss, and Breath but Breath! … We know all emotions are illusions and nothing to do with the realty. Joy she speaks is not emotional but an ineffable one. It has transcended so that she has nothing to fear or desire. She is in bliss at the moment of Now which is her victory, letting go her ego and attaining the realization or in Dickinson's term "Heaven." Can an acupuncturist give such bliss? Try one needle technique as a starter. A patient my have many symptoms, but choose only one point. See if you can treat all symptoms with the one. Think about it. Namaste. © 2009 Dr. Y. Frank Aoi/Japanese Acupuncture |
Sunday, 3 May 2009
Japanese Acupuncture Newsletter, Scottsdale, Arizona, 日本鍼灸, アリゾナ
Sunday, 29 March 2009
Japanese Acupuncture Newsletter, Scottsdale, Arizona, 日本鍼灸, アリゾナ
Volume 2, No. 4: April, 2009
Oriental Medicine & On Human Conditions
"… to live in the world as though it were not the world, … to renounce as though it were no renunciation, … he is aware of the existence of that mirror in which he has such bitter need to look and from which he shrinks in such deathly fear." from Steppenwolf by Hermann Hesse
Chapter Two
Heart: Joy, Arrogance, and Transcendence #4
How do we cut the physiological manifestation of the Ko Cycle between the Kidney/Water Element and the Heart/Fire Element and restore health? (from my last newsletter)
When you have the Water Stagnation in the body, you might have general obesity, edema in the legs, puffy face, fatigue, shortness of breathe, etc. When the Water is not moving properly, it may cause a pulmonary edema affecting the heart function in its process. Fluid may retain in the liver likewise and causes a systemic organ failure. In this case, mostly likely, you will find pain at the lower abdomen, especially around ST-27, inferior and lateral to the navel, or at Ren-9*. You may choose such points as Kid-7, 9, 10 and Spl-5, 7, 11. If Ren-9 is painful, needle the right ST-24 (Nagano/Matsumoto) to reduce the pain, then Ren-9. Ren-4 also reduces pain at the abdomen. You want to treat the lung function then the heart (choose PC points). To cut the Ko Cycle, ancient Chinese wrote that the Kidney Heat manifested at Du-9*. Disperse the energetic at the point. It is up to you to decide if you want to needle the point before Ren-9 or vice versa (you must know how to trace the disease).
*Ren-9: appropriately named the Water Separation = on the midline of the abdomen, about 1/2 inch superior to the umbilicus.
*Du-9: from Su Wen
For any dysfunction related to the Kidney, we must assume that the San Jiao is affected since the Kidney controls the Water and so does the San Jiao. The difficulty is that, to the day, the San Jiao* is hard to understand exactly what it is. There is the meridian line and the related manifestations, but not much anatomy behind it. In my opinion, whoever master the San Jiao can give amazing treatments. The three Wans, for example, Ren-10 (下完: Xia Wan = Lower Cavity), Ren-12 (中完: Zhong Wan = Middle Cavity), and Ren-13 (上完: Shang Wan = Upper Cavicity) will be in misalignment when the Ko Cycle is in progress. Particularly in a severe case, we must bring back the functions of the Three Wans properly: you are aiming for the Tai Chi (太極) treatment. There is simply no other way. I am sure you find the way yourself.
*San Jiao: I am sorry it is too hard to explain the concept. Please read on to get a whole picture if not the understanding.
*Three Wans: here is one of the great reasons why the meridians need to start at the Stomach.
Once the Three Wans or Three Dantiens* are properly in their orders, and the Stomach functions* are restored, you will see a better Shen in a patient's eyes and mind.
*Three Dantiens: read my past newsletters.
To be a ferry boat operator (the Mahayana Buddhism) is no easy task. Sometime, you could only watch the flow of river, but somehow, if you have a right skill and the mind, they turn around and get on the boat since we are all curious creatures. Compassion without attachment is the key. Namaste.
開経偈*
*Did not want to translate the above verse from a Buddhist scripture. It is fine as is at the moment. It is my wish.
© 2009 Dr. Y. Frank Aoi/Japanese Acupuncture
Friday, 27 February 2009
Japanese Acupuncture Newsletter, Scottsdale, Arizona, 日本鍼灸, アリゾナ
| Japanese Acupuncture Newsletter, Arizona Volume 2, No. 3: March, 2009 Oriental Medicine & On Human Conditions Even a little effort toward spiritual awareness will protect you from the greatest fear. The Bhagavad Gita Chapter Two Heart: Joy, Arrogance, and Transcendence #3 …break the flower-tipped arrows of Mara. Never again will death touch you. The Dhammapada In Buddhist terms, many of us are ever wandering at the shore of pain and sorrow, not knowing how to cross the river to the other side. It is up to the Mahayana Buddhism to ferry us to the destination. In my past newsletters, I mentioned about the Shen Cycle, the Harmonious Cycle, where every organ is in order and balanced. When the health of a person starts to fail, the Shen Cycle turns to the Ko Cycle, the Destructive Cycle, where each organ starts to affect in a negative way and reduces the function of a related organ. For example, when the Kidney starts to fail, it influences the Heart function. The functions of the two organs are related just as the lungs' and the heart's are. In Oriental Medicine, the Kidney Element embodies Fear and Will. Its element is Water. The Element represents death* and the beginning of life. Just as fear resurrects will, making you stronger, water creates life. A cancer patient may fear death, but out of the fear and frustration, emerges hope. Hope dissolves fear and transcends us to the Heart Element of joy in knowing the true self, the Atman. *death: some place it in the Metal Element. In the past, I presented that it was important to know which point to take between the Elements to move the Shen Cycle in the right direction. For example, the Liver/Wood Element to the Heart/Fire Element. It is an equally important and more difficult task to know which point to take to break the Ko Cycle of destruction, for this point would be the ferryboat of the Mahayana Buddhism. I struggle with the point on a daily basis. Most of my patients do not have their priorities in the right places. They lack focus and patience. They are the wanderers at the shore. How do we ferry them to the other side with acupuncture? Needless to say that sometimes it is not an acupuncture point that really matters. It is our choice of words and compassionate manner* or intuition to read their concerns that is the key. *words and manner: the Noble Eight Path = right understanding, right purpose, right speech, right conduct, right occupation, right effort, right attention, and right meditation. However, for the physiological transformation to happen, it would be nice to know which point to take to break each of the Ko Cycle. I will be writing about it in my next newsletter. For now, I would like to ask you this: At what point do you drop fear and reach the other side of the shore?  "Let me tell you what I lost through meditation: sickness, anger, depression, insecurity, the burden of old age, the fear of death." Buddha Namaste © 2009 Dr. Y. Frank Aoi/Japanese Acupuncture |
Thursday, 29 January 2009
Japanese Acupuncture Newsletter, Scottsdale, Arizona, 日本鍼灸, アリゾナ
| Japanese Acupuncture (480) 246-0624: two locations Scottsdale: 4333 N. Civic Center Plaza, Ste. 110 Scottsdale, AZ 85251 Goodyear: 14130 W. McDowell Road, A-104 Goodyear, AZ 85395 Japanese Acupuncture Newsletter, Arizona Volume 2, No. 2: February, 2009 Oriental Medicine & On Human Conditions Chapter Two Heart: Joy, Arrogance, and Transcendence #2 I love myself I love you I love you, and I love myself Rumi 江月照我心(1) 江水洗我肝(2) 端如径寸珠(3) 堕此白玉盤(4) 我心本如此(5) 月満江不波°(6) 蘇軾(Su Shi) (蘇東坡Su Dong Po: b.1036 ) °Could not find the right Chinese character, but a close approximation. 1: The moon over the lake (蒼梧江: Chuang Wu Jian) illuminates my heart. 2: The water of the lake cleanses my gut (liver). 3: Truly the gem of treasures, 4: Like this White Jade reflecting onto the bowl, 5: My heart is as Is (such): 6: The moon is full, and the lake has no waves. When you know exactly who and what you are, you are in the bliss (ananda). Joy emanates through you and you lead to destiny. You are the unmovable mountain. Here is an another poem. Cool wind gently blows through my mind No matter what happens. No matter what happens, Cool wind gently blows through my mind. Ummon How do we ground people with acupuncture? It is quite common for health care personnel to meet people with worries and fear. If he fails to address the emotions and treats only physical symptoms, prognosis would be slow. Fortunately, there are many acupuncture points to choose from. Needless to say, all Shen (Spirit: 神) points are important. But, we must keep in mind that all emotional disturbances stem from imbalances of organs. We need to treat especially the five zang fu organs ( Liver, Heart, Lung, Spleen, Kidney). For example, if a patient has an anger issue with irritability and red eyes, need to treat the Liver. If the same patient has digestive problems, need to treat the Spleen and the Stomach. My point is that when a patient has, say, a diarrhea, avoid addressing the spirituality by using Shen points. For a patient with neurosis, a combination of HT-7s (Shen Men = 神門: God Gate) and Du-24 (Shen Ting = 神庭: Courtyard of the Spirit) is good. You may certainly add Du-20 (Bai Hui = 百会: Hundred Meetings). If bipolar, choose the Metal/Water points of meridian affected (Nagano/Matsumoto style)* Adding Du-9 (Zhi Yang = 至陽: Reaching Yang) or Du-12 (Shen Zhu = 身柱: Body Pillar) is also effective. *There has been a long time discourse on Nang Jing's chapter 69 and 75 among acupuncturists of the past and present as to why chapter 75 was added to the list. I believe a case of bipolar is one of the reasons why. If a patient has dizziness, needle Hua Tuo Jia Ji (華陀穴) of T-4 and T-5. If it is due to pituitary imbalance, choose the Metal/Water points of the Stomach line or other points such as Liv-2 (Xing Jian = 行間: Moving Between). If a patient has a headache or migraine, need to treat Liv, SJ, and PC line appropriately after treating organs. For anxiety, do not forget that a hands-on therapy is also extremely effective. For any grounding or reduction of nervousness, Ren-4, 6, 12, and 14 are essential (I have already mentioned the effectiveness of these points in my past newsletters). Overall, if we intend to ground a patient and possibly awaken the spirituality, we need to see God or the Self within each person. Perhaps, letting go of our egos is the most difficult practice we need to learn. Namaste. © 2009 Dr. Y. Frank Aoi/Japanese Acupuncture |
Thursday, 4 December 2008
Japanese Acupuncture Newsletter, Scottsdale, Arizona （日本鍼灸、アリゾナ）
Volume 2, No. 1: January, 2009
Oriental Medicine & On Human Conditions
You are what your deep, driving desire is.
As your desire is, so is your will.
As your will is, so is your deed.
As your deed is, so is your destiny.
(Brihadaranyaka Upanishad: IV.4.5)
Chapter Two
Heart: Joy, Arrogance, and Transcendence #1
知不知 上、不知知、病
老子
To realize that one does not know is superior,
Not to realize that one does not know is a (spiritual) disease. Lao Zi (Tao Te Ching, 71)
A virtuous person learns ten and thinks he has learned one, but an arrogant person thinks he has mastered ten by learning one. It is important here that Lao Zi used the word "disease (病: Bing in Chinese, Byo in Japanese)" to describe the arrogance of man. His teaching also tells us that irrationality (craziness) comes from ignorance and conceit comes from shallowness. We could say that arrogance is the beginning of mania.* He concludes that a sage knows that it is a disease, therefore, he does not get sick (聖人不病…是以不病).
*Mania: The Heart of the Fire Element is represented by joy, but ancient Chinese warned us that over-joy is a mania, a disease. In Ling Shu chapter 8*, it reads: when the Heart (energy) is Excess, there is an unceasing laughter.*Ling Shu (Spiritual Pivot): from Huang Di Nei Jing (Yellow Emperor's Inner Canon).
The Heart is the Element that radiates and creates with respect and confidence. It is the realm of "I think, therefore I am." Its purpose is to transcend like a phoenix rising from the ashes of fire. Before the transcendence, however, we must cut off an illusion, arrogance. The ultimate ignorance is to think that one is superior without realizing that there is yet a higher entity, God, or not realizing the Self within.
Before I lead you to the spiritual level of the Heart Element, I would like to start with its physiological aspect. I often mention in my lecture series that men are terrible at taking care of themselves, and whereas women are more aware of their bodies and act when they need help. They are more survival oriented. Men are suicidal. Whereas men are blocked by their own egos and arrogance, they tend to wait too long for help. I have a good friend whose father died of heart disease, so he is subconsciously fearful that he may face the same fate. Yet, he has not gone to see a doctor or to have a blood test done in the past 15 years. All he does is complain about how expensive his health insurance premium is.
Once a man experiences a stroke and brushes with death, he understands that he is no longer invincible (or at least the awareness that he is no longer a 20 year old but a middle-aged man). The primordial fear of death sinks in and he starts to search for more meaning in life. He may have a pale complexion and slightly fearful eyes that do not focus and his face always turned away from you as he speaks. His Spirit (the Heart stores Shen (神), the Spirit) is weak and wandering. He is in search for spirituality.
Oriental Medicine is always whole body balancing. While western medicine focuses on the heart itself, Oriental Medicine focuses on the Liver, the Kidney, meridian channels, and other organs. Nan Jing* says that the Heart itself does not malfunction but the peripherals do. According to the book, treating the heart alone cannot cure the disease.
*Nan Jing: one of the must read Chinese classics, written by Bian Que during Han Dyansty.
As in the Chakra system, a certain energetic in the body has a spiral movement.* Ren and Du,* and to some extent the Spleen, are spiral in motion. Ren energy is not only spiral in nature, but as with the Chakra, it entwines like a snake, connecting with organs in its pass. The one branch of the Ren energetic passes through the left Kidney, then moves to the right, connects with the Liver, then turns once more to the left, connecting with the Heart. Ren then connects with the tongue and the eyes.
*Spiral movement: I believe this movement is primordial, since the beginning of life form (when a life form developed a mouth and an anus: (the mouth to anus connection: Dr. Kiiko Mastumoto).
*Ren & Du: Ren, the mid-center energy line of the anterior of the body; Du the mid-center energy line of the posterior of the body)
*Connecting with the Heart: note here that this is the Sheng Cycle (相生: please read my last newsletter).
Therefore, from the Oriental Medicine perspective, treating the Kidney and the Liver is essential, especially when the Heart is disturbed by Liver Excess energy or it is weakened by Kidney Deficiency or Excess (Kid Excess: Japanese understanding; i.e., any kidney failure). Master Sawada mentioned that Heart ailment was due to the imbalance and unstableness of San Jiao*. Since his approach is directly on the Ren line, it is a spiritual treatment* as well.
*San Jia: one of the 12 main meridians.
*Spiritual treatment: three Daintiens must be balanced (please read my past newsletter).
The Heart has a direct connection with the Kidney. Any kidney ailment will affect the heart function. They are inseparable. They form a symbiotic Yin and Yang relationship and are inseparable. If you have read my past newsletter, you will know that the Heart has also a direct relationship with the Uterus (the Bao Mai).
The Five Elements diagram shows that the Liver is the Mother element of the Heart. Therefore, any ailment of the liver will affect the heart function as well. It is common in the case of a heart attack which occurs at night. During the time 1 am to 3 am belongs to the Liver. At this time, the Liver is the strongest and if it is excess in energy, it disturbs the Heart during the hours. Conversely, if the Liver is deficient and weak, then during the hours between 1 pm and 3 pm, when the Liver is the weakest, one might feel palpitation and other heart symptoms.
How do we treat the Heart with acupuncture? For prevention, the adrenal system must be in balance. We can needle Kid-6 and Kid-27 (Matsumoto-Nagano style) or Ren-4, Ren-6, and Ren-12 to calm the autonomic nervous system (avoid Ren-4/6 if a patient has very slow pulse). Ren-14 as I mentioned in the past newsletter is an important point for prevention. Add, Sp-4 or Sp-3, but avoid Sp-4, if a patient has an ischemic condition, for Sp-4 draws blood away from the heart (Dr. Matsumoto). Any Heart or Pericardium point is good. If you choose a Pericardium point, I would advise to combine with a Spleen point.
With almost all heart ailments, SI-11 (天宗)* on the left side is tender. In this case, perform the Dr. Matsumoto's Zong Qi treatment: Right Hua Tuo Jia Ji at L-2 (Ming Men), bilateral Hua Tuo Jia Jia at T-7, and the Left SI-11. This will alleviate pressure pains for the heart reflex (for details, please read her book, Kiiko Matsumoto's Clinical Strategies, Vol One/Two).
*SI-11 (天宗: Tian Zong = Heavenly Gathering, on the scapula, about one third of the distance from the midpoint of the inferior border of the scapula spine to the inferior angle of the scapula).
For angina with mental and emotional stress, HT-7, PC-4 (Japanese point), Ren-14, Ren-17, Du-11, Du-12, etc. For arrhythmia, HT-7, PC-4, SJ-5 or 6, Ren-12, Du-12, UB-15, UB-18, UB-20, etc. In addition, I would loosen up the scapula* and all the muscles of the neck.*
*Scapula: the scapula bone is not attached to any other bone but floats by attached muscles. Freeing the movement of the scapula will help reduce tension in the pectoral muscles and the heart function.
*Muscles of the neck: mainly, all the scalenes, the SCMs, the upper trapezii.
Reduction of stress and changing of habits are most important in our daily life. Since the Heart stores the Shen, the Spirit, emotional stability and balance is important as well. How to balance the Joy, the Heart element and the Fear, the Kidney element, is the topic of my next newsletter.
Lao Zi
© 2009 Dr. Y. Frank Aoi/Japanese Acupuncture
Wednesday, 26 November 2008
Japanese Acupuncture Newsletter, Scottsdale, Arizona （日本鍼灸、アリゾナ）
| Japanese Acupuncture (480) 246-0624: two locations Scottsdale: 4333 N. Civic Center Plaza, Ste. 110 Scottsdale, AZ 85251 Goodyear: 14130 W. McDowell Road, A-104 Goodyear, AZ 85395 Japanese Acupuncture Newsletter, Arizona Volume 2, No. 1: December, 2008 Oriental Medicine & On Human Conditions "How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void?" Joseph Campbell Chapter One Liver: Anger, Love, and Redemption #10 It is time to review the Liver (Wood) Element of the Five Elements. Organ Liver Paired Organ Gallbladder Element Wood Direction East Season Spring Emotion Anger Color Green (also blue green) Dislike Wind Governing Tendon Manifestation Eyes Taste Sour Transformation Redemption "Transforming anger into excitement rendering the process to personal salvation, and transforming it to spiritual love is the Liver Element of healing. Out of the healing comes compassion. However, compassion is met by its opposite, attachment, especially to love. We must turn attachment to virtue so that true compassion manifests and radiates the transcended love." Newsletter Vol. 2 No. 1, Chapt 1/#9, November, 2008) A Wood type person may be skinny, muscular, and bony. He is prone to digestive problems. He is easy to get angry but displays extreme tenderness. He may not sit still and moves swiftly from one place to another. He may smell sour, has a greenish or yellow greenish tint (as in jaundice), and is weak against wind (a long time exposure to an air conditioner or a fan makes him sick). He could be a very good leader or a healer. In The Beginning When our ancestors did not have technical knowledge to observe and understand the human body, they relied on empirical observations of external manifestation to infer the functions of organs within. They were apt to grasp nature, or the Intention* and the manifestation of diseases, and they perfected observation of the exterior and insight to the interior. They emphasized the human body as a whole to the relationship with the natural phenomena they experienced; such as day and night, light and dark, hot and cold, and four seasons. By regarding the human body as a small universe* (therefore, part of the Universe), astronomy and Ba Gua (八卦) were further refined to incorporate physics and mathematics. By applying and establishing laws, they strived to attain the fundamental truth that transcended time* (The Tai Qi = The Oneness). To this day, the fundamentals of Oriental Medicine have not changed over millenniums. *Intention: Yi (意) *Small Universe: we are made of atoms that are constantly vibrating (the energy). *The fundamental principle of western medicine is always changing. © 2008 Dr. Y. Frank Aoi/Japanese Acupuncture |
Sunday, 26 October 2008
Japanese Acupuncture Newsletter, Scottsdale, Arizona （日本鍼灸、アリゾナ）
Volume 2, No. 1: November, 2008
Oriental Medicine & On Human Conditions
(This newsletter is dedicated to the late Joseph Campbell.)
Chapter One
Liver: Anger, Love, and Redemption #9
月落鳥啼霜満天 (1) 江楓魚火対愁眠 (2)
姑蘇城外寒山寺 (3) 夜半鐘声到客船 (4)
--- 張継『楓橋夜泊』
The above Chinese poem has long been loved by the Japanese. Personally, I think because it has a characteristic that Japanese uniquely love, namely 情緒 (pronounced Jou-Cho in Japanese). The word is quite hard to translate but roughly is aesthetic atmosphere, emotional longing, delicate emotions, or thoughts on living, on nature, etc.* The poem is an honest and straight forward explanation of what the poet saw, heard, and experienced. It explains his pure experience in the style of Jou-Cho.
*Japanese Wikipedia does not have a page on the word.
The first line reads:
"The Moon had set, crows cried, mist is rising, filling the area as if to fill the Heaven."
The second line reads:
"Barely awake, seeing the fisherman's fire and maple trees, sensing melancholic (愁)"
The third line reads:
"Outside of Ku Su City, there is a temple called Han Shan (Cold Mountain)"
The fourth line reads:
"Past mid-night, the sound of the temple bell could be heard even on my boat (making me more melancholic)"
Zhang Ji (張継) traveled to Su Zhou (蘇州). Su Zhou is known for its canals and round bridges. He was tired and sleeping on a boat. When he woke up a little in the late hours, he realized the scenery around him had something reminiscent, then as if to tally the feeling, he heard the sound of the distant bell of Han Shan Temple, intensifying the experience of being there at the moment. Because of this poem, many Japanese visit Han Shan Temple (寒山寺) today.
The poet's experience is about transforming what is on the level of sentiment (the melancholy and the reminiscence) to become (identification of himself with the moment), and what has become has transcended to being (the sound of the bell triggering a Zen moment of "Oneness") on the plane of consciousness.
In my last newsletter, I have encouraged readers to experience life as it reveals to you without judgment. Find out what the universe provides for you, and then you will find a doorway to bliss. The poem is a perfect example of experiencing life as it reveals. Nothing complicated. The poet just jotted down what he had experienced. Can you be as sensitive to nature and life as he was? Can you live in the moment? Can you merge your psyche to your own inner nature as it reveals to you? Zen master said to an apprentice, "what did you hear this morning?" Young apprentice said, "a chirping of birds," and the master replied, "why don't you start from there?"
The direction, east, is assigned to the Liver in the Five Elements.* Its virtue is benevolence (仁): the highest virtue that Confucius gave. In the Buddhist mandala, the east is represented by Amida (in Japanese) or Amitabha (in Sanskrit). Amida means compassion and "bha" means radiance. Amida is a celestial Buddha whose compassion radiates and permeates even the darkest places of hell, transcending time and space. It is the realm of Dalai Lama.*
*Five Elements: please read my past newsletters.
*Dalai Lama: Joseph Campbell, The Mythic Dimension.
Transforming anger into excitement rendering the process to personal salvation, and transforming it to spiritual love is the Liver Element of healing. Out of the healing comes compassion. However, compassion is met by its opposite, attachment, especially to love. We must turn attachment to virtue so that true compassion manifests and radiates the transcended love (Amida and Christ in us all).
How do we free ourselves from attachment by acupuncture? This is a very difficult question, for it is more of psychological and spiritual province than the physical domain of acupuncture. I may evade the cardinal rule that what is best is not teachable and cannot be expressed in words (行不言之教---老子: teach without words---Lao Zi*).
*Teach without words, for the second best is easily misunderstood.
I believe I must refer back to the Five Elements once more. As I mentioned in my last newsletter that there is a natural transition of five Elements which is called the Sheng Cycle (相生-AKA: Harmonious or Generating Cycle – the cycle of health and living). As in Yin and Yang, there is a counter movement to the cycle called Ko (相剋-AKA: Controlling or Destructive Cycle – the cycle of harmful imbalance and unhealthy relationship). For example the Heart (Fire Element) can adversely affect the Lung (Metal Element), and the Lung can affect the Liver (Wood Element). It mutually destroys their functions and the end result of the cycle is death.
We have been talking about the Liver, the Wood Element, and as I have already mentioned that the Lung, the Metal Element, destroys the Wood Element. If the Metal Element is not controlled, it influences the negative aspect of the Liver, such as anger, to rise. Now, the emotion assigned to the Metal Element is grief or sadness. Going back to attachment, attachment is clinging; and grief is also clinging, and is intensified by fear (Water Element). We must cut this destructive cycle if the Wood Element were to transcend.
There are a few emotional points in the acupuncture body system for grief and sadness. Some were already introduced in my past newsletter, such as Ren-17* as the Receiver of Emotion, and Ren-9* (the Water Point) as the Carrier of Sadness. In addition, we have UB-42,* the Door of the Corporeal Soul* and all the points in the Lung Meridian line. UB-42 is indeed the door to the lungs. It is not only good for the functions of the lungs but also for any emotional disturbance by lung ailments. I would choose Lu-6, 7, 8, or 10 among the Lung Meridian. Lu-6 is a Xi-Cleft point.* Lu-7 is a Luo-Connecting point and opens the Ren Mai.* Lu-8 is the Metal Point* of the Lung Meridian (metal of the Metal).
*Ren-17 (壇中: Zhong-Wan = Middle Cavity, on the centerline, at the 4th intercostals, between the nipples).
*Ren-9 (水分: Shui-Fen = Water Separation, on the centerline, about ½ inch superior to the navel).
*UB-42 (魄戸: Po-Hu = Door of the Corporeal Soul, level with the third thoracic vertebra, about 3 inches lateral to the midline. When there is heat in the zang organ, you need to disperse the energy
*Corporeal Soul (魄: Po): connects between the corpus (body) and the spirit (psyche).
*Xi-Cleft Point (aka: Alarm Point): where energy gathers
*Luo-Connecting Point: connected to the paired organ, in this case, with the Large Intestine. Lu-7 opens the Ren Mai (an extra Meridian, closely related to spiritual functions).
*Metal Point: each Meridian line has its own five Elements (elements within the Element).
I would tonify* UB-42 with moxa* or may disperse the Metal energy from Lu-8 (or 10), and may open the Ren Mai by Lu-7. Ren-17* and Ren-9* may be needled or just a gentle touch by a finger would suffice. Keep in mind it is more important to sense how the body is reacting than performing techniques. You must sense that grief, sadness, or anxiety is dissipating, or at least, whether the body is relaxing or not.*
*tonify: strengthening
*moxa: Chinese herb to warm the body
*Ren-17: if there is pain, you first need to take the pain out. If there is pain on the right side, it is due to the Blood (Yin/female) and the left side is due to the Qi (Yang/male). Try to find out which points reduce the pain at Ren-17 for youself.
*Ren-9: if there is pain, needle the right ST-24 first.
*anxiety is dissipating, or … at least: sorry, I cannot teach you this - you must experience.
In addition to cutting the destructive connection of the Ko Cycle, two others must be done. The Liver, the Wood Element, is the time of regeneration. It is the springtime, a beginning of the year and the season when seeds start to germinate and come up from the ground as young plants or trees. Everything is the Yang energy. In order to help the Yang energy further, we need to strengthen it by cutting out the Yin energy, especially from the Kidney (Water Element). Not only do we need to shut down the fear aspect of the Kidney, but also reduce its Yin energy so that the Yang energy of the Wood Element is nourished (by the Yang energy of the Kidney). I might choose Kid-4 or Kid-6* to disperse the Yin energy of the Kidney, or tonify the Yang energy by UB-23, UB-52, or GB-25.* I might use Hua Tou Jia Ji* at L-2 (the Ming Men*: at the second lumbar vertebra).
*Kid-4 (大鐘: Da-Zhong = Great Bell, at the anterior border of the Achilles tendon): Kiiko Matsumoto suggests this point for over worrying and obsessive thinking.
Kid-6 (照海: Zhao-Hai = Shining Sea, slightly inferior to the medial malleolus): Manaka's Mu Point of the kidneys, the adrenal reflex point (for shock, trauma, stress, fear of dying, psychological abuses, etc.).
*UB-23 (腎喩: Shen-Shu = Kidney Shu, lateral to the lower border of the second lumbar vertebra): the kidney point.
UB-52 (志室: Zhi-Shi = Residence of the Will, lateral to the UB-23): activates the will to live. Master Sawada took this point slightly lower than a regular location
GB-25 (京門: Jing-Men = Capital Gate, anterior and inferior end of the 12t rib): the Source point of the kidneys.
*Hua Tou Jia Ji (華陀穴: Hua Tou's Paravertebral Points, slightly lateral to the depression of each vertebra): According to Master Sawada, this line is the first UB line. Master Sawada was the master of the points.
*Ming Men, the Gate of Life: please read my last newsletter.
The third is to tonify the Liver itself. UB-18, UB-47, Liv-3, Liv-8* come to mind. Lastly, the three steps should be performed in the sequence starting from cutting off the Ko Cycle and helping emotions to settle, then to disperse the Yin energy and tonify the Liver.*
*UB-18 (肝喩: Gan-Shu = Liver Shu, lateral to the lower border of the spinous process of the ninth thoracic vertebra): the liver point.
UB-47 (魂門: Hun-Men = Gate of the Ethereal Soul, lateral to UB-18): increases the spiritual as well as the physical aspect of the liver.
Liv-3 (太衝: Tai-chong = Great Rushing, on the dorsum of the foot, in the depression between the first and the second digits): the Source point of the liver.
Liv-8 (曲泉: Qu-Quan = Spring at the Crook: tonifying, particularly good for GYN functions.
*and to tonify the Liver: this strategy of tonifying the Wood Element is culturally ingrained in Chinese and Japanese springtime traditions. Hiroko Yoshino: Yin & Yang Five Elements and the Japanese People (陰陽五行と日本の民俗).
Selected points are arbitrary. They are meant to inspire you. Acupuncture is merely a tool and guidance. We transform attachment by identifying with the inner nature, finding happiness and having strength to turn it to its highest virtue. In another words: strike the ground and find the root being. When we can do this, we see the bright light of enlightenment.*
*The bright light of enlightenment: I often think that enlightenment is like going down the black hole. It is the dark matter that sucks everything in the universe (including the light), and when we pass the point of no return, we get sucked into the vortex, our body elongates, atoms of the body disintegrate, approaching the speed of light, and then what do we see in the abyss? We will be illuminated by zillions of lights trapped by the black hole, and that is our end.* We become one with the Light. (*The end (nirvana): a dissipation of the Self like a drop of drew into the vast sea.)
© 2008 Dr. Y. Frank Aoi/Japanese Acupuncture
