Start at the beginning

Welcome to my Blog about my continuing professional development as an acupuncture practitioner. I hope it will  encourage me to put my thoughts on paper, and it is also aimed at students and patients who want to deepen their understanding of this amazing practice.

I read an article on the BBC website yesterday about how language can affect our relationship to the future. Actually, the research it covered was about how people who speak a language which is strong in future-time references are less likely to save than people who speak a languages that doesn’t. Professor Shen argues that if your language separates the future from the present it leads you to dissociate yourself from the future, and therefore make it less likely that you will save money for your retirement. For the English speakers among us, an example is the English saying, ‘it’s going to rain tomorrow’, whereas a German speaker would say, ‘it rains tomorrow’. (1)

This is just one example of how cultural difference affect our relationship to our world. The Chinese languages have weak future-time references. Not only that but the ideograms of their written language is a completely different form of expression from our rationalist roman text. We must rely on the writer’s ability to express the nuances of concepts, emotions and descriptions. With ideograms, the reader connects to the writer through the image, through the senses. How different their experiences must be. But can we say one is better than the other, or are they just different?

In the West, the materialist worldview is considered more advanced than older philosophies. Indeed, the era from which this world view sprang was called the age of enlightment. It freed us from the ignorance, disease and suffering of earlier eras and gave birth to an explosion in scientific and sociological advances.

Leonard Shlain argues that the discoveries in laws of physics at the foundation of the material worldview could only have sprung from the West because that culture had a religion that believes in the  one true God. Without that concept deeply imbedded in the psyche of the society, men would not have gone in search of the one true law that governs the universe. And it explains why similar discoveries were not made in the  polythesist East, at a time when the cultures were equally advanced (2)

The philosphical foundations of acupuncture are rooted in cultures for whom the relationship between objects was more significant in terms of understanding how things work. In the blog entries that follow, I’m going to start my project byexamining some of the core concepts that underpin early Chinese philosophy, and try to give practical applications for their usage.

(1) Tim Bowler Business reporter, BBC News, 23/2/13, ‘Why speaking English can make you poor when you reitre’. Available at: http://www.bbc.co.uk/news/business-21518574

(2) Leonard Chlain, 1993, Art & Physics: Parallel visions in Space, Time & Light Perennial, NY

How acupuncture helps with depression and other emotional experiences

A recent study from the University of York found that acupuncture works better than ‘usual care’ at reducing depression. Usual care means drugs prescribed by your GP.

It seems unlikely that placing a tiny needle in, perhaps the foot, or arm could trigger a chain reaction that brings about peace of mind, so how does it work?

The Western scientific view is that acupuncture likely works by stimulating the central nervous system to release chemicals called neurotransmitters and hormones. These chemicals dull pain, boost the immune system and regulate various body functions.  Clinical trials have shown that there is a difference in stimulating the release of the chemicals between using specific acupuncture points and sham acupuncture (which use points not recognised by acupuncturist).  Yet, there is no Western scientific evidence for qi (life giving force/energy) or the pathways along which qi flows.

In Chinese medicine qi, in its most gross, material form in the body are the bones, muscles, blood and liquids. The lightest aspect of qi is Shen, or spirit.  According to Chinese philosophies, it is through Shen that each individual manifests their life purpose, which is imprinted in their DNA (jing). This is closely linked to Yuan Shen, or Yuan qi.

‘By experiencing one’s Yuan Shen the unity of life is realized; the inseparable nature of life is realized; the clarity of one’s true nature is realized. By directly experiencing one’s Yuan Shen, it becomes clear what Yuan Shen is not.’ Dr David Twicken

Acupuncture can assist in releasing blocked or repressed emotions that lead to depression. Clearing these blocks makes room for insight and inspiration which motivate us to make change in our lives that allow us to live our ‘soul’ purpose.

Acupuncture theory has a unique understanding of the manifestation of Yin and Yang in the body and the energetic qualities of the emotions: joy, sadness, grief, loss, anger, frustration, thoughtfulness, worry, fear. These emotions can be released along the primary channels. But in addition there are some deeper channels, known as the eight extraordinary channels, which can have even more profound effects.

Some of these channels carry imprints from pre-natal influences. The Ren channel can carry influences from when the child bonded with its mother, so if there was a lack of bonding the adult may seek that experience in future relationships. The Du channel carries imprints from when the child moved out to experience the world. A lack of development may create someone who holds back and lacks motivation to move forward. The Wei channels assist in linking periods of our life, and so can help us release from living in the past, or facing forward too much. The Qiao channels relate to our stance in life, and so can be used with issues of self-esteem. The Dai channel is like a cupboard where we stuff unprocessed experiences.

The skilled practitioner will use the appropriate points at the appropriate time to release the body from ‘emotional baggage’ allowing them to become a fully realised individual.

Not all acupuncturists learn this more classical form of acupuncture, and so it is important that you work with a practitioner you resonate with. Call your practitioner when making your first appointment, rather than messaging, to see if you are a good fit.

 

8 Tips for staying healthy this autumn

This Sunday marks the autumnal equinox, when the sun shines directly over the equator, giving equal hours of night and day across the globe. For us in the northern hemisphere it marks the turn of seasonal energy from the yang of summer, to the yin of winter.

In Eastern philosophy, on which acupuncture is based, humans are part of, and affected by the natural changes of the seasons. These changes can be difficult for us to adapt to, but it also offers opportunities. Autumn is a time of distilling and decay. It is also a time of clarity.

Let be and let go, in order to let in

Just as the sap of the trees start to sink towards the roots to store for next year, and the leaves of the tree are discarded, we humans also need to withdraw, review and restore. This letting go can feel like loss, or grief. People can feel sad, at the change of season, and this can be a time of year for remembering lost loved ones, or to keenly feel other losses experienced in life. Meditation can be good for connecting to these feelings to understand where they come from, and why there are here, which is: to allow you to let be and let go, in order to make way for the future. We can also assess the year, seeing with clarity what is holding us back, and make peace with that, over the coming winter.

Wrap up

There is an acupuncture point on the back, just below the neck, called Bladder 12, Wind Gate. It’s commonly used by practitioners at the start of a cold due to invasion of wind in the body. So it’s advisable to wrap up warm, but particularly to remember to wear a scarf around this area that is susceptible to wind invasion. Also keep the mid-region covered, after the crop tops of the summer, which if not, can lead to cold penetrating the kidneys.

Protect from dryness

With the central heating coming on we need extra protection for our skin from dryness. The organ system associated with autumn is the Lung, and if this is your constitutional weakness, it will need extra support at this time of year. Keep hydrated. Drink plenty of water, but also keep a bowl of water in your room to stop the air from drying out too much.

Strengthen the lungs

To protect yourself from catching colds, and strengthen the lungs against environmental irritants, practice deep breathing daily. Breathe in from your kidneys, and feel the heavenly qi of the breathe be rooted in your body by your kidneys (one of their important functions in Chinese medicine). You can also use a neti pot to keep your nasal passages clear.

Pay attention to your intestines

Whereas the lung receives from the exterior, its paired organ, the large intestine, lets go. If you experience constipation, it maybe because you are having trouble processing emotional issues related to loss and grief. This could be for a person, a former time of your life, a lifestyle, job or relationship. Using acupressure on Large Intestine 4, joining the Valley, can help with the physical, mental and emotional aspects of letting go. Take note, this is an extremely strong point and should not be used when pregnant, or when pregnancy is suspected.

Use the thumb and index finger to press firmly on the webbing between the thumb and index finger of the hand.

Eat seasonally

It’s time to dispense with eating salads and eat warm, seasonal vegetables. Eat the colours of the season: dark leafy greens and brassica, deep orange butternut squashes, winter squashes and pumpkins in soups or baked, roasted root vegetable. And it’s a good time for the fall fruits, stewed apple and pears, and figs and elderberries.

Keep moving

While we naturally reduce our activity in autumn its important to prevent our circulations systems from clogging. This ensures every cell is nourished with oxygen and nutrients, and that the systems remove toxins efficiently. Try yoga, swimming or gentle rebounding.

Take time to enjoy nature and align yourself with it

Take time to observe the changing season, and while you’re doing so, top up your vitamin D by finding daily time in the sunlight. Enjoy the drawing in of the evenings, spending time catching up on reading, indoor hobbies, family and friends.

Autumn

Wind passes over the lake

The swelling waves stretch away

Without limit. Autumn comes with the twilight,

And the boats grow rare on the river.

Flickering water and fading mountains

Always touch the heart of man

I never grow tired of singing

Of their boundless beauty.

The lotus pods are already formed,

And the water lilies have grown old.

The dew has brightened the blossoms

Of the arrowroot along the riverbank.

The herons and seagulls sleep

On the sand with their

Heads tucked away, as though

They did not wish to see

The men who pass by on the river

Li Ch’ing Chao

A.D. 108101141

 

Breathe deeply to stay healthy and feel alert

Breathing is not something we generally think about. Why would we when our body does it without us having to? However, taking time to breathe deeply everyday can have many health benefits.

Its main purposes are to:

• oxygenate our blood, which is used to convert nutrients into energy in each and every cell in the body
• expels 70% of the waste products from our cells, mainly carbon dioxide

But did you know, breathing also massages your internal organs and can reconnect us to Heaven and Earth, in an energetic sense.

Oxygenation

As every cell requires oxygen it makes sense to try to maximise its availability. The brain uses vast quantities of oxygen so breathing improves your mental capacity and concentration.

Good oxygen supply to the body is also required to open up and stretch the muscles, so deep breathing is linked to flexibility.

Improved carbon dioxide expulsion

An excess of carbon dioxide in the body leads to faster, shallower breathing. This is actually counterproductive as the lungs do not get fully cleared of the gas. Less oxygen means reduced brain function and less stamina. It’s much better to train the body to breathe deeply.

Regulating emotions

Our emotions affect our breathing and vice versa. Shallow breathing helps us to detect dangerous smells more quickly, so when we are in a state of chronic environmental fear and anxiety (a feature of modern life) we tend to breathe more shallowly.  Studies have shown, however that shallow breathing can actually induce feelings of fear and anxiety, so we end up caught in a vicious cycle. Pleasant odours have been shown to induce deep breathing (Homma, Massoka 2008) Breathing deeply helps us to calm our emotions.

Massages internal organs

The movement of the diaphragm during deep breathing changes the internal pressure of the thoracic and abdominal cavities. The effect is to massage the internal organs, thereby improving circulation and improving health. Controlled breathing also strengthens and tones your abdominal muscles.

Connecting to Heaven and Earth

Deep breathing is the key to developing energetic root, which links us to the Earth and cultivating emptiness, which reconnects us to the energy of Heaven.

Tension within the physical body is simply a piece of information stored as a vibration. It can be caused by any number of emotional or physical factors, usually of which we are unaware.

The more we practice deep breathing the more tension we will discover and be able to release.

How to breathe deeply

Breathe in from the belly, filling the lungs from the bottom to the top (usually people breathe with only the top part of their lungs).

Hold the breathe for a moment and enjoy feeling of your cells filling with cleansing oxygen.

As you exhale, be sure to relax the shoulders as you emptying the lungs completely.

Practice this for a while regularly. When you feel comfortable with the exercise, begin to notice areas of tension in your body and start to breathe in to them.

Honouring yourself by making time for you on a daily basis is an essential step to mastering stress.

Ikou Homma and Yuri Massoka (2008) Breathing rhythms and emotions Experimental Physiology, 93,1011-1021.(Accessed 8/9/13) http://ep.physoc.org/content/93/9/1011.full)

 

More on the Dao

What has the Dao got to do with acupuncture? Well, something and nothing. You don’t need to know about Daoism to learn the skills of an acupuncturist (especially the more Westernised form known as Traditional Chinese Medicine (TCM), and certainly not the medical kind, used by physiotherapists etc. But, I feel that understanding, inhabiting the worldview that underpins acupuncture enriches my practice, and helps me maintain my own sense of balance and well-being. As a Westerner, that takes a conceptual shift from expecting, and demanding universal truths from my science, to one that allows competing theories to co-exist, and who’s first principle is not the absolute, but change. Often, we try to pin things down to gain a sense of control over our lives, whether that be our jobs, other people or certain events; we may actively work to avoid change happening. But if we can go with the flow of change, be more naturally adaptive, then we really are working in tune with an inevitable feature of life.

The demand for universal truths permeates Western culture and is influenced by religious beliefs in the one true God (see my previous blog ‘Start at the Beginning’). We see this in our scientific methodology; eliminating competing ideas, until one theory prevails. It is also evident in our legal system, and in our politics. By contrast, in China, as Unschuld puts it, there is ‘the continuous tendency towards syncretism of all ideas that exist (within accepted limits)’ (1)

Chinese thought is influenced by the worldview contained within their major religions/philosophies; Daoism, Confucianism and Buddhism. Their view of the world is ordered through concepts I have spoken of previously, Yin and Yang and the Five Elements, and although they part ways on how they see man’s relationship to the universe, they perceive order through observations of nature. The theories behind acupuncture may appear less rigorous than Western science, but it is probably more accurate to say that they are less rigid. It’s like we are standing either side of a window, and you take a snapshot of your view from the window. Then, I take a snapshot from the other side, and from above and below, and then we have to agree which one gives a true perspective of the view from the window, or which one is more consistently correct. Perhaps we would decide that by measuring how much more often people look out from each side of the window. We would have to make a compromise to agree on one truth. Following on from that analogy, in Chinese medicine, we would of course allow all perspective to co-exist and recognise their usefulness for different situations (and we wouldn’t be complaining, ‘But in that other way we looked at it, the tree was over there, so that can’t be right!’).

But I have become sidetracked rather from exploring the concept of the Dao. I think it’s important because Chinese philosophy, religion and Five Element acupuncture focus on the state of the mind in governing health. Eastern meditation and yoga practices are aimed at stilling the mind and cultivating mastery of the mind. Some schools of Buddhism go so far as to believe that our physical reality is manifested by the mind. In that sense, we could conceive of a mutli-dimensional universe that contains as many dimensions as there are human minds (And indeed, modern physics does offer up a theory that the universe is made up of an infinite number of dimensions).

In the first chapter of the Dao De Jing (Way of Virtue), the book said to be written by the father of Daoism, Lao Tzu, somewhere between 6th and 3rd century BC, there is an interesting allusion to this theory.
The Dao that can be spoken of,
Is not the Everlasting Dao.
Name that can be named,
Is not the Everlasting name.

Nameless, the origin of heaven and earth;
Named, the mother of ten thousand things.

Therefore, always without desire,
In order to observe the hidden mystery;
Always with desire,
In order to observe the manifestations.

These two issue from the same origin,
Though named differently.
Both are called the dark.
Dark and even darker,
The door to all hidden mysteries (2).

The Dao is the state that existed before the creation of duality; before the creation of heaven and earth, when there was no thing in the universe, no material thing. Therefore the Dao is implicit in all things and all things are implicit in one another. The Dao is the unknowable unity of the divine. When used by philosophers, the Dao became the Way, the path that directs the unfolding of every aspect of the universe. Dao is the wisdom of the divine made manifest in nature and in each individual life.

Lonny Jarrett, a practitioner academic, has given an interpretation of this text that I cannot match, and so next I will summarise his chapter on the subject (3).

The first two verses of the text mean that fundamentally the Dao is unknowable, the very act of naming it, conceptualising it with the mind, changes it from the Dao of the eternal to the Dao of the transient. Whatever we may say about it, the eternal truth always lies beyond the reach of words, but we know it through intuition and feeling.

As soon as it is named the Dao is no longer one but two, that which knows and that which is known. The Dao gives rise to the two universal poles of heaven and earth, Yang and Yin, perfectly blended with original qi, the original dynamism of the world. This is the here, the there, and the space in between – it could be viewed at the holy trinity. The duality of Yin and Yang exists in all things that can be comprehended by the human mind. It is the human attempt to comprehend that splits apart the primal unity of heaven, earth and qi to generate the material universe of the ‘ten thousand things’ (ten thousand being an inconceivably large number in the 6th century BC).

The human heart may know or understand unity through intuition and feeling, but the mind may never know it, for its evaluative process equips it only to understand the pieces and parts of material existence. The Character De in the title Dao De Jing, means virtue, implying the true self bypassing the evaluative mind.

Chinese medicine does not study things but the space in between, and that is where the eternal Dao is to be found. It becomes evident why true self-knowledge cannot be gained with the rational mind, but only by going inside, and listening with the heart.

(1) Unschuld P O, 1990 Forgotten traditions of ancient Chinese medicine. Paradigm Publications, Brookline, MA

(2) Chen EM, 1989 The Tao Te Ching. A new translation with commentary. Paragon House. NY

(3) Jarrett L S, 2004 Nourishing Destiny. The inner tradition of Chinese medicine. Spirit Path Press. MA

The five elements of life

And finally, to the five elements.  Although I am a Five Element acupuncture practitioner, it is probably the aspect of Chinese medicine (CM) theory I am least comfortable explaining to people.  That’s because I feel it’s essential to understand them in terms of Chinese numerology, otherwise there is little value in merelydescribing them. In my previous blogs,’ Yin and Yang (after the big bang)’, and’ Man Stands between Heaven and Earth’, I explain the phenomena that emerged after the big bang. The one is the Dao, or original qi, which is the source of all things in the universe; two is Yin and Yang which describe all things that emerged after the big bang into this universe of duality.  Sitting in between the opposites of heaven and earth, the lightest and heaviest aspects of qi respectively, is Man, who, with his higher state of consciousness, is the mediator of heaven on earth.  And four, the directions, need no further explanation. Whereas the first four are about separation, the Five Elements are about integration.

Lou Zi, the author of probably the best known Daoist text, ‘Dao de Ching’ – ‘The Way of Virtue’ describes the Dao, or original qi as being in an eternal state of self-becoming, revolving around a central pole of emptiness, eternally emerging and returning to itself.  Philosophically, the book describes the Way, the path or cosmic law that directs the unfolding of every aspect of the universe.  The phases of movement of the Dao; becoming, moving away, and returning to itself can be seen in all creative cycles in the universe. Whether it is the emergence, expansion and collapse of the universe itself; the unfolding of the four season year after year, or creative cycles in developing and manifesting plans, they all follow the same movements.

Water, the first stage of the Dao represents the potential basis for the manifestation of life. The moving away from itself and separation into the two poles of heaven and earth is the second stage, represented by Fire. The third stage is Wood. Its function is to blend Fire and Water back into one harmonizing qi. The fourth stage, Metal, signifies the return from the duality of Water and Fire back into the original nature of the Dao. The four transitions occur around a centre, which corresponds to Earth, the fifth element.

In Chinese medicine (CM), the classification of the movements of qi into Water, Fire, Wood, Metal and Earth has all sorts of uses.  Different maps of the elements help us to understand their relationships in different ways.

Here, with Earth in the middle, highlights the centrality of Earth to all other processes.

This next map shows the generative cycle of the elements. In CM, the meridians of qi that flow around the body are named after the organs in the body, but they are more than just about the function of the organs, they are also about the communication of the quality of energy associated to the organ system.  So, each of the elements has a Yin and Yang pairing of organs associated to them which reflect their energetic function in the body.  The Wood energy is about integrating Fire and Water in order to manifest. The energy is assertive, generative. The Liver, which stores the Blood at night, has the function of ensuring the smooth flow of Blood around the body, and is strongly related to stable emotions (Heart and Small Intestine relate to Fire, Stomach and Spleen to Earth, Lung and Large Intestine to Metal, Bladder and Kidney with Water).  If one energetic system is underperforming, it will have a knock on effect on the entire generative cycle. If Fire, for example, is weak, it can drain the mother in the cycle, Wood, or not energetically feed the child in the cycle, Earth. Symptoms could show in either the mother, or the child, when in fact it is Fire that needs treating.

Similarly, the energy must be in correct balance between the elements, otherwise the elements will fail to control each other. A Metal element that fails to control Wood, for example, may see a patient with symptoms related to Liver and Gallbladder.  Qualities of energy relate to body, mind and spirit. The densest, most Yin aspect of body function is the organ, and the lightest Yang aspects are emotions and mental function. The emotional and mental associations of Wood are anger and assertiveness. So, in this case, someone with uncontrolled Wood may exhibit symptoms related to irregular or heavy periods (since in CM, the Liver controls the smooth flow of Blood), and may get angry and frustrated, often because they are unable to assert themselves effortlessly. Again, the skilful practitioner would tonify the Metal element, rather than pacify Wood.

How does a practitioner know what is going on, are the symptoms in the weak element, the mother or child, or along the control cycle?

The practitioner uses signs and symptoms to diagnose the Causative Factor: the element which is at the root cause of illness. The elements (as manifestations of energy) vibrate at a particular frequency, which can be observed in the colour, sound, odour and emotion of the patient. The five element practitioner is trained to identify these vibrations.   A preference or aversion to a set of associations to one of the elements can also provide a clue.

As a form of classification, the Chinese associate manifestations of life to each of the elements. Some common ones are:

Element	Wood	Fire	Earth	Metal	Water
Colour	Green	Red	Yellow	White	Blue
Phase	New Yang	Full Yang	Balance	New Yin	Full Yin
Direction	East	South	Centre	West	North
Life Cycle	Infancy	Youth	Adulthood	Old age	Death
Energy	Generative	Expansive	Stabilising	Contractive	Conserving
Season	Spring	Summer	Between	Autumn	Winter
Season	Windy	Hot	Damp	Dry	Cold
Development	Sprouting	Blooming	Ripening	Wilting	Dormant
Smell	Rancid	Scorched	Fragrant	Rotten	Putrid
Flavour	Sour	Bitter	Sweet	Pungent	Salty
Mental quality	Sensitivity	Creativity	Clarity	Intuition	Spontaneity
Negative	Anger	Hate	Anxiety	Grief	Fear
Positive	Patience	Joy	Empathy	Courage	Calmness
Body	Tendons	Pulse	Muscles	Skin	Bones
Aperture	Eyes	Throat/tongue	Lips, mouth	Nose	Ears

That was a whirlwind tour of the elements. The elements represent qualities of movement which are universal to all things. They are a way of categorising all phenomena, whether solid, material things, or immaterial concepts and emotions.  In the human body they provide a model to analyse the correct functioning of relationships between organs and physiological systems.

For my next blog, I will discuss the Dao in a little more depth to discover what Chinese philosophies  has to say about the role of the Mind (heaven) in our manifestation on Earth.

Yin and Yang (after the big bang)

I remember the first time I saw a ying yang symbol: It was on a piece of jewellery in one of those ‘hippy’ markets in central London. I can’t remember if it was by the church at St Martin’s in the Fields, or Camden Lock.  I was absolutely captivated by it. I was a teenager at the time, living in a suburb of London, which in those days was terribly conservative; even the one Italian restaurant in the high street was thought exotic. It’s funny to think now that I didn’t know what the symbol stood for. The pendant, on a strip of leather, was displayed among the tattooed skulls, Celtic crosses, dolphins, onyx, turquoise and other jumble of designs laid out on a table. No doubt many of them symbolised things I knew nothing about either, but I knew I had to have that one. It just felt right: like coming home.

The yin yang symbol so simply and powerfully describes everything that happens, everything that exists, after the big bang. In my previous blog, ‘Man stands between heaven and earth’ I wrote about the concept of qi being the something that came from nothing after the big bang. Yin and yang describes what it did… what it does, afterwards.

The idea of qi is ancient, and can be found in the earliest classical Chinese medical texts. These texts form the basis of Chinese and other Asian cultures, just as religious texts form the foundation of Western and Middle Eastern. It is hard to separate the doctrines, imagery, metaphor and ideas that come from these influences. The Japanese, for instance, greet each other by saying Ogenki desu ka? –  meaning,  ‘How is your original qi?  Here in the UK, we say ‘Bless you’ after someone sneezes. Yes, we were taught in school that the saying was adopted during the bubonic plague of the 6^th century, but it also speaks of a culture that believes in the possibility of a god that bestows blessings. Even before the medical texts were written ancient literature referred to qi as that which arose at the beginning and from which all things derive.  I just love that the wisdom and beliefs that arose separately in eastern and western philosophies/religions come together to provide a unified understanding of the whole. Birch and Felt neatly sum this up, ‘If God is the creative agent in Western cosmology, qi is the medium of creation in Eastern cosmology’ (1). And of course, the leading edge of modern physics and cosmology are investigating similar things: Einstein’s famous equation E=MC_2, describes the mutability of matter, which under the right conditions transforms to energy and vice versa, and in my previous blog, I discussed the Higg’s boson field, which could be said to describe universal consciousness.

In the Yin Yang symbol, we see the seed of one in the other. Yin is the black side, which symbolises inactivity, whilst yang the active. It can describe all opposites; dark/light; cold/hot; passive/assertive; winter/summer; sad/happy; down/up; heavy/light; female/male; interior/exterior; receding/expanding. In fact, the universe can be thought of as binary, in the sense that nothing exists without it’s opposite. The genius and simplicity of the ying yang symbol are the seeds of the opposite contained within the other, which expresses the idea that nothing is fixed: everything has the potential to change into something else, and indeed, that change is inevitable. The I Ching, the ‘Book of Changes’ is over 3,000 years old, and considered to be the oldest of the Chinese classics.  Interpreted by Daoist philosophers it is a book that teaches how to recognise and embrace change in order to follow the Dao: the way, or path. It is commonly used as a book of divination, similar to Tarot card readings, and, if you have a good translation and interpretation, is a book of wonderful wisdom. The book has as at its heart the idea that in order to live a healthy life we should live by the concept of ‘wu wei ,‘ literally translated as ‘not doing’, but meaning the path of least effort to cause action.  We see this concept beautifully executed in martial arts where combatants go with the flow of their opponent’s movements rather than fighting against them.

Change should happen appropriately and naturally: winter should turn into spring, hot things cool down; full stomachs become empty. In acupuncture we look for the smooth flow of qi to carry out appropriate actions in the body, and  its timely transformation. Blocks to the smooth flow of qi cause sluggish physiological systems, resulting in damp, phlegm, heat, dryness, toxicity, cold.  We also classify the body in terms of its yin and yang aspects. The heavy organs are yin, whilst the lightest yang aspects are the Shen (spirit). In between are the blood and bodily fluids. These aspects can be sub-categorised, so the yin organs are the solids ones, like the Liver, whilst the hollow ones are  yang, like the Stomach. We look to nourish the Blood, as Blood roots the qi. There is a saying that the Blood is the mother of qi and qi moves Blood. This indicates the interdependence of the two: Blood must contain good nourishment at the levels of body, mind and spirit, in order to root and contain the qi. There are different qualities of  qi that carry out bodily processes, but also governs mental acuity and stable emotions. We know that if we haven’t eaten or are unwell, we can feel light headed and scattered mentally.

In terms of Chinese numerology, so far I have covered the one – qi, now we have the two – yin and yang,  the three is – heaven, man and  earth. The four is the directions: north, south east, west, and the subject of my next blog is the five, the elements Wood, Fire, Earth, Metal and Water.

(1)    Stephen Birch, Robert Felt, 1999, Understanding Acupuncture. Churchill Livingstone, London

Man stands between heaven and earth

In the Qi Gong exercise, 8 Pieces of Silk Brocade, the first movement is called Shuang Shou Tuo Tian, Two Hands Hold up the Heavens. The movement ends with the arms up above the head, with palms facing upwards, and fingers pointing towards each other. It’s a wonderful stretch for the meridians that run along the arms, but I also use this exercise as a time to remember my unique position as a human being on earth, and my contract with heaven.

In Eastern philosophy, human beings are the product of the union between heaven and earth. They are sustained by the power of earth and transformed by the power of heaven. We can think about heaven and earth as being relative aspects of the same thing, qi. After all, the universe came from nothing, so everything in the universe has been transformed from that something that came from nothing.

Human beings are not separate from the earth, or heaven, they are simply a particular configuration of qi with a unique ability, through the capacity of consciousness, to direct their destiny. In having consciousness, human beings are both the lightest aspect of qi, heaven, and in having a body also the densest aspect of qi, earth (qi is commonly translated as energy, but is more like a motivating, animating force). Standing as the highest manifestation of the evolutionary process (through the capacity of high states of consciousness compared to other living things) human beings have an obligation to push the leading edge of evolution forward, which is to relate to one another, all other living things, and the earth with a higher state of consciousness/mindfulness/compassion.

The philosophies of the East have long been based on an understanding that all life is connected, a unified whole, and it seems that modern physics is catching up, with the discovery of the illusive Higgs boson particle (1). When atoms (or you and I) pass through the Higgs field, particles from it attach to the particles in atoms giving them weight: in other words making them manifest. Matter is constantly passing through the Higgs field, so everything really is connected. Science may yet discover that thoughts and emotions also are made manifest by the same process, which would make the Higgs field what some describe as universal consciousness. Our sixth sense, and intuition, which we have learned to mistrust in Western societies, is my proof of this.

So in discussing man’s place, standing between heaven and earth, I have sought to describe our purpose in life, which is to manifest our true potential to the best of our abilities. In my next blog I will write about Yin and Yang, through which everything in the universe can be described. Practitioners of acupuncture observe the state of Yin and Yang in the body, and work towards harmonising it.

(1)    Nick Collins, Science Correspondent, 04 Jul 2012, Higgs Boson: Q& A, The Telegraph. Available at:  http://www.telegraph.co.uk/science/large-hadron-collider/9372661/What-is-Higgs-Boson-the-God-Particle.html