Cupping, Báguàn 拔罐, is a traditional technique that uses specialized glass or bamboo cups on particular surface areas of the body. A vacuum seal is created by using a small flame as a source to suction out air, although suction can be created using a hand-held pump device and a slightly different type of glass cup that it attaches to. The suction that is created within any of these types of cups releases the flow of QI in the muscle layers, helping to alleviate wind headache, colds and flu with body aching, ‘Bi’ or painful syndromes, as well as useful for detoxification, and asthma. Reddish or purple circular markings may remain at the local area for several days following a cupping treatment as stagnation is drawn from deeper layers of tissue up to the surface. This is a completely natural result.
This practitioner has excellent technique in the application of fire into the cups and getting good suction.
Do not burden yourself with depressing thoughts, do not get anxious about future events that may never happen, and do not dwell on things that are well in the past. All of these emotions dissipate the brightness of Shen (Heart Spirit). If we over-extend our Heart we will harm its Qi. If this happens, Jing (Kidney Essence) will also suffer damage, and the Shen, consequently, will lose its residence.
Doctrines of both Confucius and his student Mencius taught to refrain from striving, inflexibility, egotism, self-righteousness, expectation, and the use of force at any level. Even though both masters never said much about medicine, the art of nourishing the Spirit and Essence was understood. Wu Wei is a common truth in Taoist Chinese practices that can help to preserve this interdependent relationship between the Heart and the Kidney and show the path of Tao.
Dreaming of Butterflies. Yuan Dynasty.
An understanding of Eastern philosophy benefits us today as much as ever. The ‘causality’ approach to life is very often anathema to the timeless Tao (or Way) of the Universe. Countless scenarios play out before us that we become compelled to change. Do we engage in interactions through which we intend to prevent, prepare, or secure an outcome? Any force-of-will moves to create specified responses to our desires. Whatever must be asserted and managed is necessarily skewed to a particular perspective and liable to subsequent folly.
The wisdom of the Tao values balance, receptivity and emptiness. Many problems arise from re-acting, striving, and controlling.
Tao is eternally inactive, and yet nothing is left undone
A Taoist pivot is active in cultivating awareness of the ways of the universe and one’s part herein. Cultivating a state of being that flows and responds with minimal action for our efforts reflects Wu Wei. This is not an expression of laziness or a lack of interest, but rather effortless efficiency. Guided by elemental rhythms of the natural world, as well as supernatural and alchemical influence, a classical Taoist finds an earthly pivot in Wu Wei. Letting all things play out, not engaged by will and ego, but keenly observant of an authentic progression of every moment, is Wu Wei. We are neither caring nor uncaring and yet Wu Wei does not imply overlooking those who are afflicted. Wu Wei may be considered an experience of one’s life path that is clear of rote emotional reactions, favoring a pivot where one acts rather than reacts, and one allows rather than resists changes. Our progress occurs naturally when we act in harmony and seek no progress at the expense of our genuine devotion to the ways of the Sage. Correcting our own thoughts, attitudes, and actions sets a course for whole-hearted improvement.
Action by non-action thereby allows evolution to take place instead of revolution and conditions that might further extremes.
The Taoist path of Wu Wei is neither difficult nor easy. By observing and simply ‘being’ we come to sense the natural and the supernatural and align with the way of Tao. Mirroring the universe we become whole. Our experiences and interests in the outside world become synergistic and complete. “Cherish the people and order the kingdom, and you can do without meddlesome action.” “If kings and nobles could but hold fast to this principle, all things would work.” Remember, these ideas are most valuable when they are absorbed slowly and applied loosely to everyday life.
Cloth lines the bottoms of these boxes but trays are also commonly made of grated metal, both providing the benefits of moxibustion to spread throughout and penetrate an area of the body.
Ginger lines the cloth bottom of these moxa boxes then moxa is layered over it.
In the world as seen through human eyes, all phenomena have multiple affinities, adding to the complexity and often the element of common error in human interpretations. Cosmological patterns recognized by the ancient Chinese, allow us a way to view the world, not least of which, diagnostics and treatments in medicine, with remarkable accuracy. Ted Kaptchuck’s Web That Has No Weaver is an excellent book for the serious layperson who is interested in straightforward but not predigested, watered down or romanticized information. For anyone interested in the utility and rich associations of Eastern medicine, ‘The Web That Has No Weaver’ covers this terrain authentically, with remarkably rational analysis. The first book that I read on the subject of Acupuncture and Chinese Medicine was in 1987, and it was “The Web” as the book is reverentially referred to.
The five sensory orifices, referring to the nose, ears, eyes, lips, and tongue, are each paired with specific visceral organs. In particular, the Heart, regarded as ‘the emperor or sovereign ruler’, gives residence to Shen – a level of ‘Spirit’ which activates all mental activities, as well as perceives the emotional stimulus of all of the organs. The Heart has relationships with the other orifices beyond its own link with the tip of the tongue.
Heart 心 is the only organ with insight to do that.
For example, the eyes are related to Liver, but are also related to Heart. The Heart supplies blood, and blood vessels supply the eyes. According to the Su Wen 素問, the first medical text to address basic questions, theoretic foundations and diagnostics in Chinese medicine, excessive use of the eyes injures the Heart as well as the blood of the Liver. Diagnostically, the eyes are the most important window of Shen (or Spirit) that is inherently stored in the Heart, and although the eyes are particularly the orifice of the Liver, sight is a manifestation of the function of Heart.
Sun Si Miao [581—682 A.D.] was a famous clinician and alchemist. Credited with the first code of ethics for Chinese doctors; less a formal ‘code’, and more the philosophy of a virtuous physician and values that suggest an ethical practitioner. The principles primarily focus upon compassion, justice, beneficence and humility, rather than physician truth-telling and self-importance.
• First develop compassion, not giving way to wishes, desires, and judgments.
• She sympathizes in her heart with those who experience grief as if she herself has been struck by it.
• She does not ponder her own fortune or misfortune above preserving life and having compassion for it.
• By no means should there arise an attitude of rejection. Sympathy, compassion, and care should develop for whoever suffers from conditions looked upon with contempt by people.
• Treat all patients alike, whether powerful or humble, rich or poor, old or young, beautiful or ugly, resentful relatives or kind friends, locals or foreigners, fool or wise.
• Neither dangerous mountain passes nor the time of day, neither weather conditions nor hunger, thirst nor fatigue, should keep her from helping whole-heartedly.
• She makes a dignified appearance, neither luminous nor somber.
• It is not permissible to be talkative and make provocative speeches, make fun of others, raise one’s voice, decide right from wrong, and discuss other people and their business.
• The wealth of others should not be the reason to prescribe precious and expensive treatments. The object is to help.
• It is inappropriate to emphasize one’s reputation, belittle other physicians, and praise one’s own virtue. Indeed, in actual life someone who has accidentally healed a disease then strides around with head held high, showing conceit, and announcing that no one in the entire world could have measured up; underscoring one’s own merits and abilities. Such conduct has to be regarded as contrary to the teachings of magnanimity. In this respect, all physicians are evidently incurable!
Adapted in part from articles by Paul Unschuld, Subhuti Dharmananda & S.Y. Tan, MD, and Wendy Brown, Lic. Ac.
Did you know that Yang-energy fight or flight hormones associated with stress rhythms can cause an elevation in cholesterol?
Traditional Chinese Yin-Yang theory is adaptable to classify all universal phenomena, including the modern dietary-lifestyle staples that play into most health conditions. Coffee, sugar, and alcohol, among the more ubiquitous, have an overwhelming and weakening effect on the interconnected systems of the body. In the polarity of Yin-Yang, these substances are seen to liberate a lot of Yang Qi, which is to say the active, warming, dynamic aspects of the functioning, material form. Stress hormones have a similar effect in liberating Yang Qi.
In Yin-Yang theory of TCM, to balance excessive Yang, the body functionally secretes Yin to compensate to bring balance to the Yang excess, which includes secretion of the inherently densely Yin substance of cholesterol. Due to factors of over-consumption of strongly Yang-natured substances, and possible familial predisposition, often this compensation of Yin in the form of cholesterol occurs to pathological levels. Much more than avoiding eggs (which can be refuted as irrelevant) to prevent or reduce cholesterol are the dietary factors of coffee, sugar, and alcohol that are far more debilitating.In Chinese medical theory balancing Yin and Yang is key to physical health and mental well being. Eliminating stress and the dietary factors that liberate an abundance of Yang Qi in the body is the first step to reducing elevated Yin-levels of cholesterol, and it is the final step in maintaining healthy blood cholesterol.
In Chinese medicine we are taught from the perspective of cosmological wholeness. Humans are understood to be integral aspects of nature, embodiments of the same life force and flow as everything else in the natural order of the universe. From this holistic perspective, the wisdom of Chinese medicine advises that people undertake behaviors befitting the progression of the seasons since the influences occurring in nature have inextricable influence on human physiology. Springtime is the the season that nourishes and renews life from the contracted state of winter’s introspection and containment. It is the season of beauty and harmony; a time to roam through gardens and forests, leisurely sitting and absorbing tranquil sights, sounds, and fragrances. It is against the dynamics of nature in this time of bursting forth to dwell upon things or become morose. Spring is a time to be rid of stagnant energy. The energy that encourages budding and regeneration is experienced by all of the natural world.
Heaven and Earth are enlivened and the ten thousand things may now begin to grow luxuriantly
Renewed warmth of the sun’s rays kindles growth and the wind stirs motion. This stirring, upward energy can have influence on disease conditions that have lurked beneath the surface, activating their expression with the heightened dynamics of the wood element. In early spring [from February to April, according to the Chinese calendar] weather is erratic; cold wind at one moment then hot sun the next, and since most people suffer some form of chronic imbalance, this advancing and shifting of influences may also cause people to feel tired and weak. Chronic ailments flare easily under these conditions and therefore we should encourage suppleness of the Liver.
Artwork by Liu Yunfang, Shandong Province
Gao Lian, Ming dynasty medical scholar and poet, elaborated upon the season of spring as discussed in the Huang Di Neijing Su Wen, the doctrinal source of Chinese medicine for more than two millennia.
• Spring is the time to discharge the stale energy of winter’s storage and confinement. In spring one should behave in such a way that new life is nourished so that growth can occur in summer.
• Get up early. Walk. Let your hair down. Garden. Do T’ai chi. Relax and make your body supple.
•Reward, fortify and promote all life. Do not kill, deprive, or punish, as these contrary actions damage the Liver.
• Seek to give, not take. Be agreeable and have a benevolent bearing.
• Eat less sour food in order to prevent excess in the Liver, and eat more mildly sweet food to shore the Spleen which is suppressed by excess the wood element.
•Avoid drinking alcohol, coffee, and food and drink that agitate the harmony of Liver Qi.
• Show restraint in eating the commonly eaten foods that have a tendency to harm the integrity of the Spleen and Stomach.
•Do not simply use herbs to overcome stagnation. If there is no sign of disease the need to take medicines is lessened. [Converse to the advice to nourish with foods and tonifying medicinals in the previous two Yin seasons of winter and autumn].
There was moonlight, the trees were blossoming, and a faint wind softened the air of night, for it was spring.
~Li Bai, from ‘Clearing at Dawn’
Humans depend on Qi between Heaven and Earth for existence, and on the law of the seasons. Life destiny lies in balance.
Tranquil and highly efficient culinary and lifestyle arts are expressions from China’s antiquity. China has long-understood the ways in which the heart of human life unifies with nature – and in early spring it is all about peach the blossom! Here are 3 delicacies from the peach blossom: 1. Petals dried on hot rocks and infused into tea. 2. Dessert (milk from Liziqi’s flock, lotus root starch, rock sugar). 3. Peach blossom infused honey.
Turning to traditional Chinese medicine and a Taoist concept of health and long life, one is taught to be moderate in every action and attentive to the signals of the body, and to the prevailing influences of nature. Eating when hungry and drinking when thirsty, we should ingest only enough food and drink to satisfy actual needs, needs which match our level of activity. Advice regarding water intake is to drink only when thirsty or to drink a few sips regularly throughout the day. To consume more than what is essential is considered in defiance of natural balance.
There are obvious cases where higher fluid consumption is important, such as for people who are perspiring profusely [due to exercise, hot weather, or resulting from a feverish disease], those who are losing fluids due to diarrhea, as well as one who tends to form kidney stones. But by eating the suggested five servings of fruit per day, plentiful amounts of water are provided; many fruits and vegetables being more than 80% water in content.
Most yin quality foods in a healthy diet contain a significant quantity of water making it feasible to get the 2.5 liters a day without drinking copious amounts of water. However, the popular impression is that for good health one must drink 2.5 liters of water per day, when essentially, emphasis needs to be placed upon consuming fresh fruits and vegetables, not on high volume water-intake. Health advisories recommend that sedentary women consume approximately 2,000 calories per day, for which the suggested 1 ml/calorie translates to only 2.0 liters of total water needed. Adding 1.9 liters of water from drinking glass after glass of water simply doubles such suggested intake.
Drinking large volumes of water appears to be inconsistent with age-old advice regarding health maintenance.
Judgment [lun cai] and mind [zhi yi] must be based upon laws and rules. If one follows the classics, observing the calculations and accordingly, practicing [medicine] with due reverence to these rules, will be of benefit and set an example for all humankind. If the way is carefully observed, myriad diseases can be cured. Qi and Blood will assume a proper balance, and the Mandate of Heaven will last long.
Pertaining to Rules and Judgements
• If one punishes where there is no transgression, this is a great error.
• If one rebels against the grand norms of nature, True Qi cannot be restored.
• If a practitioner treats a repletion as if it were a depletion, if s/he considers evil Qi as if it were true Qi, and if s/he [applies needles] disregarding what is right to do, plunders Qi, and in that, removes proper Qi [of the patient].
SuWen Ch.70, Based on Translations by Paul Unschuld
