Wednesday, December 8, 2010

Living in harmony with Winter

Some suggestions for living in harmony with the Winter season

1. Take more rest. Allow you body, mind and spirit to repair and regenerate to be ready for the season of Spring.

2. Make more time for your inner life. Take time to reflect and nurture the spirit.

3. As the weather cools, support your body’s need for warmth by inclusion of appropriate cooked foods, such as whole grains, potatoes, carrots and garlic in your diet.

4. Use the time to rejuvenate and deepen relationships with your nearest and dearest round a nice warm fire.

Wednesday, December 1, 2010

Winter & Water Element

Introduction
The season associated with the element Water is Winter. It is the time of maximum Yin. The essence of life is emphasised as the external display of life is absent and life is laid bare. For example skeletons of trees are clearly visible, stripped to the bone. In Neolithic times living inside the earth was common practice in Winter and something of this remains today.

One goes to bed early; one gets up late ~ Sun Wen 2

Winter is a time for looking inwards and storing of energy. It is a time to be less active. We gather strength for the year ahead. Having abundant reserves within give us courage and strength of will. Su wen chapter 2 says that in Winter heaven and earth are like strangers, Yin and Yang have nothing more to do with each other. According to the Book of Rites it is the period of the mysterious gathering of water inside the earth ready to receive the impulse of heaven, the Yang inside.

Contrary to what one does in summer, when the qi likes to escape outside and can do so safely, in winter it is contained under the skin, allowing it to be as concentrated as possible. Once spring returns, the qi that is kept tightly within the body will be able to surge out strongly again. ~ Larre, Claude & De La Valle, Elizabeth Rochat (1994), p118

Winter is a season of “rest”. We need to preserve our energy and draw upon our reserves to survive the lean months of Winter. Though less obvious in the developed and richer countries such as we live in where supplies are generally available all year round in super markets, this absence of bounty is reflected in nature where for example animals hibernate and on the surface there is no sign of activity. We as humans also need to follow a similar pattern of resting to remain healthy and in balance. This is explored further later in this paper in relation to the Kidneys which facilitates our storing not only on a physical but also on a mind and spirit level.

Every living thing has a potential to grow and multiply. What carries each through the dark age of winter is the ambition and drive to see its dark and impenetrable surface is a vast and unyielding force which powers the flow of season into season. ~ Worsley, J.R. (1998), p12

During Winter life seems to have stopped. Life is however present but hidden underground. This reflects the elusive nature of the Water Element which is associated with the season Winter.

Water is the alpha and the omega of all the elements, their beginning and their end. It brings the cycle of the elements full circle. ~ Franglen, Nora (2001), p110

The human body is composed of more than 75% water. We are in many ways like a large skin covered water repository. Water has a function in our bodies right down to the cell level. Our blood system is primarily water. Water supports our life in transporting nutrients, oxygen and hormones. It also carries away waste products, and through the work of it’s two Officials, the Bladder and the Kidney, filters out and removes impurities for us. It is the basis of the secretions and fluids that allow us to move our joints.

When the Element is out of balance, therefore, it affects every single cell in the body. ~
Worsley, J.R. (1998), p59

Indeed ageing is partly a drying up process a sign that the Water Element is weakening and that we are losing our water reserves. The ageing process, it’s manifestations and seven year cycles for females and eight year cycles for males is to be found in Su Wen 1.

Water has many manifestations in nature which reflects something of it’s elusive nature. It is the most Yin of all the Elements. It is everywhere, but has no shape, taking only the form given by containers. It is the only element, which can take on different states: liquid, solid and gas. It knows where it wants to go and behaves in a determined manner to get there.

Indeed this is reflected in the ideogram for Water (Shui), (see illustration 1). The ideogram represents a central current of Water, which is bordered by small whirlpools. The whirlpools arise from the difference in flow between the central stream and the edges where the current may be slower or even running in the opposite direction.



 The primary correspondences for Water are listed in Table 1.

Season : Winter
Colour : Blue/Black
Sound : Groaning
Odour : Putrid
Emotion : Fear
Yin Official / Zang Organ : Kidney
Yang Official / Fu Organ : Bladder
Yin Official Peak Time : 5pm – 7pm
Yang Official Peak Time : 3pm – 5pm
Climate : Cold
Sense Organ/Orifice : Ears
Tissue/Body Part : Bones
Residue : Teeth
Taste : Salty
Direction : North
Fluid Secretion : Saliva/Spittle
Power : Emphasis/Storage
Table 1 – Water’s primary correspondences


The Water Element within us provides us with the gifts and capacities to support our body, mind and spirit to survive the Winter and from year to year. There will also be challenges to face. Some of these gifts, capacities and challenges are discussed in the next sections of this paper.


Gifts & Capacities
The Water Element provides us with reserves, flow, and cleansing power.
The reserves provide us with the strength to survive through each year and from year to year. The significant volume of water in our bodies was discussed in the introduction to this paper. The flow is important for the removal of impurities from the body, not only on a physical level but also at the mind level when we can clean out and dispose of old ideas and dreams and at the spirit level to maintain a purity of spirit.

To exist through the cold, dark months on the reserves gathered in the autumn takes will and determination, a powerful resolve to carry on through hardship. The essence of Water is embodied in this indomitable strength. ~ Worsley, J.R. (1998), p61,62

The Water Element within us gives us the capacity to assess risks e.g. the security of our homes. The normal process we go through is that we perceive a threat. This is usually accompanied by a feeling of fear. We assess the risk level and then finally we take action to ensure our safety. We can carry out this process when our Water Element is in balance.

Another gift or capacity of the Water Element is the ability to protect ourselves. Our fear alerts us to danger. We feel a threat and to survive we respond appropriately. This is our zhi (spirit of our Kidneys), in function.

The five will-powers, wu zhi, are the special natural living tensions which arise from each of the five zang. For the kidneys it is fear , kong. ~ Larre, Claude & De La Valle, Elizabeth Rochat (2001), p85

At the most fundamental level the zhi gives us the drive to survive.

When we move through life, enacting our destiny through the support of balanced Kidney Qi we accumulate the virtue of wisdom.


Challenges
One of the key challenges that Water presents to us is to be aware of not overtaxing our reserves. To be aware of the literal truth of the idea of ‘living fast and dying young’.


Like every other blessing which we are given we have to use the power of will and endurance to its appropriate extent, and will pay the penalty if we do not allow ourselves an inner winter to rest and to re-build our reserves. ~ Worsley, J.R. (1998), p63

We will deplete the Kidney Offical naturally from cradle to grave. Therefore we need to be aware of and avoid overtaxing our reserves for example by ‘burning the candle at both ends’ or through overuse of drugs. The role of the Kidney Official on our “reserves” is discussed in more detail in the Kidney section of this paper.

When the Water Element is out of balance any aspect of fluidity within our body, mind and spirit may be affected, brittleness of joints, dryness and thirst, frequency or infrequency of urination, excess or deficiency of perspiration, the lack of flow of thought processes and emotions, feelings and fears of inundation, being overwhelmed by things. People can experience the mind going blank, their mouth drying up or simply being paralysed by fear.

In our day-to-day parlance we can find references to imbalances of the Water Element within us. Those who are fearless we describe as having a strong ‘backbone’ and those who are fearful as ‘spineless’. This links into one of the functions of the Kidney to produce marrow, which is discussed in the Kidney section of this paper.

Case Study:
Derek sit’s quite still most of the time but his eyes are constantly darting around. Darren will not take action without first having re-assured himself that what he is about to do is “safe” and won’t get him into any type of trouble.

Case Study:
Carl is into “tough” sports such as rugby. He also likes fast cars and goes drag racing. He walks about with an air of confidence. Will jump in without considering the implications of his actions for his safety. Never admits to any form of weakness.

Associated with the Water Element we have the Kidneys (Shen) and Bladder (Pang Guang) Officials. The Kidneys plays an important role in storing Qi and the Bladder in providing a reservoir for our body, mind and spirit.


The Kidney Official
The Kidney Official is the Official who Controls the Waterways. It is the Yin/Zang organ of the Water Element. The Kidneys are the only Zang organ which are double, all the others are single. The Kidneys are located low down in the body, which reflects their relationship to Yin, which reigns in winter.

The Kidneys are the foundation for all the Yin and Yang energies of the body.
Kidney-Yin also called ‘Primary Yin’ is the foundation for all of the Yin energies of the body, in particular that of the Liver, Heart and Lungs. Kidney-Yang also called ‘Primary Yang’ is the foundation of all the Yang energies of the body, in particular that of the Spleen, Lungs and Heart. Kidney-Yin is the fundamental substance for birth, growth and reproduction whereas Kidney-Yang is the motive force of all physiological processes. Kidney-Yin is the material foundation for Kidney-Yang, and Kidney-Yang represents the physiological activity that transforms Kidney-Yin.

The functions of the Kidneys are listed in Table 2.

1 They store Essence and govern birth, growth, reproduction and development
2 They produce Marrow, fill up the brain and control bones
3 They govern water
4 They control the reception of Qi
5 They open into the ears
6 They manifest in the hair
7 They control spittle
8 They control the two lower orifices
9 They house the Will-power (Zhi)
10 They control the Gate of Life (Minister Fire)
Table 2 – The Functions of the Kidneys - Maciocia, Giovanni (2005), p 155


Some of these functions are discussed in below.

1 They store Essence and govern birth, growth, reproduction and development
The Essence (Jing) of the Kidneys is a precious substance that is inherited from the parents but also partly replenished by the Qi extracted from food (Gu Qi). It derives from both the Pre-Heaven and Post-Heaven Essence. It determines a person’s constitution. It circulates all over the body, particularly in the Eight Extraordinary Vessels.

2 They produce Marrow, fill up the brain and control bones
The ‘Marrow’ (sui) does not correspond to the bone marrow of Western medicine but in Chinese medicine it is a substance that is the common matrix of bones, bone marrow, brain and spinal cord. The ‘Spiritual Axis’ in chapter 33 says: ‘The Brain is the Sea of Marrow’. Kidney-Essence when strong will nourish the brain and memory, concentration and thinking. This reflects the thinking of Chinese Medicine that the Kidneys are the origin of skill and intelligence.


The kidneys are double: they are not both kidneys. The on one the left is the kidney; the one on the right is ming men, the door of individual destiny. Ming men is the residence of shenjing, spirits/essences; it is where the original qi, yuan qi is attached. There man stores the essences (sperm, jing) and woman attaches the reproductive organs (uterus, bao). Thus the kidneys are unique. ~ Larre, Claude & De La Valle, Elizabeth Rochat (2001), p9

The Ming Men also referred to as ‘Minister Fire’, ‘Gate of Life/Vitality’. The Ming Men is an essential aspect of Kidney function. It is an important link between Fire and Water in the body. It warms the Jing and facilitates the conjoining of Kidney-Yin and Kidney-Yang to form Kidney Qi.

The main functions of the Ming Men are listed in Table 3.

1 The root of Yuan (“Source” or “Original”) Qi
2 A source of Fire for the Internal Organs
3 Warms the Lower Jiao and Bladder
4 Warms Stomach and Spleen and aids digestion
5 Harmonises sexual function, warms Jing and Uterus
6 Assists the Kidneys in the reception of Qi
7 Assists the Heart function of housing the Shen
Table 3 – The Main Functions of the Ming Men

In Ling shu 47 the Triple Heater is connected with the Ming Men. The Triple Heater can be considered like a messenger or servant of Ming Men for the distribution of Yuan Qi through the body.

Some examples of points on the Kidney meridian which, describe their possible application in supporting the body, mind and spirit and also reflect their relationship to the Water Element are listed in Table 4 below:


KI 1 Bubbling Spring : When patient lacks strength and stamina they need to take action.
KI 3 Greater Mountain : Stream To bring strength and certainty to one who is too scared to
begin anything.
KI 5 Water Spring : Give patient a fresh perspective.
KI 6 Illuminated Sea : Bring ability to look at things more clearly.
KI 7 Returning Current : Strengthen zhi and support patient in overcoming fear and obstacles in their path.
Table 4 – Example of points and their application on Kidney meridian

It is also worth noting that Kidney chest points (KI 22 – KI 27) are useful for treatment of patients of any Causative Factor particularly in supporting Essence and Spirit.

The other half of the Water Element Officials team is the Bladder Official. Whilst the Kidneys are more concerned with the quality of the fluids the Bladder is concerned with the fluid distribution.


The Bladder (Pang Guang ) Official
The Bladder Official is the Official responsible for Storage of Water. It is the Yang/Fu organ of the Water Element. The Bladder is responsible for keeping dry areas separate from wet areas.

The functions of the Bladder are listed below in Table 5.

1 It removes water by Qi transformation
Table 5 – The Functions of the Bladder - Maciocia, Giovanni (2005), p 205


This function uses the energy of the Yang aspect of the Kidney which provides Qi and heat. The Bladder is also assisted in its function of fluid transformation by the Lower Heater function of the Triple Heater.

This Official is charged with disposing of the urine, which contains a large number of waste products, which have been filtered by the Kidney. There is an active process of choice and decision with regard to setting aside the impurities for discharge and retaining water that is needed to maintain the reservoir of excess water, which the Bladder holds. On a physical level if failure happens then water may be poured away too quickly and dehydration takes place, e.g. dry skin and dry hair. If on the other hand not enough water is passed away then the reservoir overflows into the surrounding lands and a feeling of bloatedness occurs from being waterlogged.
On the mind level if properly irrigated then one can let ideas and thoughts flow. On a spiritual level if there is a reserve we can feel safe and secure and have the fuel in place for the growth of spring and protection from the heat of the summer.

Many of the words we associate with the Water Element, such as endurance, ambition and determination, are founded on the ability to have and to maintain an inner reservoir upon which everything else we do depends. By providing this on all levels the Bladder is the source of our deepest reserves and strength. ~ Worsley, J.R. (1998), p168

The Bladder Officials important function of storing water for the whole body is reflected by it’s having sixty seven points on it’s meridian, the largest number on any meridian on the body. This is also reflected in the extent of the meridians superficial pathway which begins at the medial canthus of the eye, passing over the skull, down the neck and back, continuing down the posterior aspect of the leg ending on the lateral nail point of the little toe.

Some examples of points on the Bladder meridian which describe their possible application in supporting the body, mind and spirit and also reflect their relationship to the Water Element are listed in Table 6.

BL 1 Eyes Bright : To help patient have an uncontaminated higher vision and clear sighted mental level.
BL 10 Heavenly Pillar : When the patient is frightened of their future, provides strength to endure.
BL 47 Ambition Room : To re-awaken the urge to continue and and see through the authentic destiny of their life.
Table 6 – Example of points and their application on Bladder meridian


Conclusion
In conclusion in this paper we have looked at the importance of the energetic of the Water Element which provides us with the reserves to survive Winter and from year to year. We need to be mindful of not over taxing these reserves by for example “burning the candle at both ends”. When in balance it also provides us with the ability to assess risks and protect ourselves. Out of balance we become overwhelmed by excessive fear or are unable to appreciate real danger. These abilities we examined are provided by the two related Water Officials of Kidneys (Shen) and Bladder (Pang Guang).





References:
Franglen, Nora (2001) Simple Guide to Using Acupuncture.
Kent, England: Global Books Ltd.

Larre, Claude & De La Valle, Elizabeth Rochat (1994) TheWay of Heaven
Monkey Press

Larre, Claude & De La Valle, Elizabeth Rochat (2001) Chinese Medicine from The Classics - The Kidneys
Monkey Press

Maciocia, Giovanni (2005) The Foundations of Chinese Medicine, 2nd Ed.
Churchill Livingstone

Worsley, J.R. (1998) Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials.
J.R. & J.B. Worsley



Bibliogrpahy
College of Traditional Acupuncture (2004) Acupuncture Point Compendium

College of Traditional Acupuncture (2005) Blue Group S2005 Session Five Notes.

Connelly, Dianne M. (1994) Traditional Acupuncture The Law of the Five Elements. 2nd Edition.
Maryland, U.S.A.: Tai Sophia Institute

Hicks, Angela & Hicks, John (1999) Healing your Emotions
London, England: Thorsons

Hicks, Angela; Hicks, John; Mole Peter (2004) Five Element Constitutional Acupuncture
Churchill Livingstone

http://www.5elements.com/water.htm

Thursday, November 4, 2010

Autumn

Introduction
The season associated with Metal Is Autumn. The overflowing effects of Summer are realised and it’s time for harvesting. The harvesting must not only be of the food stuffs which are put in storehouses but also of Spirits and Breaths in our own storehouses. We need to protect our own vitality to survive the Winter. Our breaths are taken in by the Lung which receives the pure heavenly Qi. Located between Summer and Winter the energetic tendency towards of Autumn is Yin ascending. It’s a season of balancing.



In the Book of Rites, another of the Five Classics, it says that Autumn puts everything back in the balancing scales.

Larre, Claude & De La Valle, Elizabeth Rochat (1992), p6


Autumn is also a season of “letting go”. We need to clear out the old to make room for the new. This is reflected in nature where for example the trees let go of their leaves and seeds. The leaves serve to compost the earth to support the germination of the seeds when Spring arrives. We as humans also need to follow a similar pattern of letting go to remain healthy and in balance. This is explored further later in this paper in relation to the Large Intestine which facilitates our letting go not only on a physical but also on a mind and spirit level.


Metal’s manifestation in nature is probably one of the more difficult to notice.
Indeed this is reflected in the ideogram for Metal (Jin), (see illustration 1), which includes the character for Earth. Whilst the Earth ideogram only has two horizontal lines the Metal ideogram includes a third line indicating that Metal is deep within the earth. The two shorter lines at the bottom represent
nuggets of gold which can be likened to unseen growth.



The primary correspondences for Metal are listed in Table 1.

Season : Autumn
Colour : White
Sound : Weeping
Odour : Rotten
Emotion : Grief/Sadness
Yin Official / Zang Organ : Lung
Yang Official / Fu Organ : Large Intestine
Yin Official Peak Time : 3am – 5am
Yang Official Peak Time : 5am – 7am
Climate : Dryness
Sense Organ/Orifice : Nose
Tissue/Body Part : Skin
Residue Body : Hair
Taste : Pungent/Spicy
Direction : West
Fluid Secretion : Mucus
Table 1 – Metal’s primary correspondences

Autumn is the time of year when less is required. One becomes a sage and reflects inwardly. The Metal Element within us provides us with the gifts and capacities to support our body, mind and spirit in preparation for Winter. There will also be challenges to face. Some of these gifts, capacities and challenges are discussed in the next sections of this paper.


Gifts & Capacities
In our environment minerals provide nutrients to the earth from which food is grown. Ores provide fuel for heat, others material for structural strength, others gems for beauty. Metal is a key component in most systems of communication. Metal conducts electricity.

In the human body the Metal Element provides us with the capacity to receive pure Qi from the heavens via the Lung and also to eliminate toxins and waste substances via the Large Intestine. Receipt of pure Qi from the heavens is linked to our ability to be inspired. The Chinese saw the Earth Element as the Mother, both for us and within us, and the saw the role of the Metal Element as a natural association with the Father from the heavens above. This reminds us of our connection between heaven and earth. Many forms of meditation use the principles of breathing exercises to enhance the mind and spirit directly.


Of all the Officials the Lung is perhaps the most vital in establishing and sustaining the spirit. By taking in the pure Qi energy from the heavens it brings the guidance and authority which our lives need.

Worsley, J.R. (1998), p162


Expanding on the connection to the Heavens is the notion of respect which is attached to the idea of the father in almost every culture. When Metal is balanced within us when can also be aware of self respect which provides us with a sense of self-esteem. This in turn gives our lives a sense of quality.
This in turn supports our ability to make judgements and decisions.



Every Element is qualitatively enriched in it’s own Nature by the Metal Element.

Worsley, J.R. (1998), p48


Just as the Lung receives the Large Intestines eliminates all the waste and rubbish within us. This is not just our physical body waste but also our mental and spiritual waste. The importance of “letting go” is discussed in the next section of this paper.



Challenges
One of the key challenges that Metal presents to us is to be aware of the importance of letting go.


Our ideas, our emotions, our food, even the stages in the growth of our spirit, all have their hour and then have no more to offer. Once they are finished we have to be able to let go and move on.

Worsley, J.R. (1998), p50


Without clarity provided by ‘letting go’ our judgement can be impaired and we can fail to recognise the quality of our decisions. Our self-esteem can suffer and we can forget to nourish our bodies properly. We could potentially swing towards the side of excessive sex, drugs and rock n’ roll.

Some of the physical charactertistics we can observe in a person with a Metal Causative Factor (C.F.). are a display of stillness. An outward sense of everything being in it’s proper place. A shiny exterior which often belies the tumultuous interior. This reflects the other direction in which Metal can take us where we present a peacock style appearance to the world. This can include being festooned with “shiny” jewellery.

What can also be demonstrated is that quality of Metal which looks for respect. You may sometimes get a response of incredulity if your rapport is not in keeping!

Case Study:
Mark is a very quite individual. Not easy to get to know. Mark will not prolong any conversation with most folk. He likes to observe and will not for example participate in games unless he is confident of doing well. With his few close friends, those whom he respects and who in turn respect him, he will converse freely and for long periods of time.

Mark is an example of the connection qualities of Metal. Metal does not need to make a connection but when a connection is made it can be quite strong and intimate.

Associated with the Metal Element we have the Lung (Fei) and Large Intestine (Da Shang) Officials. The Lung plays an important role in receiving Qi and the Large Intestine in “letting go” for our body, mind and spirit.



The Lung (Fei) Official

The Lung Official is the Official who receives the pure qi energy from the heavens. It is the Yin/Zang organ of the Metal Element.


In ancient texts, the Chinese, probably because the writers were more function oriented, usually spoke of the Lung as a single organ. From the Nei Jing onwards, however, they often say that the Lung is divided into two parts.

Hicks, Angela; Hicks, John; Mole Peter (2004), p138


The Lungs are considered to be ‘tender’, ‘delicate’ or ‘fragile’ organ. This is because, of all the internal organs, it is the first one to be attacked by external pathogenic factors.

The functions of the Lungs are listed in Table 2.


1 They govern Qi and respiration
2 They control channels and blood vessels
3 They control diffusing and descending of Qi and Body Fluids
4 They regulate all physiological activities
5 They regulate Water passages
6 They control the skin and the space between skin and muscles
7 They manifest in the body hair
8 They open into the nose
9 They control nasal mucus
10 They house the Corporeal Soul
11 They are affected by worry, grief and sadness
Table 2 – The Functions of the Lungs - Maciocia, Giovanni (2005), p 139


Some of these functions are discussed in below.

1 They govern Qi and respiration
In terms of governing Qi and respiration this refers to the inhalation of ‘pure Qi’ (air) and exhalation of ‘dirty Qi’. The Lungs also govern Qi by the process of forming Qi. Food-Qi (Gu Qi) extracted by the spleen is directed to the lungs where it combines with the inhaled air to form what is referred to as Gathering Qi (Zong Qi).

6 They control the skin and the space between skin and muscles
The space between the skin and muscles is called the “Cou Li” space. This is the space where Defensive Qi (Wei Qi) flows. Strong Lung Qi provides a body with a good resistance to attack by external pathogenic factors.

10 They house the Corporeal Soul
The Corporeal Soul (Po) is called the ‘entering and exiting of Essence (Jing)’.
The Po allows the Jing to play a role in all physiological processes.

11 They are affected by worry, grief and sadness
Worry is said to ‘knot’ Qi. This manifests in shoulder and chest tension. Grief and sadness are said to deplete the Qi. This manifests in the Lung pulse becoming weak and fine (thin), the complexion becoming white and the tone of voice being feeble and weepy


The Lungs hold the office of minister and chancellor. The regulation of life-giving networks stem from it.

Su Wen 8


This quotation refers to the role (Minister) which the Lung plays in conversing with the sovereign (Heart). The Lung takes instructions and carries them out. There is an interdependence here which is key as the Heart controls blood and the Lung Qi, two of the key ‘substances’ that constitute a person.



The Lung is a canopy for the zang.

Larre, Claude & De La Valle, Elizabeth Rochat (1992), p44

This is a reference to Su Wen chapter 46. This exemplifies the importance of the Lung’s role in attracting influence of Heaven and transmitting it to the other organs.

Some examples of points on the Lung meridian which describe their possible application in supporting the body, mind and spirit and also reflect their relationship to the Metal Element are listed in Table 3 below:

IX (Lu) 1 Middle Palace
Helps connect patient with Heavenly Qi and inspiration.
IX (Lu) 2 Cloud Door
If patient is feeling lost.
IX (Lu) 5 Outside Marsh
Helps patient to know themselves better.
IX (Lu) 6 Greatest Hole
If patient feels they have no point or purpose and are unable to cope with outside world.
IX (Lu) 8 Meridian Gutter
Helps bring patient into the present and relate to the future.
Table 3 – Example of points and their possible application on Lung meridian

Hopefully the reader thus far has gained a sense of the importance of the role of the Lung Official in establishing and sustaining the spirit and the guidance and authority it brings to our lives.

The other half of the Metal Element Officials team is the Large Intestine Official. Whilst the Lung supports the intake of new and pure Qi to maintain balance it is important that we have a way to eliminate, or “let go” at the appropriate time. This “letting go” is the function of the Large Intestine Official.


The Large Intestine (Da Chang) Official

The Large Intestine Official is the Official of drainage and dregs. It is the Yang/Fu organ of the Metal Element.

The functions of the Large Intestine are listed below in Table 4.


1 Controls passage and conduction
2 Transforms stools and reabsorbs fluids
Table 4 – The Functions of the Large Intestine - Maciocia, Giovanni (2005), p 195


This Official takes away the waste not only from that which is left over from the digestive process but also from all the Officials. If this Official is not functioning properly then all the Officials are at risk of becoming sick as rubbish in any of the Officials will limit their physical function. This will also manifest in the mind and spirit just as much. Room needs to be made for anything new and vital.



When we come across someone whose words and whose mind are poisoned and filthy we may be in the presence of a person whose garbage is not being taken away.

Worsley, J.R. (1998), p155


Some examples of points on the Large Intestine meridian which describe their possible application in supporting the body, mind and spirit and also reflect their relationship to the Metal Element are listed in Table 5.


X (LI) 1 Merchant Yang
Helps patient if they can’t see through their rubbish..
X (LI) 2 Second Interval
Helps patient who is rigid and needs to let go by assisting lubrication and thus helping patient to move more freely and live in accordance with Dao.
X (LI) 4 Joining of the Valleys (Great Eliminator)
Unblocks the constipation at body, mind and spirit level of patient and remove toxins.
X (LI) 11 Crooked Pond
Helps ground patient with a Metal CF who may be too “up in the clouds” .
Table 5 – Example of points and their application on Large Intestine meridian



Conclusion
In conclusion in this paper we have looked at the importance of the energetic of the Metal Element which when in balance provides us with the ability to be inspired with fresh ideas but to be able to do this we also need to let go of the dregs!. These abilities we examined are provided by the two related Metal Officials of Lung (Fei) and Large Intestine (Da Chang). The Lung contacts Heaven, the Large Intestine in the final stage in the digestive process, contacts the Earth.




References:
Hicks, Angela; Hicks, John; Mole Peter (2004) Five Element Constitutional Acupuncture
Churchill Livingstone

Larre, Claude & De La Valle, Elizabeth Rochat (1992) Chinese Medicine from The Classics - The Lung
Monkey Press

Maciocia, Giovanni (2005) The Foundations of Chinese Medicine, 2nd Ed.
Churchill Livingstone

Worsley, J.R. (1998) Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials.
J.R. & J.B. Worsley



Bibliogrpahy
College of Traditional Acupuncture (2005) Blue Group S2005 Session Five Notes.

Connelly, Dianne M. (1994) Traditional Acupuncture The Law of the Five Elements. 2nd Edition.
Maryland, U.S.A.: Tai Sophia Institute



Friday, August 27, 2010

Late Summer

Introduction
Late Summer a pivotal point in the energy of the seasons when the Earth Element plays a central role. Described in ‘Traditional Acupuncture The Law of the Five Elements’ as “The forces of Nature are very precisely balanced and interacting every moment” (Dianne Connelly 1994). Earth has a special significance in that it supports all the other elements. Earth is the source of the other elements, the centre from which they arise.

Earth’s energy comes to the fore in late summer and yields forth it’s ripe fruits and crops in the harvest which have been growing since the ascension of Yang from spring. The climax of Yang during summer has passed and provides an opportunity to prepare for the ascension of Yin, commencing in autumn, and peaking in winter. If we are “awake” to this opportunity we can realise this by storing and taking advantage of the bounties of Mother Earth. Earth has been “giving” of itself since spring, producing many sources of nourishment for us in fruits and vegetables, and now is resting before she starts to “receive” her own nourishment, for example through decaying leaves, to be ready to produce when the next spring season arrives.

The origin of the Chinese ideogram for Earth (Tu),  was derived from the image of a plant growing from soil.



This is indicative of the early recognition of the gift, which Earth gives in providing nourishment.Plants need an appropriate soil to grow in where the roots can take hold and not be easily uprooted. This gives us an indication of other gifts provided by Earth in that it provides support and stability.

Many civilisations have myths and stories about the Earth, a stable ground, which receives a “kiss of rain” from the heavens, which allows the ground to be fertile. In old diagrams of the Five Elements Earth was located in the centre surrounded by the other four elements. Like a mother surrounded by her children! This reflects Earths direction, which is centre.

Late Summer is a time to recognise the many gifts Earth presents to us. We also need to be aware of the challenges that Earth has for us. All the gifts, capacities and challenges affect the body, mind and spirit.


Gifts & Capacities
The Earth gives us somewhere to make our home. She provides the raw materials we need to build our homes. She provides the sources of energy that we use to provide light, heat etc in our homes. She rotates on a central axis providing us different seasons. These seasons in turn provide the various environmental conditions required for various food types to grow and mature which in turn play a vital role in providing us with physical nourishment. Having our physical needs met and prepared for through the harvest that come with late summer allows us to have a sense of belonging and a feeling of being safe and secure. This in turn allows us to operate from a centre, be at home with ourselves, at ease, be balanced and centred, and yet able to interact and connected to the rest of the world.

The Earth is made of many varied terrains and landscapes. There is an abundance of life that provide us with many smells and sights that are pleasing to our mind and spirits. There are a huge variety of sights, smells and sounds, which reflect Earths capacity to cater “for all tastes” so-to-speak. There is something out there that may please the billions of individuals living on planet earth.

Mother Earth is a giant ‘re-cycling’ plant. She is capable of taking the pollutants we throw at her and re-cycle them by absorbing them and purifying them. We have however, to maintain respect for this capability and not take it for granted and over stretch it. We can see signs of this strain on Mother Earth in feedback such as global warming.


Challenges
One of the key challenges that Earth presents to us is to be aware of what are our individual needs. We need to consider what is the right place on Earth for us? Having found a place we need to find out what we can do to ensure that Earth can fulfil it’s potential. If we are not aware of our needs this shows us an imbalance in our Earth element energy.

We need to strike a balance in our life in taking care of our body, mind and spirit. In her book ‘Traditional Acupuncture The Law of the Five Elements’ Dianne Connelly states “If we care for ourselves be creating health, the children to whom we give birth must then be healthy and strong in life, learning to create harmony in the same way.” (1994). This balance can be realised through an appropriate mix of nourishment via a balanced diet, regular exercise, and some time put aside to relax and meditate. Indeed the season of Late Summer is a time of stillness and an ideal opportunity to reflect upon the fun and relaxation we have experienced during the summer and prepare for the challenges if life during autumn and winter by filling the our storehouses to help us nourish our body, mind, and spirit. If we have an energetic imbalance in our Earth element in relation to taking stock from the harvest we could for example come from a position of having a fear of lack of, or not having enough. Always providing for the “just in case” scenario whether that be through always having cupboards full of food, or perhaps if travelling having a supply of food, blankets etc in the car. On the other side of this imbalance we may not use the harvest to rest and recuperate and lose the appropriate balance for caring for our self and others. We can give of our selves constantly and eventually burn out as an exhausted martyr.

On the mind level we need to be aware of the energetic influences of the Earth element. In balance the mind can take in information and process it. Out of balance can result in over pensiveness for the mind. A strain is presented if for example we are constantly stuck in making decisions.

Someone with well developed Earth energy is a well grounded, nurturing, compassionate person, sometimes depicted as the archtypical “earth mother”. Earth people like to bring others together and make good mediators or peacemakers and reliable friends. They often enjoy both preparing food and eating.

When people have weak Earth Qi, they can be worriers and meddlers. They are prone to pensiveness. They may overwork, especially in studying or other intellectual work. They are vulnerable to digestive problems and diarrhea. They may gain weight easily and lose it with difficulty. Their bodies have a tendency to make excessive mucus, and they may suffer from cloudy thinking, muzzy-headedness, and a lack of clarity.

Associated with the Earth Element we have the Stomach (Wei) and Spleen (Pi) Officials. These play an important role in providing nourishment to our body, mind and spirit.


Stomach & Spleen Officials
The Element Earth is our connection with mother Earth herself. From her we receive our physical nourishment which, along with the air from the heavens, is the only way that we can replenish and revitalize the Qi energy with which we are born. We also receive from her the mental and spiritual nourishment which gives us the feeling of stability and security, the center and equilibrium on which our whole lives are founded. The Officials of the Earth Element, therefore, are vitally important to the whole economy of the body, mind and spirit.” (J.R. Worsley 1998).


The Stomach (Wei) Official
The Stomach Official is the Official responsible for the rotting and ripening of food and drink. It’s an Official that people tend to be most disrespectful to. The stomach prepares the food and drink for the Spleen to extract the food Qi. As Su Wen Ch. 19 states “the stomach is the root of the 5 Yin organs.” When allowed to function as it should we derive maximum benefit from food Qi or “Gu Qi” which supports the Jing (Essence), Blood and Shen (Spirit). We can realise this by eating a “balanced meal” which in Chinese medicine terms is one which includes all five tastes, (sour/acid, bitter, sweet, pungent/spicy, salty), in proper proportion.

If the Stomach Qi fails to descend we suffer from “rebellious Qi” which includes symptoms such as nausea and vomiting. We need a proper fluid intake to support the stomach in it’s role for it is said that the Stomach “likes wetness and dislikes dryness”.

The extent of the Stomach Officials influence within the body, mind and spirit if reflected by the extent of the pathway of it’s meridian. The Stomach meridian starts on the face just under the eye and finishes on the second toe. It has 45 points, making it the second largest Meridian of the body!

The Stomach Official also plays an important role in our mental and spiritual lives in that it takes in our mental and spiritual food. Our language is full of expressions which reflect this. For example we talk about “digesting” information, “chewing” over problems or finding something hard to “swallow”.

There are points the Stomach meridian which describe their functions on the body, mind and spirit and it’s relationship to the Earth Element. For example St 4: Earth Granary, St 8: Head Tied, St 14: Storehouse, St 20: Receiving Fullness, St 24: Lubrication Food Gate and St 25: Heavenly Pivot.

The Stomach Officials most energetic time of day is 7am to 9am and it’s weakest energetic time is 7pm to 9m. This is reflected in the wisdom of the old adage to breakfast like a king, lunch like a prince and dinner like a pauper.

So we need to respect our Stomach Official for if it is sick then none of the other Officials can have any nourishment. In such a scenario our body will make itself heard screaming out for food and from this will arise an excessive need for sympathy, mother’s love and cravings for sweet tasting food which goes directly to the Earth Element within us. Over time may come the other extreme where there is a rejection by the child who no longer trusts its mother. Any sympathy, nourishment etc that is offered is cast aside.

The other half of the Earth Element Officials team is the Spleen Official. The rotting and ripening of food for the Officials is only of value if it can be distributed to the rest of the body, mind and spirit. This is the function of the Spleen Official.


The Spleen (Pi) Official
The Spleen Official is the Official responsible for transportation and distribution. The Spleen transforms food and drink, extracting ‘Food Qi’ and ‘food essences’ which are distributed to Lungs, Heart and Liver. This is an important process in production of both Qi and Blood. The Spleen directs Qi to the muscles, especially those of the limbs. So for example, if the Spleen Official is weak, a person may suffer from cold hands and cold feet because the Spleen Official is seen to behave like the driver who is too tired to finish their rounds. The Spleen produces a lifting effect along the midline of the body helping ensure that the internal organs are in place.

The responsibility for movement also extends to the mind and spirit. This is reflected once again in everyday expressions such as when we describe our minds as being “stuck”. We need to allow our thoughts to “flow” for creative processes. In an energetic imbalance the impact on mind and spirit can result in things such as poor concentration, worry and anxiety. Mental agility can show signs of losing the flow.

In the spirit the same sort of distress arises from the lack of proper distribution of the nourishment. The Officials between them ensure our connection to the spirit of Nature and the Dao, and each has to work to full capacity in partnership with the other to achieve harmony and balance in all our affairs. If some are under-nourished because this Official cannot transport Qi energy to them there will be the same sort of rootlessness and agitation which we see in the motherless child. Lack of comfort, lack of love, and lack of compassion in some and no tin others is going to lead all off the disunity we see when some children are better cared for than others. The jealousy, spite, attention-seeking, depression and isolation shatter the harmony of the spirit, and only when a solid connection with Mother Earth is re-established will the Officials, together as a whole, be able to breath a sigh of collective relief.” (J.R. Worsley 1998).

Some examples of points on the Spleen meridian which describe their functions on the body, mind and spirit and it’s relationship to the Earth Element are: Sp 8: Earth Motivator, Sp 17: Food Drain, Sp 21: Great Enveloping.


Conclusion
In conclusion having looked at the Earth Element and it’s related Officials of Stomach (Wei) and Spleen (Pi) we conclude by looking at some suggestions that may help us to live in harmony with Earths season of Late Summer.

- Be thoughtful of how we can nourish others!
- Be conscious of the harvest in our life!
- Consider what we need to do to make ready for the letting go of autumn.
- Enjoy the abundance!

References:
Connelly, Dianne M. (1994) Traditional Acupuncture The Law of the Five Elements. 2nd Edition.
Maryland, U.S.A.: Tai Sophia Institute

Worsley, J.R. (1998) Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials.
J.R. & J.B. Worsley

Bibliogrpahy
College of Traditional Acupuncture (2005) Blue Group S2005 Session Notes.

Franglen, Nora (2001) Simple Guide to Using Acupuncture.
Kent, England: Global Books Ltd.

Herrmann, Christa-Maria (2000) The Five Elements Volume 1.
Coventry, England: Paul Coughlin Ltd.

Monday, July 19, 2010

More is less

I can recall a lecturer at college saying something akin to 'the more we know, the less we know!'. We I can certainly resonate wth that expression at the moment. There are perhaps two sides to this, like all great duality, yin and yang. One side, and the one that I don't like the feel of, is that there is so much I don't know that I sometimes feel overwhelmed and insignificant. The other side is that I feel humbled and grateful that there is so much more to learn and experience!

I recently had that 'overwhelmed' feeling (again!), and whilst at mass last Sunday was struck by something the priest shared in his thoughts about the gospel. It basically broke down to 'keep it simple' when it comes to spending time in God's pressence. It struck me that this principle is also valid for my practice and development. If I over complicate, over theorise, over analyse etc., in short get attached to my thoughts and ego processes I become distracted from the simple beauty of nature and its natural energy available to me via Classical Five-Element Acupuncture when I 'get out of my head and come to my senses'. There will always be so much I won't know, and what I do know is what I currently have to work with!!!

It is said the great acupuncture masters knew which single acupuncture point was required by the patient. A simple treatment but getting to that place where that simple treatment is revealed to me is a lifelong journey and a destination I may, or may not reach. I hope to remember to stop and smell the roses along the way.

Tuesday, July 6, 2010

Advice for living in harmony with Summer

Below are some suggestions for tending our Fire during the Summer season:

1: Have fun on a regular basis. Make this a priority, which may require we schedule time for fun!

2: Share some of yourself with others. Take time to listen. Look inside your heart and find out what you have to give to others unconditionally.

3: Live your passion, whatever it may be, e.g. song writing, hill walking, photography. If you don’t know what your special passion is, be willing to admit that you don’t – in the meantime, stay amused and keep looking!

4: Get physical. Get into your body and out of your head. Love, exercise, dance, run, play. Get your circulation going.

Styles Apart!

As a relative new comer to the world of acupuncture practice I've been a bit surprised by the variations/styles/approaches......, call them what you will, to acupuncture. It sometimes seems that beneath the title of acupuncture, which I suspect the majority of prospective patients have a far simpler viewpoint of, there exists a labyrinth of ideas, theories and devotees. The public I think really only sees the tip of the iceberg in being aware of "Acupuncture" in its widest meaning. The term Traditional Acupuncture gets a lot of use but I for one am never clear as to what that means any more. Even more fuzzy to me is the term TCM. The boundaries and scopes of these widely used terms seem to bend and assume a different form depending upon where the practitioner has received schooling. Perhaps one persons meat is another persons poison and the patient may feel more at home with one practitioner than another. As a for instance see the article at:
http://www.acupuncturetoday.com/mpacms/at/article.php?id=32238

One might argue that the results the patient experiences, hopefully a permanent relief from whatever is troubling them, is what is important and how this is realised via whatever variation/style/approach of acupuncture is then irrelevant. But perhaps not as there seems to be more and more interest in applying research to understand how acupuncture works. Then perhaps the 'flavour' of acupuncture utilised may look more favourable.

It strikes me that some practitioners are mixing and matching various protocols, techniques etc. from various sources as they feel they are most appropriate to various conditions.

Initially I felt uneasy about sticking to one 'approach' in case I was possibly not serving my patients as best as they could be served. A few years on I'm more at peace within myself now about using as clear a transmission as I can of Classical Five-Element Acupuncture. It is, in my opinion and experience, in many ways a simple, but powerful system of medicine. One can never stop learning nor always have something new to learn. One of the main reasons for this is that each patient is seen as a unique creation and therefore a combination of Qi and experiences that no-oneelse can claim. Treatments are therefore unique to and for the patient.

So I've come to recognise there are many paths up the same mountain. My journey is along the Classical Five-Element Acupuncture path. To paraphrase what I heard a master practitioner say "It's not the only way, but its the way we love!". Amen to that.

For those who wish to learn more about how various approaches/styles, concepts etc. to acupuncture, evolved in the West, the following book provides a robust and objective background:

Eckman, Peter (1996) In The Footsteps Of The Yellow Emperor.San Francisco: Cypress Book Company.

Saturday, February 6, 2010

Living in harmony with Spring

Here are some suggestions for living in harmony with the Spring season:

1. Start the day early, with a brisk walk. Allow the muscles and tendons in your body to start stretching again. As you walk observe the life within you and around you. Make a garden. Eat greens.

2. Begin new things – at home, in your work and in yourself. Just as nature reinvents itself use this time to see people and situations around you with new eyes. Let new tissue grow over old hurts, and take fresh hope. Be creative. Make things, do things. Begin!

3. Consider how you wish to make ready for Summer harvest. As Spring won’t last forever use it’s bountiful energy wisely so that the seeds you sow – again, in yourself, in your work, and in your life – are those you wish to harvest. Use the energy of vision that Spring brings.

Thursday, February 4, 2010

Introduction
This paper is a brief exploration of the concept of the model of the Five Elements and the Twelve Officials, and the interrelationships between them, as understood in traditional acupuncture theory. Having read this paper it is expected that the reader, will have an appreciation of the insights into human health and disease, which the “Five Elements” and the “Twelve Officials” offer.


Origins
Prior to the development of the concept of the Five Elements the Chinese had already developed more fundamental concepts in relation to Oriental Medicine such as the Dao and Yin/Yang. Indeed a more formal title ascribed to the Five Elements is “Five Transformations of Yin/Yang”. This is being illustrated to show, albeit very briefly, a development path to the Five Elements.

The Five Elements are a translation of the Chinese term ‘wu xing’.


Wu is the number five, and xing means “walk”, “move”, “fundamental processes”, “agents”, “interactive phases”, “transformations”, or “powers” . Wu xing has other translations associated with it including “Five Phases”, “Five Moons”, “Five Movements” and “Five Cycles”. We find can the Five Elements mentioned in various Chinese classics including the Book of History and the Book of Rites both of which are at least as old as the fifth century B.C., and the Five Elements are embedded in the very fabric of the Nei Jing, (The Yellow Emperor’s Classic of Internal Medicine), the most classical of all books about acupuncture.

Irrespective of the translation of ‘wu xing’ we are attracted to there are some important points to remain aware of from a traditional acupuncture theory point of view. In ‘Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials’ professor J.R. Worsley states

“The ancient Chinese never saw the Elements as five distinct ‘things’ or ‘types of matter’ because ultimately there is only one Qi energy and one Dao.”

And also states

“When we look at the individual Elements, therefore, we always have to keep in our minds that we are looking only at parts of a much bigger picture.”

Also worth noting at this point is that when any of the Elements become distressed, it will lead to some degree of imbalance in the Qi of the body, mind or spirit. Diagnosis of the source of the energetic imbalance is made from observation of four primary correspondences linked to each Element. These will be discussed later in this paper in the section entitled ‘Correspondences’.


The Five Elements
If we observe nature, and in particular the seasons, we cannot fail to notice that there are major changes of quality and function of energy throughout the year. The Chinese observed that there were five major changes and described them as the following five seasons, Spring, Summer, Late Summer, Autumn and Winter. The Chinese associated an elemental name with each of the seasons which described the quality of the Qi for that particular season., see table 1 below.

Season Element
Spring Wood
Summer Fire
Late Summer Earth
Autumn Metal
Winter Water
Table 1: Seasons and associated elements

The associated season gives us a clue to the inherent quality of the Qi during a particular season. A brief overview of the quality of Qi associated with each season is described in the following paragraphs.

Wood/Spring
Spring is a time of birth and regeneration. There is tremendous energy about as unlike any other time of year as for example seeds thrust through the earth with remarkable strength. There is a sense of possibilities and a future in the air. Words commonly associated with this season are ‘birth’, ‘growth’, ‘regeneration’, ‘future’, ‘vision’, ‘hope’, ‘activity’, ‘vitality’ and ‘exuberance’.

Fire/Summer
Summer is a time of blossoming and ripening. The energetic growth of spring slows down. It represents the zenith of the year’s energetic cycle. Days are longer and the warmth that is present spills into relationships. Love is in the air!

Earth/Late Summer
Late Summer is a time between the transformation of the yang cycle of energy which began in spring and peaks in summer into the yin cycle of which commences with autumn. It is a time characterised by the words ‘nourishment’ and ‘harvest’. It is a time for reflection upon the activities of the summer and an opportunity to appreciate them.

Metal/Autumn
Autumn is a time of decline and death. Nature let’s go and stops hanging on to the life and the warmth of summer. Energy starts to move downward and there is an increasing stillness. The decay process serves an important role in providing nutrients for next year’s growth.

Water/Winter
Winter is a time when life seems to have stopped. The energy of the year is at its low point. The stage is being prepared for the start of the energetic growth in spring. Life is still present but is hidden underground. It is a time of endurance and survival. There is a determination to make it through the winter.

Having looked at the quality of the Qi present in each season and it’s corresponding Element we are now prepared to look at the relationship of the Elements to each other.


The Relationship of the Elements
The movement of Qi throughout the seasons is mirrored in the Elements. If any of the seasons is too dominant or too weak, the whole annual cycle will be affected as result. The same is true of the Elements. There two primary cycles which illustrate the relationships of the Elements, the Sheng cycle and the Ke (sometimes referred to as K’o) cycle.

The Sheng cycle is a cycle of creation and nourishment. It represents the natural flow order and progression of energy flow between the Elements. This is represented in figure 1 by the circle linking each Element with arrows showing clockwise flow of energy Each Element depends for its very existence on its predecessor for its birth and nourishment. For example we use wood to nourish a fire. The Sheng cycle also illustrates for us a natural law of nature called the Law of the Mother/Child. Each Element is a mother to the child Element which follows it in the Sheng cycle. So for example, Fire is the mother of Earth and a child of Wood. If any one of the elements is out of balance we can expect that all Elements, especially the following one, will be affected in turn. It is important however to note that effects of an energetic imbalance in an Element if only a manifestation of disease and distress and not a reliable sign of its true cause!.

The Ke cycle,is a controlling cycle. Growth and change do not run unchecked in nature and the Ke cycle reflects this relationship between the elements. This is represented in figure 1 by the lines drawn between alternate Elements, arrowed to indicate a clockwise movement. For example Earth controls Water. Visualise the banks of a river, which channel and contain the flow.

The flow of Qi in the human body is along meridians, which are linked to various major organs in the body. The Chinese linked these organs to the Five Elements and called them “The Twelve Officials”. These are discussed in the next section of this paper.


The Twelve Officials
The Chinese view of the Elements at work inside the body is akin to the Officials, Ministers of an Imperial court. The titles and functions of the twelve officials are given in Su Wen 8. Each organ is known as being Yin/Zang or Yang/Fu. The internal, predominantly Yin organs are known as the Zang, (viscera), the solid, mass, blood-filled organs, also known as the “treasure organs”. These organs are principally concerned with the production, transformation and regulation of the Qi energy which the body uses. The external, predominantly Yang organs are known as the Fu (bowels) organs, which are hollow, “workshop” organs. These organs are considered to be more concerned with the storage and excretion of the raw materials and waste of the body’s processes. The name ‘hollow’ attributed to them, because at various times they are without any contents, whereas the same could never be said of the predominantly yin organs.

In ‘Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials’ professor J.R. Worsley states

“The great importance and value of the concept of the Officials lies in two simple statements: no Official can do the job of any other, and every single Official depends on the functions of the others in order to carry out its own tasks”.

The Officials also share the relationships of the Elements in the Sheng and Ke cycles. There is an inner cycle of the yin Officials and an outer circle of the yang Officials. Both type of organs are subject to the law of the Mother/Child.
For example if the Lung (Zang/Yin) official is in imbalance it could point to the Spleen as the Mother of the Lung or the Kidney as Child of the Lung, which shows the main distress. If the Large Intestine (Fu/Yang) organ is in imbalance it could point to the Stomach as the Mother of the Large Intestine or the Bladder as Child of the Large Intestine, which shows the main distress.

It is important to note that in relation to the Ke cycle only the predominantly yin Official of the two Officals of the Element exercises control over the predominantly yin Official of the Element across the Ke cycle.

So having established the relationships of the Elements and their Officials one might ask how can we use this information to diagnose ill health in a patient? This is explored in the next section entitled Correspondences.

Correspondences
The correspondences represent the visible aspects of the Elements. When someone’s energy is blocked, weakened, or over-active this will become apparent in the basic diagnostic signs of colour, sound odour and emotion.
These four elemental correspondences are used for establishing the Causative Factor of a patient’s imbalance. In ‘Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials’, it is stated that “The Causative Factor is the name given to the one Element whose weakness, whether congenital or caused in early childhood, is the key to all the patterns of disharmony within the body, mind and spirit.” (J.R. & J.B. Worsley 1998).

Conclusion
In conclusion this paper on the Five Elements and The Twelve Officials has provided the reader with a historical perspective on the origins of these two fundamental concepts of oriental medicine. The paper then went on to explore the Five Elements and the quality of Qi associated with each Element. This was followed by a look at the relationships, which exist between the Elements in particular the Sheng and Ke cycles. The Twelve Officials were introduced and linked to the relationships of the elements. The relationships and interdependence of the Twelve Elements was also examined. Finally the application of Correspondences to diagnose energetic imbalance in a patient with particular attention to the four principal correspondences used to determine the Causative Factor, the root of ill health in a patient, sound, colour, odour and emotion.



References:
Worsley, J.R. (1998) Classical Five-Element Acupuncture™ Volume III The Five Elements and The Officials.
J.R. & J.B. Worsley



Bibliogrpahy
College of Traditional Acupuncture (2005) Blue Group S2005 Session Notes.

Eckman, Peter (1996) In The Footsteps Of The Yellow Emperor.
San Francisco: Cypress Book Company

Kaptchuk, Ted J (1983) The Web that has no Weaver.
London: Rider

Mole, Peter (1992) Acupuncture energy balancing for body, mind & spirit.
Longmead, Shaftesbury, Dorset: Element Books Limited

Veith, Ilza (2002) The Yellow Emperor’s Classic of Internal Medicine.
London: University of California Press, Ltd.

Thursday, January 21, 2010

Winter lessons!

Winter weather this year in Dublin brought with it some reminders of the experiences of the winter season which all too often we forget due to our normally milder winters. The emotion assoicated with winter in Classical Five-Element Acupuncture is fear. This becomes more of a reality for us when the snow and ice prevent us from travelling in the relative safety we are used too. There is the fear of falling on the frozen snow and possibly breaking bones. People used to and in some parts of the world still need to store food and provisions to survive winter. We are possibly all too used to just shopping at the local supermarket to 'pick up' what we want. The snow after a while began to threaten deliveries so shelves were left empty. Did you feel at any level your survival was a little challenged by all this?