Mook (5): Principles of Evaluation of Disease Symptoms

Let us talk about principles of evaluation of disease symptoms.

• Any kind of disease symptoms stems from the deficiency of Jing qi.
• The degree of deficiency of Jing qi is evaluated according to how much changes can be seen in reference points.

Everybody has Jing qi, and whether Jing qi is deficient or not is evaluated from the disease symptoms. If there is any symptoms or diseases, there should be the deficiency of Jing qi underneath.

How severe or degree of the deficiency of Jing qi can be evaluated from the condition of reference points, but how changable the reference points are after treatment is also the big point. You can reckon that as more unchangeable reference points are more severe the deficiency of Jing qi is. So, you can judge the condition of a patient from this.   

However, this is a kind of delicate thing, because changes of reference points are depending on the ability of the practitioner, aren't they? Sometimes, whoever performs the treatment, they do not work, but in other cases, while one practitioner performs a treatment, it works well, but the other person does same, but it doesn't work out, these things could happen. There are various stages. The degree of deficiency of Jing qi is in the relative relationship with a practitioner. So, when a patient who comes to you does not make an improvement, you might judge that his/her deficiency of Jing qi is severe, but when you introduce him/her to some other practitioner, for the introduced practitioner, the same patient could be easier to make a change. In this case, for the introduced practitioner, the deficiency of Jing qi of the patient is not so severe.

Treatment is based on only the relationship between a patient and a therapist, so the treatment is depending on the therapist's evaluation ability and skill. This is not the sphere that so called objectivity is coming in. This is the characteristic (of acupuncture), but some people say this would be in trouble, so they talk about EBM, the concepts of the modern medicine, Western medicine are related with this. Some people in the Oriental medicine might compromise in the superficial sense. This is very difficult issue.


*This is translated from "Mook Shakuju Therapy" vol.1 (2013). This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012.

Mook (4): The Tai-ji and Acupuncture (2)

Let us summarize for this point now. The Tai-ji concept is not merely an conceptual thing, but also is strongly related with our treatment, Shakuju therapy.

Firstly, let us look at the fundamental yang, yang of the Tai-ji. This refers to the whole body. And what sustain this body are the gravity and the life. We express this life as "Jing-qi". The gravitational force and Jing-qi are both invisible power, aren't they? The sick state is the condition that the Jing-qi is diminishing.

And let us bring up another concept to summarize the relative world with the word of "reference points". Of course, there are various disease names and symptoms concretely, but we are trying to sum up all these things to the words of reference points. This is what we are doing. Yang of the Tai-ji includes both concepts of yin and yang, and we are trying to express them as reference points as a whole. It is easy to understand so far, isn't it?

The problem arises from here. What influences on the state of the fundamental yang is the fundamental yin, Jing-qi. When Jing-qi is weakened, changes occur on reference points. Treatment is the attempt to modify such a condition of pathological deficiency of Jing qi. Here, what makes it possible to tonify this deficiency of Jing qi is the imagination of a therapist, in other words, "consciousness". Without this action of consciousness, neither the deficiency of Jing qi is modified nor reference points change.

Consciousness of a therapist, as well as consciousness of a patient is related, has a role to tonify the deficiency of Jing qi. Treatment cannot consist of merely with a treatment act. It is not until consciousness of a therapist works that treatment is completed.

The interesting is that the most of therapists are not aware of directing their consciousness, but they direct their consciousness unconsciously to influence on the deficiency of Jing qi. So, the fact that any treatment method has each treatment effect is understood as consciousness is used in any treatment method. It doesn't matter what kind of treatment method. I'm not saying that only Shakuju therapy can do it. It is quite likely that as you practice Shakuju therapy, you can apply this to other treatment methods as well. That would be your relationship with your patients, so you can do it freely.

What Shakuju therapy is targeting on is to comprehend everything with the idea of Shakuju therapy. In any methodology, as far as a human being performs, consciousness is working there. Then, the consciousness must have some influence on Jing qi. Some practitioner would not express it as Jing qi, but any words can be used because it is about the invisible world.

Consciousness works on the deficiency of Jing qi, then it influences on changes of reference points. Generally, you won't use the words of reference points, but you'd say symptoms or diseases. We use the words of reference points because this fits to our treatment policy more, so we prefer to apply this concept. All symptoms stemming from the deficiency of Jing qi are summarized as reference points. So if you have any sick symptoms, there must be the deficiency of Jing qi underneath.

*This is translated from "Mook Shakuju Therapy" vol.1 (2013). This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012.

Mook (3): The Tai-ji and Acupuncture (1)

Some of you might feel bored with the vase, so let us apply this into the human body (Figure 4).

Figure 4

This is the same thing. When you want to treat a certain person, the person to be treated would be the Tai-ji/ the fundamental yang. The person exists as a patient.

Here, we use the division of cold and heat. These are the replaced words of yin and yang. The body could be roughly divided into these two concepts.

When you focus on the lower cold, this part becomes the Tai-ji. And we can estimate that this is also divided into cold and heat.

Here, you can notice that the widths of heat and cold are not even, right? For the case of the vase, I dare to draw yin and yang even, but that was the simple upper and lower story, so I could do that. However, it is rare for the human body being divided into cold and heat in the middle, usually it is deviated. Unlike the fundamental yang, it can be said that this cold and heat are in the relative relationship.

For yang of the Tai-ji that we are looking, the contents of it are yin and yang as the relative relationship. You can never say that the feet are always cold, can you? You can say that this person has the cold feet, or the feet are cold today, so this is kind of the relative relationship.

Then, when you look the human body as yang of the Tai-ji, what is the fundamental yin, the power supporting yang of the Tai-ji? One is the gravity. Everything cannot exist without gravity. What is the other thing? The answer is life.

There are two kinds of existences on the Earth; one is those without lives, and the other is those with lives. Human beings are one of those animated, so this thing which has a human shape can move uniquely by means of the life. So, for the human beings, they are related with two elements; the gravity and the life.

For example, a person is standing. This is kind of a unique action due to the existence of the life. It can be said that capability of keeping to stand is the condition that the person has enough vital energy towards the gravity. When the vital force is weakened, one must feel hard to keep standing, want to sit down and lie down.

Now, I'm also standing and giving a lecture, but I would like to finish it within two hours or something. Gradually, I feel tired and hard to keep standing. This is also because of the gravity, isn't it?

We are always influenced by the gravity and act against it. So, you can say that diseases are in the state that one's power against the gravitational pull is getting weakened. Those who can walk to the clinic to receive treatment have certain power yet. Those who start to use a stick, those on wheelchairs, those who are carried, the condition becomes more serious in such an order. In the end, one cannot stand against the gravity and dies. It can be understood like this.

In Shakuju therapy, we can look at any phenomena like this with cold and heat. This is the characteristic of Shakuju therapy.



 *This is translated from "Mook Shakuju Therapy" vol.1 (2013). This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012.

Mook (2): The Tai-ji (2)

Let us talk about the Tai-ji from the different perspective.

This is an illustration of the Earth and the solar system (Figure 1).

When we are focusing on the existence of the Earth, we can see the Earth as the Tai-ji, the fundamental yang, right? Then, what is the power supporting the Earth as the visible existence? That is the power called the gravity or the attractive force. Without it, this Earth can never exist.

Figure 1

We focused on the Earth, so the Earth was the Tai-ji, but if we focus on the solar system this time, the whole solar system becomes the Tai-ji. Then, the power makes the solar system exist is also the gravitational force.

Let us focus on something more familiar with. This is the vase (Figure 2). Now we are looking at  this vase as the Tai-ji. The Tai-ji is yang, right. Then, how can this vase exist? This is also because there is a gravitational pull. If there is no gravitational power, the vase would become pieces, or we can see pieces, so it would become something less than pieces. That's what we understand.

Figure 2

We can divide this Tai-ji into upper and lower, right? We can use the words yin and yang. Then, both the upper and lower parts can be divided into yin and yang as well. It can be subdivided forever.

Can you notice that the classified yin is different from the fundamental yin that is on the basis of the Tai-ji in terms of its meaning? Yin written in Figure 2 is the relative yin of the fundamental yang.

Next, when you focus on one of the relative yang, this yang is divided into yin and yang, in that case, the original yang becomes the Tai-ji (Figure 3).

Figure 3

You might get an impression that yang is divided into yin and yang, and yin is divided into yin and yang, but in fact it is always that the Tai-ji is divided into yin and yang, and that's all. Are you confused now? The Tai-ji, yin and yang, the yin-yang concept consists of these three ideas only. You always replace the beginning with the Tai-ji. The Tai-ji is divided into yin and yang, and the yin and yang become the Tai-ji and each is divided into yin and yang, and the same thing can be repeated, right? Each time, there is a begining, and the beginning is treated as the Tai-ji. If this becomes clear, you can understand the main part of the Tai-ji / yin-yang theory roughly.

 *This is translated from "Mook Shakuju Therapy" vol.1 (2013). This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012.

Mook (0): Introduction (The Core of Acupuncture Treatment)

It was really a turbulent year last year (note: 2011). About me, there was the ninth America seminar of Shakuju therapy, I had a seminar in AIMC, Goto gakuen school in the states, and also I had a lecture and workshop in Boston annually.

As you remember, we had the Tohoku earthquake on March. After the disaster, one of our members, Ishizaki sensei went to Fukushima as a volunteer of acupuncture treatment. 

Once I also went to volunteer for the Kobe earthquake, but it is very difficult to make an action. It is a hard task to go just for once, but to continue requires a lot of energy. Requiring energy means that you have to be young to do this. But, the weak point for a young practitioner is that you don't have so much clinical experience. There have always been a big trouble here. 

Except this, for example, there are political thing, such as issues of the whole acupuncture sphere or related with the group, so acupuncture world contains a complicated problems as well. 

In such a situation, how each of us can commit to the world? This is a big issue for each of us. 

Some people might feel that being an acupuncturist is not enough, then become a politician, or others might join the activity as a role of some group. It is good thing to have various people and various ways of commitment.

I have been thinking for a long time that one of big issues in the acupuncture sphere is that there is no common "core of acupuncture".

Japanese people values ambiguity and diversity, of course this is very good thing, but we need to answer when we are asked what the core of acupuncture therapy is. I have been feeling this urge especially after having American seminars. 

There are many methodologies, and each treatment method is effective. This means that there are diversity, but they have their own treatment effects as well, there must be something in common there. So, what is the common point among such various methodologies? I have been targeting on grasping what the core thing is.  

I have been making Shakuju therapy based on such a view. Today, people who are interested in this kind of perspective came to this seminar, I think. 

It is a two hours seminar from now, but I would like you to feel to make a core inside of you and study. 

There are roughly three topics in today's seminar. 

• General theory
• Reference points
• Supplemental treatment on lower extremities

I always talk about the general theory in Chiba seminar. General theory gives you an idea how to look at treatment, people, or sick people, right? I would like you to confirm this each other each time. 

It is not merely getting used to a methodology to earn your bread, if you become familiar with the ideas of general theory that I'm going to talk with, you will be able to think and act on your own. 

I would like you to know this, so let us start with the general theory. 

*This is translated from "Mook Shakuju Therapy" vol.1 (2013), p4-6. This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012. 

Mook (1): The Tai-ji (1)

There are three themes in the general theory today.

• The Tai-ji
• The Tai-ji concept and acupuncture
• The general principles to evaluate disease symptoms

The most of you would be interested in how the concept of the Tai-ji is related to the treatment, wouldn't you? So, firstly, I would like you to understand the Tai-ji, then the relationship of it with acupuncture, based on the idea of the Tai-ji. Then, I would like you to understand the evaluation of disease symotoms, based on these ideas.

Let us confirm what the word of the Tai-ji means.

• The Tai-ji consists of the fundamental yang-qi and the fundamental yin-qi. 
• The existence of the fundamental yang-qi is supported by the fundamental yin-qi.
• All phenomena are the various facets of the fundamental yang-qi. In addition, phenomena are the states of qi of yin and yang which are in the relative relationships.

Generally speaking, the Tai-ji is used in the meaning of the root or the basis, isn't it?  Here, we use the word "fundamental". It is the foundation of everything. Everything means the universe, in  other words.

What is the universe, then? You can understand that as everything you see. It is not limited only to the universe of the astronomy. The notebook and the pencil in front of you, these are also existing in the universe, aren't they? So you can understand that in this way.

In the Oriental thought, everything including such things can be divided into yin and yang. It is the idea to replace everything into words of yin and yang.

I have been using the word, "absolute" compared with the word, "relative", however, as its meaning, the word "fundamental" would be easier to understand, so I'm using the word "fundamental" now.

Usually, yin and yang is a relative concept, but now I'm talking about the fundamental yin and yang. There is the fundamental yin on the basis of the fundamental yang.

Let me explain the words here. The fundamental yang means everything human being can see, experience and perceive. The idea is that those visible, the fundamental yang is not existing on its own.

How do you perceive then? The universe becomes the universe from the certain point, so it becomes the universe through the process from the state of invisible to the state of the visible. So, it is understandable that on the background of the fundamental yang, "those visible and perceivable", there would be some "power to make and support it". I'm using the word, the "fundamental yin" to express it.

In the I-Ching, the Tai-ji is expressed as the word of yang. The sign ―, that's it. The trouble is that this is all written in the I-Ching. I have been wondering how I can understand this. If there is yang, there must be yin as well, but in the I-Ching, it is only described that "The Tai-ji is yang".  Yin is not written. This has been my theme for a long time, but I realized suddenly that this yin is undescribable and something should not be described.

Yin of the Ta-ji, the fundamental yin is something support the fundamental yang. "Those invisible" supporting "those visible" called as the fundamental yang, so this is undescribable. I understand that in this way.

This fundamental yin is expressed as those invisible, meaning that those are the basis of the whole visible things. The relative yin and yang divided from the Tai-ji is expressed as two divisions of those visible, so yin of yin-yang dividing from the Tai-ji is visible yin. The relative yin and yang are two facets of those visible, so the relative yin is visible yin.

*This is translated from "Mook Shakuju Therapy" vol.1 (2013), p7-9. This is the summary of Kobayashi sensei's lecture held in Chiba on February, 2012. 

Ideas of the I-Ching

The intensive basic course will be over soon. So, let me talk about the topic which I'd like you to confirm once again.

It is essential for us to have parents to be born to this world, right? There would be nobody to disagree with this, and let us think this way, our parents also had their own parents, and so on. Recently, I calculated with Kobayashi Sensei that the number of ancestors surpasses more than 65000, going back to a hundred or two hundreds years ago. If you want to trace back to the past more, the number would be astronomic, wouldn't it? If we think this way, the universal brotherhood makes sense.

The story goes on further. Finally, your gene goes back to what is common to all human beings. What looks like expanding endlessly can put together again to one thing. Then, it reaches at the beginning of an elementary particle. Those who have good instincts may understand the conclusion already.

As you know, everything, even only one fundamental particle and yourself who I started this story with, is sustained and formed by the same thing. The power of existence working on the background of this is the very fundamental power which cannot be mentioned in words and this is what we are targeting on. Here, it is called conveniently the fundamental power, but in fact, we don't have any proper words to express this existence.

So, it has been called in various ways by various people on various standpoints from the past to the present. It can be religious in some points, and can be explained in the very latest scientific terms in another point of view. It can be called differently by different people, but it would be understandable that they express the same thing in different terms.

Let us go back to the topic to the I Ching. How does the I Ching, the text written about the ultimate features of Yin-yang, express this fundamental source?? The answer is very ultimate, to explain by not explaining. In fact, all yang can be expressed by the horizontal line indicating the Tai-ji, so people dare to notice the existence of the fundamental yin, which cannot be expressed, through those visible. As you already know, yin-yang theory is not a mere dualism of yin and yang. It is not that two elements are combined to the one, but the one basic thing can be divided into two depending on your view. So, when yang is expressed, it definitely implies the existence of yin.

The treatment we are saying is always targeting on this absolute yin. Even though you continue subdividing into yin and yang, it all ends up the same thing. This is very important point. We notice this because we study the I-Ching. In addition, it starts from the only one thing, as much as classifications increase, farther it recedes from the root. Additionally speaking, yin and yang can appear at any point when yin and yang were born and it continues again and again, so there is a big danger that you might misunderstand that where you stand is the only starting point. It is very important to see things from the basis all the time. In your daily clinical practice, you might tend to be aware only with phenomena, but the unchanging conviction is necessary.

* This article is translated from Japanese Shakuju Association blog.

Symbols and Root

When you are caring about only visible things,
You may not be able to see what is important.
Symptoms appeared in the body are,
Messages from the inside of the body that cannot be seen.

When you see only the symptoms appeared on the surface,
It ends up with the treatment like a whack-a-mole.
Without working on the deep inside of such symptoms,
Chasing with appeared symptoms never ends.

This is not limited to the body matters.
It can be applied to all symptoms surrounding us.
Worry, fear, anger, each event inducing such emotions
Is symbolizing what lies in the depth.

However, you shouldn't forget that all visible phenomena,
Including symptoms appeared on the body, are merely symbols.
That is not the core where to work on.

No matter how much the values of the test result are tampered,
It does not mean the cure of the disease, surely.
Nobody makes efforts for such a silly thing.
The appeared result is merely symbols.

The essence is the vital energy coming from the root.
When the root changes,
Its results also change naturally.
What a waste of energy,
To put your energy on attempting to change the symbols.

*This is translated from N sensei's blog.

Consciousness (3) ―Supplemental treatments

The fifth lecture of advanced course is about reference points which had not been covered by the last lecture. Yes, it was meant to continue the rest of reference points, but the lectures went beyond, and Kobayashi sensei talked about even supplemental treatments, it didn't happen before (-_-;).

Rather, it was easier to talk about it with the explanation of supplemental treatments. The most of supplemental treatments used at the present are what are used additionally as the words suggest, when the deficiency of Jin-qi has not been tonified enough by the back-shu points treatment as the basic treatment.

Especially, such supplemental treatments are used mostly in the case of trauma. Trauma means that the affected part was directly damaged, so the cause itself exists there, therefore, one has to deal with the problem lies there. There would be two different approaches; one is to access there directly (the bloodletting at the neck in the cases such as a whiplash) and the other is to approach at the point slightly apart from the affected area itself (Jin-well point for the sprained ankle). In addition, sometimes points at CV line are used considering the meaning of CV line related to why using the back shu points. In such cases, it is possible to approach with a filiform needle and moxibustion, but depending on points, bloodletting and Chinetsu-kyu may become essential, and you might think "again!" but, it is neccesary to use consciousness (with a Teishin needle).

Consciousness (2) ― Reference Points

The theme of the fourth lecture of advanced course is about "reference points". Among many characteristics of Shakuju therapy, this idea of reference points is simply special, I think, compared to other therapies. Even for other therapeutic methodologies that do not contain the concept of deficiency of Jin-qi, this idea would be beneficial. But, writing about reference points generally would be boring, so I would like to describe it in relation to consciousness that I mentioned in the last article.

Touching reference points are actually the most essential thing to use consciousness. Most of us do this unconsciously. In other words, those who do not touch reference points firmly never be able to use consciousness. Some people might think about something like non-inquiry-examination, the condition that a practitioner comprehend the state of the patient's body without touching. Here, it is no problem when acquiring the patient's information (four examinations), however, it has only demerits when the practitioner wants to change the patient's body (treatment).

When one can get used to consciousness, he/she is able to send something like so-called qi. However, it is very difficult for those who have not been used to touching patients and checking reference points carefully. That is, using consciousness, in terms of checking reference points, is (1) able to let the consciousness of the patient be aware with the exact points = touching leads to treatment and (2) able to let the practitioner to project his/her consciousness.

Once one is able to check reference points firmly, it also let the consciousness of the patient be at the exact reference point, and the practitioner feels easier to project his/her consciousness, so the treatment effect increases massively. (2) The projection of consciousness here means grasping the patient's reference points carefully in terms of anatomical comprehension,  and also touching the same reference points many times with reproducibility. Then, when the practitioner who acquire such a skill is able to send qi (?) there, the treatment effect can be doubled more!

I'm emphasizing this so many times, but you have to acquire the visible skills to be able to acquire invisible skills. In the process of learning Shakuju therapy, the numbers of reference points is increased more and more. You have to be able to choose, touch and get information from such reference points, depending on each state of the patient, to use the consciousness freely.

Kobayashi sensei sometimes introduces new reference points that he discovers in certain occasions, such as two days seminar. When the new point that I haven't touched yet is added, I also am a beginner for checking the new reference point, so I try to make an effort to touch it. I touch the point of every patient surely, even if it is unnecessary for some patients. Then, I can get used to the reference point, so I can use it without problems when the actual patient who needs to be checked it comes. The issue is not whether you know or not, but whether you are able to do or not. Namely, it is whether you have been practicing or not. Checking reference points during a treatment, this is the essential thing in Shakuju therapy, but it is the shortcut to use consciousness.

* (1) and (2) in the articles are what Kobayashi sensei wrote in the lecture.

Consciousness (1)

The third lecture of advanced course was about "consciousness" that everybody wants to know.  One reason why everybody is interested in consciousness would be because its existence is vague and invisible. And some of you might think if you can acquire the invisible power, you are able to cure patients and symptoms that you had been struggling with.

What can you do when you are able to use consciousness then? This is beyond the lecture, but I would like to mention my opinions below.

From my experience, there are mainly three things to point out; (1) The time of each session of treatment can be shorten because the speed of tonifying Jin-qi risens. (2) The body gets warm more, so the treatment effects lasts longer. (3) You are able to use a Teishin needle effectively.

Let us look at each point in detail here. (1) If one can treat a patient in a short period, you are able to treat many patients, and as a result, many people can get benefit from it, and also the practitioner can earn more. However, once you are able to use consciousness, does the number of patients increase? Even though you can tonify the deficiency of Jin-qi in a short period and reference points change quickly, if you haven't acquire palpation ability to comprehend those changes, you are not able to use consciousness freely. Rather, in such a palpation skill, you cannot acquire consciousness.

(2) This is as it is. As an actual feeling of a patient, the body gets very warm. In addition, they feel as if the whole body is wrapped up with something thin layer of air or strange feeling like subtle numbness. Even if the practitioner feels that he or she are able to use consciousness, it is doubtful whether he or she actually are able to use consciousness without such patients' feelings (of course, these feelings are depending on individuals though).

And let us talk about (3) a Teishin needle. Treatment with a Teishin needle is the most subtle in terms of quality of stimulation. The most common stimulation with a filiform needle, it accompanies with certain quality and quantity of stimulation, so if the stimulation exceeds the patient's limit, symptoms may get worse or reference points may not change though there is nothing wrong with the quality of stimulation. However, it can be said that the quality of the most subtle stimulation of a Teishin needle is acceptable for any states of any patients. But, the issue here is the quantity of stimulation. The most subtle quality means the most subtle quantity, in other words, it is difficult to bring out changes of reference points. Once you acquire the skill to use consciousness, you are able to give such the most subtle stimulation in the most quick speed and the most effectively. That is, when approaching the cause of deficiency of Jin-qi, older and older it is, the strong quality of stimulation is unacceptable. In such a case, there is no other way except giving the stimulation little by little in each treatment session to arise changes. It means that it takes certain time to treat such a condition, but once you can acquire the skill of consciousness, you are able to make changes in the most rapid speed like a miracle. To describe this simply, you are able to change reference points that you have not been able to treat or change.

Don't you want to treat what you haven't been able to treat? Every practitioner must long for it. However, do you think you can acquire such a skill simply by learning it?? Of course not.

The demerits of consciousness. It would be that many people misunderstand it, many think that they are able to use it quickly. The consciousness is not a special ability. Everybody can get the skill as far as he or she makes an effort. However, the effort is necessary, it takes time. You can never acquire it quickly. I often compare it to "Kamehameha" of Goku of "Dragonball". He can even fly. However, Goku is not strong because he is able to shoot Kamehameha or to fly. Rather, he is strong, or he becomes strong, so he gets ability to shoot Kamehameha and to fly.

Then, how do you think you should do to be able to use the consciousness? The answer is to deepen your skill of acupuncture, to become able to perceive reference points. More and more the skill of needling is risen, it accompanies the progress of the ability to comprehend reference points. Then, what is the skill of acupuncture concretely? At first, to be able to insert the needle at BL 40 easily. In addition, to be able to use a three-edged needle. To acquire the skill to comprehend reference points that are accompanied with it. Then, the time of treatment session can be shortened dramatically. Less than 30 minutes. You have to come to this level first. Without the ability of inserting a needle of BL 40 or the skill of using a three-edged needle, you never use the consciousness in such a level. To learn a three edged needle at advanced course is the fourth year of learning Shakuju therapy, this is the shortest. But, you can't do what you just learned. So, after learning four years intensively, then the shortest would be the fifth year to be able to enter the world of consciousness. If it is compared with "Hunter Hunter", once you are able to use consciousness, you just pass the "hunter exam".

* This article is written by D sensei who loves manga, such as "Dragonball" and "Hunter Hunter" :)

Abdominal contact needling (1)

The first thing that a practitioner should experience is that even a slight manipulation of needling can bring the subtle change of the body. Manipulation of needling here is not a deep insertion, but  a shallow needling, and one has to know that it can affect the sense and tone of the skin both subjectively and objectively.

The generally recognized effect of acupuncture is that a needle should be inserted in a certain depth for a certain period to give certain stimulation to get a result of needling. This view is mainly based on the neurological theory of the western medicine, and in other words, the misunderstanding that more stimulation brings more the treatment effect is.

However, acupuncture treatment can never be like that, rather, the most important is to give the most suitable stimulation that the body requires, and it engenders the most appropriate treatment effect.

Moreover, the structure of the body is based on multiple layers of qi, so to perform needling on the deep area abruptly is a forcible manner to the body, and the treatment effect can vary.

One has to know that the body is always changing, so acupuncture treatment should be adjustable to its change, requiring the fluid manipulation of needling. Abdominal contact needling is the first step of the treatment based on such an idea.  


*This article is translated from the book of "Toyo igaku koza dai 10 kan, Keiraku-Shakuju chiryo hen (Oriental Medicine Lectures, Vol.10, Meridian Shakuju Treatment)"

Meridians

There are some patients who say that they feel something moving down to the leg, though the needle is applied on the abdomen, or "electricity running" and so on.

This means that the patient has something irregular down the leg. It is very common to perform needling on the limbs or back though, for example, the patient has a headache.

Especially the feeling as if the electricity is running in the body is like the lightning streaks down the ground. The path such the electricity runs is expressed as "meridian" in Oriental medicine. As the lightning is called as "electricity", the power, qi, is running the all over the body.

Such responses of meridians were used to be very common long time ago, but now people have lost such senses, so this is not what everybody can feel. However, the fact that applying the needle on certain point can actually cure the disorder which appears far away from the point. This is understood as the qi is transferred from the point where the needle is applied, through the meridian and reaches at the affected area, in other words, the unbalance of qi is adjusted.

However, does the qi really run through the meridian that you expect?? There is no way to prove it, so this is quite uncertain. Because, it is also common that the lightning streaks through the meridian that you never anticipate. Even the qi runs through the meridian, it is very modern point of view (!) to think that the qi runs where one expects.

Rather, it is more practical to think that the symptom, such as a headache, is one of reference points indicating the unbalance of qi of the whole body, in other words, as the tip of the iceberg.

The movement of qi is more open and generous. It is the power to move all over the body, not limited only via the path of certain meridians.

*This is translated from the article by Kobayashi sensei, "Taishido Times Square" vol.16  

Intake forms

In the advanced course, we have learned about "intake form".

When talking with staffs and students, the most of them ask technical questions, such as how to treat in which conditions and want confirm the skill, for example, the way to check the pulse and how to palpate with fingers.

Not so many people have focused on what to ask in interviews with patients. Shakuju therapy is performed with the ultimate etiology, the deficiency of Jin-qi and the efficient skill to tonify it, so it might look very simple at a first glimpse. So there are many misunderstanding.

For example, there is a patient with lower back pain. If I ask the practitioner what the cause is. The answer will be "the deficiency of Jin qi". However, does the patient understand with this answer? Maybe no. Then, I ask why the deficiency of Jin-qi occurred, not so many people can answer this question. In any treatment, there is a cause of diseases, so there should be causes that the Jin-qi diminishes. To look for the cause is history taking. In interviews, you have to ask when the deficiency of Jin-qi started, in which extent Hie is serious. In this process, what plays an important role is an intake form.

"The cause of your disease (the cause of your deficiency of Jin-qi) is blah blah, so let us change this with treatments, and please take care not to do blah blah any more..." Not so many people can explain such an ordinary thing to the patient. Even though you change the treatment form or  acupuncture points, or furthermore you add how to use the consciousness, if you continue treatment without understanding the cause, what can be healed does not heal.

How can the fat person who is eating too much lose weight with only acupuncture treatments without controlling his/her diet? Furthermore, if you explain the reason why he/she is fat is the deficiency of Jin qi..., it just becomes chaotic.

When you get skill of interview and using intake forms, the treatment effect will change dramatically. Do not depend only on your techniques, acquire the knowledge as well in your everyday clinic!

* This article is translated from the Japanese Shakuju Association blog.

Fire Alarm

Reference points are like fire alarms. If the deficiency of Jin qi itself were the origin of a fire, reference points that appear in the body were like a fire alarm hung on the wall. This is the phrase of Kobayashi sensei.

It means that even if the fire alarm rings loudly there, it is not the origin of a fire. We have to make sure that the point of treatment is the origin of fire, and as long as the fire is still smoldering, the fire alarm keeps on making sound.

However, in fact, the fire alarm is not the only one ringing. "Sensei, here is a fire alarm ringing." "No, this is not a fire alarm, but a telephone." "Oh, this is an alarm clock." Many other things, which are not related with the origin of fire, are also ringing.

The thing is, if you want to treat the origin of a fire, namely the deficiency of Jin qi, you have to choose which are the fire alarms connected to the origin of a fire alarm, and treat checking only such reference points. However, those who are not sure which is the fire alarm, ends up needling or perform moxibustion on all ringing points in their treatment.

But, you learn such reference points connected to the origin of a fire in the seminar; which one and from which angle. That's it. Because they are only those connected to the origin. Many people tend to think about needling only, but as a fact, if you can find out such fire alarms, the main part of treatment procedure is over.

* This article is translated from Japanese Shakuju Association blog.

About Shakuju Therapy (5)

In Shakuju therapy, the cause of any symptoms is considered "the deficiency of Jin-qi".  So, treatment is tonifying the deficient Jin-qi, precisely speaking, the pathological deficient Jin-qi.


The Jin-qi in Shakuju therapy is the "vital energy" in other words. Any human being gets old and dies in the end inevitably. Nobody can live infinitely, and treatment to prolong life is impossible. If possible, rejuvenation also becomes possible.


The vital energy is consumed inevitably as one gets older. However, the problem is that one consumes the vital energy more than necessary amount by his/her lifestyle or intemperance. This consumed amount exceeding the original amount is considered as the cause of diseases. This pathetically deficient Jin-qi is what acupuncture treatment is aiming at tonifying.


The living person is soft and warm, or rather hot, the clump of heat. On the other hand, the dead person gets hard and cold. When one becomes sick and gets worse and worse, the person dies. Here, we call the condition of sickness as "cold".


The cold in Shakuju therapy (Hie), refers to not the cold in a narrow sense, such as merely sensitivity of cold, but the cold in a wider sense like this. As pursuing grasping human bodies in Oriental way, we call such cause of any diseases as the cold (Hie), which is easily understandable for the contemporary people. (Please refer to "Acupuncture Core Therapy".)


Shakuju therapy has seminars mainly in Tokyo, but we have seminars in Osaka and Hokkaido in Japan as well. For overseas practitioners, we usually have the annual seminar in summer, however, we are going to have Shakuju Therapy Seminar in Hawaii in March. Hoping many acupuncturists all over the world know Shakuju Therapy. If you are interested in Shakuju Therapy, this is the chance!



Shakuju Therapy Workshop in Hawaii 2012

Date: March 23 - 25, 2012 from 10am - 5pm

Place: Sheraton Keauhou Resort & Spa in Kona, Hawaii, USA

Fee: Early Bird Rate: $400 (before March 1) / Regular Tuition: $430

CEUs: 15 CEUs for CA / 18 for NCCAOM (pending)

For more details, please visit http://www.tishamallon.com/

Points

If let us say, for example, points are where there exist pressure pain, you all will look for only pressure pains. If I say where is deficient, you would search only deficient points.

However, actual points include where are painful and where are deficient. Sometimes where are stiff, where are swollen, each of all these is a reaction of "point". You can never pick up only one reaction and say that a point is like this.

So, it is difficult to express in words. The only way is to touch many points to remember feelings of points touched by fingertips.

The same thing can be said to the pulse examination as well. If you limit information from the pulse only to the pulse rate, you end up knowing only the result of the pulse count. However, when you recognize the pulse is not only pulse rate, but the information resource to know the inside of the body, containing more information, even if it looks checking the same pulse rate, what you can get is quite different.
This means that things can be different depending on the perception of a viewer. Indeed, at first glimpse we seem like living in the same world, but each individual lives in each different world.

*This article is translated from Japanese Shakuju Association blog.

Core

When one starts learning a certain acupuncture methodology, the focus would be on its technical aspects. Everybody would be into acquiring techniques that are visible and exist in front of you. However, having certain skills and techniques are not necessary equal to the success of treatments.

Have you ever felt that you could have treated patients better when you just started acupuncture? Why is it, though you were inexperienced in terms of techniques? It would be possible to analyze in various perspectives, but one reason would be because you would have expected and believed possibilities of acupuncture more, when you just started acupuncture.

Techniques are acquired by constant training. However, they are not enough for the treatments.
Practitioners need the core, the basis of such techniques. That is the belief, as you can be sure what you are doing by learning the basic theories. Making the CORE bigger and stronger is the best and shortest way to improve your treatment efficiently.



*This article is translated from Japanese Shakuju association blog.

About Shakuju Therapy (4)

"Shakuju" of Shakuju therapy is the names of disorders appeared in the abdomen; Shaku is one which stays at the deep inside, and does not move easily, and jyu is one which is in the shallow layer and easy to move.

The words "Shakuju"  originates from the "Nan-jing". Later on, there are periods that Shakuju were interpreted as what would be referred as cancer in the present day, but Shakuju in Shakuju Therapy basically means the pain, hardness and pulsation of the abdomen.

By the way, when one practices Shakuju Therapy for a long time, the I-Ching's way of thinking is getting important to deepen its understanding. It can be said as the basis of all Oriental concepts.
Simply speaking, the ideas of I-Ching  is trying to see everything in the world in yin and yang. Oriental medicine is what is applied this yin-yang concept to the human body.

According to the yin-yang concept, when looking at the human body, Shakuju can be explained as Shaku being relatively yin and Ju being relatively yang  among the disorders of the abdomen.

Then, how do you regard Shakuju, disorders of the abdomen, in the whole body context, with yin-yang idea? The abdomen is located in yin side of the human body. If you would like to deal with disorders appeared in the yin side, the focus would be on the yang side of the body. This is the view based on yin-yang idea; treating disorders of the abdomen with back-shu points is the most distinctive characteristic of Shakuju therapy. 


Shakuju is the body reaction that anybody can feel and confirm. When supposing that the states which can be confirmed, such as the main complaint and symptoms, are yang, their causes are yin and what cannot be confirmed. Therapists grasp the condition of the deficiency of Jin-qi (yin), which is invisible, and impossible to be touched by confirming the disorders of the abdomen and other reference points (yang), which can be touched and felt. 

By the way, some people might think that Shakuju therapy examines only the abdominal area (abdominal diagnosis) by its name, but we also do pulse diagnosis and check not only the abdomen, but other reference points, so please do not misunderstand!

About Shakuju Therapy (3)

As Kobayashi sensei and many other practitioners in Shakuju Association say, ultimately speaking, a needle is merely a thin metal, and moxa is just withered grass. In general, it is considered that acumoxa therapy = oriental medicine, but we, as professionals, have a different way of thinking.

The important thing is how you use a mere thin metal and dry grass.

In the acupuncture world, there are mainly two different therapeutic ways; one is western medicine, another is oriental medicine. Then, what do you mean by saying Oriental medicine way? If you treat as written in ancient Chinese classics, is it Oriental way?? If you treat in the way that  western doctors in the hospital never do, is it Oriental way??

Western medicine has made remarkable progress by looking at human body in more and more micro view. Because of this, people  can get to know what had not been discovered or noticed yet.

On the other hand, how about Oriental medicine? In Oriental medicine (precisely speaking, it is not only medicine, though), it has been considered that everything in this world, including human beings, are qi. That is, the answer is clear from the beginning. Diseases are also qi, sick people are just different from healthy people only in terms of the state of their qi. According to this simple idea, it is possible to treat any diseases regardless of symptoms. 

In Shakuju therapy, it is considered that the cause of diseases is the "deficiency of Jin-qi (= Hie)" . The cause of lower back pain is the deficiency of Jin-qi. The reason for not being able to rise the shoulder is the deficiency of Jin-qi. No appetite is stemming from the deficiency of Jin-qi.    We think simply like this. Therefore, the purpose of the treatment is "tonifying the Jin-qi". In Shakuju therapy, we think Jin-qi is tonified by acupuncture and moxibustion. The cause is   assumed the one ultimately, you don't need to have any doubt in the treatment.

In other methodologies, they treat patients according to the symptoms and if the causes of diseases are different, they have to change the means of treatment as well.

Why are there so many kinds of acumoxa therapies, then? Every method should be all good and effective, and each should have its own characteristics and merit, for each existing as a therapeutic method. Though, the way of examination, used acupuncture points and tools are all different... So, why don't you think like this? Taking account of the causes considered in each therapeutic method, in fact, there exists the common fundamental cause of all sickness. When their treatments are targeting on the assumed causes, however, they are solving the fundamental cause which has not been noticed as a result. If you think this way, you are able to explain that although many acupuncture therapies are doing the different things, each of them has the good effective result in the same way.

Acupuncture and moxibustion are therapeutic method which can approach the fundamental cause of diseases of patients. Then, isn't it wonderful if you can think about this fundamental cause and perform treatment efficiently?

The answer is Shakuju therapy. This fundamental cause is referred as "the deficiency of Jin-qi (Hie)"in Shakuju therapy. Why don't you learn Shakuju therapy?