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. 

Trauma

Trauma is receiving an injury of qi from the outside. The extent of healing of it is depending on one's congenital strength. Trauma includes those without bleeding, such as bruise and sprain, those with bleeding such as cut, burn, frostbite, those from chemicals and biological toxins such as bee bite.

Bruise weakens the power of qi on the affected area, and the surrounding part receives its negative influence as well. Those with bleeding are rather good thing, when the amount of blood is  a little, it reduces the bad influence on the surrounding tissue.

Burn and frostbite means the death of qi on the area, and it requires the professional treatment when the affected area is huge. Both chemicals and biological toxins suppress the movement of qi of the body, the speed spreading through the whole body is rapid, so it requires the fast proper treatment.

<note>
(1) When you get bleeding with a little cut, let the blood come out a little, then apply moxa on the scar, then put the plaster on it.
(2) For burn, let the affected are cool down with running water for around thirty minutes, and the degree and area of burn is light, put moxa and a plaster, or apply Shiunko, the Kampo ointment made by Seishu Hanaoka.
For frostbite, if the degree is light, massage the area well.
(3) For chemical toxin trauma, firstly, wash off the chemicals on the affected area well.

*This article is translated from "Yamai hitokuchi memo" p. 186-7, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.

Feeling nervous and no concentration

These symptoms (feeling nervous and no concentration) are both upsurge of emotion. It indicates that the power of controlling upsurged emotion is weak, and the tendency of getting upset easily is more or less depending on the congenital factor. It is important to observe children when they are small, but even if they are restless, as far as they have something to become enthusiastic, you do not worry about them too much. 

Rather, the problems lie on introverted disposition, such as they prefer stay inwards or take time to make a move. For those who have introverted disposition, qi tends to be deviated to the head, and this tendency is strengthened as they develop their physical strength towards adolescence.

It is recommended to play sports or exercise to release excessed qi, and to take care of their daily life not to weaken their power of inner organs that can control the upsurge of emotion. 

<note>

Look back your daily life. 

(1) To release excessed qi, consider to cut your hair short, try to go out often, make a contact with nature and communicate with people.

(2) To strengthen the power of inner organs, it is important not to take cold foods and drinks as possible, not to eat too much and limit sweet foods. 

(3) In these cases, it sometimes occurs not to develop conversation with others and ends up to repeat the same thing. As a result, the conversation tends not to be deepened so much, and they are not followed by their own behaviors. 

  In the contemporary standardized society, there are a lot of people who do not fit the society and feel the pain. It is as if they try to fit their feet to the shoes, so those who understand this situation have a role to look for the environment that can fit with them. 

(4) In this kind of symptom, it is better to have a good communication with a specialist. 

*This article is translated from "Yamai hitokuchi memo" p. 184-5, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.

Sleep

Some people have difficulty to fall asleep, but if their sleep are not enough, they feel sleepy during daytime.

Sleep is quieting down the movement of qi of the body as it becomes dark at night. Generally, the movements of animals are largely corresponding to the change of light and shade during the day.

Quieting the movement of qi down means that qi gather in the internal organs, the core of the body. The movements of limbs become more still than daytime, and the brain works subconsciously.

The internal organs accumulates power during night. When the movement of qi of the head cannot be calm down at night, one feels difficulty to fall asleep. There are two causes for this; one is that the internal organs do not have enough power to accumulate qi at night, and the other is the case when the movement of qi around the head is extremely stronger than the power of qi of internal organs. The case that one cannot sleep because the body is extremely tired corresponds to the former, and the case that one is thinking too much and takes time to fall asleep corresponds to the latter.

When one cannot stop feeling sleepy, it indicates that the power of qi of the internal organs is not tonified enough during night. One can compare the old person drowsing during daytime or whose sleeping hours at night gets shorter to the old battery; the power of tonifying qi of  innter organs is not sufficient and it is easy to run out quickly.

<note>
(1) Firstly, examine the cause well, such as whether using the body too much until exhausted completely or whether having the big problem or not.

(2)  For the case of severe fatigue, it is necessary to have professional treatment, but in such a case, one might feel more tired after the treatment.

(3) Do not consider to take sufficient nutrition when you are extremely tired. High nutritious foods require rather strong digestive power, so they are too heavy for the exhausted body. Rather, it is recommended to take something carbohydrate, easy to digest, such as potatoes, little by little.

*This article is translated from "Yamai hitokuchi memo" p. 182-3, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.

Weight

The weight of an adult usually does not change when the condition of the body is stable, but there are some changes, such as between in the winter and in the summer and between in the morning and in the evening.

The body weight is the total amount of one's qi, and the density of it varies depending on individuals, such as people whose density of qi can be seen mainly on bones (so called big-boned people), those can be seen on muscles and those can be seen mainly on fat. These elements form a shape of the body, so you can guess your condition referring to your parents.

The density of qi becomes the highest on bones and the least on fat. Generally, the density of qi of bones and muscles do not change so much, so the change of weight within a day or between seasons is considered as the change of fat.

The rapid decrease of weight is considered as the swift loss of density of qi, so for example losing 10 kg of weight within a few months indicates the severe loss of qi. The loss of qi starts from fat and reaches at bones in the end.

The exhaustion of qi can be divided into three stages; first, the loss of weight though one eats a lot, then the loss of appetite itself, at last breathing becomes shallow or difficult, and one cannot take even the air. The symptoms of the body gets worse in this order.

In addition, increasing the amount of qi leads to the increase of the weight, it usually appears as the increase of subcutaneous fat, except athletes. If you give high nutritious foods to infants and children whose constitution of the body are in the process of building up, their bodies learn the condition of needing the big amount of qi, and this condition tends to stay for the whole their lives.

It is important to give priority to vegetable foods rather than animal food products with high protein and high nutrition for meals of infants and children not to make them overweight. The power of digestion gets stronger, and you can avoid the risk of obesity considerably.

To lose weight for adults, it is either to use the body to enhance the qi of the layers of muscles rather than that of fat, or to lose the amount of ingesting foods. Both remove the qi of the layer of fat that is easier to move, but its effect largely depends on the congenital elements and the state during infancy.

<note>
(1) It is necessary to have professional diagnosis and treatment for the case of the sudden weight loss.
(2) To lose weight, the ways are the exercise and diet. Especially, reduce or cut sweet foods. It requires strong will power, and it is necessary to continue patiently.
(3) To lose weight simply from the cosmetic reason, it often becomes the desire to exceed their own body conditions. In such a case, you cannot expect the good effect so much, and it sometimes become too extreme to harm their own bodies.
(4) Reducing foods are not only staple foods, but including all foods and drinks between meals.
(5) Foods with the sweet taste are considered to loosen qi of the body, so one becomes fat, it is strongly recommended to avoid it when you want to reduce weight.

*This article is translated from "Yamai hitokuchi memo" p. 179-181, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.