New Stage

Taishido Acupuncture Clinic has just moved from Daizawa, Setagaya to Komae! Saturday, 12th was the final day of Daizawa Taishido, and today (14th) and yesterday (13th) were moving days. And at the same time, Shakuju Association Office moved to Momo Acupuncture Clinic at Sumiyoshi, Koto-ku. 

Kobayashi sensei has been working at Daizawa Taishido Acupncture Clinic for 30 years and before that, he worked at Taishido near Daizawa for 11 years.

The new Komae Taishido Acupuncture Clinic is opening from 21st, Monday. The new stage of Shakuju Therapy has just started!!!

Daizawa Taishido Acupuncture Clinic

Moving Moving!

Moving out!

New Taishido Acupuncture Clinic @ Komae

"CURRENTS"

The article about "Shakuju Therapy 10th Anniversary" is on the issue of NESA's magazine, "CURRENTS"(p.8-9, June 2013, the article was written by Abigail Michaud and Diane Iuliano).

This year is the landmark of 10th anniversary of teaching Shakuju Therapy in USA. As Diane sensei mentioned in "CURRENTS", Shakuju therapy has been evolving and more streamlined for these 10 years. We are so happy to have this milestone seminar in NESA! Thank you very much!

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. 

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.

Dried skin

The condition of little sweat progresses further, the skin gets dry. This indicates the power of qi of inner organs is getting worse than the previous stage, but where to get dry depends on the deviation of qi.

The condition of dryness proceeds more, the skin gets harder and it sometimes can be said as scleroderma.

Let us apply the same point of view to the dried skin in the winter and the dried skin for old people. The winter is the season when the flow of qi of inner organs generally gets settled quietly, and so are the seasons of autumn and winter of the life.

<note>
(1) First, it is important to look back at your lifestyle. Avoid the lifestyle with "over" something, such as overwork and overeating.
(2) The natural moisture of the skin is different from being rubbed with oil from the surface, so using the lotion to the dry skin is merely stopgap measures.
(3) The habit of using lotions and cosmetics makes the qi of the skin being rubbed up and inactive, so it is difficult to get the natural moisture of the skin.

*This article is translated from "Yamai hitokuchi memo" p. 177-8, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.

Shakuju Therapy 10 Year Anniversary Classes

Thank you for attending Shakuju Therapy seminar in Boston! This seminar was the 10th seminar in the states (as Boston only, this is the 9th seminar)! We are so glad that so many people joined the seminar, and wish everybody acquired some inspirations from the seminar!

Shakuju Thearpy 10 Year Anniversary Class

Kobayashi sensei and the 10 Year Anniversary gift from NESA

Hara sensei is introducing practitioners!

10 year anniversary t-shirt (designed by Daiki sensei)

The main theme of the seminar was the reconstructed theory such as the relationship between Shaku and Sho (Abdominal pattern) and the classification of fundamental treatment and supplemental treatment. In addition, Kobayashi sensei introduced treatment of Ex-UE9 and Ex-LE 10 as supplemental treatment.

Those who have been studying Shakuju therapy for a long time must be surprised at Liver Shaku Liver deficiency pattern and Lung Shaku Lung deficiency pattern, I guess.

When Shakuju therapy was made up, the concept of "deficency of Jing qi" was more vague than it is now, and it was expressed as "yin deficiency" in the book "Toyo igaku koza 10 kan (Oriental medicine series volume 10)". It was theorized that "deficiency (yin deficiency)" exist on the background of "excess" reactions, Shaku, such as pain, hardness and pulsation on the abdomen, and tonifying this yin deficiency leads to the improvement of Shaku on the abdmen, main complaint and other reference points. Regarding Liver Shaku and Lung Shaku, Shaku on the right and left abdomen, it was assumed that when Shaku (excess) exist on the left abdomen (Liver zone), the right (Lung deficiency) is deficient, because the cause, "deficiency (yin)" was explained in terms of right and left "yin and yang". This is why the abdominal pattern was Liver Shaku Lung deficiency pattern in the past.

Shakuju therapy has been theorized from the clinical practices, it had been no problem clinically, so it had been used. However, the part of the theory is reconstructed now. "Excess" reactions such as "Shaku" and all other excess and deficient reactions are all expressed as "reference points". These reference points are explained as "the fundamental yang (including the narrower deficiency and excess, such as Shaku and reference points)" and on the base of it, it exist "deficiency of Jing qi", "the fundamental yin". There is no theoretical controversies, rather it was more sophisticated and deepened, but the issue was whether it is okay to treat Liver deficiency pattern when the patient has Liver Shaku, and Lung deficiency pattern when Lung Shaku. So, some practitioners on Taishido acupuncture clinic, tried these on the clinical practices, and there was no problem. Please understand the deepened theory and try it on the practices!

Regarding the relationship between the fundamental treatment and supplemental treatment, only the usage of the outer bladder line is the fundamental treatment, and all other treatments, such as the inner bladder line, JJ line, GV line, CV line and points on limbs are categorized as supplemental treatment. Therefore, the fundamental treatment starts from the abdominal contact needling, pulse examination and adjustment, abdominal examination and choosing Sho (abdominal pattern), treatment on the outer bladder line and ends at the treatment on the shoulder in sitting position.

Ex-UE9 and Ex-LE 10 are the border on yin and yang as well as the GV line and CV line, and these have strong power to tonify the deficiency of Jing qi in terms of its changes of reference points.

We wish that the seminar was fruitful to everybody who attended the class and hope to see you soon!!! Please enjoy the practice of Shakuju Therapy!

Hyperhidrosis, hypohidrosis and night sweat

Sweat is an important reference point indicating the condition of qi metabolism of the body. Usually, it is good thing to perspire.

The power of the core of the body, the power of inner organs, is weak for those who rarely perspire, and on the other hand, the power of inner organs is active for those having hyperhidrosis.

The extent of sweating is depending on the conditions of the air and of labor, though there is some congenital factor. So it is unusual that one perspires without doing anything when it is cold, or that one does not perspire though he/she does physical work in the hot weather.

Sometimes one perspires during sleep at night with the adequate bedding though the air is not so hot. This indicates inner organs that supposed to rest are being active, and rather the power of inner organs is getting weak.

Physiologically, the same thing can be said when one gets old and he/she tends to sweat easily. Labor means not only the physical activities including sex, but also other things, such as the work that needs extreme mental concentration and meals.

<note>
(1) Those who does not sweat, rarely sweat and have night sweat should receive treatments for a certain period with perseverance.
(2) The problem of sweat is not only the quantity but quality as well. When one feels comfortable with sweating, it indicates good perspiration.

*This article is translated from "Yamai hitokuchi memo" p. 175-6, written by Shoji Kobayashi, 2005. Articles of this book were meant to be written for patients who came to Taishido Acupuncture Clinic.

Boston seminar is coming!

Spring is coming, so is Boston seminar! We heard that the class is full and some people are on the waiting list. We wish that the class could be bigger so that everybody who wants to attend could attend!

Kobayashi sensei and all other practitioners are ready to go to Boston, and there is one big news. "Textbook of Shakuju Therapy" is now published so that we can bring them to 10 year anniversary classes in Boston!

the first draft, the second draft and the final draft of textbook (from left)

We are looking forward to seeing you in Boston within a week!!

Two days seminar in Chiba

We just had the annual two days Shakuju seminar in Chiba on the last Sunday and Monday!

"Touch" has been the main theme of this annual seminar, and Kobayashi Sensei talked about "web". Web is not the web of this website. Some of you might notice, it is related with the supplemental treatment! If you want to know about this more, please join our Boston Seminar in March!!

Kobayashi Sensei's demonstration

Practice session of the seminar

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.

Swelling, rash, eczema and itchiness of the body

All these symptoms; swelling, rash, eczema and itchiness of the body, are considered as skin diseases, but except cases caused by the outside, such as mosquito bites, generally it is assumed that skin diseases are due to the problems of the inside of the body.

The qi  power of the core of the body, that is expressed as inner organs, gets too weakened to attract qi of the whole body, so it appear as rash on the surface of the skin. The light one is itchiness, then swelling, and it changes to pain in serious cases. 

There are two ways of declining power of inner organ qi, congenital and acquired ones. The congenital way is one's constitution, so one can understand its strength to some extent when observing and talking with one's parents, grandparents, siblings and other relatives. For example, when one was in his/her mother's womb, the mother was unwell or she had a hard time in labor, these become congenital bad causes.

On the other hand, the acquired is resulting from the lifestyle which weaken inner organ qi, the lifestyle to make one's body cold. In this case, chilling the body means consuming cold beverages though one does not use one's body much; for example, drinking beer or whisky with ice everyday, or drinking juice frequently.

As a special case, rashes often appear when the mother had a hard time in labor, for example giving birth to twins or triples. This is due to the severe exhaustion of energy, so one cannot control qi of the body. I this case, one should avoid not only cold beverages, but also high nutritional value foods.

Atopic dermatitis (atopy is congenital hypersensitivity and also called as allergic dermatitis) is due to strong congenital elements, for example, the mother took cold foods and beverages during pregnancy or giving the child high nutritious foods too much during the weaning period.

<note>
(1) Stop drinking cold beverages completely.
(2) When waking up in the morning, drink one or two cups of hot water before taking any other things into your stomach.
(3) Continue these two things for a week or ten days.
(4) Hot water here means plain boiled water, you should not add anything even a teaspoon of sugar, tea neither.
(5) When you cannot think about the exact reasons, consult with a specialist.



*This article is translated from "Yamai hitokuchi Memo" p. 172-4, written by Shoji Kobayashi, 2005. Articles of the book were meant to be written for patients who came to Taishido Acupuncture Clinic.

                                       

Happy New Year!

Happy New Year! It is said that the year of the snake is the good year to start anything new. May this year be filled with lots of joy and happiness (and acupuncture and moxibustion)!