What is Tea-Drunk Ramblings?

Motivated by an overwhelming amount of material and a bad case of serial overthinking, Tea-Drunk Ramblings is a research and practice-based exploration of traditional medicine, Taiji Quan, human movement, modern physiology, and the occasionally confusing business of trying to live like a functional human being.

The writing draws from classical sources such as the Huangdi Neijing, as well as modern research in physiology, neuroscience, and movement science. Rather than forcing these ideas into neat systems or pretending they all say the same thing, this publication treats them as tools—sometimes complementary, sometimes contradictory—for exploring health, adaptability, and human capability.

Expect a mix of theory, practical insight, and the occasional philosophical derail. The goal isn’t to forcefully translate old ideas into modern language, nor pretend the past had it all figured out. Instead, this publication will explore useful questions, test ideas in practice, and hopefully rediscover a few useful things to help navigate the strange business of being human.

Why is Tea-Drunk Ramblings?

Why indeed.

In the immortal words of Winnie-the-Pooh: “People say nothing is impossible, but I do nothing every day.”

Curiosity occasionally leads somewhere. Unfortunately, I can’t guarantee that this somewhere will be somewhere with answers, but that’s not the point. Some questions, like this one, are most definitely best left unanswered.

When is Tea-Drunk Ramblings?

The plan is to publish one new article every second Friday morning. Of course time is an abstraction of reality, so who knows. As long as you cross your fingers, and I don’t cross mine, it should work out.

Tea-Drunk Memberships?

Absolutely!

All core TDR bi-weekly essays will remain freely available to the world, because I’m generous like that.

However, for readers who would like to help ensure these ramblings continue long into the future, a monthly or annual paid membership is available. Paid members gain access to the applied layer of the work — diagrams, deeper frameworks, working notes, practical protocols, and occasional workshop discounts.

I know I know, money can’t buy happiness, but it can buy me. Wait… TEA! I meant it can buy tea. If the work resonates with you, and you’d like to support its continuation, pull up a chair. “Around here, it’s always tea time.”

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A quick update on the universe for everybody questioning where summer went, and why at the moment you might feel like you’re on the wrong end of a 1-2-3 combo.

1. JAB

We’re well into the fifth phase of Liuqi. You remember Liuqi right? If not, here’s a refresher.

Tea-Drunk Ramblings

Extra Shaoyang on your Burger?

5 Motions 6 Climates (五运六气 Wǔ yùn liù qì) is not a study for the faint of heart. It is, however, quite interesting and when it comes up in conversation, people always want to know more. A thorough explanation, in particular an underlying analysis of the time periods and how they are calculated, is beyond the scope of my writing today. A brief reflection…

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4 years ago · 12 likes · Jesse Lown

In 2022, the fifth phase of Liuqi is from September 23rd to November 22nd. The normal seasonal host time is Yangming (Metal, Dryness), otherwise known as autumn. A nice time to chill, get all nostalgic and contemplative, and enjoy the calm after-summer vibe on a patio over a nice glass of wine. Until a guest shows up and totally changes the vibe. 

The official guest of this fifth period is Taiyang. What does that mean? I present chapter 71 of the Neijing, Suwen.

五之气: 阳乃去，寒乃来，雨降，气门乃闭，刚木早凋，民避寒邪，君子周密。
The fifth Qi: Yang leaves, and so the cold comes and rain falls. The Qi gates [sweat pores] close, and hard trees wither early. People should avoid the external pathological cold. The noble person will stay in a [safely] confined space.

Here’s what the chart looks like.

So now we have Taiyang showing up and bringing with it a lot of miserable cold and wet weather. Personally, I prefer when guests bring wine. It seems that this autumn is going to feel less ‘chill out’ and more ‘chilly’. Thanks, Taiyang!

2. CROSS

When it rains, it pours. 

There are eight yearly winds discussed in the Neijing, each with unique characteristics and each adding its own special quality to things (including us). Never heard of them? The Eight Winds are actually a very fundamental aspect of nature’s yearly patterns, as indicated here in the very first chapter of the Neijing, Suwen.

其次有圣人者，处天地之和，从八风之理 。
The sages lived in harmony with Tian and Di and followed the patterns of the eight winds. 

There you have it. If the sages were all about these winds, then that’s enough street cred for me. Not enough for you? How about this, from Neijing, Suwen, Chapter 79.

孟春始至，黄帝燕坐，临观八极，正八风之气。
At the first arrival of the first month of spring, Huang Di sat leisurely, observing the eight extremes and proper Qi of the eight winds. 

Looks like Huang Di himself thought there was something to these winds, so much so that he sat around contemplating them in his free time! 

Here’s a little peak at all Eight Winds and their corresponding directions. Some of them have great names.

A full discussion of the Eight Winds isn’t within the scope of this article, but at least we’ve established that they deserve some attention. Let’s see what they’re currently up to.

Neijing, Lingshu, Chapter 77:

风从西方来，名曰刚风，其伤人也，内舍于肺，外在于皮肤，其气主为燥。
Wind that comes from the west is called ‘hard wind’. It harms people, internally it settles in the lung, externally in the skin. Its Qi is responsible for dryness. 

So far this sounds normal for autumn, but just you wait, there’s more.

因视风所从来而占之，风从其所居之乡来为实风， 主生，长养万物；从其冲后来为虚风，伤人者也， 主杀，主害者。谨候虚风而避之。
And so observe which direction the wind comes from. When the wind comes from it’s proper orientation, it is an invigorating wind. It is responsible for generation, and the ongoing nourishment of all things. When it comes from the opposite direction, it is a deficient wind. It injures people. It is responsible for killing, and it is responsible for causing harm. Watch carefully for deficient winds and avoid them. 

These Eight Winds don’t just all show up at the same time and duke it out like a big WWE free-for-all. They blow at specific times, and theoretically, from specific directions. Western ‘hard wind’ abounds during the solar terms of Qiufen, Hanlu, and Shuangjiang (September 23rd - November 7th). So, the big question is: Is this wind currently expressing itself as an invigorating or deficient one?

I’ll cut to the chase, noticing a lot of respiratory infections in the clinic? Asthma cases? Skin issues flaring up? 

3. HOOK

Oh, the moon. How I love-hate the moon. If you missed it, here’s a little of the backstory behind our romance.

Tea-Drunk Ramblings

Moonlighting as an Insomniac

Did anybody else have trouble sleeping last night? I often blame myself when this happens, assuming that it’s my overactive brain, or maybe just too much tea. But when the sun finally rises it’s time to shake off the sleepy prostration, pour five espresso shots into a mug (sorry, tea won’t cut it this morning), and enjoy what some might call, a moment of…

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4 years ago · 7 likes · Jesse Lown

October 9th, 2022 happens to be a full moon. Maybe not a Full Buck Super Moon (a full moon on steroids), but a full moon none the less, and that means….

I. N. S. O. M. N. I. A.

In case you forgot, Neijing, Suwen, Chapter 26 states the following.

月郭满，则血气实，肌肉坚
When the moon is full, blood and Qi are abundant, muscles and flesh are strong.

No need for coffee to stay awake tonight, it’s going to be a long night, jacked up on moon-juice. Not looking forward to the moon-induced hangover tomorrow morning.

The 10 Count

There you have it, cold, wet, sniffly, itchy, and wide awake all night long to make sure you enjoy it.

Rematch?

If you find these Neijing nature forecasts useful, I have good news for you! Starting the new year, as part of an upcoming paid subscriber plan, I will be putting out a monthly Neijing Nature Forecast Report (witty title pending). The plan will include other goodies, like downloadable charts, clinical insights, videos, and discounts to upcoming courses and workshops. Like a boxing teacher once told me, good defence is, well, having good defence! The Neijing does it’s best to arm us with good defence in the form of clinically applicable nature forecasts. No more getting caught with your pants down.

But for now, stay warm, avoid the wind, and keep an interesting book by your bedside to pass the night away. Unless of course you happen to have werewolf blood in your veins like me. (It’s true, one day I’ll tell you about my crazy great-uncle and his run-in with a werewolf in the mountains of Abruzzo, Italy). In which case, best just chain yourself to the bed. Or, what the heck, go with it. In which case, it’s TCB time! Grab your guitar, spin some vinyl, and dance while the magic colours take you away! (Anybody who gets this reference, wins. Also, you’re old.)

Disclaimer: This article is a product of a nearly-full-moon induced hangover.

And special thanks to Jill who also stays up late and definitely really enjoys editing my articles.

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couch potato

noun

1. : a lazy and inactive person
especially : one who spends a great deal of time watching television

Before I dive into this, I need to make a statement: I have nothing against potatoes. In fact, on most days, I quite like them, especially mashed. So to all of the farmers who protested the removal of this phase from the dictionary citing that its inherently negative connotations are harmful to the image of the potato, please do not take offence. Any media is better than no media, right? Ok, moving on…

The potato really isn’t the best imagery to make my point anyhow. I researched the life cycle of the potato, it looks like this:

Nothing unusual here, starts out as a cute little potato, sprouts, grows, blossoms pretty little flowers, then dries up and dies. Just like people! (Minus the flowers.) It’s the same growth and decline process that most living things go through. And so, potatoes don’t really offer any unique insight into the nature of movement. Quite the opposite… They fit right in! (There you go farmers. Chill).

Let’s dig a bit deeper, like say, the first line of Neo-confucian scholar Zhou Dunyi’s (1017-73 CE) famous essay, Discussing the Taiji Diagram (Tài jí tú shuō 太极图说):

无极而太极。太极动而生阳，动极而静；静而生阴，静极复动。

Wuji (non-definedness/singularity) becomes Taiji (somethingness/polarity), Taiji moves and gives birth to Yang, at the extreme of movement is stillness, stillness gives birth to Yin, the extreme of stillness then returns to movement.

Now this is something I can (metaphorically) sink my teeth into! This essay was quite influential at the time, and moving forward, established a solid and practical foundation for Taiji philosophy. It embodied a very simple premise: Taiji is expressed as Yin and Yang which fundamentally represents movement and stillness. Movement is the Yang part. Stillness is the Yin part. This is a solid basis for understanding the nature of movement. However, we do need to dig a little deeper still. Bear with me. 

In the example of Taiji, Yin does not represent true stillness. In fact both Yin and Yang together, as one, represent the whole of movement. The most important aspect regarding Yin and Yang is that there is a relationship between them that allows for movement. Yin is the passive aspect of movement, Yang is the active aspect of movement. Still confused? Don’t be, I’ll give you some examples.

Below, you can see a picture of me flexing my biceps. 

For me to be able to do this, my biceps brachii, brachioradialis, and brachialis need to contract, while my triceps needs to relax. If my triceps doesn’t relax, flexion will not occur. So there you have it, for the agonist (flexing muscle group) to create motion through contraction, the antagonist (the opposite muscle group) needs to relax. This is an example of how both Yin and Yang together are needed to create movement. In the spirit of Zhoudun Yi’s essay, Yang generates motion while Yin allows this to happen by countering with stillness. It’s not stillness in the true sense, it’s stillness in the context of motion, which is not quite the same thing. Remember, for a muscle to relax, a nerve signal is sent to the appropriate motor neuron that forces the muscle to relax, it’s called reciprocal inhibition. It’s an ACTIVE process!

Another example would be eccentric contraction. In this situation, an antagonistic group of muscles contract to slow down an initiating movement. For example when you throw a ball, the initiating agonist muscle group contracts to create the motion, while the eccentric antagonistic muscle group contracts to slow down and control the movement. Once again Yin is being used to balance out, or counteract, the Yang.

A third and final example can be seen in the case of muscle guarding. When you injure yourself, your body wants you to stop moving to protect the area. Pretty sensible thing for your body to want, right? It does this by contracting the muscles around the injured area, effectively stopping you from moving! In this example you can see that an active contraction (Yang) leads to an inability to move, or in other words, stillness (Yin).

And so, Taiji can in fact be used as a philosophical model to illustrate, in many ways, the dynamics of motion. A model that we can easily apply to our physical body.

So what does all this mean in terms of movement therapy? Good question. Clearly, movement therapy is a tried and tested medical intervention. It may be the oldest of all of them! Yet most Chinese Medicine practitioners don’t rely on movement as a primary clinical tool; they prefer acupuncture and herbs. The counter-argument here, of course, is that acupuncture or herbs might improve the potential for movement. This is true! But isn’t the best way to improve movement, well, to move? I’ve specialized in treating complex movement disorders for over a decade, and I can say with certainty that no movement disorder will improve unless movement plays a major part in the program.

Moving Is A Pretty Normal Thing To Do

Lets see what the Neijing, Suwen, Chapter 1 says about the importance of movement:

是以志闲而少欲，心安而不惧，形劳而不倦，气从以顺，各从其欲，皆得所愿。

Hence, the mind is relaxed with few desires, the heart is at peace with no fear. Work the body, but not to exhaustion, Qi will flow smoothly. According to such simple desires, wishes are easily achieved.

故合于道。所以能年皆度百岁，而动作不衰者，以其德全不危也。

So, they were one with the Dao. They were able to exceed a lifespan of one hundred years, their movements and activities did not weaken, their virtue was perfect, and they did not meet with danger.

What I like about these quotes is less what they specifically say and more what they imply. The Neijing points out that movement is just as important a consideration as are the mind and emotions. I know many practitioners that overemphasize the mental and emotional aspects of health, while ignoring the physical reality of the body. Don’t fall into that trap. A happy couch potato is still a couch potato.

Another quote from Neijing, Suwen, Chapter 13:

今世治病，毒药治其内，针石治其外，或愈或不愈，何也。

往古人居禽兽之闲，动作以避寒，阴居以避暑，内无眷慕之累，外无伸官之形，此恬憺之世，邪不能深入也。

When people of nowadays treat a disease, they employ herbs to treat the interior and needles and bian stones to treat the exterior. Some are healed while others are not. Why?

People in antiquity lived among the animals. They moved and were active and this way avoided the cold. They resided in the shade and this way avoided the summer heat. Internally, they were free from yearning; externally, they did not struggle for benefit or reputation. In such a peaceful and tranquil world, evils were unable to penetrate deeply.

Again, the same prescription. Essentially, chill out, move more, spend some time outside, don’t be a jerk. Maybe get a pet dog or something. The important takeaway here, in my opinion, is that a healthy lifestyle is more important than herbs or acupuncture, and a healthy lifestyle includes movement. 

Dancing With Demons

Everybody knows movement is good for you, but now lets get more specific and look at movement in a clinical context.

Neijing, Lingshu, Chapter 42:

黄帝曰：余受九针于夫子，而私览于诸方，或有导引行气，乔摩、灸、熨、刺、焫、饮药之一者

Huang Di said: I have studied the nine needles from you, and self-studied many other perspectives. They include guiding and pulling, moving qi, massage, moxibustion, hot compresses, needling, fire needles, and medicated decoctions.

Here we are introduced to the actual movement therapeutics of Guiding and Pulling (Daoyin) and Moving Qi (Xingqi). These terms can be used separately, as in, there is Daoyin, and there is Xingqi. But they can also used together, as in Daoyin Xingqi.

Dao Yin was popularized by a manuscript discovered in the Ma Wang Dui tombs, the Guiding and Pulling Chart (Dǎo yǐn tú 导引图). It illustrated 44 different positions that represented an early form of movement therapy/gymnastics. Some say it was more akin to spontaneous shamanic dancing meant to expel demons. (I sure wish I could dance away my demons.) Who knows, but either way, there’s a lot going on in those drawings. For example:

I think everyone would agree that these look like pretty straightforward stretchy-type movements. But then there are also these:

These are what I look like on the dance floor. Not sure what’s going on, the simple written descriptions included in the original manuscript might help to clarify, but I’m too lazy to read them. Then there’s this poor guy:

This looks more like the morning after too much wine and a lot of regret than it does a therapeutic exercise. Though admittedly, curling up into a little ball and pouting can be rather therapeutic at times.

The famous Daoist Chen Tuan (871 – 989 CE) created 24 Daoyin movements corresponding to the 24 solar terms. These are postures/movements performed at specific times throughout the year that help one adjust to the changing seasons. It has some really interesting exercises, like this one:

Not sure what to say about this one. Is he half horse? What’s wrong with his ribs? Is this some kind of nipple massage? So many questions.

As you can see, when it comes to these old illustrations, some make sense, some don’t. Many people have attempted to create specific movement sets based on them. A valiant effort, though one that inevitably leads to many assumptions. 

Other popular sets of Daoyin exercises include 5 Animal Frolics (Wǔ Qín Xì 五禽戏) and the 8 Brocades (Bā Duàn Jǐn 八段锦 ). Daoyin is also discussed in the famous manuscript Book of Pulling (Yǐn Shù 引述). References for Daoyin are abundant.

Generally the complexity of these movements will vary. Some may be as simple as stretching your arms over your head, while others could involve complex postures or whole body twisting motions.

What about Xingqi?

Xingqi movements will undoubtedly be less physically demanding or choreographically complex, but will demand heightened attention in other areas, like breath control and sensory awareness. In the Neijing, the term Daoyin Xingqi is used together, but if we expand our search, we see that Xingqi is also used exclusively.

For example, a very old Daoist text, Biographies of Immortals (Liè Xiān Chuán 列仙传) states: 

邛疏者，周封史也。能行气炼形。

Qiongshu ambassador in the Zhou dynasty, he could move [his] qi and refine [his] form. 

Here we see Xingqi is complimented by the term Refining Form. Qi and Form is a common theme in traditional medical texts. A simple way to make sense of this is to associate Daoyin as affecting form, and Xingqi as affecting Qi. For clarity, Qi could be defined here as ‘activity' or ‘function’.

Of course, these two approaches overlap; one cannot fully exist without the other, but understanding the parts of the whole is a valuable perspective. From a modern perspective, form and Qi could be seen as anatomy (form) and physiology (Qi). If you want to discuss movement in particular, then form would be the muscle tissue while Qi would be the nerve impulses acting on that tissue.

In a practical light, Daoyin can be assessed as the effect of physical movement on tissues. There are five primary tissue categories in traditional Neijing theory, connective, bone, skin, muscle, and vessel. When you move, these tissues change. Connective tissues change shape and alignment as mechanical stresses move through them. Bone, under pressure, will become stronger, dense, and more structurally sound. Skin responds positively to activity by flushing itself and detoxifying the body. Muscle tissue under resistance fills out to maintain its mass. Exercise induces angiogenesis (new capillary sprouting) to maximize blood flow throughout the body.

Xingqi can be assessed as the effect of physical movement on the nervous system. Think of this as movement programming; essentially, how a person controls their movement. This is primarily done through sensory development. In movement language it is called proprioception, or the sense of self-movement, force, and body position. Xingqi also relates to other ‘invisible to the eye’ aspects of physiology, like breath, hormones, and cognition.

Couch Potatoes And The Earth Element

Daoyin Xingqi is a valuable clinical tool, if you know how to use it. The problem is that the extent of its application in most clinical settings is to simply recommend joining a generalized movement practice. For example, referring a client to a group Taiji Quan, Qigong, or Yoga class. Don’t get me wrong, these are great practices, but movement therapy should be prescriptive and specific, not standardized and generalized, if you want to apply it in a clinical setting.

The Neijing does give some specific advice in terms of prescribing Daoyin in Suwen Chapter 12:

中央者，其地平以湿，天地所以生万物也众，其民食杂而不劳，故其病多痿厥寒热，其治宜导引按蹻。

The centre region [Relating to the Earth Element], the land is flat and damp. It is here that the heavens and the earth produce many things. These people eat a diverse diet and they do not work much. So, they commonly suffer from atrophy and cold limbs, as well as cold and heat illnesses. Treatment should be with guiding & pulling and manual massage methods.

Let’s just cut to the chase here and point out the obvious. This paragraph is saying that people who eat too much and don’t exercise are obviously the ones who should clinically be prescribed Daoyin Xingqi. Of course, outside the clinical application, many of these practices are preventative and, if engaged in regularly, can offset negative aspects of aging. This is where the generalized practice routines come in handy. But what about the clinic? How does one apply them in a prescription model?

Treating Couch Potato Syndrome

Daoyin Xingqi is not just about your physical body, it relates to your physiology as a whole. In this sense, it can be used to treat more than just orthopedic conditions.

Of course, applying Daoyin Xingqi type movement prescription to treat a Chinese medicine diagnosis is a little tricky. What movements are good for Liver Qi Stagnation, or Dampness in the Spleen? How can movement improve Rebellious Qi Patterns or Cold Patterns or a Deficiency of Yin?

It’s important to remember that, for the most part, movement directly affects the tissues of the body while indirectly affecting the physiology of the body. What that means is that any benefit to your heart, liver, digestion, allergies, headaches, constipation, mood swings, or insomnia, will be secondary and indirect to the physical movement itself.

For example, movement can massage and stimulate organs, warm tissues, promote blood flow, stimulate hormone production, clear inflammation, and promote tissue growth. But without movement these things will not happen. Selecting the appropriate movement, the approach to performing the movement, the duration of the movement, and of course evolution of the movement, is key.

I know what you’re thinking right now. You’re thinking…

“You tea-drunk rambling fool, hurry up and give me the goods!! How do I use this stuff in the clinic?!”

Sorry, but it’s not that easy. Let me flip the script on you. Where is this information? Why is movement prescription not as applied a clinical module as is acupuncture, herbs, moxibustion, massage or diet? Why is the movement portion of Chinese medicine only administered as a generalized health maintenance movement practice recommendation, and not as a specialized clinical prescription?

Relax, don’t be so dramatic. Here is a valuable resource to start you off by PhD researcher Dolly Yang, who has written a few worthwhile papers on the topic (warning, it’s very long).

Daoyin Dollyyangphd

7.34MB ∙ PDF file

Download

Download

And here is another great resource, a translation of the Book of Pulling (Yǐn Shù 引述) by Vivienni Lo. Enjoy!

Yinshu Viviennilo

2.79MB ∙ PDF file

Download

Download

Don’t Be A Couch Potato Therapist

There’s a lot in this article to stew over. If anything, my intension (as well as maintaining my reputation of being a bit of a jerk at times), is that it acts as a call to action for Chinese Medicine therapists to think more about movement as a specialized therapeutic module. Years specializing in movement-focused neuro-rehab has given me a solid perspective on the value traditional physiology and movement practice models have in the clinic. A background in physiotherapy, personal training, kinesiology, or any other movement specialty, is a step in the right direction, but not essential. Chinese medicine embodies a very rich historical encyclopedia of movement ideas.

So, don’t be a couch potato therapist. Turn off the TV, and start moving.

What would a whopper of a ‘leave you hanging’ article like this be without a proper deliverable! Yes, I’m putting together a live Chinese medicine therapeutic movement workshop. I’ll keep you posted.

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Hello everyone, sorry to have been away for so long. I’m like that, drifting in and out on the tide, then once ashore, picked up and randomly blown around like a leaf on a windy day. So very Dao! Actually I’m just lazy. Today was intended to be a short and simple article, but one that packs a tiny little punch. We will be discussing the Rounded Needle (员针 yuán zhēn) from the Neijing Lingshu Chapter 1.

The Rounded Needle

Lingshu Chapter 1 discusses 9 types of classical needles used in treatment. Interestingly, needles 2 and 3 are not literally needles, as neither penetrate the skin. This time around, we’ll be discussing needle 2, the Rounded Needle (needle 3 will have to wait for another day).

The Round Needle is, well, round. Here is a description from Lingshu Chapter 1:

二曰员针，取法于絮针，筒其身而卵其锋， 长一寸六分，主治分间气。
The second is called the Rounded Needle. It is modelled after the needle used for sewing padded fabrics. Its body is a tube. Its tip is egg-shaped. Its length is 1,6 inches. It treats Qi in the divisions of flesh. 

Lingshu Chapter 78 essentially repeats the same information:

员针者，针如卵形，揩摩分间，不得伤肌肉，以写分气 。
The Rounded Needle: This needle is shaped like an egg. It is used to massage along the divisions of the flesh. It does not harm the muscles or flesh. It drains Qi from these divisions. 

As if the point hasn’t already been made, Suwen Chapter 54 also confirms:

二针肉。
The second needle is for the flesh. 

This is what the Rounded Needle looks like:

Assuming you might not be able to find, or even want to use, something similar to what’s in that photo, there are some modern options. The Japanese Enshin for example, you can find them made of wood or metal. Another option might be a Bian Stone probe:

Takeaways:

1. The second of the nine needles is called the Rounded Needle.

2. This needle does not pierce the flesh.

3. An Enshin or Bian Stone Probe can be used.

4. The Rounded Needle is used to treat the divisions of the flesh.

5. This treatment removes Qi pathologies from the flesh divisions.

These takeaways should raise a couple of questions:

1. What are divisions of the flesh?

2. What kind of Qi pathologies?

OK, but only because you asked so nicely…

Divisions of the Flesh

I’m not musically inclined, but if I was, I would start a Death Metal band and we would be called Divisions of the Flesh.

Flesh is one of the five ‘tissues’ discussed in the Neijing. These include Sinews, Vessels, Flesh, Skin, and Bone. Sinew channels are discussed in detail in Lingshu Chapter 13 (densely packed article on this coming soon). Skin regions are discussed in depth in Suwen Chapter 56 (another densely packed article on this, also coming soon). Blood vessels are discussed in detail throughout the Neijing, but mostly in Lingshu Chapter 10 (in… you guessed it, yet another densely packed article on this, also allegedly coming soon. Ugh, no wonder I keep retreating into oblivion… this is a lot of work!). Bones do not have an in-depth chapter and are just mentioned randomly throughtout the text. Flesh also does not have its own chapter.

There are some interesting references to flesh, however, and more specifically, the divisions of flesh! (Insert death metal riff here.) For example, Suwen Chapter 58, which discusses ‘Ravines and Valleys’ (溪谷 xī gǔ): 

肉之大会为谷， 肉之小会为溪，肉分之闲，溪谷之会。
The large meeting points of the flesh are the valleys; the small meeting points of the flesh are the ravines. In the partings of the flesh, are where the ravines and valley meeting points are located. 

以行荣卫，以会大气。
They are the passage of Ying and Wei and gather large quantities of Qi. 

Essentially, divisions of the flesh are muscle septums, the spaces between two muscles compartments. The larger divisions are valleys, while the smaller separations of muscle bundles within a muscle compartment are ravines. If you’re a visual person, here you go… (image below).

Anyone in the field of manual therapy knows this stuff. Flesh divisions are the guiding methodology for separating and naming muscles. In the field of dissection, these divisions are the lines that are typically cut through. In the Daoist philosophical classic Zhuang Zi, Ding the Butcher impressed Lord Wenhui with how gracefully he carved up an ox by cutting along these divisions. Ding even stated that he had been using the same knife for 19 years without it dulling! These are the ‘pathways of least resistance.’

In Chinese medicine physiology, divisions of the flesh, or Xigu (valleys and ravines) are included in the generalized grouping of ‘spaces’ in the body, along with the Sanjiao (triple heater), and the Couli (little spaces). The Sanjiao reflects the inner torso and relates mostly to organ function, the Couli reflect peripheral tissues and relate to the skin and pores, while the Xigu are mostly concerned with the spaces made between muscle structures and relate to the 4 limbs. Regardless, all are all a form of interstitial space in the body.

Here, below, is another image that conveys very clearly the Gu valleys of the limbs (Valleys of the Limbs… Wow, now I need to start 2 bands).

These spaces are easily palpated, even seen, in people with defined muscles. Many of the standard channel pathways follow along these pathways, and many standardized acupuncture points fall into these spaces.

Qi Pathologies in the Divisions of the Flesh

The primary pathology that locates itself in these divisions is EVIL. OK, seriously, before I continue, I think translating Xie 邪 as ‘evil’ is silly, even if it is a literal and commonly-used translation. A better understanding of this situation is that a person is not adapting effectively to an environmental stimuli. It is the opposite of Zheng 正, which means to be harmonized and functioning properly. So a better translation would be maladaptation, or even malapropos. Moving forward I’m going to refer to Xie as maladaptation.

Maladaptation will settle in the body and once there, it commonly manifests as an Obstruction (Bi 痹). In fact, Suwen Chapter 43 has a specific name for Bi when it settles in the divisions of the flesh:

以至阴遇此者为肌痹
In late summer, it is called flesh Bi. 

痹在于肉则不仁
When Bi occurs in the flesh, then there is numbness. 

肌痹不已，复感于邪内舍于脾
When muscle Bi is not cured, and one is again affected by maladaptation, the condition will proceed to the interior and lodge in the spleen. 

脾痹者，四支解墯，发咳呕汁，上为大塞
In the case of spleen Bi, the four limbs are sluggish, there is coughing and vomiting of clear liquid. Above, there is oppression in the chest. 

For those of you interested in Bi Obstruction, Suwen Chapter 43 is loaded with information. While this deserves an article of its own, Bi Obstruction as indicated in the Neijing is much more than just local pain. Some forms of Bi, like in the example of Flesh Bi, are not indicated by pain but instead by heaviness and numbness. Also, unresolved Bi can slowly penetrate deeper into the body, eventually affecting complex organ systems. For example, in the case of Flesh Bi, an unresolved condition could find it’s way into the Foot Taiyin system (aka the Spleen).

Takeaways:

1. Divisions of the Flesh is a great name for a Death Metal band.

2. Pathology settling into these spaces is called Flesh Bi.

3. Flesh Bi is generally considered to be a development of environmental maladaptation.

4. The primary symptom of flesh Bi is numbness and sluggishness of the limbs.

5. Flesh Bi can penetrate deeper into the body and affect the Foot Taiyin system, leading to symptoms like chest oppression, vomiting, coughing, and overall just feeling phlegmy and gross.

Rounded Needle Treatment Methods

Lingshu Chapter 7 discusses lots of needle techniques—26 of them! One of them relates to using the Rounded Needle. It’s the fifth method in a grouping of nine:

五曰分刺，分刺者，刺分肉之间也。
The fifth method is called Division Needling: Pierce the divisions in the flesh. 

A little brief, huh? No mention of HOW to use the Rounded Needle, just to use it. If you search around the internet, you won’t find much. Most of what you might find will be based on the Japanese Enshin method, which is not the same thing.

I was lucky when living in China to meet a doctor who used this method, or at least, his interpretation of it. While I did not get to spend a lot of time observing his practice, I was able to observe enough to get the basic idea. It’s not complicated.

Two treatment methods of the Rounded Needle:

1. Use the needle to press along muscle septums of affected regions. Each press should be firm but not enough to elicit sharp pain. Hold each press for a count of 3 seconds, then move to the next area to press, usually a few inches further along the path. It’s unnecessary to use standardized acupuncture points.

2. Apply a topical oil along the affected region. Press and slowly slide the needle along the muscle septum in short 3-5 inch sweeps. Pressure should be firm and consistent, but not elicit sharp pain. Repeat over the same area a few times until the tissue releases.

Both of these methods are essentially myofascial techniques, and could also be done with your hands/fingers if you’re skilled enough. If you’ve studied Thomas Myers Anatomy Trains, much of his hands-on myofascial therapy mirrors the results of the Rounded Needle, in my opinion. If you don’t have strong fingers though, you’re better off using the needle.

So what is happening when you help to separate these divisions of the flesh? Well simply put, you unstick the flesh and create movement. Movement in terms of blood, lymph and fluid circulation, ease of kinetic motion, improved nerve conduction, and more. Opening these divisions frees up the body in many ways, and can have a surprisingly positive effect, even on more complex organ system pathologies. Remember the quote “They (Xigu) are the passage of Ying and Wei and gather large quantities of Qi.” These divisions are like highways, keeping them clear is essential.

Encore! Encore!

Sorry, the concert is over. Hopefully, you’re not leaving with a bad case of tinnitus (more likely a headache and burning eyes). Hopefully some of you will pick yourselves up a Rounded Needle and give it a try. It’s a great alternative when clients’ don’t like needle needles, and while it might not be as cool as hammering a guitar and rage growling inaudible lyrics, you are technically driving EVIL out of your client’s flesh, and that’s as Death Metal as it gets.

The plan is at least one article a month. I’m trying, but sitting in nothingness is just so tempting. Anyhow, I’ve got some news on workshops coming up. Stay ‘tuned’! (Get it? Tuned?)

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Did anybody else have trouble sleeping last night? I often blame myself when this happens, assuming that it’s my overactive brain, or maybe just too much tea.

But when the sun finally rises it’s time to shake off the sleepy prostration, pour five espresso shots into a mug (sorry, tea won’t cut it this morning), and enjoy what some might call, a moment of brilliance…

It’s not my fault, it’s the moon!  

July 13th, 2022 in Toronto was a full moon. Not just any old full moon, it was a FULL BUCK SUPER MOON, the biggest, brightest, insomnia-inducing, mess-your-sleep-up-proper moon of the year.

The Huangdi Neijing has a few interesting things to say about the moon. It’s not just werewolves or alien abductions that you need to worry about during those long drawn out nights, it’s acupuncture too!

Neijing Suwen Chapter 26:

是故天温日明，则人血淖液，而卫气浮，故血易泻，气易行；天寒日阴，则人血凝泣，而卫气沈。
When the skies are warm and the sun is bright, the blood of humans is flush, Wei Qi floats to the exterior, blood easily flows and Qi easily moves. When the skies are cold and the sun is hidden, the blood of humans congeals, Wei Qi sinks into the interior.

I imagine this is why so many people flee Canada to warmer southern regions during the winter. It’s also why old cats like to sit on the radiator or hog the only sunny spot on the floor.

月始生，则血气始精，卫气始行；月郭满，则血气实，肌肉坚；
At the beginning of the crescent moon, blood and Qi are very fine, Wei Qi begins to move. When the moon is full, blood and Qi are abundant, muscles and flesh are strong.

月郭空，则肌肉减，经络虚，卫气去，形独居。是以因天时而调血气也。
On the new moon, muscles and flesh weaken, the Jing and Luo are depleted and Wei Qi departs. The physical body is without support. Therefore one should follow nature’s sequence of time when regulating blood and Qi.

It’s no big revelation that the moon influences the tides. When the moon sits between the sun and earth, tides are extra high. During a new moon, when the sun and moon are on opposite sides of the earth, tides are very low. 

Just as the moon influences the tides, it influences you. How? During the new moon you’ll feel like a floppy deflated balloon. As the moon starts to wax, you might feel a little perky, but don’t get carried away! The moon is slowly charging your battery, give it a little more time. Finally when the moon is full, you’ll be fully charged, restless and over stimulated. Your inner werewolf will be unleashed.

The Moon and Treatment

是以天寒无刺，天温无疑。月生无写，月满无补，月郭空无治，是谓得时而调之。
When the skies are cold, do not needle. When the skies are warm, do not hesitate. On a crescent moon, do not drain. On a full moon, do not supplement. On the new moon, do not treat. This is known as regulating according to the proper time.

This is consistent with seasonal Wu Xing theory. As things start to grow, don’t suppress or stifle them. If there is fullness, don’t add more to it because it’s already full. If there is deficiency, the body may not respond to treatment, or worse, you may cause more depletion.

Based on this you have permission to close your clinic when there’s a new moon and on cold cloudy days. Or at least, no acupuncture. Likely, this should also apply to exercise, massage, cupping, and Guasha, since they all require the body to utilize its own energy reserves through ‘controlled trauma’. On these days, the best bet is to stick to diet and herbal prescriptions.

故日月生而写，是谓藏虚；月满而补，血气扬溢，络有留血，命曰重实；月郭空而治，是谓乱经。
To drain during a crescent moon is called ‘Draining the Zang.’ To supplement during a full moon, blood and Qi would overflow, the Luo would also retain blood, this is called ‘double excess.’ To treat during a new moon is called ‘Disorder of the Channels.’

阴阳相错，真邪不别，沈以留止，外虚内乱，淫邪乃起。
If Yin and Yang do not properly exchange, Zhen Qi and Xie Qi cannot be differentiated, pathology will move inward and lodge there. The exterior would be deficient, the interior would be in disorder. This imbalance will lead to illness.

This is pretty straightforward advice. Don't go around causing 'Drained Zang' or 'Channel Disorder', because nobody needs that. Of course you should question the absoluteness of this. What if during a full moon a patient knocks on your door with chronic digestive weakness? Should you not use acupuncture to supplement? What if during the next crescent moon, you catch a cold and spike a fever. Should you not use purging therapies to expel the excess? 

There's nuance to be had here, so don't take these recommendations too seriously (though closing up shop for the winter and heading south may be tempting). It may be as simple as making sure to diagnose properly: supplement for deficiency, just be sure to not supplement excess; drain excess, just be sure not to drain deficiency. However, these are the general rules, not the exception, and so there's a little more to consider here beyond the obvious.

Time for Bed

My five shots of espresso have long worn off. Hopefully writing this article will have sufficiently used up all the extra moon-juice stored up in my blood and I'll get a good sleep tonight. As for you and future full moon-induced wide-eyed late nights, bathing in those overstimulating rays and forced to solemnly stew in your own messy brain, just remember…, the universe is a big place, you’re not alone.

Illustrations are my own, feel free to use them with credit. If you put one on a T-Shirt, don’t forget to send me one.
Special thanks to Yonghao Yu again. His Chinese is much better than mine.

Five Motions Six Climates (五运六气 Wǔ yùn liù qì) is not a study for the faint of heart. It is, however, quite interesting and when it comes up in conversation, people always want to know more. A thorough explanation, in particular an underlying analysis of the time periods and how they are calculated, is beyond the scope of my writing today. A brief reflection of some relevant chapters in the Neijing is reasonable, assuming I don’t run out of tea. 

Neijing Suwen, Chapters 66 - 74, are generally considered the origin of Wu Yun Liu Qi theory, at least in writing. Many later books further elaborated on it, including the Injury by Cold Treaties (伤寒论 Shāng hán lùn) by Zhang Zhongjing, which applied it clinically. My experience is that most people tap out well before getting this deep into the chapters of the Neijing, and as such it’s rarely taught in schools and even less commonly applied in clinics. It’s too bad, really, because there’s something to it! Think of it as a farmers’ almanac, but regarding human health instead of crops.

Tian Gan Di Zhi - The Cosmic Stems and Earthly Branches Calendar

Before discussing Wu Yun Liu Qi, you will need a basic understanding of the traditional solar-lunar calendar Cosmic Stems Earthly Branches (天干地支 Tiān gān dì zhī). Let’s start with this year, 2022. The Tian Gan Di Zhi calendar indicates that 2022 is a Yang Water year, called Ren Yin. The names of each year can be calculated with a chart like this:

It’s not difficult to use this chart. Every year both the Cosmic Stem (Tian Gan) and Earthly Branches (Di Zhi) positions move one position to the right. So next year will be Gui Mao, then Jia Chen etc. There are 60 possible combinations which create a 60 year cycle. There are acupuncture systems based on this, namely the Ebb & Flow from Midnight to Noon (子午流注 Zǐ wǔ liú zhù) system, an analysis of which acupuncture points ‘open’ at specific times. That’s another story for another day and another pot of tea.

Wu Yun - The Yearly Guest Influence

The first aspect of Wu Yun Liu Qi theory is Wu Yun, or 5 Motions. These motions are essentially 10 ‘guest’ influences that alternate yearly (a Yin and Yang of each of the Five Elements). These guest influences overlay the normal ‘host’ positions, which are based on the Tian Gan Di Zhi calendar above. In the same way that a guest in your home will change the overall vibe, the guest influences as indicated by Wu Yun Liu Qi will change the normal dynamics of the standard host positions indicated by the Tian Gan Di Zhi calendar. This year the host position is Yang Water, which you can see in the above chart. The guest influence is Yang Wood (also called Excessive Wood). The chart that matches host elements (Tian Gan) to guest elements (Wu Yun) looks like this:

So what does it mean when Yang Wood dominates the year? Suwen Chapter 69 says:

岁木太过，风气流行，脾土受邪。
A year of excessive wood, there is a prevalence of wind Qi.

Spleen earth suffers Xie (Maladaptation).

民病飱泄食减，体重烦冤，肠鸣腹支满。
People suffer from diarrhea with undigested food, poor appetite, heaviness of body, dysphoria, depression, borborygmus, abdominal distention, and fullness.

甚则忽忽善怒，眩冒巅疾
When severe, it is easy to suddenly become angry, there is dizziness, and diseases of the head.

化气不政，生气独治，云物飞动，草木不宁，甚而摇落。
The transformation of (earth) Qi is not enacted, and the generation (wood) Qi alone governs.

So clouds fly by, grasses and trees are not stable. In severe cases, they shake and fall down.

反脇痛而吐甚，冲阳绝者，死不治。
In people, there will be flank pain and severe vomiting.

If Chong Yang pulse (of the stomach) becomes exhausted, it leads to death and cannot be treated. 

It sounds like a bad year for people with a predisposition for digestive issues. Also, easily aggravated people will be more temperamental than usual. If you have friends or family like this, it might be best to tread lightly around them. Actually, better safe than sorry, just avoid them altogether. If they ask why, tell them that the universe is making them more intolerable than normal this year. They’ll love that.

In the clinic you may notice stubborn digestive issues which are more difficult than normal to treat. The general Chinese medicine principle of reducing Wood, supplementing Earth, and strengthening Metal seems applicable throughout the whole of this year. Metal which usually restrains Wood might suffer from Wood reverse-controlling Metal, so asthma or other Lung-system disorders may flair up. The Gallbladder (Yang Wood) is likely to be overactive this year, and so gallstones may be on the menu for people prone to that sort of thing. 

On the flip side, people who have weak Wood or Fire qualities, or that are simply Yang deficient in general, might benefit from a year like this. Best look on the bright side, right? The Neijing tends to make dreary predictions, but as the saying goes, ”Kissing frogs might eventually land you a prince.” I’m not sure if that’s really a saying, or if it applies here. Either way, hopefully you get my point.

Liu Qi - The Yearly Climatic Guest Influence, General Overview

The second part of the equation is the Liu Qi, which is a kind of climatic guest influence. The six Qi are Jueyin (Wind), Shaoyin (Fire), Shaoyang (Heat), Taiyin (Damp), Yangming (Dry), and Taiyang (Cold). This year is governed by Shaoyang, which represents Heat. Shaoyang is in a position called the Ruling Position of the Cosmos (司天 Sī tiān) and rules the first part of the year. There’s a second important position called Position at the Fountain (在泉 Zài quán) which this year this is Jueyin, representing Wind, and rules the second part of the year. Each of the Earthly Branches is paired with one of the six Qi (and its corresponding climate). Overall, the chart looks like this:

So what does it mean when Shaoyang dominates the year? Suwen Chapter 71 says:

少阳: 其运风鼓，其化鸣紊启坼，其变振拉摧拔，其病掉眩支脇惊骇。
Shaoyang: In movement it is the stirring of wind. 

In transformation it is the chaotic sounds of breaking. 

In change it is shaking, pulling, breaking, plucking. In disease it is dizziness, pain of left and right flanks, and fright.

凡此少阳司天之政，气化运行先天，天气正，地气扰，风乃暴举，
木偃沙飞，炎火乃流，阴行阳化，雨乃时应，火木同德。
When there is a policy of Shaoyang governing the cosmos, transformations and movement of Qi precede the cosmos.

The Qi of the cosmos is proper; the Qi of the earth is disturbed. Violent winds arise, trees bend and sand blows. The flaming of fire spreads. Yin moves, Yang transforms. It rains frequently. Fire and wood combine.

故风热参布，云物沸腾，太阴横流，寒乃时至，凉雨并起。
Hence, wind and heat unite and spread; clouds and structures are as if boiling.

Taiyin flows uncontrolled. Cold arrives frequently. Coolness and rain emerge together.

民病寒中，外发疮疡，内为泄满
People suffer from interior cold.

Externally, sores and ulcers break open. Internally, there is fullness and diarrhea.

故圣人遇之，和而不争。往复之作，民病寒热疟泄，聋瞑呕吐，上怫肿色变。
Hence, when encountered by sages, they seek to create harmony and do not fight.

Repeated exposures will lead to people suffering from cold and heat, malaria and diarrhea, deafness, blurred vision, and vomiting. Above, there will be swelling and the complexion will change.

A bit of a mixed bag, but Wind and Heat syndromes seem commonplace. As well, digestive systems around the world sound like they may suffer cold patterns.

Liu Qi - The Yearly Climatic Guest Influence, 6 Periods

In addition to the general influence of Liu Qi, the year is broken into six periods of time, each with yet another influence that plays a mischievous role in our lives. Currently, as of this writing, this is the third period (roughly May 21st to July 23rd). What this means is that the normal fixed Shaoyang time period has the additional guest influence of Shaoyang. Double Shaoyang—yes, add more chili flakes to my bowl of chilli flakes, please. Breaking down the six time periods this year looks like this:

Let’s see what Suwen Chapter 71 says about this third period:

三之气，天政布，炎暑至，少阳临上，雨乃涯。
The third Qi: The policy of the Cosmos is widespread.

Flaming summer heat arrives. Shaoyang arrives above, rain is limited.

民病热中，聋瞑血溢，脓疮咳呕，鼽衂渴嚏欠，喉痹目赤，善暴死。
People will suffer from interior heat, deafness, blurred vision, hemorrhage, purulent sores, coughing, vomiting, stuffy nose, nosebleeds, thirst, sneezing, yawning, throat obstruction, as well as from red eyes. Death comes suddenly.

I’m sure that ‘Death comes suddenly’ was on the warning label for an extra-hot spicy burrito I ate once.

For those wondering when this period of Shaoyang heat will end, it will shift around July 23rd, at which point there will be a transition to the guest Yangming influence. So, the standard host time will be Taiyin, which will now have Yangming couch-surfing for a couple of months. Let’s see what Suwen Chapter 71 says about this fourth period:

四之气，凉乃至，炎暑闲化，白露降。
The fourth Qi: Coolness arrives.

Flaming summer heat transforms intermittently. White dew falls (a dense form of dew).

民气和平，其病满身重。
The Qi of the people is harmonious and balanced. People suffer from fullness and heaviness of the body.

The heat wave will pass (as expected), but it might not be a nice change for those with a predisposition for Damp-type syndromes.

I’m So Confused Right Now! 

You and I both. The Neijing can be annoyingly vague, subjective, and confusing at times. When I look into it for answers, I often come away with more questions. It doesn’t completely leave you hanging, however. The answers are usually in there, you just need to dig, and you need to ponder for a while. In the case of Wu Yun Liu Qi theory, the specifics are a bit vague, but a general clinical approach is at least suggested.

So what does Suwen Chapter 71 say to do in a Shaoyang year?

抑其运气，赞所不胜，必折其郁气，先取化源，暴过不生，苛疾不起。
The excessive motion of Qi should be restrained, the Qi that is dominated should be supported. One must break the oppressive Qi, by first transforming the source (supporting the weak Qi). If sudden excess is not generated, severe diseases will not occur.

故岁宜咸辛宜酸，渗之泄之，渍之发之。
So in this year it is appropriate to utilize salty, acrid, and sour. Apply diaphoresis, clearing heat, and dispersal.

观气寒温以调其过，同风热者多寒化，异风热者少寒化，
用热远热，用温远温，用寒远寒，用凉远凉，食宜同法，此其道也。
Regulate excess according to the degree of heat or cold of the current Qi.

If the current Qi is similar to wind heat, regulate with more cold. If the current Qi is dissimilar to wind heat, regulate with less cold. Do not employ heat when (due to the current Qi) there is abundant heat. Do not employ warmth when (due to the current Qi) there is abundant warmth. Do not employ cold when (due to the current Qi) there is abundant cold. Do not employ cool when (due to the current Qi) there is abundant cool.

Follow the same principle with foods. This is the way.

有假者反之，反是者，病之阶也。
If weather is irregular, apply the opposite (treatment principle). Acting contrary to this will cause illness.

There’s a degree of common sense in these instructions. Don’t overthink it.

In summary, reduce Wood, supplement Earth, and strengthen Metal. Use sour-flavoured herbs and foods throughout the year to strengthen Metal and restrain excessive Wood. Use cool and salty-flavoured herbs like Xuanshen (玄參 Xuán shēn) and foods to prevent Shaoyang heat from damaging Yin & Blood. Use acrid-flavoured herbs and foods toward the end of the year to purge Wind syndromes. Focusing on breathing exercises seems like a sensible health strategy this year.

Bottoms Up! - Final Thoughts 

This is a lot to process, I know. Here’s how you can start applying these ideas:

1. These descriptions can be used to predict health issues and you can prepare accordingly. If you are familiar with your patients, you should know which patients will suffer or benefit from the changes of Wu Yun Liu Qi ahead of time. This is also a good way to potentially validate the theory clinically, which we should always try to do.

2. Don’t attempt to apply all of the various layers of Wu Yun Liu Qi at the same time, with one patient in one case. After making an assessment, look at which of the above layers of Wu Yun Liu Qi relates to their clinical presentation, and apply Wu Yun Liu Qi information accordingly. This may offer insight to specific root causes of illness that otherwise may not have been considered. As well, it may alter your treatment strategy, for example to treat at certain times of the day, or on certain days based on the days elemental characteristics, or even to examine the relationship with the Eight Pillars (八字 Bā zì) - Before you ask, Bazi is definitely another story for another day, and another HUGE pot of very strong tea.

3. The theory of Wu Yun Liu Qi maps out subtle environmental changes around us. You can use this theory to practice your own sense of awareness and build a better synergetic relationship with your environment.

That’s all for today, folks!

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Illustrations are my own, feel free to use them.

Special thanks to Yonghao Yu for being a second set of eyes on the translations.