Post by qwan on Oct 19, 2011 19:38:59 GMT 2
Arthur Akhmetsafin, M.D. (Department of Neurology and Traditional Medicine of Pavlov`s State University of St.-Petersburg)
It seems to be reasonable to add this survey to materials dedicated to craniosacral therapy (14), and as we will see below this is related not only to the history of the problem, or the issue of priority, but also to other causes. Without detracting from W.G.Sutherland’s merit we have to mention centuries - old experience of Chinese medicine in the area of technique called up to now Xi Sui Jing (洗髓經) - “Treatise on Washing the Brain” (according to the name of the main treatise describing this technique), or Jin Gang Xi Sui Jing (金剛洗髓經), - “Diamond Xi Sui Jing” (by analogy with Buddhish “Diamond Sutra”).
Though the ultimate aim of such technologies was obtaining “religious enlightenment”, “long life” - Chang Sheng (長生), and even “immortality” - Bu Si (不死), Xi Sui Jing was also used for more prosaic purposes: improving health, increasing vitality and conditioning the body.
Till recently this system was believed to be a secret, and the texts describing the essence of the techniques come to nothing more than general notes. They are written in the form of a short summary, and their content is vague without competent reviewers. Contemporary followers of this system affirm that, until now, one lesson given by an expert of the “washing the brain” technique may cost an impressive sum of money, with condition of a ban on further transmission of knowledge.
Along with Xi Sui Jing (洗髓經) other similar techniques exist, such as Yi Jin Jing (易筋經), also thus named according to the name of the main work on this subject – “Treatise on the Change of Tendons (and Muscles)”, Liu Zi Jue (六字訣) - “Incantation by Six Characters” (art of conducting sung songs through the organs and tense meridians), Chi Shui Xuan Zhu (赤水玄珠) – “Secret Pearl of Red Waters” and others. In contemporary China, all these techniques are grouped one way or another under the term of Qi Gong (氣功) - literally translated as “work (with) energy”, and are mainly used for sanitary and curative purposes, though in former times they were used sometimes for exactly the opposite purposes (8).
However, in the “Five Methods” classification of Chinese medical science Zhong Yi Xue (中醫學), according to the texts of Yellow Emperor Huang Di Nei Jing (黄帝内經), all these techniques have to be referred to the methods called Dao Yin An Qiao (導引按蹻), literally translated as “To channel and to Tense, to Press and to Stretch”. This is one of the “Five Methods” of Chinese medicine (2), together with Du Yao (毒樂) - treatment by the methods of “Poisons and medications” (pharmacotherapy and toxicology), Jiu Bing (灸炳) use of “smoldering (herb) and cauterization” (thermogenotherapy), Bian Shi (砭石) - treatment by “stone (splinters)” (mineralopuncture), and Jiu Zhen (九鍼) - “Puncture by nine (metallic) needles” (acupuncture). These methods might be applied for healing the common people (as they were accordingly related to the elements of Wood, Fire, Earth and Metal), as well as on the physicians themselves - to support the effect of those methods and maintain their own health they used the method Dao Yin An Qiao (element Water - “kidneys” - highest possible Yin in the system of the “Five Elements”). That is why, as is conventionally believed, the transmission of such knowledge was possible only from one hand to other hand and hence, could not be put towards a common use.
In this regard, it is interesting to note that the element Water and the direction to the North -Bei (北) were connected to the deity protecting this part of the world Xuan Wu (玄武) - “the Mysterious Warrior”. Besides the connection with the “mysterious”, “war”, and the cardinal direction of North, as has already been mentioned, the direction of North in the body is represented in the back, Bei (背), which is to be found in the Chinese character (is the bottom part, “flesh” 肉 , is the upper part, “North” 北 , i.e. “the part of the body directed to the North”, hence, the throne of Chinese Emperor is oriented with back- Yang toward the North – and the frontal- Yin part turned to the South) (5,6).
Besides that, in the symbolic bestiary Xuan Wu is the tortoise Gui (龜) twined by snake She(蛇), where the tortoise is the female, and the snake is male. The “organ” connected with the North, hence correlated to Water and Xuan Wu is “kidneys” Shen (腎), which is a pair organ (two testicles, two ureters, two kidneys, two adrenals) is naturally correlated with Yin (隂).
Chinese medical paleography always points out the division of functions of the left (Yang) and the right (Yin) in the organism. And as for inner organs, Zang Fu (臓腑), such bilateral “organs” are the kidneys (and to a lesser extent, the lungs). In contrast to the “organs”, Zang Fu, such a place in the “meridian system” lies below the nose at the intersection of the meridians, Shou Yang Ming, as we will further see.
Let us return to the “washing the brain” doctrine. The authorship of the “Treatise on Washing the Brain” is attributed to the famous patriarch of Chinese Buddhism and to legendary founder of the martial art style Shao Lin Si Quan Fa (少林寺拳法) – “The Shao Lin Monastery Principles of Boxing”, Pu Ti Da Mo, more often called Bodhidharma (8). One finds many curious stories with this name [1] . Furthermore, accordingly to some sources, Yue Fei, the legendary commander of the Song (宋) Epoch used this technique for preparing his special combat subdivisions.
One should note that the initial conception Da Mo certainly clashed with existing theory of the “life cultivating” Yang Sheng (養生) of ancient Taoists–alchemists, and it certainly conflicted with the entrenched theory of body function stated in the texts of the Yellow Emperor Huang Di (黄帝). Without getting too deep in the spheres of orientalism and textual analysis of medical and Taoist–Buddhist paleography, we should outline principal features of the “washing the brain” technology.
Firstly, let us examine the term Xi Sui (fig.1). The character Xi (above) has the meaning “wash, bathe”. The character Sui (below) has the meaning “brain, marrow”, and a broader meaning “essence” (compare with the Russian expression “to the marrow of one’s bones”) – (5,6).
The graphic composition of the character Sui (see left) is formed around bone cavity (trabecules, the cavity of tubular bone, of the cranium) with the soft tissue – “flesh” inside it (骨), we mean not only cerebrum and the spinal cord, but the marrow, too. In Chinese anatomic terminology there are characters having more specific meanings, for example Nao (脑) “brain”. Thus, Sui is a generalized notion meaning everything located in the bone cavities from the smallest (spongy substance) to the biggest (spinal channel and cranial cavity). That is why the word combination Xi Sui should be translated as “washing” or “bathing” the “brain” (and naturally “marrow”) [2] .
Now, considering the initial theme of the research, we should point out some common traits of the “craniosacral” conception (14) and Chinese medicine. Among all the systems of body function an evident analogue of the craniosacral system is so called “governing vessel”, or Du Mai (督脉). In general, this is one of the most important “pulsating vessels” in the system of “Eight extraordinary vessels” – Ba Qi Mai (八奇脉), and, in particular, this is “the Sea of Yang” – here the energy of “Six Yang meridians” – Liu Yang Jing (六陽經) is united. Acupuncturists often fail to take into consideration that actually not six, but twelve Yang meridians are united here (because they are paired). It is known that in each side of the body there are 12 meridians (six Ying and six Yang meridians), i.e. in general there are 24 meridians, Er Shi Si Jing (二十四經). The place where the “energy” of the left and the right sides is united is located in the area of the suture between maxilla bones above incisors and below nasal partition (sutura intermaxillaris) – (8,11).
From the point of view of Chinese medicine this area is correlated with “the middle region” in “the area of Heven”, in other words, this is a “Man in the Heven”. This point - and we should note that in Chinese medicine these are not points, but “holes”, Xue (穴) - is called “orifice into the center of the Man” – Ren Zhong Xue (人中穴). Here the left and the right meridians intersect “the Light Yang (between) the hand and the large intestine” [3] . The above-mentioned phenomenon of intersection is related with the topographic feature of this meridian: this is the only meridian that crosses to the opposite side, and this crossing is just below the nose in the indicated point Ren Zhong Xue. The reanimation property of this point is known, and it is effective against headaches [4] .
According to classic theory, an energy, Qi, (氣) functions in the body. To be more precise, there are two kinds of this energy. The first one is formed in the embrionic period – this is “Original Qi” Yuan Qi (元氣), that is why it is also called “the Energy of the the Earlier Heaven” – Xian Tian Qi (先天氣), i.e. innate energy (compare in craniosacral terminology “primary respiration”). The other is “exterior”, i.e. is bound up with external breathing, that is why it is called “the Energy of the Following Heaven” – Hou Tian Qi (後天氣), i.e. appearing with the first breath and after cutting the umbilical cord (compare “Secondary respiratory”) [5] .
Besides this, Qi rhythmically functions in the system of meridians, moving in them by rhythmically consecutive or parallel motions, the smallest of which is the rhythm of breathing in and out. Hence, motion across all the chain of meridians is carried out during two breath cycles (one cycle being mainly left, and the other right). The place of transition is the already known “point” located below the nose, “The orifice in the middle of Man”. Hence, if we take as the basic rhythm 16-18 cycles per minute, the complete cycle of “energy” in the organism occurs 8-9 times a minute. This rhythm should be familiar to experts in osteopathy. We should also mention that this concept exists in the Indian yoga and Sufi traditions, as well as in several Tibet schools of “the Diamond Chariot”, etc.
Let us return to “Governing Vessel”. Its trajectory starts just behind the anus near the base of coccyx (8), that is why the ability to pull up the anus (closing), or to relax the bottom of the pelvis (opening) – is a key ability in Chinese gymnastics. Going up, the “vessel” reaches the “point” located precisely in the lower orifice of the sacral channel, Yao Shu (腰兪), where the terminal filament (filae terminale) ends – (11), then it goes up to the thoracic - cervical area. Then it rounds the vault of the cranium at the median line (external passage), and at the same time connects with the brain in the parasagittal space (sinus sagittalis et sutura sagittalis), and ends by the root of upper incisors behind the upper lip. Thus, this vessel cannot be called “the back median meridian” as many Western authors do (and after them contemporary Chinese authors, too).
A part of “Governing vessel” corresponds anatomically to the passage of the spinal dura mater cuff, and in the upper part this “pulsating vessel” is connected with the brain and cerebral membranes (together with venous sinuses). The name itself of “governing” vessel means that the ancient physicians knew the function of the central nervous system [6] . This “vessel” has 28 “orifices” which are located by segments along the spinal column, and at the vault of skull [7] .
It seems to be reasonable to add this survey to materials dedicated to craniosacral therapy (14), and as we will see below this is related not only to the history of the problem, or the issue of priority, but also to other causes. Without detracting from W.G.Sutherland’s merit we have to mention centuries - old experience of Chinese medicine in the area of technique called up to now Xi Sui Jing (洗髓經) - “Treatise on Washing the Brain” (according to the name of the main treatise describing this technique), or Jin Gang Xi Sui Jing (金剛洗髓經), - “Diamond Xi Sui Jing” (by analogy with Buddhish “Diamond Sutra”).
Though the ultimate aim of such technologies was obtaining “religious enlightenment”, “long life” - Chang Sheng (長生), and even “immortality” - Bu Si (不死), Xi Sui Jing was also used for more prosaic purposes: improving health, increasing vitality and conditioning the body.
Till recently this system was believed to be a secret, and the texts describing the essence of the techniques come to nothing more than general notes. They are written in the form of a short summary, and their content is vague without competent reviewers. Contemporary followers of this system affirm that, until now, one lesson given by an expert of the “washing the brain” technique may cost an impressive sum of money, with condition of a ban on further transmission of knowledge.
Along with Xi Sui Jing (洗髓經) other similar techniques exist, such as Yi Jin Jing (易筋經), also thus named according to the name of the main work on this subject – “Treatise on the Change of Tendons (and Muscles)”, Liu Zi Jue (六字訣) - “Incantation by Six Characters” (art of conducting sung songs through the organs and tense meridians), Chi Shui Xuan Zhu (赤水玄珠) – “Secret Pearl of Red Waters” and others. In contemporary China, all these techniques are grouped one way or another under the term of Qi Gong (氣功) - literally translated as “work (with) energy”, and are mainly used for sanitary and curative purposes, though in former times they were used sometimes for exactly the opposite purposes (8).
However, in the “Five Methods” classification of Chinese medical science Zhong Yi Xue (中醫學), according to the texts of Yellow Emperor Huang Di Nei Jing (黄帝内經), all these techniques have to be referred to the methods called Dao Yin An Qiao (導引按蹻), literally translated as “To channel and to Tense, to Press and to Stretch”. This is one of the “Five Methods” of Chinese medicine (2), together with Du Yao (毒樂) - treatment by the methods of “Poisons and medications” (pharmacotherapy and toxicology), Jiu Bing (灸炳) use of “smoldering (herb) and cauterization” (thermogenotherapy), Bian Shi (砭石) - treatment by “stone (splinters)” (mineralopuncture), and Jiu Zhen (九鍼) - “Puncture by nine (metallic) needles” (acupuncture). These methods might be applied for healing the common people (as they were accordingly related to the elements of Wood, Fire, Earth and Metal), as well as on the physicians themselves - to support the effect of those methods and maintain their own health they used the method Dao Yin An Qiao (element Water - “kidneys” - highest possible Yin in the system of the “Five Elements”). That is why, as is conventionally believed, the transmission of such knowledge was possible only from one hand to other hand and hence, could not be put towards a common use.
In this regard, it is interesting to note that the element Water and the direction to the North -Bei (北) were connected to the deity protecting this part of the world Xuan Wu (玄武) - “the Mysterious Warrior”. Besides the connection with the “mysterious”, “war”, and the cardinal direction of North, as has already been mentioned, the direction of North in the body is represented in the back, Bei (背), which is to be found in the Chinese character (is the bottom part, “flesh” 肉 , is the upper part, “North” 北 , i.e. “the part of the body directed to the North”, hence, the throne of Chinese Emperor is oriented with back- Yang toward the North – and the frontal- Yin part turned to the South) (5,6).
Besides that, in the symbolic bestiary Xuan Wu is the tortoise Gui (龜) twined by snake She(蛇), where the tortoise is the female, and the snake is male. The “organ” connected with the North, hence correlated to Water and Xuan Wu is “kidneys” Shen (腎), which is a pair organ (two testicles, two ureters, two kidneys, two adrenals) is naturally correlated with Yin (隂).
Chinese medical paleography always points out the division of functions of the left (Yang) and the right (Yin) in the organism. And as for inner organs, Zang Fu (臓腑), such bilateral “organs” are the kidneys (and to a lesser extent, the lungs). In contrast to the “organs”, Zang Fu, such a place in the “meridian system” lies below the nose at the intersection of the meridians, Shou Yang Ming, as we will further see.
Let us return to the “washing the brain” doctrine. The authorship of the “Treatise on Washing the Brain” is attributed to the famous patriarch of Chinese Buddhism and to legendary founder of the martial art style Shao Lin Si Quan Fa (少林寺拳法) – “The Shao Lin Monastery Principles of Boxing”, Pu Ti Da Mo, more often called Bodhidharma (8). One finds many curious stories with this name [1] . Furthermore, accordingly to some sources, Yue Fei, the legendary commander of the Song (宋) Epoch used this technique for preparing his special combat subdivisions.
One should note that the initial conception Da Mo certainly clashed with existing theory of the “life cultivating” Yang Sheng (養生) of ancient Taoists–alchemists, and it certainly conflicted with the entrenched theory of body function stated in the texts of the Yellow Emperor Huang Di (黄帝). Without getting too deep in the spheres of orientalism and textual analysis of medical and Taoist–Buddhist paleography, we should outline principal features of the “washing the brain” technology.
Firstly, let us examine the term Xi Sui (fig.1). The character Xi (above) has the meaning “wash, bathe”. The character Sui (below) has the meaning “brain, marrow”, and a broader meaning “essence” (compare with the Russian expression “to the marrow of one’s bones”) – (5,6).
The graphic composition of the character Sui (see left) is formed around bone cavity (trabecules, the cavity of tubular bone, of the cranium) with the soft tissue – “flesh” inside it (骨), we mean not only cerebrum and the spinal cord, but the marrow, too. In Chinese anatomic terminology there are characters having more specific meanings, for example Nao (脑) “brain”. Thus, Sui is a generalized notion meaning everything located in the bone cavities from the smallest (spongy substance) to the biggest (spinal channel and cranial cavity). That is why the word combination Xi Sui should be translated as “washing” or “bathing” the “brain” (and naturally “marrow”) [2] .
Now, considering the initial theme of the research, we should point out some common traits of the “craniosacral” conception (14) and Chinese medicine. Among all the systems of body function an evident analogue of the craniosacral system is so called “governing vessel”, or Du Mai (督脉). In general, this is one of the most important “pulsating vessels” in the system of “Eight extraordinary vessels” – Ba Qi Mai (八奇脉), and, in particular, this is “the Sea of Yang” – here the energy of “Six Yang meridians” – Liu Yang Jing (六陽經) is united. Acupuncturists often fail to take into consideration that actually not six, but twelve Yang meridians are united here (because they are paired). It is known that in each side of the body there are 12 meridians (six Ying and six Yang meridians), i.e. in general there are 24 meridians, Er Shi Si Jing (二十四經). The place where the “energy” of the left and the right sides is united is located in the area of the suture between maxilla bones above incisors and below nasal partition (sutura intermaxillaris) – (8,11).
From the point of view of Chinese medicine this area is correlated with “the middle region” in “the area of Heven”, in other words, this is a “Man in the Heven”. This point - and we should note that in Chinese medicine these are not points, but “holes”, Xue (穴) - is called “orifice into the center of the Man” – Ren Zhong Xue (人中穴). Here the left and the right meridians intersect “the Light Yang (between) the hand and the large intestine” [3] . The above-mentioned phenomenon of intersection is related with the topographic feature of this meridian: this is the only meridian that crosses to the opposite side, and this crossing is just below the nose in the indicated point Ren Zhong Xue. The reanimation property of this point is known, and it is effective against headaches [4] .
According to classic theory, an energy, Qi, (氣) functions in the body. To be more precise, there are two kinds of this energy. The first one is formed in the embrionic period – this is “Original Qi” Yuan Qi (元氣), that is why it is also called “the Energy of the the Earlier Heaven” – Xian Tian Qi (先天氣), i.e. innate energy (compare in craniosacral terminology “primary respiration”). The other is “exterior”, i.e. is bound up with external breathing, that is why it is called “the Energy of the Following Heaven” – Hou Tian Qi (後天氣), i.e. appearing with the first breath and after cutting the umbilical cord (compare “Secondary respiratory”) [5] .
Besides this, Qi rhythmically functions in the system of meridians, moving in them by rhythmically consecutive or parallel motions, the smallest of which is the rhythm of breathing in and out. Hence, motion across all the chain of meridians is carried out during two breath cycles (one cycle being mainly left, and the other right). The place of transition is the already known “point” located below the nose, “The orifice in the middle of Man”. Hence, if we take as the basic rhythm 16-18 cycles per minute, the complete cycle of “energy” in the organism occurs 8-9 times a minute. This rhythm should be familiar to experts in osteopathy. We should also mention that this concept exists in the Indian yoga and Sufi traditions, as well as in several Tibet schools of “the Diamond Chariot”, etc.
Let us return to “Governing Vessel”. Its trajectory starts just behind the anus near the base of coccyx (8), that is why the ability to pull up the anus (closing), or to relax the bottom of the pelvis (opening) – is a key ability in Chinese gymnastics. Going up, the “vessel” reaches the “point” located precisely in the lower orifice of the sacral channel, Yao Shu (腰兪), where the terminal filament (filae terminale) ends – (11), then it goes up to the thoracic - cervical area. Then it rounds the vault of the cranium at the median line (external passage), and at the same time connects with the brain in the parasagittal space (sinus sagittalis et sutura sagittalis), and ends by the root of upper incisors behind the upper lip. Thus, this vessel cannot be called “the back median meridian” as many Western authors do (and after them contemporary Chinese authors, too).
A part of “Governing vessel” corresponds anatomically to the passage of the spinal dura mater cuff, and in the upper part this “pulsating vessel” is connected with the brain and cerebral membranes (together with venous sinuses). The name itself of “governing” vessel means that the ancient physicians knew the function of the central nervous system [6] . This “vessel” has 28 “orifices” which are located by segments along the spinal column, and at the vault of skull [7] .
