Can Qigong TCM cure loneliness

Guide to the meridian system of Chinese medicine

Understanding the paths of the meridian system is the prerequisite for successful acupuncture for acupuncturists. Because only those who understand the basics can treat everything with meridian therapy. Otherwise, the therapist uses unsuitable concepts, some of which come from herbal therapy, which then leads to claims that Jing deficiency can only be filled with herbs, not needles. Author: Silja Thiemann

Let's start the journey into the meridian system, the basis of all therapies based on the classical meridian system of Chinese medicine. We travel along the paths that ancient doctors and Daoist healers had already trodden. This opens up a way of looking at us humans, which at the same time leads deep into ourselves.

Ancient Chinese medicine developed many models to explain the movements of Qi in Dao, from the movements of the planets and the seasons to the circulation of Qi and blood through the meridian systems in humans. The patterns of the Qi movements have a quality that goes beyond our individual life story. In the cyclical cycle of the universe, these recurring qualities interact with the material world.

Each of the explanatory models illustrates certain qualities of the movements of qi in the process of life. Therefore, each meridian system of the classics has its own order, specific perspectives and reflects certain patterns of how Qi and blood move through the organism. On the other hand, they explain how the organism reacts to disease-causing factors that have penetrated. Since ancient times, all systems have been represented as existing independently and yet connected and interacting with one another. Each model with the respective treatment methods was handled very pragmatically.

In the meridian system there are the jing as the main channels, here referred to as primary channels. The May branch off from them as side arms (muscle-tendon meridians, Luo connection M., divergent M., extraordinary M.). Starting from the primary pathway, collaterals open to the surface: The muscle-tendon pathways open over the Jing fountain point and reach v. a. Skin, tendons and muscle level. The Luo pathways start at the Luo connection point, but already pull into the deeper layer of blood.

The basis of Chinese medicine is that we as humans are always complete. If we were only missing one quality of qi, we would not be viable. Basically all diseases can be treated with every meridian system, and the whole person can always be reached. The maps of the meridians all reflect the same landscape. However, it makes a difference which map we use to move along certain paths through this landscape.
The different models are about different levels of approach to the heart, to the individual Shen. It is this closeness or distance to ourselves that we live and that makes us individually sick on a certain level. With the selection, the therapist focuses his intention on the level at which he is convinced that the treatment of the patient should begin here.

Acupuncture is thus the study of the possible maps that offer different approaches to how we deal with the issues of our patients, according to the patient's inclination, on which layer he lives his external, internal and constitutional reflections and knowledge. Even if we could treat all diseases via a meridian system, we would not do justice to the inner growth of the patient. We would keep him at this stage of development. The key to healing is to free the person in his perception, his attention. The attentiveness achieved in this way does not have to be particularly pleasant. Sometimes it takes the surge of a healing crisis or the experience of suffering that gets us moving.

In the meridian landscape at the time of the Nei Jing, the primary channels connect the inside of the body with the outside, see scheme.

They are constantly attacked, both by external (e.p.F.) and internal (i.p.F.) pathogens. If an external pathogen (e.g. climate) attacks the body, it first penetrates the skin. If it cannot be eliminated there, it migrates into the Sun Luo: collateral muscle-tendon meridians, then into the Luo and, if necessary, into the divergent meridians. At this point it is important to describe that a pathogen always first enters the Luo pathway before it can get deeper to the organs via the primary pathway.

The external pathogens are often knocked down in the muscle-tendon meridians beforehand. These are the paths on which v. a. the defensive Wei Qi circulates. So-called bi-symptoms in the tendinomuscular musculoskeletal system are usually treated via these meridians. Here the question arises as to the cause, i.e. H,. which bi is it: wind, cold, moisture or a combination of these. If, however, this external factor cannot be determined, only the definition as qi and blood stagnation remains. Occasionally there is an external trauma as the cause.

However, the cause is often inexplicable but physical pain. It is an expression of an inner, emotional component in life. With this inside of the body we reach the paths of the Luo meridians. They branch off from the primary pathway at the Luo point and ensure the controlled movement of an invading pathogen. Here is v. a. internal pathogens. Understanding the Luo meridian system as a concept is very important, because now there is already stagnation on the blood level. This cannot be explained by external, climatic influences, nor does heat or cold application or treatment improve via Ashi points. This situation suggests that these are psychosomatic (somatopsychic) ​​symptoms / pain.

In this case, treatment via muscle-tendon channels would be unsuccessful until the triggering emotion is also treated. But be careful, even if it is a kind of character armor in the sense of W. Reich, one can not only state that z. B. Anger is always deposited in the shoulder. Because every emotion can move the Qi in any direction! Instead of letting the anger rise, you can choose to control it. Instead, the qi is directed downwards as depression. The physical reaction here is the accompaniment to the emotion. Also the other way around: The emotion has already been worked up, but the body part cannot let go of its holding on by itself. So we always have to deal with both. This makes it clear how important it is to understand how the individual meridian systems are connected to one another and how their links work.

Regardless of which path we choose via which meridian system, the transpersonal quality always remains to be individually experienced anew. Sometimes it is possible in the course of therapy to adopt a completely different view of ourselves and our environment. Classical Chinese medicine is not about fighting symptoms. If symptoms are only eliminated, we are not cured, but amputated.
The point is to focus on the existing human potential. Even if the potential can no longer develop, even if the Qi movements are getting weaker and weaker, sometimes can even be directed against the course of life, and even if the person is no longer present in the here and now: he always has the opportunity to become it again! The question “Why me?” Can then give way to the curious question “Why not me?”. This eliminates the need for many empty why-questions. So instead of continuing to search for causes, justifications, definitions, allegedly guilty parties and otherwise established, we can gradually learn to live in a process through the treatment via the meridian systems that emphasizes patterns of mutability and belonging. The strange, threatening, uncanny in and around us can then dissolve more and more. Or it becomes possible for us to accept it, so that our life can become more and more equally valid.

Invasion of pathogenic factors and healthy defense mechanisms
 

In the first 14 chapters of Su Wen, everything aetiologically revolves around the concept of pathogenic factors. Through their penetration, people fall out of life "in harmony with the rhythm of nature". Various external influences (e.g. climatic, environmental) as well as internal (e.g. psychosocial factors) and lifestyle-related mistakes throw us out of balance and make us asynchronous with our own needs.

The first 9 chapters of the SuWen focus on the pathogenesis with emphasis on the climatic factors that are related to the concepts of four seasons, five phases of change and the yin-yang theory. These concepts come from the school of the naturalists, which emerged much later than the Daoist writings of Zhuang Dse and Daodejing. In Su Wen chapter 3, wind is introduced as the root of all evil. But what does wind actually mean there? When the wind blows and moves, change occurs. Wind as a fundamental term means the ability to allow changes. Wind sets stagnation (which at that time was usually set immediately with cold stagnation) in motion. If we do not give in to this change, we suffer from the consequences that are described as wind-induced syndromes in the classics with the aid of the five phases of change. Sometimes the wind can be very persistent. If we don't want to move, if we're not ready to change, it stirs up a lot in us. We then call that inner wind.

From the point of view of the classics of the time of the Nei Jing, any pathology that spreads inside creates heat. The defense generates this heat, because the Wei Qi is yangiger, heated in nature. It does not matter whether the pathogen was originally wind, cold or moisture. A disease always penetrates with the development of heat along the anatomical sequence from the Yang area or head to the chest and finally into the abdomen. Zhang Zhong Jing later formulated the same theory in his Shang Han Jia Bing Lun as the penetration of the pathology of Tai Yang or Shao Yang inward into Yang Ming. There is an alternative formulation that describes the progression, which also describes the anatomical sequence: from the surface of the skin and tendons inward to the flesh and vessels and finally deep into the bones.

With this ever deeper penetration, the Yang Qi is activated. The most powerful force that Yang Qi can provide is heat. This heat rises and should ideally drive the pathogen outwards. Hence, the classic symptoms of Yang Ming are fever, thirst, sweating and a flooding pulse. Heat is thus produced at the expense of Ying Qi and the juices or stomach Yin. The stomach yin rises and brings its pure yang with it to produce even more juices. This is how the expectorants form, such as mucus in the bronchi and runny nose and sweat. The body heats up reactively in order to drive out the pathogen. This heat is not to be regarded as damaging, but characterizes a healthy reaction of the organism as self-help for drainage! (It was not until much later in the Ming dynasty with the Weng Bing school that this heat was also viewed negatively. This means that every therapist in Chinese medicine must know very clearly what concepts and ways of thinking he is working with.)

In chapter 26 of Su Wen, the focus is immediately on the emotional disposition, which is always a reflection of the social status and material needs. Emotions are no longer to be understood here only as directions of movement of the Qi, e.g. B. upwards in anger. Even if we say that anger leads to headaches, that anger can make us dizzy because it moves the qi upwards, it also raises our social status. Those who feel angry also perceive themselves to be superior to the other. This is far more than just a physical impact. Therefore, the Chinese medicine of the classics always describes a psychosomatic, just as somatopsychic view!
Then the pathology penetrates further into the meridians, into the theory of the 5 phases of change (Chapters 21-25). Now she has achieved qi and blood. It's about more than just a loss of synchronicity with nature and the seasons. This is where the dynamic of the relationship between Qi and Blood comes in, which in turn correlates with the phases of change in the pathways.

Cultivation of the healer and basic rules for acupuncture
 

At this point in Su Wen, by the way, there is first a treatise on what a healer has to cultivate. The emphasis is on mindfulness. The intention moves the qi, i.e. the focus must be very clear. This mindfulness must be cultivated, knowing exactly what the patient needs here and now, when and how which point is needled, together with a good feeling for the synchronicities in life. And if a healer cannot cultivate himself well, how should he be able to guide others?

Mindfulness is the key to understanding classical Chinese medicine because it is an energetic medicine at its core. In modern TCM, which is based on the socialist image of man, precisely that is denied. As TCM is reduced to the principles of western causality through scientification with unsuitable methods of thinking through delimitation into sub-areas, the spirit of this medicine is increasingly lost. Medicine deals with reality, not reality. But life means flowing in processes and cycles that cannot be separated from each other. Momentum, heat and mass transfer, d. H. Energy exchange is the principle of every non-linear, dynamic system - i.e. the physical reality in which we live.

The term energetic makes it so difficult to learn, so difficult to pin down. If it is energetic and we cannot grasp it, we will not understand it. If we don't understand it, we can't develop a system out of it. This is exactly the uniqueness of Chinese medicine. It doesn't matter what others teach about it, but what we see as important.
Then it becomes a self-fulfilling prophecy. Our diagnosis as a healer depends on our state of mind, depending on what we perceive. For example, if all of our patients B. Having Liver Qi stagnation says more about us than it does about them. Therefore the diagnosis in the SuWen itself is the least important factor. The point is not that we are a talented diagnostician, that we can analyze the pulse and tongue and make a rational diagnosis: it is about our patients listening to us. And if they relieve us of our diagnosis, then it was good. But then we still have to prove it. After all, what use is a diagnosis that we ourselves cannot believe in being cured? Therefore Taoism teaches that there are no incurable diseases, only incurable people. That's the concept. (It's just not easy to test with multiple choice tests.)

Self-cultivation as a healer is the second most important point after understanding the processes of nature. Only then do the techniques themselves come into sequence in Su Wen, such as herbs and acupuncture, and the knowledge of the channel system. The last thing in the hierarchy of meaning is diagnostics itself. Now the basic rules of acupuncture follow in the following chapters. In chapter 16 there are notes on treatment in relation to weather, climate, moon phases, seasons. Ten chapters later the memory follows that the body is a microcosm in the macrocosm, a direct replica of nature, accordingly we have to be mindful of nature around us.

Description of the Luo meridian system
 

Chapters 50-60 of Su Wen are about acupuncture techniques and this is also where the secondary channels are introduced. The Luo channels are part of the meridian system as described in the Han Dynasty. The Luo meridian system is used in Su Wen, v. a. Chapters 56, 57 and 63, mentioned and detailed in Ling Shu, chapter 10, as follows:

• Luo channels are visible. All visible courses are Luo collaterals (the primary pathways, however, are invisible!)
• Pathogens with the body's own defense mechanism are controlled via the Luo vessels so that the flow of Ying and Wei Qi is not obstructed.
• The pathogen is bound and temporarily stored in the Luo vessel via the blood.
• If this compensation mechanism is overwhelmed, the Luo vessel releases the pathogens back into the primary pathway.
• The treatment method of the classics is the blood needling of the Luo points and Luo curves in order to release the pathogens from the body through the blood.
• The pulse diagnosis does not provide any information about the condition of the Luo meridians. (Pulses reflect the state of the primary conductor paths.)
• The Luo vessels only flow through small joints. They affect ankles, elbows, knees and reach the skin. However, they do not flow into the large joints of the shoulder and hip, but bypass them.

Treatment with the Luo system is a wonderful introduction, even for therapists who still have little diagnostic experience. With the treatments via the Luo, the aim is that the patient can allow the changes at all again. The focus here is on the flow and stagnation of Qi and blood in the patient.
In the language of Chinese medicine, blood is always a synonym for Shen, for emotions. That is why the treatment of the Luo is so important in the Daoist tradition precisely because of the psycho-emotional aspects.

The aim of the treatments is to revive and reintegrate split-off life issues that have overwhelmed the patient in the past. In this way, the qualities of the various channel Qi can be touched again. Only then can they support each other again and limit each other so that an upright flow and order arise again in the postnatal Qi. Only when this step is taken can the patient become an observer of his presence in the present through the process of disidentification with his suffering. In this way he frees himself from the dependence on the disorder, the pain, the symptoms.

Formation of the Luo vessel with accumulation
 

If the primary channel and the Wei Qi are overwhelmed by (mostly endogenous) pathogens, the Wei Qi sinks inwards. The ying comes to his aid, the luo vessel is formed. The ability of the Luo to hold onto the disease-causing factors is therefore a function of the Ying to bind the pathogens to fluids and blood. This puts a strain on the Wei Qi and Ying. The blood is accelerated by the heat. There is more and more accumulation inside.

The Luo vessels are always about blood. Blood in Chinese medicine is synonymous with internal issues. The activation of the Luo channel takes place v. a. internal causes, always about emotions and lifestyle choices, e.g. B. through malnutrition, alcohol abuse, the lifestyle in the spirit of Dr. Shen's quote "your problem is your life ...". The Luo vessels tell of deviations from the primary channels. But in fact the visible (blood stasis) signs are the deviations that have become visible from the predetermined way of life, away from our true needs. Often the problems are about issues in life that are so overwhelming at the moment that we simply don't know what to do next. This inability to deal with the problem may e.g. B. lying in Wei Qi (which must not be confused with Wei Qi deficiency!) Or z. B. simply in the lack of will to deal with it now (weakness of the zhi of the kidneys).

The problem has not disappeared from the world, but only temporarily from consciousness. It can initially linger in the unconscious instead of overwhelming people now. We can imagine the Luo as a junk room into which we stuff the clutter so that it doesn't overload us. Only at some point is the backside full, the contents overflow, until one day the door can no longer be closed ... If we relieve the Luo channels, our authentic qualities (chin. "De") can be realized in life and our life can develop more to what corresponds to us.

Emptying the Luo back into the primary channel
 

This accumulation in the Luo is an important concept that must not be confused with the concepts of abundance and lack of a pathway. The emptying of the Luo is also an independent term. Both initially mean that pathogens were moved from the primary pathway into the Luo vessel that was created for this purpose. If the Luo is emptied back into the main channels at some point because the Ying has been exhausted in the meantime, then a deficiency symptom has also arisen. Now the blood and fluids that have previously bound the pathogens in the Luo are exhausted.

If the Luo channel is overflowing and emptying, the disease goes back to the primary channel, whereby the constitutional level of Jing is reached. The point on the primary pathway that has the most intensive connection with the constitution is the Yuan source point, into which the Luo vessel empties. This explains the treatment strategy of the combined Luo and Yuan point treatments. The Yuan point is more distant on the primary meridian than the Luo point. This means that this mechanism forms a loop, which on the one hand brings a time delay and on the other hand transports the pathogens back to the distal side.

From now on, the issues will come back to life. Procrastination and repressing no longer work. The patient is forced to face the issue one way or another. From here on, the disease becomes very obviously symptomatic, even if the next defense mechanism of the divergent pathways takes effect. The pathogens could now penetrate deeper into the meridian system and into the organs via the primary channels. The Luo channel has temporarily prevented this because it has no connection to the Zang Fu. If they are not worked through now, or if they are tied to the large joints via the divergent channels, there is an increasing risk of damage to the Zang Fu.

Processes explain symptoms
 

When the Luo channels form and fill up, they become visible. Heat, cold and blood stasis show up through skin / color changes and blocked capillary blood vessels, e.g. B. Spider naevi, spider veins. However, becoming visible also means that the pathology can no longer be hidden and suppressed and is noticed by the patient, e. B. everything that comes to the surface and rebelliously discharges, such as pain, excretions, ENT symptoms. This also includes holding on and not being able to let go in the sense of musculoskeletal tension and elimination difficulties such as constipation and urinary retention. Not to forget: repressed emotional issues!

The Luo of every primary channel includes characteristic guiding symptoms, which are mostly characterized by rebelling Qi (as a result of the reactive heat development) along the course. It is exciting that the secondary pathway courses are described in the literature rather sparsely and with strong deviations - in contrast to the detailed courses and acupuncture points of the primary pathways. If we look at the common atlases, some important partial courses are missing, e.g. B. even in Deadman's "Handbook of Acupuncture", through which some of the key symptoms can be explained [JCY04].

Tai Yin Luo (lungs)
Connects the inner with the outer world across the boundaries of the skin / lungs. It's about being involved in the environment and being able to let go. Lung means that someone is interested in the world, tries to understand the world through their hands. As it progresses, the palmar heat mentioned in the Ling Shu also makes sense. However, it doesn't just describe the physical symptom. The Chinese language is a metaphorical, per se a psychosomatic way of expression. Shen disorders are often included with the physical descriptions. This is an allusion to a Chinese proverb that someone has "many hands", that is, his fingers are everywhere. He just can't keep his hands steady in his lap and is constantly looking for outside attention and recognition.
Frequent yawning expresses the urge to open the chest, to free the lungs after emptying the luo. This can also indicate someone who is bored with the world. Frequent urination and incontinence when sneezing means moving liquids outside by lowering them to the bladder.

Shao Yin Luo (He)
Gives words to thoughts and feelings, and what is named belongs to me. When we look at the heart and pericardial luo, they both move into the heart region. The difference is that the Heart Luo continues to pull through the throat to the root of the tongue and the eyes. Most meridian maps do not have a side course that runs from the armpit via Lu1 / 2 below the collarbones to the throat.
Originally the course of the pericardium was the true course of the heart. The heart meridian, as it is common today, was added later. According to Ling Shu, the heart meridian is only used when physical pain actually occurs along the heart's pathway, e.g. B. in angina pectoris. In Shen disorders in particular, the pericardium, which deceives its heart emperor, is otherwise treated.
The chest feels oppressed, constricted when the Luo accumulates. There is something that needs to get out. Inability to adequately let emotions subside again. Feeling betrayed.
Symptoms after emptying are manifested by long-term loss of the ability to speak, both in articulation and stuttering, as well as persistent after a stroke, and in verbalization. The person has gradually become speechless, he can express himself less and less.

Jue Yin Luo (Pc)
Cope with demands, self-protection through rationalization and arming, but also empathy, openness and interaction.
The course of the pericardium remains concentrated in the chest.
The chest feels oppressed, constricted when it accumulates. Insufficient control over emotions, everything revolves excessively about one's own feelings or those of others.
Symptoms after emptying include stiffness and pain in the neck. They pull up to the head and restrict blood circulation to the brain to prevent the heat from getting into the bone marrow and brain, e.g. B. in meningitis. This is a protective mechanism! On an emotional level, too, neck stiffness prevents us from having to perceive something about ourselves that is simply too painful, too traumatic.

Tai Yang Luo (Dü)
Integrates information, allows self-reflection and adaptation of new knowledge by rethinking it, allows new thoughts, uncertainty, ability to criticize.
From the arm Yin Luo it goes on to the arm Yang Luo, in the course of the Tai Yang. All the courses of the Arm Yang are simple, because they all end directly in the area around Di15, because the Luo ends at the large joint of the shoulder and cannot go any further there.
Symptoms of congestion are elbows with atrophy, unstable joints, torticollis. Inability to grasp the world. Things are intangible. Obessive thinking, addiction to criticism, overwhelming behavior.
Symptoms after emptying are furunculosis, skin rashes. Any criticism hurts deeply, obsessively. Uncertainty is shown by hyperactivity towards the current task.

Yang Ming Luo (Tue)
Draws up to Tue15, it doesn't go any further there. It has to get the crap somewhere else, just not to the big joints like the shoulder. So off to the outside and up to the head to the sensory organs, over the side of the neck to the jaw around Ma5, to the nose, lip, ear.
Symptoms of congestion are hypersensitive eyes and ears. Deafness blocks the perception of too much input. Highly sensitive teeth to heat, toothache, bleeding gums, canker sores, clenching teeth, grinding, constant chewing on problems, constant repetition of information.
Symptoms after emptying are cold (sensitivity) in the teeth, difficulty chewing and biting, not being able to bite forcefully, difficulty absorbing information, processing it, swallowing it without chewing it. Numbness in the area of ​​the diaphragm (however the patient describes or feels it)

Shao Yang Luo (SJ)
reflects the constitutional phase of change in the patient, combined with the deepest yuan-qi / jing, this is reflected in habitual thinking / acting / reactions / ... / fate - whoever is open here can shape their own fate
From Di15 it pulls over the neck to the chest, over Ma17 to Ren17. Originally there was no run down into the area around Ren12, which was added later. Deadman z. B. lets it end at the sides of the chest. But the SJ communicates with the upper warmer, and later also with the middle warmer.
Capillary blood vessels accumulate in the area around Di15. Symptoms of congestion are elbow discomfort with dislocation and stiffness symbolizing the inability to engage, showing that connection with others is impaired.
Symptoms after emptying, on the other hand, are elbow problems with difficulty bending or insufficient strength in the forearm. Disinterest in the outside world, he doesn't care about anything.

Tai Yang Luo (Bl)
Internal alarm system that regulates responsiveness, sympathetic function.
After the Luo point, his identity is lost, he runs together with the kidney Luo to the Ni4 area.
Symptoms of accumulation include stuck snot, sinusitis, headache, fed up. Hyperventilating, tendency to panic attacks due to excessive alertness, lumbar pain.
Symptoms after emptying are watery runny nose, nosebleeds, it almost runs from the nose, constant sniffing. He knows no stop. The alarm giver is dull, hardly reacting to stressful situations.

Shao Yang Luo (GB)
Decision-making power and the ability to react decisively, to discover new visions by letting go of old beliefs.
The second Luo with a distal course. Gb tries the diversion into the constitutional level to the Chong Mai around Ma42. The course goes up to Le1, Mi1 at the big toe.
Symptoms of accumulation are Yang deficiency of the feet, cold feet / legs, getting "cold feet", avoiding new situations, reacting out of habit without openness to alternatives, becoming blind to new opportunities or withdrawing into isolation.
Post-emptying symptoms include standing up when patients cannot stand on their feet, atrophy / paralysis of the legs. Loneliness leads to depression or chronic addictions

Yang Ming Luo (Ma)
Simple feelings in response to sensory stimuli.
The longest Luo, along the primary line, without contact with ZangFu! In the Luo of the stomach there is a seldom shown course that runs over the apex Du20 to the other side of the head, down the neck and ends above the collarbone. It is the only Luo that changes sides of the body. Switching sides is important, especially when symptoms move from one side to the other. A side course goes to the eye to Bl1.
Symptoms of an accumulation are rebellious qi, which numbs the throat, beats on the voice up to sudden (unlike the heart!) Loss of voice. Feelings get out of control, righteousness, irrationality. Dian Kuan illnesses: fear of not thinking clearly, mental illness, epileptic seizures.
Symptoms after emptying are restricted movement, reluctance to move, weakness, stiffness of the feet, leg atrophy, lack of feeling sensation, listlessness, listlessness, loss of appetite (also sexually).

Tai Yin Luo (Mi)
Experiences and emotions get connected, learning ability, memory, social skills form a social network
The course runs up to the organs, to the stomach and intestines, large and small intestines. In principle we can say Yang Ming.
Symptoms of accumulation include excessive thinking, circling thoughts, obsessive emotions that cause bloating, gas, sharp pain, and colic in the middle of the bowels.
Symptoms after emptying show up in impulsive behavior without thinking, rash decisions, decreased memory / concentration. This causes rebellious qi, diarrhea as in dysentery, cholera, stomach pain with drum-like intestinal swelling, firm, hard, elastic abdomen.

Shao Yin Luo (Ni)
Parasympathetic nervous system, ability to relax and regenerate, instinct for self-preservation, responsibility for one's own thoughts, feelings, actions.
Pulls up into the area around Ni21, then further downwards internally through the genitals into the lumbar spine to Ming Men. This gives the context for the heart-kidney connection.
Symptoms of accumulation consist of always the same impulsive reaction of fear, panic, phobias, without first grasping the situation. Rebelling Qi as irritable anxiety of the heart and depression, which lead to numbness and a feeling of fullness in the lower body orifices, such as constipation, difficult urination, urinary retention.
Symptoms after emptying are constant retraumatisation with chronic adrenaline excess, fear, paranoia, shortness of breath, pain in the genitals and lumbar spine.

Jue Yin Luo (Le)
Runs medially up the legs to the genitals.
Symptoms of accumulation are abnormal (sexual) excitability, permanent erections - not just literally!
Symptoms after emptying appear as unbearable itching v. a. the genital region. It bites you to do something, it itches to finally do something. The rebellious qi leads to genital swelling and urinary tract infections up to hernias.

Treatment strategies for the Luo pathways
 

According to Ling Shu, the patient should be treated with bloody techniques every other day. In most practices, such a tight treatment interval is not practical. Gua Sha, as a blood-moving technique before needling, intensifies drainage and effectively reduces the number of treatments.

At the same time, the patient should be encouraged to become active himself. This can be done by physically moving the blood stasis e.g. B. done as a home treatment with GuaSha, Tiger Warmer, Moxa, v. a. also on the emotional level with exercises for everyday life. In this way, the patient can approach the actual topic in small steps in order to cope with it better and better. In general, a series of treatments is certainly necessary.

Classic treatment: Luo points bloody needles

It is important to understand that the Luo pathway and the Luo point themselves do not treat pathogens. The Luo channel is just a depot that saves a problem, but neither treats it nor processes it. Rather, the blood is the medium that moves the pathogenic factor.

The treatment strategy of the classics is always to release the blocked emotions through the blood using a bloody needle technique. The Feng Zhen, the triangular needle, was originally used for this purpose, for which a sterile disposable blood lancet is the most obvious alternative today. It is by no means about bleeding large quantities from the depths, but about penetration and relief via the surface. The pathogens are released from the inside through the surface by means of one to a maximum of two droplets of blood. This can also be achieved more elegantly with the plum blossom hammer or with a micro-picking technique according to the “piercing and lifting” technique with a modern acupuncture needle.

The criterion of the state of a Luo vessel, whether it is accumulating or emptying, is determined by the treatment. First, Gua Sha is made over the area of ​​the Luo point and the course of the meridian. In the case of an accumulation, the sha comes to the surface, it shows redness (heat) or lividity (cold). If there is an accumulation, the surface of the Sha is needled to disperse bloody blood. If there is no Sha, the area is already empty. Then, after the tonic bleeding, the Luo point is also moxed.

(The next appointments of the Quality Circle Niederrhein for Classical Acupuncture / Meridian Therapy will, among other things, be devoted to the treatment techniques that are relevant for the respective meridian systems.

Complementary treatment techniques
 

The second treatment step is to open any visibly jammed, superficial capillary veins on the Luo course with a bloody needle technique at the ends of the ramifications. The vessel should be pierced, but never pierced.

Gua Sha and cupping open the surface, move blood and use the Sha to bring the pathogens to the surface. In a possible third step, this could be additionally supported by blood-moving treatment of the corresponding back segments.

An elegant, more modern point combination couples the Luo point with a Yuan point. If you stick to the model of pathogenic drainage more physically, you use the yuan point of the respective yin-yang-coupled pathway.

Josef Weber-Bluhm [JWB12] describes an extended idea, who with his “Path to the Heart” again very elegantly interweaves the six layers and the Luo-Yuan combinations. His treatment series with the 12 combinations is particularly appealing to patients who want more than just getting their symptoms removed as quickly as possible. We accompany those who want to explore and understand their inner being in order to find the way to themselves.

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[JWB12] Josef Weber-Bluhm
The way to the heart and the way of the heart, level VI: The six layers and their luo-yuan combinations, Bacopa-Verlag, Schiedlberg, 2012
[JCY01] Jeffrey C. Yuen,
Light on the Essence of Chinese Medicine: The NeiJing, Vol.I, Su Wen, New England School of Acupuncture, Script, 2001
[JCY04] Jeffrey C. Yuen,
The Luo Vessels, The Channel System of Chinese Medicine, New England School of Acupuncture, Script, 2004
[JCY08] Jeffrey C. Yuen,
The History of Ideas in Chinese Medicine, Part I: Early Chinese Medicine, The Evolution of Ideas and Techniques, New England School of Acupuncture, Script, 2008
[TWI15] David Twicken,
The Luo Collaterals, A Handbook for Clinical Practice and Treating Emotions and The Shen Singing Dragon, London, Philadelphia 2015


All rights, unless otherwise stated, belong to the author:
Silja Thiemann
Horseshoe 27a
41352 Korschenbroich
Heilpraktiker (at) shuidao.de
www.shuidao.de

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