Acu. | Issue #29 | Winter 2020 qi healing may not find favour with all practitioners; not only those who prefer acupuncture to be thought of as a physical, evidence-based modality, but also those already committed to a ‘spiritually-informed’ style of Chinese medicine but who would not recognise all of these techniques as part of the classical canon. In this, we come face to face once more with our old bugbear, the issue of Authority in the Chinese medicine world. Even if we accept the reality of the more shamanic forms of treatment, to whom do we turn to learn them as authentic, effective and replicable skills? The Chinese arts are notoriously eclectic, and in the absence of a clear line of authority – there is no Pope of Daoism to issue decisive edicts on these issues (thank goodness, some might say) – we are left to try different teachers almost at random in the hope of finding someone we feel we can follow. In one sense, Holman’s position is refreshingly clear and open in this regard: he is a student of Master Wu, he believes in the authenticity and effectiveness of Master Wu’s teachings, and on that foundation his practice, and his writing, are largely based. The rest of us must decide for ourselves whether that is sufficient basis to go along with everything contained in his book. Regardless of whether we take some of the content with a pinch of salt – be it through scepticism or through allegiance to an alternative lineage of classical treatment – there is still plenty here to stimulate thought, to fire discussion, and to encourage practical exploration of the ‘shamanic’ side of Chinese medicine. For those who feel called to include a little more of the shamanic in their practice, those already engaged in this style of treatment, or those who are merely curious about the ancient roots of acupuncture, Holman’s work will make a welcome addition to their bookshelf.
Steve Wheeler Member: Mid-Wales
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Inspiration
21
Zhi CHINESE LESSON
Sandra Hill Acupuncturist & Author: London In certain lists and tables of five phase correspondences, we find five virtues – and the virtue associated with water, winter and the kidneys is wisdom (zhi 智). According to Suwen chapter 2, which gives us the resonances of the qi through the four seasons: ‘The three months of winter are called closing and storing. Water freezes, earth cracks; there is no more influence from the yang… exerting the will (zhi 志) as if buried, as if hidden within oneself, intent is focused within.’ Winter is the time of retreat within, of storage, of the seed buried in the earth, containing all the information for new growth in the spring. It is the time of darkness and obscurity, associated with the emotion fear (kong 恐). Fear follows the movement of winter – it causes the qi to descend. The qi goes within, plumbs the depths – but it can also be lost if it is not stored, and excess fear causes a loss of essences. But according to the resonances within the five phases, it is by confronting and overcoming our fears that we gain wisdom. By going to the depths we emerge with new strength and understanding. This section of Suwen 2 ends by telling us that to go against this inward movement would be to go against the production of life, and according to Lingshu chapter 8, wisdom (zhi 智) is nothing other than knowing how to nourish our lives (yang sheng 養 生). This kind of wisdom is very practical. It is a kind of ‘knowing how to do’ – a ‘savoir faire’. And the will (zhi 志) associated with the kidneys is not so much a mental attribute, but the power to fully engage with life and to live it powerfully. There are two Chinese characters that we find translated as knowledge, wisdom, intelligence – and it can become quite confusing as both have the romanisation zhi. The simpler character (知) is defined in the dictionary as to know, to perceive, to understand. It is made with an arrow hitting the target on the left (矢) and a mouth, or utterance from the mouth on the right (口). With the addition of the sun (日) below (智) there is the suggestion of clarity and brightness – illumination. Similarly, the character ming (明), also used for wisdom but often translated as illumination or enlightenment, is made up with the sun (日) and the moon (月). The classical dictionary defines zhi (智) as wisdom, knowledge, sentience – and in Buddhist texts it is this character that is used for the Sanksrit term jnana – the way to liberation through knowledge. But the first line of chapter 19 of the Laozi suggests that we, ‘Drop wisdom (zhi 智), abandon cleverness (zhi 知)’ – suggesting that both are human artifice and that we need to return to our natural simplicity. Similarly, the Zhuangzi reminds us that we cannot approach the unknown with knowledge. Both texts refer to the unknowable mysterious nature of the dao, which can be experienced by knowing how to live, but not gained through intellectual endeavour.
