Monday, September 30, 2019

Non-insertive acupuncture in Japan #1

Teishin - Contact Needle

Teishin, a “contact needling”, is a non-insertive needle technique that uses a needle only on the surface of the skin, without penetrating, to activate points. It relies heavily on monitoring the pulse of the patient and the sensitivity of the practitioner. This technique is used for the root treatment according to the meridian theory. In Japan, non-insertive techniques are increasingly used by Toyohari and other Meridian therapy groups to treat patients of any age.



Toyohari originally developed by blind master  – Kodo Fukushima in Japan. The treatment relies heavily on pulse diagnosis. Changes in the pulse characteristics indicate to the practitioner that the treatment is complete.

During a consultation, a medical history is taken, and the Hara, the meridians & channels are palpated to gain insight into the root of the patient's problem. Once the acupoint is located, the practitioner forms an ‘oshide’ at the surface of the skin. In the ‘root treatment’ of Toyohari, the Qi is manipulated with the tip of the needle only very lightly touching.

The practitioner awaits the arrival of Qi and applies the needling techniques, depending on whether the aim is to tonify or disperse.



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"The nature of Toyohari treatments, placing great emphasis on the use of pulse diagnosis and palpation skills, is well suited to the sensitivity of these blind Japanese practitioners. The theoretical foundation of these treatment techniques is derived primarily from the Asian medical classic the Nan Jing, with influences from the Nei Jing, the Su Wen, and the Ling Shu."
For more information: https://www.toyohari.org/


Reference:
Society of Traditional Japanese Medicine,‎ Kuwahara, T. Koei, “Traditional Japanese Acupuncture: Fundamentals of Meridian Therapy”, Complementary Medicine Press, 2003

Toyohari Association of North America (TANA), https://www.toyohari.org/ 



Non-insertive acupuncture in Japan # 2

Shonishin - Pediatric Acupuncture 

The Shonishin became renowned in the 17th Century in Osaka, Japan. Shonishin techniques involve rhythmic stroking, rubbing, tapping, and pressing the skin to give gentle stimulation for harmonizing the child's vital energy, and strengthening the constitution.

Children are almost always more sensitive than adults. Because it is very important to control and regulate the amount of stimulation given when treating children, specialized Shonishin methods have evolved. 

A variety of tools are used to treat wide range of symptoms from Excessive crying, Atopic dermatitis to Developmental problems. Shonishin could be applied to the adults patients with any disorders.






How the Shonishin works?

Shonishin is a technique that, without causing damage to the skin, strokes the skin to produce stimulation in accordance with skin toughness by gently waving the needle over the skin. In Daishi-style, this technique is called “feather touch”.

Shonishin acupuncturists observe that the child they are treating gets calmer and more relaxed with treatment. We now know what causes this frequently observed physical and psychological effect. Among the free nerve endings, the C-nerve fibers, with their slow conductivity, respond to stimulation by delicate stroking (Uvnäs-Moberg 2005).

The stimulus produced via these C-fibers is directed into the CNS, and leads to release of the hormone Oxytocin in the hypothalamus (Waldeyer 2003).
"Oxytocin also plays a part in the fine-tuning of emotional states and appears to reduce anxiety and stress - independently of childbirth and breastfeeding.

Because of its influence on social relations, and because it gives rise to feelings of happiness, oxytocin has been called the love and bonding hormone. For the Shonishin acupuncturist, this is one of the most important explanations for the success of the treatment; it also highlights one of the strengths of Shonishin, namely the immediate reaction to treatment.
In a child - the same, of course, being especially true for a baby - Shonishin treatment has a balancing effect on the vegetative system, and is therefore a key factor in the maintenance or recovery of inner equilibrium.
Treating the child has a relaxing effect on the mother as well. Special nerve cells, the mirror neurons, are responsible for this. They are activated by the presence of other people and awaken the other person's feelings in the observer.
The mother feels what her child is feeling, and in this way Shonishin supports bonding between mother and child.(Deutzmann 2010)"


https://www.youtube.com/watch?v=rrQqEJilqig&t=185s


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Reference:
Tatesaka, Satoshi, “Benefits of Daishi-style Pediatric Acupuncture”, NAJOM, Volume 22 number 64
Wernicke, Thomas,‎ Oppenheimer, Anne,‎ Michel, Wolfgang, "Shonishin: The Art of Non-Invasive Paediatric Acupuncture", Singing Dragon; 1 edition, 2014, p.68-70
Uvnäs-Moberg, K., Arn, I., Magnusson, D. "The psychobiology of emotion: the role of the oxytocinergic system". Int J Behav Med, 2005, 12, 59– 65
Waldeyer, "Anatomie des Menschen", 17. Auflage, Berlin 2003, p.99
Deutzmann, R. "Hormonelle Regulation". In Duale Reihe Physiologie, Thieme 2010



 


Sunday, September 29, 2019

“Absolutely no Pain” Acupuncture

Our office's main interest is, “Absolutely no Pain” acupuncture therapy. I myself am extremely sensitive to pain by needle insertion, and I know many people just like me. Also, I know there are patients with serious medical conditions who are unable to receive needle insertions, even if they want to. So, I thought that it would be wonderful if there is a clinic in which the treatments use an extremely gentle approach by using Japanese style acupuncture including “non-insertive”style.

As I learned various acupuncture modalities, I decided to focus on the least painful treatment that uses the hair-thin Japanese needles and is as gentle as possible but is still effective. I use Japanese acupuncture methods such as Kiiko Matsumoto & Master Nagano style and Meridian Therapy, which uses the contact /non-insertive needles, and Shonishin - pediatric acupuncture (non-insertive) for infants. Fortunately I have roots in Japan and speak the language, so that I could learn from the practitioners living in Japan. 


Since I don’t limit my practice only in acupuncture and own a licensed practice of massage and Cranio-sacral therapy, I can combine acupuncture with them. If there are more useful modalities I find, I will combine them with acupuncture as well. I would like to be flexible for integrating various modalities.  


I am very open to any style of modalities by setting my ultimate purpose as the patients’ well being and sense of happiness.

https://gentleacu.com/  



Saturday, September 28, 2019

Qi has enormous power

Growing up in postwar Japan, I experienced Confucian and Buddhist philosophies strongly influencing my society and culture on many occasions, but I did not recognize the Taoist influence compared to these practices. However, as I researched Taoism, I started realizing that I have been surrounded by many Taoist teachings – physical and mental – without noticing.

The "Three Treasures," Jing, Qi, and Shen, are all familiar words to Japanese people. We talk about levels of Qi all the time. If someone’s mind or sprit seems down or not focused, we say, “take good care of your ‘Qi,’” or “strengthen your ‘Shen.’” When someone is not feeling well (or cannot perform sexually), we say, “you have to eat something to boost your ‘Jing.’ And if someone’s illness is lengthy, we recommend “Nourishing Life” (養生yangsheng), which traditionally means resting, eating well, or spending some time at an isolated hot spring spa surrounded by trees and nature.

Before Japan opened its doors to the West some 150 years ago, the basis of much of Japanese culture originated in China, including the social system, letters, philosophy, religion, medicine, and herbology. So it is not surprising to see the influence of Taoism in my country, including the Three Treasures, Yin and Yang, the Five Phases, and an appreciation of naturalness.

Five years ago in Japan, I took a class on the Qigong breathing exercise. While I was practicing it, I had some interesting experiences. I noticed a strong sensation between my palms, like magnets pulling each other. Soon, I could circulate from head to toe the Qi energy inside of my body, just by visualizing the ‘flow of force’ by breathing in and out. After, I felt refreshed. I felt even better when I practiced it outside, surrounded by trees in nature.

I am sure that many people have had similarly powerful experiences with Qigong, martial arts, or meditation. I have seen videos of martial arts such as Aikido, in which a tiny, elderly master knocks down a group of muscular young disciples without even touching them by using the Qi force in his hands. I have also seen Qigong healers cure illnesses with their hands. I understand that the Qi has enormous power and feel a deep appreciation for the early Taoist founders who discovered it in ancient times.

As I examine Taoist principles such as naturalness, cosmology, and harmony between heaven, nature, and humankind, and the nourishing essence of life for health, I find that Taoism possesses the timeless, universal value of cultivating our bodies, minds, and spirits. The more we live in the busy society of today, the more we need help from the Taoist wisdom of caring for the self.

Therefore, I am not surprised that some Westerners are so attracted to this old East Asian philosophy and to the classic book, Tao Te Ching, sold in bookstores worldwide.


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Taoism and its Influence on Traditional Chinese Medicine #2

The Chinese character for dao

3.    How Taoism influenced Traditional Chinese Medicine today

1) Taoism originated the concept of ‘Qi-energy’ 


The founder of Taoism, Lao Tzu, says in Chapter 42 of his Tao Te Ching:

The One begets the two,
The two begets the three and
The three begets the ten thousand things.
All things are backed by the shade,
Faced by the light,
And harmonized by the immaterial breath.[14]

Here, Lao Tzu talked about harmonizing the breath of energy to nourish all of the entities. He believed “Qi,” the vital energy, creates the universal yin (shade) and yang (light) that blend to produce the harmonic “Qi-energy” with which human beings are endowed.
[15]
 
Another Influential Taoist, Zhuangzi (4th century BC) also mentioned Qi in his writings. He wrote that wind is the “Qi of the earth” and that cosmic Yin and Yang are “the greatest of Qi”.

He described Qi-energy as "issuing forth" and creating profound effects He said, "Human beings are born [because of] the accumulation of ‘Qi’. When it accumulates there is life. When it dissipates there is death... There is one Qi that connects and pervades everything in the world." [16]

The classic Taoists’ concept of ‘Qi -energy’ was eventually developed, along with many other early Taoist principles, into the Yellow Emperor's Inner Classic (黄帝内剄 Huangdi Neijing), the most important text of Chinese medicine, which enormously influenced traditional Chinese medicine.


2) Taoist influence on Huangdi Neijing

The Yellow Emperor's Inner Classic is considered the most influential text of Chinese medicine and was written between the Warring States period (475-221 BC) and the Han Dynasty (206 BC–220 AD).

As I mentioned above, the Huangdi Neijing doctrine was based on Taoist principles, which found value in the harmony of the cosmic universe, as well as in human life and the spirit. This involved concepts such as Yin and Yang, Qi, and the Five Elements, and environmental factors such as wind, cold, and heat. In Taoism, one can maintain the balance between man, heaven, and earth, and therefore preserve health and longevity.
[17]
 

The Neijing is one of the most important classics of Taoism. First, it gives a holistic picture of human life. It does not separate external changes - geographic, climatic, and seasonal, for instance - from internal changes such as emotions and our responses to them. It tells how our way of life and our environment affect our health. Without going into detail, the book articulates a treasure of ancient knowledge concerning the natural way to health, implying that all phenomena of the world stimulate, tonify, subdue, or depress one’s natural life force. [18]
 
The book shows early Taoism’s influence on medical notions of the cause, nature, treatment, and prevention of illness. Natural therapies and preventive approaches of the Huangdi Neijing hold timeless value and are even more appreciated today, not only in traditional Chinese medicine, but also in various healing methods worldwide.

3) Waidan - External Alchemy’s influence on Chinese herbology

As I mentioned in the Alchemical Taoism section, Waidan was practiced widely by using herbal or chemical substances found outside of the body to achieve longevity and immortality. The ingredients used for these elixirs were metal, mineral, animal or botanical products. Most of them play important role in the Chinese herbology today.

Some of the drugs subsequently developed in Chinese medicine resulted from the experiments with minerals by Taoist adepts and from the doctrine of transformations and abrupt changes to which these substances could be subjected.[19]
 
Although there were fatal risks to the human body in experimenting with the processing of elixirs, numerous attempts at processing those ingredients eventually developed into today’s Chinese traditional medicine and herbology.

4) Neidan: "Three Treasures" and their Influence on Traditional Chinese Medicine

As I also mentioned above, Neidan comprises the elixir derived from the cultivation of substances found inside the body and in particular the manipulation of three substances in the body known as the "Three Treasures," which consist of Jing (life essence), Qi (vital energy), and Shen (spirit or mind).

"Essence can generate Breath, and Breath can generate Spirit; to strengthen and protect oneself, nothing is more important than this. Those who devote themselves to Nourishing Life (養生yangsheng) treasure in the first place their Essence. If the Essence is full, Breath is strong; if the Breath is strong, Spirit flourishes; if the Spirit flourishes, the body is healthy and there are few illnesses. Internally, the five viscera bloom; externally, the skin becomes smooth. One’s complexion is luminous, and one’s ears and eyes are sharp and bright. "[20]
 
Today, the "Three Treasures” play an important role in Chinese medicine. For example, the breathing exercises for cultivating the circulation of Qi within the body developed into Qigong today.  Qigong is a holistic system of coordinated body posture and movement, breathing, and meditation that is used for health, spirituality, and martial arts training. Yoga also uses those breathing and meditation techniques for balancing and strengthening the body and spirit.

The "Three Treasures" are appreciated more than ever today, not only for initiating prolonged life, but also for keeping the body and spirit healthy and for preventing illness. It surely influenced today’s Chinese medicine as well as many other healing methods all over the world.


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[14] Lao-Tzu and the Tao.http://www.traditionalmedicine.net.au/laotsu.htm
[15]
  Edward Wayne Younkins, Champions of a Free Society: Ideas of Capitalism's Philosophers and Economists (Lexington Books, 2008) 13.

[16]
Fernando Guimaraes, Vibrational Energy Medicine: complimentary or alternative healing modalities (PediaPress, 2011), 108.

[17]
“The Yellow Emperor's Classic,” http://www.traditionalmedicine.net.au/neijing.htm.

[18]
  Maoshing Ni, The Yellow Emperor's Classic of Medicine: A New Translation of the Neijing Suwen with commentary (Shambala Publications, 1995), preface.

[19]  Paul Ulrich Unschuld, Medicine in China: A History of Ideas, (University of California Press, 1985), 112.
[20] Catherine Despeux, “Jing, qi, shen; 精 氣 神; essence, pneuma (breath, energy, vital force), spirit,” in The Encyclopedia of Taoism, ed. Fabrizio Pregadio (Routledge, 2008), 562–5.
 



Bibliography
Despeux, Catherine. “Jing, qi, shen; 精 氣 神; essence, pneuma (breath, energy, vital force), spirit,” in The Encyclopedia of Taoism, ed. Fabrizio Pregadio. Routledge, 2008.


Guimaraes, Fernando. Vibrational Energy Medicine: complimentary or alternative healing modalities. PediaPress, 2011. 


Ni, Maoshing. The Yellow Emperor's Classic of Medicine: A New Translation of the Neijing Suwen with commentary. Shambala Publications, 1995.


 “Similarities and differences between religious and philosophical Daoism Wang, Zhenguao.” History and Development of Traditional Chinese Medicine. Science Press, 1999. 


Unschuld, Paul Ulrich. Medicine in China: A History of Ideas. University of California Press, 1985. 


Wang, Mu and Fabrizio Pregadio. Foundations of Internal Alchemy, The Taoist Practice of Neidan. Translated and edited by Fabrizio Pregadio. Golden Elixir Press, 2011.  www.goldenelixir.com/jindan.html.
 


Taoism and its Influence on Traditional Chinese Medicine #1

1. Introduction

Taoism, also known as Daoism (Tao (dào) literally meaning "way"), is a highly influential Chinese philosophy and religious practice that first developed more than 2,500 years ago. Today, the Taoist philosophy is recognized not only in Asia, but also all over the world.

Today we are surrounded by many streams of Taoism. The most popular philosophical Taoist book, the Tao Te Ching, traditionally thought to be written by Lao Tzu in the 6th century BC, is sold in bookstores worldwide, alongside many other Taoist books. There are also various classes that teach breathing exercises such as Tai-chi and Qigong, which are rooted in the Inner Alchemy of Taoist tradition.

In the wake of the natural health and healing wave, along with the yoga boom, Taoist healing methods, including breathing exercises, meditation, and bodily posture exercises, have become more popular than ever, not only for cultivating the mind and body, but also as an alternative practice of medicine in Western society. Furthermore, Taoist-influenced lifestyle systems such as Feng Shui have also gained popularity in the West among people seeking universal harmony in their environment. 


Below, I will discuss what Taoism is, how Taoism developed historically, and how it influenced traditional Chinese medicine.




2.    What is Taoism?

1) Origin of Taoism

Taoism emerged from rural China as a folkloric religion. In particular, many Taoist practices were thought to have evolved from ancient shamanism during the Warring-States period (4th to 3rd centuries BC).  Taoism drew its cosmological foundations from the School of Naturalists in the form of its main elements: Yin and Yang and the Five Phases.[1]

Lao Tzu, the author of the best-known Taoist classic, the Tao Te Ching, is traditionally regarded as the founder of philosophical Taoism. The Tao Te Ching is widely considered the principle work of the Taoist tradition, together with the later writings of another influential Taoist philosopher, Zhuangzi (4th century BC).

Among the three classic philosophies that emerged in China, Taoism and Confucianism began around the same period, in the 6th century BC. Buddhism arrived China from India in the first century AD. Unlike Confucianism, which gained popularity with its social and political theory in Han Dynasty (206 BC–220 AD), Taoism flourished during the Tang Dynasty (618- 907 AD). Taoism became the official state religion during the Tang Dynasty and remained until Neo-Confucianism began to gain political power during Song Dynasty (960–1279).[2]

Even to the present, Taoism grows in China by being constantly reimagined and reformulated to suit the needs of people in a changing society, dividing it into many schools of thought. It is impossible to separate Taoism from Chinese history or culture, or, most importantly, from traditional Chinese medicine.

2) Types of Taoism

There are three type of Taoism historically. One is the Philosophical Taoism, the second is Religious Taoism, and the last one is Alchemical Taoism.



a. Philosophical Taoism
 
Philosophical Taoism is based on close observations and studies of nature. As seen in the Tao Te Ching of Lao Tzu, which is based on the idea that human beings are an integrated part of the universe, the "flow of the universe" is highly regarded. Taoists conclude that each person is a microcosm of the universe and that the patterns of human society are a microscopic reflection of cosmic patterns.[3]

The term wu-wei (無爲) is the basic concept in Philosophical Taoism. It translates to mean "non-action," "effortless action," or "action without intent." “Non-active  intervention" is one of the fundamental Taoist concepts. If someone tries to act against or out of rhythm with nature, the consequence may be a disruption to harmony. Taoism advocates the ideals of peace, harmony, non-action, and letting things take their own course.[4]

 b.  Religious Taoism

Religious Taoism developed alongside philosophical Taoism as a more strictly religious interpretation of Taoism. In this interpretation, Lao Tsu is regarded as one of three 'saints' - the ‘Supreme Venerable Sovereign’ divinity - and worshiped at Taoist temples, where he is decorated with symbolic images of yin-yang and the five elements (wood, fire, earth, metal and water).  There is Taoist liturgy, as well as monks and nuns, in the religious development of Taoism.[5]

"Religious Daoism (道教 Daojiao) is the indigenous religion of China, which holds longevity and immortality as its highest object of faith. It advocates attaining Longevity (長生 Changsheng) and Immortality (成仙 Chengxian) through a process of Nourishing Life (養生 Yangsheng), Cultivation and Refinement (修煉 Xiulian), and the practise of virtuous conduct, in order to escape death and reach eternity.[6]"


Philosophical Taoism and Religious Taoism are closely related. The core concept is the same. The classics of Taoist philosophy such as Lao Tsu’s Tao Te Ching and the Zhuangzi’s writings became ‘Perfect Scriptures’ (真經 Zhenjing) of religious Taoism.[7]


c, Alchemical Taoism

Alchemical Taoism emerged in the 2nd century BC and still exists in the present day. Its two main branches are Waidan (External Alchemy or External elixir) and Neidan (Internal Alchemy or Internal elixir). Alchemical Taoism has been practiced since the shamanistic Taoism of early days. Both Waidan and Neidan are practiced to attain longevity and immortality – their highest goals – just like in Religious Taoism.[8]


  - Waidan

Waidan refers to practices relating to the process of making an elixir, whose ingredients were herbal or chemical substances found outside of the body. Theses substances include mercury, sulfur, lead, and arsenic, as well as animal and botanical products. Some of these ingredients are found in Chinese herbology and traditional Chinese medicine.[9]

There was a great risk involved in this practice and in fact many casualties were recorded, including some emperors over several dynasties.  All of them died from the toxic effects of “elixirs of immortality” that contained metals and minerals such as mercury and arsenic. They desired eternal life, but died from poison elixirs processed by Taoist monks.[10]

Alchemical experiments to increase longevity indirectly originated pharmaceutical chemistry. After the western Jin dynasty, it was very popular for scholar officials to make pills and take them in the hope of infinitely prolonging life. Unfortunately these metal pills terribly damaged takers’ bodies. What is more, Taoist magic figures combined into medicine had bad effects on its development.[11]

  - Neidan

Neidan or Jindan ("golden elixir"; in other words, internal alchemy) derived from same theory as external alchemy (waidan). Instead of using substances found outside of body to achieve longevity and immortality, Neidan focuses on the elixir based on the principles of traditional Chinese medicine and the cultivation of substances already present inside of the body. These are called the Three Treasures, consisting of Jing (life essence), Qi or Ch'i (energy or vital energy), and Shen (spirit or mind). 



"If the Three Treasures are healthy and flourishing, the body is strong; if they are drained and depleted, illnesses develop. When the alchemical texts speak of refining the Elixir, they actually mean refining the Three Treasures.[12]"

Neidan is composed by a combination of practices, including correlative cosmology (including the five-element theory), the emblems of the I Ching, medical theory, Taoist meditation, gymnastics, and sexual practice. For physical practice, visualization, breathing, and bodily posture exercises are used. Breathing exercises were used to preserve Jing, and bodily postures exercises were used to improve Qi flow in the body.[13]


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Work Sited:
[1] Isabelle Robinet, Taoism: Growth of a Religion (Stanford: Stanford University Press, 1997 [original French 1992]), 6. https://en.wikipedia.org/wiki/Taoism
[2] Micah Issitt and Carlyn Main, Hidden Religion: The Greatest Mysteries and Symbols of the World's Religious Beliefs (ABC-CLIO, 2014), 232.
[3] Jampa Mackenzie Stewart, “Foundation of Taoist Practice,” 1995, 1–17. http://www.scribd.com/doc/2527647/Foundations-of-Taoist-Practice.
[4] Robert E. Van Voorst, Anthology of World Scriptures, Cengage Learning, (2005, first published January 1994), 170.
[5] “Religious Taoism,” http://www.chebucto.ns.ca/Philosophy/Taichi/religious-tao.html.
[6] “Similarities and differences between religious and philosophical Daoism,” http://en.daoinfo.org/wiki/Similarities_and_differences_between_religious_and_philosophical_Daoism.
[7] “Similarities and differences between religious and philosophical Daoism,” http://en.daoinfo.org/wiki/Similarities_and_differences_between_religious_and_philosophical_Daoism.
[8] Fabrizio Pregadio, Taoist Alchemy: Neidan and Waidan, (Golden Elixir Press, 2014). http://www.goldenelixir.com/jindan.html.
[9] Mark Rogers, The Esoteric Codex: Alchemy I (LULU Press, 2013). http://en.wikipedia.org/wiki/Chinese_alchemical_elixir_poisoning.
[10] Zhenguao Wang, History and Development of Traditional Chinese Medicine (Science Press, 1999), 96-97.
[11] Zhenguao Wang, History and Development of Traditional Chinese Medicine (Science Press, 1999), 96-97.
[12] Mu Wang and Fabrizio Pregadio, Foundations of Internal Alchemy, The Taoist Practice of Neidan, translated and edited by Fabrizio Pregadio (Golden Elixir Press, 2011), 15.
[13] Mark Rogers, The Esoteric Codex: Alchemy I (LULU Press, 2013). http://en.wikipedia.org/wiki/Chinese_alchemical_elixir_poisoning.

 




The challenges acupuncturists in America face and solutions


There may be many obstacles and challenges that exist when someone tries to run a business as an acupuncturist in America.

The first obstacle must be the fact that acupuncture is still largely foreign to many Americans. Although acupuncture is growing rapidly in popularity worldwide as alternative medicine, the efficacy is still unknown to most people in the US, who are mostly skeptical.

Even in Japan, my parents, who spent their youth during the post-war era in Japan under a huge influence of American culture, never had acupuncture in their lives. When they had physical pain, they went straight to the hospital seeking help from Western medicine. On the contrary, my grandmother totally relied on Oriental medicine, including moxibustion and Kampo - Japanese styles of Chinese herbal medicine. She had many burn scars from moxibustion on both sides of her spine.

For my parents, Oriental medicine was too old-fashioned, primitive, and unreliable, while Western medicine was more scientifically proven and trustworthy. They didn’t look for any kinds of alternative medicine until very end of their battle with terminal cancer. As a result, their children’s generation grew up without knowing acupuncture. I visited the acupuncturist’s office for the first time when I was mid 20’s due to my dance-related injury. If I had not been a dancer then, I wouldn’t have had the opportunity to experiment for myself with acupuncture.

Many American people may have similar feelings as my parents had, especially those who live in small towns away from the big cities where people from diverse backgrounds share a multicultural ethnic environment. For Americans from rural areas, or those who have a preference for familiar styles of Western medical treatment, this needle-stick ancient Chinese therapy might look too primitive to try. Cultural discrimination is likely to play a role in the acceptance or rejection of acupuncture as an alternative medicine.

For a solution to this issue, first we have to convince the patients of the efficacy of acupuncture by using anatomical, pathological, and physiological explanations based on Western science, rather than explaining only with the theory of traditional Chinese medicine.

Also, to avoid fearfulness, we have to treat the patients with the least amount of pain. If we can convince one patient that acupuncture is not painful but very effective for their health issues, the patient may bring other patients by word of month.

When the patients become regular and comfortable with the needles, then we can use the theory of traditional Chinese medicine and the Oriental mythology more and more in the conversation. Acupuncture’s association with Oriental philosophy such as Taoism may appeal to some patients.




The other obstacle is the fact that it is difficult to get proper training in the US to be an excellent acupuncturist.

I recently had time to talk with Japanese acupuncturists living in Japan about how to improve skills after graduation. All they said was to find a master practitioner and to work and study under them as an apprentice for three to five years. Even after those years, if you feel your skill is not adequate enough to open your own office, you may find an another master and do the same thing for a few more years. They said that some take nearly 10 years before being ready to be independent.

“It is the life-long learning,” is what I heard from those Japanese acupuncturists. Their masters themselves also continued to learn from their own masters. There are frequent meetings of study groups and seminars, which are held regularly, in the various styles of acupuncture groups in Japan.

“The curriculum of American acupuncture schools is too shallow, just for passing the license exam,” I complained to them. They said that Japanese schools are the same. The real learning starts after graduation. That’s why they needed to find masters and study as an apprentice under their supervision. But in the US, there are very few opportunities available to find such masters who accept apprentices. 

After all, acupuncture is still new in Western countries. The numbers of study groups and seminars by master teachers are limited too. How can most American acupuncturists keep up and improve their skills? The only solution I have found is to try to utilize and maximize those opportunities, by joining the study groups, taking seminars, and finding master teachers worldwide to follow.

 
Anma (masseurs), circa 1885

“But in America, the acupuncturists are more respected than those in Japan, isn’t it true?” 

My Japanese acupuncturist friend told me a very interesting thing. She said that in Japan, acupuncture, which is traditionally a blind person’s profession along with Anma massage therapy, has been casually situated in every small town and relatively low in terms of treatment cost per patient. Because of this, acupuncturists tend to be lightly regarded by the public and seldom are respected as medical professionals except a few well-known masters. But in the US, acupuncturists are regarded as medical specialists like doctors, and some have an opportunity to work even in hospitals along with physicians.

I didn’t know what to say, but there must be some truth in it. So, I just wish that I could keep up my skills, achieving to a high level of treatment through life-long learning, and someday would like to be called “Sensei (Doctor/Master/Teacher)” by my patients with respect as a medical professional.

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