Xiaochuan Pan
Canadian Institute of Classical Chinese Medicine
Abstract
Ziwu daojiu needling techniques utilize double spiral stimulation patterns. The reason behind this is that, through their activities of observing celestial phenomena and timekeeping, the ancient Chinese sages discovered the law that governs the operation of the universe. They called this “the Way” (Dao) and described it using the Taiji law. Starting from 3-dimensional space, the planar Taiji diagram is converted into a stereoscopic, dynamic Taiji; that is, a double-helix field. The Taiji law is used to guide acupuncture practice and catalyzed the advent of ziwu daojiu needling. Therefore, it can be said that ziwu daojiu needling is an acupuncture technique designed by deriving specific medical skills from the Way.
Keywords: ziwu daojiu needling; classical Chinese medicine; double helix field; three dimensional Taiji; medical skills based on Dao
Ziwu daojiu needling is a kind of acupuncture technique that combines rotation, lifting, and thrusting. “Ziwu” refers to rotating left and right; “daojiu” refers to lifting and thrusting up and down. It is recorded in Jinzhen Fu [Ode to the Golden Needle] that “Ziwu daojiu can treat water gu and diaphragm qi. After inserting the needle into the point, adjust the qi so that it is even, then move the needle up and down, 9 times in and 6 times out, turn it left and right, and after 1000 times it will be cleared.” The needling technique is: after inserting the needle and obtaining qi, first press tightly and lift slowly for 9 counts, then lift tightly and press slowly for 6 counts, all while rotating left and right, and repeat. This method conducts qi, supplements and drains, promotes the circulation of the construction and defense qi, and connects the yin and yang. It can be used for qi regulation treatments such as local conduction of qi, activating points, hastening the arrival of qi, and waiting for qi. Ziwu daojiu is a representative of this type of acupuncture. Other related acupuncture methods include the Dragon-Tiger Rising and Falling technique and Dragon-Tiger Fighting technique (1); they all use double helix patterns.
The reason why the ziwu daojiu acupuncture method uses a double-helix stimulation method is that the ancient Chinese sages discovered the law that governs the operation of the universe during their activities of observing celestial phenomena and timekeeping. They called it “the Way” (Dao) and expressed it as the law of Taiji. Starting from 3-dimensional space, the flat Taiji diagram is transformed into a stereoscopic, dynamic Taiji, that is, a double helix field. The Taiji law is used to guide acupuncture practice and catalyzed the development of the ziwu daojiu acupuncture method. Therefore, the ziwu daojiu acupuncture method is a needling technique designed by deriving specific medical skills from the Way.
The yin qi and yang qi are in the same unified body. They are opposed to each other, struggle with each other, stimulate each other, and interconnect with each. They are interdependent, penetrate each other, and generate each other. As the saying goes, “Yang alone cannot produce life; yin alone cannot grow.” The movements and changes in the relationship between yin and yang are the fundamental cause and driving force behind the movements and changes of all things. The black and white fish of Taiji are produced from “Wuji”, or “the Center”. They form the 2 poles of yin and yang, with the yang rotating counterclockwise and the yin rotating clockwise, extending to both ends in the form of a double helix, forming a 3-dimensional double helix. The double helix is a 3-dimensional, dynamic Taiji diagram with 2 helices, the upper helix being yang and the lower helix being yin. The eye of the yang helix is black, and the eye of the yin helix is white. The 2 poles are connected, and the black and white eyes are actually the 2 ends of the passageway between the yin and yang helices.
Qi moves according to the law of the double helix. The helix does not expand endlessly; rather, it has its limits. The 2 helices operate in the form of torus, forming a self-circulating system similar to the shape of a figure 8. This closed double helix is the basic structure that can complete the mutual conversion between yin and yang, and the mutual conversion between energy and matter, so it can be called a “double helix field”. Laozi [The Old Master] describes it with the phrase “the space between heaven and earth is like a bellows”. The double helix field exists in the primary system of the yin-yang universe, and is manifested as a 3-dimensional, dynamic Taiji. This 3-dimensional Taiji is the general law of the universe, dominating all other macroscopic and microscopic subsystems. It is a summary of the common laws of heaven, earth, and humankind; the principle of heaven, earth, humankind, and all things; and the highest theoretical guiding principle of life.
The figure-8 Taiji seed diagram of the toroid double helix field
There is a passage in the Han dynasty text Chunqiu Wei [Spring and Autumn Weft] that states, “Heaven rotates to the left and earth moves to the right”. This is an accurate description of the double helix. The theory of classical Chinese medicine is completely designed based on the double helix field model.
Huangdi Neijing [The Yellow Emperor’s Inner Canon] discusses the pattern of human qi movement: “[Regarding] the upper half of the body, its qi is divided into 3 parts. It is the division of heaven and the qi of heaven is in charge. [Regarding] the lower half of the body, its qi is divided into 3 parts. It is the division of earth and the qi of earth is in charge.” (Suwen [Elementary Questions], chapter 24, “Great Treatise on the Essentials of Supreme Truth”)
It can be seen that the ancients’ understanding of the isomorphism of the qi of heaven, earth, and humankind is highly consistent, unified in the double helix field model, and is also the basis for the mutual responsiveness between man and heaven. Hence it is said that “this is the mutual responsiveness between man and heaven” (Lingshu [The Magic Pivot], chapter 71, “Visiting of Evil”). As stated in Lingshu, “When the sages worked with the Way, above they united with heaven, below they united with the earth, and in the center they united with the affairs of humankind. The laws had to be very clear to establish measurements and quantifications, to [deduce] rules and patterns, and [to define] stable regularities. And it was only then that the Way could be transmitted further.” (2)
Ancient Chinese ancestors looked up to observe astronomical phenomena and looked down to assess geography, and through this process they realized the existence of “the Way”. The Way is yin and yang, Taiji, and the double helix field. Its existence is “so great that there is nothing outside of it, so it is called the Great One; and it is so small that there is nothing inside of it, so it is called the Small One” (Zhuangzi [Writings of Master Zhuang], chapter 33, “All Under Heaven”) (2). Moreover, “the great origin of the Way comes from heaven. Heaven does not change, and the Way does not change either” (Han Shu [Book of Han], volume 56, “Dong Zhongshu”) (3). The double helix “Way” served as the ultimate theory to guide medical practice and catalyze the emergence of classical Chinese medicine. From this it can be seen that the development process of classical Chinese medicine progressed from the Way to specific techniques. Its discplinary nature is not empirical medicine, but rather follows the “Way”; that is to say, it is systematic medicine with a top-level design that uses the 3-dimensional dynamic Taiji model, which is actually a double helix field, as a system template.
Based on the double helix principle, the ziwu daojiu type of acupuncture can be summarized as a double helix acupuncture method that was then improved according to the double helix law to form a standardized double helix acupuncture method. It can be summarized using the following mnemonic:
Nine above and 6 below; 9 with the flow and 6 against.
Slow insertion and fast removal; inhale in and exhale out.
Retain the needle in the middle [human] level; open the points holographically.
Diffuse and move the construction and defense; completely connect the yin and yang.
Applications:
1. To conduct qi in local areas: After adjusting the pulse, the qi dynamic in the whole body is mobilized to guide the right qi to the local area of disorder. This can be used to treat conditions such as localized pain.
2. To activate points: According to the theory of stem and branch point selection, acupuncture points open up based on time. The effect of acupuncture at this time is higher than when the acupuncture points are not opened. However, opening acupuncture points according to time is not very convenient for practitioners. Using a method to artificially open points can solve the time limitation issue. Double helix acupuncture is a method of artificially opening points.
3. To hasten qi and wait for qi: If qi does not arrive after needling, this method can be used to hasten qi and wait for its arrival. Chapter 9 of Lingshu, entitled “End and Beginning”, explains the arrival of qi as a change in the pulse after needling: “That which is called effectiveness due to the arrival of qi refers to [the fact that] drainage may increase vacuity. In vacuity, the pulse is as large as it was before, but it is not hard. If the pulse is as hard as it was before, although one may wish to say [the patient’s condition] is as it was before [becoming ill], the illness remains.” Furthermore, “[in] the application of needling, regulating qi is crucial” (Lingshu, chapter 75, “Needling Divisions, True and Evil [Qi]”). If qi does not arrive, the following method may be used on points such as CV-4 (guān yuán, Pass Head) or CV-6 (qì hǎi, Sea of Qi) to hasten qi. Academician Cheng Dan’an’s method of determining life and death through acupuncture is as follows: Insert the needle and rotate it. If after a long time qi has not arrived, this is a sign that the condition is incurable. If it is not yet possible to make a judgement, insert the needle 1.5 cun into CV-6 (qì hǎi, Sea of Qi) and perform the Dragon-Tiger Fighting manipulation technique. If qi still does not arrive, this is a sign of a fatal condition.
The self-consistent system of classical TCM (4) established by the author of this paper, theoretically supported by TCM classics, Daoism, Yijing [The Book of Changes], and modern astronophysics, uses the double helix field principle to unite many schools of thought, thereby revealing various aspects of TCM theory and technique with clear reasoning. Its techniques are simple to apply, yield reliable therapeutic effects, and feature a high degree of independence. Its system of needling and prescribing medicine based on the pulse utilizes the ancient TCM concepts of the pulse as a window into the qi and the pulse examination as the chief among the 4 examinations. With pulse identification as the basis for determining treatment, there is no need to ask about the patient’s condition and treatment continues until the pulse normalizes. Treatments utilize needling and medicinals to change the pulse until the qi has been treated, thereby transcending complicated local symptomatic presentations. Internally, this system has achieved objectification and standardization. It is a self-consistent systematic medicine shaped by deductions according to the laws of image-numerology that is based on the double helix theory and uses constant phenomena in nature as axioms.
ISBN-13: 978-1496005892
References:
（1） The Great Compendium of Acupuncture and Moxibustion （Zhen Jiu Da Cheng）
（2） Lingshu (Miraculous Pivot)
（3） Zhuangzi: The World
（4） Book of Han by Dong Zhongshu
（5） Spirit of Acupuncture by Xiaochuan Pan
子午搗臼針法及其背後的立體太極雙螺旋之理
潘曉川
加拿大，經典中醫研究所
摘要
子午搗臼類針法採用雙螺旋式刺激方式，其背後的原理，是中國古代聖賢在觀象授時的活動中，發現了支配宇宙運轉的規律，稱之為“道”，表述為太極規律。從三維空間出發，平面的太極圖便轉換為立體的、動態的太極，即雙螺旋場。太極規律用於指導針灸實踐，催化產生了子午搗臼針法，所以說，子午搗臼針法是由道而術設計出來的針法。
關鍵詞：子午搗臼；經典中醫；雙螺旋場；立體太極；由道而術
子午搗臼是一種捻轉提插相結合的針刺手法。子午，指左右捻轉；搗臼，指上下提插。《金針賦》：“子午搗臼，水蠱膈氣。落穴之後，調氣均勻，針行上下，九入六出，左右轉之，千遭自平。”針法是：刺灸法進針得氣後，先緊按慢提九數，再緊提慢按六數，同時結合左右捻轉，反復施行。本法導引，補瀉兼施，宣行營衛，交貫陰陽，可用於局部引氣、開穴、催氣、候氣等調氣治療。子午搗臼是一類針法的代表，其它還有龍虎升降、龍虎交戰(1)手法類似等針法，都是雙螺旋模式。
子午搗臼類針法為什麼會採用雙螺旋式刺激方式，其背後的原理，是中國古代聖賢在觀象授時的活動中，發現了支配宇宙運轉的規律，稱之為“道”，表述為太極規律。從三維空間出發，平面的太極圖便轉換為立體的、動態的太極，即雙螺旋場。太極規律用於指導針灸實踐，催化產生了子午搗臼針法，所以說，子午搗臼針法是由道而術設計出來的針法。
陰陽二氣處同一個統一體中，既相互對立，相互鬥爭，相互激蕩，相互聯系，相互依存，相互滲透，相互生發。所謂“獨陽不生，孤陰不長”。陰陽二氣的這種關系的運動變化，是萬物運動變化的根本原因和動力。太極的黑白兩魚，產生於“無極”，即“中”，陰陽兩極，陽左旋，陰右轉，呈雙螺旋形式向兩端伸展，形成立體的雙螺旋。雙螺旋就是立體的、動態的太極圖，上下兩個螺旋，上螺旋為陽，下螺旋為陰，陽螺旋之眼為黑色，陰螺旋之眼為白色，兩極相通，黑白兩眼實際就是陰陽兩個螺旋通道之間的兩端。
氣是按照雙螺旋規律運動的，螺旋不是無止境的擴展，而是有其界限，兩個螺旋分別以環面形式運轉，形成類似8字的自我循環系統。這種封閉式的雙螺旋結構，是可以完成陰陽互相交通轉換，能量與物質相互轉換的基本結構，所以可以稱之為“雙螺旋場”，《老子》將其描述為“天地之間，猶如橐龠乎。”雙螺旋場存在於陰陽宇宙這個母系統，表現為立體的、動態的太極。立體太極是宇宙的總規律，支配着所有其它宏觀及微觀的子系統，是天地人共同規律的概括，是天地人萬物之理，是生命的最高理論指導原則。
環面雙螺旋場之8字循環太極種子圖
漢代《春秋緯》中“天左旋，地右動”之說，正是對雙螺旋的精準描述，經典中醫的理論，完全依據雙螺旋場模型設計而成。
《黃帝內經》對人之氣運行模式的論述：“身半以上，其氣三矣，天之分也，天氣主之。身半以下，其氣三矣，地之分也，地氣主之”（《素問·至真要大論》）。
可以看出，古人對天地人之氣的同構性的認識是高度同一的，統一在雙螺旋場模型之中，也是人天相應的基礎。所謂“此人與天地相應者也”（《靈樞·邪客》）。正如《靈樞》所言“聖人之為道者，上合與天，下合於地，中合於人事，必有明法，以啟度數，法式檢押，乃後可傳焉。”（2）
中國古代先民仰觀天文，俯察地理，感悟“道”之存在。道為陰陽，為太極，為雙螺旋場，其存在 “至大無外，謂之大一；至小無內，謂之小一” (《莊子•天下》)（2），而且“道之大原出於天，天不變，道亦不變” （《漢書·董仲舒傳》）（3）。又以雙螺旋之“道”作為終極理論，指導醫療實踐，催化產生了經典中醫。由此可見，經典中醫是由道而術的發展過程，其學科性質不是經驗醫學，而是按照“道”，既以立體動態的太極模型為系統模板，實際為雙螺旋場，頂層設計出來的系統醫學。
根據雙螺旋原理，可以把子午搗臼類針法總結為雙螺旋針法，再依據雙螺旋規律進行改進，形成標準化的雙螺旋針法，口訣如下：
上九下六，九順六逆
徐入疾出，呼進吸退
留針人部，全息開穴
宣行營衛，交貫陰陽
應用:
1.局部引氣：調脈之後，帶周身氣機調動起來，把正氣引導局部病竈，可以用於治療局部疼痛等；
2.開穴：按照子午流注理論，穴位是按時間開放的，這時候針刺效果高於穴位不開的時候。然而，按時間開穴對醫者不甚方便，如果用人工開穴的方法，就可以解決受時間限制的問題。雙螺旋針法，就是人工開穴法；
3.催氣，候氣：針刺而氣不至，可以用此法催氣，侯氣。《靈樞·終始》對氣至的解釋是針刺之後脈象的改變：“所謂氣至而有效者，瀉則益虛，虛者脈大如其故而不堅也。堅如其故者，適雖言故，病未去也。”而“用針之類，在於調氣”（《靈樞·刺節真邪》），如果氣不至，則以此法在關元、氣海等穴位催氣。承淡安院士針下斷生死法：入針捻動，如久不得氣者，為不治症，如尚不能決斷，再於氣海針一寸五分，行龍虎交戰手法，猶不得氣，必死之症矣。
由本文作者所創立的經典中醫自洽體系(4)，以中醫經典，天道易經和現代天文物理學為理論支柱，以雙螺旋場規律一說統百說，揭示中醫理論、技術各個環節，說理明確。技術操作簡單，療效可靠，獨立性強。其針脈、方脈體系沿用古中醫脈為氣的窗口、脈診為四診之首的思路，辯氣論治，無問其病，以平為期，治療通過針、藥改造脈象而達氣治，從而跨越了繁雜的局部症狀表象。系統內實現了客觀化，標準化。就是依照雙螺旋理論，是以自然界恆定現象為公理，根據象數規律進行推演運算所形成自洽的系統醫學。
參考文獻：
《針灸大成》
《莊子•天下》
《漢書·董仲舒傳》
《針靈》潘曉川，2014，
