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chong
mo
CHONG
MO:
AN ENERGETIC APPROACH
James K. Rotchford, MD
ABSTRACT
Chong Mo is
a Curious Meridian with many therapeutic indications
in medical acupuncture. The clinical pertinence
of Chong Mo is illustrated with case examples
from a French Energetic perspective. A nonlinear
approach to understanding and using Chong
Mo is emphasized.
KEY WORDS
Acupuncture, Curious
Meridian, Chong Mo, Review, French Energetics
INTRODUCTION
This review examines
Chong Mo from both a historical and French
Energetic perspective. The author believes
that the common clinical approach to Chong
Mo, which emphasizes its trajectory, is misleading.
Chong Mo is an energy vector that acts as
a fundamental signal involved in initiating
human life, then promoting and transforming
it. This review, however, is not meant to
be a definitive or thorough academic discussion
of Chong Mo, but stresses its clinical pertinence,
including case examples from a French Energetic
perspective. Some theoretical issues vis-a-vis
their applicability to clinical situations
will be explored.
LITERATURE
REVIEW
In their book
Extraordinary Vessels, Matsumoto and
Birch1
provide an excellent review of the traditional
writings on the Curious Meridians: "The first
complete and systematic treatment description
of the extraordinary vessels is found in the
Zhen Jiu Da Quan, written in 1439 AD, wherein
the eight master or treatment points are clearly
described." They review the more recent clinical
work of Japanese practitioners Michi Tokito
and Osamu Ito. They also thoroughly review
a vessel treatment system developed by Yoshio
Manaka, an elegant system with widespread
clinical applications. It often involves ion
pumping cords as "activators" of the respective
extraordinary (curious) Meridians. Matsumoto
and Birch further explore the Curious Meridian
system in Hara: Reflections on the Sea.2
The textbook, Acupuncture:
A Comprehensive Text,3
devotes 8 of 741 pages to the Curious Meridians
(Eight Miscellaneous channels). Perhaps, the
limited attention to the Curious Meridians
and the emphasis on their trajectories is
typical of what most acupuncturists learn
during their training. The first paragraph
of the chapter on the Eight Miscellaneous
and Twelve Divergent Channels follows:
The
eight Miscellaneous and twelve Divergent
channels comprise an important part of
the channel system. The great majority
of these vessels branch out from the twelve
primary channels and, sharing the function
of circulating Qi throughout the body,
forrn a web of complex interconnections
with the primary channels. Each of these
channels has a distinct course which facilitates
the functional relationships among the
pri mary channels. At the same time, each
has its own functional characteristics
and clinical utility independent of the
primary channels.3
The
notion of the Curious Meridians acting as
ditches and reservoirs that help fill a depletion
and drain a repletion goes back to the Nan-Ching4
and the Twenty-Eighth Difficult Issue:
Similarly,
when the [conduits and network vessels]
of man are filled [to overflowing, their
surplus contents] enter the eight [single-conduit]
vessels - where they are no longer part
of the circulation - because the twelve
[main] conduits cannot seize this [surplus].
When the [single-conduit vessels] receive
evil influences which stagnate in them,
swellings and heat will result. In this
case one has to hit [the respective vessel]
with a sharp stone.4
This
passage is perhaps part of the justification
of the following paragraph:
As
a network of conduits criss-crossing the
Primary channels, the Miscellaneous channels
drain and store Qi and Blood from the
Primary channels when it is excessive,
and supply Qi and Blood when it is deficient.3
The
Nan-Ching infers that the direction
of pathological flow is unidirectional from
the main Meridians to the Curious Meridians.
This is consistent with the model of French
Energetics. In addition, Qi and blood are
much too "substantive" in nature to be contained
within the Curious vessels. The tendency to
give the Curious Meridians a substantive quality
is highly misleading, akin to saying what
is of importance in genetics is the structure
of DNA without understanding that there is
a vector of energy (information) stored and
manifested via the DNA that is the essential.
Similarly, the author believes that the Curious
Meridians are much more like energy signals
containing information, than like anything
material; therein, lies their importance.
However,
by understanding the extraordinary vessels
as fields within fields that are capable
of both changing the distribution and
quality of energy used in the body and
changing the signals that control the
use of that energy, we are able to understand
the broadest range of therapeutic options.1
While
Matsumoto and Birch show a clear appreciation
of the Yang nature of the Curious Meridians,
they nonetheless describe the Curious Meridians
as topological entities, as do the vast majority
of clinicians. Even Helms, a strong proponent
of French Energetics, has emphasized the topographical
characteristics of the Curious Meridians.3
For pedagogical reasons, perhaps the tradition
of clinically teaching the Curious Meridians
from a topographical or even functional standpoint
has practical merit. Concepts of energy fields
and nonlinear thinking are so new to our Western
way of thinking that it behooves any good
teacher to take this into account.
Helms' chapter on
the Curious Meridians is concise and is the
best clinical reference in English. His discussion
alone of Chong Mo, the endocrine protocols,
and the clinical cases involving Chong Mo,
make the textbook a must for all physician
acupuncturists.
The Curious Meridians
are not mentioned in the textbook Chinese
Acupuncture and Moxibustion,5
which was based on the Essentials of Chinese
Acupuncture, used as a textbook by the
International Acupuncture Training Centers
in Beijing, Shanghai, and Nanjing. The author
refers the reader to In the Footsteps of
the Yellow Emperor3
to fully explore how the political context
in China has affected the teaching and practice
of acupuncture in China. Suffice it to say
that the Curious Meridians, by virtue of being
Yang conveyors of information, allude to the
notion of a higher design or destiny.
In Marvelous Vessels:
The Extraordinary Meridians, Desoutter8
thoroughly addresses the Curious Meridians.
He reviews current literature and explores
in depth each Curious Meridian's trajectory,
symptoms, physical findings, and includes
a thorough discussion of all acupuncture points
associated with each Curious Meridian. Desoutter
completes the book with a discussion of how
to treat headaches and lower backaches using
Curious Meridians. This author believes that
his general principles are helpful about when
to consider Curious Meridian therapy because
they avoid topography and simple functional
*issues: "If the pathology which presents
involves the individual's structure and/or
profound transformations involved in the individual's
life, address the Curious Meridians. In contrast,
if the pathology is more related to the moment
and issues of Daily life, treat the twelve
ordinary meridians."8
Unfortunately, the book has yet to be translated
into English.
Desoutter's approach
contrasts with most of the literature on Curious
Meridians. There is a tendency to translate
the Nan-Ching and other ancient texts
too literally. It is no coincidence that conveyance
of clinical acupuncture has been primarily
an oral tradition. Studying the ancient texts
of Oriental medicine is similar to reading
Biblical text, echoing the enormous difficulties
in translating from a language so different
from our own and putting ideas into their
proper context. When looking for truth, are
we to interpret everything literally? Language
and symbols, in general, reflect truth but
fall short of completely conveying it.
Notions of energy
fields or specific understanding of energy
was limited 2000 years ago. In the Daoist
tradition, they discussed energy in terms
of observable elements in nature. The movement
of water, rivers, vessels, and Meridians are
perhaps all just examples of an attempt to
describe in common vernacular the notions
inherent in discussing energy and its relationship
to matter. To fully appreciate the conceptual
theories upon which Oriental medicine is based,
one should examine the mathematical order
encoded in the trigrams and hexagrams of Yi
Jing.
French Energetics
The Energetics
of Living Systems, as inspired by the French
physician Maurice Mussat,9
is the result of exploring the mathematical
order inherent in the trigrams and hexagrams
of the Yi Jing. This theoretical construct
clearly emphasizes the energetic aspect of
the Curious Meridians. The "linear" aspect
of Chong Mo is discussed, but takes on relatively
little clinical importance. Chong Mo is clearly
the result of the interplay of Tai Yin, Yang
Ming, and Jue Yin energy fields. In musical
term s, one could think of Chong Mo as a musical
chord in which the 3 tones (energy fields)
blend harmoniously to provide a context of
life and health. When first learning energetics,
this author thought of Chong Mo as a regulatory
system very similar to our endocrine system,
and was taught that any endocrine abnormality
is a marker for a Chong Mo imbalance. Current
appreciation of Chong Mo reflects it as a
means to the source of all that is transformative
in life. It goes far beyond the 'material"
transformative functions of Tai Yin, Yang
Ming, and Jue Yin, but clearly is related
to the more "refined" and even spiritual transformations
of our lives.
Mussat, through his
standard algebraic derivations, interposed
the energies of the Curious Meridians on the
Fuxi Graph I and Fuxi Graph 2 energy grids.
The resulting diagram (Figure)
incorporates nearly all of the fundamental
energy relationships of acupuncture. Mussat
has demonstrated that both historically and
algebraically, the law of Five Elements (human
physiology from an acupuncture stand point)
is a derivation of these primary energetic
relations. The inner part of the energy grid
relates to Graph 2 and structure, the middle
layer relates to Graph 1 and the primary energy
fields, and the outer Yang layer of organization
portrays the Curious Meridians. Chong Mo sits
at the top of the grid, reflecting its importance,
like the emperor, as the intermediary between
heaven and earth. Its character of being the
Yang of Yang implies a movement toward Yin.
Just as oceans historically
brought forth life on this planet, the sea
of Chong Mo allows life itself to unfold.
It has been called the Ocean of Blood, which
relates primarily to its quality of being
a progenitor of life (blood). In Oriental
medicine, blood means much more than it does
in Western physiology. As a comparison, Chong
Mo could be seen as the signal that stimulates
the bone marrow to produce more blood, whereas
acupuncture points on the spleen and liver
Meridians might be used, respectively, to
promote the release and free flow of blood
throughout the system. Another analogy is
that lakes and seas are the source of water,
but without the Yang of Chong Mo, the lakes
and seas will dry up because the rain will
stop. Similarly, Chong Mo is the source of
blood but is not the actual blood.
Mussat's general
energy grid is important clinically for severa
reasons. All 3 parts of each of the 8 locations
frequently interact. A structural problem
can cause an energy vector to radiate out
through the primary energy field and/or into
the corresponding Curious Meridian. In pathological
processes, an inward migration from the Curious
Meridian is less common but does occur. In
general, each of the Curious Meridians tends
to primarily cause other Curiou Meridians
to resonate. The most common patterns seen
are a movement from Ren Mo or Yang Qiao Mo
into Chong Mo. Yang Wei Mo tends to resonate
into Du Mo, Yin Oe often causes problems in
Dai Mo, and less commonly, Yin Qiao Mo resonates
into Ren Mo orYang Qiao Mo. These movements
around the outer Curious Meridian grid appear
to move primarily in "two unit" derivations.5
Also, a pattern of Yin to Yang movement
will be presented in the clinical examples
to follow. If Chong Mo remains out of balance
for any period of time, the most likely clinical
picture is a progressive and difficult medical
history with major problems in all sectors.
To treat pelvic problems, an N+1 movement
from Dai Mo into Chong Mo is often used.
Three important points
on the lower extremities are used to activate
and modulate Chong Mo: KI 3, LR 3, and ST
42. Is this approach used simply because a
pathway of Chong Mo passes through these points?
This is literal thinking. To practice better
acupuncture, practitioners must think energetically
and nonlinearly. Consider that the 3 points
mentioned above are all Earth points. To treat
Chong Mo, one places a needle into these Earth
points to bring Yang (Heaven) into Yin (Earth).
One is also activating Jue Yin and Yang Ming
energy fields with these points, and so with
the "Earth" flavor of Tai Yin, the Chong Mo
chord is activated. To further reinforce the
Earth color of the input, include a point
such as SP 3, an Earth point on an Earth Meridian.
Historically, almost
all of the kidney points are associated with
Chong Mo. Yet Shao Yin is not part of the
Chong Mo triad (Tai Yin, Yang Ming, Jue Yin).
It is also not a topographical issue. If we
understand that Chong Mo represents a signal,
Yang to Yin, Heaven to Earth, information
to function, we can easily appreciate why
the points along the kidney channel would
always support a Chong Mo intervention or
be involved in a Chong Mo disturbance. It
is kidney energy that connects us with our
ancestors and ultimately, the "original message,"
so why not use moxibustion on KI I to help
our patients remember the importance of bringing
Yang into Yin? Thanks be to Dr Mussat for
explaining the value of sexual intercourse
3 or 5 days after a Chong Mo intervention.
This clearly helps consummate the movement
from Yang into Yin. It also has brought many
a smile to patients and probably, spouses
alike. Practitioners should not hesitate to
bring humor into their interventions. The
best humor is Fire, which will accentuate
any Chong Mo intervention.
On a more serious
note, imbalances in the proper expression
of sexual energy are inevitably associated
with Chong Mo disturbances. For example, sexual
addiction or excessive masturbation might
represent a compartmentalization and/or "dumping"
of Chong Mo energy. Chong Mo is a beautiful
melody and is meant to express itself in all
areas of our lives. Indeed, there are patients
in whom energy (Jing) needs to be conserved,
and so, standard sexual activity is contraindicated.
A lack of Yang in the pelvis is quite common
in our society because we tend to have our
energy in our heads, with a relative excess
pattern above and a deficiency below. In clinical
patterns of too much Yang above and too little
below, one must consider harmonizing Chong
Mo. Why? The idea is to provide a context
in which the patient remembers to bring Yang
into Yin. Other traditions in acupuncture
might call this connecting the heart and the
mind, or connecting the heart with the Jing
of Ming Men. Via acupuncture, there are many
ways to help remind the patient to bring Yang
into Yin. The cases presented later are examples
of where Chong Mo activation was clearly indicated.
ACUPUNCTURE
POINTS ASSOCIATED WITH CHONG MO
Reunion points
have been described as those on the trajectory
of Chong Mo that intersect with regular Meridians.
Because the author wishes to minimize the
notion of a trajectory when discussing Chong
Mo, the Yang of the Yang, these points will
be reviewed as well as others associated with
Chong Mo from a nonlinear standpoint.
Master Point: SP 4
SP 4 in the
Luo point on the Yin of Tai Yin predicts the
connection with Yang Ming in Chong Mo. In
some classic texts, ST 30 is the point of
departure for Chong Mo. Indeed, the trigrammatic
representation of this point illustrates Yang
Ming, Jue Yin, and Tai Yang. Tai Yang probably
is involved because of Chong Mo's Yang quality
and its relationship with the governing vessel.
The name of this point, Gongsun, means grandfather
and grandson, which clearly allude
to Chong Mo's function of connecting the past
with the present through its link with ancestral
energy. In some traditions, just needling
SP 4 opens up Chong Mo, which makes sense
if one knows the trigrammatic code for SP
4. Needling of the point implies all of Chong
Mo.
Coupled Point: MH 6
Much has been
written about the point Neiguan. It clearly
is used to connect the Yin to the Yang and
so, is consistent with the Chong Mo melody.
By needling Yang into this point, one mimics
a movement from the external world through
an inner gate toward the heart, a part of
the Yin that needs to be connected to the
Yang if life and harmony are to be maintained.
Its trigrammatic representation is Shao Yin,
Yang Ming, Shao Yin, which reflects a balance
toward Yin in the Yang Ming/Shao Yin axis
of life.
Activation Point: KI 1
It is known as Gushing
Spring and also Earth Surge. KI I represents
the ting or start of Kidney energy and thus,
is symbolic of going back to the source. It
is also the point on the body where man (Yang)
connects with Earth (Yin). This connection
between Yang and Yin and returning to the
source are important themes in the Chong Mo
function.
Entry Point/Upper Shu: BL 11
This point is synergistic
with GV 28, which is a difficult and painful
point to needle. BL I I reflects one of the
points of the body where Yang connects to
Yin (GV 28-CV 24) and so, is consistent with
the theme of Chong Mo. This point is also
the Shu point for the bones. As such, it relates
to a substantive Yin Kidney energy and its
needling reflects a connection from Yang to
Yin and a link to ancestral energy. In the
Ling Shu is where this notion of entry and
exit points are first reflected in the literature.
As a result, these points have defined some
topographical charts. Clearly, BL I I is a
good point to consider when dealing with too
much Yang in the neck or head that can be
reduced in conjunction with a Chong Mo treatment.
Exit Points/Lower Shu: ST 37, ST 39
These points are
lower Ho points for the LI and SI Meridians.
They are used to bring Yang down along these
Meridians and consequently, are consistent
with the Yang to Yin melody of Chong Mo.
Starting Point: ST 30, CV 1
CV 1 is discussed
in detail below. Mussat considered ST 30 to
be almost essential for a Chong Mo intervention,
at least as important as MH 6. ST 30 is used
in patients with anorexia because it acts
on both acquired Jing and innate Jing to promote
the flow of Qi. This approach reflects the
allowance of Yang to come into Yin to promote
life. Needling ST 30 is known to stimulate
a desire for and joy in living. It is widely
indicated in cases of sexual dysfunction.
ST 30 is the last point on Yang Ming before
it descends into the Yin of the legs, reinforcing
the notion of the Yang into Yin movement.
Reunion/Resonating Points
(The general term
used is reunion point but because the emphasis
here is on the nonlinear aspect of Chong Mo,
the term, resonating point, is added.)
All the points of
the Ren Mo and Du Mo resonate with Chong Mo.
Chong Mo's action is on the absolute Yin,
and engenders and divides into Yin and Yang,
the Ren Mo, and Du Mo.
This
is why we can say the du mai, Ren mai
and chong mai have different names but
are all the same. Wang Bing10
REN
MO
CV 1 Meeting
of the Yin is the name of this point and
it is here, symbolically, that Yang connects
with Yin to create life. Needling this point
sends a powerful signal for the Yin to connect
with Yang. CV 1 is an extremely powerful point
often used in conjunction with GV 1 to address
"blocks" in the Lower Heater. These are often
associated with sexually shaming incidents,
or even sexual abuse. The trigrammatic representation
of this point is Yang Ming, Shao Yin, Shao
Yin, which reflects the axis of life with
a Yin emphasis.
CV 4 harmonizes
and circulates Ren Mo, the forward point of
Ming Men, where the movement of Qi between
the kidneys takes place.
CV 7 resonates
between Ren Mo, Chong Mo, and the KI Meridian,
and stimulates the Yang of the kidneys. When
both Ren Mo and Chong Mo are affected, CV
7 is a good point to use.
CV 17 is the
Mo point for MH (Jue Yin); it is a place where
all Meridians concentrate. CV 17 fits into
the theme as the ocean of the Twelve Meridians.
It also is commonly used as a point to connect
Heaven with the heart and the lungs.
CV 22 resonates
with ST 12 and hence, the Yang Ming of Chong
Mo. Traditional teaching posits a channel
that connects ST 12 to CV 22, but this author
proposes that the connection is energetic.
It may have something to do with the control
of Yang descending into the Yin. One of the
alternate names for ST 12 is Celestial Cover.
This is also the point where Yang (the head)
connects with Yin (the body).
Du Mo
All of the Governing
Vessel points can be considered reunion/resonating
points. Traditionally, trajectories of Chong
Mo follow Du Mo just up to the level of BL
11; because BL 11 is trigrammatically synergistic
with GV 28, there is evidence that Chong Mo
resonates with all of Du Mo up to GV 28, where
it reunites with Ren Mo.
GV 4 is important
because of its connection with Ming Men.
GV 20 acts
as a Du Mo connection with Liver (Jue Yin)
and thus, is an intersection of all Yang energy,
Jue Yin, and ancestral energy. It also is
considered the crown chakra. and as such,
needling it facilitates the descent of the
Yang into Yin, a basic theme of Chong Mo.
KI
Meridian
All the points of
the KI channel resonate with Chong Mo. Traditionally,
KI 11 -21 are important reunion points: they
are on the abdomen and as such, reflect a
relationship with Yang Ming. Other points
on the KI channel have also been discussed.
As stated above, KI 3 is important because
it is the Earth point on the Meridian. The
rationale for KI I was also discussed earlier.
KI 8 might resonate well because its name
implies belief, which, in turn, implies Heaven
connecting with man, or Yang entering Yin.
CASE
REPORTS
Case 1
A 48-year-old woman
presents with recurrent "sinus problems".
She is of Tai Yin (metal) constitution: an
artist with a long-standing history of varicose
veins, dry skin, and a diathesis for constipation.
She had serious depression requiring medications
in her early 20s. The depressive episode followed
the break-up of an intimate relationship with
a man whom she intended to marry. In her early
30s, a radiography documented maxillary sinusitis
treated successfully with antibiotics. At
present, she has started to struggle with
frontal headaches that have been diagnosed
by a neurologist as migraines masking as sinusitis.
She also has developed a greater sensitivity
to coffee, with some associated irritability
and insomnia if the coffee is consumed later
in the day. Recently, her periods have started
to be irregular. The patient also notes that
if she eats extra amounts of sugar, she experiences
nasal congestion.
Discussion:
This case is representative of symptom progression
starting in Tai Yin, progressing through Yang
Ming, and finally, being confronted with Jue
Yin symptoms. The context is also Chong Mo
because of her age and the issues of hormonal
changes and the transformations she is experiencing.
Linearly, Chong Mo has been used to treat
sinusitis with ST I being an end point on
Chong Mo.
Treatment Suggestions:
An initial intervention with Chong Mo might
be quite effective in reducing some of the
"sinus" symptoms. In addition to SP 4, ST
30, and MH 6, this author would consider adding
LI 4 (Metal source point and command point
for head and sinuses), ST I (local point resonating
with Chong Mo), and ST 42 (lower Earth point
on Chong Mo facilitating an N+2 movement on
Yang Ming). If the patient was not sensitive
to electrical stimulation, the suggestion
would be made to connect LR 3 (Earth point
and parasympathetic switch helpful for headaches
and sinus conditions) with SP 4, and stimulate
with low-frequency electrical stimulation
to CV 4. This would promote movement and support
of the Yin to counterbalance the excessive
Yang in the head.
Other complementary
measures might be to include a "blood" tonic
to help support Chong Mo function, and regular,
but not excessive, sexual activity to "activate"
Chong Mo. Meridian Passage, an herbal preparation
for congealed blood, might help with healing
of the earlier "betrayal" that occurred in
her early 20s.
If the patient responded
well to this initial treatment, there are
several options. One "elegant" option is to
do a "balliage" of Chong Mo, which involves
equilibrating first Tai Yin, the next session
Yang Ming, the next Jue Yin, and finally,
ending the series with another Chong Mo intervention
similar to the first.
One more note on
treating sinuses: because Du Mo is often involved
in sinus problems and Du Mo is energetically
related to Chong Mo at the top of the energy
grid, one must consider that a Chong Mo disturbance
has affected Du Mo, and that "mobilization"
of Du Mo will be required to resolve the sinus
problem. GV 23 (Shangxing), whether in tonification
or dispersion, is an important point in treating
sinuses, and its effectiveness can be augmented
by formally opening up Du Mo.
Case
2
A 64-year-old white
man presents with intermittent suprapubic
discomfort and urinary urgency and frequency.
He has undergone a urological workup and is
status posttransurethral prostatectomy for
benign prostatic hyperplasia. He has worked
as a high school English teacher for most
of his life, and has a Yang Ming constitution.
For the most part, aside from some mild digestive
problems, he has been in good health until
about 10 years ago when he developed mild
depression for which he has been taking fluoxetine.
He lists about 30 supplements he takes to
keep himself healthy. The "prostate" symptoms
started 4 to 5 years ago and resulted in surgery
that did little to alleviate his symptoms
of intermittent suprapubic pain and urinary
urgency. He was evaluated for dietary factors
that could cause symptoms, but nothing aside
from coffee was found that would affect the
symptoms. When he was in his 20s and 30s,
he was quite active sexually, engaging in
sex sometimes 2 or 3 times a day. He appears
emotionally sensitive, in need of respectful
reassurance. His voice quivers with insecurity.
He is nearsighted and wears fairly thick glasses.
He looks healthy and is engaging in conversation.
His tongue is pale with scalloped edges. An
abdominal examination shows diffuse sensitivity
but is otherwise normal. Palpation reveals
a tight liver pulse and otherwise deep and
relatively weak pulses.
Discussion:
This patient is not so clearly a case of a
Chong Mo disturbance, yet a good argument
could be made for that diagnosis. His constitution
is basically Yang Ming according to his history
and examination, but his nearsightedness and
guardedness suggest a Jue Yin component to
his personality. This author's experience
teaches that Yang Ming individuals inevitably,
without some important counseling or input,
develop Jue Yin problems. They become angry
or resentful because no one really appreciates
the care or concern they show (a setup for
a high school English teacher). His depression,
which has warranted ongoing treatment, could
reflect a disturbance in Tai Yin, Yang Ming,
or Ren Mo. Primarily suspected is a Ren Mo
imbalance because of the midline discomfort
problems that followed. So where does Chong
Mo come into the picture? Yang Ming and Jue
Yin are readily apparent in this patient.
The Tai Yin tip-off is the supplements he
takes, and the concern about whether he is
taking all that he should. Also, many "bladder"
problems are actually Tai Yin mucosal problems
that resonate into the bladder sector. Finally,
his younger sexual excesses point to a tendency
for Chong Mo problems. In addition, a Ren
Mo problem may have arisen from a Yin deficiency
because of Jing deficiency secondary to excessive
sexual activity in this patient's youth.
In any event, the
Figure illustrates that
Yang Ming disturbances can express as or evolve
into Ren Mo problems. Ren Mo problems often
then evolve or resonate into Chong Mo. The
prostate clearly is a sexual organ, and a
disturbance there implies a Chong Mo disturbance.
Treatment Strategies:
There are all kinds of possibilities in this
case, but to start with a simple Yang Ming
equilibration sets the stage and touches on
Tai Yin, Yang Ming, and Jue Yin. The patient's
longstanding Jue Yin issues may have caused
a disturbance in Dai Mo, which opens up the
pelvis area to an up-and-down movement of
energy, and is clearly indicated. The next
treatment would be to open up Dai Mo and perform
an N+1 movement into Ren Mo with stimulation
of KI 6 to CV 4 using electricity. (Moxa or
heat on CV 3,4 is indicated.) SP 4 could be
added to augment this movement from Yang to
Yin. Indeed, this patient is Yin deficient,
all the more reason to support the Yin by
bringing Yang into Yin (Chong Mo melody).
The next 5 sessions could be a balliage of
Chong Mo with Chong Mo input followed by a
Tai Yin equilibration, followed by a Yang
Ming equilibration, and finishing included
with a Jue Yin equilibration. The fifth treatment
could again be Chong Mo. GV 20, CV 1, and
GV 1 should be included (Rapport with the
patient is now established). In the course
of treatment, reduce supplements and prescribe
some kidney and Jing tonics. This patient
would be seen monthly for a year with continued
support of the Yin, encouragement to minimize
sexual excess, and continuation of heat/moxa
to his lower Heater. Tai Chi would also be
encouraged.
Contraindications
As alluded to earlier,
there are many conditions in clinical acupuncture
that a Chong Mo intervention can help. Rather
than enumerate all the specific indications
for Chong Mo, a brief discussion of those
conditions for which Chong Mo is probably
not indicated is much more succinct. Recent
trauma is not a context in which to consider
Chong Mo. A significant Yang condition in
the lower extremities below the knees most
likely would not respond to a Chong Mo inter
vention. An exception here might be a stasis
den-natitis, which originates from an excess
of Yin. This Yin excess can lead eventually
to an excess Yang in the superficial tendino-muscular
Meridians. If one is dealing with a Yang condition
that primarily originates in a Yin deficiency,
Chong Mo most likely would be of limited use
until the Yin deficiency was partially corrected.
Chong Mo interventions might help prevent
gouty attacks, but an acute flare-up of gout
involving the feet is not a situation for
Chong Mo because it could make the gout symptomatically
worse.
When the clinical
picture reflects primarily an issue of constitutional
nature, Chong Mo should be evoked only if
the condition becomes Yin by virtue of its
chronicity.
CONCLUSIONS
The study of Chong
Mo has vast and important clinical implications.
Its study is also an important exercise to
help Westerners begin to think and react nonlinearly.
We cannot hope to benefit from all that acupuncture
has to offer if we continue to approach it
from a linear conceptual model. Relational
and energetic concepts need to be understood
by practitioners if 21st century acupuncture
is to have a greater power and breadth of
influence.
REFERENCES
1. Matsumoto
K, Birch S. Extraordinary Vessels. Brookline,
Mass: Paradigm Publications; 1986.
2. Matsumoto K, Birch S. Hara:
Reflections on the Sea. Brookline, Mass: Paradigm
Publications; 1988.
3. O'Connor J, Bensky D, trans-eds.
Acupuncture: A Comprehensive Text. Chicago,
III: Eastland Press; 1981:67-75.
4. Unschuld PU. Nan-Ching:
The Classic of Difficult Issues. Berkeley:
University of California Press; 1986:327.
Comparative Studies of Health Systems and
Medical Care; vol 18.
5. Helms JM. Acupuncture Energetics:
A Clinical Approach for Phy sl . cl . ans.
Berkeley, Calif: Medical Acupuncture Publishers;
1995.
6. Xinnong S, et al, eds. Chinese
Acupuncture and Moxibustion. Beijing, China:
Foreign Language Press; 1987.
7. Eckman P. In the Footsteps
of the Yellow Emperor. San Francisco, Calif:
Cypress Book Co; 1996.
8. Desoutter B. Merveilleux
Vaisseaux, Les Meridiens Extraordinaires.
Paris, France: Sauramps Editions; 1996: 1.
9. Mussat M. Energetique Physioloque
de IAcupuncture. Paris, France: Librairie
le Francois; 1979.
10. Nei Jing Jie Po Sheng
Li Xue [Anatomy and Physiology of the Nei
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Herb Research Center Publishing Co; 1977:121.
AUTHOR
INFORMATION
Dr James K. Rotchford is in
private practice in Port Townsend, Washington.
He is a graduate of the University of Washington's
School of Medicine and completed a Preventive
Medicine residency through the University
of Washington School of Public Health. Dr
Rotchford is a founding member of the American
Academy of Medical Acupuncture (AAMA), and
is President of the Medical Acupuncture Research
Foundation. He is founding President of the
Washington Chapter of AAMA, and acts as Web
Dragon Master for the AAMA Website (www.medicalacupuncture.org).
James
K. Rotchford, MD, MPH
1334 Lawrence St
Port Townsend, WA 98368
Phone: 260-385-4843 - Fax: 360-379-1441 -
E-mail: kimber@olympus.net
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