Fascinating work, Dan.

I see that you suggest archetypal features of Jung's structure of the psyche. Of course, Beinfeld and Korngold mixed Jungian and five phase metaphors. This was presumably influenced by their training with Worsley, who anthropomorphized the organs using the term "officials". We have evidence of this type of activity in Chapter 8 of the Ling Shu, where a social role is allocated: emperor for heart, general for liver and so on. Some people go so far as to suggest they can be communicated with through consciousness - by the patient or the practitioner.

My point is that ying qi can be unconscious just as the wei qi can be conscious. It is the conscious-unconscious piece of the conversation that I refer to as a neo Freudian/Jungian concept. This is an area where mixing metaphors can pose complexity. An area that interests me here is the liminal state between conscious and unconscious, of say, aboriginal dream time and lucid dreaming (which can sometimes be framed as dream-disturbed sleep).

That said, you are on to some very important distinctions. Note:


This statement creates a great deal of clarity with respect to the confirmations and observations that correspond with a six channel pulse assessment.

The notion of rendering the unconscious conscious as a means of harmonizing the ying and wei is a very compelling thesis. It should be explored in more depth and published.

I look forward to hearing more...

Warmly,

Will
 


On Wed, Jun 3, 2009 at 10:22 PM, dan johnson <flyfunktionable@...> wrote:
>
>
> Using the six channel pulse diagnosis method we are rolling to the radial and ulnar sides of the artery feeling for distortions in the vessel wall.  Once distortions are physically noticed this can guide our clinical inquiry to palpating the indicated channels. As we begin Touching and visually inspecting the body we learn more of its relative degree of muscle tension and/or relaxation, strength, bulk, and conscious awareness, neurological organization, hydration, temperature, vascular tone...  Once complete we can then take all of this information and use it to construct the status of the meridian system/ the tendino-muscular meridians that are passing through the various body zones. 
>
> Drawing from the six channel pulse system, we are provided a method of identifying involved / inflammed/ overused/ compensating musclo-skeletal meridians.
>
> Considering Wei Qi, and its relation to unconscoious events in the body, we may then begin to guide our patients  awareness to these areas using postural exercises, acupuncture, moxa, herbs or body work.  All of these methods aim to increase the circulation of wei qi through the merdians, resolving stagnation, leading to a greater sense of awareness.  This could be seen as harmonizing the Wei with the Ying.
>
> If we were to use the Night time Wei qi model to identify blockages of Wei qi along the controling cycle, we could begin to notice more general themes, patterns, or phases of that patients lilfe that may cause their wei qi to stagnate.  This may also offer information as when what aspects of their life they are unconscious of.
>
> Examining the blockages using the compass method we are giving information about specific elements within the blocking phase that is contributing to the wei qi block. 
>
> this information be helpful to use jungian archetypes or classical five elemental imagery to identify aspects of their life that could use more awareness.
>
> i am not at all familiar enough of these archetypes or bits of imagry to engage this therapuetic approach,
>
> but it appears to be a confluent transdisciplinary pursuit!
>
> Dan
>
> ________________________________
> From: William Morris <wmorris33@...>
> To: PulseDiagnosis@yahoogroups.com
> Sent: Wednesday, June 3, 2009 7:58:45 AM
> Subject: Re: [PulseDiagnosis] wei qi blocks, unconscious behavior, and zombies
>
> HI Dan -
>
> These are interesting observations. I would place the ying qi and wei qi in both conscious and unconscious domains. Of course, at this point, we are employing Freudian/Jungian thought synthesized with Chinese medicine. Taking this further, the works of Wilhelm Reich seem to be peering through the fabric of your words, and becoming appraent through terms such as "muscular armoring."
>
> The transdisciplinary point of view was captured by Trungpa in his phrase "hazy moon of enlightenment." How do consicous-unconscio us, ying-wei, qi-blood, yin-yang transform, consume, engender and oppose each other? How does one comment on these processes through the lens of the pulse?
>
> Warmly,
>
> Will
>
>
>
> On Mon, Jun 1, 2009 at 8:08 PM, dan johnson <flyfunktionable@ yahoo.com> wrote:
>>
>>
>> This is my understanding:
>>  
>> wei qi involves unconscious processes of our body.  the regulation of body temperature, the exterior, digestion, protection from external influences, bits of respiration.  wei qi circulates outside the primary channels in the cou li.  the space between the vessels, skin, and channels.  The wei qi circulates within the tendinomuscular meridians, and is responsible for muscular armoring,  patterned responces, and movement.
>>  
>> ying qi involves the conscious process of our bodies.  it flows within the primary channels.
>>  
>>  
>> A strong clinical tool is to be able to bring conscoiusness into unconscious processes.  harmonizing the ying and the wei.  Bringing attention to our patients unconscious tendencies.  Examples can be bring awareness to their breathing, residual muscle tension, body armoring, predicable behavioral, emotional, spritual patterns.
>>  
>> as clinicians , it is very helpful to aid the the development of our patients center.  Drawing from Nan-Jing source theory, once the source is firm and resolute, the rest of the bodies energetic and physiological systems will reflect this strength and balance manifesting Radiant health. 
>>  
>> It is my experience that when someones center/source is out of balance their patterns/ lives become inefficient.  As their bodies develop greater muscle tension, ineffiecient respiratory patterning, and unconscious behavioral patterns their qi becomes depleted, stagnant, and contributes to future pathological processes.  this can be from the greater energy requirement to exist to hold this extra tension, to excute the continious unconscious behavioral patterns, and from the lack of oxygen supplied by inefficient breathing.   
>>  
>> examples of unconscoius behavioral patterns may be tapping a pencil on a table, twisting ones hair when interested, or turning away from people when engaged in verbal communication.  All of these behaviors are unneccessary , unconscoius, energy sapping events that contribute to the health or state of disease of our pateints.  Many of these unconscious behavioral patterns exhibit consistent qualities of the wei qi.  they circulate quickly, they are unconscious, involve the tendion muscular meridians...
>>  
>> bringing awareness to these events can liberate the wei qi and allow it to harmonize with the ying qi by moving deep into the body.  It is my understanding that this will contribute to the health of Source.
>>  
>> bringing pulse diagnosis into the dialogue.  Using the six channel method and the night time wei qi method to diagnose the potential blocks in the movement of wei qi should help to awaken our patients to a state of greater self realization.  Combinging appropriate acupuncture treatments, herbal prescriptions, and clinicial biofeedback the practitoner has a many tools that can contribute to complete client care.
>>  
>> Today, so many people exist in a state of passive war with themselves and the world around them.  Zombies exist everywhere!  seriously, think about this.  Being victims of their past, their patterning (which may have been adaptable at one time but is inappropriate now), and everyone else.  Clinically, if we are able to release this constraint to allow them to express their true capacity, their true design to be able to explore, and genuinely connect.  To love more.   to enter into the qi gong state, to merge with the source.  The true state of tonificiation, unconditional love.    
>>  
>> This is where i am playing.
>>  
>>  
>> would anyone care to comment, correct, contribute?
>>  
>>  
>> Daniel
>>  
>
>
>
> --
> William R. Morris, PhD, DAOM, LAc
>
> http://www.aoma. edu/
>
>


--
William R. Morris, PhD, DAOM, LAc

http://www.aoma.edu/