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如何反击干针不是针灸的谬论?弗州告急!
作者:黄天士 2019-07-23 [其它] [国际论坛]
弗吉尼亚州州长拉尔夫·诺瑟姆批准了物理治疗委员会提出的干针疗法条例的最终草案。

这将我们带入监管程序的最后步骤。在最终规定公布并生效之前,有60天的公众评议期。这给我们提供了最后一个机会来表达我们对在弗吉尼亚州进行干针治疗的物理治疗师的保留意见。此评论期将于7月26日结束。所有的意见都应该通过弗吉尼亚州管理市政厅网站的公共论坛功能提交。ASVA要求您提交个性化的评论,分享您对这一规定的看法。我们担心的是,拟议中的法规不足以保护公众。如果您想在您的评论中包含更多的信息,请访问我们网站的“谈话要点”部分。如欲留下意见,请浏览:
https://townhall.virginia.gov/L/Comments.cfm?stageid=8144
如欲查阅该规例的文字,请浏览:
https://townhall.virginia.gov/L/ViewXML.cfm?textid=13315
要回顾干针在弗吉尼亚州的历史,请访问网站的“干针-时间轴”部分。感谢您的参与。非常感谢您在帮助ASVA保护弗吉尼亚州公共安全方面所做的努力。请帮忙传播关于公众评论期的消息。请在社交媒体上和你的病人分享这些信息。真诚地,ASVA董事会干针-时间线弗吉尼亚的干针历史意见要点需要额外的谈话要点为您的意见。请访问ASVA的网站。留下你的公众意见快速链接到弗吉尼亚州市政厅网站的公众评论部分。提出了监管在这里查看拟议的规则的语言。(以上为 ASVA动员令)。
   小小的穴位定义涉及到行业的生死存亡,因此请海外的针灸师务必警觉起来,积极行动起来发出声音来。具此美国国家针灸中医标准研究院和美国针灸中医杂志社,美国针灸(ZhengZhi )行动委员会等单位共同根据从远古的黄帝内经和现代解剖生理学提出了针灸穴位定义建议。
  鉴于美国物理治疗师为了达到非法行“干针”的目的,提出了所谓干针只是扎在肌肉组织上而针灸扎在经络上没有说明扎在肌肉上,因此提出所谓“干针”不是针灸的谬论,对此我们参考参考了内经等文献提出以下关于“穴位”定义的建议,其中包括以下几点:
  干针就是针灸!干针是一种针刺疗法! 在2500年前,中国医生已经只有刺穿肌肉组织的方法。
1.穴位是人体经脉会聚的部位。多为密集的神经末稍或粗神经经过的地方。
2.穴位除了坐落在古典14条经脉上之外,同时无处不在如“阿是穴“、“经外奇穴“。
3.穴位是立体的多层次的,根据2500前的中国古典医籍“黄帝内经“素问“刺齐论”就已经做了关于如何单纯针刺到“筋”的五刺法之一。
刺齐论篇第五十一
黄帝问曰:愿闻刺浅深之分。
岐伯对曰:刺骨者无伤筋,刺筋者勿伤肉,刺肉者无伤脉,刺脉者无伤皮,刺皮者无伤肉,刺肉者无伤筋,刺筋者无伤骨。
帝曰:余未知其所谓,愿闻其解。
岐伯曰:刺骨无伤筋者,针至筋而去,不及骨也。刺筋无伤肉者,至肉而去,不及筋也。刺肉无伤脉者,至脉而去,不及肉也。刺脉无伤皮者,至皮而去,不及脉也。所谓刺皮无伤肉者,病在皮中,针入皮中无伤肉也。刺肉无伤筋者,过肉中筋也,刺筋无伤骨者,过筋中骨也。此之谓反也。
因此穴位是多层次的比如存在于五体组织中-筋、脉、肉、皮、骨等即存在于肌肉组织,动静脉壁,脂肪组织及皮下组织,皮肤中,骨膜及肌肉附着点上、神经干附近和神经节及神经末梢处等。全方位取穴具有重大的临床意义,比如普通毫针刺法即扎跳多作用于肌肉组织、放血疗法及治疗心血管疾病多将针刺入静脉或血管壁、减肥疗法必须在皮下脂肪组织中捣刺、而近几年兴起的浮针疗法专门作用于皮下组织,特别是近几年兴起的肌筋膜疗法也是作用于皮下及肌肉间甚至脏器间的肌筋膜上,而中国的针灸千年绝技“烧山火、透天凉“主要作用于皮肤真皮中大量的外周感受器中而起到温度调节作用,近几年受到中国国家中医药管理局和中医药教委重视的针刀疗法则主要作用于肌肉附着点处,而针刀医学中的神经触及术则作用于神经干附近,著名的鼻敏感疗法—新吾针法则专门针刺蝶神经节,而针刺的作用无无刻都是通过末梢神经起作用。而随着时间的推移针刺的作用靶点将更丰富,因此今天我们要放开思路,不能因为我们今天的一时间忽视而束缚了我们将来的手脚。

 

 

 

 

第二:局部肌肉抽搐只是针灸反应的一种“能量到达-得气”,2500年前,中国医生就开始使用这种疗法。得气是一个重要的传统针灸术语,用来描述针灸针与身体能量通路之间的联系。它是中国传统针灸的核心概念。传统上,“得气”指的是通过针刺刺激经络来激发气。根据中医的说法,针灸师和病人都能发现得气的迹象。通常,针灸师会认为得气沉重和紧张的针刺激他或她,在应对被戳破了,病人会认为得气疼痛、麻木、迟钝,和膨胀的针位置,尽管这些感觉可能扩散到身体的其他部位。得气在中医针灸中的基本作用怎么强调都不为过。它的重要性在公元前100年左右首次被提及,在《内经》中。(这部古籍被认为是中国医学的第一部重要著作,至今仍是经典的针灸典籍。《内经》分为《素问》和《灵枢》两卷,主要论述中医理论和医术,灵枢更具体地说是针灸。通过查阅本文,可以揭示针灸和得气的历史根源。例如,在《灵枢》(第九章)中建议:“针灸师应该把他/她所有的注意力集中在针上,保持针在表面,轻轻地移动它,直到气到达(气至)。《灵枢》(第一章)中有一句更著名的话:“针灸要想成功,气必须到达。”针灸的效果就像被风吹散的云。《灵书》(第三章)说:“针灸师必须获得气。如果气来了,就小心地握住它不要失去它。从上面的摘录中可以看出,最早的资料来源清楚地认为得气是针灸治疗的基础。明代(1368-1644),《针灸大成》中有著名的针灸诗《金针赋》,写着:“气来快,效快;如果气来得慢,效果就会慢。”如果它没有到达所有-这是一个致命的迹象。“在这里,得气不仅意味着有效的治疗,也意味着康复的速度和潜力。大多数当代中医仍然寻求得气,并将其视为疗效的标志。在不同的时间点,《内经》似乎表明针灸师、病人或两者都能感觉到得气的感觉。《针灸》第25章指出:“针灸过程中,(针灸师)应专注于针刺后气血的变化。通常情况下,这种变化太过细微,以至于人们感觉不到,有时(对针灸师来说),气的到来可能感觉像一只小鸟在飞翔。”
关于针灸师对得气认识的一个重要描述,来自于元代(1271年- 1368年)《针灸大典》中记载的《表佑赋》。这篇文章说:“针灸师可能会觉得,当气到达时,针被牢牢地抓住,并大致移动,但只有当气没有到达时,针才会被松散地抓住,并平稳地移动。气来的感觉就像一条鱼咬着鱼钩在水里跳来跳去。另一种判断气的到来的方法是由明代(1368-1644)的《医学入门》一书中的李衍所解释的。这里写着:“当针灸师感到针变得沉重和充满-有得气…当针灸师感到针变得空心和松散时就没有得气”。这些文字从针灸师的角度来描述得气的体验,并把这种感觉描述为紧张、沉重、紧张和充实。
   以上参考文献摘自《替代和补充医学杂志》第13卷,2007年第9期,第000-000页©Mary Ann Liebert, Inc.。DOI: 10.1089 / acm.2007.0524。“针灸得气,从定性的历史到定量的测量”,作者孔健,医学博士,硕士,兰迪·格鲁布,医学博士博士,黄涛,医学博士博士,金格·波利奇,文学士, VITALY NAPADOW博士,KATHLEEN HUI博士,马克·范吉尔博士,布鲁斯·罗森博士和TED J. KAPTCHUK。此外,《难经》(成书不晚于东汉时期),写到“刺的时候,先用左手按住要针的地方,针后再轻弹推它(针),抓它,放它,当它的气来了,如动脉搏动的形状,..”这些都是关于“局部肌肉抽搐”描述。
中国当代针灸研究之父,甘肃中医药大学教授,郑魁山(1918-2010)曾说,当“得气”冲动到来时,会导致肌肉跳跃,我们称之为“扎跳”。目前,中国80%的针灸师掌握了“扎跳”技术;在美国,90%的中国针灸师已经掌握了“扎跳”技术,这要感谢郑魁山大师和他的弟子陆飙医生的大力推广。

 

本文的英文已经贴到弗州网站上,欢迎大家引用本文,或提出您的意见,请赶快到弗州网站上发表意见。

 

Dry needling is Acupuncture!

Dry needling is Acupuncture!

Dry needling is one kind piercing in Acupuncture!

First, about 2500 years ago the Chinese doctor already has learned piercing muscular tissue methods. In the book “Huang Di nei jing” the method is generally dated by scholars to between the late Warring States period (475-221 BC) and the Han dynasty (206 BCE–220 CE).

Huang Di nei jing su wen,(An Annotated Translation of Huang Di’s Inner Classic – Basic Questions),in the Chapter 51,Discourse on the restrictions of Piercing1 .

 

Huang Di asked:

“I should like to hear about piercing the shallow and the deep sections.”2

Qi Bo responded:

“When piercing the bones, do not harm the sinews. When piercing the sinews, do not harm the flesh. When piercing the flesh, do not harm the vessels. When piercing the vessels, do not harm the skin.3 When piercing the skin, do not harm the flesh. When piercing the flesh, do not harm the sinews. When piercing the sinews, do not harm the bones.”4

Huang Di:

“I have not yet understood what that is to say. I should like to hear its explanation.”

Qi Bo:

“ ‘When piercing the bones, do not harm the sinews,’ [warns against the following:]

the needle reaches the sinews and is withdrawn; it does not approach the bones.5

‘When piercing the sinews, do not harm the flesh,’ [warns against the following:]

[the needle] reaches the flesh and is withdrawn; it does not approach the sinews.

‘When piercing the flesh, do not harm the vessels,’ [warns against the following:]

[the needle] reaches the vessels and is withdrawn; it does not approach the flesh.

‘When piercing the vessels do not harm the skin,’ [warns against the following:]

[the needle] reaches the skin and is withdrawn; it does not approach the vessels.

as for the so-called ‘ when piercing the skin, do not harm the flesh,’ the disease is in the skin.6

Insert the needle into the skin; do not harm the flesh.

‘When piercing the flesh, do not harm the sinews,’ [warns against the following:]

[to insert the needle] beyond the flesh and to hit the sinews.

‘When piercing the sinews, do not harm the bones,’ [warns against the following:]

to insert [the needle] beyond the sinews and to hit the bones. 7This would be called acting contrary to [what is appropriate].”8

 

 

 

 

References:

Huang Di Nei Jing Su Wen: An Annotated Translation of Huang Di’s Inner Classic – Basic Questions: 2 volumes

Paul U. Unschuld, Hermann Tessenow

 

 

University of California Press, Jul 28, 2011 - Social Science - 737pages

Second: Local muscle twitching is just one type of “De-qi (energy arrival)” of reacting during acupuncture, Chinese medical doctors started to use it 2,500 years ago.

De qi is an important traditional acupuncture term used to describe the connection between acupuncture needles and the energy pathways of the body. De qi” is the traditional acupuncture term used to describe the connection between acupuncture needles and the energy pathways of the body. It is a central concept in Traditional Chinese Acupuncture. Traditionally, de qi refers to the excitation of qi through the acupuncture channels/meridians by means of needle stimulation. According to Traditional Chinese Medicine (TCM), both the administering acupuncturist and the patient may be able to detect signs of de qi. Typically, the acupuncturist would perceive de qi as heaviness or tenseness about the needle he or she is stimulating, and in response to being punctured, the patient would perceive de qi as soreness, numbness, heaviness, and distention at the site of needle placement, though these sensations may spread to other parts of the body as well.

De qi’s fundamental role in TCM acupuncture cannot be overstated. Its significance was first mentioned circa 100 B.C., in the Neijing (The Yellow Emperor’s Classic of Internal Medicine). (This ancient text is recognized as the first major compilation of Chinese Medicine and continues to serve as the canonical acupuncture text to the present time. The Neijing is divided into two books: Su wen (Plain Questions), which mainly describes Chinese medical theory and

Ling Shu (Spiritual Pivot), which es on acupuncture more specifically). Much can be revealed about the historical roots of acupuncture and de qi by consulting this text. or example, in Ling Shu (chapter 9) it is advised that: “The acupuncturist should devote all his/her concentration to the needle, keep the needle on the surface and move it gently until the qi has arrived (qizhi).” A more famous saying from this text Ling Shu (chapter 1) reads, “For acupuncture to be successful, the qi must arrive (qizhi). Acupuncture’s effects come about like the clouds blown away by the wind.” Ling Shu (chapter 3) states, “The acupuncturist must obtain the qi (de qi). If qi has arrived, fastidiously hold it

and do not lose it.” As indicated by the above excerpts, the earliest sources clearly viewed de qi as fundamental to acupuncture treatment.

During the Ming dynasty (1368–1644), in the famous acupuncture poem, Jin Zhen Fu (Ode to the Golden Needle), recorded in Zhen Jiu Da Cheng (Great Compendium of Acupuncture and Moxibustion), it is written: “If the qi comes quickly, the effect will be quick. If the qi comes slowly, the effect will be slow. If it does not arrive at all—it is a fatal sign, for sure.” Here, de qi signified not only effective treatment but also indicated the speed of and potential for recovery. Most contemporary TCM doctors still seek de qi and regard it as a sign of efficacy.

At different points, the Neijing seems to indicate that the acupuncturist, patient, or both are to feel the de-qi sensations. Suwen (chapter 25) states, “During acupuncture, [the acupuncturist] should concentrate on the changes of qi and blood after the needle is inserted. Usually, the changes are too subtle to be felt, and sometimes [for the acupuncturist], the arrival of qi may feel like a bird flying.”

 

One important depiction of the acupuncturist’s perception of de qi comes from the Biao You Fu (Ode to Clear Obscurity) recorded in Great Compendium of Acupuncture and Moxibustion (Zhen Jiu Da Cheng), which was originally written in the Yuan Dynasty (1271–1368). This text states, “The acupuncturist may feel as though the needle is being firmly grabbed and moving roughly when qi arrives, but only loosely grasped and moving smoothly if qi does not arrive. Qi arrival feels like a fish biting a hook and bobbing in the water.

 

Another way to judge the arrival of the qi is explained by Li Yan in Medial Abecedarium (Yi Xue Ru Men), which was composed during the Ming Dynasty (1368–1644). Here it is written: “When the acupuncturist feels the needles getting heavy and full, there is de qi. . . . When the acupuncturist feels the needles getting hollow and loose, there is the absence of de qi.” These texts describe the experience of de qi from the perspective of the acupuncturist and depict the sensations as tense, heavy, tight, and full.

Above Reference from THE JOURNAL OF ALTERNATIVE AND COMPLEMENTARY MEDICINE Volume 13, Number 9, 2007, pp. 000–000 © Mary Ann Liebert, Inc. DOI: 10.1089/acm.2007.0524.

“Acupuncture De Qi, from Qualitative History to Quantitative Measurement” by JIAN KONG, M.D., M.S., RANDY GOLLUB, M.D., Ph.D., TAO HUANG, M.D., Ph.D., GINGER POLICH, B.A., VITALY NAPADOW, Ph.D., KATHLEEN HUI, M.D., MARK VANGEL, Ph.D., BRUCE ROSEN, M.D., Ph.D.,and TED J. KAPTCHUK.

In addition, the writing came from the book of "Nanjing" which not later than the period of the Eastern Han dynasty. Write about “When stabbing, press the point of the needle with your left hand first, flick and push it, claw and drop it, hen its qi comes, such as artery The shape,..”. that all talking about “Local muscle twitching”.

"The father of contemporary acupuncture research in China", professor of Gansu University of traditional Chinese medicine. Zheng kuishan (1918-2010)said that when “Deqi” impulses coming that can cause muscles to jump, we call “Zatiao”.

Now, 80 percent of acupuncturists in China has mastered the technique of “Zatiao(LMT)”; 90 percent of Chinese acupuncturists in the United States has mastered the technique of “Zatiao(LMT)”, that very thanks to the promotion of master Zheng Kuishan and his disciple doctor Lu Biao.

 

   Harry Zou from ANIAS

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