The European School of Acupuncture Webinars
Our new Live streaming platform allows us to broadcast interactively teachings in English to students and followers all over the world. During the lectures, participants can engage in chat to post comments, ask questions and generally communicate with the lecturer or among themselves.
Registration and payment are made online here , and registered participants will receive by e-mail the link and the password to join the live lectures.
Handouts are provided to participants with the Chinese texts to be studied. Note that it is not necessary to know Chinese to follow the lectures.
Each course is recorded and available to the registered students in unlimited access (in online format only) to review and learn for as long as it is on our platform.
Our aim is to have all courses certified for credits (CEU, PDA and others), but this will be done on a case by case basis. Please check each webinar's details.
- Qing Zhuo 清濁 - Clear and Turbid
February 10, 2020 (1.5 CEU/PDA)
- The Pathogenic 'Evil Qi' xie qi 邪氣
March 2 - 23, 2020
- Ji 幾 Incipience or the Infinitesimally Small
May 11, 2020 (1.5 CEU/PDA)
Qing Zhuo 清濁 - Clear and Turbid
In traditional Chinese cosmology, 'clear' qing 清 and 'turbid' zhuo 濁 are the two fundamental qualities that initially emerge from undifferentiated primordial matter. That which was a unified whole separates. The clear is light, subtle and inclined to rise; it dissipates, expands and moves. The turbid is heavy, thick and inclined to settle; it stays in place, concentrates and congeals. The movement of the clear is yang and forms Heaven. The movement of the turbid is yin and forms Earth.
Clear and turbid thus form a yin–yang pair. Opposite yet complementary, they exist neither in isolation nor as pure terms: they are relative qualities within a process. Nothing can be definitively qualified as exclusively yin or yang, exclusively clear or turbid.
In Chinese medicine, the couple of 'clear and turbid' is found in different contexts and at different levels. The air of Heaven we inhale is light and without form. It is clear in comparison to the turbid heavier, denser food we take from the Earth. Thus, understanding what is clear and what is turbid always depends on the context.
For example 'Turbid yin' enters the 'five zang' 五臓, and it describes the centripetal or inward movement of nutritive qi, the pure essences derived from food and the nutrients. 'Clear yang' describes the light and centrifugal movement of qi, rising to the head or radiating toward the skin as defense qi. For the same reason, the thin, light and centrifugal fluids jin 津 are called clear in comparison to the dense and centripetal fluids ye 液, even as the ye fluids are rich in essences, and are themselves clear compared to the turbid residue of food.
- To gain a better understanding of the concepts of 'clear' qing 清 and ‘turbid’ zhuo 濁 in Chinese medicine based on their meaning in classical texts; to establish a clear comprehension of the correct meaning of these terms in various contexts of the medical texts.
The Pathogenic 'Evil Qi' xie qi 邪氣
Xie qi 邪氣 evil qi, are the regular environmental qi when they do not conform to their corresponding season, or when their virulence is such that it overwhelms the body’s defenses. They are also the same qi that create disorder from inside the body.
As external agressions, they are the 'six excesses' liu yin 六淫: wind, cold, heat, dampness, dryness and fire. They are characterized by their excessive strength, by extending beyond their normal time, or by not arriving at the right time.
Any evil qi can affect all organs, but each has a greater affinity with its corresponding organ, which it affects more easily in its matching season. The different forms of transmission and transformation of these qi therefore follow many different schemas.
We will consider the relationship between evil qi and deficiency (xu 虛), correct qi (zheng qi 正氣) and true qi (zhen qi 真氣). We will examine how each specific qi operates, the main patterns of the pathologies it produces and its interaction with the other qi, the various organs, the periods of time, the place etc.
- To deepen the understanding of the pathogenic qi and the way they operate to harm the person.
- To increase the preventive care in order to avoid their attack.
- To enhance the knowledge of the Chinese medicine classical texts and the understanding of their main concepts.
JI 幾 Incipience or The Infinitesimally Small
The contemporary Chinese philosopher Zhang Dainian says:
"Although ‘transformation’ can be distinguished from ’change’ by the degree of variation, the Great Commentary had a further term for speaking of the initial tendency to change that is even more minute than ‘transformation’. The term in question is ’incipience’ or ‘impetus’."
Ji 幾 is always the almost imperceptible beginning of movements of the mind or body that determines the direction to be taken by the course of events. In the book of Change (Yijing), penetrating incipience is a profound insight into the changes of everything, it is the first emergence of good fortune.
The sages scrutinize incipience to start any action; thus they manage properly the affairs of the world and their behavior is perfect. Incipience is the critical point at which one’s direction toward good or evil is set.
Those penetrating incipience see where all phenomena and events come from and foresee their developments; they know the intrinsic causes of change in things.
Incipience is the passage from the formless, that which is hidden and not yet manifest, to the form, that which has already started to become a specific thing, a phenomenon, an event.
The art of the great practitioner lies in the ability to grasp these passages, to perceive the imperceptible beginning of a disorder, to anticipate its potential development by understanding correctly the smallest signs. Then one is able to make a subtle diagnosis and to treat before the disease has settled in deeply.
- To enhance the awareness of the practitioner during the clinical exam and the establishment of the diagnosis.
- To highlight the importance of apprehending a disorder at its beginning and of paying attention to the smallest sign or symptom.
- To prevent the progress of the patient's disease.
If you are interested in our completed past webinars, please contact us via the site's contact form at page bottom.
The Way of Water or the Strength of Weakness
according to Laozi's Daodejing 道德經 (The Book of the Way and its Potency)
(Ended October 7, 2019)
Images of water permeate the Daodejing with metaphors that show how suppleness, apparent weakness, and the ability to yield and to endure can overcome force and violence. 'The strength of weakness' is presented as a way to succeed and to nurture life, for which one must shift internally and adopt another view on human relationships and on how life proceeds. When this change is achieved, 'The Way of Water' reveals its richness and its marvelous efficiency, leading us close to the source of life.