Hanu
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Hanu is located in the depression between the lower lip and the chin. It elicits courage and self-confidence, thus fostering a positive attitude and relieving stress (Lad & Durve, 2008).
It has an effect in the local area, controlling drooling and relieving pain, and is related to the posterior pituitary, colon and lumbosacral area, regulating apana vayu and functioning in those regions (Lad & Durve, 2008).
The corresponding acupuncture point is Chéng jiang Rèn (or “CV”, for Conception Vessel) 24. Chéng jiang is an intersecting point of the Rèn mài, Du mài, and the Stomach and Large Intestine channels (discussed below), the last point on the Rèn mài, and one of the famous 7th century physician Sun Si-miao’s thirteen “Ghost Points”.
The Rèn mài is the sea of yin and the Du mài the sea of yang, while both the Stomach and Large Intestine channels are yángmíng channels. The yángmíng, of the twelve regular channels, are considered to be especially abundant in qì and blood, thus affording them greater power with which to effect change. The combination of these four channels would suggest significant potential for clinical use.
Traditionally, this point is indicated, primarily, for disorders associated with Wind (feng). Comprehensive discussion of the Chinese medical concept of Wind is beyond the scope of this short article. However, it can be said that acute onset disorders of the common cold variety are all types of external Wind invasion (you can think of wind as being like a carrier for other illness-causing entities and energies, effective treatment requiring the “dispelling” of that Wind).
There is also “internal” Wind, which can arise from various conditions, and can present, symptomatically, as if there were wind inside the body, e.g. shaking, as in tremors, or deviation of facial features, as in wryness of eyes and mouth. (Please bear in mind this is all greatly abbreviated).
Chéng jiang can be used for certain presentations of both types of Wind. Toothache is often due to an external Invasion of Wind, and Chéng jiang would be a point of choice for that condition. It is also indicated for internal Wind causing wryness of eyes and mouth and tetany (stiffness and rigidity of neck, back, jaw, etc. often associated with twitching of the limbs).
In analyzing how Chéng jiang treats these disorders, we can look at the fact that it is connected to the Du mài, the sea of yang, and protection from external invasion is one of the foremost duties of yang energy. It is, thus, able to prevent and treat such invasions.
Chéng jiang is also connected to the two yángmíng channels (Large Intestine and Stomach) that run across the upper and lower gums. It is, thus, able to treat tooth-related disorders.
Though this author has not seen any specific mention of the use of Chéng jiang for courage and self-confidence, all the makings for such an indication do seem present. Being located on the Rèn mài, the sea of yin, it is directly tied into the fundamental essence of a person. Being a crossing point of the sea of yang, the Du mài, Chéng jiang is influenced by that most fundamental drive or fire that activates and manifest, that innate potential.
The yángmíng channels are, arguably, the most powerful of the regular twelve channels (those named for internal organs) through their relative abundance of qì and blood. When all these channels and natures cross, it could be seen where one’s deepest nature, the essence of who they are (yin) is stimulated to manifest out to the world (yang) with power (the yángmíng channels).
From a Chinese medical perspective, though, perhaps not mainstream Chinese medicine, self confidence and self-esteem is of the Wood phase (of the Five Phases/Elements Wu Xíng), and is a function of being able to see within, into your deepest self to become aware of your innate gifts and abilities (easily distinguished from false self-esteem, which is based on others’, e.g., external, appraisals or opinions of you).
Courage is also of the Wood phase (the yang aspect, where self-esteem is yin, Gallbladder and liver organs systems, respectively). It is the action (yang) aspect of self-esteem, the healthy, confident asserting of who you are into the world. You can be actively courageous, despite apparent difficulty, odds, or risk, when you have truly seen into your true nature.
Wood is the child of Water, and Water is the source of your deepest energies and reserves (Kidney organ system). It is somewhat equivalent to the adrenals of Western biomedicine. Under the influence of a surge of adrenaline, tremendous feats can be accomplished. This is understood to be of the Kidney system, or Water phase, in Chinese medicine.
As the child of Water, all of Wood’s actions are grounded in that energy, and when we look inward, to our innate skills and abilities, it is into the Kidneys/Water system we are peering.
Self-confidence is, thus, gained, by looking (Liver – eyes – vision) into our core (yin, Kidneys, Water) to see the profound potential we possess. Courage is the yang movement of that awareness asserting itself in the challenges of life.
As a powerful crossing of yin and yang, Chéng jiang could be seen as a vehicle for activating inner potential leading to increased confidence and courage.
This idea is further supported when we take into consideration that Chéng jiang is located on the face, one of the most yang areas of the body, and that area that is the seat of expressing who we are out to the world.
Lastly, Chéng jiang is the last point on the Rèn mài. That is, it represents the highest point on the body that the sea of yin reaches from its source at the perineum. It is interesting that at this highest, most yang, point it crosses with the sea of yang, and with the two power yángmíng channels. It seems to suggest that that, here, inner yin is at the point of manifesting, transforming into yang expression, that deep potential turning into actual being.
Such movement is very Wood, in nature, and could easily be understood as an act of courage based on genuine awareness, insight into what we have to offer, giving us unwavering confidence.
In the professional practice of Chinese medicine, such theoretical exploration would, generally, need the support of evidence of actual efficacy, demonstrated in clinical situations, prior to use. There is, however, precedent for incorporation of ideas and concepts from other traditional systems of medicine into the body of Chinese medicine.
Perhaps, the reported clinical use and effectiveness of Hanu/Chéng jiang to elicit self-confidence and courage, when supported by traditional Chinese medical theory, could act as the foundation and first steps for eventual inclusion of such indications into the repertoire of professional acupuncture.
Of interest, Chéng jiang is one of the “Thirteen Ghost Points”. The existence of these points, their original use and indications, and the modern-day interpretation of the clinical situations in which they would be used, are all of some debate.
In wide agreement is the fact that these points were indicated for presentation of significant emotional disorders, such as mania, as well as other more severe physical issues, such as epilepsy.
There is, however, traditionally, discussion of possession, and these points, as well as others could be specifically indicated for possession . Whether a person could be invaded, and lose control of self, by an external entity is, of course, what is at the heart of the debate.
There are two general classifications of possession, internal and external. Internal possession is when a person, essentially, loses control of themselves, their thoughts and behaviors, to their own internally generated emotions. Mood could be seen as a rollercoaster of ups and downs; internal possession would be where the ride truly gets out of control and the person loses control of steering.
External possession is the more classic invasion of an entity that, then, takes over control of the person. The invader may range from relatively benevolent, if not curious, to hostile, if not categorically evil.
Just as with any medical theory (or any scientific theory), be it chemistry, biology, or the Chinese medical concepts of qì or possession, whether or not that which is theorized corresponds exactly with reality is, inevitably, beyond knowing. All theories are, at best, close approximations of reality.
Their value, then, is not based on whether or not they are “right”, or correct, but in how useful they are. (Generally, the closer an approximation they are to reality, as demonstrated through clinical investigation and research, the more useful they are clinically).
That being the case, whether or not an actual demonic invader can take up residence in a patient, is, ultimately, meaningless. What is important is whether the medical conceptualization of the underlying cause of a patient’s suffering leads to a diagnosis and treatment that alleviates said suffering. That is, a responsible clinician is less concerned with the specific theory or system, and how it looks or sounds, and more with how reliably it produces results.
In the case of possession, the two general schools of thought are that, one, “possession” was simply how past physicians interpreted serious psychiatric disorders, or, two, sometimes modern psychiatric disorders are, actually, essentially, misdiagnosed, and are more accurately labeled, and treated as, possession.
Unfortunately, due to the profoundly politically incorrect nature of “possession”, whether or not effective treatment for serious disorders, which are currently going without effective treatment, exists may go uninvestigated.
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Lad, V. & Durve, A. (2008). Marma Points of Ayurveda. Albuquerque, NM: The Ayurvedic Press.
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