Further Explorations into Pada Kshipra and the Liver System
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This article is meant to follow-up on the first Thoughts on Pada Kshipra and the Chinese Medical Liver System.
Pada Kshipra’s close association with the acupuncture point Dà dun (Liver 1) and the similarities in function and effect on the being run deep. The parallel occurring in the nature of the Wood phase (one of the five “Phases”, aka “Elements”, and that which the Liver system is associated), its “rising” action, specifically, and that of kundalini have been discussed. The fact that Dà dun is the preeminent point on the Liver channel for Wood-type function has not been elaborated upon, however.
There are many systems for classifying acupuncture points. These systems can be used to determine the function and, thus, therapeutic usefulness of any given point. One of these systems, the Five Transporting Points (Wu Shù Xué), associates the five points occurring below the elbows and knees with the Five Phases.
According to this system, each point corresponds with one of the Phases (Fire, Earth, Metal, Water, or Wood) and can be used to stimulate the nature of that phase within the channel upon which the point occurs. Dà dun corresponds with the Wood phase. As it lies on the Liver channel, also associated with Wood, it is the Wood-natured point on the Wood-natured channel; it exemplifies Wood-ness, taps into the very essence of Wood.
As was also discussed previously, the rising of kundalini, as the process of striving for full self-realization, can be likened to the role of the Liver system (as Wood). The Liver, from a spiritual perspective, has to do with awareness, or vision, of our inner potential and manifestation of that purpose or destiny. It is the vision and actualizing of innate ability, the fulfillment of purpose that is represented by Wood.
As Dà dun is the very first point on the Liver channel, the first place at which this energetic nature of Wood can be accessed at the surface of the body (and thus available for stimulation), as well as the Wood point, it truly represents that place on the body that exemplifies that forceful rising, ascending, growing, expanding nature of someone who is actively manifesting their greatest potential. It is, thus, a very important point for the yoga practitioner on the path to realization.
Another approach to understanding acupuncture points is looking at their traditional functions and indications. Having already discussed the energetics of Wood and of the Liver, specifically, it is no surprise that much of Dà dun’s traditional functions have to do with the healthy, or proper, movement of qì (which, from a spiritual perspective, is the activity of movement of the being towards full actualization of who they are).
One of the Liver system’s primary roles in the body and being is to ensure the smooth flow of qì and Blood. It is, therefore, the main organ system active in dealing with the improper movement of energy. Traditionally, Dà dun is said to “Course inversion qì, regulate menstruation, return yang and stem counterflow inversion, clear the spirit-disposition, and free the channels” (Ellis, Wiseman, & Boss, 1991, p. 334).
“Inversion qi” and “counterflow inversion” both have to do with qì being obstructed and the resulting lack of energy in certain parts of the body, such as the head (resulting in loss of consciousness) or the extremities (resulting in cold hands or limbs). The regulation of menstruation indicated here has mostly to do with symptoms associated with obstruction, such as sharp pain prior to the onset of the menstrual flow and anger or frustration associated with the onset of the flow.
The clearing of the “spirit-disposition”, or the mood and emotions, or consciousness, generally, has to do both with the nature of the Liver system, as well as the direct energetic connection with the brain and the acupuncture point Bai huì Du 20 (also the marma point Murdhini (aka Adhipati)). The function of “freeing the channels” is a simple, straightforward indication of its basic effects.
Interestingly, an alternate location of Pada Kshipra is between the first and second toe (e.g. Frawley, D., Ranade, S. & Lele, A., 2003). This location corresponds with the second point on the Liver channel, “Moving Between” (Xíng Jian). Xíng Jian is the Fire point on the Liver channel.
According to the Five Phases, Fire follows Wood, which is to say that the activity of Wood leads naturally to Fire. When we understand that Wood is the actualizing of innate potential expanding, or rising, upwards, Fire, then, can represent one of two things. It may represent the fulfilling of Wood’s movement, the culmination of actualization, manifesting as the full blazing glory of Fire in attainment, or, perhaps more commonly, a fire or heat generated from the all-too-common obstruction of the unrelenting movement of Wood to actualize.
Emotionally, where we repeatedly meet blockage in our efforts to accomplish our goals, we can get frustrated, and if this blockage persists, we may find ourselves getting outright angry. Xíng Jian is indicated when persistent obstruction results in such heat or fire; rage being a great example.
Physically, this may generate signs of heat such as red, swollen eyes (remember the Liver channel passes through the eyes, and that Wood has to do with vision of our inner potential) or headache (already discussed at length).
One other way of understanding the Fire point on the Wood channel, is that Fire represents that basic activity of action, itself, that spark of movement (perhaps similar to yoga’s concept of agni). That point on the Liver channel, then, may be used to stimulate the action of the Liver movement.
Sometimes, due to repeated obstruction over time, the fire of the Liver movement may simply falter or weaken, just as a person, meeting continued failure, may simply want to give up, as opposed to getting more and more angry. Xíng Jian, or this specific location of Pada Kshipra, can be used to spark the energy of spiritual growth and development.
Asana incorporating Pada Kshipra, especially those relying more heavily on it, are likely designed to engage that most basic drive of the human being to fulfill the basic purpose of the human being. Understanding this, it is quite clear why the big toe is, anatomically, fundamental, essential, to not only standing upright, but taking steps forward.
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Ellis, A., Wiseman, N., & Boss, K. (1991). Fundamentals of Chinese Acupuncture. Brookline, MA: Paradigm Publications.
Frawley, D., Ranade, S. & Lele, A. (2003). Ayurveda and Marma Therapy. Twin Lakes, WI: Lotus Press.
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