The ontogenesis of this work

is through the pioneering work of Alan Beardall DC who first used modes and kinesiology, in the discipline called Clinical Kinesiology. His work was codified towards the American-TCM axis of understanding that has been utilized in both Western medicine and Chiropractic. Solihin, trained in Sri Lanka, in TCM techniques found initially that the use of CK procedures using acupuncture was limited, confined to a Western model that didn’t suit the types of patients that he was seeing, and the ontological nature of his work.

Since 1987 Solihin has received new hand modes that came through spontaneously whilst with clients, and which has been seen as a systemic ontological model allowing us to ‘read’ and understand the root cause–the stem–and the influencing forces–the branches–which disrupt the flow of Qi.

This three-part series is quite different from classical understanding and yet incorporates the same premises and underlying philosophies, albeit in a language that is more Western than Eastern. The most striking difference is perhaps the onus on a central core or tenet [the human template] that presupposes a sentient and singular Source, an Implicate Reality, rather than a Taoist model that places humankind in a balance between earth and the heavens. Although this balance is absolutely implied and aimed for, there is also a focus on the heavens being the primary force, which creates a hierarchical relationship rather than one that is cyclical or interactive. This alters the essential Taoist model to one that supports chaos and change as the premise of a penetrating Heaven’s qi as the force that opens, scours, widens, and changes the internal order. Balance or harmony occurs as a consequence of this contact with the primary force of Heaven.

1. We use both kinesiology as a neuro-somatic feedback mechanism, and
2. modes/mudras as a communication tool–as a  non-verbal dialogue or communication.

The basic premises that you will learn are the following:

Entry

A protocol that will exactly pinpoint the initial state and display the client needs to dialogue with – that is; the qi disorganized at the:

1. level of the vessels [mai] and their alarms
2. level of flow [time] and the balance of the elements
3. level of power [frequency/rhythm] and the entry of pernicious or pathogenic qi

This entry will then give us a ‘sense’ or clue as to the various pathways we can pursue to help understand the state of their qi.
We use modes/mudras to track down what has actually happened to the qi. The entry will guide us initially.

Gathering intelligence

We base the process on a hierarchical series of questions, using the modes as the ‘questionnaire’, to challenge the client’s system. The protocol allows us to understand the foundation or roots of the problem; zeroing in on archetypal aspects–e.g. 5 elements and the Ko and Shen cycles [destructive and constructive], and archetypal aspects of divisible qi ( lesser and greater states of qi). The modes may point us toward the state of the jiao [containers] and what is carried within these spaces; what has infiltrated the qi or why elements have created divergent or stagnant states. Other modes query the nourishing and protective qi and what dynamic is occurring with these essential aspects of qi. Furthermore, other modes give us an understanding of what has entered the organism, that might be termed pathogenic or pernicious. In short, we gather an understanding as to the state of consciousness that has taken this person into an aberrant or disturbed flow of Qi.

Facilitating change

In sum, the body tells us its story, as an ontological process, referring to elements in time, to place the story in context to their essential and prenatal qi in relation to embryonic development, birth, or time during their lives. The body then displays the specific meridians and precise points that then maybe: needled or patched, massaged, oiled, or applied specific shiatsu on them, or simply indicated for the client to hold their awareness upon them. These displays are relative to the unique nature of each client’s state and story.

…and furthermore:

This work can be utilized by any practitioner. We can use any modality to help facilitate the qi. The philosophy and ideas behind this are essentially similar to TCM but contain a hierarchical paradigm that contains five elements rather than the classical map of the earth – human – heaven, and plant – animal-human. See below.

According to Taoism

There are 3 levels of life

1. The human kingdom which possessed Living Qi + Sensitive Qi + Rational Qi
2. Animals kingdom which possessed Living Qi + Sensitive or Instinctual Qi
3. Plant kingdom which possessed Living or vegetative Qi
4. Material that possessed Material (includes ancestral) Qi

[We add a 4th level consistent with our Life Forces model; recognizing the force or essence of the material world. This could be equated to jingqi.

According to a Life force or hierarchical model

1. Material: Material Qi
2. Plant: Material Qi + Living Qi
3. Animals: Material Qi + Living Qi + Sensitive Qi
4. Human: Material Qi + Living Qi + Sensitive Qi + Rational Qi
5. True Human: Material Qi + Living Qi + Sensitive Qi + Rational Qi + Heaven’s Qi

NB This is seen as hierarchical.

We work with all the levels of Qi. This allows the human to find the wherewithal to animate fully (as qi is a vegetal force); throughout all the various parts or selves that move us from a human organism to a Human Being.

Why would I do this work, when I have my own training in TCM?

1. You would do this to support what you know.
2. You would augment and verify what you may intuit.
3. You would be very accurate and efficient, for this allows us to find what the client needs, not what we think they need.
4. It would amplify your understanding as to why a client’s qi may be disorganized. Their body can teach you; as it not only creates a ‘display’–the meridians and their points that need attention, but also tells you why it needs help, and what internal or external factors have affected them.
5. Using this protocol you become the companion rather than the teacher or ‘doctor’.

Why would I do this work if I have not learned classically?

1. This work easily merges into the repertoire of any therapist.
2. It is direct, easy to apply, and does not require you to learn how to ‘needle’.
3. It can augment your understanding of the ontology or root cause of why the person has come to you. This may provide a far deeper understanding for the client and may allow them to recognize their contribution to both wellness and how they get sick.