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Since at least several hundred years B.C., people in Greece, India, China, and elsewhere have used a technique of applying friction to the skin in order to resolve pain and treat deeper medical disorders, and it’s recently attracted the attention of mainstream medicine. The Greeks called it “frictioning.” The Chinese call it Gua Sha.
The technique involves using the hands, a piece of coarse cloth, or, more commonly, a ceramic spoon, a coin, a dull, thick blade, or the edge of a jar lid, to repeatedly stroke the skin until it becomes red. Nearly everyone in China (and much of greater East Asia) is familiar with Gua Sha, and parents routinely perform it on their children for colds and flus. Practitioners of Chinese medicine usually employ it to treat communicable diseases, conditions of internal toxicity, and to release tight tissues to alleviate pain and stiffness. Gua sha also has an extensive history of successfully treating cholera, a form of epidemic diarrhea.
When you receive Gua Sha, the practitioner usually oils your skin first, and then begins stroking the treatment area repeatedly with the blunt edge of their tool (I like a ceramic spoon or piece of water buffalo horn best). Often, dots begin to appear under the skin, ranging from bright red to deep purple, and with continued stroking, they multiply and fill in the area, until the whole region develops a diffuse bruise-like look. Actually, the marks left by Gua Sha have caused some problems in the U.S., where teachers who are unfamiliar with the technique have noticed the marks on some of their Asian students and alerted authorities of suspected child abuse!
To look at it, someone might think you were tortured, but it’s not a painful process. Many people enjoy the sensation, though it can occasionally feel a bit tickly or mildly sore. The marks disappear within a few days. When these dots arise quickly, and especially when they’re dark in color, we consider this to indicate poor circulation and/or a build-up of toxins in the area, which is a sign that the treatment was needed and should produce an improvement in health and a loosening of the muscles.
Frictioning techniques were initially understood by the Greeks as counteracting an existing condition – shifting the body’s attention by causing irritation (called “counter-irritation”) or a healing crisis elsewhere in the body. The minor trauma the technique caused was thought to elicit a broader healing response by the body, which would frequently resolve whatever other issue a person was grappling with.
The Chinese understand the technique as releasing something (pathogenic factors, such cold, dampness, stagnant blood, and toxins) through the surface of the body, and invigorating local circulation. Gua means “to scrape or scratch.” Sha means a sickness or evil that is retained in the body and also the rash-like expression when Gua Sha is performed. That is, Gua Sha is the process of intentionally bringing Sha to the surface. Other terms, such as Pak Sha (“pak” means “to slap”) and Xian Sha (“xian” means “to pinch”), describe different ways of eliciting Sha.
It has been said that, “Gua Sha is to an Asian family what chicken soup is to a family in the West.” Because this practice is so ubiquitous, and so humble, it’s especially funny that opportunists in the West have reframed this method as a brand new, cutting edge medical technique, dubbing it the Graston Technique and Astym (among other monikers). What’s more, I know people who have paid large sums to receive these techniques, under the impression that they are culmination of modern Western scientific research.
For instance, the Astym website features the question, “Can’t I just do this myself?” and the response: “You can only get the results ASTYM treatment delivers from a certified ASTYM therapist…. The ASTYM system’s outstanding results can not be achieved by picking up something you have at home and rubbing it along your skin. If this worked, there wouldn’t have been any need to spend years on the research and development process.” Millions of acupuncturists and Chinese lay people would beg to differ!
Don’t get me wrong. I do think it’s worth paying a trained medical professional to help you deal with your pain. And while I’ve never received The Graston Technique or Astym from a professional, I wouldn’t be surprised if they work – because I know Gua Sha works. My purpose is not to disparage these Western spin-offs, but to illuminate the true historical context and persistence of this technique. Medicines don’t usually stick around for over 2000 years if they don’t work! If you’re interested in learning more, ask an acupuncturist, or check out the authoritative book on the subject by my colleague Arya Neilsen, called simply Gua Sha.
Be well,
Dr. Peter Borten
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A few weeks ago, my wife and I were discussing the differences between the two sides of the fracking issue in our county. On the oil side, there were corporations spending millions on ads to convince voters to side with them and allow minimally-regulated fracking in their backyards. On the community side, there were a few unpaid volunteers with petitions hanging out in front of the library. All the while, my eight-year-old daughter was listening. She’s always listening. Except when I tell her to clean. And a little while later, she asked us, “How much money does it cost to get a law changed?”
We started to explain that our laws are made by people – and our elected representatives – based on what we collectively agree is best for the community. But she’s a smart cookie, so we decided it would be better to tell the truth. The truth, of course, is that tons of money is spent to influence voters and lawmakers, so the answer – especially if your opponents are oil companies – was “tons.”
“That’s why I want to be rich!” she responded. “So I can change the world in ways that are good for everyone.”
And that, folks, is pretty much the best reason I can think of to become wealthy.
If there were more community- and sustainability-minded people with oodles of money, the world would be a better place. Which is why I want you to become one of those people. Because, chances are, if you’re on our mailing list, you want a peaceful, healthy, equitable world. And if so, I want you to be rich and generous. Please.
But why should I, as healthcare practitioner, be concerned about people’s financial status? Three reasons. First, I want people to be healthy in all areas of their lives, and unhealthy relationships with money are epidemic and a cause of great stress. Second, another facet of whole health, as I see it, is the ability to develop and share your gifts, and having ample money usually allows for the freedom to devote yourself to these gifts. Third, I want to leave our children with a healthy planet and I believe the extreme division of wealth today is an impediment to this goal. We need more healthy, wealthy, conscious people in order to tip the scales.
If you’re up for the challenge, the first step is healing your relationship with money. Unfortunately, the corporate politics that started this conversation are precisely what make many conscientious people averse to acquiring money. I should know – I’m a former member of the Money is the Root of All Evil Club. But such an aversion to wealth is misguided and disempowering. Denying yourself money because some people do unethical things for it is like denying yourself a glass of wine because some people are alcoholics.
Back in grad school, I did an internship at a public health facility serving homeless youth. My mentor ran an acupuncture clinic in the basement. The “treatment rooms” were constructed from old blankets hung from the ceiling to create partitions between the beds. Everyone could hear everyone else. It was pretty squalid. Then we got a $1 million donation and everything changed. We were able to make tremendous improvements to the facility. Guess who gave us the money.
The donation came from a man named Bill Gates, and whatever your feelings about him or Microsoft or Windows 8, you must admit, that’s a cool thing to be able to do.
These days, most big accomplishments – good and bad – have a lot of money behind them. So, whatever cause inspires you – saving tigers from extinction, educating women, providing people with fresh water, preventing the immersion of Louisiana – you’ll be more successful at it with a pile of cash in your corner.
Healing your relationship with money is a process. I’ve been consciously engaged in it for 20 years and I’ve been amazed at some of the stuff that’s come out of my subconscious mind. I realize how much I opposed the flow of money into my life out of solidarity with those who are impoverished – even though I could have helped all of us if I were wealthy and generous. I was embarrassed to be seen in new clothes or with nice possessions. I believed that having money would make me shallow, or greedy, or unable to relate to people without it. If you’re carrying around any such beliefs, I recommend you research rich people who are still “real” and doing great, charitable things with their money. Dismantle your stereotypes. Because you’ll never let yourself gain wealth if you have disdain for the wealthy.
You don’t need to have the drive to change the world like my daughter to “qualify” for an abundance of money. Whatever your gift – to educate, to love, to heal, to make art, to listen, to keep peace, to raise children to be good people – it all adds up in the world when you share it. But your ability to devote yourself to it can be undermined by inadequate finances. Too often, I’ve seen talented people sideline their gifts because they don’t trust themselves to bring in money through their passion. Too often, I’ve seen kids who don’t receive the attention they need because their parents are disabled by medical problems they can’t afford to get fixed.
I have a friend, a healer, who is the kindest, most guileless woman you could ever meet. Lots of people in the healing arts have trouble asking for money in exchange for their services – I think we feel it makes our work less noble – but not her. Once, when I paid her after she worked on me, she got a huge smile on her face, clapped her hands, and said, “Oh boy! I love money!” It was entirely innocent and sweet. The “love of money” usually carries negative connotations, but hearing her say this erased any notion in my mind that money itself is the problem.
There’s so much to be said about bringing money into your life in a healthy way, and I’ve only scratched the surface today. If you’re interested in reading more, two great books on the subject are Lynne Twist’s The Soul of Money and my good friend Bari Tessler’s The Art of Money.
Think about who you could help if you had more money. Think about how you could develop and share your gifts if money weren’t an impediment. And if you feel so moved, share them in the comments section below.
Be well,
Dr. Peter Borten
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[post_content] => The other day, my 81-year-old neighbor told me that he was taking a shower when, over the sound of the rushing water, he suddenly heard a combination of yelping and snarling noises. He immediately knew what it was: coyotes attacking his little dog. He ran outside, scared the coyotes away, and started tending to his dog’s wounds. Then his wife came outside. “She tapped me on the shoulder and said, ‘Honey, you’re standing naked in the front yard.’ Oops! So I was!”
A few months ago we moved to a rural area. It’s the farthest I’ve ever lived from other people. While I looked forward to having more land to do things like raise chickens and grow our own food, I was also concerned that I would feel isolated and lonely. Then I met this gentleman. A few days after we moved in, he introduced himself with an armload of tomatoes and zucchini from his garden. He noticed that we hadn’t mowed our lawn yet, so a few hours later he returned on his tractor and mowed it for us. He’s a master gardener and woodworker, and offered unlimited horticultural advice and the use of his tools.
Many times I’ve said to myself, “What an absolute treasure.” The same goes for many of my other neighbors, most of whom are at least a generation older than me. I’m reminded of my earliest studies in psychology, when I was attracted to the developmental theory of Erik Erikson.
Erikson theorized that humans move through eight stages of psychosocial development. At each stage, he said, we are presented with a challenge or “crisis” between two conflicting qualities. One of these qualities supports our growth and evolution while the other thwarts it. If we choose to adopt the former, we develop a
virtue associated with that stage.
In the first stage (Oral-Sensory), roughly from birth to age two, all of our basic needs are met by our parents and other caregivers. We are utterly dependent on others, and we are faced with the crisis of Trust versus Mistrust, which Erikson characterized with the question, “Can I trust the world?” If our parents are consistent, kind, dependable, and loving, we are likely to develop trust in others and a fundamental trust in ourselves. This leads to the virtue of hope, which helps us navigate the upcoming stages. If not, we are likely to become mistrustful of the world – seeing it as undependable and unpredictable.
For the sake of space, I’m just going to give you the nutshell versions of the next handful – until we get to the elder years. The ages given for the following can vary somewhat.
• Stage 2. From ages 2 through 4, the crisis is between
autonomy versus
shame and
doubt. The existential question is, “Is it okay to be me?” And the virtue presented is
will.
• Stage 3. From ages 4 through 5, the crisis is between
initiative versus
guilt. The existential question is, “Is it okay for me to do, move, and act?” And the virtue presented is
purpose.
• Stage 4. From age 5 through 12, the crisis is between
industry versus
inferiority. The existential question is, “Can I make it in the world of people and things?” And the virtue presented is
competence.
• Stage 5. From ages 13 through 19, the crisis is between
identity versus
role confusion. The existential question is, “Who am I and what can I be?” And the virtue presented is
fidelity.
• Stage 6. From age 20 through 39, the crisis is between
intimacy versus
isolation. The existential question is, “Can I love?” And the virtue presented is
love.
Now we come to the age ranges of my amazing neighbors. From age 40 through 64, the crisis is between
generativity versus
stagnation. The existential question is, “Can I make my life count?” The virtue presented is
care. Erikson felt that during middle adulthood, the main task is to contribute to society and help guide and support future generations. Embracing this mantle makes us
generative whereas a self-centered life leads to
stagnation.
From age 65 to death, we face the crisis of
integrity versus
despair. The existential question is, “Is it okay to have been me?” As we become less productive and perhaps feel less useful to society, it’s possible to slip into despair, especially if we look back at our life through a lens of negativity, regret, or criticism. Alternatively, if we’re able to look back at the goodness we’ve enjoyed and shared, the ways we have served and accomplished, we experience
integrity and the virtue of
wisdom emerges.
Several years ago, as I witnessed the decline of some older patients who became bitter and sad, I began to recognize one of the primary fears of the elderly: to have nothing that the rest of the world values – being useless, wrinkled, irrelevant, confused, and a burden on others. And I thought, “What a horrible way to end life.”
But as I enjoy the company of my new neighbors, feeling anything but isolated, grateful to have healthy
elders as friends, I know such a course isn’t inevitable. These folks have clearly chosen
generativity and
integrity. They share their wisdom and worth with the world. And I believe they would continue to do so even if they were disabled and unable to help out, because it’s a state of mind, really. It’s inspiring and encouraging to know that such choices are available to me as I age, and that such individuals are available to help us navigate the way.
What has your experience of elderhood been? Are you an elder? What are your struggles and triumphs? Share your wisdom with our community!
Be well,
Dr. Peter Borten
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Since at least several hundred years B.C., people in Greece, India, China, and elsewhere have used a technique of applying friction to the skin in order to resolve pain and treat deeper medical disorders, and it’s recently attracted the attention of mainstream medicine. The Greeks called it “frictioning.” The Chinese call it Gua Sha.
The technique involves using the hands, a piece of coarse cloth, or, more commonly, a ceramic spoon, a coin, a dull, thick blade, or the edge of a jar lid, to repeatedly stroke the skin until it becomes red. Nearly everyone in China (and much of greater East Asia) is familiar with Gua Sha, and parents routinely perform it on their children for colds and flus. Practitioners of Chinese medicine usually employ it to treat communicable diseases, conditions of internal toxicity, and to release tight tissues to alleviate pain and stiffness. Gua sha also has an extensive history of successfully treating cholera, a form of epidemic diarrhea.
When you receive Gua Sha, the practitioner usually oils your skin first, and then begins stroking the treatment area repeatedly with the blunt edge of their tool (I like a ceramic spoon or piece of water buffalo horn best). Often, dots begin to appear under the skin, ranging from bright red to deep purple, and with continued stroking, they multiply and fill in the area, until the whole region develops a diffuse bruise-like look. Actually, the marks left by Gua Sha have caused some problems in the U.S., where teachers who are unfamiliar with the technique have noticed the marks on some of their Asian students and alerted authorities of suspected child abuse!
To look at it, someone might think you were tortured, but it’s not a painful process. Many people enjoy the sensation, though it can occasionally feel a bit tickly or mildly sore. The marks disappear within a few days. When these dots arise quickly, and especially when they’re dark in color, we consider this to indicate poor circulation and/or a build-up of toxins in the area, which is a sign that the treatment was needed and should produce an improvement in health and a loosening of the muscles.
Frictioning techniques were initially understood by the Greeks as counteracting an existing condition – shifting the body’s attention by causing irritation (called “counter-irritation”) or a healing crisis elsewhere in the body. The minor trauma the technique caused was thought to elicit a broader healing response by the body, which would frequently resolve whatever other issue a person was grappling with.
The Chinese understand the technique as releasing something (pathogenic factors, such cold, dampness, stagnant blood, and toxins) through the surface of the body, and invigorating local circulation. Gua means “to scrape or scratch.” Sha means a sickness or evil that is retained in the body and also the rash-like expression when Gua Sha is performed. That is, Gua Sha is the process of intentionally bringing Sha to the surface. Other terms, such as Pak Sha (“pak” means “to slap”) and Xian Sha (“xian” means “to pinch”), describe different ways of eliciting Sha.
It has been said that, “Gua Sha is to an Asian family what chicken soup is to a family in the West.” Because this practice is so ubiquitous, and so humble, it’s especially funny that opportunists in the West have reframed this method as a brand new, cutting edge medical technique, dubbing it the Graston Technique and Astym (among other monikers). What’s more, I know people who have paid large sums to receive these techniques, under the impression that they are culmination of modern Western scientific research.
For instance, the Astym website features the question, “Can’t I just do this myself?” and the response: “You can only get the results ASTYM treatment delivers from a certified ASTYM therapist…. The ASTYM system’s outstanding results can not be achieved by picking up something you have at home and rubbing it along your skin. If this worked, there wouldn’t have been any need to spend years on the research and development process.” Millions of acupuncturists and Chinese lay people would beg to differ!
Don’t get me wrong. I do think it’s worth paying a trained medical professional to help you deal with your pain. And while I’ve never received The Graston Technique or Astym from a professional, I wouldn’t be surprised if they work – because I know Gua Sha works. My purpose is not to disparage these Western spin-offs, but to illuminate the true historical context and persistence of this technique. Medicines don’t usually stick around for over 2000 years if they don’t work! If you’re interested in learning more, ask an acupuncturist, or check out the authoritative book on the subject by my colleague Arya Neilsen, called simply Gua Sha.
Be well,
Dr. Peter Borten
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