Journal 2002

CERVICAL SPONDYLOPATHYBY HUA-XING CAO

YELLOW PATH ACUPUNCTUREBY JOHN PIROG

MJ O U R N A LE NDIC EI

O R I E N T A LO R I E N T A L10th Year AnniversaryIssue10th Year AnniversaryIssue

CHINESE HERBAL TREATMENT OFCHRONIC DIGESTIVE DISORDERSBY ANDREW GAEDDERT

AN INTERVIEW WITHQIGONG MASTERBY JAMES RAMHOLZ

BODYWORK SHIATSUBY CARL DUBITSKY

MEDICINE & MEALSFROM THE BOOK OF JOOKBY BOB FLAWS

“Continuing the Tradition”

Fall Issue$8.00

OrientalMedicineJournal

TorchPassing theWhen we first began publishing Oriental Medicine in 1992 we had a dream – to make our journal an outlet for

as many voices and viewpoints within the Oriental medical community in the United States as possible and also to publish the expertise of a relatively unknown master of acupuncture, Jiang Jing.

We felt that many American practitioners with years of classroom training and clinical experience needed to finda way of communicating their knowledge through the format of a professional journal.

In our 1st issue we wrote, “If you have been practicing Oriental medicine for any length of time, you undoubtedly have a wealth of valuable theoretical and clinical information that can and should be shared with yourcolleagues across the country.”

Our dream was that Oriental Medicine would open discussion for all viewpoints and all systems, reporting onnew developments in the field regardless of whether they originated in Japan, China, Korea, Europe, the United Statesor anywhere in the world where this amazing system of medicine was practiced.

During the eight years that we published what became, in 1995, Oriental Medicine Journal, we held true to ouroriginal promise and published the work of practitioners from all points of the Oriental medical compass.

Each year we recognized unique figures with the “Oriental Medicine Journal Award for Excellence”—including seminal authors like Shigehisa Kuriyama and publishers like Blue Poppy Press for their translation ofclassical literature.

We are proud of what we accomplished in those years and equally proud of the many practitioners who steppedforward to publish their work in our journal. We are grateful to them all for their generosity in sharing their thoughtsand insights in the pages of our journal and through our journal, with all of our many subscribers across the UnitedStates and around the world.

For that reason we are especially excited that two new capable publishers – Frank Yurasek and Sande McDaniel– have taken over the journal and promise to give it new life as they expand its reach both in print and on the internet. We wish them the very best in this endeavor and hope that all of you who grew to love the journal continue to give it your wholehearted support.

Oriental Medicine Journal – the tradition continues.

Dan Plovanich and James RamholzOctober, 2002


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acupuncture

herbs

asian body work

qi qong

clinical pearls

departments

contents4 Yellow Path Acupuncture

by John Pirog

Chinese Herbal Treatment of Chronic Digestive Disordersby Andrew Gaeddert

11

BodyWork Shiatsuby Carl Dubitsky

21

A Conversation with Qi Gong Master Hong Liuby James Ramholz

30

39 Cervical Spondylophathyby Hua-Xing Cao

metal fall 2002 1

food therapy 35 Medicine & Meals from the Book of Jookby Bob Flaws

Contributor Notes3

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publishers

Frank Yurasek, PhD, MSc, MASande McDaniel

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advertising & salesEgie Mills-Fletcher

design, art directionand production

Sande McDaniel

managing editorFrank Yurasek, PhD, MSc, MA

how to contact oriental medicine journal

office: editoralFrank Yurasek, PhD, MSc, MA7773 Lake StreetRiver Forest, IL 60305

voice: 708-366-8003fax: 708-771-0868e-mail: [email protected]

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Oriental Medicine Journal accepts for publication essays, original artwork, articles, galleys from books in publication, selections fromwork in progress, news, reviews, and letters to the editors. Unsolicitedsubmissions must be double spaced; please include a self-addressedstamped envelope. All camera-ready art, drawings and photos intended to accompany the work must be enclosed. Submissions mayalso be made in a variety of IBM or Mac computer formats on a 3.5disk, zip or e-mail to [email protected].

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oriental medicine journal2

contributors


metalfall 2002

John Pirog, MSOM, LAc-Chairpersonis on the faculty at the Minnesota College of Acupuncture andOriental Medicine, the author of numerous articles and books,including Practical Application of Meridian Style Acupunture, atextbook used at many acupuncture colleges.

Andrew Gaeddert, AHGis the author of “Healing Digestive Disorders; Natural Treatmentsfor Gastrointestinal Conditions” and “Chinese Herbs in the WesternClinic”. Has studied nutrition, herbology and Chinese medicinewith masters from the U.S. and China. His search for therapies totreat his own symptoms of Crohn’s disease and IBS led to the discovery of techniques, which have made it possible to help thousands of other people.

Carl Dubitsky (1948-1998)*director of the Healthsprings Clinic in Boulder, Colorado. He studied and practiced shiatsu, amma, and martial arts massage formore than 20 years under such widely known Asian masters asKoichi Nakamura, Eizo Ninomiya, DoAnn T. Kaneko, and Soo SeCho, in addition to studies at the Swedish Institute for MedicalMassage in New York City and advanced work with Owen James, anoriginal student of Ida Rolf.

James Ramholz, Dipl.Ac., O.M.D.is the author of Shaolin & Taoist Herbal Training Formulas. He currently writes, teaches and maintains private practices in Denverand Fort Collins, Colorado.

Hua-xing Cao, M.D.was a visiting scholar at the University of Colorado Health SciencesCenter, Department of Orthopaedics.

our Mission

is to provide

information,

education, and the

application of

Acupuncture, Asian

Bodywork, Herbology,

Food Therapy,

Qi Gong, and other

energetic practices

that have over the

past millenium

demonstrated

continuity of

replicatable success, with

minimum risk, at an

affordable cost.

“Continuing theTradition”...

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*deceased

Bob Flaws, Dipl.Ac., Dipl.C.H., F.N.A.A.O.M.is a widely known lecturer and the publisher of Blue Poppy Press. Hehas written, translated, and edited over 60 books on Chinese medicine as well as scores of articles. He maintaines a private practice in Boulder, Colorado.

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oriental medicine journal

Yellow Path Acupuncture (Huang Dao

Zhen Fa) is a system of treatment referred to

in chapter nineteen of the Nan Ching and

other sources. It utilizes Chinese astrological

parameters to determine point selection and

needling technique. Many attempts to link

acupuncture to astrology have been unsuc-

cessful because they used Western, rather

than Chinese, astrology. The Yellow Path sys-

tem differs from purely notional Chinese

techniques such as the Eight Methods of the

Mystic Turtle (Ling Gui Ba Fa) and Branch

One-Branch Seven Waxing-Waning (Zi Wu

Liu Zhu), both of which are based on stem-

branch permutations in the sequence of days

and hours. Finally, Yellow Path Acupuncture

is different from the system of Five

Movements Six Qi (Wu Yun Liu Qi), and this

difference will become apparent as the

method is sketched out below.

by John E. Pirog

4

5

There are a number of astrological

factors which are relevant to the acupunc-

ture point and channel system.

Seasons or Articulations. The twenty four

“Articulations of Qi,” (Jie Qi). These

represent divisions of the ecliptic of

fifteen degrees each. The ecliptic is

called the “Yellow Path” because it

is the pathway of apparent motion of

the sun in its yearly transit through

the heavens. Taken in pairs, they

represent the twelve acupuncture

channels.

The Lunar Months. These begin with

the first new moon in Aquarius, or

by Chinese reckoning, after the

beginning of the twenty-fourth qi,

Great Cold (Da Han). Each of these

months represent an acupuncture

channel, with special intercalary

months inserted at predetermined

intervals in the nineteen year

metonic cycle. The waxing and the

waning of the moon in these channels

indicates the waxing and the waning

of the blood, and helps to establish

bleeding parameters.

Five Phases (Wu Xing). The Five Phases or

Five Elements are one of the major

systems of organization in Oriental

medicine. The five planets are often

organized according to the Five

Phases scheme. In this way, they are

associated with the five antique

acupuncture points and other

phenomena in the body.

The Twenty-Eight Mansions (Xiu). These

are unequal divisions of the four great

constellations that divide the celestial

equator or “Red Path” (Chi Dao).

Although they loosely correlate with

the channels and collateral, they

have more to do with the energetic

manifestation of specific astrological

entities such as the planets.

Aspects. Aspects are angular relationships

between planets and other celestial

phenomena can be formed artificially

by needling appropriate acupuncture

points.

The Twelve Houses. The houses are the terrestrial counterpart of the twelve pairs ofJie Qi. They represent twelve equal divisions of the celestial equator based on birthlocation. The houses run in opposite sequence to the twenty-four qi, demonstratingthat transiting energy flows in both directions simultaneously in the main channels.

The Ten Stems and Twelve Branches (Tian Gan Di Zhi). The Ten Stems and TwelveBranches and their permutations in the sexagenary cycle form a symbolic backgroundfor the astrological ingredients listed above. Stems and branches are used to labelhours, days, months, years, channels, and points.

Quarter-Hours (Ku). In addition to the twelve hour cycle, the day was divided into onehundred quarter-hours of fourteen minutes and twenty four seconds each. The quarter hours were used to track the movement of wei qi in the tendino-muscularchannels.

Declination. A planer's declination is its distance, measured in degrees, north or south ofthe celestial equator. Declination determines the depth of energy at a point and therefore the depth of insertion.

Miscellaneous. Astrological phenomena, such as circumpolar constellations, Jupiter stations, visually observed phenomena such as planetary fixed stars, and brightnessand color, shooting stars, and qi. Many acupuncture points have astrological namessuch as Tai Bai (Great White, one of the titles for Venus) and should be interpretedastrologically. Some astrological phenomena, such as life cycle houses, are not specifically relevant to the technique of acupuncture.

In addition to the above, there are many concepts derived from the science ofgeomancy, which is not clearly separated from astrology in China. We find divining boardconcepts such as the eight directions, the four gates, and the magic square diagram woveninto the complex tapestry of ancient acupuncture theory. The term “four examinations”may have been borrowed from an operation of the same name that appears in the processof dial plate interpretation. Many acupuncture points have names that can be interpretedgeomantically, such as L.I.4 (Hegu),Uniting Valley, and U.B.60 (Kunlun), a mythical mountain that forms the center of the dial plate.

(continued on the next page)

The Planets and Luminaries

The Five Phases appear in at least two distinct paradigms in Chinese philosophy. The“compass” paradigm, referred to by Porkert as “Evolutive Phases,” links the phases to thefour cardinal directions with earth in the center. In this pattern, each phase has a fixed symmetrical relationship to the other phases. Metal is always opposite to wood and fire isalways opposite to water; while earth forms a fixed hub around which the other four




phases rotate clockwise. The compass

model of the Five Phases is used to divide

the heavens and to sequence the twelve

branches. The earth is symbolized by the

circumpolar stars, while the other four

phases spread across the four great

constellations. We will speak more on this

subject when we discuss the twenty-eight

mansions in later installments.

The Five Phases are also connected by

the sheng and ko cycles, and this paradigm

is usually represented by the diagram of an

encircled pentagram that is a familiar sight

in acupuncture offices. This model,

referred to by Porkert as “Circuit Phases,”

is designed to interpret the transits of the

five planets, since these bodies move

independently of each other in the

heavens, and are capable of forming all

kinds of angular relationships. The

connection between the five planets and

the Five Phases is so close that they often

share the same names, e.g. Fire Star for

Mars, Wood Star for Jupiter, and so on.

The table below shows the classical

association between the planets and the

phases, along with the Western symbols we

will use when drawing up horoscopes.

Table IThe Five Visible Planets

PHASE

Wood

Fire

Earth

Metal

Water

PLANET

Jupiter

Mars

Saturn

Venus

Mercury

COLOR

Blue

Red

Yellow

White

Black

QUALITY

Benefic

Benefic

Benefic

Malefic

Malefic

SYMBOL

The phase colors come from the visual appearance of the planets in the night sky.

Venus has a white color, Jupiter is bluish, Saturn appears golden-yellow, and Mars is red.

Mercury is “black” in the sense that it appears to be the dimmest of the five because of its

close orbit to the Sun. The auspices of the planets in Chinese medicine are the same as their

associated phase. For example, Venus rules the lungs, large intestine, skin, dryness evil,

jing-river points on yin channels and jing-well points on yang channels, etc.

The sheng and ko cycles indicate how each planet will relate to the other four. In pure

theory, conjunctions of Jupiter and Mars are generally auspicious because they are related

on the sheng cycle, while conjunctions of Jupiter and Saturn are generally inauspicious

because they are related on the ko cycle. In actual practice, the sheng and ko cycles are not

so clear cut. As we know from Chinese pathology, the sheng cycle could indicate growth of

evil as well as upright qi. Likewise, the benefic planets Saturn, Mars, and Jupiter are quite

capable of generating disease.

So far we have not mentioned the two luminaries, the Sun an the Moon, which are also

related on the Five Phase chart. The Sun and Moon are associated with fire and water

respectively. Therefore, just as the Five Phases come about through the inter transforma-

tion of yin and yang, the five planets are born from the mating of the Sun (yang) and Moon

(yin). But, in a broader sense, the two luminaries are also associated with the yin and yang

within all levels of the phases. In TCM language, this means that spleen yang, lung qi, and

kidney yang are solar, while liver yin, lung yin, and kidney yin are lunar. The Sun rules qi

in general, and wei qi in particular. It is associated with the facial complexion, bodily

warmth, capillary circulation, and post natal jing. The Moon rules blood, the pulses (mai),

fluids, ying qi, and prenatal jing.

7

Table IIThe Sun and The Moon

SUN

MOON

ENERGY

Yang

Postnatal jing

Yin

Prenatal jing

SUBSTANCE

Qi

Postnatal jing

blood,

fluids

COMPLEXION

Complexion

Pulse

PHASE

Fire

Water

The Twenty Four Qi

Now that we have a sense of the planets, we need to interpret their location (also see the

note at the end of this article). Planetary position can be identified in several ways. First it

can be placed according to its position on the ecliptic. The ecliptic is the plane of the earth's

orbit around the sun. The elliptical degree, referred to as longitude, places the planet in one

of the twenty four Jie Qi which can then be interpreted in terms of acupuncture channel

location. Secondly, a planet can be located according to its position on the celestial

equator, which is the plane of the earth's equator extended into space. The equatorial

degree, referred to as right ascension, allows you to locate the planet in one of the twelve

houses, which is another dimension of channel location. Both the longitude and right

ascension are measured from the first point of Aries, where the ecliptic intersects with the

celestial equator.

Here, we will concern ourselves only with longitudinal placement of the planets, since

we are trying to make a “flat chart” of the planet's location in the channels. To do this,

however, we must refer to a Western ephemeris.

Table IIIThe Twelve Western Zodiac Signs

Aries

Taurus

Gemini

Cancer

Sagittarius

Capricorn

Aquarius

Pisces

Leo

Virgo

Libra

Scorpio

The twenty four Jie Qi each represent

half a zodiacal sign, or fifteen degrees.

They begin with the midpoint of

Aquarius. The Jie Qi are paired together to

form acupuncture channels beginning

with the lung channel at Spring Begins.

Therefore, the lung channel stretches from

fifteen degrees Aquarius to fifteen degrees

Pisces, and the rest of the channels follow

around the zodiac according to the

normal sequence. While the Western

zodiac and house systems begin at

cardinal points, the Chinese emphasize the

intercardinal or “fixed” points in their

division of the sky. Thus, the cusps of the

channels are at the zodiacal midpoints,

and conversely, the zodiacal cusps are at

the midpoints of the channels. Meanwhile,

the sequences of both the twelve channels

and the twenty four Jie Qi begin at an

intercardinal point, the midpoint of the

fixed sign, Aquarius. This sequence, we

might add, does not accord with the one

used in Yun Qi. Table IV lists the names of

the Jie Qi and their cusp equivalents in

the Western zodiac, along with their

Terrestrial Branch in Roman numerals.




Table IVName Zodiacal Position Channel

Spring Begins

Rain Water

Awakening Insects

Spring Equinox

Clear and Bright

Grain Rain

Summer Begins

Little Fullness

Beard Growing

Summer Solstice

Little Heat

Great Heat

Autumn Begins

Heat Finishes

White Dew

Autumn Equinox

Cold Dew

Brisk Descent

Winter Commences

Little Snow

Great Snow

Winter Solstice

Little Cold

Great Cold

POSITION BRANCHCHANNEL

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

15°

0°

Arm Taiyin

Arm Yangming

Foot Yangming

Foot Taiyin

Arm Shaoyin

Arm Taiyang

Foot Taiyang

Foot Shaoyin

Arm Tzuyin

Arm Shaoyang

Foot Shaoyang

Foot Tzuyin

III. Yin

IV. Yao

V. Chen

VI. Si

VII. Wu

VIII. Wei

IX. Shen

X. You

XI. Xu

XII. Hai

I. Zi

II. Chou

The names of the Jie Qi do not always

correspond comfortably with the function

and symbolism of their associated

channels. This is because the names are

derived from meteorological and agricul-

tural phenomena of the four seasons.

By extension, the four seasons correlate

with the compass or Evolutive Phase

order: spring is wood, summer is fire, fall

is metal, and winter is wood. Leaving out

earth for the time being, there are three

channels assigned to each of the four

remaining phases (see Table V).

Table VBranches, Channels and Seasons

BRANCHES

III, IV, V

VI, VII, VIII

IX, X, XI

XII, I, II

CHANNELS

Lu, LI, St

Sp, Ht, SI

UB, Kd, Pc

TW, GB, Lv

PHASE

Wood

Fire

Metal

Water

SEASON

Spring

Summer

Fall

Winter

Terms like Little Cold and Great Cold

reflect the winter season and the water

phase, and do not seem to fit with our

present day conception of the liver as yin

wood, which is generally prone to heat. But

here we are talking strictly about the liver

“channel,” and water can be seen as its

“sub-phase.” It makes sense to put the

“absolute yin” channel in the dead of

winter, and we know from pathology that

the exterior part of the liver channel is also

easily attacked by cold. Thus, study of the

channels in light of the Jie Qi can give us

deeper insights into their meaning.

Having mapped out the twelve

channels on the ecliptic, it is now possible

to take planetary positions from the

ephemeris and place them into acupunc-

ture channels. The positions of the planets

are “frozen” into the channel structure at

the time of birth. These are called natal

positions, and they remain constant

throughout life. They set the constitution


9

of the patient. Find the patient's birth date in the ephemeris, and simply copy the planets'

position and place them into the Yellow Path horoscope. For present purposes, only the

Moon's position needs to be corrected, and this can be worked out by assuming 1/2 degree

of motion per hour.

Below is a completed a Yellow Path flat chart for a native born at 6:08 AM Chicago

LMT, November 1, 1954. Notice that this chart runs counterclockwise with east on the right

and west on the left. The next ring shows the twelve channels. Each channel is given a

section of the chart to fill in with astrological data. Outside the “spider web” square are

the Western zodiacal degrees placed on the cusp of the channels.

Having located the planets in thechannels, we can then determine wherethey are “located” in the body itself. Forexample, Mars, Saturn and Venus are “conjunct” in the kidney channel. So the


8

4

19

22

16

5

9

13

19

21

metal fall 2002

15

15

15

15151515

15

15

15 1515

GBLv

Lu

LI

St

SpHtSI

UB

Kd

Pc

TW Activated PointsPc7, Pc5

TW2, TW5

Kd2, Kd3, Kd7

UB60

Ht9

LI3

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fire, earth and metal points of the kidney channel, Kd.2 (Rangu), Kd.3 (Taixi), and Kd.7 (Fuliu), respectively, are permanently activated in the patient's constitution.Conjunctions of three phases sequenced along the sheng cycle are generally auspicious. Inthis case, however, the conjunction is in the kidney channel, which is ruled by water. Thatgives us four phases, with wood missing. The kidney channel of this patient is thereforewood deficient, which may eventually lead to problems of the sinews of the back and knees.The deficiency is further accentuated by the opposition to Jupiter in the large intestinechannel. To restore wood to the kidney channel, we may want to tonify Kd.1 (Yongquan).This Saturn-Jupiter opposition can be activated by transits and lunations in the kidney andlarge intestine channel and these can be predicted by reference to the ephemeris.

Summary

In summary, it is possible to use astrology to develop a constitutional “root” treatmentthat takes into consideration the unique configuration of energy in each individual.Furthermore, the natal positions set up patterns of response to transits and lunations, so itis possible to predict disturbances and treat them before they arise. Using this method wecan truly “treat the disease of the future.” In this article we have included only the basics ofthe Yellow Path flat chart.

Author’s Note

There are also several modern planets that bear mentioning. They were not known tothe ancients, but they can be tentatively placed in the Five Phase scheme through theirempirical qualities. Neptune rules ghost diseases, phlegm-rheum (tan yin), clouding of thespirit (sheshen hunn hun) and the vapor-like diffusion of qi and fluids from the lungs. These phe-nomena suggest that Neptune is a higher octave of Venus. Uranus relates to internal windphenomena (spasms, convulsions, choreas, strokes, paralysis, dizziness), counterflow qi,mania, and any disease of a sudden and violent nature. It also rules electroacupuncture.From this we can hypothesize that Uranus is a higher octave of Jupiter. Pluto rules to ghostattacks, the sex drive, and toxic heat. Because of its mythological association with fertility,chthonic deities and subterranean fires, we suggest that it be placed with ministerial fire (asopposed to sovereign fire, which belongs to the Sun and Mars).

Chiron has not been fully explored in Western astrology, although evidence seems to bemounting that it is associated with iatrogenic disease, euthanasia, and epidemics. It is tooearly to try to guess its position in Chinese astrology.

Table VITrans-Saturnian Planets and Suggested Phase

PHASE

Wood

Metal

Min. Fire

SYMBOLPLANET

Uranus

Neptune

Pluto

Practitioners’ Corner

Nick LeRoy DC, DiplAc8 South Michigan Ave. • Ste 1418

Chicago, Illinois 60603

312-456-3000 *210www.drnick.net

Sam Kupetsky Dipl. OBTEndless Mountain School of Shiatsu

1138 W. Market St.Scranton, PA 18508

800-942-4847

Dan Plovanich L.Ac.Chicago Acupuncture Clinic

3723 N. SouthportChicago, Illinois 60613

773-871-0342

Kent Christianson DC, DiplAcHolistic Chiropractic and

Healing Arts Center1620 Pebblewood Lane • Ste. 112

Naperville, Illinois 60563

630-548-0700

Eastern Wellness Group7773 Lake Street

River Forest, Illinois 60305

708-366-8002www.eastwell.org

Carlos Reynes MDIntegrative Therapies Ltd.

1140 West GateOak Park, Illinois 60301

708-358-0111

Natural Wellness Center“Hope without Harm”

215 S. Notre Dame Ave.South Bend, Indiana 46617

574-289-4299

J. Gordon Smith NCTMBPointing Therapist 2709 Boulevard PlazaWichita, Kanas 67211

316-684-0550800-776-3847

11

chinese herbal treatment of

by Andrew Gaeddert

Digestive disorders are extremely commonin the United States. Many Americans who consume antacids in large quantitiesdon’t even consider themselves to be suffering from a chronic digestive disorder.Flatulence, tiredness after eating, heartburn,fullness of the stomach, abdominal bloating, sharp stabbing pain, diarrhea,constipation, are common signs of chronicdigestive disorders. The American dietaryhabits of eating on the run, consuming coldand raw foods, drinking iced beverages,adults eating a preponderance of dairyproducts, fondness for sweets, fried foods,and alcohol, are perhaps the greatest contributing factors to digestive disorders.

The spirit in which food is eaten is alsoquite important, according to Chinesemedicine. While eating, concentrationshould be focused on that activity.Worrying or thinking while eating maycause the body harm. Also, returning towork immediately after a meal, or working while eating, could compromisethe digestive process.

Proper digestion is necessary for good health. Undigested or incompletely digested food molecules that are absorbedinto the system can lead to various diseasesand the development of food allergies.Conditions of the small intestine oftencause malabsorption syndromes.

This article discusses the traditionalChinese medicine (TCM) syndromes andtreatment of the following biomedical

diseases: ulcerative colitis, Crohn's disease, peptic ulcers, irritable bowel syndrome, andother common digestive disorders.

Symptoms and Syndrome PatternsTCM treatment of diseases is based on the correct differentiation of syndrome

patterns. Thus, while the Western diagnosis of some conditions may differ, the TCM pattern may be the same. For example, Crohn's disease and ulcerative colitis are biomedically different. Crohn's disease is characterized by an inflammatory reactionthroughout the entire bowel wall; the condition is also known as regional ileitis: The disease can extend over many years with exacerbations and remissions of symptoms thatinclude diarrhea, abdominal pain, anemia, weight loss, fistula formation, and eventuallyintestinal obstruction. Stools are soft and grayish or brownish, with abundant fecal particles. Any part of the gastrointestinal tract may be involved, but the ileum is the mostcommon site. Current Western treatment is usually long-term antibiotic or steroid therapy.

Ulcerative colitis is characterized by passage of watery stools with mucus and pus.Accompanying symptoms may include abdominal pain, tenderness or colic, as well asintermittent or irregular fever. Serious cases may present hemorrhaging and perforation.Both Crohn's disease and ulcerative colitis are considered inflammatory bowel diseases(IBD). Males between 15-35 years are most commonly affected. In 15-40% of cases,multiple members of a family are sufferers of Crohn's disease or ulcerative colitis. Althoughimmune dysfunction is common in IBD, it is unclear if it is the cause or the result of IBD.The actual cause of IBD is unknown. A virus or bacteria may be at fault, or a breakdownof the body's immune system, or a combination of the two. IBD is not caused by emotionalstress, although flare-ups may occur during such times.

Irritable bowel syndrome (IBS) is quite common in the US. IBS is not associated withpathologic changes in the intestine, or with inflammation. It is widely believed that emotionalfluctuations play a strong role in causing IBS. Also known as spastic colon or nervous

This article is exerpted fromChinese Herbs in the Western Clinic: A Guide to Prepared Formulaspublished by Get Well Foundation




indigestion, IBS symptoms include abdom-inal pain and distention with relief uponbowel movements, constipation, diarrhea,excess mucus production in the colon, andindigestion. A peptic ulcer, which occurs in the upper gastrointestinal tract, is a circumscribed ulceration of the mucousmembrane penetrating through the muscularis mucosa. The most commontype of peptic ulcer, a duodenal ulcer, isfound in the first few centimeters of theduodenum. Another common form occursalong the lesser curvature of the stomachand is known as a gastric ulcer.

The typical pattern of pain in patientswith duodenal ulcers is: It is absent uponwakening in the morning, but appears inmid-morning; it is relieved by food, butrecurs two to three hours after a meal; painthat awakens the patient at 1 or 2 AM iscommon. The symptoms of gastric ulcersoften do not follow the duodenal ulcerpattern, and eating may cause rather thanrelieve the pain. Certain drugs, especiallyaspirin, other non-steroid anti-inflamma-tory drugs, and possibly corticosteroids,predispose to the formation of upper gastrointestinal ulcers that tend to healwhen the drug is discontinued. In diagnos-ing chronic digestive disorders, parasiticinfections, and more importantly, foodallergies, must be ruled out.

Gastroenterologists generally recom-mend a low fiber diet, although goodnutrition is very important especially forIBD sufferers, since anemia is quite common. Successful treatment of chronicdigestive disorders necessitates first treating any parasitic and/or candidainfections that may be present. Accordingto TCM, stress while eating and evenreturning to work immediately after eating, can cause digestive problems. ManyAmericans tend to be Qi deficient whichaffects both our energy and our ability toconvert foods into energy.

Pharmaceuticals as well as recreationaldrugs may induce Stomach Yin deficiency.The root of digestive disorders is usuallyLiver Qi invading the Spleen/Stomach.

Stagnant Liver Qi disrupts the ability of the Spleen to transform food into energy. Whenstagnation of Liver Qi predominates, constipation with tiny dry stools is a common pres-entation; while with Spleen deficiency, loose stools is. Other symptoms of Liver andSpleen/Stomach Qi stagnation include distention, fullness in the upper abdomen that isaggravated after meals or by


emotional stress, frequentbelching, pain relieved bybowel movements, nausea,regurgitation, and a thinwhite tongue coating.Individuals who are in thehabit of drinking cold bev-erages, eating ice cream andraw foods are particularlyprone to a Cold-dampnesspattern. Their symptomsinclude pain that is relievedby pressure, distention andfullness of the stomachafter meals, tiredness, coldlimbs, pale tongue withwhite coating and a weakpulse. A burning pain in theupper abdomen relieved bymeals, thirst without thedesire to drink much,irritability, red tongue withdry yellow coating, and arapid pulse all point to Yindeficiency pattern.

In all chronic digestivedisorders food stagnation ispresent. Chronic Dampnessprecludes complete diges-tion of food, overeating,eating too quickly, or eatingwhile emotionally upset canall lead to food stagnation.Symptoms include a sensa-tion of fullness in the stomach, foul breath, sourregurgitation, belching, and

insomnia, along with a thick yellow or white tongue coating. Damp-heat in the Large

Intestine is another common syndrome of chronic digestive disorders. Qi deficiency is also

present along with abdominal pain, diarrhea, mucus and blood in the stools, smelly stools,

heaviness in the body, fever, anal burning, and a red tongue with a sticky yellow coating.

Individuals with this pattern are generally diagnosed as having candida by holistic physicians

whether or not tests indicate higher than normal candida counts. Many cases of candida are


TreatmentChinese herbs that have an anti-inflammatory action are effective not only in reducing

inflammation, but also in attacking bacteria which may be the cause of flare-ups of IBD.Isatis leaf (Da Qing Ye) and root (Ban Lan Gen) are very effective as they are both antibiotic and anti-viral according to Chinese research. They are also cool in nature, and

thus are anti-inflammatory. In studies described byBensky and Gamble in Chinese Herbal Medicine:Materia Medica, 300 patients were administeredIsatis and their "fevers would usually disappearentirely within one day, and frequency of bowelmovements usually returned to normal within fivedays" (p. 127). Smilax (Tu Fu Ling) is also animportant herb as it clears Damp-heat toxin andtreats ulcers. According to Michael Murray, ND, inhis Healing Power of Herbs, Smilax is an endotoxinbinder (p. 215). Endotoxins are cell wall constituents of bacteria that are absorbed in thegut. If the Liver is in dysfunction, the endotoxinsmay seep into the bloodstream and activate thealternate complement system which plays a criticalrole in the inflammatory process.

One of the most suitable formulas for treating IBD is Phellostatin because of its anti-fungal

properties, since many IBD patients are also afflicted by candida. The main ingredient isPhellodendron (Huang Bai) which treats diarrhea and eliminates Heat and Dampness.The remaining herbs in the formula tonify the Qi, clear Heat and Dampness, and are anti-inflammatory and anti-fungal. Phellostatin may be combined with Quiet Digestion.The primary ingredient in the latter formula is Shen Qu which is composed of fermentedherbs that are rich in enzymatic activity. For severe cases of gas and bloating, QuietDigestion may be taken every two hours until the gas subsides. The formula is designed tobreak down rapidly in the gut for immediate relief. It should be started slowly, one tabletthree times per day and then gradually increased to three tablets three times per day aftertwo to three weeks. Quiet Digestion is taken just before meals in order to help the assimilation of food. It may also be taken after meals when

13


iatrogenic because of the over-prescribingof antibiotics by Western physicians. Whencolonies of yeast are established in themucous membrane, they can survive foryears and even decades if the patient's dietis composed of high sugar, yeast, or fermented foods. Yeast can attach to thewall of the colon, small intestine, or anyother part of the gastrointestinal tract,and release toxic byproducts into the circulatory system. These byproductsinhibit the function of T-suppresser cells.

According to Seattle physician, RalphGolan, MD (The New Medicine Guide,Ballantine Books, 1993), a yeast-impairedimmune system has less than normal tolerance for ordinarily safe levels ofcommon chemicals such as gasoline andoil fumes, cleaning fluids, and pesticideresidues found on supermarket produce.Dr. Golan also notes that an impairedimmune system may produce antibodiesto the body's own tissues resulting in auto-immune diseases. Other pharmaceu-ticals that may lead to candida include cortisone, immunosuppressants, and birthcontrol pills.

Patients suffering Crohn's disease orcolitis have a propensity for developingboth candida and Damp-heat in the intes-tines. Thus, in addition to following a TCMdiet, herbs in a well-balanced formulashould be taken for extended periods.Severe cases of IBD involve Blood stasiswhich is characterized by fixed stabbingpain, a tongue that is purple in the center,dark blood in the stools, and epigastric pain.Because inflammation is a major symptomof IBD, the standard medical treatment islong-term administration of steroids,antibiotics, or sulfa drugs. Surgery is nowrare because steroids are almost immediate-ly effective. However, TCM views the use ofsteroids as harmful to the Kidney. From aWestern Medicine standpoint, steroids maycause gastrointestinal disorders, and myriadof other problems. Long-term antibiotic usemay cause gastrointestinal complaints,fungal overgrowth, and allergic reactions.Sulfa drugs may also lead to gastrointestinaldisturbances and allergic skin reactions. (continued on the next page)

gas-inducing foods are consumed, usually two tabletsuntil the symptoms are alleviated.

We recommend combining Quiet Digestion withother formulas when treating chronic digestive disorders,since food stagnation is so common among these cases.For chronic digestive disorders that are accompanied bypain and inflammation, Isatis Cooling is appropriate. Inaddition to Isatis extract (Da Qing Ye and Ban Lan Gen),its other ingredients tonify the Spleen, promote blood circulation, clear Dampness and Heat, and are anti-inflam-matory, anti-fungal, and antibacterial. Under proper medical supervision Isatis Cooling may be tried as steroidsare slowly withdrawn. Underlying the Heat and inflammation is deficiency, thus after a course ofPhellostatin or Isatis Cooling, Six Gentlemen withCardamom and Saussurea (Xiang Sha Liu Jun Zi Wan)

Isatis

Cardamom





may be used to tonify the Spleen

(especially Cold pattern), or Astra Essence,

as it is a balanced formula with Kidney

Yin, Yang, and Blood tonics. In treating

IBS and peptic ulcers, Stomach Tabs have

proven to be an effective remedy. Based on

Ping Wei San (Relieve the Stomach

Powder), this formula is modified with

Bupleurum since many individuals with

chronic digestive disorders tend to repress

their emotions; it is also included for its

anti-inflammatory effect.

The other herbs in the formula stimu-

late digestive enzymes, remove Phlegm,

treat gas, and remove food stagnation. For

Stomach Yin deficiency pattern, Clearing

may be used as it does not contain

Rehmannia (Shu Di Huang) which some

patients cannot tolerate because it can

sometimes aggravate the symptoms of

chronic digestive disorder.

The above formulas are very effective

in treating the complex syndrome patterns

that are presented in patients with IBD,

IBS, and ulcers. I have been using prepared

formulas with much success because they are well tolerated. Sufferers of chronic digestivedisorders generally have mal-absorption problems, thus herbal teas may not be suitable forthese cases. Also, herbal teas are absorbed too quickly to be effective in these patients.Interestingly, persons with digestive conditions are unusually sensitive, and in particular tobitter tastes, so that again, herbal teas may not be well tolerated. Perhaps these individualswould do well to consume more bitter substances as prescribed in the European traditionwhich encourages taking herbal "bitters" for indigestion. Herbal teas, however, should notbe eliminated completely from the therapeutic regimen. I generally advise clients to drinkat least three cups of hot peppermint tea daily, because this herb relieves stomach andbowel spasms and alleviates nausea. On occasion I have also administered simple, pleasanttasting herbal decoctions with herbal tablets in order to tonify the Qi and Blood. Therefore,by using teas and tablets, patients can consume more herbs (inexperienced practitionersoften do not use high enough dosages).

HeartburnThe most common malady is indigestion, including stomach pain, nausea, vomiting

gas, belching, as well as heartburn. Ten percent of Americans suffer heartburn daily.Common symptoms are burning pain behind the breast bone and acid regurgitation.Cigarette smoking tomato products, chocolate, coffee, citrus fruits and juices, and of coursefried or fatty foods, can cause heartburn, as can individual sensitivities. Relief for most persons is by standing upright or by taking antacids. However, the latter, if used over a longperiod, may lead to diarrhea, altered calcium metabolism (calcium containing productssuch as Tums, actually increases stomach acid secretion), and magnesium retention.

It should be mentioned that heartburn is not caused by hiatal hernia whereby thestomach protrudes through an opening in the diaphragm at the junction of the esophagusand stomach.

For acid regurgitation with Heat signs, the classic

Chinese formula is Left Metal Pill (Zuo Jin Wan). The chief

herb, Coptis (Huang Lian), drains Liver Fire and clears Heat

from the Stomach. The assistant, Evodia (Wu Zhu Yu),

disperses Liver constraint and brings Stomach Qi

downward. A modification of this formula, known as

Coptis and Evodia Formula is available from Seven Forests.

According to Bensky and Barolet in Chinese Herbal

Medicine: Formulas & 19 Strategies, Left Metal Pill may

also be used in treating hernia disorders with a similar

presentation (p. 99). The modification includes Peony

(Bai Shao) which disperses constrained Liver Qi.

A formula that I have used successfully to treat chronic

heartburn is Ease Plus, which is based on Bupleurum Plus

Dragon Bone and Oyster Shell Decoction (Chai Hu Jia

Long Gu Mu Li Tang). A patient with heartburn who

was diagnosed as having chronic esophagitis and who

had symptoms of Liver overacting on the Spleen, along

with Spleen Qi deficiency symptoms such as fatigue,

responded quite favorably to Ease Plus. The calcium

Peony

15



containing herbs of Dragon bone

(Long Gu) and Oyster shell (Mu Li) absorb

acidity and calm the Spirit, while Ginseng

(Ren Shen) tonifies the Spleen. For simple

occasional heartburn another formula,

Quiet Digestion, is effective.

Acid regurgitation may also be

brought on by a Cold Spleen, usually

the result of injury from cold foods.

Six Gentlemen with Cardamom and

Saussurea may be used in this case to

harmonize the function of the Stomach

and Spleen, and to promote the flow of Qi.

Ginseng

ConstipationTreating constipation is big business in

the US. Patients as well as practitioners

should understand that the normal

frequency of bowel movement in healthy

individuals ranges greatly. Constipation is

a symptom that can signal a more serious

disease, though it is frequently related to

travel, low fiber diet, medications, or

repeatedly ignoring the urge to defecate.

Chronic constipation may be a symptom of irritable bowel syndrome (IBS), parasiticinfection, hormonal imbalance, hemorrhoids, disease affecting the body tissues, nervedamage, and laxative abuse. The latter includes natural laxatives and colon cleansers, foundover the counter.

In Chinese medicine, constipation commonly suggests Heat, though in the elderly orpostpartum women, it may be a clue to deficiency of Blood. The condition may also be associated with extreme internal Cold and Yang deficiency.

A simple and effective formula is Gentle Senna, which addresses Heat, as well as Blooddeficiency, and Yin deficiency. The formula is based on Moisten the Intestines Pill (Run Chang Wan), a 700 year-old Chinese remedy. The formula is ordinarily used for ashort time to get the intestines moving, while treating the underlying imbalance that iscausing the constipation.

Calm Spirit, a formula based on Ding Shen Wan, is designed to treat stress-relatedemotions. It contains Biota (Bai Zi Ren), Tang kuei (Dang Gui), and Ophiopogon (Mai Men Dong), to moisten the intestines. The remaining herbs, in addition to calmingthe Spirit, nourish the Blood and Yin. For Type A personalities who suffer insomnia,restlessness, and constipation, I suggest using Ease Plus in addition to Calm Spirit. For constipation due to Blood and Yang deficiency, Deficiency Constipation Formula may beused. Individuals on laxatives or colon cleansers should be weaned slowly from these remedies even while taking Chinese herbs that help moisten the intestines.

DiarrheaAnother large intestine problem is diarrhea which can be caused by either Cold or by

Damp-heat. For Spleen Qi deficiency exhibiting Cold symptoms, the tongue coating is

white and the pulse is slow; for Damp-heat, the tongue coating is yellow and the pulse

rapid. Other manifestations include tiredness of the four limbs in Spleen Qi deficiency as

contrasted by heaviness of the limbs in Damp-heat conditions; fever may be present in

Damp heat, but not in cases of Spleen Qi deficiency. Two excellent Spleen Qi tonics are Six

Gentlemen with Cardamom and Saussurea, and Ginseng, Poria, and Atractylodes

Macrocephala Powder (Shen Ling Bai Zhu San)

Early morning diarrhea is due to Kidney Yang, thus tonics such as Rehmannia 8 are

helpful in such cases. Another formula, Source Qi specifically treats protracted diarrhea,

accompanied by weight loss and wasting of the limbs, food not being digested, fluids not

being absorbed and passing through the system, and fever and chills. Source Qi has been

used successfully with Artestatin to treat patients with cryptosporidium infestations. As the

above formulas are warming in nature, they are contraindicated when signs of Heat are

present such as thirst, red tongue, rapid pulse, dark, scanty, or painful urination, insomnia,

red eyes, or bleeding due to Heat in the Blood.

For diarrhea due to chronic Damp-heat, the formula Phellostatin is quite effective. This

remedy helps rid the body of candida which may be present in individuals presenting with

Damp-heat. Chronic Damp-heat conditions are common among Americans because of our

fast paced lifestyle and a diet that includes alcohol, caffeine beverages, fast foods, sweets, dairy

products, and the like. Therapeutic and recreational drugs also contribute to the problem.

Phellostatin can be taken with Quiet Digestion, and started at a reduced dosage. One last

word about Damp-heat: persons with chronic Damp-heat often have concomitant Spleen Qi





deficiency because Dampness absorbs the

body's energy which is in part devoted to

nourishment.

Diarrhea that arises from traveling,

food poisoning, or stomach flu, is effec-

tively countered with Quiet Digestion. The

usual dosage is one or two tablets every

two hours. Although enzyme formulas

containing pancreatin are effective

short-term, they are not recommended for

prolonged use since they interfere with the

body's own production of pancreatin.

GallstonesOver 25 million Americans suffer from

gallstones. Women between the ages of

20 and 60 are three times more likely to

develop gallstones as are men. Women

who are overweight, have been pregnant,

or who have used oral menopausal

estrogen therapy are at risk of developing

gallstones. Gallstones can also develop in

women soon after they lose weight.

Symptoms of gallstones include intense

abdominal pain, bloating, gas, nausea, and

discomfort following the consumption of

fatty foods. Currently, oral Ursodiol is used

to dissolve stones, however, there is a

70% recurrence rate. Cholecystectomy, the

surgical removal of the gallbladder, is one

of the most common surgical procedures.

But this should be a last resort since

surgery weakens the body, and puts the

patient at risk for developing secondary

infections associated with hospital visits.

Finally, removal of the gallbladder may

have energetic consequences that we do

not yet fully understand.

An empirical formula, GB 6 , is used in

China to prevent and eliminate gallstones,

and to treat the discomfort associated with

gallbladder inflammation.

In Chinese clinics, after an acute

attack which is treated with decoctions,

GB-6 is administered as a follow-up

therapy for three months. American

practitioners have given this formula as a

follow-up to ursodiol and surgery, since surgery may not relieve the symptoms of pain, gas,

bloating, nausea, and accumulated Damp-Heat.

It should be noted that the health food remedy of lemon and olive oil liver flush is

actually counterproductive. The main constituent of olive oil, oleic acid, has been found

experimentally to increase the risk of developing gallstones. Furthermore, consuming large

quantities of oil constricts the gallbladder, thus increasing the chances of a gallstone

blocking the bile duct (Encyclopedia of Natural Medicine, p. 325).

DiverticulosisDiverticula are small, saccular, mucosal herniations through the muscular wall of the

colon. They occur anywhere in the colon, but most often in the sigmoid. Inflammation of

one or more diverticula is known as diverticulitis. Symptoms of inflammation include

fever, abdominal pain, and an elevated white blood cell count. Treatment usually involves

bed rest, pain relievers, antibiotics, and intravenous fluids. Surgery may be required if an

abscess, fistula, or perforation develops.

Isatis Cooling is a formula that I have used successfully to treat patients with Crohn's

disease, colitis, or painful IBS. It can also be used effectively in conjunction with

biomedical therapy for diverticulitis. The presenting syndrome pattern is that of Blood

stagnation which is characterized by constant, fixed, stabbing pain, bruises or dark

blotches of the skin, and a purple tongue. For cases that also present with Qi stagnation,

Aquilaria 22 can be included in the therapeutic regimen. Common symptoms of Qi

stagnation include pain that is non-fixed, distention, feeling of fullness, depression, mood

swings, and frequent sighing. Aquilaria 22 can also help alleviate constipation.

If chronic loose stools are associated with diverticulitis, a more conservative

formula is Six Gentlemen with Cardamom and Saussurea, which relieves Qi stagnation. To

assist digestion, another formula, Quiet Digestion, can be used before and after each meal

along with Aquilaria 22 or Six Gentlemen. Longer term therapy can involve Six Gentlemen

and Astra Essence, when Kidney deficiency is present. A stronger Kidney tonic such as

Rehmannia 8 may be used when there is obvious Kidney Yang deficiency.

Gluten IntoleranceThis condition is also known as celiac disease which is a mal-absorbent syndrome

brought on by ingesting gluten-containing foods, primarily wheat and rye, and to a lesser degree barley and oat, products. Potato and rice products must be substituted.Furthermore, gluten is so widely used that patients must be exceedingly wary of what they eat. Even herbal formulas that contain gluten both as active or inert ingredients mustbe avoided, such as Chinese patent medicines that have malt (Mai Ya) and the like.Symptoms of gluten intolerance include abdominal distention, flatulence, weight loss,fatigue, anemia, difficulty in breathing, and stools that are bulky, frothy, fatty, and malodorous. Other symptoms of mal-absorption and malnutrition may be present. Oneformula that addresses many of the acute digestive symptoms is Stomach Tabs which is tolerated quite well.

Individuals who are not responding to herbal therapy should not only undergo further

tests for parasitic infection, but also for gluten intolerance.

17



Concluding RemarksA final area where Chinese herbs have

a major impact is post-surgical recovery.Many individuals suffer food stagnation aswell as general Qi and Blood deficiencyafter surgery. An excellent formula forthese cases is Quiet Digestion whichaddresses food stagnation. It can be combined with Six Gentlemen and EightTreasures which tonify Qi and Blood andeliminate Dampness.

In my estimation, the etiology ofmany chronic digestive disorders is congenital Kidney Yang deficiency,which leads to Spleen Qi deficiency,and then to Dampness. Poor dietary andlifestyle habits induce the accumulation ofDampness which transforms into Damp-heat. Successful treatment of digestive disorders warrants the correct analysis and application of the correct formula forthe presenting syndrome pattern.

Since conventional medical treatmentfor chronic digestive disorders is not verypromising, there is a great opportunity forChinese medicine to help this large groupof patients. As practitioners we should be more outspoken about the power ofalternative medicines in healing diseasesthat cannot often be treated successfully byWestern medicine.

Ingredients for Formulas (in English and Pinyin)

1. Phellostatin

Phellodendron Huang BaiCodonopsis Dang ShenAtractylodes Bai ZhuAnemarrhena Zhi MuPlantago Che Qian ZiPulsatilla Bai Tou WengCapillaris Yin Chen HaoCnidium Fruit She Chuang ZiHouttuynia Yu Xing CaoDioscorea Shan YaoLicorice Gan CaoCardamom Bai Dou Kou

2. Quiet Digestion

Poria Fu LingCoix Yi Yi RenShen Chu Shen QuMagnolia Hou PoAngelica Bai ZhiPueraria Ge GenRed Atractylodes Cang ZhuSaussurea Mu XiangPogostemon Huo XiangOryza Gu YaTrichosanthes root Tian Hua FenChrysanthemum Ju HuaHalloysite Chi Shi ZhiCitrus Ju HongMentha Bo HeMalt Mai Ya

3. Isatis Cooling

Isatis Extract Ban Lan Gen

and

Da Qing Ye

Moutan Mu Dan Pi

Codonopsis Dang Shen

Oyster Shell Mu Li

Bupleurum Chai Hu

Smilax Tu Fu Ling

Gardenia Zhi Zi

3. Isatis Cooling (continued)

Tang-kuei Dang GuiAkebia Mu TongRed Peony Chi ShaoAlisma Ze XieCyperus Xiang Fu

4. Six Gentlemen

Codonopsis Dang ShenAtractylodes Bai ZhuPoria Fu LingBaked Licorice Zhi Gan CaoCitrus Chen PiPinellia Ban XiaSaussurea Mu XiangCardamom Sha Ren

5. Astra Essence

Astragalus Huang Qi &Sha Yuan Ji Zi(root & weed)

Ligustrum Nu Zhen ZiHo-shou-wu He Shou WuLycium Fruit Gou Qi ZiRehmannia Shu Di HuangEucommia Du ZhongCuscuta Tu Si ZiGinseng Ren ShenTang-kuei Dang GuiCornus Shan Zhu Yu

6. Stomach Tabs

Magnolia Bark Hou Pu

Citrus Chen Pi

Pinellia Ban Xia

Red Atractylodes Cang Zhu

Ginger Gan Jiang

Licorice Gan Cao

Bupleurum Chai Hu

Oryza Gu Ya






7. Clearing

Lotus Seed Lian ZiOphiopogon Mai Men DongPoria Fu LingWhite Ginseng Jilin Ren ShenPlantaginis Che Qian ZiScutellaria Huang QinComfrey Root Gan Fu LiSmilax Tu Fu LingAstragalus Huang QiLycium Bark Di Gu PiMoutan Mu Dan PiRed Peony Chi ShaoLicorice Gan Cao

8. Ease Plus

Calcium Mu Li & Long Gu(Oyster Shell& Dragon Bone)

Bupleurum Chai HuGinseng Ren ShenGinger Gan JiangPinellia Ban XiaScute Huang QinCinnamon Gui ZhiRhubarb Da HuangSaussurea Mu Xiang

9. Gentle Senna

Microcos Po Bu YeLonicera Jin Yin HuaSenna Fan Xie YePrunus Yu Li RenPueraria Flower Ge HuaAreca Seed Bing Lang

10. Calm Spirit

Enzymes:

Peroxidase Horseradish Root

Catalse Aspergillus niger

Amylase Aspergillus oryzae

Protease Aspergillus oryzae

Lipase Aspergillus oryzae

11. Deficiency ConstipationFormula

Cistanche Rou Cong RongHe Shou Wu Ho Shou WuTang Kuei Dang GuiCynomorrium Suo YangBiota Bai Zi RenSemen Pruni Yu Li Ren

12. Ginseng, Poria and Atractylodes MacrocephalaPowder

Ginseng Ren Shen

Atractylodes Bai Zhu

Poria Fu Ling

Baked Licorice Zhi Gan Cao

Dioscorea Shan Yao

Dolichos Bai Bian Dou

Lotus Seed Lian Zi

Coix Yi Yi Ren

Cardamom Sha Ren

Platycodon Jie Geng

13. Rehmannia 8

Rehmannia Shu Di HuangCornus Shan Zhu YuPoria Fu Ling

14. GB-6

Ji Nei Jin Ji Nei JinCurcuma Yu JinCorydalis Yan Hu SuoTaraxacum Pu Gong YingMelia Chuan Lian ZiSalvia Dan Shen

15. Aquilaria 22

Ginger Gan JiangPomegranate Shi Liu PiMume Wu MeiMelia Chuan Lian ZiCodonopsis Dang ShenRubia Fu Pen ZiMyrobalan He ZiChi-Shih Zhi ShiPoria Fu LingNutmeg Rou Dou KouAtractylodes Bai ZhuCardamom Bai Dou KouQuisqualis Shi Jun ZiUlmus Wu YiOmphalia Lei WanZanthoxylum Hua JiaoSaussurea Mu XiangLicorice Gan CaoTorreya Fei ZiAloe Vera Lu Hui

10. Calm Spirit (continued)

Enzymes:Taurine: 100 mgHerbs:Biota Bai Zi RenTang-kuei Dang GuiFu-shen Fu ShenPolygala Yuan ZhiZizphus Suan Zao RenPeony Bai ShaoOphiopogon Mai Men DongCodonopsis Dang ShenSuccinum Hu PoMagnesium Asparatate

13. Rehmannia 8 (continued)

Alisma Ze XieMoutan Mu Dan PiEucommia Du ZhongDioscorea Shan YaoCinnamon Bark Rou Gui

16. Source Qi

Astragalus Huang Qi

Ginseng Ren Shen

White Atractylodes Bai Zhu

19



16. Source Qi (continued)

Poria Bai Fu LinDioscorea Shan YaoLotus Seed Lian RouEuryales Qian ShiCimicifuga Shen MaBupluerum Chai HuGinger Gan JiangNutmeg Seeds Rou Dou KouBaked Licorice Zhi Gan CaoAilanthus Chun Bai Pi

17. Artestatin

Artemesia Anua Qing HaoBrucea Ya Dan ZiDichroa Shu ChiPulsatilla Bai Tou WengMagnolia Bark Hou PoPinellia Ban XiaPogostemon Huo XiangDolichos Bai Bian DouGinseng Ren ShenCitrus Chen PiLicorice Gan CaoCoptis Huang LianRed Atractylodes Cang ZhuGinger Gan JiangCardamom Sha Ren

18. Eight Treasures

Codonopsis Dang ShenTang Kuei Dang GuiAtractylodes Bai ZhuLigusticum Chuan XiongPoria Fu LingMilletia Ji Xue TengRehmannia Shu Di HuangBaked Licorice Zhi Gan CaoPeony Bai ShaoGinger Gan JiangRed Dates Da Zao



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21

SHIATSUB O D Y W O R K


by Carl Dubitsky

Origins and Objectives

Oriental medicine in gen-eral, and its manipulative proce-dures in particular, represent oneof humankind’s most evolvedforms of preventive medicine.BodyWork Shiatsu is the integra-tion of several different forms ofJapanese shiatsu and anma,Chinese tuina, and Western osteo-pathic, physiotherapeutic, andtherapeutic massage and body-work techniques that are woventogether according to the needs ofthe client at each session. It is recognized as a form of both shi-atsu/anma and integrative/eclecticshiatsu as described below.

Shi means finger, atsu meanspressure. The Japanese Ministryof Health and Welfare defines shiatsu therapy as “a form ofmanipulation administered by thethumbs, fingers, and palms, with-out the use of any instrument,mechanical or otherwise, to applypressure to the human skin,correct internal malfunctioning,promote and maintain health and treat specific diseases.” The ministry lists over two hundredmedical problems for which shiatsu is a primary treatmentmodality.

Anma represents the ancientlineage of traditional Orientalhand-healing. An means press,and ma means stroke. Derivedfrom the Chinese ammo, whichwas brought to Japan in the sixthcentury CE, anma treatment is afluid massage form that consistsof applying pressure, stroking,and other forms of manipulationto the energetic points and path-ways that are identified inOriental Medicine, as well as all ofthe other soft tissues of the body.Anma has been developed in

countless schools and families in both China and Japan, as well as all other countries ofsoutheast Asia. The number of different hands-on techniques that fall under the category ofanma massage is vast, as are the number of diagnostic and therapeutic approaches employed.Properly speaking, all hand therapies that assess and treat the energetic system are part of theanma lineage.

In the fall of 1989 the American Oriental Bodywork Therapy Association (AOBTA)adopted the following definition of Oriental bodywork, which is inclusive ofshiatsu/anma therapy.

Oriental Bodywork Therapy: The treatment of the human body, including theelectromagnetic or energetic fields which surround, infuse, and bring that body to life, bypressure and/or manipulation. This approach is based upon traditional Oriental medicalprinciples for assessing and evaluating the energetic system, and traditional Oriental techniques and treatment strategies to primarily affect and balance the energetic system, for

Excerpted with permission from

Bodywork Shiatsu:

Bringing the Art of Finger

Pressure to the Massage Table,

(c)1997 by Carl Dubitsky.

Published by Healing Arts Press,Rochester, Vermont

the purpose of treating the human body,emotions, mind, energy field, and spirit for the promotion, maintenance, andrestoration of health.

When based on appropriate education,adjunctive modalities within the scope ofOriental Bodywork Therapy are non-inva-sive. They include, but are not limited to,pressure devices, application of hot andcold, external application of herbal orchemical preparations, electromagnetictreatment modalities, and educationregarding appropriate principles of diet andtherapeutic exercises.

It is my experience that, regardless of its focus, Oriental bodywork affects not only the

energetic system but also the superficial and deep tissues, and the fascial, myofascial,

neuromuscular, musculo-skeletal, circulatory, lymphatic, respiratory, digestive, eliminative,

and craniosacral systems. These additional realms that Oriental bodywork influences will be

further discussed in chapter 6.

History of Oriental Bodywork TherapyThe origins of Oriental bodywork stretch back into the mists of Chinese antiquity. In the




oldest written medical text still in existence,the Huang Di Nei Jing Su Wen (translatedinto English as The Yellow Emperor’sClassic of Internal Medicine), dated fromthe first century BCE, the mythical firstemperor of China, Huang Di, asks his pre-mier physician, Qi Bo, to describe the role ofbodywork in Oriental medicine. The greathealer replied: “In the spring and autumn,when food is plentiful and humans tend tobecome lazy and slothful, finger pressure isused to increase digestive fire and restorevigor.”

Northern and southern China wereunified during the Qin dynasty in the thirdcentury BCE. Oriental bodywork was calledmoshou (hand rubbing) at that time. By thefifth century CE, the science of Orientalbodywork therapy had evolved to such alevel that a doctoral degree was created atthe Imperial College of Medicine in Xian,the ancient capital of the Tang dynasty.Every Chinese medical physician wasrequired to master moshou in order to helpthem develop the refined palpation skillsnecessary for diagnostics and for the competent practice of acupuncture.Oriental bodywork therapy has beenknown as memo (press and stroke) sincethe Han dynasty (206 BCE-220 CE), andtuina (lift and grasp) since the Mingdynasty (1368-1664 CE). It has been a distinct medical specialty in every succes-sive dynasty in China up to the present day,with medical schools and hospitals devotedexclusively to its practice, and departmentsof Oriental bodywork in every generalmedical school and hospital in the country.

Chinese medicine was brought to Japanby the Buddhist priest Gan Jin Osho duringthe Nara Jidai Tempyo period, in the sixthcentury CE (the date traditionally given is552 CE), when he accompanied the

entrourage of the trade embassy from the imperial Chinese court and taught

Japanese healers the medicine of imperial China. The manipulative portions of

kampo (Chinese medicine) have always appealed to the Japanese temperament, as

a result of which Oriental bodywork, acupuncture, moxibustion, and palpatory

diagnosis have been developed by the Japanese to an extraordinary degree.

The physical therapies reached a peak in Japan during the Edo period

(1603-1867). During this period, just as in China thousands of years earlier, every

physician was required to master Oriental bodywork before being allowed to

diagnose or use needles.

The major force in the development of Japanese medicine during this period

was Waichi Sugiyama (1614-1694). Blind from the age of one, Sugiyama left his

home in Kyoto and went to Edo (Tokyo) as a teenager, in hopes of studying anma

massage under Ryomei Irie, the foremost master of Oriental medicine then

practicing in Japan. After a short period of apprenticeship Irie decided that

Sugiyama was too dull a student and dismissed him, sending him back home

to Kyoto.

On the journey home Sugiyama made a pilgrimage to the shrine of the goddess

Benten (Hindu: Saraswati), on the Isle of Enoshima, near Kamakura. Fasting and

praying for seven days at the feet of the goddess, Sugiyama had a vision in which the

goddess told him to return to Edo, and handed him the needle insertion tube with

which he revolutionized Japanese acupuncture.

Later in his life Sugiyama was brought to treat the fifth Tokugawa shogun, Lord

Tsunayoshi. Tsunayoshi was suffering from a painful abdominal illness that none of

the court physicians had been able to cure. When Sugiyama was able to rapidly

return the shogun to good health, Lord Tsunayoshi returned the favor by naming

Sugiyama superintendent of blind people and helping him found 45 medical

schools for blind people all over Japan, earning him the sobriquet “the father of

Japanese acupuncture and bodywork.”

European medicine was introduced to the Japanese by commerical traders

around the turn of the nineteenth century, and because of its cultural cachet,

surgical methods, and efficacy in treating infectious diseases, it was adopted by the

aristocracy, who forbade the teaching or use of the native Oriental therapies. During

the Meiji dynasty (1868-1912), a simplified form of traditional anma massage was

taught to all blind persons by imperial decree, in order to enable them to earn their

livelihood. European massage was also incorporated into anma schooling.

Practitioners were called “anma shampooers.” Because so much of the diagnostic

power of koho (ancient technique) anma was lost in the simplified form, anma

massage degenerated into a pleasurable indulgence for the rich and powerful.

(continued on page 24)



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In 1911 the first law regulatingthe practice of acupuncture,moxibustion, and anma massagewas introduced. This forced prac-titioners of the “ancient way”healing therapies to create newnames for their work in order toavoid these licensing laws.

In 1919 Tamai Tempaku pub-lished a book entitled Shiatsu Ho(Finger-pressure therapy). Tamaihad studied and practiced kohoanma for many years and hadstudied the Chinese acupoint system. He specialized inampuku, abdominal massage,which had originally come fromChina but was further developedand extensively practiced inJapan. He studied the textbookAmpuku Zukai (Diagrams ofhara treatment) by Ota Heisai,which became the standard textfor Oriental abdominal therapy.Tamai practiced and taught do-in(dao yin), Oriental breathingpractices and physical exercises tocirculate vital energy and help tointegrate the bodymind. He alsothoroughly studied Westernanatomy and physiology andEuropean massage.

Although Tamai had previ-ously published a book, ShiatsuRyoho (Finger pressure way ofhealing) in 1915, the attention of the therapeutic body-workcommunity did not focus on hiswork until Shiatsu Ho wasreleased. This book described asystem that integrated kohoanma, ampuku, acupoint therapy,


do-in, and Western anatomy and physiology. In it Tamai described treatments for a variety of Western ailments using traditional Oriental body-work techniques, and he integrated traditional spiritual wisdom with his modern medicine. In the preface he wrote:

People must have high spiritual development to do shiatsu, because healing disease isnot only by fingertip pressure. You have to have spiritual power to do healing by hand.

Tamai Tempaku’s application of Western anatomical and physiological information to histreatment system was revolutionary. Tossed into the ferment that was taking place in theJapanese therapeutic community because of the on-slaught of a host of poorly trained anmapractitioners and the input of European medicine, his ideas stimulated a large group oftraditional practitioners to pursue similar lines of inquiry. Katsusuke Serizawa and TokujiroNamikoshi, as well as the mother of Shizuot Masunaga, were among his students.

In 1925 the Shiatsu Therapists Association was formed in order to distinguish practitioners of Oriental bodywork therapy from the anma shampooers practicing massagefor general relaxation. Also in 1925 Takichi Tsukuba published (Red Book: the secret of truetreatment). This one-volume compendium of the works of Tamai Tempaku became thehandbook for many students of Japanese bodywork therapies. Practitioners followed variouslines of inquiry, and eventually a number of different bodywork therapies were developedbased on Tamai’s earlier work. Three of these student-practitioners founded schools that stillexert a major influence on the study and practice of shiatsu/anma today: Serizawa Sensei,Masunaga Sensei, and Tokujiro Namikoshi Sensei. After studying with Tempaku, SerizawaSensei went on to study physical therapy at the Tokyo School of Education for the Blind,completing the instructors’ course in 1938. He began physiological research at TokyoUniversity in 1951 and in 1955 became a research fellow at the Tokyo University School ofMedicine with Professor Yoshio Oshima. He was awarded a Doctor of Medicine degree in1961 for his research into the tsubo (acupoint) system. Using the electrometric measuringdevices just becoming available to the Japanese medical community, he was able to provebeyond any doubt the actual physical existence of the acupoint system of Oriental medicaltheory. Serizawa Sensei developed the Oriental bodywork technique called tsubo therapy andin 1976 published the landmark book Tsubo: Vital Points for Oriental Therapy.

Masunaga Sensei began his study of shiatsu following his graduation from KyotoUniversity with a degree in psychology. After studying and teaching at the Nippon ShiatsuInstitute for ten years, Masunaga began to pursue his own therories on the energetic structure of the human body. Based upon his clinical research, Masunaga created a uniquesynthesis of traditional Oriental theory and personal discovery which he called Zen shiatsu.Where Serizawa focused on the acupoints, Masunaga developed a system based on treatingthe meridian system of the body. He also developed a complex system for abdominal andback diagnosis and an extended set of meridians unique to his style. Masunaga published Zen Shiatsu in 1977.

The most famous practitioner, and the man most responsible for the recognition shiatsuhas achieved both in Japan and worldwide, was Tokujiro Namikoshi. Gifted as a healer since



25

childhood, Namikoshi Sensei first begandeveloping his remarkable talents by treating his mother’s rheumatism. Afterstudying koho anma and European massage, he founded the Clinic of AmpukaHo (the pressure way) on Hokkaido in1925. The clinic name was soon changed to the Shiatsu Institute of Therapy inresponse to the tremendous popularacceptance of the term shiastu taking placeon the mainland.

In 1933 Namikoshi moved to Tokyo,where he encountered tremendous difficul-ty in establishing himself. Finally, in 1939,he cured a well-known Hokkaido politi-cian, Ishmaru Gohay, of a chronic and verypainful back problem; Gohay rewarded himwith $10,000 in Juman yen, a fortune inthose days. Gohay also insured NamikoshiSensei’s hands. These events encouragedNamikoshi to open the Nippon ShiatsuInstitute in Tokyo in 1940. Namikoshi thenbegan petitioning to have shiatsu recog-nized separately from anma massage.

In his attempt to distance his systemfrom the old-fashioned, prescientific con-notations of anma massage, NamikoshiSensei eliminated all references to tradition-al Oriental medical concepts from his therapy. He described the effects of his work in Western scientific medical terms,effectively creating a system that we wouldtoday call neuromuscular massage.

In the post-World War II reorganiza-tion of all aspects of Japanese life that tookplace under the occupation forces of theAllied armies, harikyu shiatsu, as Japanesemedicine is termed, was at first outlawed,only to be reinstated due to the enormousoutcry of the Japanese people. Then in 1953a remarkable event took place, one that wasdestined to change the course of shiatsu’shistory. After being married in the UnitedStates, Joe DiMaggio and Marilyn Monroe (continued on the next page)

went to Japan for their honeymoon. While in Tokyo Marilyn became deathly ill andfailed to respond to the Western medical treatment she received. As a last resortNamikoshi Sensei was called in; he went to their hotel every day for a week to treather. The remarkable recovery of the famous movie star became known all overJapan. Finally, in 1954 shiatsu was officially recognized by the Japanese government,albeit as a form of anma massage.

In 1955 the federal government took over the task of setting medical standardsfrom the various local prefectures. Rigid qualifications, including three years ofmedical school and two years of residency, were required of all Oriental medicalphysicians before they were allowed to sit for a federal licensing examination.Bodywork licensure required two years of schooling. In 1964 shiatsu was finally recognized as distinct speciality by the Japanese government.

Today shiatsu/anma is made available to the Japanese work force free of chargeby all major industries because of the incredible decrease in time lost from the jobby workers who receive regular preventive therapy. A more general form of shiat-su/anma is practiced in most households, both for its relaxing and invigoratingqualities as well as for the tremendous closeness it brings to family members whocare for each other with this oldest and most basic form of loving health care.

Shiatsu in AmericaIn 1950 Toshiko Phipps was the first qualified Japanese shiatsu therapist to

begin teaching in America. In 1953 Toru Namikoshi, the son of TokujiroNaqmikoshi, came to the United States and began teaching shiatsu at PalmerChiropractic College in Ohio. The other teachers that Namikoshi Sensei sent toNorth America to continue to teach his method, Yukiko Irwin in the United Statesand Tetsu Saito in Canada, exclusively taught Namikoshi’s neuromuscular approachto Oriental bodywork. Perhaps in an unconscious attempt to present a scientific faceto Westerners, many teachers of other lineages who came to America also calledtheir techniques shiatsu therapy.

There has been a fair amount of bickering over who origianted the term shiatsu therapy. In 1965 Okura Sadakatsu wrote a series of articles entitled“Nippon No Ryo Jutsu” (Healing therapies of Japan) for the newspaper Zen RyoShinbum. He thoroughly researched the origins of shiatsu therapy and reportedthat Tamai Tempaku was clearly the founder of the shiatsu school of bodywork.

American students, concerned about rediscovering the basic life force thatWestern medicine had long ago discarded, preceeded to integrate, under the nameshiatsu, all of the various hand techniques and energetic theories originally derivedfrom koho anma, thus creating an American shiatsu/anma integration that I believewould be acceptable to Tamai Tempaku as well as to the ancient Chinese adepts.

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This reintegration was first intro-duced in America by Dr. DoAnnT. Kaneko.

Traditional anma massage, astaught by Dr. Kaneko, consists ofseven basic techniques: pressingand stroking, grasping and knead-ing, strengthening, compression,vibration, tapotement, and handmusic. Derived from Chineseanmo, anma massage is based onthe energetic system of traditionalChinese medicine (TCM) andcombines meridian massage andsoft-tissue manipulation with the use of the acupoint system.Ancient and modern techniquesof abdominal treatment (ampu-ku) are also incorporated. Evalua-tion is based on the FourExaminations: Looking, Asking,Smelling/Listening, and Touching.Findings are assessed according to the Eight Principles, andadvanced treatments are based onthe conditions found at the timeof each treatment.

Shiatsu therapy, utilizing thestyle of Serizawa Sensei, is incor-porated into this approach totreament, adding direct compres-sion of the nerve points, spinalcorrection, and active and passiveexercises. Several basic formsemphasize either anma massageor shiatsu therapy as appropriate.Treatment is given in prone,supine, and side-lying positions,as well as in the seated position,using fingers, palms, elbows,and knees.

Combining traditional tech-niques of Oriental manipulation(koho anma) and abdominaltherapy (ampuku) with modernJapanese shiatsu therapy, integra-tive/eclectic shiatsu also drawsdeeply from modern Westerntechniques of therapeutic sportsmassage and bodywork, including


joint mobilization. While focusing on the meridian and acupoint systems of TCM, when

appropriate, integrative/eclectic shiatsu treatment targets the neuromuscular myofascial,

musculoskeletal, craniosacral, visceral, lymphatic, venous, and neurological systems of

Western medicine. Using the traditional Oriental diagnostic methods of Looking, Asking,

Smelling/Listening, and Touching, patients are evaluated according to the Eight Principles,

and appropriate treatments—using Eastern, Western, or combined techniques—are

employed. Working both internally and externally, breathing, diet, herbs, exercise, and

liniments are used as appropriate. Although primarily intended as preventive health care,

integrative/eclectic shiatsu is extremely effective in treating all of the energetic, functional,

organic, or soft-tissue diseases that are within the range of Oriental bodywork therapy.

The beginning level of practice taught in this book is called sugi momi (meridian

treatment) by the Japanese. (In this book I will use the term meridian to refer to the

Organ-related energy conduits that connect the series of points related to each Organ on the

surface of the body as well as to the deep course of each pathway that connects internally to

its related Organ. I will refer to the pathways that connect meridians to meridians, or Organs

to Organs, as well as the system that connects the meridians to all of the superficial tissues, as

channels. I refer to the Eight Extraordinary Pathways as well as the containers of Blood

circulation as vessels. I will use the term pathway as a generic referent for all of these differ-

ent aspects of the energetic system.) The acupoints, called tsubo (hole or well) in Japanese,

are the same for all systems of Oriental medicine. The Chinese discovered the acupoint and

pathway systems by observation over the course of several thousand years. Over millennia a

long succession of astute and observant practitioners noticed specific sequences of points and

pathways on the surface of the body that became sensitive in reaction to the presence of

internal organ dysfunction. Further, it was found that a variety of different manipulative

techniques applied to the acupoints and meridians benefited the functioning of the organs

associated with them.

Certain of the acupoints correspond to the major trigger or reflex points that Western

medicine now recognizes. Trigger points are the specific focus of muscular or myofascial

disturbances. Reflex points are the superficial reflection of the conditions of the internal

organs. McBurney’s reflex point, in the lower right quadrant of the abdomen, becomes so

sore in the presence of an inflamed appendix that it cannot be overlooked. The same is true

for the pain that radiates from the armpit to the tip of the pinky finger during an attack of

angina pectoris. This path of referred pain follows the Heart Meridian exactly. Refined and

concentrated palpatory exploration of the body has revealed a host of sensitive reflex points

associated with specific patterns of imbalance.

The kind of stimulus applied to the acupoints and meridians is a major determinant of

the effect generated, although the way in which the stimulus is applied is also critical

27

to the outcome. In general, needles are themost effective way to lower the energy in aspecific region, while the application ofheat, via moxibustion, most effectively addsenergy. The use of the hands forms a middle ground, allowing for tonification(addition) or sedation (subtraction) of vitalenergy as necessary. However, needles canalso add, or moxa subtract, according to the technique used and the situation being treated. As in all aspects of Orientalmedicine, everything is relative.

By applying hands-on techniques inaccordance with a subtle and very sophisti-cated understanding of the bio-electromag-netic relationship between the surface of thebody and its internal workings, Orientalbodywork helps to create and maintain thefree and balanced flow of vital energy necessary for perfect health. Oriental bodywork is not only effective in correctingthe energy imbalances that underlie a myriad of conditions, it is also the basis of apreventive health-care system that has, forthousands of years, helped its adherentsmaintain a dynamic state of vital health.

Levels of TreatmentOriental hand-healing techniques can

be practiced at three levels: Relaxation-Level, or basic, Oriental bodywork;Remedial-Level, or intermediate, Orientalbodywork; and Wholistic-Level, or ad-vanced, Oriental bodywork. Althoughmany of the same techniques are used at every level, the training, experience,and skill required to effect specific changes increases dramatically with eachprogression.16 (continued on the next page)

Relaxation-Level Oriental Bodywork

Relaxation-level Oriental body work, such as the BodyWork Shiatsu treatmenttaught in this text, is a full-body, pathway-oriented form of treatment primarily employedfor general relaxation, increased vitality, and pure pleasure. Although vastly more effective,relaxation-level Oriental bodywork is comparable to Swedish massage in the context withinwhich it is applied. Facilities throughout the Orient, including centers in all major industries,have Oriental bodywork practitioners set up to offer a shower, a sauna (to cleanse the skin),a heated futon (upon which to rest), and a full-body, pathway-level treatment. No specificevaluation is involved; training is limited to learning the course and direction of the pathwaysand the appropriate hand and foot techniques for general stimulation. Because Oriental prac-titioners are frequently small in stature, much of this therapy is applied by the feet in orderto generate adequate pressure. (Most American practitioners do not need to use their feet).

Although not targeted toward curing specific conditions, the application of this level of

treatment can re-create the free-flowing energy balance essential to true health. Relaxation-

level Oriental body work lends inself well to a preventive healthcare program designed to

inhibit organic degeneration that leads to what we recognize as disease.

An American concept for marketing this level of treatment, called on-site massage, offers

mini-treatments to clients seated in a chair at their place of work. These sessions require only

fifteen minutes and are performed with the client fully clothed. Although much less com-

prehensive than a full-body treatment, the relaxing effects created by this sort of treatment,

considering the time spent, are extraordinary. This nonthreatening introduction to Oriental

bodywork is encouraging many people to further explore Oriental body work therapies. The

promotional practice of on-site massage has always provided me with a full clientele within

a very short time. This form is fully discussed in the treatment section (part 4).

Remedial-Level Oriental Bodywork

The second level of Oriental bodywork therapy focuses on the remediation of specific

problems, including sprains or strains, postoperative or post-traumatic adhesions, restricted

range of motion, and pathway-mediated muscular imbalances, as well as meridian and organ

disorders, headaches, toothaches, menstrual disorders, digestive difficulties, joint stiffness,

certain sleep disorders, and general malaise. In addition to the study of the meridians, which

is required for relaxation-level practice, the following skills are needed; a thorough ground-

ing in the acupoint system, a knowledge of musculoskeletal anatomy, a complete under-

standing of the energetic anatomy of the meridian and channel systems, training in a variety

of stimulative and sedative manipulation techniques, and memorization of various formulae

for treating specific problems.

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A level of evaluative skill able to assess

the conditions presented for treatment,

including the ability to differentiate merid-

ian imbalances from organic problems; the

ability to choose the correct Organ/meridi-

an system(s) for treatment; and the

knowledge of proper treatment protocol is

necessary for this level of practice.

Wholistic-Level Oriental Bodywork

Orthodox Western medical culture

lacks even the most rudimentary under-

standing of the most advanced level of

Oriental bodywork therapy. However, the

manipulative approaches to osteopathic

medicine recognize preventive wholistic

health care. To function at the primary

healthcare level, all practitioners must mas-

ter the full panoply of diagnostic techniques

and understand Oriental medical theory in

all its intricate complexity. While primarily

focused on manipulative therapies, the

practitioner must be fully conversant with

all aspects of Oriental medicine, including

the use of needles, moxibustion, cupping,

diet, herbs, exercise, breathing, and

meditation. While superficially similar in

appearance to the meridian-level practice,

functioning at the wholistic level requires

an ability to assess specific imbalances

before they become symptomatic.

There is a story, perhaps anecdotal in

nature, that in ancient China the physician

would travel among his constituency evalu-

ating each patient. He gave each patient the

necessary Oriental bodywork, acupuncture,

and moxibustion treatments; as well, he

prescribed appropriate dietary, herbal,

meditative, and breathing exercises to

achieve and maintain perfect health. For

this service he was wined and dined, and

paid a pretty penny. (continued on the next page)

However, should disease occur in spite of patient compliance with his prescrip-tions, he was then required to stay and treat that patient at his own expense.Although subtle in nature, Oriental diagnosis is very exact; a competent doctor wasexpected to be able to detect and correct imbalanced energy function long before itmanifested as physical degeneration.

The Yoga Of Bodywork ShiatsuThe domain of the Great Healer—the most refined and subtle practitioner of

Oriental medicine—lies in recognizing and treating disease states before they manifiest on the physical plane, requiring successful treatment of imbalanced conditions before symptoms ever develop. Herein lies the genius of Chinese medical theory. Remediation of actual disease was the work of second-class physicians at best.

At the heart of successful preventive health care is the practitioner’s awarenessand well-being. The art of healing requires an ability on the part of the practitionerto extend beyond the normal limits of self-concern in order to become one with theperson being healed. Healing involves the ability to act as a focus of manifiestationfor the self-transcendent universal energy that is the true source of well-being. Itrequires the therapist to stand in a place of non-doing and non-knowing, and fromthat expansive place garner an intuitive understanding of right action that, whenacted upon, can sever the knot of suffering. It is this very striving to become a purevessel of the healing grace that leads us ever closer to the consciousness of uncondi-tional love; it transforms the act of healing others into the act of healing self.

Recognizing and opening into this universal energy is at the heart oftraditional Oriental medical training, making BodyWork Shiatsu, in its essence, aself-transformative discipline. All diagnostic techniques or treatment methodsaside, BodyWork Shiatsu is primarily an opportunity for work on oneself. Lao Zi,the ancient Chinese sage and author of the Dao De Jing, points to the need for this essential process of self-development. Regarding the establishement of a concentrated center from which to function as a healer, he says:

The five colors make a person’s eyes blind.

The five tones make a person’s ears deaf.

The five tastes make a person’s mouth with no sense of taste.

Riding and hunting make a person’s heart crazy like a beast.

Something which is hard to obtain disturbs his path.

Therefore the Chinese Sage [the Great Healer] becomes the Hara [the abdomen.]

There he puts his consciousness.

He doesn’t become his eyes [foster identification with the senses].

Therefore, throw away the one, and pick up the other.

29



Developing a well-tuned proprioceptivesense is requisite to learning to allow theuniversal healing energy to work throughyou. (Taber’s Medical Dictionary definesproprioception as “The awareness ofposture, movement, and changes in equib-librium, and the knowledge of position,weight, and resistance of objects in relationto the body.” Proprioceptive sense is definedas “The correlation of unconscious sensa-tions from the skin and joints that allows conscious appreciation of the position ofthe body.” Please see the section on propro-ception in chapter 7 for a thorough discus-sion of this aspect of our sensorium, andthe impact that concentrated focus on it hason consciousness.)

The proprioceptors are normally anaspect of the involuntary nervous system,and they are responsible for both detectingsubtle body changes and guiding delicate,refined movement. Due to both the subtlenature of proprioceptive feedback and ourWestern cultural conditioning thatdemands gross verification of reality, infor-mation from this portion of the neural net-work usually flows outside the boundariesof our everyday, egoic consciousness. Thesteady proprioceptive focus required for thepractice of BodyWork Shiatsu naturallyleads to an ever wider and less self-centeredstate of awareness, allowing for the con-scious integration of subtle thoughts, feel-ings, sensations, images, and intuitions. Theconstant attunement at the proprioceptivelevel required in receiving, processing, andtransmitting information between clientand practitioner ultimately transforms theact of giving a BodyWork Shiatsu treatmentinto the stillness of meditation.

In persistently striving to become moreinternally aware, better able to share withyour client, in touch and in words, the

universal knowledge that he or she needs to hear and feel in order to come into the balance of true health, a therapist must drop back and so invite sponta-neous communication with the space of perfection inside us all. Treatment techniques pales before the self-effulgent radiance of the inner Self, the realm of theGreat Healer.

The information and techniques that follow provide a mere framework aroundwith this communication may take place.We must learn the letters and words of thishealing language, it is true. But we must, first and last, strive to become that instru-ment through which the Great Healer may clearly speak.

Purity of intention, selfless service, attention to detail, hard work, a great deal ofstudy, good health habits, and above all the desire to nurture all beings: these are thequalities that lead to the mastery of BodyWork Shiatsu. This pathway leads towholeness. May all who are sincerely interested reach this goal.

A Brief BibliographyR. Becker and A. Marino, Electromagnetism and Life (Albany, N.Y.: State University of New York, 1982

D. Bohm, Wholeness and the Implicate Order (London: Ark Paperbacks, 1981).

F. Capra, The Tao of Physics (New York: Bantam, 1976)

L. Chaitow, Soft Tissue Manipulation (Rochester, Vt.: Healing Arts Press, 1987); see also Rolf, Integration.

C. Dubitsky, et al. “Three Paradigms, Five Approaches.” Massage Therapy Journal (Summer 1991).

A. Ellis, N. Wiseman and K. Boss, Fundamentals of Chinese Acupuncture (Brookline, Mass.: Paradigm Press, 1988).

J. Evens, Mind, Body and Electromagmetism (Longmead, U.K.: Element Books, 1982).

S. Haldeman, Modern Developments in the Principles and Practice of Chiropractic(New York: Appleton Century-Crofts, 1981).

Ogawa Harukai, Lao Tze and Chuang Tze, Dao De Jing (Tokyo: Chuo Koran, 1978).

D. Juhan, Job’s Body (Barrytown, N.Y.: Station Hill Press, 1987).

T. Kaptchuk, The Web That Has No Weaver (New York: Congdon and Weed, 1983).

H. Lee and G. Whincup, Chinese Massage Therapy: A Handbook of Therapeutic Massage (Boulder, CO.: 1983).

G. Maciocia, Foundations of Chinese Medicine (Edinburgh: Churchill Livingstone, 1989).

K. Matsumoto and S. Birch, Five Elements and Ten Stems (Brookline, Mass.: Paradigm Publications, 1983).

K. Matsumoto and S. Birch, Hara Diagnosis: Reflections on the Sea (Brookline, Mass.: Paradigm Publications, 1988).

K. Nakagawa, “Magnetic Field Deficiency Syndrome and Magnetic Treatment.”Japan Medical Journal (1976):December 4.

K. Serizawa, Tsubo: Distal Points for Oriental Therapy (Tokyo: Japan Publishers, 1976).

T. Sohn and R. Sohn, Amma Therapy: A Complete Textbook of Oriental Bodywork and Medical Principles(Rochester, Vt.: Healing Arts Press, 1996).

J. Ross, Zang Fu: The Organ Systems of Traditional Chinese Medicine, 2nd ed.(Edinburgh: Churchill Livingston, (1985).

K. Matsumoto and S. Birch, Extraordinary Vessels (Brookline, Mass.: Paradigm Publications, 1986).

Y. Requena, Terrains and Pathology in Acupuncture (Brookline, Mass.: Paradigm Publications, 1988).

I. Rolf, Integration of Human Structures (Santa Monica, CA: Landman Publishers, 1977).

Sun Cheng-nan, ed., Chinese Bodywork: A Complete Manual of Chinese Therapeutic Massage(Berkeley, CA: Pacific View Press, 1993).

G. Tortora and N. Anagnostakos, Principles of Anatomy and Physiology, 4th ed. (New York: Harper and Row, 1984).

J. Upledger and J. Vredevoogd, Craniosacral Therapy (Seattle: Eastland Press, 1983).



Hong Liu has attracted a great deal of media

attention for his extraordinary ability in Qi Gong.

Dr. Liu is a medical doctor with

a specialty in the treatment of cancer

and a advanced degree in herbal medicine.

He is a Distinguished Professor of Qi Gong at

Emperor’s College of Traditional Chinese Medicine

and Samra University of Oriental Medicine.

I first became familiar with Dr. Liu by observing him

as he treated clients and tested the skill of his students.

Some of my clients received treatments

from him with remarkable results.

His ambition is to bring the advantages of

Eastern and Western methods together.

31

q i g o n gQi Gong Master

OMJ: How did you first become inter-ested in qi gong?

HL: When I was young I witnessed a lotof miracles that came about as aresult of qi gong and that's how Ifirst became interested. My motherwas a very high level official for amedical hospital in Shanghai. Shewas in charge of a lot of the hospitalsand she also was responsible for thehealth of a lot of the governmentofficials in Shanghai. My motherand her colleagues were also incharge of seeking out the best oriental medicine doctors and alsopeople with special abilities,including qi gong practitioners. Theywanted to have not only the bestwestern medical doctors but also thebest oriental medicine doctors alongwith the best miracle-makers, so tosay. My mother and her colleaguesdiscovered a couple of very talentedqi gong masters and also arranged todo testing and research with them todetermine if they were true mastersor false ones, and find out what theirstrengths and specialties were,including western diseases.

OMJ: What was the first time that youmet your teacher?

HL: I was about 22 years old when I firstmet Master Kwan. Actually, mymother was interviewing him athome. They had some patients there,and Master Kwan treated them. Onepatient had a broken arm, a complex fracture. Western medicinewould have involved x-rays, tests,setting the bone, inserting metalrods, and a cast, and then checkingwith another x-ray to see if the bonewas correctly set. Master Kwan spentfive minutes with this patient, a little shove here, a little push here, alittle knock there and in five minuteshe reset the bone. Now I know there

liuare special points and techniques to use, but then I was absolutely amazed. If thatpatient had gone to a hospital, it would have taken at least two or three hours. In fiveminutes he was able to set the bone and the patient showed no pain at all. There wasno anesthetic, not even any insertion of needles for acupuncture pain relief. All he didwas move his hand over the arm a couple of times and the patient was sitting there witha smile on his face. Actually in the beginning the patient had been very tense and veryanxious, and after Master Kwan started working on him, he had a big smile. Therewasn't any pain involved. Within a few minutes of the treatment, the swelling had alsogone down and the arm was moveable right away. There wasn't even a cast, all he didwas use two pieces of wood, and the patient was able to move the arm immediately. SoI saw that as a true miracle.

The other patient had low back pain, he hobbled in, quite bent over. Master Kwan gavehim some energy in his back, with his hand, and then placed his hand over the headand gave him some energy. And he could straighten up again. That was in two minutes' time. I was amazed again. That's when I realized that qi gong could perform miracles.

OMJ: Did Master Kwan ever work on you?

HL: No. I was young, I wasn't ill. But after I began to study with him, I watched him treatover a thousand patients. A lot of the patients were carried in and left with a smile; theymight come in moaning and crying with pain and leave with tears of gratitude.

OMJ: What was your early training like with Master Kwan?

HL: When I began to study with Master Kwan, I was already a western-style medical doctor. When I followed him around at the beginning of my studies, I had never studied or practiced qi gong before. I came from an entirely different point of view, soI didn't understand qi gong at all, I didn't even understand oriental medicine or herbs.

OMJ: What were some of your first experiences when you started to practice qi gong?

HL: I felt it was very mysterious, so I wanted to learn more. I studied with the hope thatsomeday I could help someone with a broken bone in two or three minutes rather thantwo or three hours. When I started studying qi gong, I realized just how difficult it was.The theory and the methods and the techniques of qi gong were heading in a differentdirection from western medicine.

OMJ: What were some of the effects you felt in your own body?

HL: There were different amounts of sensation or feelings within the body depending onwhat level I was practicing. In the beginning there was nothing, there was no feeling ofanything. But when I would imitate my master to treat someone, I found it wouldwork, but without knowing how. The patient would say there was no more pain and Iwould still be doubting it.

Later on, I began working with cancer patients. When I began to feel in my heart orhope or think that the patient didn't have cancer anymore, if the patient was examinedby a western doctor, they would actually find out that the person was free of cancer, andI still didn't know how it happened. But the medical report said there was no morecancer. These kinds of miracles kept me going, kept me wanting to practice. But whenI was actually practicing the qi gong, the feeling of qi, the feeling of anything within thebody came very very slowly.

hong




q i g o n gOMJ: When I watched you work, every-

thing looked very technical.There's a clear sensation, almost aphysical thing.

HL: When I was working on the patients,wherever there was blockage, myhand would go and I would work onthat area. Sometimes if I'm workingon a person, if the energy in the bodygoes up to the head, then I go up tothe head. Then it will go down to thefeet, maybe it hasn't gone out of thebody but went to the feet andstopped there, and I go down to the feet and work there. It's not necessarily a tactile sensation, butmore using the heart and spirit tofeel it.

After I had practiced qi gong for awhile I followed my master around,he would take me out into the hills topick wild herbs, we would go aroundto treat patients, and he wouldexplain the different theories behindthe various illnesses. That was whenI realized I had to study orientalmedicine and acupuncture as well, my master told me that wasnecessary. When I first began tostudy, I brought the diagrams of themeridians to my master and askedwhere the meridians came from,how did they come up with these300-something points? I was alwayswondering how, when a patientcame to the master, he would knowexactly where the blockages were,which points were blocked, withoutusing any kind of a manual, withoutusing any machines. Master Kwangave me an answer I would alwaysremember: "You can go look in thetextbooks." So I looked in the textbooks to see the history of the merid-ians and where the points camefrom. But the books say the pointscame from experience, from thou-

sands and thousands of years of experience. Then I asked my master, “Where did it come fromfor you?” And he said, "If you practice qi gong, you will know." And he told me that all the bestoriental medical doctors in Chinese history were all qi gong masters. Only after knowing qigong would they be able to get the best results. So the reason that there were meridians and acupoints in the textbooks is because the masters who knew qi gong were able to plot them outon paper.

Because qi gong was such a great treasure, it was always kept very secret. In the past, masterswould only pass this knowledge on to their sons, not their daughters. And it was always one-to-one. The people who learned qi gong in schools learned it from textbooks, they didn'tget the transfer of qi gong ability from master to apprentice. So people who practiced qi gongand trained in qi gong would be able to understand and be able to sense where the points are.So throughout Chinese history, in the textbooks they would put where the meridians went,where they flowed, how to find the points, but they would never put in a book how to trainyourself so that you could see them. So now, oriental medicine doctors memorize it from thebooks, and the point is where the book says it is, this many tsun next to whatever bone.Especially when you use time, when the clock is involved, to find out where the points are, that'sdifficult to do now. In the book, they might spell it out as far as which meridians have to dowith which times, that's something you would have to memorize. To truly understand and toknow that is one of the most difficult things a student of oriental medicine can learn, even forthe doctors. Once you have the qi gong ability, you can feel that this part is alive or active, some-times it goes here, sometimes it goes there. So someone who is a qi gong practitioner doesn'thave to go memorize to deal with the issue that a particular meridian is active in the middleof the night—what would happen if your patient came to you in the daytime? Someone withqi gong ability can check and know, even if it's not the active time of that meridian, where it isin the body at that time so he can work on it.

Doctor Hua, Doctor Suin, Doctor Li, the ancient oriental medicine doctors in theYellow Emperor's Classic, these were all qi gong masters, they all knew and they allwere able to see the energy. And when they taught, the students would just get the textbookversion; only the truly outstanding apprentices would get the true knowledge passed down tothem in the typical master to apprentice fashion. Because of their experience, they had especially good results with their patients. So the emperors of China always tried to get the bestdoctors and qi gong masters to be at their side. There is a saying in China, that to be a doctorfor the emperor is like standing next to a tiger, meaning you could lose your head at anymoment. So when they passed on the qi gong to their apprentices, even that was very secretiveand very selective. All of these great doctors always said they didn't want to work for the emperor, they would always downplay their abilities. Often when one of these doctors wouldgo to see the emperor, they would say, “If I'm going to treat you, then you have to give me nothing. The only thing I ask for is that you send me home,” because after you treat them, ifthey decide to keep you at their side, then you could lose your head at any time. Qi gong masters like Doctor Li, who wrote the ancient text of Chinese herbs, would try the herbs themselves, the thousands of different herbs, to figure out the taste properties, temperature, theuses of each herb. But to know what kind of energy an herb has and to know which organs itgoes to and to know its directionality, to figure that out about an herb is to use qi. So in thetextbooks they say that they tried them, but how would they have tried a toxic herb, one thatcould kill them? The tasting of the herb wasn't the main way to figure out what it

hong liu


33

q i g o n gwas, all they had to do was to hold it in theirhand and feel the energy. For example, theywould hold an herb in the hand and feel theenergy going to the heart, then they wouldknow that it was a heart medicine. In thepast, I didn't know that either, but now I canhold any herb and know exactly where itgoes in the body and what it's for. This iswhat happens after you practice qi gong anddevelop your ability.

In China there are hundreds or even thousands of different kinds of qi gong, thereis martial arts qi gong and within that thereis hard qi gong, performance qi gong wherethey break the bricks on their head or theyput the swords through their throat, that'sjust for show, but it can benefit the bodybecause what they’re doing is bringing all oftheir qi to one area. But this kind of qi gong

doesn't have much advantage for healing. There is also healing qi gong, medical qi gong, there's

longevity qi gong, for example there are people in China who go through the apprenticeship

and practice qi gong their entire lifetime, but they don't do any kind of healing at all, they just

use it to promote their own longevity. Then there's self-healing qi gong and there's qi gong to

develop and strengthen one's spirituality. There's even qi gong for enhancing intelligence.

In the past, qi gong was intermeshed with or hidden behind religion because if qi gong existed

on its own, there were great dangers. But if it was part of religion it was favored because with

the qi gong master the religion could attract many people. The qi gong master's calculations

were predictions or the qi gong master's ability to heal was strong and accurate and would

attract a lot of people to follow the particular religion of the qi gong master. That's how some

of the cults work here today, perhaps the cult leader has some special ability. Because there were

so many different religions, that's where we got a lot of the differences between different types

of qi gong. For example, in Buddhism, the general thought behind Buddhism is that in this

lifetime it's not important for me to be happy or successful or have the material pleasures; it

doesn't matter how much I suffer as long as I get to my next lifetime and eventually ascend to

where I want to go. So that's why the qi gong that has roots in Buddhism is very strong in

developing spirituality. But the qi gong that derives from Buddhism doesn't have so much in

hong liu




q i g o n gterms of being able to do medical work orhealing. Taoists, though, want to be spiritu-al but also believe that your well-being inthis life is important so the body was number one, spirituality was number two inpriority. So that's why Taoist qi gong has alot of theory and techniques for longevityand healing and also self-healing. Most of the oriental medicine theory comes from Taoist theory, almost all of it. InConfucianism, intelligence or thinking orphilosophy were important and it was aboutwalking the middle path, so those qi gongmethods are also different. I feel that today,we need to draw on the best of all three andbring them together, taking the strengthsfrom Buddhism, Taoism and Confucianism.I feel that first we need to have a healthyphysical body, then the spirit must also catchup with the body. Later in life, we can concentrate more on developing spirituality.Just like the stories about the Taoists andBuddhists whose bodies remain after deathand do not decompose.

For us today, we're talking about the scienceof qi gong. We need to talk about qi gong interms of science today because it can'tremain behind religion, that way qi gongcan benefit more and more people. It doesn'tmatter what religion they belong to. If you'rea person who wants to have good health orgood spirituality, then you can practice qi gong. Qi gong has a very very long histo-ry. Qi is just like what the textbooks in oriental medicine describe it to be. Eventhough we say you can't see and you can'tfeel qi, it exists, it is a reality. So qi gong is atechnique of understanding and using thatqi that flows within the body. It can be usedfor longevity and martial arts, it justdepends how you choose to use that qi, andthen the methods for achieving that are different. So there are many different schoolsor sects of qi gong and it is important for ustoday to be able to find the strengths and thebest parts of each of these different types ofqi gong. It's just like i n feng shui—there are five major schools, they all have their strengths and weaknesses. When you

you understand all five and their strengths and weaknesses, that's when you can draw out thestrengths from each of them and combine them. So for feng shui, that is the newest kind, it justdeveloped that way. In the past there was more rivalry, where if you were from one sect andthere was a person from another sect, just like religious rivalries and fights. Today in feng shuiit's best to look at all five and understand all five and draw out their strengths and customizethe different schools to different people and situations.Qi gong is the same way. There are hundreds or even thousands of different kinds of qi gong so there's maybe a different type that'ssuitable for each different person. Some types of qi gong have this strength, other types ofqi gong have another strength, and every qi gong has its weakness, so I feel that today we shouldtry to bring them all together anddraw the best from all of them. In today's world, we shouldalso be able to use modern scientific methods to determine what kind of qi gong is best for whatkind of illness.

When Master Kwan would treat his patients many years back, he would just pour a cup of teaor a cup of water and have his patient drink it. After they finished their glass of teaor water, their arm wouldn't hurt anymore. For myself, the first time I worked with a brokenbone, it wasn't a compound fracture, but a broken bone, and I used the same method, gave thepatient a cup of water and the patient said it still hurt. I was thinking, when Master Kwan gavethem a glass of water, it didn't hurt anymore. So I gave the patient another glass, and it stillhurt. It actually took seven glasses of water before it stopped hurting. But then the pain wasgone and the patient was so happy. Then he went for x-rays and the fracture had closed up.Under normal circumstances, that would have taken at least 49 days. After that, I collaborat-ed with a research hospital in China to try to understand why this worked. After I came to theUS in the early '90s, I did some research with a doctor at the University of Southern California.They would give me 15 or so different petri dishes filled with water. Some I would put energyinto, others I would not. And then they were tested in the lab for about two weeks and theyfound that there was a change in the water.

After I put in the energy, the chemical makeup of the water was altered. Something showed upin the computer. I also did some experiments before in China and recently in Taiwan usingMRI. I would give energy to an actual person and the differences with and without energywould show up on the MRI. There's a research doctor, one of America's most-respectedresearchers in medicine, who recently published a report on using a functional MRI in exam-ining the differences between using acupuncture on UB-67 and they found that it causedchanges within the brain. This report was important because it proved that acupuncture has aplace in modern medicine, in modern science. This is one of the most important steps in making oriental medicine and acupuncture a part of the hard sciences and medicine.

My main mission in coming to the US is to bring a three-thousand-year-old art and sciencefrom China to make it better known in the west. Until recently, it's been something a lot ofpeople thought was just spiritual healing, not something that was confirmed by science. A lotof people thought is was false science or just not legitimate, but once more research is done, thewhole world will be able to see the scientific testing and that qi gong can be held to the samestandards as western science and have beneficial results. Even with a long history of manythousands of years, we still feel it should be confirmed or tested the same way we test everythingelse in the western world. Otherwise our world isn't going to accept it as something real.

I always say it's important to bring east and west together. Traditional medicine should becombined with new medicine because the development of western medicine has only been inthe past two or three hundred years. It has developed to a point where there are many new

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(continued on page 41)

35

by Bob Flaws

from theBook of Jook

Medicine & Meals

From this statement, we can see the preeminent importance of proper diet both for the purposes of treatment and prevention of disease according toTraditional Chinese Medicine.

The formulas in this article have beencompiled from a number of Chinese language sources. These include Zhong Hua Shi Wu Liao Fa Da Quan (A GreatCollection of Foodstuff Treatments in China) published by the Jiangsu Science & Technology Press, Yin Shi Liao Fa (Food & Drink Therapy) published by theGuandong Technical Press, Da Zhong YaoShan (Medicinal Meals of the Masses)published by the Sichuan Science &Technology Press, Qian Jin Shi Zhi (FoodTreatments [from the Prescriptions Worth a]Thousand [Pieces of] Gold) and Shi LiaoFang (Food Treatment Formulas) both published by Commercial Press of China,Pian Fang Da Quan (A Great Collection ofFolk Formulas) published by the BeijingScience & Technology Press, and Zhong GuoYao Shan (Medicinal Meals of China)published by the Shanghai College ofTCM Press.

The hundreds of diseases of thefour seasons all originate in thestomach. As the stomach getsgrain, improvement comes.Therefore, if the diet is improvedone inch, the disease pathogen isforced back one inch.

Medicinal porridges are some of thehealthiest meals a person can eat. They aredesigned to support both the prenatal rootof qi and blood, the kidneys, and the postnatal production of qi and blood by supple-menting the spleen and stomach. Accordingto the writings of many Chinese doctors,this is the basis for prevention of disease andpromotion of good health. In fact, the healthof the spleen and stomach are so importantin human physiology that volumes havebeen written on this subject. In the words ofJin Zi-jiu, a great doctor of the 19th century,

Life-lengthening to 100 YearsEnriching & Supplementing Formulas

YIN-SUPPLEMENTING FORMULAS (BU YIN FANG)

Achyranthes Congee (Niu Xi Zhou)Functions: Clears heat and eliminates vexation

Indications: The sequelae of febrile diseases, vacuity taxation, emaciation, vexatiousaching of the four limbs, dry mouth, strong fever

Ingredients: Tender, new Folium Achyranthis Bidentatae (Niu Xi Miao Ye), FoliumSolani Nigri (Long Gui Ye), Radix Rehmanniae (Sheng Di Huang), 10g each,Semen Oryzae Sativae (i.e., Polished Rice, Jing Mi), 100g

Method of preparation & administration:

First decoct the first 3 medicinals, remove the dregs, and reserve the liquid.Use this liquid to make porridge out of the rice. Eat on an empty stomach.

Dendrobium Congee (Shi Hu Zhou)Functions: Nourishes the stomach and engenders fluids, nourishes yin and clears heat

Indications: Damaged fluids due to a febrile disease, heart vexation, oral thirst,unhealthy yin vacuity, stomach vacuity cramping pain, dry heaves, a scanttongue coating

Ingredients: Herba Dendrobii (Shi Hu), 15g, Semen Oryzae Sativae (i.e., Polished Rice,Da Mi), 50g, Granulated Sugar (Bing Tang), a suitable amount

Method of preparation & administration:

First decoct the Dendrobium in water, remove the dregs, and reserve100ml of liquid. Add this and more water to the rice and sugar and cookinto porridge. Eat warm 2 times per day.

Mulberry Congee (Sang Shen Zhou)Functions: Supplements the liver and boosts the kidneys, enriches yin and

supplements the blood, moistens the intestines, and brightens the eyes

Indications: Yin and blood insufficiency, dizziness, vertigo, insomnia, tinnitus,diminished visual acuity, premature greying of the hair, blood vacuity constipation, neurasthenia, anemia, yin vacuity high blood pressure, etc.

Ingredients: Fresh Fructus Mori Albi (i.e., Mulberries, Sang Shen), 30g (or dry, 20g),Semen Oryzae Glutinosae (i.e., Glutinous Rice, Nuo Mi), 50g,Granulated Sugar (Bing Tang), a suitable amount

Method of preparation & administration:Cook into porridge in 400ml of water. Eat warm each morning on anempty stomach.




Medicine & MealsYANG-SUPPLEMENTING FORMULAS (BU YANG FANG)

Chinese Chive Congee (Jiu Cai Zhou)Functions: Supplements the kidneys and invigorates yang, fortifies the spleen and warms

the stomach

Indications: Chilly pain in the abdomen, loose stool or constipation, enduring dysenterydue to vacuity cold, impotence, premature ejaculation, spermatorrhea,polyuria, urinary incontinence, abnormal vaginal discharge, low back andknee soreness and weakness, dysmenorrhea, metrorrhagia, and other suchconditions due to kidney/spleen yang vacuity

Ingredients: Herba Allii Tuberosi (i.e., Chinese Chives, Jiu Cai), 60g, Semen Oryzae Sativae(i.e., Polished Rice, Jing Mi), 60g, Salt (Yan), a small amount

Method of preparation & administration:Cut the chives into small pieces. Make the rice into porridge as usual and putin the chives. Salt to taste and continue cooking a few minutes more. Eat 2 times per day in the morning and evening.

Cistanches & Lamb Congee (Cong Rong Yang Rou Zhou)Functions: Supplements the kidneys and invigorates yang, fortifies the spleen and frees

the stool

Indications: Kidney yang vacuity impotence, spermatorrhea, premature ejaculation,infertility in women, chilly pain in the low back and knees, polyuria,nocturia, bodily vacuity weakness, internal damage due to overtaxation,aversion to cold, cold limbs, constipation due to insufficiency of yang in the elderly

Ingredients: Herba Cistanchis (Rou Cong Rong), 15g, Lamb (Yang Rou), 60g, SemenOryzae Sativae (i.e., Polished Rice, Jing Mi), 60g, Salt (Yan), a smallamount, Bulbus Allii Fistulosi (i.e., Scallions, Cong Bai), 2 pieces, fresh Rhizoma Zingiberis (i.e., Fresh Ginger, Sheng Jiang), 3 slices

Method of preparation & administration:First decoct the Cistanches, remove the dregs, and reserve the liquid. Usethis liquid to make porridge from the rice and lamb. Add salt, scallions, andginger to taste. Eat 2 times per day in the morning and evening.

Sparrow Medicinal Congee (Que Er Yao Zhou)Functions: Strengthens yang qi, supplements essence and blood, boosts the liver

and kidneys

Indications: Kidney qi insufficiency causing impotence, spermatorrhea, daybreak diarrhea, dizziness, blurred vision, unclear speech, deafness, tinnitus,urinary incontinence, abnormal vaginal discharge, etc.

Ingredients: Passer Montanus Saturatus (i.e., Sparrow, Que Er), 5 whole ones, SemenCuscutae (Tu Si Zi), 45g, Fructus Rubi (Fu Pen Zi), 15g, Fructus LyciiChinensis (Gou Qi Zi), 30g, Semen Oryzae Sativae (Jing Mi), 60g, Salt(Yan), a small amount, Bulbus Allii Fistulosi (i.e., Scallion), 2 stalks, freshRhizoma Zingiberis (i.e., fresh Ginger, Sheng Jiang), 3 slices

Method of preparation & administration:First decoct the Cuscuta, Rubus, and Lycium, remove the dregs, and reservethe liquid. Skin and gut the sparrows, wash and stir-fry in wine. Then cookthe rice, sparrows, and medicinal decoction with a suitable amount ofwater to make porridge. Just before it is finished, add salt, scallions, andginger and continue cooking a few minutes more. Eat 2 times per day onan empty stomach, once in the morning and once in the evening. Three to5 days equal 1 course of treatment.

Contraindications:Those with hyperactive sex drive or fever should not use this congee.It should also only be eaten in the winter.

QI-SUPPLEMENTING FORMULAS(BU QI FANG)

Ginseng Congee (Ren Shen Zhou)Functions: Boosts the original qi and

vitalizes the essence spirit,supplements the spleen,lung, and heart qi

Indications: Spleen vacuity symptomssuch as emaciation due toprolonged disease, lack ofappetite, and loose stools,lack of strength, fatiguedspirit, and physical exhaus-tion; lung vacuity symp-toms such as shortnessof the breath and vacuity panting (i.e., asthma);and heart vacuity symp-toms such as palpitations,insomnia, and poor mem-ory

Ingredients: Powdered Radix PanacisGinseng (Ren Shen Fen),3g, Semen Oryzae Sativae (i.e., Polished Rice, Jing Mi),100g, Granulated Sugar(Bing Tang), a suitableamount

Method of preparation & administration:Cook the powdered Gin-seng into porridge with therice and add the sugar at theend. Eat on a regular basis.

Ginseng & Poria Congee (Shen Ling Zhou)Functions: Fortifies the spleen and

boosts the qi

Indications: Qi vacuity, bodily weak-ness, fatigue, pale facialcolor, poor appetite, loosestool, and other suchsymptoms

Ingredients: Radix Panacis Ginseng(Ren Shen), 5g, SclerotiumPoriae Cocos (Fu Ling),20g, fresh Rhizoma Zingi-beris (i.e., Fresh Ginger,Sheng Jiang), 5g, SemenOryzae Sativae (i.e.,Polished Rice, Jing Mi),60g

Method of preparation & administration:Cut the Ginseng into thinslices and pound the Poria


37metal fall 2002

Medicine & Mealsinto pieces. Soak these 2 ingredients for 1/2 hour. Then decoct them inwater for 30 minutes. Pour off the liquid, reserve, and decoct again. Again pour off the liquid and add to the first decoction. Add this liquid to the riceand cook into porridge as usual.

Ginseng & Chicken Congee (Ren Shen Ji Zhou)Functions: Enriches and supplements the five viscera, strengthens the body,

supplements and boosts the qi and blood

Indications: Bodily vacuity and weakness in the elderly or those with chronic disease

Ingredients: Radix Panacis Ginseng (Ren Shen), 3g, Radix Dioscoreae Oppositae (Shan Yao), 6g, Semen Oryzae Sativae (i.e., Polished Rice, Da Mi), 50g,Chicken (Ji), 1 whole one, Chicken Livers (Ji Gan), 150g

Method of preparation & administration:First cook the chicken and chicken livers in 15 bowlsful of water into soup.Slice the Ginseng, Chinese yam, and the chicken soup to the rice and cookinto porridge. Add salt to taste and eat.

Codonopsis Congee (Dang Shen Zhou)Functions: Supplements the middle and boosts the qi

Indications: Qi vacuity and insufficiency, chronic cough, poor appetite, abdominal distention, loose stools, and other such spleen/lung qi vacuity conditions

Ingredients: Radix Codonopsis Pilosulae (Dang Shen), 30g, Semen Oryzae Sativae (i.e., Polished Rice, Da Mi), 50g, White Sugar (Bai Tang), a small amount

Method of preparation & administration:Cook the rice and Codonopsis in water into porridge as usual and add thesugar at the end to taste. Eat warm.

Pseudostellaria Congee (Tai Zi Shen Zhou)Functions: Supplements the qi and engenders fluids

Indications: Bodily vacuity in the aftermath of disease, yin vacuity/lung dryness chronic cough with scant phlegm, insomnia, excessive dreams

Ingredients: Radix Pseudostellariae Heterophyllae (Tai Zi Shen), 50g, Semen OryzaeSativae (i.e., Polished Rice, Da Mi), 50g

Method of preparation & administration:First decoct the Pseudostellaria, remove the dregs, and reserve the liquid.Add this to the rice and cook into porridge. Eat warm in the morning and evening.

Astragalus Congee (Huang Qi Zhou)Functions: Strengthens and boosts the qi and fortifies the spleen

Indications: Qi vacuity bodily weakness, fatigue, lack of strength, diminished appetite,loose stools, anal prolapse, spontaneous sweating, night sweats, superficialedema of the face and eyes, inhibited urination, shortness of breath, heartpalpitations, etc.

Ingredients: Radix Astragali Membranacei (Huang Qi), 20g, Semen Oryzae Sativae (i.e., Polished Rice, Jing Mi), 50g

Method of preparation & administration:Add the Astragalus to 200ml of water and decoct down to 100ml. Removethe dregs and reserve the liquid. Add this to the rice plus another 300ml ofwater and cook into porridge. Eat warm in the morning and evening. Sevento 10 days equal 1 course of treatment. It is ok to add a little Red Sugar (i.e., Brown Sugar, Hong Tang) to taste.

Supplement Righteous Qi Vacuity Congee (Bu Xu Zheng Qi Zhou)Functions: Supplements the righteous qi

Indications: Vacuity detriment, taxation fatigue internal damage, vacuity debility of thefive viscera, bodily weakness in the elderly, emaciation due to prolonged

disease, heart palpitations,shortness of breath, spon-taneous sweating, chronicdiarrhea, devitalized ap-petite, qi vacuity superficialedema, etc.

Ingredients: Radix Astragali Mem-branacei (Huang Qi), 60g,Radix Panacis Ginseng(Ren Shen), 10g, SemenOryzae Sativae (i.e.,Polished Rice, Jing Mi),90g, White Sugar (BaiTang), a small amount

Method of preparation & administration:First slowly decoct the Astragalus and Ginseng 2 times, then remove thedregs, and reserve the liquid. Divide this liquidinto 2 portions. Each day,use 1 portion to cook therice into porridge. Add alittle sugar to taste aftercooking. Eat each morningand evening on an emptystomach. Five days equal 1 course of treatment.

Contraindications:Do not use this congee ifone is suffering from a hotpathocondition. Do not eatradishes or drink tea whiletaking this congee.

Atractylodes & Pork Tripe Congee (Bai Zhu Zhu Du Zhou)Functions: Supplements the middle

and boosts the qi, fortifiesthe spleen and harmonizesthe stomach

Indications: Spleen qi vacuity, fatigue,shortness of breath, loosestool, poor appetite, indi-gestion, abdominal disten-tion, and other such symptoms

Ingredients: Rhizoma AtractylodisMacrocephalae (Bai Zhu),30g, Semen ArecaeCatechu (Bing Lang), 10g,Pork Tripe (Zhu Du),1 piece, fresh RhizomaZingiberis (Sheng Jiang), asmall amount, SemenOryzae Sativae (i.e., Po-lished Rice, Jing Mi), 60g


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Medicine & MealsMethod of preparation & administration:

Cut the pork tripe into small pieces and decoct together with theAtractylodes, Areca, and ginger. Remove the dregs and reserve the liquid.Use this liquid to cook the rice into porridge. Take 2 times per day in themorning and evening. Eat the tripe with sesame oil (Xiang You) and soysauce (Jiang You). Eat for 3-5 days. Wait for 3 days, and take again. Stoptaking as soon as the symptoms are relieved.

BLOOD-SUPPLEMENTING FORMULAS (BU XUE FANG)

Barley Congee (Da Mai Zhou)Functions: Nourishes the blood and constructs the body

Indications: Prolonged eating strengthens the physical body, prevents the hair fromturning white, loosens the stomach and stops distention

Ingredients: Fructus Hordei Vulgaris (i.e., Barley, Da Mai), 100g

Method of preparation & administration:Make into porridge as usual and eat 2 times per day.

Black Sesame Congee (Hei Zhi Ma Zhou)Functions: Supplements the liver and kidneys, moistens the five viscera

Indications: Bodily debility in the elderly, dizziness and vertigo, emaciation, dry stools,premature greying of the hair, postpartum scanty lactation

Ingredients: Black Semen Sesami Indici (i.e., Black Sesame Seeds, Hei Zhi Ma),25g, Semen Oryzae Sativae (i.e., Polished Rice, Da Mi), 50g

Method of preparation & administration:First grind the sesame seeds. Then wash the rice. Next, make into porridgeas usual and eat.

Spinach Congee (Bo Cai Zhou)Functions: Nourishes the blood and moistens dryness

Indications: Anemia, constipation, high blood pressure

Ingredients: Spinach (Bo Cai), 250g, Semen Oryzae Sativae (i.e., Polished Rice, Jing Mi),100g, Salt (Yan), a suitable amount

Method of preparation & administration:Wash the spinach and cut into small pieces. Cook with the rice in water tomake porridge. Eat on a regular basis.

Note: A similar blood-nourishing congee can be made from beet tops,Swiss chard, kale, collards, or other such greens.

Excerpted from

The Book of Jook,

Chinese Medical Porridges:

A Healthy Alternative to the

Typical Western Breakfast

by Bob Flaws.

Published by

Blue Poppy Press,

1775 Linden Ave.

Boulder, CO 80304

39metal fall 2002

clinical


metalfall 2002

Cervical spondylopathy belongs to the

category of “Arthralgia-syndrome” in

traditional Chinese medicine. It is due to

invasion of the pathogenic wind-cold-

dampness into the channels and collater-

als when the vital-qi is comparatively

insufficient. The pathogenic wind-cold-

dampness blocks or coagulates the qi and

blood in the channel, creating various

kinds of the syndrome. The syndromes

are located mainly in three channels—

Gall Bladder Channel of Foot Shaoyang,

the Small Intestine Channel of Hand

Taiyang, and Du Channel. The disorder is

characterized by inflammation, stiffness,

and pain of the axial skeleton and large

peripheral joints. It is usually seen 3 times

more often in men over forty.

Using acupoint injection to treat

cervical spondylopathy combines point

therapy with herbal medicine. This

combination is often more effective

than drugs only. The formula Danggui

Zhusheye has the effects of invigorating

blood circulation, normalizing menstru-

ation, relieving pain, and expelling path-

ogenic wind-cold-dampness. Needling

activates the channel qi, to restore and

regulate the zang-fu, qi, and blood.

by Hua-Xing Cao

pearls

The effective rate in the acupoint injection group reached 69%, but only 43% in the

Western medicine group. The acupoint injection had its most apparent effect after the

patients had gone through one or two courses of treatment; the Western medicine group

only after three courses of treatment. When the Western drugs produced side effects,

patient compliance became a problem.

X-ray and CT appearance of bony spurs was unchanged before and after the

70 patients had been treated by acupoint injection. It was found that the syndrome and

signs were caused by inflammation of the dorsocervical soft tissue pressing the vertebral

nerve root, vertebral artery, and spinal cord. Relief by acupoint injection was due to

improved tone, circulation, and elasticity of muscles and soft tissues.

Acupoint Injection Group

All 70 patients (48 men, 22 women) were outpatients. The average age was 48 years

(range from 26 to 76 years old). The average follow-up period was 1.2 years (range from

6 months to 4.5 years). The average history was 3.8 years (range from 2 months to

25 years)—49 patients were the cervical nerve root type; 16 patients were vertebral artery

type; 5 patients were spinal cord type.

Western Drug Group

Forty patients (27 men, 13 women) were patients at Yan-an Hospital of Kunming,

P.R. China. The average age was 52 years (range from 29 to 73 years). The average follow-

up period was 1.8 years (range from 4 months to 3 years). The average history of the

disease was 5.6 years (range from 1.5 months to 27 years)—31 patients were the cervical

nerve root type; 6 patients were vertebral artery type; 3 patients were spinal cord type.

CERVICALSPONDYLOPATHY


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DiagnosisThe cervical spondylopathy was con-

firmed by analysis of pathogenic factors, disease history, X-ray, CT (comput-erized tomography), myelogrophy, andphysical examination.

MethodsAcupoint Injection Group:

1. Prescription: Jianzhongshu (SI15),The positive sensitive spot.

2. Supplementary points: For painof the shoulder and upper limbs,Jianwaishu (SI14), Jianzhen (SI9),Zhigou (SJ6), Houxi (SI3) wereadded; for numbness of the arm,hand and fingers, Weiguan (SJ5),Hegu (LI4), Naoshu (SI10), Quchi(LI11) are added. For frontalheadache, Shangxing (Du23),Yingtang (Extra 2) are added. For occipital headache, Taichong (Liv3),Fengchi (G20) are added. For dizziness and blurred vision,Fengchi (G20), Hegu (LI4) areadded. For poor memory, Shenmen(H7), Baihui (Du 20) are added.

3. Liquid Chinese Drugs: 5% DangguiZhusheye 2ml, Guning Zhusheye2ml. By mixing these two drugstogether, 2ml liquid medicine maybe injected into each point or eachpositive spot.

4. Manipulations: An appropriateposture of a patient was sitting orprone posture. One time per dayor every other day. Ten times werea course of treatment. The patientrested for a week and then continued with the second courseof treatment.

Western Medicine GroupAccording to the clinical signs

and symptoms expressed, Aspirin,Paracetamolum, Indomethadmum,Benzyrin, Brufenum, Dexamethasone,and Prednisone were administered. Acourse of treatment lasted 9-12 days.After the patient rested five days, the sec-ond course of treatment was run.

clinical pearlsCERVICALSPONDYLOPATHY

Clinical Ratings

Healed: The clinical picture of the patients disappeared. Symptoms of the

patient did not recur before a year follow-up.

Good Effect: Main symptoms of the patient showed improvement. Although

symptoms of the patient would recur within a year, symptoms were

appreciably relieved.

Improvement: The clinical picture of the patient showed some relief. The rate of

recurrence was reduced. The degree of the disease diminished.

Unchanged: All symptoms and examinations were unchanged.

Clinical Outcomes

Table 1: The result of the acupoint injection group compared with that of

Western Medicine method

Table 2: Treatment of Acupoint Injection Group Compared with Western

Medicine Group Acupoint Group.

Acupoint 70 48 (69%) 12 (17%) 8 (11%) 0.2 (3%)

Western 70 17 (43%) 10 (25%) 8 (20%) 0.5 (12%)

Patients Healed Good Improved UnchangedMethod

Tx Course 1st 2nd 3rd 4th TotalHealed 20 18 6 4 48Good Effect 2 6 3 1 12Improvement 1 4 2 1 8Unchanged 0 0 0 2 2

Acupoint Group

Tx Course 1st 2nd 3rd 4th TotalHealed 2 4 8 3 17Good Effect 2 3 4 1 10Improvement 3 2 2 1 8Unchanged 0 0 0 5 5

Western Medicine Group


Table 3: Comparing Effects of Acupoint Injection Group

Cervical Nerves 49 48 (82%) 7 (14%) 2 (4%) 0 (0%)Vertebral Artery 16 7 (44%) 4 (25%) 4 (25%) 1 (6%)Spinal Cord 5 1 (10%) 1 (20%) 2 (40%) 1 (20%)

Patients Healed Good Improved Unchanged

41

AnalysisTable 1 - shows that the effect of acupoint injection group

was stronger than that of Western medicine group.These are both statistically significant (X=24.96,p=0.01 for both).

Table 2 - shows that the course of acupoint injection treatment was shorter than that of Western medicine group. This is statistically significant(X=59.81, p=0.01).

Table 3 - shows that cervical nerve root type had the greatesteffect. The effect on the vertebral artery type wasadequate. The spinal cord type had a poorresponse among acupoint infection group. Thesethree facts are also statistically significant (X = 134.67, p =0.01). 1.800.448.8372

[email protected]

JANUARY 2003 — JUNE 2003

LEARN TO TREATCHILDREN WITHCHINESE MEDICINE

AN ADVANCED TRAINING PROGRAM IN

CHINESE MEDICAL PEDIATRICS

WITH BOB FLAWS

CERVICALSPONDYLOPATHY

clinical pearls

metal fall 2002

drugs and many new discoveries—the new drugs can solve a certain amount of problems but then they bring on a whole new set of problems. With the development of society today there are new problems, newillnesses, which make it even more important for western medicine to be combined with eastern, naturalmethods with scientific methods. This is why herbology has become so popular. Many people today don't justgo to their western doctor anymore, they also have their acupuncturist, they also have their chiropractor,naturopath, whatever, because people are hoping for a more natural answer. Western medicine has itsstrengths and also has its weaknesses, it doesn't have the answer to everything so we need to combine the two.Even if we're not talking about qi gong but about Chinese medicine and herbology, it's very important to usemodern methods to test these and hold them up to the same light that everything else is tested against.If you don't test it, research it, it doesn't matter how much success you have with your clients, the western medical society is always going to say, "Well, go through the same research standards." So while it's important to have success in actually treating your patients and to have successful case histories, it's also very important to have the research. This will raise the level of oriental medicine and natural healing up tothe level that it should have here in America.

q i g o n ghong liu

(continued from page 34)

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TREATING ANOREXIA NEVOSAWITH ORIENTAL MEDICINEBY NORMAN KRAFT

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