ACU INFO.

9999456995

Hr Prakash Jain FB.ID 9999456995

SUJOK SEED THERAPY

Coniferous needles, leaves, petals, grafts and especially seeds (fruits) are powerful and very efficient for
stimulation of therapeutic points and correspondence areas on hands and feet.

Plant & ‘;s seeds are living biological items having mighty energy and own magnet fields.

Such seed can easily come in contact with energy of a human-being engulfing malignant energy and giving a
vital and healthy energy in turn. It is very often the seeds mutate-shrivel, crack and even crumble after
treatment. Seed therapy is complete fool-proof, painless and comprehensible plain to everybody.

Furthermore, long-term illnesses are treated by seeds in a quiescent state, acute diseases - by almost sprouted
kernels. It is very effective a massage with large seeds or stems of chestnut, walnut, stone of mango, strobile,
maize (corn) ear.

Usually seeds or other parts of plants are attached with sticking plaster directly to unhealthy organs or those
parts of palms and feet which correspond to them. The most painful points are selected with the help of
diagnostic probe, or just toothpick, match, etc. The consecutive pressing on such points should be of equal force.
If you are not sure that you can hit plumb centre, attach several seeds so that to cover supposed zone with
them.

The application of seeds can last from few hours to one day or several days, if it is necessary to continue
stimulation of the point, they should be renewed. Seeds have a great life force and come to interact with
affected organs and restore their energy potential. After treatment seeds can change their structure, shape, color
(lose energy potential, become fragile, black, enlarge or decrease in size, shrivel, crack or even fall to pieces).
But it is not advised to use the plant seeds which are poisonous or allergenic for you or environmentally unsound
products also don& ‘;t fit green, defective or dead seeds.

Seeds can be used as massagers:-

To stimulate larger corresponding zones (zones of stomach, liver, lungs) you can use peach, mango stones,
walnut, horse chestnut, cones of coniferous trees. For smaller and medium zones of correspondence (heart,
urinary bladder, eyes, nose) you can use the stones of dates, acorn, chestnut, hazelnut, alder cones, ripe
wheatear, stones of cherry or corn seeds, cedar nut. Bamboo& ‘;s trunk or twigs, stalk of flax, lemon, onion bulb,
potato tuber, carrot can also be used as massagers.

The seeds can be selected due to configuration which resembles the shape of an organ.

1) Oblong seeds - upper and lower limbs, intestine, lips, nose;

2) Spherical - eyes, head, breast;

3) bean-shaped - kidneys, stomach;

4) shape of peach- urinary and gall bladders;

5) racemose - pancreas.

6) Eye disorders, head and mammary glands problems can be cured by round seeds (cherry, black pepper, pea);

7) cerebropathy - walnut;

8) heart- guelder (arrowwood, cranberry bush),buckwheat or pumpkin;

9) kidneys, stomach - bean;

10) intestines, veins, long bone- oats, brome grass;

11) Backbone, joints - bit of culm or carnation stems.

12) The seed stores information about whole plant and possesses its healthfulness. If you know effects of drug
plants it will be easier to pick necessary seeds to cure your disease:

13) magnolia-vine (on the brain zone) - stimulation of working efficiency, elimination of drowse;

14) bird cherry (zones of large and small intestines)- diarrhea;

15) briar (dogrose) (zones of liver and gall bladder)-affections of the liver (hepatopathy);

16) pomegranate stones (granatum) (zones of ear and eye)- ocular and aural diseases;

17) flax (zones of mouth and large intestine)-constipation and toothache;

18) pea (zones of kidneys and urinary tracts)-urolithiasis;

19) corn (maize) (pancreas)- diabetes;

20) claw (zones of lower limbs)-varicosity,thrombophlebitis;

21) rice (bronchi zones)-bronchitis, bronchial asthma;

22) arrowwood (snowball), hawthorn (zones of head and heart)-hypertension;

23) dill and fennel (zones of large and small intestines)-meteoris

24) watermelon (zones of kidneys and urinary tracts) - edemas

Along with the seeds, plants can also be used. For instance, the stalks of bamboo, pinks, cereals and other plants
resemble finger, hands, feet joints. To heal joint problems the stalk of these plants can be used as massagers or
applied to the corresponding zones of joints.

There are some plants resembling the shape of spine, so, the twigs of fern resemble a thoracic spine. Stalks,
leaves and seeds of such plants can be used for spine and chest curing.

Some seeds, for example, seeds of flax contain a thick juice; they can be used for curing of inflammatory
processes accompanied by myhopoiesis (rhinitis, gastritis, bronchitis). Similar seeds can be applied if there is a
malignant accumulation of body fluids and edema.

Clusters of mountain ash, guilder, and hawthorn resemble the shape of a thrombus. Such seeds can be applied
for diseases associated with increase of blood coagulation and as a prevention of thrombosis. The berries of
buckthorn, cowberry, cranberry are cold-resistant and do not change their properties on freezing. Their seeds
(berries) can be used to relieve a cold, flu. In summer, early morning in the country, walk barefoot on the grass
till the dew dries up, and feel Nature& ‘;s force in your hands, feet and your entire body.

Lecture on pathophysiology of Disease effected by wind called as feng. It proves both Indian and chinese culture
had a deep knowledge about pathology of a disease and understood , further explained the root cause of a
disease . Wind plays its own role in progressive stages of a disease , different stages of disease owing to
different symptoms . Its not looking and treating symptoms but knowing the root cause and destroying the roots
of the disease and stopping its reappearance.

To understand a disease we need to understand the concept of wind (feng) both in traditional and modern
interpretation Its a traditional opinion.

A term in the field of traditional Chinese medicine that causes considerable difficulty for modern practitioners is
wind (feng). It is known as: one of the six external causes of disease (six qi or six yin); may be necessary to
explain the term wind by first explicitly dividing it into two different areas of concern. This is not unlike dividing
external and internal wind, but the basis of the division is different. On the one hand, wind is a term used to
describe etiology of disease and, on the other, it is a term used to describe the nature of a disease that has
occurred. There is a linkage between the two, but it is a tenuous one, so it may be best to minimize the
connection.
one of the conditions associated with the five elements systematic correspondences (wind associated with the
wood element);
an entity that has an external and an internal origin, associated with diagnostic categories; and
one of the terms used in acupuncture point names, such as fengchi (GB-20), fengfu (GV-16), fengmen (BL-12),
and fengshi (GB-31).
The use of this term feng is so widespread and mysterious that a modern text on the underlying meaning of
acupuncture point names is titled: “Grasping the Wind (1).” Certainly, to understand basic Chinese medical
thinking sufficiently to carry out an Oriental medicine practice, one must grasp the meaning of wind.
A difficulty with the term wind is that it is widely and freely used in the Orient in relation to health and disease,
while it has no equivalent meaning or implication for Westerners in the medical field. A patient unfamiliar with
the use of the term may be told, “your condition involves wind,” or this treatment is for “wind-heat.” The
puzzling reference to a weather condition may call for explanation. An appropriate depiction of the Chinese
concept can set the stage for better appreciation of the Chinese tradition. On the other hand, an unacceptable
depiction can lead to even greater suspicion of the foreign concepts employed in the sometimes bizarre medical
tradition that includes cupping, blood letting, inserting over a dozen needles in the body, and ingestion of large
combinations of herbs.
One approach that has been taken in describing wind in relation to disease is to rely on a strict interpretation of
wind as a “pernicious influence:” that exposure to windy weather can cause disease. Another approach is to use
an analogy, such as that when symptoms appear in different parts of the body at different times, this suggests
movement that is like the wind, so there is a “wind disease.” The best explanation for wind may come from
dividing its role in the medical system into two: etiology (cause of disease) and manifestation (characteristics of
disease), each of which can be separately described.

Around 200 A.D., a book called Fengsu Tongyi was published; the term feng in the title is the same as that for
wind, but the compound fengsu means manners and customs In the preface to the book, the author discusses
the meanings of feng and su:
Feng includes such things as the warmth or coldness of the air, the treacherousness or gentleness of the land,
the perfection or imperfection of waters and springs, the toughness or suppleness of wood and fibers. Su
includes those classes of beings with blood in them....

Lingshu focuses on the eight winds, in the Suwen (5) there is a chapter devoted to the pathological effects of
wind based on the Five Elements. Thus, there is a depiction of wind influences on each of the internal organs. As
an example, it is said that:
Kidney wind manifests as excess sweating and aversion to wind. There is a dull gray cast to the face and
swelling of the eyes. The face may even have a charcoal hue. There is back pain and an inability to straighten.
There may be obstruction of the urinary tract. One should look for a dark black color and hue in the flesh.
Here, as is also found in the 4th century book Zhong Zang Jing (17), are the common correspondences of the
five element system; black color is associated with the water element, the kidney, lower back, and urinary
obstruction. Wind causes obstruction, stiffness, and accumulation. In this same chapter, it is said that:
Wind is the cause of many illnesses. Once it penetrates the body, its nature is dynamic and changeable, and it
has many pathological manifestations. But the cause is always the same: pathogenic wind attacking the body.
Once wind enters the body it can cause a progression or transmission of disease. For example, in the Suwen, it is
said that: “When wind travels from the yangming channel into the stomach, it then follows the channel up to the
eyes.” Depending on whether the person is obese or thin, this movement to the eyes will result in yellowing or
constant tearing, respectively. The dynamism mentioned here involves transmission of disease from one site to
another, along a certain path that is set down explicitly, rather than random movement.
This particular route of transmission from stomach to eyes is elaborated in the Yinhai Jingwei, a 7th century
ophthalmology text attributed to Sun Simiao:
In the case of the condition called ‘wind pulls the lower lid outward,’ spleen and stomach have received wind,
and this poison accumulates and becomes manifest at the upper and lower lids. When the lower lid is affected by
wind, its skin tightens, and when the spleen is affected by wind, the muscle flesh is blocked...Irrespective of the
four seasons, tears flow because the earth yields and cannot dike the water any longer. Water accumulates at
the lower lid, which appears soggy and rotten.

Feng diseases involving excess movement of the body: epilepsy (rare convulsions) and Parkinson’s disease;
diseases involving symptoms appearing in different parts of the body at different times: early stage rheumatism
involving differing joints or skin rashes that appear in different places;
diseases involving loss of movement: stroke, paralysis, tetany, and coma;
various pain, numbness, and spastic syndromes, sometimes referred to as bi syndromes, including headache,
toothache, limb numbness, tendon spasms, arthritis, deep bone pain;
diseases that are acute: common cold, influenza, sinus infection, skin eruption, sore throat, cough, eye
disorders; and
diseases that affect the surface of the body (skin or flesh, rather than viscera): chronic eczema, leprosy, scrofula,
hair loss.
This “hollow” (or “deficiency”) wind had an adverse effect on crops, weather, and the health of humans. As to
the latter, the Lingshu states further:
Eight are the winds. For the winds, man has the eight joints of the legs and arms [hip, knee, shoulder, and
elbow]. The eight primaries, the beginning and middle of each season [four seasons], can possess hollow winds.
These eight winds can injure man. When sheltered in the inner being, they make deep rheumatism in the bones,
and may be released among the loins, the backbone, the joints, and in the area between the skin and flesh.
Therefore, to cure with acupuncture, one must use the needles with a long body and a sharp tip. This can be
used to grasp the deep evil and distant rheumatism.

The excess fluid is related to the weakening of the stomach and spleen by the action of wind on those organs.
The earth element is imaged as a dike that controls the flow of water. In a situation that is evidently related to
having a stroke, it is explained in this same text that:
When, after excessive drinking [of alcohol] and eating one sits or lies facing the wind longing for cool air, one’s
right or left side may suddenly receive wind, which pulls one’s mouth and one eye into a slanting position....in
serious cases, one side of the body fails to follow one’s will.

As opposed to these cases of excess due to food and drink, in the text Zhubing Yuanhou Lun (610 A.D.), the
chapter on fengbihou (wind and bi disease) also points to deficiency (depletion); it is said that (6):
The three influences of wind, cold, and dampness arrive together, unite, and constitute bi illness. Its appearance
is such that the muscles and flesh turn clumsy and thick. Occasionally one may feel pain. The human body may
receive wind-evil if the pores have opened because of depletion. When the illness affects the yang regions of the
body, it is called wind; if it affects the yin regions, it is called bi. If both yin and yang regions of the body are
affected at once, one speaks of a wind-bi illness.
As indicated here, openness of the pores resulting from an internal depletion is what allows the wind to cause
disease. The wind illness is the one that affects the yang region, which includes the back and upper part of the
body (example: shoulders), while bi syndrome is the name given to a similar disorder that affects the yin portion
of the body, which includes the front and lower part of the body (e.g., knees). This division between wind and bi
is not followed in most modern texts, though it is sometimes stated in passing. Most often, a bi syndrome is
described as one in which wind is accompanied by another pathological factor, such as dampness and/or cold;
the impact is a blockage, which then causes the various symptoms.
In a discussion of facial paralysis (mainly Bell’s palsy), the following depiction of wind entering deficient
meridians is presented
According to TCM theory, this disease results from derangement of zangfu, deficiency of vital qi, and feebleness
of channels and collaterals [jingluo]; all this allows the invasion of exogenous pathogenic wind-cold, leading to
stagnancy of qi, blood stasis, and excessive atony of the yangming channels.

It is mentioned in the 18th century text, Yixue Yuanliu Lun, that the influence of wind from the outside can
induce a wind from the inside, and together these produce a heat syndrome (8):
When wind enters the conduits and the network vessels, internal winds and the wind intruding from the outside
excite each other until suddenly phlegm-fire emerges and causes obstructions. In such a situation, there is no
other way but to first expel the wind from the body, then cool the phlegm-fire, and, finally, harmonize the body’s
qi and blood. As a result, the conduits and vessels will gradually become passable again.
The book’s author, Xu Dajun, further explains the progressive course of a wind-induced ailment, which is from
skin to lungs, and the complex treatment needed to fully resolve the disorder:
The fact is that the illnesses of harm caused by wind start from the skin and its hair to enter the lung. The lung
is a delicate viscus; it is compatible with neither hot nor cold....As the proverb goes, ‘If one does not pay
attention to harm caused by wind, the illness will change to fatigue.’ Well said! But how to conduct treatment?
First, the wind is to be expelled with drugs like perilla leaf and schizonepeta. Second the phlegm is to be
dissolved with drugs like pinellia and fritillaria; third the qi is to be brought down with herbs like perilla seed and
peucedanum. Fourth the ying and wei qi are to be harmonized with drugs like cinnamon twig and peon

Ellis A, Wiseman N, and Boss K, Grasping the Wind, 1989 Paradigm Publications, Brookline, MA.
Wieger L, Chinese Characters: Their Origin, Etymology, History, Classification, and Signification, 1965 Dover
Publications, NY.
Wu Jing-Nuan (translator), Lingshu, or The Spiritual Pivot, 1993 Taoist Center, Washington, D.C.
Unschuld PU, Medicine in China: A History of Ideas, 1985 University of California Press, Berkeley, CA.
Maoshing Ni, The Yellow Emperor’s Classic of Medicine: A New Translation of the Neijing Su Wen with
Commentary, 1995 Shambhala, Boston, MA.
Unschuld PU, Introductory Readings in Classical Chinese Medicine, 1988, Kluwer Academic Publishers, Holland.
Campany RF, Strange Writing, 1996 State University of New York Press, Albany, NY.
Unschuld PU, Forgotten Traditions of Ancient Chinese Medicine, 1990 Paradigm Publications, Brookline, MA.
State Administration of Traditional Chinese Medicine, Advanced Textbook on Traditional Chinese Medicine and
Pharmacology, (4 vol.) 1995–6 New World Press, Beijing.
Liu F and Liu YM, Chinese Medical Terminology, 1980 Commercial Press, Hong Kong.
Hong-Yen Hsu, et al., Oriental Materia Medica: A Concise Guide, 1986 Oriental Healing Arts Institute, Long
Beach, CA.
Deadman P and Al-Khafaji M, A Manual of Acupuncture, 1998 Journal of Chinese Medicine Publications, Hove,
England.
Jaspan MY, The social organization of indigenous and modern medical practices in southwest Sumatra, in Leslie
C (editor), Asian Medical Systems, 1976 University of California Press, Berkeley, CA.

From acupuncture today

Introduction to tung acupuncture
Tung& ‘;s Acupuncture was originally a closely guarded oral tradition that was exclusively passed down within
the Tung family. Master Tung Ching-Chang broke this tradition and accepted his first disciple outside the family
in 1962 in Taipei, Taiwan, over 48 years ago.

Since then, Master Tung& ‘;s system has gained a tremendous amount of momentum and popularity. It is
currently one of the most sought after and highly esteemed schools of acupuncture, characterized by its
simplicity, ease of use, and great clinical efficacy.

Although Tung& ‘;s acupuncture is famous for it& ‘;s unique set of acupuncture points, the unique points are just
part of a much bigger picture. Tung& ‘;s acupuncture is a complete system that includes its own channels,
unique points, diagnostic methods and needling techniques. Furthermore, Tung& ‘;s acupuncture is based on a
five zang (six fu) channel system that is unique to the Tung system, and different from the traditional 14
channels of acupuncture. The five zang channel system however, is not widely known of, as it has been
obscured in most of the literature regarding Tung& ‘;s acupuncture. Luckily, two previously unreleased
documents clearly demonstrate how Master Tung utilized this channel system in the diagnoses and treatment of
disease.

Classic Texts and Early Writings of Tung& ‘;s Acupuncture

Regarding the ancient writings of his ancestors, Master Tung explained, "It is very sad that the original Tung& ‘;s
Acupuncture textbooks were destroyed in the war in my ancestor& ‘;s era. Fortunately, I have memorized the
secret key to this system, which was passed down by family oral tradition. After more than 300,000 clinical
cases, the effectiveness of Tung& ‘;s Acupuncture is confirmed completely."4

Until recently, the only written works available to us by Master Tung was the 1973 publication titled "Tung& ‘;s
Acupuncture, Its Regular Channels & Unique Points" and the two papers titled,"Treatment Record of Stroke of
President Lon Nol of Republic Khmere," which were published by Master Tung in 1971 and 1972. Fortunately,
two other works titled "Tung& ‘;s Acupuncture, Its Regular Channels & Unique Points" and "Ching-Chang& ‘;s
Points & Clinical Cases," were released by Master Tung& ‘;s disciple, Mr. Yuan, Kou-Ben in 2008. The former
document was edited by Master Tung, and includes commentary and learning experiences by Mr. Yuan. The
latter was recorded by Dr. Chen, Du-Ren; who was a famous TCM doctor before becoming Master Tung& ‘;s
direct disciple in 1964.

When teaching his system, Master Tung decided to use modern Western medical terminology rather than
traditional Chinese concepts, because Western medicine was more accepted during those times. In the preface
of his 1968 publication, Master Tung stated, "I made use of modern language to write this book to advocate the
quintessence of Chinese culture and treat more severe and lingering illnesses."2

This is why there is an anatomy section in Master Tung& ‘;s book that lists various nerves in the point
descriptions. Master Tung used the term "nerve" to relate the information regarding the five zang channel
system. Interestingly, the term "nerve" does not appear at all in the older 1964 document, only the term
"channel." For example, Master Tung said, "All heart channel illnesses, are effectively treated by Shoulder Center
and Heaven Pathway."3 In Dr. Chen& ‘;s 1964 note, Shoulder Center and Heaven Pathway are listed as heart
channel points, but in Master Tung& ‘;s 1973 textbook in the anatomy section, Shoulder Center is classified as
part of the "heart branched nerve" and Heaven Pathway as part of the "heart common nerve."5

The Five Zang Channel System and Palmar Diagnosis

All of Master Tung& ‘;s points are classified according to the five elements (wu xing) and the five zang (wu zang)
channel system. For example, in Tung& ‘;s acupuncture, the points located on the back are distributed along five
lines. The five lines on the back are further divided into upper, middle and lower regions. Each region has its own
five element classification. The fire points are used for treating diseases related to the heart; Earth points treat
disorders related to the spleen; metal treats lung related issues; water points treat diseases related to the
kidneys; and wood points treat liver related problems.

Master Tung& ‘;s palmar diagnosis is also based on the five elements and the five zang channel system. For
instance, the line from the index finger to LU10 is the lung channel; from the middle finger to PC8 is the heart
channel; from the ring finger to the wrist crease is the liver & spleen channels; and from the small finger to the
wrist crease and the ulnar side of the palm is the kidney channel.3 Master Tung formulated a diagnosis mostly by
observing abnormalities on the palm such as a blue vessel, redness, or discoloration. In this way he was able to
determine the root cause of the disease, based on the five zang channels. Master Tung summarized this as
follows, "If the diagnosis is exact, the location of points is accurate, and the needle technique is skillful, the
result will be quick and successful. No other school of acupuncture can surpass its effectiveness."4

In practice, Master Tung& ‘;s palmar diagnosis can be combined with the five zang pathomechanism of the Nei-
Jing and the five zang diagnosis of the Nan-Jing. This way diagnosis will be exact and the method of selecting
points according to the diseased channels, will deliver exceptional results. The following quotation from the Nei
Jing provides some insight into the five zang pathomechanism:

"All wind [diseases characterized by] tremor and dizziness are associated with the liver; all cold [diseases
characterized by] astringency and contraction are associated with the kidney; all qi [diseases characterized by]
oppression and stagnation are associated with the lung; all dampness [diseases characterized by] swelling and
fullness are associated with the spleen; all [syndromes characterized by] pain, itching and sores are associated
with the heart."5

Master Tung& ‘;s Early Case Studies

The following are numerous case studies by Master Tung.

In a case study on Pericardial Disease Master Tung noted: "A patient complained of severe distention and a
burning feeling extending from the xiphoid process to Ren13. By carefully examining the patient& ‘;s palm,
Master Tung diagnosed the condition as pericardial disease. To treat this condition, he only applied one needle to
the point on the central line of the thigh. The patient felt comfortable immediately. It was marvelous! "3

By observing changes in the heart channel line of the palm, Master Tung determined that the patient was
suffering from pericardial disease. He then selected a point on the central line of the thigh, which is the Tung
system& ‘;s heart channel. The single point Master Tung selected to treat this condition was Heaven Pathway5.
This demonstrates the effectiveness of Master Tung& ‘;s palmar diagnosis in determining which channel and
points to select for treatment.

Master Tung once treated a case of polio using the following points: Shoulder Center (Jian Zhong 44.06), Cloud
White (Yun Bai 44.11) and Lower Curve (Xia Qu, 44.15). The patient had suffered from polio for four years and
miraculously was able to walk after 30 treatments. Mr. Fan, Zhong, one of Master Tung& ‘;s disciples, explained,
"Shoulder Center belongs to the heart channel; the lower radial side, Cloud White belongs to lung channel; and
the lower ulnar side Lower Curve belongs to liver channel"3

According to traditional 14 channels, Shoulder Center is located on the san jiao channel, Cloud White is on the
lung channel, and Lower Curve is on the small intestine channel. But, according to Tung& ‘;s channel system,
Shoulder Center belongs to the heart channel, which means heart qi connects to ministerial fire qi of the san
jiao. White Cloud belongs to Tung& ‘;s lung channel, which means lung qi connects to the large intestine qi. And
Lower Curve belongs to Tung& ‘;s liver channel, which means liver qi connects to the small intestineqi.

In a case study about cerebral nerve disease, Master Tung said, "A patient was unable to hold on to an object
due to trembling hands. His medical doctor& ‘;s diagnosis was cerebral nerve disease, and it was suggested that
he undergo an operation. Instead, the patient invited me to treat his condition. My diagnosis was heart channel
disease, and treatment was focused on the heart channel. I applied needles to Central Meeting (Zhen Hui
1010.01) & Calm Mind (Zhen Jing 1010.08) two times, and his trembling condition subsided."3

Central Meeting (Zhen Hui 1010.01) is Bai Hui (Du20) of 14 channels system, and Calm Mind (Zhenjing 1010.08)
is 0.3 cun above the Yin Tang. Under the anatomy section of Master Tung& ‘;s textbook both these points are
categorized as being related to the "cerebral nerve." In TCM, the brain (cerebrum) is the house of the spirit and
heart is the room of the spirit. Since Master Tung diagnosed the "cerebral disease" as "heart channel disease,"
we can conclude that the "cerebral nerve" also belongs to the heart channel in Tung& ‘;s system.

Conclusion

Armed with the wisdom inherited from his ancestors, Master Tung rebuilt his family& ‘;s art and vastly expanded
upon it. Tung& ‘;s acupuncture is not just a collection of experiential points; it& ‘;s a complete acupuncture
tradition that predates the traditional 14 channels system. The origin and principle of each of Master Tung& ‘;s
points follow the law of the five elements (wu xing) and the five zang (wu zang) channels. Each point has its
own pathway which directly connects to the five zang (and six fu). For instance, Gate Pathway (88.01, Tong
Guan) directly connects to the heart; Four Horses Center (88.17, Si Ma Zhong) directly connects to the lung;
Kidney Pathway (88.09, Tong Shen) directly connects to the kidney; and Bright Yellow (88.12, Ming Huang)
directly connects to the liver.

English translations of Master Tung& ‘;s texts generally use the term "reaction area" to effected area.
Warm Diseases including autoimmune disease, epidemics , viral fevers etc, TCM and Acupuncture point of view.

Later own a bridge will be created , with the powers of internal chakras and allopathic so called biological
medicines and Ayurveda in upcoming lectures.

This is a important lecture series in warm Diseases , it is often said , don& ‘;t neglect else you will suffer.
Indian students studying acupuncture might hardly know about this

No copyright, I have nothing new to say, this are as old as Hills.

Diseases and diseases one after another , what a mess we do with our body , forcefully treating them , creates a
huge torture to it. Remember, if the body has a disease it has the ability to cure it, be it any pathology, only the
underlying cause has to be addressed , the more significance is not on the symptom, what usually we do today.
We treat the disease with one antibiotics, supplemented with other, here I does not mean they should not be
prescribed , do whatever the time demands , but after care is more required. Recover the symptoms from the
source. And let the body enjoy it genuine life , in all harmony.
There has been an alarming increase in recent years of autoimmune diseases, ranging from allergies to serious
disorders, such as multiple sclerosis and scleroderma. About 75 percent of autoimmune diseases occur in
women, most frequently during the childbearing years. According to biomedicine, hormones are thought to play
a role; some autoimmune illnesses occur more frequently after menopause, others suddenly improve during
pregnancy, with flare-ups occurring after delivery, while still others will get worse during pregnancy.
Autoimmune diseases may have a genetic component, but mysteriously, they can occur in families as different
illnesses. For example, a mother may have lupus erythematosus, her daughter diabetes and her grandmother,
rheumatoid arthritis. Research is shedding light on genetic as well as hormonal and environmental risk factors
that contribute to the causes of these diseases.

Individually, autoimmune diseases are very common, with common problem such as thyroid disease, diabetes,
and systemic lupus erythematosus (SLE). Taken as a whole, they represent the fourth-largest cause of disability
among women in the United States. If we also consider other conditions, such as environmental allergies and
Chrohn& ‘;s Disease, an even larger number of people are affected. Chinese medicine can be very helpful in the
long-term management of patients with autoimmune diseases. Many autoimmune diseases were recognized over
the long history of Chinese medicine, and several seminal texts developed treatment strategies for such patients.
The source texts that may be useful today for treating such diseases include the Shang Han Lun, the Nan Jing, Pi
Wei Lun/Treatise on the Spleen and Stomach, and the body of literature known as Wen Bing Xue or & ‘;Study of
Warm Disease& ‘;.
Chinese medicine classifies diseases in two broad categories: 1) Wai gan/external contractions caused by exterior
evils such as wind, cold, damp, heat, summer heat, and dryness and 2) Nei shang/internal damage caused by
emotional excesses and taxation from poor diet, lack of rest, overwork and immoderate sexual activity. The
Shang Han Lun and Wen Bing Xue have developed diagnostic and treatment strategies for external contractions,
whereas such texts as the Pi Wei Lun/Treatise on the Spleen and Stomach and the Jin Gui Yao Lue/Prescriptions
From the Golden Cabinet focus on internal damage disorders.

Warm disease is a very known concept in Chinese medicine , but not knowing it& ‘;s vital principles , it becomes
difficult to understand the chore of it. There is wise saying in Chinese language ," Heaven forwards disease& ‘;s,
more important is the warm one. One reason for its complexity is that it was developed during a time period –
the Qing dynasty – when Chinese medicine was flourishing on many levels. Consequently, contributions from a
multitude of doctors spanning more than 300 years resulted in the large array of books, theories, and case
histories that now pepper our modern texts and formula books.

Although the core theory of the warm disease school is based on classics such as the Nei Jing (Inner Classic) and
Shang Han Lun (Discussion of Cold Damage), the strategies themselves are quite innovative, evolving to deal
precisely with those clinical realities that past theory could not effectively address, in present scenario. Hence
based on this classical thought , one should not , derive a conclusion that old theories had no significant
guidance in the new one , rather we should believe, that they have been explained , in a moderator perspective ,
than a previous one. In fact, many of the most famous doctors of this time, such as Ye Tian-Shi, were essentially
eclectics. They built upon the past, incorporating it into the present. Their case studies demonstrate a wide
variety of strategies, including Shang Han Lun theory, depending on the situation. Actually it was not uncommon
to find warm disease and Shang Han Lun terminology and diagnosis mixed together in a single case, creating a
sort of fused method. Consequently, a large array of ideas and theories came together and evolved, but this
resulted in an enormous amount of data to manage when working with warm disease theory.

Because of the richness of warm disease theory, many find it difficult to grasp the essential ideas necessary to
practise it effectively. For example, there are over 20 seminal texts of warm disease theory, more than 60
disease names (e.g. spring warmth, summerheat-warmth, etc), and in excess of 2500 formulas using 1000
different herbs with extensive use of herbal preparation (pao zhi). Standardized formulas are rarely used.

Wen Bing, or the Four Levels theory, is one of the ways in which you can diagnose and treat diseases specially
autoimmune disease in TCM. The Treatise on the Spleen and Stomach ie importance has a pivotal statement on
which we can focus on, in trying to understand autoimmune disease from a Chinese medical perspective:
"Ministerial fire is the fire of the pericardium developing from the lower burner. It is a foe to the original qi. (This
yin) fire and the original qi are irreconcilable to each other. When one is victorious, the other must be the loser.

My explanation of this theory is as follows: the ministerial fire, also known as lifegate fire (ming men huo), is the
fire of the lower burner that according to the Nan Jing resides between the two kidneys. Normally, it is like a
pilot light, a level flame that maintains the metabolic heat of the organism. If too low, kidney yang vacuity or
dual spleen/kidney yang vacuity may develop, leading to cold and sore lower back and legs, clear copious
urination, and diarrhea with undigested food particles (clear food diarrhea). If the ministerial fire is stirred, it
rises up, damaging the spleen and stomach and disturbing the heart. The ministerial fire is stimulated by
overexertion, overwork, alcohol, smoking, recreational drugs such as cocaine, prescription drugs such as
prednisone, excessive sexual activity, loud music, violent movies, and late-night partying. This excessive stirring
of ministerial fire eventually consumes the original qi, which is composed of da qi/air qi from the lungs, combined
with food qi from the spleen and jing/essence from the kidneys to support the organism. When the original qi
becomes debilitated, and the spleen and stomach are weakened, the clear and the turbid are not properly
separated. The clear qi circulates and supports the defense qi, which cannot properly protect the body& ‘;s
exterior, therefore it & ‘;collapses& ‘; inwards. The defense qi is yang in nature, therefore warm, and this heat
collects internally to produce what Li Dongyuan calls & ‘;yin huo& ‘; or yin fire, heat that arises from inside the
body. This is an evil, debilitating heat that slowly wastes qi, blood and fluids over time. In addition, the
harmonious interaction of the wei/defense and ying/construction is lost, leaving the exterior unstable and
exposed to attack by external evils.

As mentioned in the Treatise on the Spleen and Stomach "consequently, there is no yang qi to sustain the
constructive and defensive". As they are unable to withstand wind and cold, cold and heat are generated. All this
is due to insufficient qi of the spleen and stomach. However, although they look quite the same, this differs
essentially from the pattern of external contraction of wind and cold." In other words, the body may generate
symptoms that look like an external wind/cold attack, but is actually an internal condition caused by vacuity of
the spleen and stomach. Rather than relying on prescriptions to release the exterior, we need to supplement the
spleen and stomach as a core treatment strategy in treating some cases of seasonal allergies, rhinitis, sinusitis
and repetitive events of the common cold.

This may seem to be a complex theoretical explanation.

The Four Levels is designed for identification and treatment of invasions of wind-heat or warm febrile and
epidemic diseases (acute externally contracted diseases that are hot in nature). Onset for these diseases is
generally rapid, with fevers and predominant heat signs, diseases are exogenous in nature, are generally
associated with specific seasons of the year and can be found grouped in specific locations. The mobile nature of
our society, however, can spread a contagious disease further and wider (i.e., H1N1/Swine flu and avian flu
epidemics) than was possible when the Warm Disease school of TCM doctors was treating when the theory was
first developed during the late Ming and early Qing Dynasty (A.D., 16th C.).

Infection is acquired in warm diseases via respiratory contact, through ingestion of food and in rare cases
through skin contact. The respiratory and food-borne routes are by far the most common. Food ingestion will
most often lead to a damp heat condition and gastrointestinal problems.

Onset, as previously stated is acute and rapid, but is further broken down into new and hidden onset. New onset
warm diseases will often progress through the four stages of the disease. The body& ‘;s defenses are stimulated
by the invasion and a set of reactions (symptoms and signs) appear. Hidden onset warm disease, however, is the
result of previous contact and invasion of the pathogen. Rather than being expelled, the pathogen hides quietly
inside the body and waits until conditions are ripe for it to emerge, rather like a terrorist sleeper cell. In these
cases, the early stages are skipped and you will see sudden severe symptoms such as high fevers, strong pulse,
severe thirst, scanty urine, red tongue, etc. very quickly. One example of this is getting a wind-heat infection in a
warmer-than-normal winter, or almost any winter in my current town, in my current state of Assam , then
getting a sudden outbreak monster heat signs in the Spring when the warm becomes active with the seasonal
rising of Yang qi. (Hint for treatment: don& ‘;t use exterior formulas because the pathogen is already inside - use
clear interior heat formulas instead.)

Regardless of whether the invasion is new or hidden, the exogenous heat associated with warm febrile diseases
damages yin and body fluids, so in later stages of Wen Bing deficient heat joins with the excessive heat.
Eventually there will be damage to the Zangfu and to their functions.

What follows is by no means a comprehensive look at the Four Levels (Wen Bing), but is a simplified version of
the principles of the theory and some treating suggestions. Whole volumes have been written on it and I can& ‘;t
hope to organize it all here. However, you can find more detail about this method of diagnosing and treating by
reading Wen Bing Xue. Dr. Ye Tian Shi also discussed this theory in his work, Wen Re Lun in 1644 A.D.

Wei or Defensive Level

Qi Level
Ying or Nutritive Level
Xue or Blood Level
Wei/Defensive Level
The Wei or Defensive level of qi flows on the outer layers of the body and is yang in relation to the deeper
layers. Wei qi protects the body from pathogens, circulating outside the channels in the skin and muscles. It also
warms, moistens and partially nourishes skin and muscle. It adjusts the opening and closing of the pores,
regulating sweating and body temperature. The Lung, with it& ‘;s ability to disperse and mist, controls Wei qi. If
the Lung qi is weak, the Wei qi may also be weak. If the Wei qi is weak, the body& ‘;s defenses will be
weakened, may catch cold easily, and may feel colder more easily than someone with strong Wei qi.

The Wei stage is usually the initial stage of many infectious and epidemic diseases that are warm in nature. You
might think of it as early wind/heat. The initial attack of this type of disease is an attack upon the exterior or
surface where the Wei or Defensive Qi guards the body. The skin at the surface and the Wei qi are closely tied to
the Lungs which is why symptoms of wind heat start with Lung related symptoms.

Development of the wei stage can begin with a mild pathogen and undamaged vital qi which then pushes the
pathogen out of the body. With correct treatment and/or a bit of time, the body will recover. If however the
pathogen is severe and/or the vital qi is weak, improper, non-existent, or delayed treatment can result in the
pathogen pushing deeper into the Qi, Ying (Nutritive) and even Xue (Blood) levels. This is a dangerous situation.
Symptoms
Symptoms in blue are hallmark symptoms for this level.

Fever
Chills, with fever greater than the chills.
Aversion to cold and possibly to wind.
Headache coming from the wind-heat attack
Cough with thick and yellow sputum
Sore throat due to heat in the throat
Possible sneezing, nasal congestion, sinus drainage
Very little or no sweating
Possibly slight thirst
Tongue: Red body with a thin white or yellow coating.
Some sources say red tongue tip and edges. The edges indicate the exterior nature of the pathogenic invasion.
Pulse: Floating, rapid.
Treatment of the Wei Stage
Obviously, your treatment will need to be modified to fit the patient& ‘;s condition. Some suggestions for
acupuncture are as follows: LI 4, LI 11, LU 7, GB 20, SJ 5, Du 14, BL 12. You might cup and bleed at Du 14 to
release the heat. Other modalities might include sliding cupping along the bladder lines between T1 and T7 and
you might also do Gua Sha on the upper back and throat. Maciocia also suggests LU 11 with bleeding for more
intense heat.

Wind Heat invading the Lung (no cough)

Yin Qiao San (Honeysuckle and Forsythia Powder)
Indication: Early stage of warm-febrile disease
Function: Disperses wind-heat, clears heat and relieves toxicity.
LI 4, LI 11, TB 5, DU 14, BL 12 (cupping or gua sha), LU 11 (with severe heat)
Wind Heat invading the Lung (with cough)
Sang Ju Yin (Mulberry Leaf and Chrysanthemum Decoction)
Indication: Wind warmth invading the Lung with cough
Function: Expels wind-heat, opens Lung qi, stops coughing
Summer heat
Includes the above symptoms plus more sweating, feelings of heaviness, discomfort in the epigastrium,
irritability, thirst. The tongue will have a sticky white coat and the pulse can be soggy, rapid. Note that this only
occurs in the summer! Often combines with dampness. Release the exterior, expel summer-heat, clear heat and
drain damp.
Qing Luo Yin (Clearing the Connecting Channels Decoction)
Indication: Summer heat injuring the Lung - can be used in the the Qi stage also
Function: Clears summer heat.
LI 4, LI 11, TB 5, Du 13, Du 26, BL 40, PC 9 (because damp heat tends to affect the Pericardium), SP 9.
Damp heat
Fever more in the afternoon, body is hot to the touch, aversion to cold, swollen glands, headache (usually
frontal), heaviness, oppression in the epigastrium, sticky taste in the mouth, thirst without desire to drink. Sticky
white tongue coat, soggy pulse. This is dampness in the exterior. More likely to happen at the Qi level, but
happens at Wei also. Release the exterior, resolve damp, and clear heat.
Huo Xiang Zheng Qi Tang (Agastache Powder to Rectify the Qi)
Indication: External wind-cold with internal damp stagnation
Function: Release exterior, transform damp, regulate qi and harmonize the middle jiao
Hou Po Xia Ling Tang
Damp heat obstructing at the Wei qi level with obvious exterior damp
San Ren Tang
Damp heat obstructing with obvious interior damp
Da Yuan Yin, Lei Shi Xuan Tou Mo Yuan Fa
Pathogen obstructed in Mo Yuan
Gan Lu Xiao Du Dan (modified)
Damp heat with toxins
Dry heat
All of the main symptoms plus dryness at the skin, nose, mouth, throat. Dry cough and a sore throat. Even the
tongue is dry. Pulse is superficial and rapid. This pattern injuries body fluids. Release the exterior, clear the heat
and promote fluids
Xing Su San (Apricot Kernel and Perilla Leaf Powder)
Indication: External invasion of cool dryness
Function: Disperses cool dryness, opens Lung qi and transforms phlegm
Sang Xing Tang (Mulberry Leaf and Apricot Kernel)
Indication: External invasion of warm dryness
Function: Disperse warm dryness.
Sha Shen Mai Men Dong Tang (Glehnia and Ophiopognis Decoction)
Use when remaining pathogenic heat has injured the Yin of the Stomach and Lung.

Qi Level
When a pathogen is at the Qi level it has reached the interior of the body (even if it is the most external of the 3
interior levels). This stage is usually the longest, the broadest, and can have the most severe symptoms,
depending on the strength of a person& ‘;s vital qi. If the pathogen is strong and the vital qi is strong, the
symptoms can be severe. If the vital qi is weak, the symptoms may not have such a strong presentation. The Qi
level is not considered a life-threatening stage. There is a saying that "Nobody dies at the Qi level." However, if a
pathogen penetrates this far it has reached the interior portion of the body. The warm/heat evil will attach the
Zangfu organs and will manifest as an internal heat excess. The Upright or Zheng Qi will come under attack as
well. This level includes half-in and half-out symptoms such as you find described in the Shaoyang stage of the
Six Channel Theory.

Please be aware that pathogens and diseases do not read textbooks or websites and are likely to do
unpredictable things. Pathogens might move from Wei to Qi levels, but are just as likely to jump over the Wei
stage entirely and get right down to business at the Qi stage. This is particularly true for hidden pathogens also.
They tend to manifest quickly at the Qi stage. You might also be treating a person who is in the Ying stage and
notice that their symptoms have moved to the Qi stage, which is actually a good thing and shows that the
disease is getting more superficial in the body and is on it& ‘;s way out.

Symptoms
Look for the Four Bigs below. This looks a lot like the Yangming level in the Six Channel Theory. Symptoms for
the Qi Level will vary depending on which of the organs is attacked. The most commonly affected are the Lungs,
Stomach, Large Intestine, Gallbladder and Spleen. Symptoms in blue are hallmark symptoms for this level.

High fever/excessive heat

Maciocia differentiates heat from fire, saying that Qi level heat causing dry heat in the Intestines is called fire
while heat at the Qi level manifesting at the Lung, Stomach, Gallbladder, Stomach or Spleen is just & ‘;heat.& ‘;
And by the way, Stomach heat in this case equates to the Yangming channel pattern in the Six Channel theory
while Large Intestine dry heat corresponds to the Yangming organ pattern.
Profuse sweating
No chills, no aversion to cold
This is indicative of the interior progression of the pathogen.
Aversion to heat
Big thirst with a desire for cold drinks
Cough with yellow and sticky sputum, maybe with chest pain
Possible asthma due to Lung Qi deficiency
Irritability and restlessness (discomfort in any position)
Concentrated urine
Urine is very yellow and may have a strong smell. This indicates damage to fluids by interior heat.
Constipation or watery diarrhea
The stool will be dry because of the internal heat and this hard or impossible to pass.
Intestinal fluids may be passed, hence the watery diarrhea.
Stomach discomfort or ache with distention and aversion to pressure
Tongue: Red with yellow dry coating, possibly black if there is big heat.
Pulse: Rapid, full (indicating heat). Can also be deep (indicating interior).
Notes:

Lungs attacked: probably cough with yellow phlegm and/or asthma and probably chest pain.
Heat in the chest: irritability will be present.
Heat in the Stomach: profuse sweating, fever, strong thirst for cold liquids, possible black tongue coating.
Heat in Large Intestines: constipation, abdominal ache and "diarrhea" (which is more likely to be intestinal fluids
passing through without absorption of nutrients.
Treatment of Qi Level

Excessive Heat in the Lung:

Also called heat in the chest and diaphragm. Heat impairs the descending ability of Lung qi causing shortness of
breath and coughing.
Ma Xing Shi Gan Tang (Ephedra, Apricot Kernel, Gypsum and Licorice Decoction)
Indication: Exterior wind-heat (or wind-cold transforming to heat) invading the Lungs
Function: Restore flow of Lung qi, clear heat, disperse wind-heat, calm wheezing
Xuan Bai Cheng Qi Tang
This is for excess heat in the Lung and Large Intestine
Ge Gen Huang Qin Huang Lian Tang
This is for Lung heat transferring the the Large Intestine
Yin Qiao San (minus dan dou chi and adding sheng di, dan pi, and da qing ye)
Treats eruptions due to Lung heat
Xie Bai San (Drain the White Powder)
Originally designed for children. Very mild formula. Also recommend that patient eliminates dairy as well as other
cold foods and drinks (which create phlegm) and sugary sweet foods (which create more heat).
Indication: Lung heat excess, cough due to Lung heat
Function: Clear Lung heat, stop cough and wheeze (asthma)
Qing Qi Hua Tan Tang (Clearing Qi and Resolving Phlegm Decoction)
Indication: Interior phlegm-heat retention in the Lung
Function: Clears phlegm heat, regulates qi, relieves coughing.
Wu Hu Tang (Five Tiger Decoction)
Indication: Lung heat with coughing and wheezing
Function: Clears Lung heat, disseminates Lung qi, stops coughing and wheezing
Stomach Heat
High fever is worse in the afternoon. Look for an overflowing rapid pulse. Same pattern as Yangming channel
pattern in the Six Channel theory. Clear the qi and the Stomach heat.
Bai Hu Tang (White Tiger Decoction)
Indication: Yangming/Qi heat with the 4 Bigs
Function: Clears heat and generates fluids
Zhu Ye Shi Gao Tang
Treats Stomach heat with injury to the yin.
ST 44, ST 34, ST 21, ST 43, LI 11, ST 25
Dry-Heat in the Large Intestine
Fever is higher in the afternoon, constipation, dry stools, burning in the anus, abdominal fullness/pain, irritability,
possibly delirium. Tongue will have a thick dry yellow coating, Pulse is deep, full and rapid. Drain the fire, clear
the stomach and intestines and promote downward movement.
Tiao Wei Cheng Qi Tang (Regulating the Stomach Conducting Qi Decoction)
LI 11, ST 25, SP 15, ST 37, ST 39
Gallbladder Heat
Alternating hot and cold feeling with heat prevalence (like Shaoyang stage), bitter taste in the mouth, thirst, dry
throat, hypochondriac pain, nausea, full feeling in stomach/epigastrium. Tongue will be red with sticky yellow
that may be just on one side. Pulse will feel wiry and rapid. Harmonize the shaoyang and clear gallbladder heat.
Hao Qin Qing Dan Tang (Artemisia Scutellaria Clearing the Gallbladder Decoction)
Damp Heat in the Stomach and Spleen
Constant fever which goes down after sweating but increases again. Heaviness in the head and body, oppression
in the chest and epigastrium, nausea, loose stools. Tongue is red with sticky yellow coating. Pulse is soggy and
rapid. Clear the heat in the Stomach and Spleen and resolve damp.
Wang Shi Lian Po Yin (Coptis-Magnolia Decoction)
Damp heat obstructions in the Middle Jiao. Modify as needed.
Bai Hu Jia Ren Shen Tang
Summer heat/warm in the Qi stage with summer heat invading the Yangming
Qing Shu Yi Qi Tang
Summer heat injuring fluids and qi
Sheng Mai San
Body fluids and qi collapse
Bai Hu Jia Cang Zhu Tang
Summer heat damp obstructing the Middle Jiao. Also treats heat in the Yangming with damp in Taiyin.
San Shi Tang
Summer damp heat diffuse across all 3 jiaos.
Si Jia Jian Zheng Qi San and Wu Jia Jian Zheng Qi San
Treat dampness generating cold.
Autumn Dryness in the Qi Stage
Qiao He Tang
Dryness disturbs the orifices
Qing Zao Jiu Fei Tang
Dry heat injury to the Lung
Sha Shen Mai Men Dong Tang
Lung and Stomach yin injury due to dryness. You saw this in the Wei stage above also.
Wu Zhi Yin
Also for Lung and Stomach yin injury.
E Jiao Huang Qin Tang
Lung dryness and Large Intestine heat with bleeding
Wu Ren Ju Pi Tang
For dryness in the Lung with constipation in the Large Intestine.

Ying/Nutritive Level
When a pathogen reaches the Ying Level it has penetrated to a deeper energetic layer, a depth at which it
begins to damage the Yin and affects the Shen. This level normally follows the Wei and Qi levels. Ying is viewed
as the Qi of Blood and the precursor of blood. It circulates through the the blood vessels and Heart. As a result,
most of the symptoms affect the Pericardium/Heart and produce interior deficient heat due to the depletion of
the Yin.
Symptoms in blue below are hallmark symptoms of this level.

Symptoms
High fever, worse at night
Mental restlessness, irritability and insomnia
Heat is progressing to the Blood level. As blood belongs to the Heart, the Shen is affected producing mental
restlessness and insomnia.
Delirous or illogical speech, plus muddled consciousness. Possibly coma.
Thirst/dry mouth, but little desire to drink. Will take small sips to rinse the mouth.
This is a symptom of Stomach deficiency.
Red rash or maculopapular lesions on the skin - small red dots on some or all of the body due to the heat
affecting the blood
Tongue: Deeper red body than in previous stages, yellow coat that could be peeling or no coat
Pulse: Thin/fine and rapid
Treatment of Ying Level

Heat in the Ying Level

See symptoms above.
Qing Ying Tang (Clearing the Nutritive Qi Heat Decoction)
Indication: Heat in the Ying stage
Function: Clears heat from Ying, nourishes yin, moves blood
PC 9, PC 8, HT 9, KI 6 and the ten spreading points (shixuan).
Heat in the Pericardium
Basically the same as above, but there are more Shen signs because the Pericardium has been invaded by heat.
Patient may have cold hands and feet, but these are false cold signs and are caused when the heat is so intense
that the circulation of Qi is blocked to the lower extremities. Clear the nutritive qi heat, clear the Pericardium
heat, restore consciousness and generate fluids in the body.
Qing Gong Tang (Clear the Palace Decoction)
For heat sinking into the Pericardium
Niu Huang Cheng Qi Tang (Calm the Palace with Cattle Gallstone)
Treats heat in the Pericardium with excessive Yangming heat. Purges the Fu heat downward and out of the
body.
Chang Pu Yu Jin Tang
Damp heat transforming to phlegm and covering the Pericardium.
Autumn Dryness in the Ying Stage
Bai Hu Jia Di Huang Tang
Autumn dry in the ying or xue stages.
Summer Heat entering the Ying Stage
Qing Ying Tang + An Gong Niu

Xue/Blood Level
The pathogen has entered into the Blood at this stage, the deepest energetic layer. Because the Heart controls
the blood and the Liver stores the blood, both organs are affected. Kidneys are also involved now, probably
because of the Heart/Fire and Kidney/Water balance relationship. Blood heat is prominent and bleeding signs are
evident as a result throughout the body at the skin and organ levels. The blood is disturbed and exhausted. This
is a terminal stage of febrile illness and death is usually quick. Symptoms are of both excess heat and deficient
yin (because the heat has burned up the yin resources).

And again, diseases don& ‘;t know they have rules, so a disease may jump over the Ying stage and skip to the
blood stage, can be a hidden pathogen and spring up in the Xue stage, etc.
Symptoms

All Ying Level symptoms above in addition to those below...

Spasms, shaking (internal Liver Wind due to the internal heat)
Bleeding signs and loss of blood including:
Vomiting of blood
Nasal bleeding
Blood in stools
Blood in urine
Bleeding under the skin layers showing as maculopapular rashes over the whole body and larger bleed-outs
under the skin. This happens in all epithelial tissues both on the surface of the body as well as on the surface of
the organs. Other organ bleeding also.
Tongue: deep red/crimson or purple body
Pulse: thin and fast or choppy.
Note that children progress to blood heat very rapidly. You might see red bumps or rashes on their faces when
they have fevers. This does not mean they have a febrile disease nor that they have a Blood stage syndrome.
You may also see drugs that mimick the rash symptoms. Look for the signs above and for the symptom history
to confirm Xue/Blood stage.

Treatment of Xue Level

Heat affecting the blood

All symptoms above. Heat is causing the reckless movement of blood so that it spills out of the vessels. You will
see this most notably in the skin, but be aware that it is also happening in the organs as well. The mind is
severely disturbed by heat, causing the restlessness and mania. Clear the blood heat and stop the bleeding.
Xi Jiao Di Huang Tang (Rhinocerous Rehmannia Decoction)
Obviously, at this stage of our own planetary destruction, rhinocerous horn is no longer an option. Substitute a
whole bunch (30 grams or so) of shui niu jiao.
Indication:
Function:
BL17, SP 10, LV 5, SP 4, LI 11, LV 2, KI 6, HT 9, ten spreading points (shixuan).
Excessive heat stirring inner wind
Same signs as above with fainting, twitching of limbs, convulsions, neck rigidity and stiffness, opisthotonos,
upward staring eyes, clenched teeth. Qi is collapsing. There& ‘;s a whole forest fire of heat inside causing these
signs. Clear blood heat and extinguish the wind.
Ling Jiao Gou Teng Tang (Antelope Horn and Uncaria Decoction)
Indication: Extreme heat in the Liver channel causing inner wind. Also for Summer heat stirring wind.
Function: Clear Liver heat, extinguish wind, tonify fluids
SP 10, LI 11, LV 2, KI 6, HT 9, LV 3, Du 16, GB 20, SI 3 + BL 62 and the Shixuan extra points (ten spreading
points)
Empty (deficient) heat stirring inner wind
Low grade fever, tremors, twitching, weight loss, yin deficiency signs. Tongue will be dark red with no coat or
peeled coat and will look dry. Pulse is fine and rapid. This is due to heat at the blood level injuring the yin of the
Liver and Kidneys. Clear the blood heat, nourish Liver and Kidney yin, and extinguish wind.
Zhen Gan Xi Feng Tang (Pacify Liver and Extinguish the Wind Decoction)
Indication: Liver and Kidney yin xu, Liver yang rising, disturbance of qi and blood.
Function: Sedate Liver, extinguish wind, nourish yin, anchor yang
Lian Mei Tang
Excessive Heart fire with Liver and Kidney deficiency
LV 3, Du 16, GB 20, SI 3+BL 62 combined, LV 8, KI 6, KI 3, SP 6
Autumn Dryness in the Ying Stage
Bai Hu Jia Di Huang Tang
Autumn dry in the ying or xue stages.
Summer Heat entering Blood stage
Shen Xi Dan
Yin Collapse
Typical yin deficiency heat signs: low grade fever, night sweats, mental restlessness, dry mouth with only a
desire to sip, five palm heat, malar flush, emaciation. Dark red dry tongue with no coat and a fine/rapid pulse.
You must rescue the Yin and restore consciousness.
Da Bu Yin Wan (Great Tonify the Yin Pill)
Indication: Liver and Kidney yin deficiency with empty heat or deficient fire flaring upward.
Function: Tonifies yin and descends fire
ST 36, KI 3, SP 6, KI 6, Ren 4
Yang Collapse
Feelings of cold, cold limbs, warming does not help, bright white complexion, profuse sweating on the forehead,
listlessness. The tongue is pale and swollen. The pulse is hidden, slow, and scattered. You just rescue the yang
and restore the consciousness.
Shen Fu Tang (Ginseng Aconitum Decoction)
ST 36, Ren 6, Ren 4, Ren 8. Moxa is applicable upon Ren points. Du4 as well

Treatment of Neurodegenerative Disorders with Acupuncture

According to the theories from yellow emperor and qibo , zangfu and its realtionship with the heart chapter 8,
the spirit (shen) brain resides within the heart (the emperor) . If the spirit is affected , all zangfu oragans
including brain the shen gets effected including overall mental and physical health of a person. If the spirit is
damaged, both the mental and the physical functions of a person would be greatly compromised . So the base of
the treatment, is to clear the heart strengthen the spirit. To create harmony in the body.

The treatment for neurodegenerative disorders should focus on

*awakening up the spirit (shen),
*opening up the sensory orifices and
* stimulating the different areas of Brain , using different permutation and combination of points

.
The acupuncture points are selected mainly from the Yin channels. Because neuri degeneration disorders or
diseases are at yin level . The selection of points are as follows:

1. Selection of Main Points: neiguan (P6), renzhong (Du 26, Du 20 with its four sisters ) upper yintang and Lower
yintang & spleen (Sp6), sp 9b with Ht 7 , liv 3
Neiguan (P6) has the function to nourish the heart, calm the spirit, and promote smooth circulation of Qi and
blood. Renzhong (Du 26) opens up sensory orifices, stimulates the brain and awakens the spirit. The
combination of Neiguan (P6) and Renzhong (Du 26) has been found to increase the contractile strength of the
heart and the cardiac output of blood circulation to the brain. Spleen (Sp 6) is the meeting point of the three yin
channels of foot. Spleen (Sp 6) nourishes the kidney as well as tonifies the essence and the marrow to improve
the function of the brain.
2. Selection of Local points:
Jiquan (H 1), chize (Lu 5), weizhong (UB 40), and hegu (LI 4) are local points which open up the channels and
collaterals and improve the circulation of Qi and blood. Jiquan (H 1), chize (Lu 5), and hegu (LI 4) with Fengchi
(GB -20) , Fengfu and zongfu (Lu-1) are used for paralysis and tremor of the arms and the hands; and bleed
weizhong (UB 40) it is used for paralysis of the legs. yifeng (SJ 17), wangu (GB 12) and tianzhu (UB 10) with
yintang are four excellent points which help patients who may have speech impairment or frequent aspiration of
food particles leading to respiratory infections.generally patients effected by neurodegenerative diseases have
lower immunity level and so are frequently effected by urinary tract infection , RTI, GI problems,
Shanshangdien (upper thunder point) and xiashangdien (lower thunder point) are two extraordinary points which
were discovered through clinical trial and experience. These two acupuncture points are very potent and should
be reserved for those patients who have partial to complete paralysis. Shanshangdien (upper thunder point) is
located on the lateral side of the neck, on the same level with Adam& ‘;s apple, and between the sternal head
and clavicular head of m. sternocleidomastoideus. Its is three cun posterior to the Adam& ‘;s apple and one cun
posterior-inferior. It is located slighted inferior to Neck-Futu (L.I.18). Its indications include frozen shoulder,
shoulder pain, paralysis of the arm, stiff and rigid muscle of the arm, and tremor of the hand. Xiashangdien
(lower thunder point) is located in the buttock region. Xiashangdien (lower thunder point) is the posterior tip of
an equalateral triangle with greater trochanter and the iliac crest as the anterior two points. It is located slightly
superior to Huantiao (G.B. 30). Its indications include pain in the lower back and hip region, muscular atrophy,
sciatica, pain, weakness and muscular atrophy of the lower extremities, and hemiplegia.

3. Needling Technique:
Both neiguan (P6) should be needled first. Insert the needle 1 to 1.5 cun, then stimulate the point for at least
one minute by slightly turning the needle and moving it up and down. The healthy side should be tonified while
the diseased side should be sedated. Next, needle renzhong (Du 26). Aim slightly upwards toward the top of
head and stimulate strongly until the patient shows tears in his or her eyes. Stimulation should be done with
quick rapid movements, a motion similar to a woodpecker drilling on trees. The third point is sangyinjiao (Sp 6).
The point of insertion for sangyinjiao (Sp 6) should be moved 0.5 cun toward the dorsal side of the body (or
towards kidney channel) for greater stimulation. Tonify sangyinjiao (Sp 6) by moving the needle up and down
until the patient shows a "jerking motion" of the lower leg three times.
Jiquan (H1) should be needled with the patient raising his or her arm upward in the air. The point of insertion is
moved 0.5 cun toward the fingers and away from the body. Jiquan H1 should be sedated by moving the needle
up and down until the patient shows "jerking motion" of the arm three times. Weizhong (UB 40) may be needled
with the patient lying on the back or on the stomach. Point of insertion should be moved 0.5 cun higher toward
the buttocks along the UB channel. The needle should be inserted for 1 to 1.5 cun, and the point should be
sedated until the leg shows "jerking motion" three times. Hegu (LI 4) should be needled obliquely with the tip of
the needle pointing toward sangjian (LI 3). This point should be sedated until the index finger jerks three times.
Shanshangdien (upper thunder point) should be needled perpendicularly 1 cun deep, and stimulated until there
is an "electric sensation" that runs through the entire length of the arm. The needle is then withdrawn at that
time. Shanshangdien (upper thunder point) should never be needled downward toward the lung as it may
puncture the lung and cause pneumothorax. Lastly, xiashangdien (lower thunder point) should be needled
perpendicularly 1.5-3.0 cun deep, and stimulated until there is an "electric sensation" that runs through the
entire length of the leg. The needle is then withdrawn at that time.
This needling process gives multiple reliefs
Joint, knee, leg, elbow, neck included