A View from the ——————————— SUMMITThe path or Universal Way beginswith a decision to enter Ming Men(the “Life Gate”). This is the gateway to Shen Shan—the

The View from the Summit is a joint venture publication of Far East Summit and Lifegate Institutededicated to the development of a culture of well-being within our society where “Medicine is the artof humanity.” We believe only a health-care systembased on cultivated and skilled physicians, refinedherbal products, and lifestyle wisdom will awaken usto the interdependence of life and the necessity ofliving in balance and harmony on Earth.

As a reminder of our relationship to the Earth and the ancient culture of Oriental Medicine, whichoriginated in nature, we offer a look into the traditionof Dao Di Yao Zhi (Dao-Earth medicinals). Thisissue focuses on Dang Gui root in an article byEmmanuel Segmen, MA, Biological Sciences. The Dao Di Yao Zhi connects us with the efforts and livelihood of those involved in growing,harvesting, and sourcing herbs, and helps us realizethe importance of people and traditional customswithin commerce.

Today, academic institutions, political organizations, and state and national licensing boards continue theirthoughtful debate and diligent efforts to defineeducational requirements and standards of excellencein an attempt to secure opportunity for professionalcareers in the fields of complementary care andintegrative medicine. In support of education, WillMorris, OMD, has been invited to present Chineseherbal essays relevant to clinical practice. We hopeyou will find the depth of his knowledge helpful inyour practice.

In the modern clinic, many knowledgeable OrientalMedicine practitioners are forced to focus on beingskilled technicians, thereby neglecting the study ofClassical Chinese Medicine which offers deep insightinto human nature and the cause and treatment ofsuffering within humanity. A cultivated and skilledphysician can truly assist his or her patients, not onlyin healthcare concerns, but in guiding them to recognize and value their own essential nature. Aspart of our contribution to developing the roleof Oriental Medicine in the West, and hopefully

providing inspiration and clarity about The Path, weoffer Cloud Dragon Wisdom teachings from Huiyin DaoFu and a series on Classical Chinese Medicine (CCM)from Dr. Chang Qing.

We hope The View from the Summit publicationhelps elevate Oriental medicine studies and practice.In complement, it is our thought that the traditionalarts associated with this “way of life” should also beacknowledged. The Dragon Spring Living Artssection in each issue will feature a “Master” who hasdedicated his or her life to an art and its preservationfor future generations. We have begun a ResourceDirectory which provides an outlet for schools,projects, and organizations to inform readers of theirefforts and to motivate others to embrace the lifestylewisdom inherent in the old traditions.

May our paths become clearer each day.—Editor

A View from the

SUMMIT

M e d i c i n e i s t h e a r t o f h u m a n i t y

W I N T E R2 0 0 2 / 2 0 0 3VOLUME 1, NUMBER 1

ContentsFrom The Editor . . . . . . . . . . .1

About Lifegate InstituteTM . . . .1

Herbal Origins:Dang Gui Root . . . . . . . . . . . . .2

Cloud Dragon WisdomTeachings:The Dao of Spiritual Cultivation . . . . . . . . . . . . . . . .3

Classical Chinese MedicineTeachings from Dr. Chang Qing:Qi Field Theory . . . . . . . . . . . .4

Honoring Tradition: Dedication to Grandmaster Chiao . . . . . . . . .6

Herbal Essays: Chinese Classics®

In The Modern Clinic:Blood Mansion Formula . . . . . .7

Resource Directory . . . . . . . . .9

Finding Oriental Medicine’s Origins

Lifegate Instituteis dedicated to promotingan understanding of theOriginal Medicinewithin each individ-ual and to encourage,in the West, thedevelopment of aculture based upon lifestyle wisdom for the benefit of future generations.

The vehicle for thesedeeper teachings is DragonSpring Living ArtsAssociation and its seriesof classes and seminars,with lineage teachers andsenior advance practitionersinstructing in the tradi-tional arts.

Our intention is tohelp preserve thisknowledge and, through

practice, grow inskill and wisdom,and help fulfill therole of this medicineto produce theLiving Potential inour society and onthis planet.

Further informationon Dragon Spring LivingArts events and classes willbe forthcoming in futureeditions of The View fromthe Summit. Sincereinquiries are welcome and should be forwarded to 1(888) 441-0489,extension 4.

A View from the

SUMMIT

Success as definedby Huiyin Dao Fu,“Echo Daoist Mentor,” is the result of one’swill-intent being in accord withthe principle ofGreat Harmony.It is fulfilling one’spersonal destiny.

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Lifegate

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LifegateI N S T I T U T E

———————————A P R E S E N T A T I O N O F F A R E A S T S U M M I T ® & L I F E G A T E I N S T I T U T E T M

Dang Gui Root (Radix Angelica sinensis) in Chinais grown first as a seedling on a particular mountainin Gansu Province in the mountain ranges south ofthe capital city of Lanzhou. It is said that all of theDang Gui which grows in China derives from thisindividual mountain harvest of seedlings. (No doubtDang Gui may grow in private or special gardenselsewhere in China.) These seedlings are thendistributed throughout the mountain villages ofGansu Province and less than 20% are also sent toYunnan for growing a large but so far less effectiveform of Dang Gui.

There are a wide variety of growing techniques.The most medicinally successful growing techniqueis considered to be the technique of the farmers thatalso grow the original seedlings. The seedlings thatremain in the local area of the original mountaingrowing site are transplanted inside the neighboringmountain. They are grown for that second yearinside the mountain, protected from the cold winter.During the summer months of the second year ofgrowing, the plant is then transported and trans-planted to the more fertile valleys near the originalmouintain growing site. The roots are left throughthe winter and allowed to grow and mature througha third growing year. In the fall of the third growingyear, the roots are harvested. These particular rootsfrom the original growing area actually have an inte-rior signature when the root is cut open so that theseroots can be recognized by all who are familiar withthe highest grade of Dang Gui roots.

The Dang Gui roots are carefully harvested from the valleys so that all of the root head, root legs, andsmaller root branches are freed from the ground.They are then carefully washed. Finally the roots arehung to dry. The drying process may occur by manymethods but the most traditional and cleanest is byambient air drying. The method takes from

November through to April of the following year tocomplete. Another method that speeds the processwould be smoking. This would dry the roots in aboutone month’s time. The smoky fragrance will still beon the roots. Also in the smoking process sulfurpreservatives can be included. This increases theshelf life of the root.

Dr. Y. J. Liang is an OMD who personally buys the Dang Gui roots from the remote village at theoriginal growing site where the seedlings originate in order to bring tonnage of the roots to America. She insists on the ambient air drying method andinsists that no sulfur preservatives be applied to theroot during its drying nor at any time afterwards.She then supervises the loading and sealing ofcontainers in order to ensure the quality of the herbs. In America the Dang Gui roots are inspectedby customs and FDA and then transported to Dr.Liang’s warehouse where they are kept at cooltemperatures in all seasons.

At the end of the drying time in Gansu Province,spring has arrived. The long thin tails of the roots arecut off with the exception of the five or six “legs” orprimary root branches that descend from the roothead. Normally the root head is one or two incheslong and is undivided. At the distal end of the head,the the root separates into five or six primary rootbranches or “legs.” These primary root branchesthen further branch into many smaller branches allthe way down to root hairs. The smaller rootbranches are removed and saved for use in formulasthat require increased blood circulation. They aregiven the name Dang Gui Wei. The head of the rootis said to tonify blood. When the whole root headwith the primary root branches are used together, itis said that this herb can regulate blood flow, regulatehormonal output and regulate female menses. DangGui also is used in formulas for men to stimulateblood circulation and tonify the blood.


DANG GUI ROOTRadix Angelica sinensis

BY EMMANUEL SEGMEN, MA, BIOLOGICAL SCIENCES

Herbal OriginsIN THE TRADITION OF THE DAO DI YAO ZHI

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A View from the

SUMMITTMEXECUTIVE EDITOR:Hank Babcock, LAc, Dipl. AcFounder of Lifegate Institute,Vice President, Far East Summit

MANAGING EDITOR:William Martin, CPAPresident, Far East Summit

ESTEEMED COLLEAGUES:Dr. Chang Qing, OMD, LAc

William R. Morris, LAc, OMD,AHG, Dean of Clinial Education,Emperor’s College, Santa Monica,California

Huiyin Dao Fa,Cloud Dragon Dao Center

Emmanuel Segmen, MA, Biological Sciences

–––––––––––––––––––––––––©Far East Summit/Lifegate Institute. All rights reserved.

The View from the Summit is anewsletter published quarterly byFar East Sumnmit and Lifegate. It is committed to providing information to those interested inparticipating in the developmentof the culture of OrientalMedicine in the West. It isrecommended that beforeconsidering self-treatment or using any information or productmentioned in The View from theSummit, that you consult alicensed health-care professional.Use of any product or opinionexpressed in this publication is at the sole discretion of theconsumer. However, feel free to contact the publishers shouldyou have questions or commentsregarding the contents of thisnewsletter.

Membership/Subscription is$12/annually.For further inform ation pleasecontact:Far East Summit/LifegateP.O. Box 2486Culver City, CA 90231888.441.0489www.fareastsummit.comwww.lifegateinstitute.org

CREATIVE DIRECTOR:V. LeRossignol [email protected]

PRINTING:Challenge Graphics

QI EARTH KNOWLEDGE WISDOM

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The path or Universal Way begins witha decision to enter Ming Men (the “Life Gate”).This is the gateway to Shen Shan—the SpiritualMountain. The foundation practice is Qing-Jing(Pure-Still or Cultivating Stillness). After long, deeppractice of Qing-Jing, one arrives at Xuan Guan(Mysterious Pass) which is the passage between theShen Zhi (Human Spirit) and Yuan Shen (OriginalSpirit, Mind of Dao, or True-Self). As one continuesup Shen Shan, being True-Self, one eventually passesthrough Tian Men (Heavenly Gate) to become onewith the universe. This is known as the state ofXian (Mountain Person or “Immortal”). The pathcontinues upward to the lookout called Master. At this level one will naturally become a Dao Fa(Mentor) to guide others to their self-mastery. Whenthat mission is completed, one reaches the summit andis known as “Old” or “Grand Master”. This is thetime of retirement in preparing for the return to Yuan (the Source) or Tai Xu (The Great Void).

There is an old saying that: “Whenthe student is ready, the teacherappears.” This is the instant ofarriving at Ming Men. The passwordis “Zhi” (Will) meaning the will must be set firm. The teacher tests the student to ascertain if he or she is ready. Once accepted as a student,sincerity must be demonstrated. TheDa Xue (Great Learning) states in chapter 6, section1: “What is meant by ‘making the thoughts sincere’ is allowing no self-deception.”

The first stage of training is Qing-Jing. Theancients said: “All that is needed to become a Xian isto be calm in body, mind, and spirit.” CultivatingStillness starts with Jing Zuo (Quiet Sitting) ormeditation, progresses to moving meditation, andextends to remaining in the meditative state whilefunctioning in the everyday world. Internal

visualizing; conserving, purifying, and transforming qi; and calming shen (human body), xin (emotions),yi (human mind), and shen zhi (human spirit) are essential elements on this part of the Path which will lead to greater xing (human awareness) andthereby, hui (wisdom). This is the development ofthe San Bao (Three Treasures) of man known asJing, Qi, and Shen.

Jing means the physical body and all the electro-chemical processes that result in life; one’s own and procreation. Qi here refers to the manifestationsof emotions and human mind and Shen is the human spirit.

When Jing is conserved and purified, one will haveoptimal health and will have learned to listen tomessages from the body including instincts, but will

no longer be driven by them intomindless activity. The energy saved istransformed into Qi to nurture itsfunction. The Qi is purified to calmthe emotions, free the mind ofautomatic reactions caused byacquired conditioning, and to emptythe “Room of Doubts” whereunresolved issues are stored. Whenthis is accomplished the Shen Zhi maybe discovered and brought forth fromthe heart. This is embodied in thecharacter “De” (usually translated as

virtue or integrity), but as used by Lao Zi means “Towalk in uprightness from the heart,” in accordance withthe ancient script. As we learn De, and live from thatdeep aspect of our nature, we will arrive at Xuan Guan.We will take this step up in the next installment.

—HUIYIN DAO FA (Echo Daoist Mentor)Yun Long Dao Guan (Cloud Dragon Dao Center)

____________________________________________NOTE: readers wishing to send comments and/or questionsto the author may do so by contacting Lifegate Institute.A personal response may not be possible, but common pointsmay become subjects in this column.

The Dao of Spiritual CultivationT H E P A T H T O T H E S U M M I T


This article is thefirst in a series forLifegate Institute byHuiyin Dao Fa (EchoDaoist Mentor) ofYun Long Dao Guan(Cloud Dragon DaoCenter) outlining theEsoteric TrainingPath as taught in theEmei Shan (MountEmei) tradition.

Future articles willexplain the stagesof spiritualdevelopment and their trainingpractices.

Please heed thewarning of all thegreat masters: “Do not startpracticing based on your inter-pretation of what you read, but find a‘True Teacher’ for personal guidance.”

CLOUD DRAGON WISDOM TEACHINGS————

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Wisdom Teachings

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Qi field theory is one of the most importanttheories in Classical Chinese Medicine (CCM).Right now most OM doctors do not understand norhave many heard of this aspect of the medicine.Acupuncturists if they know and master the qifield theory, will know how to concentrate theirmind, calm down their energy, and combine theirfinger and mind together as one and dialogue withthe patients acupuncture point, channel and energy. A person who really understands QFT will really perceive which level is righteous qi andwhich level is evil (pathenogenic) qi. He or shewill, through their heart-mind,also be able to sense clearly anddirect their needle technique totonify or disperse, ascend ordescend, gather the qi or open achannel.

In Qi Field Theory (QFT) westudy the human energy trans-formation pattern and energylevel. In CCM, we divide qi energy into three types. The firstqi exists in the universe, nature,human, plants, and animals, It iswhat animates all of life. All oflife breathes this qi energy andmanifested forms are sustained bythis. The second qi exists in human, animal, andplants inside the physical form. In humans this isthe qi energy pattern and its circulation in thejingluo (meridian pathways).

The third type is the essence qi (yuan qi) inhumans and animals (not in plants). This essence qihas individual qualities of temperature, color, andshapes. When humans use up this energy, thisexhausts this essence (yuan) qi. This essence qi isthe constitutional make up of the individual and isthe key to health and longevity. It is reproductiveenergy that we inherit from our parents and ancestors through generations.

QFT is a systematic study and presentation ofthe organization of the energy patterns and their

transformational relationships thatsurround and make up any individ-ual life form. This is referred to asthe qi field. The qi field is pro-duced by the radiance of the indi-vidual cells. The quality of theradiance is determined by themovement and shape of the cell.The movement is in the openingand closing of the cell. This is thecell’s respiration. When the cellopens, the cell’s energy comes out;when the cell closes, the cell willabsorb energy. The inside of a celland its active surrounding area is asingle cell qi field. There is also anenergetic relationship between

and among the cells. They will mutually transformwith each other and produce radiation. This willproduce a larger and mixed qi field.


The inside of a celland its active

surrounding area is

a single cell qi field.

There is also an

energetic relationship

between and

among the cells.

QI FIELD THEORY

First in a series

of articles on

Classical

Chinese

Medicine from

a Daoist

perspective by

Dr. Chang Qing.

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Classical Chinese MedicineTEACHINGS FROM DR. CHANG QING

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———————————QI EARTH KNOWLEDGE WISDOM

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This mixed qi field and its patterns will manifest certain characteristics such as gathering,dispersing, ascending, descending, or anycombination. This is the origin of the five elementtheory. For example, the wood nature is dispersingand developing and ascending. The metal energy is descending. These energies make up the qidynamic.

The five element generation (creation) cycleallows one to treat according to the mother-sonproducing principle, ie: with liver and kidney yinvacuity, one can strengthen metal to producewater; the goal is not only to produce water but tohave water circulate to generate wood. The key isto generate a continuous production growing cycle.One can also use the control cycle in a similar man-ner to deal with repletion patterns in the qi field.

The qi field has three levels: heaven, human, andearth (tian, ren, and di). This is the large spacecosmic field (xuan kong zao). The perception andexperience of how they combine and interpene-trate is essential in understanding the applicationof the complete theory of the qi field. This can onlybe attained through cultivation.

Cultivation requires two parts. First, theindividual must train and open the mind’sconception structure and establish a broad butdetailed thinking style. Second, one must cultivatethe mind and body relationship. This fostersawareness of how things are connected. This is the wholistic view.

QFT is the study of the overall structure andspace which the human being exists within. Itincludes the energy dynamics of the individual andthe influences of the surrounding environment.The qi field is closely related to to the art of fengshui. If an acupuncturist can master Qi FieldTheory, then he or she will be able to perceivedeeper into their patient’s actual condition andmore effectively guide the patient to health.


ABOUT DR. CHANG QING:• From an early age, Dr. Chang Qing was a devoted student

of Daoist and Buddhist Esoteric Masters of Meditation,Medicine, and Martial Arts.

• Apprenticeship and senior student of 18th generationinheritor of the Dragon Gate tradition, Master Wang LiPing, who taught cultivation, internal alchemy andClassical Chinese Medicine with special emphasis on theDaoist healing arts including acupuncture and herbs.

• Representative and senior student of an Esoteric BuddhistMaster, who is a master physician and herbalist.

• Apprenticeship withYian Yen Sheng, MD, teacher ofspecial Yi Jing (I Ching) and Shang Han Lun thought.

• Graduate of Tianjin College of Traditional ChineseMedicine.

• Former practicing physician of Integrated & ChineseMedicine at Te Da Hospital in Tianjin, China.

• Apprenticeship with Li Ming in Shao Lin Martial Arts,including special weapons training.

• Trained in internal arts of Xing Yi Chuan, Ba GuaChuan, and Tai Ji Chuan. Apprenticeship with ProfessorZhou Ren Feng, internationally known Tai Ji ChuanMaster and Professor at Tianjin College of TraditionalChinese Medicine. Captain of Tianjin College of TCMMartial Arts team and National champion of Tai JiChuan and Tai Ji Sword.

• Dr. Chang Qing currently teaches and is in privatepractice in Los Angeles, California. For his upcomingClassical Chinese Medicine seminars contact LifegateInstitute.

The Ancientpeople usedtheir body toresearch the qito be the tool inthe unlimiteduniverse andnature toestablish atruthfulrelationshipwith the sun,moon, stars,mountains,rivers, grass,wood, humanbeings andsociety.Theaim is for thehuman being to reach a lifestyleof perfectenlightenment.

—Dr. Chang Qing, OMD, L.Ac.

Classical Chinese MedicineTEACHINGS FROM DR. CHANG QING

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Wisdom Teachings

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Grandmaster Chiao Chang-Hung was born in thespring of 1913 in Northeastern China in ShenyangProvince near the mountain of Wu Lu Shan. As theonly son of the family, he did not enter the temple,but trained directly under theHonorable Master LuShanDaoRen (Abbot Dao Master ofLu Shan) at the Little NineHeaven temple. Besides beingaccomplished in the arts of theLittle Nine Heaven tradition, asa young man he spent years withrecognized masters in Hsing-Iand Ba Qua. After university lifein what was then called Peking,Master Chiao found himselfcaught in wartorn times, fighting against Japan,and later, for Chiang Kai Shek’s nationalist forcesagainst Mao Tse Tung’s communist army. When theNationalist fled the mainland for Taiwan, MasterChiao began his public life as head of security forChang Kai Shek. After heading the intelligenceforce in Taiwan, Master Chiao served as head ofthe Taiwan Kung Fu Association. Author ofthree books on Little Nine Heaven, hecontinued to teach and practice theLittle Nine Heaven arts, preserving and passing on this tradition for futuregenerations.

The basis of Little Nine Heaven isrecorded in Chinese historical books as originating from the Nine ChamberScriptures of Huang Di. In the Tangdynasty the Daoist Wu Dao Zi wasrespected for and taught the martialart, qi cultivation and preserving thespirit through cultivation of bone marrow washing.The school that he taught in was called Little NineHeaven Wu Dao. The students of this school

used to guard the temples of the Daoistpriest and is the origin of present day LNH.

Little Nine Heaven has three skills:1. Ju Kung: Nine Chamber Fist2. Chian Kuan Je: swordsmanship3. Shi Shui: marrow washing

Grandmaster Chiao lived throughharsh times, amidst the chaos ofpolitical and social strife, yetthroughout, he followed his dao.Even as he endured seriouscombat, imprisonment, andtorture, he always treasured his inheritance of the arts. His lifetime

was dedicated to preserving this knowledge andtradition and passing it on to future generations.

THE NEXT GENERATIONIn 1983 Grandmaster Chiao noticed AmericanJames McNeil at a funeral service in Taiwan forHsing-I Master Hsi Hung Chi. Sifu James McNeilwas the only westerner out of all Hsi Hung Chi’sAmerican students who had come to show his

respect and gratitude. At this timeGrandmaster Chiao, even though he hadnot taken on new students in some time,invited Sifu James McNeil (who alreadyhad 20 years of kung fu training andteaching) to train under him and learnthe Little Nine Heaven arts. Sifu McNeiltrained privately under Grandmaster Chiao for 18 years. In 1995 Sifu McNeilopened his Little Nine Heaven residentialretreat in Rainbow, California. For more information, see www.

littlenineheaven.com, or check the ResourceDirectory on page 9.

Dedication to Grandmaster Chiao1914-AUGUST 20, 2001

Dragon Spring Living ArtsTMHONORING TRADITION————

GRANDMASTER CHIAO CHANG-HUNG

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Rising beyond the sky

a road winds through the clouds

a waterfall’s thousand-foot stream looks likea cascade of silk

below in Refuge Cave

across stands Destiny Bridge

bravely guarding the world

Tientai stands unrivaled

— COLLECTED SONGS OFCOLD MOUNTAIN, TRANSLATED BY RED PINE

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FORMULA ORIGINWang Qing-Ren authored Blood MansionFormula in 1830. His contribution to thedevelopment of qi-blood theory and attempts to correct mistakes in the traditional medicalliterature using dissection procedures gainedhim notoriety when his inaccuracies wererevealed. For example, he thought the entirechest cavity above the diaphragm to be an organthat stores blood. Nonetheless, his workCorrections on the Errors of Medical Worksremains influential.

ASPECTS OF FORMULA FUNCTION The foundations of Blood Mansion are tao hongsi wu tang and si ni san. Tao hong si wu tang isa blood quickening formula that is the result ofadding Persica Seed and Carthamus flower to Dong Quai Four (si wu tang), whichsupplements blood. Frigid Extremities powderreleases heat that is bound at the interior by qi constraint.

The combination of these formulas quickensblood and courses qi, coordinating therelationship between qi and blood and thereforeyin and yang. In addition, the upward anddownward movement of qi and blood arecoordinated. Bupleurum and Platycodon bothhave upbearing functions while Cyathula andAurantium have downbearing functions. This is truly an eloquent push to generate theco-mingling of yin and yang, qi and blood.

Blood Mansion contains medicinals thatdissolves phlegm, quickens, nourishes and coolsblood, nourishes essence, and regulates qi. It isuseful for any of these patterns taking place inconjunction with or leading to blood stasis,which is the primary focus of the formula.

ETIOLOGY OF BLOOD STASISAny events that disrupt the harmoniousinterplay between blood and qi may cause bloodstasis; these may include physical or emotionaltrauma, and sedentary lifestyles. Chronicdiseases engender blood stasis, which canobstruct and hinder the free flow of thenetwork vessels (luo mai). Repletion patternsmay result in blood stasis, whether it is externalor internal pathogens such as phlegm, foodstagnation, or stagnant qi. The free flow of qi

and blood are hindered. In addition, vacuities ofqi, blood yin, or yang may lead to blood stasis,especially when these vacuities involve theheart. Blood mansion is useful for thosepatterns related to blood and yin deficiency, qiand phlegm stagnation—for conditions such asqi and yang vacuity, it should be combined withother formulas.

DIAGNOSIS OF BLOOD STASISHistoryAny of the following information extractedwhen taking the history are cause to considerconfirmation of blood stasis: masses andswelling, infertility, scanty periods, delayedperiods, breakthrough bleeding, dark purplemenstrual blood and blood clots, dysmenorrhea,frequent abdominal pain, cirrhosis of liver,anemia, post-miscarriage retention of placenta,headache, chest pain, hypochondriac pain,endless hiccups, dysphoria, palpitations,insomnia, irritability, running a low grade fever at dusk, surgeries, accidents, injuries, and profound emotional trauma. Pain may besharp and stabbing or oppressive if the bloodstasis is bound with phlegm. Diseases of strangeand sudden onset such as sudden blindness mayrespond to blood quickening strategies.

VisualVisual signs of blood stasis may include thefollowing: greenish blue vessels, spider nevi,sublingual vein engorgement, transversecapillary lines inside the lower eyelid, clots inthe menstruate, blackness in the face, scaledskin, dark red lips, dark red dental gum, deepred tongue with ecchymoses, dark purpletongue with stasis speckles, dark purple lips or dark eyes.

Chinese Classics®IN THE MODERN CLINIC————


BLOOD MANSION FORMULAXUE FU ZHU YU TANG

BY WILLIAM R. MORRIS, LAC, OMD

INGREDIENTS: Persica Seed . . . . . . . . . . . . . . . . .(Tao Ren)Carthamus flower . . . . . . . . . .(Hong Hua)Angelica sinensis . . . . . . . . . . . .(Dang Gui)Cyathula Root . . . . . . . . . . .(Chuan Niu Xi)Raw Rehmannia Root . . .(Sheng Di Huang)Red Peony Root . . . . . . . . . . . . . .(Chi Shao)Aurantium (mature) Fruit . . . . . . . .(Zhi Ke)Ligusticum Wallichi Rhz . . .(Chuan Xiong)Platycodon Root . . . . . . . . . . . . . .(Jie Geng)Buplerum Root . . . . . . . . . . . . . . .(Chai Hu)Licorice Root . . . . . . . . . . . . . . .(Gan Cao)

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Herbal Essays

When qi and blood are in harmony, the blood can nourish and fosterheart spirits, yin and yang are balanced, the four limbs and hundreds ofbones are moistened and the viscera and bowels are nourished. Thesestatements of fact capture the essence of wide-ranging virtues of theBLOOD MANSION FORMULA, which regulates and harmonizes qi and blood.

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Palpatory The use of palpatory methods may reveal dry rough skin, pressing pain and resistance in the abdomen,1 or palpable internal wateraccumulation using percussive methods. Pulsesmay have any of the following findings: rough,fine, sunken and slow, sunken and rough,skipping, bound or intermittent.

LabWhenever any of the following findings arepresent in the lab work, confirmation of bloodstasis should be sought: elevated viscosity,lengthened sedimentation rate or elevated Kvalue, increased fibrinogen, increasedagglutination of red blood cells, hyperlipi-demia, chyle in the serum, and elevatedbilirubin may all be signs of blood stasis.Imaging methods may also reveal accumulationsand conglomerations—these are serious find-ings and referral is indicated.

BIOMEDICAL CONDITIONS FOR WHICH BLOOD MANSIONMAY BE APPROPRIATE WITHAN APPROPRIATE DIFFERENTIAL DIAGNOSISImmune disordersThese include cancer, heart disease, multiplesclerosis, lupus and immune deficiency disor-ders.

GynecologyThese include uterine contractions, dysmen-orrhea, fibroids, and breakthrough bleeding.

Cardiovascular conditionsThese may include coronary heart disease,rheumatic valvular heart disease, arrhythmia,

palpitation, hypertension, cor pulmonale,cerebral thrombosis, thromboangitis obliterans,

hyperlipidemia and arteriosclerosis. It is alsouseful for prevention of cerebrovascularaccidents.2

PainThese patterns are typically characterized bysharp boring sensations. They may includeheadache, chest pain, spasms and hypochon-driac or any pain that is marked by stagnationof qi stagnation and blood stasis. If phlegm isbound with the blood stasis, it may beoppressive and dull.

Mental-emotional conditionsThis are a wide range of clinical and subclinicalentities that respond to the treatment of bloodstasis. These conditions may include mania,3

schizophrenia, insomnia, and restlessnessconfusion, fixations and mild phobias, orworse, severe depression or obsessions.Modified versions Blood Mansion have beeneffective for the treatment of nightmaresfollowed by sudden awakening withpalpitations and anger.4 In addition, BloodMansion is often recommended successfullywhen “shen calming” or other treatmentstrategies fail to resolve an emotional or mentalcondition. This is possibly one of the mostimportant formulas in the entire formulary.

New usesRestless leg syndrome, episodic hyper-somnolence, and uterine bleeding.5

Senior doctor experienceTraumatically induced low back pain resulting in radiating pain down the leg andconstipation.


————————————————————————————————————1 Teresawa et al. The Presentation of Diagnostic Criteria for “Yue Xue” (Stagnated Blood) Confirmation.

International Journal of Oriental Medicine. Volume 14 number 4, pp 194.2 Fruehauf, Heiner, Treatment of Stroke and Post Stroke Syndrome, Journal Of Chinese Medicine #44, 1/94, pp. 30-323 Flaws, Bob, The Chinese Medical Treatment of Mania Due to External Injury to the Brain

http://chinesemedicalpsychiatry.com/articles/article_mania.html4 Flaws, Bob and Chase, Charles, Recent TCM Research from China (Blue Poppy Press, 1994), pp. 55-575 Rao, Ying-liang New Uses of Xue Fu Zhu Yu Tang (Blood Mansion Dispel Stasis Decoction), #4, 1996, p. 53

http://www.bluepoppy.com/press/download/articles/newuses.html

C A S E S T U D YA 47-year-old male patient presented with the chiefcomplaint of chronic headaches two to three times aweek ever since a head injury in a car accident twoyears previous. All cranial nerve tests, MRI, and EEGwere normal. The headaches were always in the righttemporal region and were dull most of the time withoccasional piercing qualities. It tended to be worse inthe afternoon with “flushing of heat” and a red face.Other problems that were revealed during the course ofthe initial interview included depression and anxiety.These were worse in the morning and were alleviatedupon arising and moving around.PULSE: wiry, 3rd position (cubit) on the right side isdeep, short and slipperyTONGUE: pink body, thin yellow coat, bubbles on the surfaceANALYSIS: The injury was apparently the cause ofthe headaches, suggesting blood stasis. The temporalcomponent suggests the shao yang region and the dullheadaches suggest dampness or phlegm. The afternoonflushing of heat suggests yin vacuity, although in thisinstance, it may be caused by blood stasis. PULSE AND TONGUE: The right pulse deep, shortand slippery suggests yang constraint. The position isrelated to kidney yang and the san jiao, the shortquality suggests blockage or constraint. The slippery isa yang quality with a fast arrival and departure. Thetongue also suggests an aspect of yang obstruction sincethe coat is yellow and yet also has bubbles, which are asign of yang vacuity with a normal tongue coat. DIAGNOSIS: blood stasisTREATMENT PRINCIPLE: resolve blood stasis

Upon administration of Blood Mansion, the right pulse became normal. Over a period of six weeks theheadaches reduced to once a week and the depression-anxiety reduced from eight to four on a ten-to-onescale (ten the worst). After six months, the headacheswere no longer a problem. At one year checkup, theheadaches were seldom, with only two that year.Quickening the blood and upbearing the clear releasedconstraint of yang qi in the san jiao. Blood Mansionformula contains a form of si wu tang with bloodcooling agents—this formula nourishes yin and blood.The flushing of heat in the afternoon was addressedfrom three points of possible etiology with thisformula: yin vacuity, blood vacuity, and blood stasis.The uses of Blood Mansion are many, and this casedemonstrates the value of this formula for complexcase scenarios.

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