She Dou (Sp 17) "Food Hole"...a Forgotten Acupoint we should use!

Most Chinese-trained acupuncturists rarely use the point Shi Dou. It is not considered an important or particularly useful point according to current Chinese acupuncture education. In fact, it is probable that most Western acupuncturists promptly forget everything about this point after taking their licensure exams and would be more likely to use its neighbor, Da Bao (Sp 21) if a local point in this region were required.
However, according to the Bian Que Xin Shu (Bian Que’s Heart Writings), a Song dynasty text by Dou Cai as interpreted by Sung Baek in his book Classical Moxibustion Skills in Contemporary Clinical Practice,¹ direct moxibustion of this point with tiny threads of high grade mugwort moxa is singularly useful in many if not most cases of spleen qi vacuity, liver-spleen disharmony, spleen dampness, and especially where the qi mechanism (upbearing and downbearing) is impaired due to a combination of liver depression, qi vacuity, dampness, and heat existing all at the same time.  In fact, when reading author Sung Baek’s description of this point’s uses, what he appears to be describing is Li Dong-yuan’s yin fire theory. There are several sites in his book that support this idea.
In one case, Baek states that moxa on this point is of vital importance in cases of edema with urinary retention and the inability to breath when lying down. This symptom picture suggests that  treatment must downbear turbid counterflow qi and also supplement the lung qi (by supplementing the spleen qi) so that is can properly depurate and downbear both qi and body fluids.
In another case, he suggests using Shi Dou for the treatment of spleen stomach damage with dry heat above due to excessive consumption of cold food causing loss of communication between the three warmers. This again suggests that moxa on this point promotes qi rectification, clearing of heat, and spleen qi supplementation.
In a third case, the same author suggests applying 300-500 threads of moxa on Sp 17 in case of chronic malaria in order “to balance hot and cold within the body” by fortifying the spleen.
Finally, he suggests the use of moxibustion on this point for all types of edema due to inadequate engenderment of latter-heaven qi by the spleen, in cases of high fever but where the lower limbs are cold, in cases of diarrhea due to spleen qi vacuity, nue-type diseases with alternating fever and chills, vomiting and loss of appetite, yellow jaundice with red-colored urine and yellow eyes due to cold damage, and chest and rib-side pain due to poor digestion. Also, he insists that  these complex disorders must be treated first by fortifying spleen qi. He further states that treating Shi Dou on the left is for specifically for supplementing the spleen, while, on the right, it is for soothing the liver.
In searching for other views on the use of this point, I found that Felix Mann’s The Treatment of Disease by Acupuncture, which is a translation of the treatment formulary section of the Zhen Jiu Da Cheng (Great Compendium of Acupuncture & Moxibustion), states that Shi Dou can be used to treat chest and limb heaviness, diaphragmatic pain, intermittent fever of the spleen, paralysis and numbness, ascites, and pulmonary congestion. Again, if we look at these symptoms, we see the disease mechanisms of spleen qi vacuity, blood vacuity, dampness, and liver depression qi stagnation with possible damp heat.
According to Li Dong-yuan, the disease mechanisms of yin fire include spleen qi vacuity, liver depression, damp heat, yin and/or blood vacuity with vacuity heat, and stirring of ministerial fire. If one analyzes his treat protocols, it becomes clear that, to treat this kind of complex disease mechanisms, one must, at the very least, supplement the spleen, rectify the qi, and clear heat, as well as doing whatever else is necessary in each patient’s case. Based on Baek’s and Mann’s description of this point’s effects, we see that it is exactly these disease mechanisms which are being treated. We also see that they are discussing difficult-to-treat, complicated conditions similarly to Li Dong-yuan.
As a final note, it is my own clinical experience that this point will be tender, often exquisitely so, when it is most needed. I also agree that it is necessary to burn many, but very tiny, moxa threads on the point, usually at least 50 and often as many as 200. Needling the point is not suggested as a replacement for moxibustion since the two types of therapy do not perform the same functions as well as the fact that it is just over the lateral lung in a very slender person. If time does not permit you to treat both sides with moxa, I suggest using the right side, since it is away from the heart and prevents the possiblity adding unwanted heat to that organ (although I have not had that happen in actual clinic practice). I have used this point with excellent results on many patients and hope you will consider it the next time you encounter a patient with a similar complex condition. Knowing the type of patients that most of us see every day, you may find yourself treating this point on a regular basis.
For more information about moxibustion, see Lorraine Wilcox’s Moxibustion: Modern Clinical Handbook and Moxibustion: The Power of Mugwort Fire. For more on yin fire theory, see Bob Flaws translation of The Treatise on the Spleen and Stomach and his one-hour online course, Li Dong-yuan’s Theories on Internal Damage Disorders.

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¹ Baek, Sung, Classical Moxibustion Skills in Contemporary Clinical Practice, Blue Poppy Press, 1990. Out of Print

Cannnot Burn Moxa in Your Office??

Problems with burning moxibustion in modern Western practice
Zhen jiu is translated into English as acupuncture and moxibustion, which means that moxibustion is half of of our art. Unfortunately, many practitioners here is the West feel they cannot use burning Mugwort moxa in their practice. Either it is too smoky for clinics in modern, multi-tenant office buildings, or it is too time-consuming…or both! I've certainly worked in offices where I could not burn smoky moxa over the years of my practice. However, needles and moxa are not interchangeable. They do not do the same things, and sometimes moxibustion must be used to get the right response. For instance, the Nei Jing says that moxa is simply stronger than needles and should be used when needles are not strong enough to treat the disease (regardless of whether the condition is hot or cold). Because so many Western patients come with chronic, enduring "difficult to treat" conditions, moxibustion is not always merely optional.

More than one kind of "moxibustion"
Fortunately, translating the word jiu as moxibustion is not exactly correct (or at least not complete), and therein lies the solution to this problem. Moxibustion means the burning of mugusa, the Japanese word for Mugwort or Folium Artemisiae Arygii (Ai Ye). However, this is only one kind of jiu, specifically ai jiu. The word jiu is actually a much more generalized term meaning "heat therapy." Other types of jiu described in the Chinese medical literature include burning Medulla Junci Effusi (deng xin jiu), using hot wax, various types of electric heat (called dian jiu in Chinese), various types of herbal fumigation, and various types of chemical heat (called yao fu jiu or applied medicinal heat therapy). So when the Nei Jing says to use moxibustion for conditions acupuncture "needles don’t reach," it does not mean that you have to burn Mugwort in your office.

Applied medicinal moxibustion
For thousands of years, Chinese doctors have been applying various Chinese medicinals directly to the skin as a form of "moxibustion." This can be in the form of a powder, a paste, or a liquid. The medicinals used in applied medicinal moxibustion are typically acrid, warm or hot medicinals which warm the channels, move the qi, and quicken the blood. When applied to the skin, they cause local erythema through chemical irritation. Erythema indicates increased blood flow to the affected area and increased local temperature. If the chemical irritation is very strong, it could actually cause a second degree burn. This means that it can raise a blister similar to strong Mugwort moxa.

The benefits of applied medicinal moxibustion
There are a number of benefits to using "applied medicinal" moxibustion:

● It is not smoky and does not smell. Therefore, it can be used in modern office buildings with smoke detectors other tenants and landlords who know nothing about Chinese medicine.
● There is no danger of accidents to either your patients or your premises from burning moxa rolls, incense sticks, or matches.
● Either the applications can be left on for hours at a time or can be re-applied several times throughout the day, thus extending the duration of stimulation.
● Patients can treat themselves at home between regularly scheduled office visits.
● When applied along with a heat lamp, the warming effect to the patient can be quite comfortable and the treatment effect is strengthened.

Liquid "Moxa"
There are several companies that have created different versions of what is called liquid moxa. Each has different ingredients and practitioners should look at each one and decide which is most useful for the patient in front of them. I personally have three or four different types of liquid moxa in my treatment kit. Some are more like a general pain liniment, some are more warming than others, some quicken the blood and resolve stasis, and they vary in relative mildness or strength. All of them can be used wit a heat lamp. So experiment!

The Blue Poppy version of Liquid Moxa is excellent if you cannot or do not want to use burning mugwort moxa in your practice or with a particular patient. Based on ancient Chinese precedents, it is convenient and easy to use, does not smell up your clinic, and does not set off smoke detectors. It is made from an alcohol tincture of five Chinese herbs, all traditionally used in applied medicinal moxibustion. These are Folium Artemisiae Argyii (Ai Ye), Herba Asari Cum Radice (Xi Xin), Ramulus Cinnamomi Cassiae (Gui Zhi), Fructus Zanthoxyli Bungeani (Chuan Hua Jiao), and Fructus Capsici Frutescentis (La Jiao).

Ai Ye is bitter, warm, and acrid. It enters primarily the liver, spleen, and kidney channels when taken internally, but enters all the channels and vessels when used externally. It warms the channels and scatters cold, moves the qi, quickens the blood, and stops pain.

Xi Xin is acrid and warm. It enters the lungs, spleen, and kidneys when taken internally, but also warms the channels and scatters cold, frees the flow of the network vessels and stops pain when applied externally.

Gui Zhi is acrid, sweet, and warm. It enters the lungs, heart, and urinary bladder when taken internally, but warms all the channels and scatters cold, moves the qi and quickens the blood when applied externally.

Chuan Hua Jiao is also acrid and warm. Some sources says it is even "greatly hot." It enters the spleen, lungs, and kidneys when taken internally. However, when used externally, it strongly warms the channels and scatters cold, moves the qi, quickens the blood, and stops pain.

La Jiao is acrid and hot. When used externally, it treats wind damp pain, low back pain, and muscular pain. It is used in Chinese medicine as a counterirritant.

Functions: Moves the qi and quickens the blood, warms the channels and frees the flow of the network vessels, stops pain

Directions for use: Apply to the affected area or acupuncture points chosen for stimulation similar to regular moxibustion. For best results, use in conjunction with a TDP or heat lamp or hair dryer. Because people’s skin reacts differently, begin by applying to a small test area before applying to larger areas. Most patients will only experience mild heat locally. Some may also experience reddening of the skin. Only a very, very few may experience blisters.

Caution: For external use only. Do not take internally. Do not apply to eyes or genital region. Keep out of the reach of children. If application causes a blister, discontinue use. The therapeutic effect will already have been obtained. Care for the blister as you would normally. Liquid Moxa only causes blisters in a very small percentage of patients with extremely sensitive skin.

Be sure to wash your hands with soap after applying any type of liquid moxa. Keep away from children. Never use liquid moxa internally.

Sources:
Te Zhong Jiu Fa Lin Chuang Jing Yao (The Clinical Essence of Special Moxa Methods), Chinese National Folk Chinese Medicine & Medicinals Research Association, Chinese National Medicine & Medicinals Press, Beijing, 1994

Ai Jiu Yang Sheng Qu Bing Fa (Mugwort Moxa Life-nourishing, Disease-dispelling Methods), Xi Huo et al., Beijing Physical Culture University Press, Beijing, 1995

Jia Yong Jiu Fa Zhi Bing Xiao Qiao Men (A Small Key to Home Use Moxa Methods for the Treatment of Disease), Liu Jing-yu, Chinese National Chinese Medicine & Medicinals Press, Beijing, 1993

Even if you don't like the sound of the Blue Poppy moxa tincture, I strongly suggest that if you like moxa treatment, it is wise to have some type(s) of liquid moxa in your clinical toolbox. I have founds that there are often patients who need warming therapy but who are sensitive to smoke. So give a couple types of liquid moxa a try in your practice, or make your own version if you like to experiment!

Thanks for reading.

Periarthritis of the Shoulder: Acupuncture vs. Tuina?

abstracted & translated by Honora Lee Wolfe, Lic. Ac., FNAAOM (USA)

Introduction: This two-wing comparison study is interesting in that it studies patients whose condition is relatively acute and those whose condition was older or chronic. In the more acute cases, contra-lateral acupuncture on Zu San Li (St 36) was quite effective and tuina was less so. However on the more chronic cases, tuina was more effective than acupuncture. Since many of the patients that arrive in our clinics have been to numerous practitioners and have chronic pain conditions that have not been successfully treated, this information is good to know. In my personal experience, I would add moxibustion and liniments to the treatments, along with the tuina for more complete resolution of this type of pain. Check it out.
On pages 604-605 of issue #10, 2004 of the Shan Dong Zhong Yi Za Zhi (Shandong Journal of Chinese Medicine), Bao Tie-zhou published an article titled, “The Treatment of 80 Cases of Periarthritis of the Shoulder by Acupuncturing Zu San Li (St 36).” A summary of this study is presented below.

Cohort description: Altogether, there were 130 patients in this two-wing comparison study. These 130 patients were randomly divided into two groups, an acupuncture group and a tuina group. There were 80 patients in the acupuncture group, 41 males and 39 females 20-65 years of age, with an average age of 43 years. These patients had been suffering from this condition for 1-12 months. There were 50 patients in the tuina group, 26 males and 24 females 22-68 years of age, with an average age of 46 years. These patients had had periarthritis of the shoulder for 2-12 months. Therefore, in terms of sex, age, and disease duration, it was judged that these two groups were statistically comparable. In addition, these patients’ disease was divided into three stages, early, middle, and late. In the early stage, there was mainly aching and pain of the shoulder region, but movement and use were not affected, even though use may have made the pain worse. In the middle stage, the aching and pain of the early stage had remitted. However, there was pressure point point and function was affected by adhesions. This was also called the joint stiffness stage. In the late stage, also called the frozen and bound stage, there was drooping of the shoulder and both motion and use or function were definitely affected to the point of causing disability in lifestyle and work.
Treatment method: Members of the acupuncture group were needled at the contralateral Zu San Li (St 36) with a 28 gauge, 2-5 inch needle and large amplitude twisting and turning technique. At the same time, the patient was asked to mobilize the affected joint. The needle was retained for 20 minutes, during which the patient continued mobilizing the shoulder joint. Strong patients received one such treatment per day, but aged and weak patients were treated only once every other day. Seven treatments equaled one course of therapy in any case. Members of the tuina group received standard tuina therapy for shoulder pain once per day.
Study outcomes: Outcomes were divided into four grades: excellent, good, ok, and poor. Excellent meant that the shoulder pain disappeared and function returned to normal. Good meant that the shoulder pain disappeared but that function was still a little less than normal. In other words, range of motion was 10% less than normal. Ok meant that the pain was less but range of motion was more than 10% less than normal. Poor meant that there was basically no change in the symptoms or range of motion. The following tables show the outcomes based on these criteria. The first chart shows the outcomes only in those with early stage disease. The second table shows the outcomes in those with middle and late stage disease.

Group	No.	Excellent	Good	OK	Poor	Total effect.	Excel. & good %
Acupuncture	24	20	2	2	0	100%	91%
Tuina	15	2	3	7	3	80%	33%

Group	No.	Excellent	Good	OK	Poor	Total effect.	Excel. & good %
Acupuncture	66	8	21	28	9	86%	43%
Tuina	35	8	20	5	2	94	80%

These outcomes suggest that this acupuncture protocol is more effective than tuina for those with early stage disease, but tuina is more effective than this acupuncture protocol for middle and late stage disease.
Discussion: Dr. Bao says that, when the yang ming becomes depleted and vacuous, it is not able to nourish the sinews and bones and disinhibit the joints. Zu San Li is a point on the foot yang ming stomach channel, and needling it is able to promote the strengthening and securing of the body’s latter heaven root. Thus the righteous qi is able to obtain banking and nourishment. This then results in the disinhibition of the joints and the outward expulsion of evils. According to the Nei Jing (Inner Classic), “If the righteous qi exists internally, evils cannot strike.”  As to why the acupuncture is effective in the early stage and less effective in the middle and late stages, Dr. Bao says that, although acupuncture can disperse inflammation, its effect is poor when adhesions have caused freezing and binding of the joints. In such cases, tuina is able to break up those adhesions as well as disperse inflammation.  Therefore, acupuncture should mainly be used in early stage cases, and tuina should mainly be used in late and middle stage cases.
For more musculo-skeletal treatment ideas, see The Treatment of External Diseases with Acupuncture and Moxibustion. by Yan Cui-lan & Zhu Yun-long

Cannot make smoke in your office? You have options!

Problems with burning moxibustion in modern Western practice
Zhen jiu is translated into English as acupuncture and moxibustion, which means that moxibustion is half of of our art. Unfortunately, many practitioners here is the West feel they cannot use burning Mugwort moxa in their practice. Either it is too smoky for clinics in modern, multi-tenant office buildings, or it is too time-consuming…or both! I've certainly worked in offices where I could not burn smoky moxa over the years of my practice. However, needles and moxa are not interchangeable. They do not do the same things, and sometimes moxibustion must be used to get the right response. For instance, the Nei Jing says that moxa is simply stronger than needles and should be used when needles are not strong enough to treat the disease (regardless of whether the condition is hot or cold). Because so many Western patients come with chronic, enduring "difficult to treat" conditions, moxibustion is not always merely optional.

More than one kind of "moxibustion"
Fortunately, translating the word jiu as moxibustion is not exactly correct (or at least not complete), and therein lies the solution to this problem. Moxibustion means the burning of mugusa, the Japanese word for Mugwort or Folium Artemisiae Arygii (Ai Ye). However, this is only one kind of jiu, specifically ai jiu. The word jiu is actually a much more generalized term meaning "heat therapy." Other types of jiu described in the Chinese medical literature include burning Medulla Junci Effusi (deng xin jiu), using hot wax, various types of electric heat (called dian jiu in Chinese), various types of herbal fumigation, and various types of chemical heat (called yao fu jiu or applied medicinal heat therapy). So when the Nei Jing says to use moxibustion for conditions acupuncture "needles don’t reach," it does not mean that you have to burn Mugwort in your office.

Applied medicinal moxibustion
For thousands of years, Chinese doctors have been applying various Chinese medicinals directly to the skin as a form of "moxibustion." This can be in the form of a powder, a paste, or a liquid. The medicinals used in applied medicinal moxibustion are typically acrid, warm or hot medicinals which warm the channels, move the qi, and quicken the blood. When applied to the skin, they cause local erythema through chemical irritation. Erythema indicates increased blood flow to the affected area and increased local temperature. If the chemical irritation is very strong, it could actually cause a second degree burn. This means that it can raise a blister similar to strong Mugwort moxa.

The benefits of applied medicinal moxibustion
There are a number of benefits to using "applied medicinal" moxibustion:

● It is not smoky and does not smell. Therefore, it can be used in modern office buildings with smoke detectors other tenants and landlords who know nothing about Chinese medicine.
● There is no danger of accidents to either your patients or your premises from burning moxa rolls, incense sticks, or matches.
● Either the applications can be left on for hours at a time or can be re-applied several times throughout the day, thus extending the duration of stimulation.
● Patients can treat themselves at home between regularly scheduled office visits.
● When applied along with a heat lamp, the warming effect to the patient can be quite comfortable and the treatment effect is strengthened.

Liquid "Moxa"
There are several companies that have created different versions of what is called liquid moxa. Each has different ingredients and practitioners should look at each one and decide which is most useful for the patient in front of them. I personally have three or four different types of liquid moxa in my treatment kit. Some are more like a general pain liniment, some are more warming than others, some quicken the blood and resolve stasis, and they vary in relative mildness or strength. All of them can be used wit a heat lamp. So experiment!

The Blue Poppy version of Liquid Moxa is excellent if you cannot or do not want to use burning mugwort moxa in your practice or with a particular patient. Based on ancient Chinese precedents, it is convenient and easy to use, does not smell up your clinic, and does not set off smoke detectors. It is made from an alcohol tincture of five Chinese herbs, all traditionally used in applied medicinal moxibustion. These are Folium Artemisiae Argyii (Ai Ye), Herba Asari Cum Radice (Xi Xin), Ramulus Cinnamomi Cassiae (Gui Zhi), Fructus Zanthoxyli Bungeani (Chuan Hua Jiao), and Fructus Capsici Frutescentis (La Jiao).

Ai Ye is bitter, warm, and acrid. It enters primarily the liver, spleen, and kidney channels when taken internally, but enters all the channels and vessels when used externally. It warms the channels and scatters cold, moves the qi, quickens the blood, and stops pain.

Xi Xin is acrid and warm. It enters the lungs, spleen, and kidneys when taken internally, but also warms the channels and scatters cold, frees the flow of the network vessels and stops pain when applied externally.

Gui Zhi is acrid, sweet, and warm. It enters the lungs, heart, and urinary bladder when taken internally, but warms all the channels and scatters cold, moves the qi and quickens the blood when applied externally.

Chuan Hua Jiao is also acrid and warm. Some sources says it is even "greatly hot." It enters the spleen, lungs, and kidneys when taken internally. However, when used externally, it strongly warms the channels and scatters cold, moves the qi, quickens the blood, and stops pain.

La Jiao is acrid and hot. When used externally, it treats wind damp pain, low back pain, and muscular pain. It is used in Chinese medicine as a counterirritant.

Functions: Moves the qi and quickens the blood, warms the channels and frees the flow of the network vessels, stops pain

Directions for use: Apply to the affected area or acupuncture points chosen for stimulation similar to regular moxibustion. For best results, use in conjunction with a TDP or heat lamp or hair dryer. Because people’s skin reacts differently, begin by applying to a small test area before applying to larger areas. Most patients will only experience mild heat locally. Some may also experience reddening of the skin. Only a very, very few may experience blisters.

Caution: For external use only. Do not take internally. Do not apply to eyes or genital region. Keep out of the reach of children. If application causes a blister, discontinue use. The therapeutic effect will already have been obtained. Care for the blister as you would normally. Liquid Moxa only causes blisters in a very small percentage of patients with extremely sensitive skin.

Be sure to wash your hands with soap after applying any type of liquid moxa. Keep away from children. Never use liquid moxa internally.

Sources:
Te Zhong Jiu Fa Lin Chuang Jing Yao (The Clinical Essence of Special Moxa Methods), Chinese National Folk Chinese Medicine & Medicinals Research Association, Chinese National Medicine & Medicinals Press, Beijing, 1994

Ai Jiu Yang Sheng Qu Bing Fa (Mugwort Moxa Life-nourishing, Disease-dispelling Methods), Xi Huo et al., Beijing Physical Culture University Press, Beijing, 1995

Jia Yong Jiu Fa Zhi Bing Xiao Qiao Men (A Small Key to Home Use Moxa Methods for the Treatment of Disease), Liu Jing-yu, Chinese National Chinese Medicine & Medicinals Press, Beijing, 1993

Even if you don't like the sound of the Blue Poppy moxa tincture, I strongly suggest that if you like moxa treatment, it is wise to have some type(s) of liquid moxa in your clinical toolbox. I have founds that there are often patients who need warming therapy but who are sensitive to smoke. So give a couple types of liquid moxa a try in your practice, or make your own version if you like to experiment!

Thanks for reading.

What to do about the disappearing patient?

We all have the experience of a patient who comines in once or twice and then never makes another appointment or does not show up for one that was already scheduled. It may be that you "cured" them in a couple sessions, but it is more likely that something in your new-patient procedure needs improvement or your bedside manner did not meet their needs on that day. When this happens to me, I try to reach that patient and learn from them what could have been done better or what did not work for them. This may be difficult in that they may be embarrassed to tell you what was wrong with their expeirence or they may not really be able to articulate it. They may not return you rmessages or emails or, if they do, they may just say "they could not afford any more appointments." However, if you can get them on the phone, I suggest the following approach that may disarm them enough to actually try and tell you about their experience of your clinic and your care. This can be painful if they are critical, but how can you improve what may need to be improved if you are unwilling to hear it?
Hopefully, you've already done a standard bonding call with the patient. If you have, you hopefully have some idea of how they responded to the first visit to your office. If you did not do a bonding call, this could be the first thing you need to add to your procedures. This is discussed at length in my book (link below) and in my upcoming, revised course on practice success (available early 2013).
In any case, first ask them how they are doing, how are their symptoms in comparison to when they came to see you. Tell them you were sorry that they did not return again and you wanted to know if their experience was not everything they expected it to be or hoped it would be. Tell them you'd be happy to assist them in finding anothe rpractitioner or another type of service to solve their health problem if your services don't seem to be a good fit. Such caring should disarm, to some extent at least, their embarrassment or discomfort at speaking with you.
Then explain to them that, as a health care practitioner, it is your responsibility to close their file with some "release from care" and you need to know that they are better or have determined another way to manage their problem.
Depending upon how they respond to this, ask if they have any advice about what you or your clinic staff could have done better or differently that would have allowed them to make the decision to return for further treatment. Then them for tring Chinese medicine or acupuncture care and assure them that, should they have further problems or questions about their health, you would be most happy to hear from them again and help them if you can.
This is a class act, and anyone that you'd really want to have as a patient will recognize it. Some may even reschedule on the spot. But even if they don't, tell them you will put them in your inactive files and consider their record closed for the present time but that any other practitioner of any discipline is welcome to request a copy of their file if it would be helpful in their future care.
If you are lucky enough to get advice or a complaint, do your best not to be defensive. Listen carefully, take notes, and decide if their statment is valid in all or in part and if there is anything you can do to improve in whatever area(s) they bring up.  Thank them for their honest feedback. Then discuss what they tell you with your staff or partners (if you have any) and try to find a way to respond that is workable for you.
If the patient really wanted to continue but money became an issue for them (this has happened to many people in some parts of the country), are their ways you can work with them? Do you have time-payment plans, community-style-clinic days, time-of-service or other discounts, package payment deals, or any other way to help them so that you don't just walk that business out your door? If you don't have any financial flexibility, maybe it's time to consider a few creative financial options for your patients.
If you follow this procedure with every dropped patient and listen carefully to any advice you receive, my experience is that the numbers of "disappearers" will decrease with time. Because of your forthright honesty and caring for them, some of the people you contact are likely become patients again when some other health condition presents itself.
I'd like to hear any feedback anyone has on this issue, as I know it is a real bugaboo for many acupuncturists and I believe there are creative ways to work with disappearing patients. Meanwhile, good luck, best wishes, and thank you to all my readers.
This article is excerpted and adapted from Points for Profit: The Essential Guide to Practice Success for Acupuncturists
Watch for Honora's revised and updated online course on Practice Success, coming in early 2013.

Moxibustion for Longevity and Health Preservation

by Honora Lee Wolfe, Dipl.Ac.

The Chinese have been researching various anti-aging and life-extension strategies for several millennia. One of the most enduring methods that is still agreed upon today throughout various Asian cultures is moxibustion at several points on the body, used at specific times of year and in varying amounts depending upon one’s chronological age. These practices were first promulgated in writing by a famous doctor from the Three Kingdoms period [220-265 AD] named Ge Hong. Other doctors throughout the history of Chinese, Korean, and Japanese medicine have written about various longevity moxa protocols. I will share several of these protocols in this article.

Moxa on Zu San Li [St 36]

Zu San Li [St 36] is arguably the most important and therapeutically reliable acupoint on the human body. Depending upon one’s source material, this point has potentially scores of uses. In the Song dynasty, a doctor named Zhang Gao taught that “to be sound [of body], San Li should always be wet.” The implication here is that one should raise a moxa blister on this point on a regular basis by burning a large cone of moxa directly on the point, all the way to the skin. In Zhang’s protocol one used direct, suppurating moxa at both equinoxes and solstices, as well as the “beginning” of each season, which in Chinese culture takes place approximately 5-6 weeks prior to each solstice and equinox, which occur at the exact middle of the season in question. One can find out the beginning of the seasons by knowing when Chinese New Year occurs. Then count the number of days from Chinese New Year, which is the beginning of spring in Chinese culture, to the Spring Equinox. Take the same number of days forward from the Summer Solstice and you have the beginning of Summer. The beginning of each season can be calculated in the manner. Books such as these include many anecdotes of healthy centenarians who maintain acute hearing and sight and are still working, free of disease and debility.

Another source encourages moxa on San Li with direct cones the sized of a grain of wheat from day one to day eight of each month. This text does not say how many cones to use, but Korean texts would suggest between 7-10 small cones on each side.

Moxa on Qi Hai, Guan Yuan, or the Dan Tian

In his Qian Jin Fang (Prescriptions [Worth] a Thousand [Pieces of] Gold, Sun Si-miao of the Tang Dynasty, suggested the use of Qi Hai [CV 6] for supplementing the original qi to nourish life and promote health. In another source from the Song dynasty, Dou Cai suggested one should moxa Guan Yuan [CV 4] with 1000 threads each year between summer and autumn. While it is not clear exactly how to perform this protocol, there are so many variations from different doctors, there is nothing wrong with simply making up a protocol that works for you or your patients. For example, one could start in mid-August using 20 small wheat-sized cones each day, continuing through the end of September. That would total somewhere between 900 and 1000 cones. These may also be done directly on the skin, or on top of slices of fresh ginger root.

A modern Chinese moxa expert, Liu Jie-sheng, suggests alternating these two points, using Qi Hai at the Beginning of Spring and Guan Yuan at the Beginning of Autumn. He performs moxa on slices of uncooked ginger punctured with several holes, about 30 cones each time for 10 days in a row.

The Dan Tian is believed to be a three dimensional space in the lower abdomen, located approximately between these two acupoints, Qi Hai and Guan Yuan. The Dan Tian is thought to be “the root of the human body in which the essence-spirit is stored.” Thus using moxa on the Dan Tian can warm and nourish the original qi, invigorate essence-spirit, and protect the root of life. Since the location of this area varies from source to source, one may achieve the same result by using either or both of the two acupoints in this area of the abdomen.

Moxa on the Umbilicus or Shen Que [CV 8]

This point, while forbidden to needling, is considered an important point for moxibustion. In this case, one usually uses a slice of fresh ginger root with small pinpricks in it upon which to place moxa cones. Alternately, one can use a mugwort roll and moxa indirectly.

It is also possible to fill the navel with salt and place cones of moxa on top of that. However, because salt conducts heat very well, one must be careful not to cause a burn in this case. Another source suggests making a paste of warm medicinals ground into a powder, such as rou gui and fu zi, and placing moxa on top of the paste. This last method may be used to enhance immunity in the elderly. A schedule for doing moxa on this point was not mentioned, but one could use a schedule similar to those listed above, such as 300 cones over a period of 15-30 days.

Moxa on Gao Huang Shu [Bl 43]

In early Chinese medical literature, it is often stated that needling on this point is not effective and that only moxibustion could “reach” this point. That suggests something that I have yet to mention in this article, which is that moxibustion is a more powerful treatment than acupuncture using a regular filiform needle.

While regular cones of moxa may be applied directly to this point or over ginger slices for a variety of diseases such a chronic lung infections, generalized aching and pain all over the body, it is also sometimes treated with a paste of Bai Jie Zi (Semen Sinapis Albae), which is slightly irritating to the skin similar to a mustard plaster. When this technique is practiced at the height of the summer heat (July), it is thought to prevent lung disease from occurring during the following winter by boosting immune functions.

If you are not using moxibustion techniques in your practice or for your own health, I highly recommend them. Moxibustion is one of the most powerful tools in Chinese medicine, and is not used as often as it could be for our patients’ benefit.

Much of this information was taken from two sources, A Study of Daoist Acupunctureand Moxibustion by Liu Zheng-Cai, and Classical Moxibustion Techniques in Contemporary Practice, by Sung Baek [Out of Print], as well as the author’s personal clinical experience. To develop a much deeper knowledge of moxa and a wide variety of moxa techniques, check out Lorraine Wilcox's course, A Hands-On Moxa Workshop...which has lots of video and photos along with all her info. Great class!

Money is a Form of Qi!

Money is A Form of Qi!!

by Honora Wolfe

Family Money Traditions

Every person receives a whole variety of messages about money as children. This “information” can cloud our vision where our finances are concerned and keep us from having a healthy relationship with the green stuff that we need to be successful business people.

Here are a few of the most common messages about money:

“money doesn’t grow on trees”

“money is the root of all evil”

“money makes the world go around”

“do you think I am made of money?”

“you have to work hard to have money”

“you need to marry a rich spouse to survive”

Sound familiar?

Because money is such a survival issue, these messages get imprinted deeply within us and can control us unconsciously all our lives, often to our detriment.

Each of your parents probably had a different money “style.” Each of these has good and bad points in how they handle money…and what you internalized as a child. How has this affected your professional life and relationship with $$?

Were your parents:

Worriers (always obsessed with all the bad things that could happen)           

Monks (money is bad, embarrassing, causes anxiety, and to be avoided)

Gamblers (always risking the family assets one way or another)

Amassers (love to have more…but not for any particular reason)

Overspenders (shopaholics)

Avoiders (“I won’t think about this now, I’ll think about it tomorrow.                                                                     

This person never balances their checkbook!)

Hoarders (Like to count their money, but don’t like to spend it.)

My Relationship to Money

Take some time to think about the questions listed below. Write down your answers. Written messages to yourself have great power.

1. What messages about $$ did you receive as a child?

2. Did your family have traditions about $$, work, spending, saving, and/or investing that you are adhering to or departing from in your life and how well is that working for you?

3. How have those messages affected your relationship with $$ as a professional for better or worse?

4. What one thing would you like to change about your relationship with $$?

5. How would that one thing improve your professional life?

What is Money?

Basically, money is a form of energy exchange. We have decided what is of value in our culture and we exchange our time and our energy in lesser or higher amounts to get what we want.

If we think about money as a form of qi, this may help us to revise our thinking and our relationship to this vital part of our life.

What do we know about diseases of the qi?  There are two basic things that can go wrong in the body (or in the universe) with qi.

            1. Not enough

            2. Not flowing freely

So it is with money, too. If we remove all our value judgments about it, we need it in adequate amounts and we need to keep it flowing freely, as long as it is the basic form of human energy exchange that is currently in use.

However, if you have unnecessary internal “judgments” about money in your bodymind, it may be difficult to maintain #1 and 2 above. For example, if your money style is hoarding, it will be difficult to maintain the free flow of it in your life.  If your money style is an avoider or a monk, it may be difficult to ever have enough money because the money makes the avoider nervous and it makes the monk feel guilty.

Assignments:

1. Worriers: Give yourself the assignment that for one day per week you will not think about money and not worry about it. Then do your best to follow through.

2. Monks: One day per week buy a small thing that you don’t need and see what comes up.

Examine feelings that arise and see if they have any reality or not. Where do they come from?

3. Gamblers: Take a look at all the ways that you gamble in your life. Are there ways you can get

the same thrill that don’t involve the use of money? (People with serious gambling problems

need to join Gamblers Anonymous!)

4. Amassers/hoarders: Consider your reasons for enjoying the collection of money for its sake

alone. Could you replace that satisfaction by collecting friends, good works, or climbing ‘14ers?

5. Overspenders: Create a budget (or should we call it a spending plan?) for one month. Put in a

line item for clothing or other discretionary spending and stick to it.

6. Avoiders: Spend one afternoon each week or every other week balancing your checkbook,

creating a budget, or organizing your finances in some way and see how that feels.

These are just suggestions. You might think of other personal “assignments” that feel more to the

point. For me, even the acknowledgement of my money “style” helps me keep it from hurting me

(and those who work with me!) as a business-person because it no longer resides only in my

unconscious. I highly recommend this exploration.

For more help getting to the bottom of your own money issues, there are many books on this

subject. One good one is The Money Mirror by Annette Leiberman.

http://www.amazon.com/Money-Mirror-Reflects-Womens-Desires/dp/1880559412/ref=sr_1_5?s=books&ie=UTF8&qid=1319490591&sr=1-5