If you have never studied or practiced yoga before, you may be under the common misperception that yoga is synonymous to static stretching and relaxation. Physiologists, trainers, coaches, and athletes have all known for decades that static stretching can actually lead to muscle weakness and chronic injuries, so why would anyone want to practice yoga to increase their fitness if it consisted of simple passive stretching exercises? Exercise instructors who have not been properly trained in teaching yoga often lead athletes through such passive stretching exercises that resemble some yoga postures, but this is a dangerous and misleading practice. Yoga, in fact, is composed of a series of progressive poses that require eccentric and isometric muscle contractions which strengthen muscle in a very safe, effective manner. Certain styles of yoga also benefit cardiovascular fitness and lung capacity. This is why it is important that you find a yoga instructor who has been through the proper trainings (by a yoga school approved by the Yoga Alliance) and who also has a consistent daily practice of yoga.
Though there are many styles of yoga, the most popular among people interested in the health and fitness benefits of this ancient practice include Astanga Yoga, Power Yoga, and Vinyasa Yoga. Iyengar Yoga may be the best choice for people who are recovering from injuries, though finding a properly trained Iyengar instructor can be difficult because the training requires several years to obtain and there are still relatively few Iyengar instructors in the United States.
Astanga yoga is the traditional form of yoga brought from Mysore, India to Encinitas, California by K. Pattabhi Jois in the 1970's. Pattabhi Jois learned Astanga yoga from his teacher, Krishnamacharya. Jois' students have passed on the Astanga tradition, and Jois continues to train instructors from all over the world. Astanga yoga includes the "eight limbs of yoga," which is a code of conduct written by Patanjali, the author of the Yoga Sutras. These eight limbs include yama (ethical disciplines), niyama (self observation), asana (posture), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), and samadhi (a state of joy and peace). The fundamental aspects of Astanga yoga are Ujjayi breath (a unique form of breathing in the back of the throat which sounds like the ocean during inhalation and exhalation through the nose), bandhas (awareness and control of "energy locks" at the perineum, lower abdomen, and throat), and drishti (visual focal point). A yoga practice begins with sun salutations and a progression of standing poses that elevate the heart rate and strengthen muscles through eccentric and isometric muscle contraction. Sustained Ujjayi breath increasing lung capacity. After the standing postures, a particular series is practiced depending on the practitioner's experience and abilities. The different series are taught progressively, beginning with the primary series and progressing to the sixth series. The primary series (also termed yoga chikitsa or yoga therapy) consists of several seated forward bends and twists which stretch and strengthen the hamstrings and back side of the body. Many students spend years learning the entire primary series before they are able to progress to the secondary series, which involves many deep backbends which open the front side of the body. Series past this level include extremely deep forward bends and backbends, twists, and arm balances. Each yoga practice concludes with a "cool down" consisting of backbends, headstand, and shoulderstand. Finally, savasana, or complete stillness is observed to quiet the mind and body.
Vinyasa and Power yoga are derived from Astanga yoga, and are styles that have been developed primarily in the United States to appeal to the American practitioner. While still utilizing the eight limbs of yoga and the fundamental practices of ujjayi, bandha, and drishti, Vinyasa and Power yoga differ from traditional Astanga in that the order of poses (and/or the focus or particular series) can differ from day to day. For instance, on Monday you can practice forward bends to relax your tight hamstrings, and on Tuesday you can focus on backbends to release the muscle tension in your upper back and shoulders. Each pose doesn't have to be performed in a memorized order, so you are not as likely to get bored with your practice and go on to something else. Creative vinyasa instructors can change the sequence of their classes each day to keep you interested and to allow muscle recuperation from the previous day's practice. One day you practice arm balances and core strengthening poses, while the next day you focus on leg strength. Also, there's no requirement that you perfect Marichyasana D before you practice Crane Pose!
Iyengar yoga is named after B. K. S. Iyengar, also a pupil of Krishnamacharya. The philosophy of Iyengar yoga is therefore very similar to that of Astanga yoga, though Iyengar wanted yoga to be accessible to everyone -- including people who are ill or injured. Therefore, the style of Iyengar yoga has a strong focus on precision and alignment in all poses. Various props, such as blocks, bolsters, and straps are utilized to help students attain loses when range of motion or strength is lacking, or when muscle restoration is needed. Regardless of what style of yoga you prefer, your instructor should be familiar with the traditional postures taught by Krishnamacharya and outlined in B. K. S. Iyengar's book, Light On Yoga.
While this article is not a complete analysis of all of the many different styles of yoga, it is intended to dispel the myth that yoga equals stretching and relaxation, and enlighten readers that yoga can actually be an effective means of improving cardiovascular fitness and strength.
Sunday, April 13, 2008
Misconceptions about Traditional Chinese Medicine
Introduction
Although acupuncturists, Chinese herbalists, TCM practitioners, and Doctors of Oriental Medicine (or whatever aliases trained and licensed healthcare professionals certfied by the NCCAOM go by based on the state(s) in which they are licensed to practice) are becoming increasingly accepted by healthcare consumers (i.e. patients, the general public) and a few medical doctors interested in complementary and alterrnative medicines (CAM), there is still much misunderstanding of our particular field of medicine across all spectrums, from research entities and governing bodies to healthcare consumers and providers. In this article, I hope to bring to the forefront some of the misconceptions and misunderstandings about acupuncture and traditional Chinese herbal medicine in the U.S. today.
Healthcare Consumers
There is no doubt that most Americans are becoming increasingly dissatisfied with the quality and affordability of traditional allopatic healthcare, and many patients are frustrated by the lack of time they are able to spend with their medical doctors. They feel that their medical problems are not being properly addressed. Many are wary of taking pharmaceutical products to "hide" their symptoms, rather than treat their underlying problem, and others are tired of taking medications to deal with the side effects of their other medications. A vast majority of people take vitamin and/or herbal supplements that they buy over-the-counter at drug stores, retail stores, and health food stores. Many do not see a need to inform their medical doctors that they are taking these products (mostly because the medical doctor probably knows very little about the supplement anyway). Patients who have educated themselves about their own health conditions often seek help from naturopaths, homeopaths, doctors of oriental medicine, and others. Some of these patients may inform their medical doctors that they are seeking advice from these other practitioners, while others also choose to not communcate this information to the medical doctors for verying reasons. Likewise, they may not communicate information about pharmaceutical usage to their acupuncturist, homeopath, herbalist, etc. There is typically no direct communication between Chinese herbalists and their patients' medical doctors regarding the patient's care unless the Chinese herbalist is lucky enough to actually be working in the same clinic as a medical doctor.
Some patients of acupuncturists/Chinese herbalists/doctors of oriental medicine/TCM practitioners choose this form of therapy because they read about this form of medicine in a book, magazine article, newspaper, or brochure handed out by the herbalist, or because of a referral from a friend about its effectiveness, or some other route in which the patient became educated about the effectiveness of Traditional Chinese Medicine. These patients regard their acupuncturist as a health care professional, refer to them as their "doctor," and trust this professional to find out what is medically wrong with the patient and arrive an an effective treatment for the problem.
Other patients of acupuncturists/Chinese herbalists/doctors of oriental medicine/TCM practitioners regard us as mystical healers who can exorcise spiritual demons, perform spells, and cause miraculous cures of diseases believed by "doctors" to be terminal. These patients have misguided reasons for seeking the help of a TCM practitioner because acupuncture and chinese herbal therapy are NOT mystical, magical cures. Most acupuncturists/herbalists regard themselves as healthcare professionals -- especially since many years of medical education is required to enter the field as a practitioner. However, just as there are many "quacks" out there who are medical doctors, occasionally you may come across an acupuncturist/herbalist who is a "quack." Such practitioners may claim to be working within a spiritual realm, or they may utilize unorthodox forms of therapy that are not taught in the Traditional Chinese Medical texts. Such misconceptions about acupuncture and herbal medicine keep many potential patients from ever seeking our help. I wouldn't go to an acupuncturist or an herbalist either if I thought the person was going to cast a spell on me in order to get rid of my illness! It would be a waste of my time and money.
Healthcare Professionals
Most medical doctors don't receive any exposure to acupuncture or herbal medicine (or nutrition) during medical school, so they have no clue as to what a TCM practitioner might do, say, know, or believe. Those few who are lucky enough to have any exposure at all to a non-allopathic form of medicine get relatively very little information from the experience. When I was doing clinical rotations at the Pacific College of Oriental Medicine in San Diego, occasionally a medical student from the University of California at San Diego (UCSD) would hang out in the clinic for a four hour shift as part of an elective course in complementary medicine offered at UCSD. They got to witness acupuncture treatments, watch assistants prepare herbal formulas in the herbal pharmacy, and maybe even get an acupuncture treatment themselves. Some were lucky enough to follow an intern or supervisor who had plenty of time to explain Chinese medical theories to them, or give them information about reasons they may want to send a particular patient to a TCM practitioner. Others were less lucky, either observing during a "dead" shift in which there were no patients, or on an incredibly hectic shift in which no one really had any time to speak with them about what was going on. The majority of those UCSD students probably left our clinic after four hours of nothing but a play day.
The University of Arizona medical school has a program in integrative medicine. The program is for medical doctors only, and it includes a fellowship opportunity as well as continuing education courses on various things such as research conducted on the use of botanicals for menstrual cramps. Usage of single herbs in clinical trials is reviewed, and factors such as stress management and healthy diet are taken into account. The program's Integrative Medicine Clinic consists of three medical doctors. Though this program is a giant leap towards better patient care, it is still not hitting the overall picture. This is one reason why I went to an Oriental Medicine college instead of an allopathic medical school. I looked into the program at the University of Arizona medical school during my junior year as an undergrad at Hendrix College, and concluded that the program was still primarily allopathic with a few "bells and whistles" added on.
Researchers
There is a lack of modern research performed in a systematic way in the field of Traditional Chinese Medicine, regarding acupuncture and herbology alike. Most modern research groups studying Traditional Chinese Medicine consist of medical doctors instead of TCM doctors. This approach makes just as much sense to me as it would for dentists to conduct research on optometry. These studies often produce results such as "There was no difference between using sham acupuncture and acupuncture in subjective measurements of pain," and "There is no evidence to show that St. John's Wort treats depression." How is a medical doctor supposed to know what a "sham" acupuncture treatment is, and how are they supposed to know that St. John's Wort is not used in TCM (and nor do we usually prescribe single herbs for such a broad diagnosis such as "depression"). Poorly conducted studies on the usage of acupuncture and Chinese herbal medicine make headlines in mainstream news media, and this is the information most consumers and health care professionals receive. Many TCM practitioners are therefore not interested in conducting research, and most do not know how to go about doing a scientific study even if they were so inclined. It seems that a growing number of younger, newly licensed acupuncturists/herbalists are interested in doing research, without having any prestigious previous experiences to help land them a good position with a major research institution or medical college.
Conclusion
Though there has been a growth in acceptance by the general public in the usage of acupuncture and herbal medicine for the treatment and/or prevention of various medical problems, the field of Integrative Medicine (the usage of acupuncture, herbs, nutritional therapy, exercise, homeopathy, etc. ALONGSIDE allopathic care such as health screening, pharmaceuticals, surgery, etc.) still has much room for growth. The integration has not yet occurred, and acupuncturists/herbalists are still taking their seats at the back of the bus, drinking from the "other" fountain, and standing at the end of the line. We're still second-class citizens, often referred to by our first names instead of by our last names preceded by the title "Dr," and too often seen as a "last resort" person to go to when "nothing else works."
There are ways to help. As a healthcare consumer, you can join the Cochrane library's consumer network, and let them know you want acupuncture and herbal studies conducted by professionals who have specifically been trained in that field and certified by the NCCAOM. Go here: http://www.cochrane.org/consumers/contact.htm for more information and to download a membership form. As a Traditional Chinese Medicine practitioner, you can conduct quality research and/or join the Cochrane Collaboration as part of the review board, join a methods group, or one of the other entities at Cochrane. Also, communicate with medical doctors about any form of acupuncture or herbal care you are receiving or providing. Many medical doctors are now open to learning more about this emerging field.
Although acupuncturists, Chinese herbalists, TCM practitioners, and Doctors of Oriental Medicine (or whatever aliases trained and licensed healthcare professionals certfied by the NCCAOM go by based on the state(s) in which they are licensed to practice) are becoming increasingly accepted by healthcare consumers (i.e. patients, the general public) and a few medical doctors interested in complementary and alterrnative medicines (CAM), there is still much misunderstanding of our particular field of medicine across all spectrums, from research entities and governing bodies to healthcare consumers and providers. In this article, I hope to bring to the forefront some of the misconceptions and misunderstandings about acupuncture and traditional Chinese herbal medicine in the U.S. today.
Healthcare Consumers
There is no doubt that most Americans are becoming increasingly dissatisfied with the quality and affordability of traditional allopatic healthcare, and many patients are frustrated by the lack of time they are able to spend with their medical doctors. They feel that their medical problems are not being properly addressed. Many are wary of taking pharmaceutical products to "hide" their symptoms, rather than treat their underlying problem, and others are tired of taking medications to deal with the side effects of their other medications. A vast majority of people take vitamin and/or herbal supplements that they buy over-the-counter at drug stores, retail stores, and health food stores. Many do not see a need to inform their medical doctors that they are taking these products (mostly because the medical doctor probably knows very little about the supplement anyway). Patients who have educated themselves about their own health conditions often seek help from naturopaths, homeopaths, doctors of oriental medicine, and others. Some of these patients may inform their medical doctors that they are seeking advice from these other practitioners, while others also choose to not communcate this information to the medical doctors for verying reasons. Likewise, they may not communicate information about pharmaceutical usage to their acupuncturist, homeopath, herbalist, etc. There is typically no direct communication between Chinese herbalists and their patients' medical doctors regarding the patient's care unless the Chinese herbalist is lucky enough to actually be working in the same clinic as a medical doctor.
Some patients of acupuncturists/Chinese herbalists/doctors of oriental medicine/TCM practitioners choose this form of therapy because they read about this form of medicine in a book, magazine article, newspaper, or brochure handed out by the herbalist, or because of a referral from a friend about its effectiveness, or some other route in which the patient became educated about the effectiveness of Traditional Chinese Medicine. These patients regard their acupuncturist as a health care professional, refer to them as their "doctor," and trust this professional to find out what is medically wrong with the patient and arrive an an effective treatment for the problem.
Other patients of acupuncturists/Chinese herbalists/doctors of oriental medicine/TCM practitioners regard us as mystical healers who can exorcise spiritual demons, perform spells, and cause miraculous cures of diseases believed by "doctors" to be terminal. These patients have misguided reasons for seeking the help of a TCM practitioner because acupuncture and chinese herbal therapy are NOT mystical, magical cures. Most acupuncturists/herbalists regard themselves as healthcare professionals -- especially since many years of medical education is required to enter the field as a practitioner. However, just as there are many "quacks" out there who are medical doctors, occasionally you may come across an acupuncturist/herbalist who is a "quack." Such practitioners may claim to be working within a spiritual realm, or they may utilize unorthodox forms of therapy that are not taught in the Traditional Chinese Medical texts. Such misconceptions about acupuncture and herbal medicine keep many potential patients from ever seeking our help. I wouldn't go to an acupuncturist or an herbalist either if I thought the person was going to cast a spell on me in order to get rid of my illness! It would be a waste of my time and money.
Healthcare Professionals
Most medical doctors don't receive any exposure to acupuncture or herbal medicine (or nutrition) during medical school, so they have no clue as to what a TCM practitioner might do, say, know, or believe. Those few who are lucky enough to have any exposure at all to a non-allopathic form of medicine get relatively very little information from the experience. When I was doing clinical rotations at the Pacific College of Oriental Medicine in San Diego, occasionally a medical student from the University of California at San Diego (UCSD) would hang out in the clinic for a four hour shift as part of an elective course in complementary medicine offered at UCSD. They got to witness acupuncture treatments, watch assistants prepare herbal formulas in the herbal pharmacy, and maybe even get an acupuncture treatment themselves. Some were lucky enough to follow an intern or supervisor who had plenty of time to explain Chinese medical theories to them, or give them information about reasons they may want to send a particular patient to a TCM practitioner. Others were less lucky, either observing during a "dead" shift in which there were no patients, or on an incredibly hectic shift in which no one really had any time to speak with them about what was going on. The majority of those UCSD students probably left our clinic after four hours of nothing but a play day.
The University of Arizona medical school has a program in integrative medicine. The program is for medical doctors only, and it includes a fellowship opportunity as well as continuing education courses on various things such as research conducted on the use of botanicals for menstrual cramps. Usage of single herbs in clinical trials is reviewed, and factors such as stress management and healthy diet are taken into account. The program's Integrative Medicine Clinic consists of three medical doctors. Though this program is a giant leap towards better patient care, it is still not hitting the overall picture. This is one reason why I went to an Oriental Medicine college instead of an allopathic medical school. I looked into the program at the University of Arizona medical school during my junior year as an undergrad at Hendrix College, and concluded that the program was still primarily allopathic with a few "bells and whistles" added on.
Researchers
There is a lack of modern research performed in a systematic way in the field of Traditional Chinese Medicine, regarding acupuncture and herbology alike. Most modern research groups studying Traditional Chinese Medicine consist of medical doctors instead of TCM doctors. This approach makes just as much sense to me as it would for dentists to conduct research on optometry. These studies often produce results such as "There was no difference between using sham acupuncture and acupuncture in subjective measurements of pain," and "There is no evidence to show that St. John's Wort treats depression." How is a medical doctor supposed to know what a "sham" acupuncture treatment is, and how are they supposed to know that St. John's Wort is not used in TCM (and nor do we usually prescribe single herbs for such a broad diagnosis such as "depression"). Poorly conducted studies on the usage of acupuncture and Chinese herbal medicine make headlines in mainstream news media, and this is the information most consumers and health care professionals receive. Many TCM practitioners are therefore not interested in conducting research, and most do not know how to go about doing a scientific study even if they were so inclined. It seems that a growing number of younger, newly licensed acupuncturists/herbalists are interested in doing research, without having any prestigious previous experiences to help land them a good position with a major research institution or medical college.
Conclusion
Though there has been a growth in acceptance by the general public in the usage of acupuncture and herbal medicine for the treatment and/or prevention of various medical problems, the field of Integrative Medicine (the usage of acupuncture, herbs, nutritional therapy, exercise, homeopathy, etc. ALONGSIDE allopathic care such as health screening, pharmaceuticals, surgery, etc.) still has much room for growth. The integration has not yet occurred, and acupuncturists/herbalists are still taking their seats at the back of the bus, drinking from the "other" fountain, and standing at the end of the line. We're still second-class citizens, often referred to by our first names instead of by our last names preceded by the title "Dr," and too often seen as a "last resort" person to go to when "nothing else works."
There are ways to help. As a healthcare consumer, you can join the Cochrane library's consumer network, and let them know you want acupuncture and herbal studies conducted by professionals who have specifically been trained in that field and certified by the NCCAOM. Go here: http://www.cochrane.org/consumers/contact.htm for more information and to download a membership form. As a Traditional Chinese Medicine practitioner, you can conduct quality research and/or join the Cochrane Collaboration as part of the review board, join a methods group, or one of the other entities at Cochrane. Also, communicate with medical doctors about any form of acupuncture or herbal care you are receiving or providing. Many medical doctors are now open to learning more about this emerging field.
Difficulty Breathing due to Turbid-Phlegm
Symptoms: difficulty exhaling, feeling of fullness in the chest, cough with large amounts of sticky white sputum, vomiting or nausea, sticky taste in the mouth, lack of thirst, tongue coat that is white-sticky-thick, pulses full and slippery
Treatment of breathlessness due to phlegm-heat in the lungs involves acupuncture using the "Reduction" method at points chize, lieque, zhongfu, neiguan, fenglong, feishu, pishu, and/or an herbal remedy.
A good base formula that many herbalists shoud consider includes the herbs fa ban xia (pinellia), chen pi (tangerine peel), fu ling (poria), zhi gan cao (honey-fried licorice), sheng jiang (ginger), wu mei (umeboshi plum), su zi (purple perilla seed), bai jie zi (white mustard seed), and lai fu zi (typhonium rhizome). This is a highly effective combination for a chronic condition of turbid-phlegm in the lungs.
How do the individual herbs in this formula work? Pinellia treats coughing and nausea, reduces distention in the chest, and has an interesting ability to break up nodules composed of phlegmy material. Tangerine peel alleviates bloating, belching, nausea, and vomiting, and helps the pinellia treat coughing. Poria is a potassium-rich herb which helps the body to excrete excess sodium to relieve edema without being a diuretic. Licorice is used in this formula to reduce an harsh effects of the herbs and prevent adverse reactions. Ginger helps treat nausea. Umeboshi plum is added to treat coughing, nausea, and diarrhea. This herb also has antibiotic and anti-parasitic actions. Purple perilla seeds have a downward energetic movement, and have a strong ability to stop coughing and wheezing, and help loosen phlegm that is stuck. White mustard seed treats phlegmy coughs with bubbly sputum. Typhonium rhizome is added to dissolve the phlegm so that it can be expelled by the other herbs.
Treatment of breathlessness due to phlegm-heat in the lungs involves acupuncture using the "Reduction" method at points chize, lieque, zhongfu, neiguan, fenglong, feishu, pishu, and/or an herbal remedy.
A good base formula that many herbalists shoud consider includes the herbs fa ban xia (pinellia), chen pi (tangerine peel), fu ling (poria), zhi gan cao (honey-fried licorice), sheng jiang (ginger), wu mei (umeboshi plum), su zi (purple perilla seed), bai jie zi (white mustard seed), and lai fu zi (typhonium rhizome). This is a highly effective combination for a chronic condition of turbid-phlegm in the lungs.
How do the individual herbs in this formula work? Pinellia treats coughing and nausea, reduces distention in the chest, and has an interesting ability to break up nodules composed of phlegmy material. Tangerine peel alleviates bloating, belching, nausea, and vomiting, and helps the pinellia treat coughing. Poria is a potassium-rich herb which helps the body to excrete excess sodium to relieve edema without being a diuretic. Licorice is used in this formula to reduce an harsh effects of the herbs and prevent adverse reactions. Ginger helps treat nausea. Umeboshi plum is added to treat coughing, nausea, and diarrhea. This herb also has antibiotic and anti-parasitic actions. Purple perilla seeds have a downward energetic movement, and have a strong ability to stop coughing and wheezing, and help loosen phlegm that is stuck. White mustard seed treats phlegmy coughs with bubbly sputum. Typhonium rhizome is added to dissolve the phlegm so that it can be expelled by the other herbs.
Difficulty Breathing due to Wind-Cold
Symptoms: dislike of cold, shivering, fever, cough, feeling of oppresion in the chest, thin-white mucus, headache, absence of sweating, pulses floating and tight
Treatment involves inducing sweating, restoring the function of the respiratory system, and eradicating the pathogen. This can be done by "reducing" acupuncture points lieque, kongzui, fengmen, feishu, and dingchuan, burning moxa cones at fengmen after needling, and/or utilizing an herbal remedy.
The most effective herbal remedy for this particular condition was called Ma Huang Tang (Ephedra Decoction). It contained ma huang (ephedra), gui zhi (cinnamon), xing ren (apricot kernel), and zhi gan cao (honey-fried licorice). Ephedra, when used in small dosages and properly combined with licorice and cinnamon, is a safe herb for alleviating acute cases of wheezing and tighness in the chest. It has never been used in Chinese Medicine as a long-term stimulant or as a weight loss herb. It was used in the way one would use an inhaler for acute asthma attacks. However, in the United States, makers of diet drugs realized that ephedra alkaloids extracted from the ephedra herb provide stimulatory and sympathomimetic effects (like Sudafed), and began putting the concentrated extracts in pills for weight loss. A few years ago, a baseball player overdosed on some diet pills containing ephedrine, had a heatstroke during a workout, and diet at the age of 23. The use of ephedra was banned, even among health practitioners for the traditional usage of treatment for asthma. For this particular condition, most herbalists either increase the dosage of apricot kernel in the formula, or add the herb ting li zi (tansy mustard seed). These herbs do not have stimulatory or sympathomimetic properties.
How do the herbs within this formula work? Tansy mustard seed is an expectorant that alleviates excess wheezing with a gurgling sound in the throat. It is not used for chronic wheezing due to a deficiency condition. Tansy mustard seed also reduces water retention and puffy face due to the onset of "common cold." Cinnamon inhibits some strains of flu virus and bacterial organisms, lowers fever, regulates blood sugar, and is a diuretic. Apricot kernel treats coughing and wheezing, and may loosen the bowels. Licorice moderates the properties of the other herbs in the formula, effectively preventing side effects and
Treatment involves inducing sweating, restoring the function of the respiratory system, and eradicating the pathogen. This can be done by "reducing" acupuncture points lieque, kongzui, fengmen, feishu, and dingchuan, burning moxa cones at fengmen after needling, and/or utilizing an herbal remedy.
The most effective herbal remedy for this particular condition was called Ma Huang Tang (Ephedra Decoction). It contained ma huang (ephedra), gui zhi (cinnamon), xing ren (apricot kernel), and zhi gan cao (honey-fried licorice). Ephedra, when used in small dosages and properly combined with licorice and cinnamon, is a safe herb for alleviating acute cases of wheezing and tighness in the chest. It has never been used in Chinese Medicine as a long-term stimulant or as a weight loss herb. It was used in the way one would use an inhaler for acute asthma attacks. However, in the United States, makers of diet drugs realized that ephedra alkaloids extracted from the ephedra herb provide stimulatory and sympathomimetic effects (like Sudafed), and began putting the concentrated extracts in pills for weight loss. A few years ago, a baseball player overdosed on some diet pills containing ephedrine, had a heatstroke during a workout, and diet at the age of 23. The use of ephedra was banned, even among health practitioners for the traditional usage of treatment for asthma. For this particular condition, most herbalists either increase the dosage of apricot kernel in the formula, or add the herb ting li zi (tansy mustard seed). These herbs do not have stimulatory or sympathomimetic properties.
How do the herbs within this formula work? Tansy mustard seed is an expectorant that alleviates excess wheezing with a gurgling sound in the throat. It is not used for chronic wheezing due to a deficiency condition. Tansy mustard seed also reduces water retention and puffy face due to the onset of "common cold." Cinnamon inhibits some strains of flu virus and bacterial organisms, lowers fever, regulates blood sugar, and is a diuretic. Apricot kernel treats coughing and wheezing, and may loosen the bowels. Licorice moderates the properties of the other herbs in the formula, effectively preventing side effects and
Chinese Medicine for Difficulty Breathing
In Chinese Medicine, breathlessness is called chuan, which literally means "to pant." Panting includes the conditions of having difficulty breathing, breathing with the mouth open, not being able to breath when lying down, and needing to lift the shoulders in order to breath. Panting can occur chronically in enduring diseases or acutely as a result of contracting a respiratory pathogen. Proper treatment depends on the cause of the breathlessness as well as the underlying Chinese medical diagnostic pattern.
Causal factors include external pathogens, poor diet, emotional problems, or chronic illness. An external pathogen (such as the common cold or flu), called Wind-Cold or Wind-Heat in Chinese Medicine, can produce an acute situation of breathlessness, but if it is improperly treated (such as with antibiotics), and phlegm is not expelled from the lungs, chronic breathlessness or recurrent attacks of breathlessness is likely to develop. Cigarette smoke is regarded as an external heat pathogen, and though it may not produce acute symtoms, over time it produces deep-seated hot, sticky phlegm within the lungs, leading to the chronic condition. A diet rich in greasy foods, homogenized milk, sugar, and raw foods weakens the digestive system and leads to a condition of "damp," eventually filling the respiratory system with damp phlegm. Constant worry and obsessive-compulsive disorders weaken immunity, the respiratory system, and the digestive tract, which also may lead to phlegm developing in the lungs. Chronic stress, anger, frustration, and resentment weaken the body's ability to detoxify itself, and can cause breathlessness in tense situations. Long-term physical overexertion and/or serious chronic disease depletes the body's energy and ability to repair itself, eventually leading to chronic breathlessness.
There are two main types of breathlessness according to Chinese Medicine, and the first step one must take in arriving at an accurate diagnosis and treatment plan is to differentiate between these two main types. One type is called "excess," and is characterized by long, labored breathing with a loud noise, loud wheezing sounds, and possible coughing. Someone with the "deficient" type of breathlessness will have short, quiet breathing which becomes more rapid with exertion. There are seven recognized patterns of the excess type of breathlessness, and they are as follows: wind-cold invading the lungs, wind-cold on the exterior with phlegm-fluids on the interior, cold on the exterior with heat in the interior, phlegm-heat in the lungs, turbid-phlegm in the lungs, lung-qi obstructed, and liver-fire invading the lungs. There are six deficiency patterns: lung-qi deficiency, lung-yin deficiency, lung and kidney deficiency, lung and kidney yin deficiency, lung and kidney yang deficiency with fluids overflowing to the heart and lungs, and lung, heart, and kidney yang deficiency with fluids overflowing to the heart.
Below, you can read a summary of some of the main symptoms of each of the main patterns:
I. Excess type breathlessness
A. Wind-Cold Invading the Lungs: dislike of cold, shivering, fever, cough, feeling of oppresion in the chest, thin-white mucus, headache, absence of sweating, pulses floating and tight
B. Wind-Cold on the Exterior, Phlegm-Fluids in the Interior: dislike of cold, fever, shivering, headache, absence of sweating, cough with watery white mucus, breathing worse when lying down, water retention in the hands and feet
C. Cold on the Exterior, Heat in the Interior: difficulty breathing with pain and heaviness in the chest, loud breathing, runny nose, cough, spitting up or vomiting sticky phlegm, feeling hot but having cold arms and legs, thirst, irritability, body aches, red tongue with yellow coating, pulses slippery-rapid
D. Phlegm-Heat in the Lungs: cough, pain in the chest with difficulty breathing, large amounts of sticky yellow or bloody sputum, oppression in the chest, feeling hot, irritability, sweting, thirst, red face, dry throat, dark urine, constipation, red tongue with sticky yellow coating, pulse slippery rapid
E. Turbid Phlegm in the Lungs: difficulty exhaling, feeling of fullness in the chest, cough with large amounts of sticky white sputum, vomiting or nausea, sticky taste in the mouth, lack of thirst, tongue coat that is white-sticky-thick, pulses full and slippery
F. Lung Qi Obstructed: sudden attacks of breathlessness brought on by emotional stress, no wheezing, feeling suffocated or constricted, feeling of heaviness in the chest, palpitations, difficulty sleeping, tongue is red on the sides, pulse is wiry
G. Liver-Fire Invading the Lungs: sudden attacks of breathlessness brought on by emotional stress, feeling of heaviness in the chest, chest pain, nightmares, short temper, thirst, bitter taste in the mouth, dark urine, constipation, headache, red face, bloodshot eyes, tongue is red with swollen sides, pulse is wiry and rapid
II. Deficiency type breathlessness
A. Lung Qi Deficiency: shortness of breath, weak sounds of the lung, rattling sound in the throat, sweating, chilliness, pale face, weak voice, coughing up small amounts of phlegm, tongue is pale, pulse is weak
B. Lung Yin Deficiency: shortness of breath, chronic breathlessness, sweating at night, feeling of heat in the pals of hands, soles of feet, and chest, dry cough with small amounts of sputum, flushed face, tongue is red, dry, has no coat, and has cracks in the lung region, pulse is floating-empty or fine-rapid
C. Lung and Kidney Deficiency: chronic breathlessness, attacks brought on by exertion, difficulty inhaling, weight loss, depression, swollen ankles, cold limbs, sore back, dizziness, weak knees, pale and swollwn tongue, pulse is deep, weak, and slow
D. Lung and Kidney Yin Deficiency: chronic breathlessness, difficulty inhaling, dry throat, night sweating, feeling of heat in the palms od hands, soles of feet, and chest, facial flushing, tongue is red with no coating and cracks in lung area, pulse is floating-empty
E. Lung and Kidney Yang Deficiency with Fluids Overflowing to Heart and Lungs: chronic breathlessness, cough wth expectoration of white-watery sputum, feeling of heaviness in the chest, palpitations, edema, scanty urination, chilliness, tongue is pale, swollen, and wet, pulse is deep, weak, and slow
F. Lung, Heart, and Kidney Yang Deficiency with Fluids Overflowing to the Heart: chronic breathlessness, feeling of oppression and pain in the chest, nausea, cyanotic lips, purple face and nails, expectoration of white-watery sputum, breathing more difficult when lying down, edema, chilliness, backache, weak knees, decreased urinary flow with pale color, tongue is bluish-purple and swollen, pulse is deep-slow-knotted
Causal factors include external pathogens, poor diet, emotional problems, or chronic illness. An external pathogen (such as the common cold or flu), called Wind-Cold or Wind-Heat in Chinese Medicine, can produce an acute situation of breathlessness, but if it is improperly treated (such as with antibiotics), and phlegm is not expelled from the lungs, chronic breathlessness or recurrent attacks of breathlessness is likely to develop. Cigarette smoke is regarded as an external heat pathogen, and though it may not produce acute symtoms, over time it produces deep-seated hot, sticky phlegm within the lungs, leading to the chronic condition. A diet rich in greasy foods, homogenized milk, sugar, and raw foods weakens the digestive system and leads to a condition of "damp," eventually filling the respiratory system with damp phlegm. Constant worry and obsessive-compulsive disorders weaken immunity, the respiratory system, and the digestive tract, which also may lead to phlegm developing in the lungs. Chronic stress, anger, frustration, and resentment weaken the body's ability to detoxify itself, and can cause breathlessness in tense situations. Long-term physical overexertion and/or serious chronic disease depletes the body's energy and ability to repair itself, eventually leading to chronic breathlessness.
There are two main types of breathlessness according to Chinese Medicine, and the first step one must take in arriving at an accurate diagnosis and treatment plan is to differentiate between these two main types. One type is called "excess," and is characterized by long, labored breathing with a loud noise, loud wheezing sounds, and possible coughing. Someone with the "deficient" type of breathlessness will have short, quiet breathing which becomes more rapid with exertion. There are seven recognized patterns of the excess type of breathlessness, and they are as follows: wind-cold invading the lungs, wind-cold on the exterior with phlegm-fluids on the interior, cold on the exterior with heat in the interior, phlegm-heat in the lungs, turbid-phlegm in the lungs, lung-qi obstructed, and liver-fire invading the lungs. There are six deficiency patterns: lung-qi deficiency, lung-yin deficiency, lung and kidney deficiency, lung and kidney yin deficiency, lung and kidney yang deficiency with fluids overflowing to the heart and lungs, and lung, heart, and kidney yang deficiency with fluids overflowing to the heart.
Below, you can read a summary of some of the main symptoms of each of the main patterns:
I. Excess type breathlessness
A. Wind-Cold Invading the Lungs: dislike of cold, shivering, fever, cough, feeling of oppresion in the chest, thin-white mucus, headache, absence of sweating, pulses floating and tight
B. Wind-Cold on the Exterior, Phlegm-Fluids in the Interior: dislike of cold, fever, shivering, headache, absence of sweating, cough with watery white mucus, breathing worse when lying down, water retention in the hands and feet
C. Cold on the Exterior, Heat in the Interior: difficulty breathing with pain and heaviness in the chest, loud breathing, runny nose, cough, spitting up or vomiting sticky phlegm, feeling hot but having cold arms and legs, thirst, irritability, body aches, red tongue with yellow coating, pulses slippery-rapid
D. Phlegm-Heat in the Lungs: cough, pain in the chest with difficulty breathing, large amounts of sticky yellow or bloody sputum, oppression in the chest, feeling hot, irritability, sweting, thirst, red face, dry throat, dark urine, constipation, red tongue with sticky yellow coating, pulse slippery rapid
E. Turbid Phlegm in the Lungs: difficulty exhaling, feeling of fullness in the chest, cough with large amounts of sticky white sputum, vomiting or nausea, sticky taste in the mouth, lack of thirst, tongue coat that is white-sticky-thick, pulses full and slippery
F. Lung Qi Obstructed: sudden attacks of breathlessness brought on by emotional stress, no wheezing, feeling suffocated or constricted, feeling of heaviness in the chest, palpitations, difficulty sleeping, tongue is red on the sides, pulse is wiry
G. Liver-Fire Invading the Lungs: sudden attacks of breathlessness brought on by emotional stress, feeling of heaviness in the chest, chest pain, nightmares, short temper, thirst, bitter taste in the mouth, dark urine, constipation, headache, red face, bloodshot eyes, tongue is red with swollen sides, pulse is wiry and rapid
II. Deficiency type breathlessness
A. Lung Qi Deficiency: shortness of breath, weak sounds of the lung, rattling sound in the throat, sweating, chilliness, pale face, weak voice, coughing up small amounts of phlegm, tongue is pale, pulse is weak
B. Lung Yin Deficiency: shortness of breath, chronic breathlessness, sweating at night, feeling of heat in the pals of hands, soles of feet, and chest, dry cough with small amounts of sputum, flushed face, tongue is red, dry, has no coat, and has cracks in the lung region, pulse is floating-empty or fine-rapid
C. Lung and Kidney Deficiency: chronic breathlessness, attacks brought on by exertion, difficulty inhaling, weight loss, depression, swollen ankles, cold limbs, sore back, dizziness, weak knees, pale and swollwn tongue, pulse is deep, weak, and slow
D. Lung and Kidney Yin Deficiency: chronic breathlessness, difficulty inhaling, dry throat, night sweating, feeling of heat in the palms od hands, soles of feet, and chest, facial flushing, tongue is red with no coating and cracks in lung area, pulse is floating-empty
E. Lung and Kidney Yang Deficiency with Fluids Overflowing to Heart and Lungs: chronic breathlessness, cough wth expectoration of white-watery sputum, feeling of heaviness in the chest, palpitations, edema, scanty urination, chilliness, tongue is pale, swollen, and wet, pulse is deep, weak, and slow
F. Lung, Heart, and Kidney Yang Deficiency with Fluids Overflowing to the Heart: chronic breathlessness, feeling of oppression and pain in the chest, nausea, cyanotic lips, purple face and nails, expectoration of white-watery sputum, breathing more difficult when lying down, edema, chilliness, backache, weak knees, decreased urinary flow with pale color, tongue is bluish-purple and swollen, pulse is deep-slow-knotted
Chinese medicine for Perimenopause and Menopause
Until recently, Chinese Medicine did not recognize menopause as a disease. Because of the prevalence of menopausal and perimemopausal symptoms in the West, menopause has recently been added to the Chinese Medicine list of diseases. Perimenopause is called jing duan qian hou zhu zheng, which literally translates to "various pathoconditions before and after cutting off one's water supply." It is also known as geng nian qi zong he zheng, which means "the composite of pathoconditions at the time of old age." Menopause is called jing duan, which means "cessation of menstruation," and it in itself is not recognized as a disease. It is simply a physiological change that should occur without any major problems. A long term unhealthy lifestyle or underlying chronic health condition can become apparent during menopause, leading to uncomfortable symptoms such as hot flashes, night sweats, insomnia, heart palpitations, anxiety, moodiness, irritability, dizziness, vertigo, fatigue, ear ringing, migraine headaches, hypertension, dryness and atrophy of tissues, and lower back pain or soreness. Though many modern women believe these symptoms are a natural, inevitable part of growing older, the fact is that they are actually a sign of an imbalance within the body. Chinese Medicine treats these conditions very effectively.
So why does menopause lead to so many uncomfortable sensations among modern Western women? The problem begins with unhealthy lifestyle factors that begin in the woman's teens and twenties, creating imbalances in the body that become apparent during her thirties and forties. Women who experience the most severe menopausal symptoms almost always have a longstanding history of what is known as Liver Depression Qi Stagnation. (Keep in mind that this is a Chinese Medical pattern name, and not a Western biomedical disease referring to dysfunction of the liver as it is understood within biomedicine.) Liver Depression Qi Stagnation means that processes and substances within the body are becoming inhibited and not flowing freely. Symptoms of this condition before menopause include menstrual cramps and premenstrual moodiness (which are also pathological and not a "normal" part of being a woman). Social and emotional stress, lack of exercise, and poor eating habits can result in this condition. By their mid-thirties, women's digestion and metabolism begin to wane, and when there is already Liver Depression Qi Stagnation, this lack of free flow of processes and substances begins to worsen, sometimes creating perimenopausal symptoms. The skin fails to be nourished by sufficient blood (because it is becoming stagnant and not flowing freely), and wrinkles develop. By their forties, women begin to produce less yin (fluids, hormones, blood), which is a natural part of aging that does not inherently cause discomfort. Menstruation becomes lighter and eventually ceases, so the woman is no longer losing yin blood each month. This tends to balance out the fact that she is no longer producing as much yin. However, when the woman has had Liver Depression Qi Stagnation for the past ten years (or twenty or even thirty years), the relatively smaller amount of yin that is being produced cannot flow freely and be properly distributed where it needs to go (nutrition from food is not absorbed and properly utilized, hormones don't reach the proper receptor sites, blood circulation is poor, etc.). Therefore, signs of heat such as hot flashes, night sweats, and anger occur.
How does Chinese Medicine relieve menopausal symptoms? A Chinese Medicine practitioner who is skilled in accurate pattern diagnosis can tailor an herbal formula and/or acupuncture point treatment specific to your particular symptoms and underlying pattern. While Liver Depression Qi Stagnation and lack of Yin are general patterns that most women with menopausal discomfort have, there could be other accompanying patterns such as a lack of Yang (testosterone, thyroid hormones, adrenal hormones, osteoblastic activity, and other processes not readily understood by biomedicine), poor digestive function, impaired immune system, psychoemotional problems, etc. Accurate assessment of symptoms, including their severity, as well as an informed and systematic process of tongue and pulse diagnosis will help the practitioner to determine the correct treatment for your particular situation. Unlike the typical Western biomedical treatment of menopausal symtoms with hormone replacement therapy and osteoporosis drugs, Chinese herbal medicine and acupuncture do not produce dangerous side effects.
So why does menopause lead to so many uncomfortable sensations among modern Western women? The problem begins with unhealthy lifestyle factors that begin in the woman's teens and twenties, creating imbalances in the body that become apparent during her thirties and forties. Women who experience the most severe menopausal symptoms almost always have a longstanding history of what is known as Liver Depression Qi Stagnation. (Keep in mind that this is a Chinese Medical pattern name, and not a Western biomedical disease referring to dysfunction of the liver as it is understood within biomedicine.) Liver Depression Qi Stagnation means that processes and substances within the body are becoming inhibited and not flowing freely. Symptoms of this condition before menopause include menstrual cramps and premenstrual moodiness (which are also pathological and not a "normal" part of being a woman). Social and emotional stress, lack of exercise, and poor eating habits can result in this condition. By their mid-thirties, women's digestion and metabolism begin to wane, and when there is already Liver Depression Qi Stagnation, this lack of free flow of processes and substances begins to worsen, sometimes creating perimenopausal symptoms. The skin fails to be nourished by sufficient blood (because it is becoming stagnant and not flowing freely), and wrinkles develop. By their forties, women begin to produce less yin (fluids, hormones, blood), which is a natural part of aging that does not inherently cause discomfort. Menstruation becomes lighter and eventually ceases, so the woman is no longer losing yin blood each month. This tends to balance out the fact that she is no longer producing as much yin. However, when the woman has had Liver Depression Qi Stagnation for the past ten years (or twenty or even thirty years), the relatively smaller amount of yin that is being produced cannot flow freely and be properly distributed where it needs to go (nutrition from food is not absorbed and properly utilized, hormones don't reach the proper receptor sites, blood circulation is poor, etc.). Therefore, signs of heat such as hot flashes, night sweats, and anger occur.
How does Chinese Medicine relieve menopausal symptoms? A Chinese Medicine practitioner who is skilled in accurate pattern diagnosis can tailor an herbal formula and/or acupuncture point treatment specific to your particular symptoms and underlying pattern. While Liver Depression Qi Stagnation and lack of Yin are general patterns that most women with menopausal discomfort have, there could be other accompanying patterns such as a lack of Yang (testosterone, thyroid hormones, adrenal hormones, osteoblastic activity, and other processes not readily understood by biomedicine), poor digestive function, impaired immune system, psychoemotional problems, etc. Accurate assessment of symptoms, including their severity, as well as an informed and systematic process of tongue and pulse diagnosis will help the practitioner to determine the correct treatment for your particular situation. Unlike the typical Western biomedical treatment of menopausal symtoms with hormone replacement therapy and osteoporosis drugs, Chinese herbal medicine and acupuncture do not produce dangerous side effects.
Chinese Medicine for Dizziness
Chinese Medicine has different disease categories and disease names than Western Medicine, and dizziness is recognized as a disease (rather than a symptom). The word for dizziness is xuan yun, with xuan literally meaning "blurred vision," and yun meaning "dizziness." Dizziness may also be referred to as "muzziness" or "fuzziness" with a feeling of heaviness in the head and a lack of mental concentration. Symptoms may include slight dizziness upon standing too quickly, or a more severe sensation of vertigo in which the room seems to be spinning and the patient loses his/her balance. In order to treat the Western disease of hypertension, a Doctor of Chinese Medicine may take into account headache pattern diagnosis as well as dizziness pattern diagnosis.
There are many different "pattern diagnoses" associated with dizziness, and each pattern diagnosis requires a different treatment, whether herbs or acupuncture (or both) are utilized. The patterns associated with dizziness are termed Liver Yang Rising, Liver Fire Rising, Liver Wind Rising, Turbid Phlegm in the Head, Qi and Blood Vacuity, and Kidney Deficiency. It is important to determine which pattern is the underlying factor causing the disease in order to effectively treat the condition with herbal therapy.
Liver Yang Rising is a term that refers to the phenomenon of the Yang energy of the Liver ascending upwards too much, and it often occurs in those with a "Type A" personality. The symptoms include severe dizziness, ear ringing, red face, irritability and angry outbursts, and an accompanying headache. The sides of the tongue may be an unusual bright red color, and the pulse is likely to feel like a strong wire. Liver Fire Rising is similar, except there will be intense thirst, a bitter taste in the mouth, dark-colored urine, and dry bowel movements or constipation. The tongue might have a dry, yellowish coating, and the pulse will be fast and very "full" on palpation. With Liver Wind Rising, the dizziness is more severe, with loss of balance and tremors (as is often seen in patients with Parkinson's).
Symptoms of Turbid Phlegm in the Head causing dizziness are made apparent by a feeling of heaviness in the head, difficulty concentrating, feeling groggy in the mornings (or having to press the snooze alarm several times before getting up in the mornings), and a feeling of oppression in the chest. There may be nausea, lack of a true hunger sensation, and a sticky taste in the mouth. A Doctor of Chinese Medicine may notice that the patient has a swollen tongue with a turbid and sticky coating, and that the pulse feels oily/slippery on palpation. In this condition, a healthy amount of Yang energy (often referred to as clear yang) cannot rise to the head because there is turbid Phlegm obstructing it. This does not mean that the patient inherently has chronic sinus infections or allergies. In the case of what is called "insubstantial phlegm," there can be Phlegm present without it being inherently obvious to the layperson. The symptoms, combined with the tongue and pulse diagnosis, effectively confirm this condition. Treatrment usually involves strengthening the digestive system.
Manifestations of Qi and Blood Vacuity are mild dizziness (usually due to standing up too quickly), pale face, tiredness, poor memory, difficulty sleeping, heart palpitations (fluttering), depressed mood, and an erratic appetite. This pattern is often associated with either postural hypotension or anemia in Western Medicine. Treatment includes herbs which help the body to produce more white and red blood cells.
The final pattern diagnosis is Kidney Deficiency, which does not mean that the patient has renal problems. This is a Chinese Medicine term, and it is not synonymous with Western Medicine terms. Symptoms include chronic dizziness with an empty feeling in the head, ear ringing, depressed mood, poor memory, exhaustion or malaise, waking frequently at night, an achy or sore back, and possible knee problems. The tongue may appear pale or red and peeled, while the pulse feels empty like a deflated balloon.
There are many different "pattern diagnoses" associated with dizziness, and each pattern diagnosis requires a different treatment, whether herbs or acupuncture (or both) are utilized. The patterns associated with dizziness are termed Liver Yang Rising, Liver Fire Rising, Liver Wind Rising, Turbid Phlegm in the Head, Qi and Blood Vacuity, and Kidney Deficiency. It is important to determine which pattern is the underlying factor causing the disease in order to effectively treat the condition with herbal therapy.
Liver Yang Rising is a term that refers to the phenomenon of the Yang energy of the Liver ascending upwards too much, and it often occurs in those with a "Type A" personality. The symptoms include severe dizziness, ear ringing, red face, irritability and angry outbursts, and an accompanying headache. The sides of the tongue may be an unusual bright red color, and the pulse is likely to feel like a strong wire. Liver Fire Rising is similar, except there will be intense thirst, a bitter taste in the mouth, dark-colored urine, and dry bowel movements or constipation. The tongue might have a dry, yellowish coating, and the pulse will be fast and very "full" on palpation. With Liver Wind Rising, the dizziness is more severe, with loss of balance and tremors (as is often seen in patients with Parkinson's).
Symptoms of Turbid Phlegm in the Head causing dizziness are made apparent by a feeling of heaviness in the head, difficulty concentrating, feeling groggy in the mornings (or having to press the snooze alarm several times before getting up in the mornings), and a feeling of oppression in the chest. There may be nausea, lack of a true hunger sensation, and a sticky taste in the mouth. A Doctor of Chinese Medicine may notice that the patient has a swollen tongue with a turbid and sticky coating, and that the pulse feels oily/slippery on palpation. In this condition, a healthy amount of Yang energy (often referred to as clear yang) cannot rise to the head because there is turbid Phlegm obstructing it. This does not mean that the patient inherently has chronic sinus infections or allergies. In the case of what is called "insubstantial phlegm," there can be Phlegm present without it being inherently obvious to the layperson. The symptoms, combined with the tongue and pulse diagnosis, effectively confirm this condition. Treatrment usually involves strengthening the digestive system.
Manifestations of Qi and Blood Vacuity are mild dizziness (usually due to standing up too quickly), pale face, tiredness, poor memory, difficulty sleeping, heart palpitations (fluttering), depressed mood, and an erratic appetite. This pattern is often associated with either postural hypotension or anemia in Western Medicine. Treatment includes herbs which help the body to produce more white and red blood cells.
The final pattern diagnosis is Kidney Deficiency, which does not mean that the patient has renal problems. This is a Chinese Medicine term, and it is not synonymous with Western Medicine terms. Symptoms include chronic dizziness with an empty feeling in the head, ear ringing, depressed mood, poor memory, exhaustion or malaise, waking frequently at night, an achy or sore back, and possible knee problems. The tongue may appear pale or red and peeled, while the pulse feels empty like a deflated balloon.
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