The View from the ——————————— SUMMIT · “kai men qi jian shi” is in use....

The View from the

SUMMITSPRING/SUMMER

2 0 0 3VOLUME 1, NUMBER 2

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

DAO DI YAO CAICha Dao: The Way of TeaCultivation and Processing . . . 2

CLOUD DRAGONWISDOM TEACHINGSThe Dao of Spiritual Cultivation:Entering the Life Gate . . . . . . .3

CLASSICAL CHINESEMEDICINE TEACHINGSDr. Chang Qing on the Practice ofClassical Chinese Medicine . . .4

DRAGON SPRING LIVING ARTSHONORING TRADITIONSifu Kenny Gong & Shing Yi inNorth America . . . . . . . . . . . .6

DRAGON SPRING LIVING ARTSEvent Listings . . . . . . . . . . . . .9

HERBAL ESSAYSChinese Classics® In The ModernClinic: Minor BupleurumCombination . . . . . . . . . . . . .10

RESOURCE DIRECTORY . . .13

The Cultivated Physician

The View from the

SUMMIT

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YI JING - HEXGRAM 6COMMENTARY BY LIU I MING

(TRANSLATED BY THOMAS CLEARY):

“The Great Person(DA REN): One whocorrects both selfand others, who isable to restrain people’s excesses and encourage theirDe (integrity), ableto solve people’sdoubts, and developtheir wisdom.”FROM THE LIFE & TEACHINGS

OF HUIYIN DAO FA, “ECHO DAOIST MENTOR”

“While we cannot control the destiny

of humankind and nations,

we can choose to live in accord

with the Way and Nature.”

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

This edition of The View from the Summit continues ourefforts to remind our readers and profession of the originsof Oriental Medicine, specifically, Classical ChineseMedicine (CCM) and its understanding of the LivingPotential. For CCM and its culture to take root in theWest, this Living Potential must find its rightful place ineach of our lives. This has been central to the teachings and practice of sages and cultivated physicians of both oral and written traditions for thousands of years. In order for the cultivated physician to seek and live this “Dao of Life”he must delve deeply into the arts and medicine of the tradition.

We must be clear on the challenges we face in this cur-rent age and be willing to look at the contradictions andconflict of modern society and know what the medicinehas to offer. Modern man confuses true self-reliance withtoday’s false individualism, which is perpetuatingunnecessary suffering for future generations. “Thisshortsightedness is self-limiting,” as Daoist mentor HuiyinDao Fa always says. We believe only a new and emergingwisdom culture based on ancient Oriental philosophy andmedicine can harmonize yin and yang and renew our veryfabric of life. While modern science struggles to under-stand life, the Cultivated Physician has at his fingertipsthe “Teachings of the Three Treasures” which reveal thephysiology of the life force. Properly trained naturalhealth care practitioners possess the tools to take responsi-bility for their own body-mind and live wisely in accordwith the four seasons and Nature. Only by their ownexperience and example will they inspire those that visittheir clinic. The old axiom that “the prevention of diseaselies in the foundation of health” is fundamental to helpingmanage the health care of patients and influence society’sgradual acceptance of a better way of life.

Please enjoy our Cha Dao “The Way of Tea” article byTea guide Eric Schanke, LAc., who introduces the grow-ing of Camellia sinensis on tea plantations that have

long been part of Asian culture and commerce. Perhaps, sip some green tea while contemplating our writings.Cloud Dragon Wisdom Teaching by Huiyin Dao Fa bringsinto focus the necessity of cultivating body-mind-spirit(San He-the Three Harmonies) if a practitioner trulywishes to assist one’s patients. He offers insight into what

this cultivation requires and encourages us to “setthe will firm” and under-stand and practice the self-refinement required to passthrough the “Life Gate.”Our Dragon Spring LivingArts – Honoring Traditioncolumn features Sifu Kenny

Gong. During his life Sifu Gong taught a very specializedShing Yi style known for “changing the sinews” whilemaintaining an active Chinese medicine practice in NewYork City. We thought that this might motivate you inyour desire to deepen your own practice. In continuedsupport of your clinical education and patient care wehave another in depth herbal essay from Dr. Will Morris,LAc, OMD on the versatility of Chinese Classic formulaMinor Bupleurum (Xiao Chai Hu Tang).

To continue our “Cultivated Physician” theme we have aspecial feature on the life and teachings of Dr. Chang Qingin our CCM column, who from a young age began his studyof this “way of life.” We thought his life and his referenceto understanding CCM with the “heaven mind” signifi-cant and worthy of special note. In future issues we hopeto be able to focus on the medical teachings of Dr. Chang.

Please treasure the “Living Potential” and benefit fromour efforts to provide insight and inspiration regarding itsimportance in the life of Cultivated Physicians and theirrole in developing a health care system for the young and old alike. Though the journey on the path may not be short, we choose to emphasize how essential eachindividual’s commitment and understanding is to pre-serving and establishing the Way for future generations.

May our paths become clearer each day. —EDITOR

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


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The View from the

SUMMITTM

EXECUTIVE EDITOR

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

MANAGING EDITOR

William Martin, CPAPresident, Far East Summit

ESTEEMED COLLEAGUES

Dr. Chang Qing, OMD, LAc

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

Huiyin Dao Fa,Cloud Dragon Dao Center

Eric Schanke, L.Ac.

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

The View from the Summit is anewsletter published biannuallyby Far East Sumnmit and Lifegate. Together we are dedicated to thedevelopment of a culture of well-being within our society where“Medicine is the art of humanity.”We believe only a health-care sys-tem based on cultivated and skilledphysicians, refined herbal prod-ucts, and lifestyle wisdom willawaken us to the interdependenceof life and the necessitiy of livingin balance and harmony on Earth.

It is recommended that beforeconsidering self-treatment or using any information or productmentioned in The View from theSummit, that you consult alicensed health-care professional.Use of any product or opinionexpressed in this publication is at the sole discretion of theconsumer. However, feel free to contact the publishers shouldyou have questions or commentsregarding the contents of thisnewsletter.

Membership/Subscription is$12/annually. For further information please contact:Far East SummitP.O. Box 2486Culver City, CA 90231.Phone 888.441.0489www.fareastsummit.comLifegate InstituteP.O. Box 2051,Pine Cove, CA 92549email: [email protected]

CREATIVE DIRECTOR:V. LeRossignol [email protected]

PRINTING:Challenge Graphics

CHA DAOThe Way of Tea

C U L T I V A T I O N A N D P R O C E S S I N GBY ERIC SCHANKE L.AC., BRENTON HARVEY LIC.AC., C.H., & HONG JI

HERBAL ORIGINSIN THE TRADITION OF THE

DAO DI YAO CAI————

The origins of tea (camellia sinensis) areshrouded in mythology. The common element inthese varied myths is water being boiled under atea tree and leaves inadvertently falling into thepot. The discoverer of this new wonder is vari-ously described as an emperor, a peasant, or evenShen Nong the patriarch of Chinese herbalmedicine. It is now believed that tea originated in southwest China inthe area of Yunanprovince some 3000-5000 years ago.

By the 700’s A.D.,tea houses hadbecome popular ascenters for social andphilosophical dis-course and the saying“kai men qi jian shi”is in use. This sayingroughly means “openthe door (of a house) and you see the seven(essential things). Tea is listed as one of theseseven essential things among cooking oil, soysauce, and others. Also around this time the greattea master Lu Yu (728-804) writes his “ChaJing” Tea Classic. So tea has been firmly rootedin Chinese culture for at least 1300 years. Sinceits obscure beginnings thousands of years ago, teahas remained the favored drink of poets, taoists,royalty, and martial artists. And now tea is one ofthe most popular beverages in the world and isbeing increasingly recognized by modern sciencefor its potent influence on health.

In China, tea is grown in some dozen differentprovinces from Shandong in the north toGuangxi in the south. Historically and presently,it is often the main product of whole villages.And just as in America, with Georgia peachesand Florida oranges, some regions are bestknown for certain types of teas. Fujian provinceis best known for its oolongs, Zhejiang for its

green teas, and Yunanfor its pu erh. Buttoday tea is also culti-vated in many parts ofthe world outside ofChina ranging fromIndia to South EastAsia and even Africa.

Tea is now grown interrain ranging fromlow land valleys andcoastal mountains toterraced high moun-

tains. These plants are nourished by local watersources such as limestone springs, coastal fogs, orcloud shrouded mountains. In the case of Fujian’stie guan yin, it is grown amidst apricot trees andeven this is thought to influence its flavor andaroma! Exposure to these varied influences, cli-mates, soil conditions, and watering methods hasresulted in more than 300 different varieties.With each variety having their own unique qual-ities, and the art of brewing tea being anotherdistinct area of study, one can see that the field ofChinese tea is immense.

CONTINUED ON PAGE 8

———————————— —QI EARTH KNOWLEDGE WISDOM

In the first article of this series, we reviewedthis Dao (Path) using the metaphor of ascending theSpiritual Mountain. In this article we will examineentering this Dao of life. What is this Way of life?Followers of Dao discipline themselves to be spiritual,healthy, kind, and wise; are responsible for assistingothers to reach the same level of achievement; enjoythe truth; and offer protection to the needy and weak.

In this tradition, the practitioner ofthe healing arts seeks to treat the entirepatient—body-mind-spirit—as a func-tional unit. To do so successfully, the doc-tor must be achieved (not perfect) in hisor her own cultivation of wholeness inbody-mind-spirit before learning how to help others. In Chinese this isknown as attaining “san he” (the threeharmonies). Having done so, one is thenresponsible to assist others in their self-cultivation of wholeness. A physicianwho is not whole cannot assist another to wholeness (you cannot give what you do not have)and they treat patients as mechanically as allopathicdoctors are taught to do. Much of the so called “traditional” medicine coming out of China todayshows the deficiency of having lost this Dao of life.

The spiritual Life Gate is analogous to the physicallife gate (ming men - Du 4). As Du 4 draws qi out ofthe primary circulation to nurture the yuan (originalor source) qi, so the spiritual Life Gate is the point of entry for the journey of discovering yuan shen(original self or true-self) It is only by entering theLife Gate that one can begin to dismantle theconditioning acquired from the dusty world.

To pass through this Life Gate and enter the Daoof self cultivation, one must set the zhi (will)firm and focus the intent on identifying the false-self, the fears on which this fictional image is based,and how those fears cause self sabotage. Without astrong will and a clear/pure intent, fear will keep usfrom this discovery, let alone recovery.

False-self is that fictional persona (mask) whichcovers up true-self. It hides who we really are fromour conscious mind as well as from others. It is thesum of all our experiences. Experience is what weTHINK happened and what meaning we give thatevent. Epicuritus correctly told us, “Men are not somuch influenced by the things that happen to them as by their opinion of those things.” Experience

becomes acquired conditioning whichdrives our behavior with little or nocognitive processing or even aware-ness. There is a subtle assumption thatthe current event is just like a pastexperience and, therefore, we shouldbehave exactly as we did in that pastevent. We do this even if the previousresult was less than satisfactory. But,since no two events can be exactly thesame, the assumption is not valid andis highly likely to produce an unsatis-factory result this time. This is howwe form habitual behaviors. No habit

is “good.” We need to be aware and exercise choice ineach moment, treating it as a whole new experience.

True-self is the innate spirit, uncontaminated byacquired conditioning, and one’s connection to theentire universe. When true-self is discovered andmade the guide, the acquired conditioning will besorted out and brought into alignment with reality.The false part of the historical self will evaporate,mind-body-spirit will integrate and one will be true-self. No mask is necessary!

The Path to becoming true-self through cultivationand self-mastery begins with entering Ming Men. Itends at the end of our days, when we choose to returnthe body to mother earth and the spiritual energy tothe flow of the Great Dao.

The next section of the Path is developing Awareness.We will take this topic up in the next article.

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

The Dao of Spiritual CultivationE N T E R I N G M I N G M E N ( T H E L I F E G AT E )


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

Future articles willexplain the stagesof spiritualdevelopment and their trainingpractices.

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

---------------------------------------------------NOTE: readers wishing tosend comments and/orquestionsto the author maydo so by contacting LifegateInstitute. A personal responsemay not be possible, butcommon points may becomesubjects in this column.

CLOUD DRAGON WISDOM TEACHINGS————

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LifegateI N S T I T U T E

Wisdom Teachings

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BY HANK BABCOCK, L.AC

based upon a recent interviewwith Dr. Chang Qing

Dr. Chang believes thatin order to understandCCM, one must cultivatethe mind style taught inthe Classics and practicedby the “old masters.” As the Classics teach: “without De (Virtue) andan attitude of seekingatonement throughhumility,” one will not beable to develop the “mindof heaven” necessary tocultivate the Dao. Lao Tzuteaches “Man followsEarth. Earth followsHeaven. Heaven followsthe Way. The Way followsNature.” Cultivating this“Macrocosmic View” thatthe Dao regulates all life,is essential to assistinghumanity’s understandingthat individual fulfillmentdepends on living inharmony with Nature andeach other. In today’ssociety the words ofLao Tzu and Dr. Changare hidden as humansperpetuate their ownsuffering through selfgrasping and afflictionsbased upon desires thatconsume jing, disperse qi,and unsettle the spirit.

A cultivated physicianmust have the knowledgeand skill to educate andinspire his or her patientin lifestyle wisdom, alongwith the ability to applyit correctly. S/he will beable to open their self to acalm, peaceful, and clearstate using their “heavenmind” as well as all thesenses to research, indetail, the condition ofthe patient.

What part of the patientis diseased?—the channels,organ(s), mind, soul,spirit, or subconscious?Once identified, how doesone treat the diagnosedcondition? If the qidynamic is diseased thenthe practitioner can treatthe patient with the appropriate diet, acupunc-

ture, herbs, exercise,and/or rest. For acupunc-ture, perceiving the qi andunderstanding the qi fieldtheory will guide theselection of the correctpoint, needle directionand manipulation as wellas require the mind powerto direct the qi. If thedisease is rooted in thesubconscious, this requiresa very high level ofdevelopment and the open awareness to treatthe spirit.

Clearing pathology,harmonizing the qi flow,and stabilizing the Center(digestion/Middle Burner)are fundamental inassisting the patient inrecovering their health.Because “life dependsupon grain,” Dr. Chang

teaches that the CentralQi must be strong in orderto support the function ofthe five organs. To preventdisease in the digestivetract, first make sure thatthe “earth system” iscleared and open from themouth to the anus. Thenone is free to work withacupuncture and herbs tosupport the Earth qidynamics.

Dr. Chang’s “familystyle” Tuina opens theHeaven, Human, andEarth gates and hasspecial methods forincreasing the function ofspleen and stomach. Healso uses herbs withattention to qi directionand in specific combina-tions to regulate the qi and“massage” the middle


Dr. Chang Qing on the practice

Dr. Chang Qing’s background in Chinese medicine and the internalcultivation arts (please see his biography) contributed to his lifelong search for deepunderstanding of Classical Chinese Medicine (CCM).

He credits Yian Yen Sheng MD with first introducing him to the conceptual view of theYI JING and the universal patterns that influence all life. He recognized that this “YI JING View of the universe” was very different from the ordinary “worldview”promoted by science and even modern TCM. The YI JING became useful in clarifyingthe pre-heaven and post heaven conditions affecting his patients and offered guidancein their lives as well as his diagnosis and treatment strategy with acupuncture, herbsand medical qi gong. The Daoist cultivation methods taught by Dragon Gate MasterWang Li Ping were instrumental in Dr. Chang opening the “Heaven Cave” of the ninepalaces in the brain. This enhanced his understanding and practice of the Daoisthealing arts and CCM.

CLASSICAL CHINESE MEDICINETEACHINGS FROM DR. CHANG QING

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“I hopethat I can usemy knowledge,technique, andexperience to

teach ClassicalChinese Medicine.

One can onlybecome a true

doctor throughsystematic cultivation.

Only by changingoneself will we

really understandthe bitternessof suffering

undergone byhuman beings.Then one can really help.”

—DR. CHANG QING ON CCM

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burner. The practitionergains the confidence of thepatient by maximizingproduction of the patient’spostnatal qi, therebyawakening the patient’sinterest in improving his or her life.

If appropriate, at thispoint in clinical practice,Dr. Chang would intro-duce teachings on thethree treasures, helpingthe patient understandthat health and happinessdepend upon the wise useof the life force. Dr.Chang teaches that “jing,qi and shen follow one’smind style. If one prac-tices moral De (Virtue),then the qi flow will besmooth and harmonious,the shen will be calm andbright, and the jing willgather.” He would identifythe four stages of life(childhood, youth,declining body, andelderly) according toDaoist Huang Di NeiJing, clarifying hisstrategy for optimizingthe patient’s health. Thebasis of his strategyinvolves slowing the agingprocess through pre-heaven herbal therapy,and longevity wisdommethods from the DragonGate “Immortalist

exercises.” These Daoistmethods consist ofmoving, standing, sitting,and reclining practicesthat harmonize the qiflow, fill the eightextraordinary vessels,open the luo vessels, clear the mind and sub-conscious, transform thesouls (hun and po),nourish the sea ofmarrow, and awaken the yuan shen (originalspirit).

Certainly, most patientscome to the clinic for basic

health care. But rememberour “medical tradition”has 1,000-year-old rootsthat became a way of lifein the Asian culture. AsFirst Generation practi-tioners in the West, theresponsibility lies with us to understand andcultivate this way of life. True development is best facilitated by an“accomplished Master.”Searching out this specialrelationship will trulyfurther the growth ofOriental medicine in thiscountry. Remember the

“old masters” researchedthe qi within themselvesand were able to elevatethose around them andtruly assist their patients.

Dr. Chang Qing iscurrently in retreat withan Esoteric BuddhistMaster of meditation andmedicine. He has agreedto present a series ofclasses on “CCM and TheCultivated Physician.” Formore information see theDragon Spring Living Artsevents section on page 13of this publication.


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

Esoteric Masters of Meditation, Medicine, and Martial Arts.

• Apprenticeship and senior student of 18th generation inheritor of the Dragon Gatetradition, Master Wang Li Ping, who taught cultivation, internal alchemy andClassical Chinese Medicine with special emphasis on the Daoist healing arts includingacupuncture and herbs.

• Representative and senior student of an Esoteric Buddhist Master, who is a masterphysician and herbalist.

• Apprenticeship withYian Yen Sheng, MD, teacher of special Yi Jing (I Ching) andShang Han Lun thought.

• Graduate of Tianjin College of Traditional Chinese Medicine.

• Former practicing physician of Integrated & Chinese Medicine at Te Da Hospital inTianjin, China.

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

• Trained in internal arts of Xing Yi Chuan, Ba Gua Chuan, and Tai Ji Chuan.Apprenticeship with Professor Zhou Ren Feng, internationally known Tai Ji ChuanMaster and Professor at Tianjin College of Traditional Chinese Medicine. Captain ofTianjin College of TCM Martial Arts team and National champion of Tai Ji Chuanand Tai Ji Sword.

• Dr. Chang Qing currently teaches and is in private practice in Los Angeles, California.For his upcoming Classical Chinese Medicine seminars contact Lifegate Institute.

of Classical Chinese Medicine...Our “medicaltradition” has1,000-year-oldroots that becamea way of life in theAsian culture.

As First Generationpractitioners inthe West, theresponsibility lies with us tounderstand andcultivate thisway of life.

True developmentis best facilitatedby an “accom-plished Master.”Searching out thisspecial relationshipwill truly furtherthe growth ofOriental medicinein this country.

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CLASSICAL CHINESE MEDICINETEACHINGS FROM DR. CHANG QING

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Wisdom Teachings

QI EARTH KNOWLEDGE WISDOM


Originally from Canton insouthern China, Sifu KennyGong learned his Shing Yistyle from a military generalfrom the Anhui - YellowMountain region. The generalwas in hiding, in Canton,following the turbulent timescreated by the Civil Warbetween the Communistsand Nationalists. As aneighbor of the young Kenny Gong the generalobserved the bright, slightlymischievous boy and hisinterest in martial arts.Eventually, after seeingKenny Gong’s continueddissatisfaction with othermartial art disciplines, thegeneral handed the youngboy the Yi Jing - Book ofChanges and instructed himto hold the book while stand-ing in a posture called “SamChoi (Three Great Things).”After three months ofperforming the Sam Choistanding posture, the youngKenny Gong found his bodywas changing and growing instrength. So the boyapproached the general andrespectfully requested to befurther instructed in thistrue martial art.

Kenny Gong began serious,intensive training while hewas young and his body stillsupple. Because of this,Kenny Gong was able to fullyunderstand the Shing Yi artand its emphasis on changingthe sinews and establishing

the muscle/ tendon/ligamentconnections. Because herecognized Kenny Gong’sability to carry on thetradition, the General madesure he passed on the “bonemedicine” necessary to dealwith Shing Yi’s powerfulfighting applications. LaterKenny Gong learned internalmedicine, acupuncture andherbs from a local respectedpractitioner. He hadinherited his interest in the medicine from hisgrandmother who washerself a traditional Chinesemedicine doctor.

Shortly after moving toAmerica in 1970, Sifu KennyGong began teaching his artsand practicing his medicine,first within the Chinesecommunity and, in time, toWesterners in the New YorkCity area. His first teachingdays were in Cheng ManChing’s “Tai Qi BowerySchool.” Later some of SifuKenny Gong’s first studentstook it upon themselves torent a space for their teacherthat served as home to theGong family, a clinic for hispatients, and training hallfor his students.

As word spread and hispractice grew, many peoplecame to Sifu’s school andclinic recognizing the essenceof his work. Sifu KennyGong believed that in orderto fulfill the principles ofHeaven, Man, and Earth a“Sifu” must teach thephilosophy, and practice themedicine, not just train thestudent in the martial art.Sifu Kenny Gong taughtShing Yi as both a body/mindmedicine for well-being andas martial art. Althoughtrained as a martial artsfighter, he recognized thatheaven—man—and earthhad shifted. That is thattime, place, and people weredifferent and that Shing Yineeded to be accessible sothat humans could benefitfrom the body-mind harmonyavailable through thepractice of this art.

There are three levels ofShing Yi. The first level iscalled Ming Geng whichtranslates as “obvious orbright power.” The studenttrains in specific exercises toopen and close all of thejoints and articulations ofthe body. The first exercisetaught is “Dragon Turns itsHead” which loosens thetendons, twists the sinews,opens and connects the “ninesegments” (ankles, knees,hips, wrists, elbows, shoulders,the spine and its relationship

Shing Yi in North America:SIFU KENNY GONG

1938?-SPRING 1996

DRAGON SPRING LIVING ARTS TM

HONORING TRADITION————

SIFU KENNY GONG IN THE SAM CHOI (THREE GREAT THINGS) POSTURE

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WATERFALL AT LU-SHAN

Sunlight streams the river stones,

From high above,the river steadily plunges–

three thousand feet ofsparkling water–the Milky Way pouringdown from Heaven.

— LI PO (701-762,), FROM

“CROSSING THE YELLOW RIVER,”TRANSLATED BY SAM HAMILL

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Wisdom Teachings

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to the head, chest, andwaist.) The waist canseparate from the pelvis. The upper torso can separatefrom the lower torso andthese actions must beconnected to the head andtail (sacrum) of the body.The Five Element exerciseseach isolate the rib cage withits own specific shape anddirection creating newmobility and its own identi-fiable power which laterintegrates with the wholebody. Whether standing ormoving the student learns tomaintain the structuralintegrity of Man by aligningwith the gravitational forcesof Heaven and Earth, there-by making the body onepiece providing root andpower. The student alsobegins to generate and storeqi energy in the lower DanTien medicine field.Stabilizing and embracingthe lower Dan Tien combinedwith intent and awarenessgives force to the qi dynam-ic—facilitated by postures,movement, and shapes—andthereby “changes thesinews” and produces “newflesh.” With dedicated prac-tice, time and open and clearinstruction one may arrive atthe other two levels, OmGeng (hidden power)and FaGeng (mysterious power.)

SHING YI ON THEWEST COASTIt has been more than 25years since Stu Charno wasamong the first generation ofWestern students taught bySifu Kenny Gong in NewYork City. Certified by histeacher, Stu Charno movedto the West Coast in 1983and opened his Internal Artsstudio. While introducing hundreds of people to this

Shing Yi art, Stu continuedhis own advanced trainingthrough private instructionunder his teacher. Out ofrespect for the art and histeacher, Stu hosted SifuKenny Gong’s annual visitsto Los Angeles where heprovided instruction to Stu’sstudents and treated patientswith the medicine. Stu’sgifted ability to absorb SifuKenny Gong’s teachingsalong with use his owncreative intelligence (artist,actor and musician), and theclarity of his teaching makehim an excellent teacher tohis students. Stu’s advancedunderstanding of Shing Yiprinciples allow him toperceive each individualstudent’s needs and,therefore, develop the skillnecessary to overcome the“15 diseases” identified bySifu Kenny Gong. In keepingwith the spirit of histeacher’s principles, Stuteaches the fundamentals ofthe Five Elements and later,the Twelve Animals. For hisdedicated students and thosewho develop a “Shing Yieye,” Stu transmits the“Spirit of the TwelveAnimals” to enliven theirpractice. On rare occasions,he allows his students topreview the ultimate,“theButterfly,” which goes from“form to no form” where themovements are as natural asa “baby chasing a butterfly.”

From Stu’s perspective,Shing Yi exercises reveal andteach new things, causingthe individual to come alivein very dramatic ways.Working with the evolutionof the body through veryspecific connection ofmovement and postures produces emotional change.As awareness of oneselfincreases physically there isa corresponding awakeningand integration of the “new”person. When posture,structure, intent and aware-ness are connected throughShing Yi practice, there areverifiable physical changes.As the self-produced re-alignment of the bodyoccurs, one becomes aware of a power that one did nothave before. This also allowsworking with and feelinginto another person’s body innew ways. With time ShingYi practice allows the personto express his or her naturalself as tension, stress andholding patterns are released.This occurs as the mind andbody harmonize and alignwith heaven and earth.

Stu Charno’s unique teachingstyle: “I picture a gathering ofyoomies (humans... y’know...you... me...) together, not outof the fear/violent dreamsthat drives so many to themartial arts, but out of acelebration of the evolutionthat sprouts and growsthroughout a lifetime fromthe practice.”

Stu Charno is available forprivate instruction in the artof Shing Yi. Contact: [email protected]. See DragonSpring Living Arts Events onpage 13 for upcoming ShingYi Body Dao seminars.

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

SHING YI:THE FIFTEEN DISEASES

1. HOM WU: not clear (no visible distinctionbetween yin and yang)

2. GENG HAN: too stiff

3. KE LAU: too narrow or squeezed

4. OW JE: leaning, off balance

5. GU NO: too tense

6. TAI DI: looking at the ground

7. CAN DON: too much added action

8. SAN MAN: sloppy

9. HUNG LIN: mind somewhere else

10. HENG TUE: wise guy, obnoxious

11. JO DUC BAT CHI YIN: not natural

12. PENG GIT: mechanical, without feeling

13. WAI LOI: stubborn, not changing

14. SE SANG NAN: stupid, only knowing one way

15. GONG WU HE SIC: wanting to show off

STU CHARNO & SIFU GONG

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Although the oldest known tea trees are about 1,200 years old,nearly 80 feet tall, and the lowest branches are more than 20 feetabove the ground, today’s tea plantations prune their tea bushes to amore manageable shrub size. It takes decades for a plant to matureinto a high quality tea producer and as the plant ages its output ofleaves will reduce. The harvesting and processing of tea can beroughly broken down into 3 stages; picking, aging (or fermenting),and final drying. All steps of the cultivation and processing of teaare an art form and carefully monitored byexperts at each plantation or at local process-ing plants.

Only the new growth of the plant is usedfor tea and the old growth is left to nourishthe plant. Leaves are picked by hand or amachine similar to a hedge cutter is used.The time and method of picking is dependenton the variety of plant and the type andgrade of tea to be produced. Not only thetime of year is important when picking, butalso the stage of growth of the leaf. The leaf may be picked any-where between fully mature to even before the leaf is unfurled.Some types of tea leaves are picked when the leaf is merely anemerging bud, barely .5 cm long, whereas others may be pickedwhen the leaf is 2 cm to 6 cm long. Tea leaves may also be pluckedas a single leaf or sets of leaves. As an example bi luo chun, a greentea often from Jiangsu province, is picked in sets of 2 leaves, onetiny leaf and one emerging sprout on the stem, and oolong may bepicked as a single leaf or as sets of 2 or 3 leaves on the stem. All ofthis attention to detail is what results in premium grade Chineseteas, also referred to as “single leaf” teas. Unlike most teas seen inAmerica, where the leaf is just an anonymous ground up powder ina bag, when high grade Chinese teas are brewed the single leaveswill unfurl revealing their size, shape, and color. And the leaf setswill be visible, all attributes of superior grade teas. After leaves arepicked, the plant is pruned back to stimulate more growth so thatnew growth may be harvested many times a year.

In more tropical areas, where winter is warm, plants are harvestedmost frequently. The first pick of the year is in the spring andtermed the “first flush.” This is followed by a summer pick, fall,and depending on climate, winter picks might be possible. The firstflush picks are full of spring energy and in general provide the

lightest and most delicate tasting green and jasmine teas. Andspring oolongs are generally the most floral. Fall pick tie guan yinoolongs possess a stronger, bolder taste but are not as floral as thespring picks.

Eventually all types of tea must be completely dried to preventmildew etc. during shipping and storage. So, after the picked leavesare harvested they are first aged by being left to wilt in indirectsunlight. For green tea this may last up to 2 days. Oolongs are pur-

posefully left to air dry longer to partiallyoxidize (some say ferment), and black teaswhich nowadays come mainly from India,are allowed to fully oxidize. Final drying isaccomplished by one of several methods. Atsmaller more traditional plantations or pro-cessing plants, they may be pan fried in a drywok or in small coal fired roasting ovens. Atmore modern processing plants, electricaldryers or ovens may be used. Steps in thedrying process also shape the leaf.

The leaves may be formed in a variety of shapes. Many teas arehand rolled into a small ball or pearl, pu erh is pressed into bricks,and some are left in more or less their natural shape. Also duringthe drying process, fruit or flowers are sometimes added asflavorings. But inferior grade teas may merely be sprayed with a flowery perfume. Finally the dried tea is separated into different grades of each variety. Remember that this is only a brief description of the processing of teas and whole volumes could be written on the subject.

As we approach summer, a recommended tea would be a coolinggreen tea such as west lake dragon well from Zhejiang province.The addition of chrysanthemum flowers and rock sugar wouldfurther enhance its cooling properties and makes a delicious andrefreshing drink.——————————————————————————Eric Schanke, L.Ac. is a teacher and practitioner of Chinesemedicine and has traveled and studied in many parts of Asia. He is an avid student of Chinese culture, philosophy, martial arts,and tea! He is the tea buyer and educator for Far East Summit’supcoming line of quality teas, HEAVENLY BAMBOO, set to bereleased in late 2003. Eric Schanke can be reached via email at:[email protected].


CHA DAO: The Way of TeaCONTINUED FROM PAGE 2

�8

HERBAL ORIGINSIN THE TRADITION OF THE

DAO DI YAO CAI————


Dragon Spring Living ArtsEVENTS

————

———————

�9

SUNDOOn February 7 & 8, 2003, Master Hyunmoon Kim visited the Los Angeles area andpresented the authentic Korean Sun Do Mountain Taoist tradition and its teachings forCultivation of the Three Treasures and Alchemy of the Breath. The first stage of practicewas incorporated into this initial workshop. The participants thoroughly enjoyed MasterKim’s presence and acknowledged his effective and skillful presentation, which made thetwo-day event a wonderful and enjoyable experience.

Master Kim has agreed to return to the Southern California area later this year forteachings, workshop, and a possible retreat. A group of individuals regularly meet in theLos Angles area to practice the Sun Do art for health, longevity, and spiritual realization.For more information regarding the group meetings and Master Kim’s return visit, pleasecontact Lifegate at 1.888.441.0489, ext. 4.

Master Hyunmoon Kim and the Sun Do Mountain Taoist tradition will be featured in theDragon Spring Living Arts “Honoring Tradition” section in the next edition of The ViewFrom The Summit. For more information on Sundo, see the DSLA Resource Directory onpage 13.

UPCOMING EVENTS

The following is a preview of upcoming late fall/early winter seminars. Please contactLifegate Institute’s Dragon Spring Living Arts events at 888-441.0489, ext. 4 for details.

SHING YI BODY DAO seriesSeminars taught by Stu Charno.

• LEVEL 1: Changing the Sinews. Specific methods for changing the connectivetissue and increasing awareness of structural alignment.

• LEVEL 2: First stage Shing Yi breathing.and special standing postures: Wan Yu - the Original Circle, Sam Choi - The Three Great Things, and Standing Hawk.

• LEVEL 3: Five Element exercises and their dynamics, creating new mobility in the torso.

CLASSICAL CHINESE MEDICINE AND THECULTIVATED PHYSICIAN seriesTeachings of Dr. Chang Qing

• DAOIST HUANG DI NEI JINGTeachings on the Four Stages of Life. Includes theory, acupuncture and herbs.

• DR. CHANG’S “FAMILY STYLE” TUINANine Session series on opening the 9 gates of the human body. Each workshopfocuses on one of the nine gates, with emphasis on Heaven, Human & Earth Gates.

• CLINICAL STRATEGIES FOR TREATING THE MIDDLE BURNERPractical and useful applications include acupuncture, herbs, and energy work.

In the word TAO, we first write the

two short slanting lines on top .

The line on the left symbolizes

the sun. The line on the right

symbolizes the moon. It is like

the t’ai-chi symbol, with yin and

yang intertwined.

...The next stroke in the word Tao

is the horizontal line . This sign

means “one.” It symbolizes the

circle wu-ch’i. ...The circle unfolds

into a horizontal line. The I Ching

says that “ch’ien is One.” In

Earlier Heaven, this circle is ch’ien

or pure yang. When earth receives

this Oneness it is peaceful. When

humans receive this Oneness they

become sages. ...Taoism says, “Hold

onto the Origin and focus on

Oneness.”

...The next segment of the word

Tao is . In this ideograph,

sun and moon are contained

in the word “self”. ...If the parts are

separated, it is no longer Tao.

Combining the parts of the sign we

have so far gives us the word ,

which means “foremost” or “most

prior.” This indicates that the

cultivation of the Tao must be

our foremost endeavor.

Last of all we finish writing the

word by adding in . This

ideograph symbolizes walking on a

path. It represents the circulation

of the dharmic wheel in our body.

This is the meaning of the word Tao.

—excerpted from Cultivating Stillness,translated by Eva Wong

“THE MEANING OFTHE WORD TAO”

SYMBOLIZING

SUN (LEFT)

&

MOON (RIGHT)

ONE

SUN...

...& MOON

CONTAINED IN...

SELF

FOREMOST

WALKING ON

THE PATH

TAO

••

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FUNCTIONS OF FORMULAINGREDIENTS Bupleurum relieves stagnation of Shao Yang,courses the liver and rectifies the qi, upbearsthe clear and disinhibits the Qi mechanism.Scutellaria clears heat of chest and abdomenincluding the liver, gallbladder, stomach, andlungs. When Bupleurum and Scutellaria arecombined, the former disperses the exterior and the latter resolves and interior heat.Pinellia and Ginger harmonize the stomach tostop vomiting, downbear turbidity, eliminatedampness and transform Phlegm. Ginseng,Chinese Licorice root, and Jujube dates fortifythe Spleen and supplement the Qi (as well asnourish the Heart spirit) and harmonizes themiddle Jiao—this is the harmonizing methodand is useful for complex conditions and under many circumstances for children adultsand elderly.

CLASSIC SIGNS AND SYMPTOMSFOR MINOR BUPLEURUMCOMBINATION IN A SHAO YANGDISORDERSigns & symptoms from the Treatise on Damageby Cold include alternating heat effusion andchills, dry throat, bitter or sour taste in themouth, dizziness, irritability, sensation offullness in the chest & hypochondria (difficultytaking a deep breath), heartburn, nausea &vomiting, reduced appetite. The tongue has athin white coat, and the pulse is bowstring.However, “One sign or symptom that’s enough,it is not necessary to have the others” statesauthor of the formula, Zhang.

COMMENTARY FROM EXPERIENCEWhen a person has an infection, the mostreliable indications for transmission into theshao yang are diminished appetite and a wirypulse at moderate depth. This condition is more common than initial infection patterns,especially in children and elderly. This isprobably because by the time the patient seeksadvice the infection has begun to generate heatand stimulate the sympathetic nervous systemcausing diminished appetite. If an infection isnot very severe, one can give Minor BupleurumCombination since “the righteous is weak andthe evil is not strong.” This refers to a moderateresponse to a pathogen. In this situation “halfinterior and half exterior” refers not to location,rather to moderate pathogens with moderateresponses. When there are moderate symptomsMinor Bupleurum Combination can be also usedin early Tai Yang stage. In addition, all agegroups can use this formula. Lastly, ancientbooks have stated that the primary formula fordisease of the three Yang stages is MinorBupleurum Combination.

ADDITIONAL PATTERNSOF DISHARMONYMinor Bupleurum Combination is mild and canbe used for many different types of problemsbesides disharmony between the interior andexterior. It can be used for internal dishar-monies such as zang-fu patterns involving theliver and spleen, spleen and stomach, and thestomach and intestines. In addition, it can beused for reversal patterns including these YinFire concepts of Li Dong Yuan. These includeministerial fire (flushing due to emotions) thattends to rise through the shao yang, spleen qivacuity with damp sinking down causingdampness and heat wherein the heat rises, andqi stagnation that results in heat that rises.

IN THE MODERN CLINIC————


MINOR BUPLEURUM COMBINATIONXIAO CHAI HU TANG

BY WILLIAM R. MORRIS, LAC, OMD

INGREDIENTS:

Radix Bupleuri . . . . . . . . . . . . . . . . . . .(chai hu)

Rhizoma Pinellia Ternatae . . . . . . . . . . .(ban xia)

Radix Scutellariae . . . . . . . . . . . . . . .(huang qin)

Fructus Zizyphi Jujubae . . . . . . . . . . . . .(da zao)

Radix Codonopsitis Pilosulae . . . . . . .(dang shen)

Rhizoma Zingiberis . . . . . . . . . . . .(sheng jiang)Officianalis Recens

Radix Glycyrrhizae Uralensis . . . . . . . .(gan cao)

Radix Panacis Ginseng . . . . . . . . . .(bai ren shen)

Herbal Essays

MINOR BUPLEURUM COMBINATION is one of the greatest prescriptions in thehistory of the formulary. It is versatile with wide ranging applications and as aresult, is one of the most often used. Modifications are easily done with liquidextracts by mixing two to three formulas into one bottle. Or, one can prescribeseparate bottles; the advantage of this method is the allowance for dose adjust-ment as the case progresses. This is very close to the prescribing styles of Kanpoin Japan where the formula is held “sacred,” kept intact and then combined.

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TYPICAL BIOMEDICAL CONDITIONS THAT ARETREATED WITH MINORBUPLEURUM COMBINATIONThe principal biomedical indications are:infectious disease that lingers and the bodydoes not succeed in fighting such as influenza,bronchitis, pneumonia, malaria, hepatitis,mumps, common cold with lingering fever,acute and chronic bronchitis, pleuritis,pneumonia, liver and gallbladder diseasesincluding hepatitis and gallstones, gastricdiseases, middle ear infections, mastitis, neckstiffness, puerperal fever, chills and fevercaused by uterine inflammation, stuttering,epilepsy, impotence, neurosis, alopecia,mental instability in children, and to generally improve one’s health.

SOURCE TEXT1,700 years ago, the “Saint of Medicine,”Zhang Zhong Jing compiled the Treatise onDamage by Cold and Miscellaneous Diseasesduring the Han dynasty. From his fountain ofdeep knowledge, he summarized two earlieressential schools of thought into the text, theywere the classical Yi Jing school (based onYellow Emperor’s Classic) and the Jing Fangschool, which is based on clinical experience.The text was later divided into the Treatise onCold Diseases (Shang Han Lun) and theTreasures of the Golden Cabinet (Jin Gui YaoLue). The people called these two texts “ThePrecious Sword.”

One could describe the Treatise on Damage byCold as running water since it is alwayschanging (channel transmission) whereas theGolden Cabinet is more similar to a stableeddy in the river. Treatise on Damage by Coldis active and the Golden Cabinet is relativelystatic. The Treatise on Damage by Cold isacute disease, with severe or changing symp-

toms. Golden Cabinet is used to treat acute orchronic infectious or degenerative diseasesthat affect the internal organs. The two textsare used in concert, they are interdependentand they cannot be separated.

BIOMEDICAL CONCEPTSRELATED TO THE SHAO YANGSTAGE OF SHANG HAN LUN Minor Bupleurum Combination is appropriatewhen cellular immunity and pathogens areboth weak; the low toxicity combined with a weak response causes a lower fever.These weak toxins cause disorders of thevegetative nervous system causing sympatheticdominance with effects on the gut systemleading to diminished secretions of gastrin,kinins, or enzymes. In this pattern, aversionto cold is only slight, this is because theendopyrogens are low so the fever is low.2, 3

However, this is true whether the nervoussystem is responding to pathogens or stress.4

The nervous system is affecting the digestive5

system This causes symptoms such as bittermouth, dry throat, dizzyness, or headache.These are due to slight toxins attacking thebody. If there are no toxins but emotionaldisorders, the same symptoms may be present.Depression thus applies to Shao Yang disease.This is why it is the most commonlyprescribed formula.

Minor Bupleurum Combination enhancesimmunity by augmenting killer cell activity.6

This could be one of the mechanisms involvedin clinical efficacy of Minor BupleurumCombination for patients with chronic viralhepatitis.1

RESEARCH1. Minor Bupleurum Combination animal

studies suggest the need for further inquiryinto efficacy against infectious agents suchas Pseudomonas aeruginosa7 and Listeriamonocytogenes.8-10

2. Minor Bupleurum Combination may be apotent macrophage activator11 stimulatingphagocytic activity.

3. Minor Bupleurum Combination acts as apolyclonal B-cell activator which inducesIgA production in the mucosal immunesystem.12

DRUG HERB INTERACTIONS1. Minor Bupleurum Combination slightly

hastens the gastrointestinal absorption oftolbutamide. In addition, the elevation ofthe gastrointestinal absorption rate byMinor Bupleurum Combination mightpotentiate the hypoglycaemic effect of thissulphonylurea in the early period after oraladministration.13

2. There is a suggestion that combining MinorBupleurum Combination andinterleukin(IL)-2 induces enhancedimmunological reaction in specific organsand tissues, and IL-6 may have a role in thesynergistic effect of these two agents. Itwas concluded that combination of MinorBupleurum Combination and IL-2 can beuseful in the treatment of patients withrenal cell carcinoma.14

3. Interferon causes neutrophils to accumulatein the lung. Minor Bupleurum Combinationalone may not injure lung tissue, but itincreases the effect of interferon. Whenstimulated by some antigens, MinorBupleurum Combination may overstimulatethe neutrophils. Granulocytes elastase andoxygen radicals released from activatedneutrophils may damage lung tissue. Thefibroblasts that repair the damaged tissuemay increase the risk of pulmonaryfibrosis.15

EPILOGUEMinor Bupleurum Combination is versatileand effective, especially for people withweakened immune status or a weakconstitution. Examples include elderly,children, and women postpartum. There is agood reason it is most often prescribed inJapan, and that includes the significantlygrowing body of evidence for the efficacy ofthis formula in a wide range of applications.As this culture moves towards evidence basedmedicine, this is a formula that can be presentedin hospital settings or other mainstreammedical settings as material with evidence forits safety and efficacy, with an understandingof risks and benefits.

(Case Studies and Footnotes on next page)


�11


MINOR BUPLEURUMCOMBINATION

(XIAO CHAI HU TANG)(CONTINUED FROM PREVIOUS PAGE)



FOOTNOTES1. Kaneko M, Kawakita T, Tauchi Y, Saito Y, Suzuki A, Nomoto K. Augmentation of NK activi-

ty after oral administration of a traditional Chinese medicine, xiao-chai-hu-tang (shosaiko-to). Immunopharmacol Immunotoxicol. Feb 1994;16(1):41-53.

2. Sakaguchi S, Furusawa S, Yokota K, Sasaki K, Takayanagi Y. Depressive effect of a tradition-al Chinese medicine (sho-saiko-to) on endotoxin-induced nitric oxide formation in activatedmurine macrophage J774A.1 cells. Biol Pharm Bull. Apr 1995;18(4):621-623.

3. Sakaguchi S, Tsutsumi E, Yokota K. Defense effects of a traditional Chinese medicine (sho-saiko-to) against metabolic disorders during endotoxemia; approached from the behavior ofthe calcium ion. Biol Pharm Bull. Feb 1994;17(2):232-236.

4. Travagli RA, Hermann GE, Browning KN, Rogers RC. Musings on the Wanderer: What’sNew in our Understanding of Vago-Vagal Reflexes?: III. Activity-dependent plasticity invago-vagal reflexes controlling the stomach. Am J Physiol Gastrointest Liver Physiol. Feb2003;284(2):G180-187.

5. Nishimura N, Naora K, Hirano H, Iwamoto K. Effects of sho-saiko-to (Minor BupleurumCombination), a Chinese traditional medicine, on the gastric function and absorption oftolbutamide in rats. Yakugaku Zasshi. Feb 2001;121(2):153-159.

6. Yamaoka Y, Kawakita T, Kaneko M, Nomoto K. A polysaccharide fraction of shosaiko-toactive in augmentation of natural killer activity by oral administration. Biol Pharm Bull. Jun1995; 18(6):846-849.

7. Kawakita T, Yamada A, Mitsuyama M, Kumazawa Y, Nomoto K. Protective effect of a tradi-tional Chinese medicine, xiao-chai-hu-tang (Japanese name: shosaiko-to), on Pseudomonasaeruginosa infection in mice. Immunopharmacol Immunotoxicol. 1987; 9(4):523-540.

8. Kawakita T, Yamada A, Mitsuyama M, Kumazawa Y, Nomoto K. Protective effect of a tradi-tional Chinese medicine, xiao-chai-hu-tang (Japanese name: shosaiko-to), on Listeria monocy-togenes infection in mice. Immunopharmacol Immunotoxicol. 1988;10(3):345-364.

9. Kawakita T, Mitsuyama M, Kumazawa Y, Miura O, Yumioka E, Nomoto K. Contribution ofcytokines to time-dependent augmentation of resistance against Listeria monocytogenes after administration of a traditional Chinese medicine, xiao-chai-hu-tang (Japanese name: sho-saiko-to). Immunopharmacol Immunotoxicol. 1989;11(2-3):233-255.

10. Yonekura K, Kawakita T, Mitsuyama M, et al. Induction of colony-stimulating factor(s) afteradministration of a traditional Chinese medicine, xiao-chai-hu-tang (Japanese name: sho-saiko-to). Immunopharmacol Immunotoxicol. 1990;12(4):647-667.

11. Kumazawa Y, Takimoto H, Miura S, et al. Activation of murine peritoneal macrophages byintraperitoneal administration of a traditional Chinese herbal medicine, xiao-chai-hu-tang(Japanese name: shosaiko-to). Int J Immunopharmacol. 1988;10(4):395-403.

12. Tauchi Y, Yamada A, Kawakita T, et al. Enhancement of immunoglobulin A production inPeyer’s patches by oral administration of a traditional Chinese medicine, xiao-chai-hu-tang(Shosaiko-to). Immunopharmacol Immunotoxicol. Mar-Jun 1993;15(2-3):251-272.

13. Nishimura N, Naora K, Hirano H, Iwamoto K. Effects of Sho-saiko-to on the pharmacoki-netics and pharmacodynamics of tolbutamide in rats. J Pharm Pharmacol. Feb1998;50(2):231-236.

14. Huang Y, Marumo K, Murai M. Antitumor effects and pharmacological interaction of xiao-chai-hu-tang (sho-saiko-to) and interleukin 2 in murine renal cell carcinoma. Keio J Med. Sep1997;46(3):132-137.

15. Murakami K, Okajima K, Sakata K, Takatsuki K. [A possible mechanism of interstitialpneumonia during interferon therapy with sho-saiko-to]. Nihon Kyobu Shikkan GakkaiZasshi. Apr 1995;33(4):389-394.

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C A S E S T U D I E SMINOR BUPLEURUM COMBINATION

(XIAO CHAI HU TANG)

A 50-year-old man presented with fever, headache, slightsweat, aversion to cold. The man was exposed to cold due toinsufficient clothing. Upon presentation to the office, he worea scarf demonstrating aversion to cold. This case should be taiyang. But, he has stuffiness in the chest with a sore throat,indicating the cold is beginning to penetrate the interior andgenerate heat. In this situation one can’t use Bupleurum andCinnamon which would be appropriate for a combined taiyang-shao yang pattern because of the sore throat. A prescriptionof Minor Bupleurum Combination resolved the case in threedays.

A 28-year-old female presented with a sudden high fever oneweek after giving childbirth. The vaginal discharge was nor-mal. She used Ma Huang and Armeniacae for three days with no affect. Shehad alternating dimished appetite, nausea, bitterness in themouth, and subcostal fullness. The tongue had a white coatingand the pulse was wiry. Her case resolved in two days.

For the patterns of Minor Bupleurum Combination combinedwith:1. FEVER, SWEAT AND HEADACHE:

use Bupleurum and Cinnamon Formula instead of MinorBupleurum Combination

2. NECK PAIN OR EXTREMITY PAIN:use with Pueraria Plus Formula

3. AT THE END OF AN INFECTION: add Ginseng and Astragalus to assist the righteous qi toexpel any remnants of evil.

4. WITH A THIN WIRY PULSE, A PALE TONGUE WITHA RED TIP AND PERIMENSTRUAL DISCOMFORT:add Dong Quai Four Formula.

5. WIND HEAT TRANSFORMING TO THE INTERIOR: combine with Yin Qiao San

6. RED SORE THROAT: add Isatis Formula.


MINOR BUPLEURUM COMBINATION(XIAO CHAI HU TANG)

(CONTINUED FROM PREVIOUS PAGE)


—————————————


DRAGON SPRING LIVING ARTS TM

————RESOURCE DIRECTORY

((•...

.


Wisdom Teachings

�13

Traditions ofDao-Cultivation

GENESEE VALLEY DAOISTHERMITAGEPO Box 9224, Moscow, ID 83843-1724.Residential facility. Qigong,sustainable gardening, cooking, med-itation to refine practice and/orChinese herbal medicine, massageand Daoist healing skills to harmo-nize chronic disorders. Travel/studyto China. We are located in ruralIdaho and provide a pastoralenvironment for self cultivation.

SUN DO MOUNTAINTAOIST BREATHINGMEDITATIONMaster Hyunmoon Kimwww.sundo.org 9800-year-old Korean traditionbrought to the West by MasterHyunmoon Kim, student of Taoisthermit Bekyung (Secret Boundary).In beginning stages the body isrestored to health through stretchesand tan-cheon (lower abdomen)breathing combined with a specificprogression of physical postures. Asone advances vitality, energy, andspirit are concentrated and refinedin internal alchemy leading tohigher states of spiritual realization.“One practice worth a thousandstimes reading.”

ORTHODOX DAOISMIN AMERICAFounder Liu-Ming(formerly Charles Belyea)P.O. Box 210375San Francisco CA 94121email: [email protected] was adopted and ordainedby an Orthodox Daoist family thattraces itself back to the Handynasty. His teaching is based firm-ly in the Chinese Daoist tradition,and provides opportunities for sin-cere students to participate in aDaoist life. The community includesseveral ordained Daoist priests andtheir families, expertise in astro-geomancy (feng shui), TraditionalChinese Medicine, cooking, massage,martial arts, Qi gong, and fine arts.

THE TAOIST ARTSORGANIZATIONGloria Garvin Lu, Ph.D., Founder and Director e-mail: [email protected] of Taoist Meditation &Philosophy within the CompleteReality School of Taoism.Lu Feng-Lin, Master of ChineseInternal Martial Arts. Teacher ofLiu He Ba Fa, T'ai Ch'i (Wu, Chen,& Yang styles), Xing Yi, Xin Na, YinYang Palm, and Push hands.

INTERNAL ARTS STUDIOStu Charno, unklstooo@ earthlink.net. www.stucharno.comThrough Shing Yi practices whichfocus on chi development and tendon,ligament, and sinew changing, thebody is able to align with Heavenand Earth, creating root and power.Our training emphasizes the shapeand powers of the Five Elements andTwelve Animals. Stu Charno hasbeen teaching Shing-Yi and Pa Kuafor over twenty years.

THE NORTH WESTAMERICAN HEAVEN ANDEARTH SOCIETY, GOJURYU JIU JITSU INSTITUTEfounded in 1994 by Master DavidPesko and Professor Sam Shermanwww.dojoonline.com. An innovativeand progressive training centerlocated in greater Los Angeles dedi-cated to the imparting of martialknowledge for people of all walks oflife. Our philosophy is non-violence.We believe it is better to know howto defend yourself and not need tothan to need to defend yourself andnot know how.

SHAOLIN QI GONGTeresa [email protected]. Sense and cultivate internal energy.Shaolin Qi Gong quiets the mind,strengthens the body abnd balancesthe emotions. This low impact exercisewill increase your health, well-beingand peace of mind. Our remarkableancient training technique teachesevery student to develop strength andflow of Qi toward perfect health andharmony. Classes in Los Angeles, SanFrancisco and Berkeley.

JINENKAN LOS ANGELESDOJOInstructor: Peter Steevesemail: [email protected] martial arts, based in thestyle of the ancient Samurai. Ourtechniques are both unarmed as wellas using various weapons, such asthe well known Japanese sword,staff, spear, jutte and many more.Training also includes history,etiquette and language.

BUJINKAN JIHI NOKOKORO DOJO(Warrior Spirit House-BenevolentHeart Training Hall). www. BujinkanLA.com.Traditional Japanese warrior artbased on 9 schools which spans over34 generations. Mark Franco L.Ac.,who holds a Godan (5th degreeblack-belt rank) in this art, has beengiven the title of “Shidoshi”(Instructor) by Soke (Grand-Master) Masaaki Hatsumi.

TAOIST YOGAMaster Paulie Zink. www. pauliezink.comemail: [email protected] yoga is a form of Chi Kung. Itencompasses stretching, movementexercises, visualizations, breathingtechniques, and activation of inneralchemical elements —the “fivetransforming energies.”

LITTLE NINE HEAVENINTERNAL RETREATMaster Internal Artist James McNeil www.littlenineheaven.comInstruction in the internal styles ofkung fu includes original styles ofHsing-I, Chen Tai Chi, Ba Gua, andthe Little Nine Heaven system. Daoistlovemaking and meditation arts.

HEALING TAO OF L.A.Dena Saxer, M.A., Senior [email protected]. Personally trained by Master MantakChia in his International Tao system ofMeditation, Chi Kung, Sexology, andChi Self-Massage, Dena co-wrote twobooks with Master Chia and hastaught thousands in L.A., Canada, andMexico for the last 19 years.

Earth Resources &Nature Awareness

SCHOOL OF SELF-RELIANCEChristopher Nyerges, co-directorwww. self-reliance.netLearn how to identify wild medicinal & edible plants, naturalfirst aid, Native American skills andsurvival skills during half-day andweekend classes. Books available.

EARTH SKILLSJim Lowery & Mary Brookswww.earthskills.org1113 Cougar Court, Frazier Park,CA 93225, [email protected] For sixteen years, Earth Skills hasprovided grounding for thespiritual skills through its classes in local plant uses, beginningand advanced tracking, wildernessskills and traditional NativeAmerican skills. We have trainedthousands of students from novicesto experienced outdoorspeople,biologists and rangers. EarthPhilosophy classes teach universalspiritual techniques; solo spiritualquests are also offered.

“The Huangting Classic says:‘There is nothing special about theimmortals and old masters except this:they know how to preserve their jingand concentrate their qi. Thus they can maintain their true being.’ The profundity of this thought can awaken us all.”—Dong Shaoming, writer on Daoist philosophy from Shandong province.

An excerpt from HEAVEN EARTH, THE CHINESE ART OF LIVING, Vol. 1 #3, Jan 1993. Now out of print.

———

———

———————Body/Mind Discipline


—————————————

P.O. Box 2486, Culver City, CA 90231

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Herbal Solids

• A

vailable in 1-, 4-, and 8-fluid oz.

Liqu

id Extracts

• 5:1 E

xtracts Available in 72

Traditional Form

ulas

• T

IME

HO

NO

RE

D:

Satisfying Health C

are P

ractitioners Since 1988

• A

vailable in 2-, 8-, and32-fluid oz.

Me

di

ci

ne

i

s

th

e

ar

t

of

h

um

an

it

y

Ou

r Proprietary “P

hased” P

rocessing

(Refined H

erbal Products)

• Tradition

al Five Flavors: En

han

ces Qi D

ynam

ics• E

ssential O

ils: Aw

aken

ing th

e Senses

• Preserved N

on-D

egraded Herbal Fu

nction

• Nou

rishin

g Herbal E

ssence

presents

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.


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