Ancient Chinese Pickled Salad

 

Try this healthy and rewarding pickled salad that combines the wonderful benefits of

Tai Chi/Qi Gong exercise while creating a delicious treat!

 

Ancient Chinese Pickled Salad

 

This traditional Chinese recipe (dating as far back as 5,000 years) is a special treasure that has been passed on for generations in Dr. Ming Wu’s hometown of Chaozhou, China. It is a very simple pickled salad to prepare during the spring/summer seasons. It offers the health benefits of maintaining the precious vitamins and nutrients of the ingredients while allowing the preparer to mindfully enhance the quality of the salad by “Cooking with Qi”.

Ingredients:

1 lb. Mustard Greens * (chopped ~ 1 inch. segments)

2 oz. Fresh Ginger Root (sliced)

1 oz. Fresh Garlic Cloves (sliced)

2 tbsp. Sea Salt

 

* Can substitute Chinese White Radish [Daikon] Root,

American Radish Root, or the stems of American Broccoli

(save the florets for steaming at another time).

 

Wash mustard greens*, drain, chop, and place in large mixing bowl (a large wok works nicely). Slice the ginger root and garlic cloves and combine with the mustard greens. Add the sea salt and mix/blend with the hands for the desired amount of time by “Cooking with Qi”.

“Cooking with Qi”:

Stand at a kitchen counter or a table. The height of the preparation surface will determine the stance that will be used during the preparation of the salad.

 

• The higher the table - use the Wu Qi Stance.

• The lower the table - use the Horse Stance.

[Note, however, that the Horse Stance is a power stance for building leg strength and a deeper

grounding connection to the Earth. Switch to a higher table and the Wu Qi Stance if it becomes

tiring.]

• Wu Qi Stance - Stand with feet shoulder width apart, the toes pointing forward, and the feet parallel and flat on the ground. The knees should be slightly bent, while the pelvis is slightly tucked under the body. The shoulders are to be relaxed so as the arms hang by the sides of the torso. The neck is relaxed and balanced while the head faces forward. Viewed from the side: the head, shoulders, hips, knees, ankles, and feet should be in line. [Proper alignment allows for unblocked energy flow, ease of movement, and prevents strain or fatigue to the body.]
   

• Horse Stance (Ma Bu) - Stand with feet a little beyond shoulder width apart, the toes pointing forward, and the feet parallel and flat on the ground. The pelvis is slightly tucked under the body. The legs will be bent as if in a slight squatting position. [Note: The knees must not extend past the toes as this can cause discomfort and injury]. The torso and head are upright and facing forward, the shoulders square, and the arms relaxed at the sides.

[For those who are unable to stand for the preparation of the salad: Sit in a supported chair with the toes pointing forward, the feet parallel and flat on the ground, the torso and head upright, shoulders square and relaxed, and the elbows relaxed and pointed in a downward position.]

With the shoulders relaxed and the elbows slightly bent, mix the salad with the hands by moving the arms in an inward circular motion (the left arm will move in a clockwise direction and the right arm will move in a counter-clockwise direction).

Salad

Left Right

Arm Arm

Focus with positive intent on allowing the Universal energy to flow down through the top of the head to the heart center of the chest; and the grounding energy of the Earth to flow up through the legs to meet at the heart center as well. Allow the energy to flow out through the arms and hands into the salad. The warmth of the hands and the Qi will “cook” the salad and energize it with positive energy.

The two techniques in the arm movements are:

• Kneading (Rou) - The main technique that blends the ingredients together.

• Pushing (An) - Used to push down the salad as it lifts up out of the bowl during the mixing.

Continue mixing the salad while focusing on the positive energy melding with the ingredients. Breathing should be normal and relaxed throughout the entire process.

The longer one is “Cooking with Qi”, the better the taste and energy of the salad. Try tasting the salad after a bit of time has passed (about 10 minutes). Continue mixing for the desired time and taste the salad again to compare the difference. (On subsequent preparations, try working up to an hour. You will be amazed at the results!)

Store the pickled salad in a clean, covered bowl and place in the refrigerator until ready to use. The pickled salad can be stored in a refrigerator for up to a month. Enjoy along with a meal or by itself. Or share the treasure by placing in separate containers to gift as a special treat to loved ones and family.

Enjoy in Great Health!

 

Cupping Techniques in Chinese Medicine

Cupping regulates the flow of Qi and Blood. It helps to draw out and eliminate pathogenic factors such as Wind, Cold, Damp and Heat. Cupping also moves Qi and Blood and opens the pores of the skin, thus precipitating the removal of pathogens through the skin itself. In my opinion, nothing moves Qi and Blood faster than cupping. From the very start of its application one observe the blood moving in the direction of the cup. Where a patient’s energy is deficient this movement will be slow; if the energy is abundant it will be much quicker. One can actually observe this process if glass cups are used.

As discussed earlier, cupping is especially effective when the external pathogen still resides in the superficial energetic area of the body, the Defensive/Protective level (Wei Qi). Whatever the vessel used, the objective of the treatment remains the same, i. e. to remove the external pathogens from the body and restore the circulation of Qi, Blood and the Fluids, thus bringing health to the sick.

Below is a rare Japanese account on the subject of cupping therapy, taken from a Japanese cupping-set manual (no author is mentioned).

The effect of this therapy can be classified into two categories: the general (purification of blood, improvement of circulatory functions, regulation and betterment of automatic nervous system, etc.). The former effects, that is, effects upon the bodily tissues and organs, are as follows:

1. Effects upon the skin

According of one experiment on a 35-year-old male subject, fine hair on his back grew to thick hair of 1 to 1.5cm long after about 140 applications of treatment by this method. This is because the direct physical stimuli on hair roots and the expansion of blood vessels of the skin, by means of the pull of low pressure, cause an increase in blood circulation, a rise of skin temperature, the promotion of metabolism within skin tissue, better functioning of sweat and sebaceous glands and of cutaneous respiration and sufficient supply of nutrition to the-tissues. The essential point of ‘cupping therapy’ is not only to withdraw stagnant old blood within the skin but also to remove poisonous substances from the surface of the skin. This is why, when a doctor continues this therapy on a patient with his bare hands, they become yellowy. It accelerates secretion of salts and sebaceous matter and the excretion of water. Another important point is that it strengthens the renewing power of the skin and its resistance to various harmful conditions.

2. Effects upon muscles

The pull of low pressure ‘cupping therapy ’, the functioning of blood vessels within the muscles is activated in response to the stimulation of the subcutaneous capillary vessels. Thus the expansion of the blood vessels in the muscles facilitates the flow of blood and has a remarkable effect on a stiff shoulder, for example, removing congested blood. Moreover, this facilitates the flow of lymph. After the ‘cupping therapy ’, the skin wills temperature and muscles by the increase of the blood flow.

3. Effect upon joints

Chronic joint rheumatism is one of the conditions for which ‘cupping therapy ’is effective. In this case the treatment is concentrated on the area of the joints concerned. When the condition is mild, an almost complete cure is possible, and this results from the better flow of blood within the joint, the activity and secretion of synovial fluids. In case of muscular spasms around the joints, they can be removed.

4. Effect upon the digestive organs

Most patients feel hungry after the Cupping therapy on the stomach region. As the digestive organs, especially Spleen and Stomach, looked upon as the ‘engine’ of the human body are regarded as the most important; and the treatment of the Middle Jiao is considered equally important. In other word, as the natural healing power of the body derives its energies mainly from the digestive organs, a great emphasis is laid on the treatment of the stomach, spleen and intestines. The pulling power of low pressure upon the belly stimulates the inside of the organs, their peristaltic movement and secretion of digestive fluids, and strengthens thereby the power of digestion and absorption of nourishment as well as the power of secretion. Therefore, this therapy has remarkable effects upon chronic gastroenteretic disorders and the constipation as a whole. These organs are affected favourably even during the treatment of the back by way of the stimulation of the spinal nerves and the automatic nerves. Besides these the therapy strengthens the muscles of the respiratory organs.

5. Effects on nervous system

Cupping therapy stimulates the sensory nerves of the skin. As demonstrated in a clinical experiment conducted at Kobe University, the inhibitory effects on hypersensitive pain are not limited to the area of direct treatment, but also to the areas the relevant nerves are controlling. Treatment on the back is mainly directed to the central line (spinal nerves and parasympathetic nerves) and the sympathetic nerves beside it. The stimulation of there has, it can be said, a good influence not only on the automatic nervous system itself but also on various organs under its control. Cupping therapy is, like massage, effective against the so-called syndrome of general malaise, such as chronic headaches, dizziness, languor, stiff shoulders fatigue, etc. These are said to derive from anxiety, worry and bodily pain. It is also effective against endogenous chronic diseases such as high blood pressure neuralgia and rheumatism. During treatment with this therapy on the back or the loins, for example, some middle-aged or elderly patients fall asleep, snoring loudly. This clearly shows one of the effects upon the nervous system. The mechanism of its effectiveness will be clarified some day. Thus the general and localized effects of this therapy strengthen the healing power against diseases and, together with a healthy diet and psychotherapy.

Deviations in Qi Gong Exercises and their Prevention

Qigong is a method of eliminating diseases and enhancing the health. There are some deviations in the exercise but it isn’t the problem of Qigong itself. It is evoked because the practicers do not predominate it entirely and it’s error to negate the Qigong therapy unilaterally for the deviation.

The deviation in Qigong exercises refers to some partly and all over the body’s discomfort and abnormal sensation appears in the exercise or after the exercise, which may cause to the distress of mind and physical body. The common deviation includes dizziness, fullness in head, shaking head out of control, flowing of Qi sensation up to the head, stuffiness in chest, panicky, heat in chest and cold on back, Dantian distension, lower limb numbness, drowsy state, heated evil spreading all over the body, shaking shoulder and arm, movement out of control, insufficiency of the kidney-Qi, nocturnal emission, yang-Qi hyperactivity, etc.

There are many kinds of factors lead to deviation, which can be divided, into subjective and objective reasons. The subjective reasons are not differentiating in exercises, regardless of deficiency and excess of yin-yang and ups and downs of Zang-Fu Qi, doing a certain exercise rotely. The practicers chase blindly being-touched sensation and being-touched phenomenon in legend, which abets the being-touched degree and leads to deviation consequently because of large movements and out of control. It violates the nature law in the exercises because of guiding the intrinsic Qi intentionally which leads to regulating the meridian and collateral Qi mistakenly .The body doesn’t relax and the mind makes all the body over-tension which leads to deviation too. The practicers are not accord with calming and natural principal, the orders of nature, announcements or the preparations don’t attain the exercises standard, which occurs deviation too. Some practicers attempt others’ exercises recklessly but not apply to the reasonable method which fits to himself and leads to deviation. Some practicers are short of scientific knowledge in the exercises such as the fear mind of hallucination and treat it with superstitious ideas.

The objective reason is considerable which causes to the deviation such as affecting by the suddenly shock from outside, badly exercise site, blare and scream in the exercises, being greeted by gust, uneven exercise site, falling down in practice, cautious and anxious, bad weather condition, very hot weather, severe cold stormy weather, thunder and lightning, burning sun, etc. All these above are not suitable to do exercises.

In sum up, Grasping the “three regulation ” improperly can cause to deviation. The center-tache is regulating mental activities, which is also the important factor to bring effect. In daily life, man has all kinds of rich and colourful activity of thinking such as worrying about his illness and the uncompleted work (he may think it about in the exercises), which is distracting his thought and does not concentrate on one sight with body in stillness. The early practicers are hard to concentrate on one sight with the body in stillness and even harder because of restless emotion. Some practicers appear this condition because of having the idea of curiosity, dubitation (half-believing and half-doubting) and disarry. If you can’t concentrate on one sight with the body in stillness you will not relax your body which is invisible physically and mentally tension that lead to dizziness, fullness in head, numbness and aching pain of trunk or extremities. Moreover, the mind activities can evoke deviation. Regulating mind must adjust the cerebral cortex mental activities. Then it requests the practicers concentrate mind on a certain part of the body such as “mind concentrating on Dantian” which is a relaxed and natural manner and a suitable degree. If mind concentration is too strong it will lead to perturbed, dizziness, fullness in head, etc.

The adjustment of posture improper can evoke deviation too. Adjustment of posture is making exercise posture to fit the physiological state. It may occur breathholding and depressed sensation in chest if the center of gravity affected by benting over and extending over when practicers bend form the waist in leg-crossed sitting state. It may appear shaking head out of control, numbness of leg, even falling down because of standing too longer, drooping head and the distance different between shoulder and two feet.

The proper or wrong of regulating respiration is intimate with deviation. The proper regulating respiration not only have the effect of regulating Qi and blood circulation and massaging internal organs but also help to relax the body, promote Qi circulation and mind stillness. So in the Qigong exercises it is important to regulate respiration, but it should let nature take its course and must not enforce it. If you don’t follow that the deviation will appear such as emotional strain, heavy-breath intently and chasing deep, long, thready breath which may lead to breathholding and depressed sensation in chest. If it enforces abdominal distention and contraction in abdominal respiration it will appear Dantian gassiness.

The deviation can be avoided completely. The particular methods include: (1) Selecting the exercise according to your constitution and state of illness, no doing all the exercises rotely and automatically. (2) In the exercises, no enforcing the coincidence with other’s and doing it mechanically and monotonously, doing it calmingly and naturally. (3) No chasing blindly the being-touched phenomenon, no believing legend, thinking about it scientifically. (4) Following the basic principle in the exercises, running Qi and mind calmingly and naturally, no undertaking reluctantly or enforcing to guide. (5) Relaxing the body, avoiding overstress. (6) Selecting the method applying to yourself and insisting on doing it, no doing more greedily, no trying all the method recklessly, avoiding the activities of Qi disorder and evoking deviation. (7) Preparing before doing the exercises, eliminating distraction factors followed the announcement, doing the finishing act wholly, making the body recovery step by step as before. (8) Taking no panic when meeting hallucination, taking it with scientific attitude and letting nature take its course.

If the deviation appears you can redress it with right process .The remedial principle is: (1) Pausing to do the exercises. (2) Altering the method to apply to your body constitution. (3) Doing partly or total body relaxing exercises. (4) Massaging Laogong (palm of the hand). (5) Massaging Yongquan (center of the foot). (6) Having rest enough. If the deviation cannot be corrected, you should ask for the experienced Qigong master who can give you differentiation treatment to redress deviation.

There are many good methods and ideas in prevention and cure deviation from ancient to modern. The preventing and redressing deviation measures above are verified by the author’s clinical study, which are effective. The Qigong fan can refer to them.

Sep. 1986, Chouchow Hospital, China

Differences Between TCM and Western Medicine

The Difference Between Traditional Chinese Medical Science and Western Medical Science

By Ming Wu Ph.D.

The most prosperous period for Traditional Chinese Medical Science (TCM) was before
the Ming Dynasty. Although it experienced a depression for the last 100 years, the
fault absolutely did not lie with defects in theory or principle of TCM. The
fundamental cause that lead to the misconceptions of TCM theories and decreased
popularity as well as fields of application of TCM, was the fact that, TCM
practitioners after the end of the Qing Dynasty failed to accurately grasp the
essence of TCM theory, blindly accepting from the western medical science its
mechanical and isolated understanding of the functions of the human body and its
parts, as well as treatment methods based on such non-holistic medical philosophies,
leading TCM onto a mistaken path of “positivism”.

At first glance it appears that the mechanisms of TCM therapies can be simply and
vaguely understood as regulating vital energy & blood, clearing channels &
collaterals, balancing Yin & Yang, and adjusting the functional state of the body.
When explored in depth, it becomes much more complicated, since the TCM concepts of
Yin & Yang, Exterior & Interior, Chill & Fever, Asthenia & Sthenia, Qi & Blood, the
Five Elements, Viscera, and Channels & Collaterals, etc., are quite distant and
abstract for the modern mind. Therefore, to truly comprehend the therapeutic
theories of TCM we must first accurately understand these concepts.

Traditional Chinese Medical Science, based on holism, emphasized the observation of
the various exterior functional activities of the human body. Western Medical
Science, on the other hand, is based on mechanical reduction methods, emphasizing
linear analysis and dissection to study tissue structures as well as the
relationship between health and the functional activities of various tissues.
Normal functions can result from normal structures, but normal structures can hardly
represent normal functions. TCM emphasizes adjusting the body’s functions, while
western medicine is focused on restoring structures. Western Medical Science does
not recognize the existence of a special regulatory system in the body called the
Meridian channels and collaterals. From this lack of recognition, many factors are
erroneously thought to cause disease, while failing to offer good solutions. We
are told that eating too much fatty meat can cause hyperlipemia, too much sugar,
diabetes. Smoking can increase pulmonary cancer rate, etc. Can we really prevent
hyperlipemia, diabetes and pulmonary cancer by eating less fatty meat, less sugar
and no smoking? Not exactly. Hyperlipemia and pulmonary cancer may still occur
without eating fatty meat and smoking. The author personally knew some elders with
over 60 years of smoking history who never suffered from pulmonary cancer when they
died in their 90s. Others who never smoked have died from lung cancer in their 50s.
Some people consuming a lot of fatty meat never get hyperlipemia, while others
consuming much less get it. Why? Simple. External factors are the conditions of
change, but internal factors are the fundamental causes. External factors effect
through internal factors. Eating excessive fatty meat is an external factor,
impaired functions of digestion and dispersion of the liver and spleen is the
internal cause. Even without eating fatty meat, hyperlipemia patients can still
remain high in their cholesterol and triglyceride levels, because their liver and
spleen aren’t properly getting rid of any excess cholesterol and triglyceride for
them. Generally, it is most important to adjust the function of the body, such that
balance and harmony is achieved among all body components, and between the body and
the universe. The approach in TCM therapies goes far beyond the mechanical
reparations like in western medicine, and strives to make the human body in
consonance with nature. It is said in Emperor Huang’s Canon of Internal Medicine,
that acupuncture therapy is to adjust Qi. These rely on adjusting intangible Qi
(including Qi in the body, and in the living environment, where it’s called Feng
Shui) to achieve health and longevity.

Chinese traditional herbal medicines adjust body’s functions through their complex
compositions. There is a myriad of chemical molecules contained in a single herb,
and each chemical substance has its own biochemical and biophysical properties, all
of which contribute to the way the medicine ultimately affects/adjusts the patient’s
Qi. Many components act synergistically with each other, requiring the presence of
each other to exert certain desired health effects. That is why extracting the
major chemical ingredients from an herbal medicine can result in very different
properties from the original medicine. This is also the fundamental difference
between traditional Chinese herbal medicine and Western medicines. During the
extraction of panax (ginseng) and rhubarb, hundreds of other substances are
destroyed/left behind, so the resulting ginsenoside and chrysophanol become the
drugs of typical Western medicine, unable to exert the full effect of panax in
boosting vigor, or the full effect of rhubarb in cleansing the body of pernicious
substances.

TCM requires authentic medicinal material. How could artificially planted ginseng
of a few years compare with the wild panax of hundred years from the Changbai
Mountains? Different locales, with their associated ecosystems as part of their
Feng Shui, are believed to receive and result from different combinations and
properties of Qi from the universe. Modern science is still far from understanding
the true complexity of matters of such nature. Even if modern science can one day
catalog all the molecular components of TCM herbs, it is still possible that the
real mechanisms of TCM medicine remain elusive, since there is still the biophysical
side of things that may need to be figured out, things that pertain to vibrational
energy, so to speak, as well as higher order biochemical interactions, which
dictates which components need to be co-present with which other components, in
which proportions, in what concentrations of what solvent, at what temperature, in
what sequence of preparation, etc., etc., etc. These complexities may underlie the
difficulties in research into the “active ingredients” of mixed herbal remedies,
when it is already shown that a single herb can be so complex to analyze. The rise
in modern health syndromes, cancers, mental and neurological disorders, iatrogenic
(medically induced) diseases, etc., makes the limitations of Western Medical Science
more and more apparent, and alternative medicines more and more sort after. In the
past several years, TCM came to be vogue all over the world, and the 21st century
shall see the revival of Traditional Chinese Medical Science.

FDA

Our Healing Philosophy

Every patient is looking for a good healer. Even the healthy ones are too. But few realize a healer can do only so much for them. Yes, herbs, pills, surgery, acupuncture… these all help. Sometimes they bring miracles. However, they are considered the lowest level of healing.

There is a healer in every one of us. Dr. Wu and I call this type of healing the Tai Chi healing. Tai Chi is not just a mere collection of slow movements. It helps the body to be relaxed and grounded, but more importantly it nurtures the mind-body connection. It helps us to realize what inherent weakness each one of us has in the body, and ultimately leads to life style changes that heal and prevent disease. Regardless of what the patient practices - Yoga, Tai Chi or any of the exercises that promote this awareness and bring positive changes - they belong to this category of healing. It is always at work to bring balance in ever-changing physical environment, having a far greater impact on our lives than an occasional visit to a doctor. Nevertheless, it is only a step higher than the first level.

The highest level of healing comes from “God”. In the ancient classics it says, “respect the sky (God, Universe, Tao…), and love the people.” Every major religion teaches us to be in peace with one another and follow the good way of life. You may have heard of legends where good people had been saved from deadly disease by the mercy of the gods. Truth is that this type of healing still exists. Most healers have seen miracles in their practices and whether they admit it or not, there is more than just their skills that are helping the patients. Be in harmony with your neighbors. Learn to walk on the right path of life. And I hope that every one of us experience the Greater Power healing even the “incurable” disease. I wish you the very best in your healing journey.

TCM Theory - The Eight Principles

TCM Theory

The Eight Principles

DIFFERENTIATION OF SYNDROMES

Identification of a syndrome entails making further analysis and synthesis of the clinical data obtained by applying the four diagnostic methods in order to determine the stage to which the disease had developed its location, and the degree of opposing force between the body resistance and the pathogenic factors. Thus it can be seen that identification is made not form a simple lost of symptoms and signs but from a reflection of the pathogenesis of the disease. Correct differentiation is requisite to applying correct therapeutic methods and attaining the anticipated clinical results.

There are a number of methods for differentiating syndromes of which three are introduced here briefly:

1.Differentiation of syndromes according to eight principles.

2.Differentiation of syndromes according to the theory of zang-fu.

3.Differentiation of syndromes according to the theory of channels and collaterals.

Each of these three lays stress on a particular aspect, at the same time connecting with and supplementing one another. Differentiation of syndromes as also mentioned in preceding chapters on etiology and methods of diagnosis should be taken into consideration in clinical work.

DIFFERENTIATION OF SYNDROMES ACCORDING TO

EIGHT PRINCIPLES

The eight principles in differentiation of syndromes are yin and yang, exterior and interior, cold and heat, xu (deficiency) and shi (excess). This method is widely applicable clinically. Diversified as clinical manifestations and pathological changes may be, application of this method makes it possible to grasp the key link and solve the complicated problems systematically. The qualifiers exterior and interior relate to the depth of the disease, cold and heat to its mature, xu (deficiency) and shi (excess) to the opposing force in the struggle between the anti-pathogenic and pathogenic factors, and yin and yang relate to the categories of the disease. Yin and yang are the chief principles among the eight. All the exterior syndromes, beat syndromes and syndromes of the shi (excess) type fall into the category of yang, While all the interior syndromes, cold syndromes and syndromes of the xu (deficiency) type fall into the category of yin. There may exist clinically among the syndromes those of exterior and cold, and interior and heat, which classify in the yin and yang complex. Below is given a brief description of the main clinical symptoms and signs on which differentiation of syndromes by the eight principles is based.

 

1.Exterior and interior

Exterior and interior form two principles relating to the depth of the diseased area and generalizing the direction of the development of the disease. Exterior syndromes refer to diseases resulting from invasion of the superficial portion of the body by exogenous pathogenic factors and are marked by sudden onset with short duration. Chief manifestations are intolerance to cold (or wind), fever, headache, nasal obstruction and superficial pulse. Interior syndromes may result from transmission of exogenous pathogenic factors to the interior if these are not eliminated in time, or they may be caused by direct attack on the zang-fu organs by exogenous pathogenic factors. Dysfunction of the zang-fu organs is also among the causes of interior syndromes. Generally speaking, the main sign in identifying exterior and interior syndromes is fever accompanied by intolerance to cold (or wind) in the former, while in the latter fever is not accompanied by intolerance to cold (or wind). Both exterior and interior syndromes may be complicated by cold, heat, xu (deficiency), or shi (excess), and their clinical manifestations vary. Care should be taken to distinguish between them.

Exterior syndromes are usually mild and superficial as they are located on the superficial portion of the body and are the early stage of exogenous diseases. Interior syndromes are mostly severe and deep, as the pathogenic factors are in the interior of the body, damaging the zang-fu organs.

Differentiation of cold, heart, xu (deficiency) and

shi (excess) in exterior and interior syndromes.

	Exterior	Interior Syndrome
Cold	Fever, chills, no sweat, Superficial and forceful pulse, Thin white tongue coating, etc.	Chill, cold limbs, pallor, absence of thirst, loose stools, clear profuse urine, deep and slow pulse, pale tongue, etc.
Heat	Fever with intolerance to wind, there may be sweating, a little thirst, superficial and rapid pulse, thin yellow tongue coating, etc.	High fever, thirst, irritability and restlessness, flushed face, red eyes, constipation deep yellow scanty urine, rapid pulse of the shi type, red tongue with white coating etc.
Xu (Deficiency)	Sweating, intolerance to wind, superficial and slow pulse, etc.	Feeble breathing, apathy, general lassitude, palpitation, dizziness, deep pulse of the xu type, flabby and pale tongue with white coating, etc.
Shi (Excess)	No sweat, general aching, superficial and forceful pulse, white-coated tongue, etc.	Coarse breathing, sonorous voice, irritability fullness of the chest, abdominal distention, constipation, deep pulse of the shi type, rough tongue with thick coating, etc.

2.Cold and heat

Cold and heat relate to two different natures of disease. Diseases caused by pathogenic heat, summer heat or dryness is mostly heat syndromes, and those caused by pathogenic cold are mostly cold syndromes. But the latter may turn into the former. Moreover, xu (deficiency) of yin or yang may respectively lead to heat or cold syndromes of the xu type. These should be distinguished from those of the shi type. Clinical manifestations of heat and cold syndromes of the xu type are to be discussed later.

Distinguishing between a cold and a heat syndrome is not difficult, as the two are opposites in nature and have markedly different manifestations.

Differentiation of cold and heat syndromes of the shi type.

Cold syndrome of the shi type	Heat syndrome of the shi type
Chills, cold limbs. Absence of thirst, pallor, excessive sputum, asthmatic breathing. Abdominal pain aggravated by pressure, loose stools, clear urine of increased volume, etc.	Continuous high fever, thirst, flushed face, red eyes, fullness and distending pain in the abdomen aggravated by pressure, unconsciousness, delirium, constipation, concentrated urine, etc.
Deep slow pulse of the shi type.	Rapid pulse of the shi type.
Pale tongue with white or thick sticky coating.	Red if deep red tongue with dry yellow coating.

 

3. Xu (deficiency) and shi (excess)

Xu (deficiency) and shi (excess)_ are two principles used to analyze and generalize the opposing force of the anti-pathogenic and pathogenic factors during the course of the disease. Syndromes of the xu (deficiency) type refer to those diseases in which the function of the human body is weak. The anti-pathogenic factor insufficient and the co-ordination of yin and yang impaired, while the influence if the pathogenic factor has already become inconspicuous. Syndromes of the shi (excess) type refer to those diseases in which the body function is not to the point of impairment and the anti-pathogenic factor is still of sufficient strength, while the pathogenic factor is hyperactive and severe struggle proceeds between the anti-pathogenic and pathogenic factors. If the anti-pathogenic factor is weak and fails to contend with the pathogenic factor, there will result a disease complicated between xu (deficiency) and shi (excess). Syndromes of the xu (deficiency) type should be treated by the reinforcing method, and those of the shi (excess) type by the reducing method. If xu and shi contend, both reinforcing and reducing methods should be applied.

Syndromes of the shi (excess) type and of heat mature often intermingle, and a syndrome of the xu (deficiency) type often mingles with that if the cold nature. That is to say, heat syndrome is usually of the shi type and cold syndrome generally relates to the xu type.

The main feature of syndromes of yang xu (deficiency of yang) i.e., cold syndromes of the xu (deficiency) type, and syndromes of yin xu (deficiency of yin) i.e., heat syndromes of the xu (deficiency) type are listed below.

Differentiation of syndromes of the xu (deficiency)

and shi (excess) types.

Syndromes of the xu (deficiency) type	Syndromes of the shi (excess) type
Long-standing disease, listlessness, pallor, apathy, lying with the body curled up, feeble breathing, palpitation, shortness of breath, tinnitus, blurring of vision, insomnia, poor memory spontaneous sweating, night sweating, nocturnal emission, enuresis, pain relieved by pressure, loose stools, clear urine increased in volume, etc.	Recent disease, elation, red face, restlessness, sonorous voice coarse breathing, fullness and distension in the chest and abdomen, abdominal pain aggravated by pressure, constipation or tenesmus, painful of difficult urination, et
Thready pulse of the xu type	Pulse of the shi type
Pale tongue with thin coating.	Red tongue with thick coating.

 

 

Differentiation of syndromes of yang xu and syndromes of yin xu

Syndromes of yin xu (Cold syndromes of the xu type)	Syndromes of yang xu (Heat syndromes of the cu type)
Chills, cold limbs, sallow complexion, absence of thirst, listlessness, lassitude, spontaneous sweating, loose stools, clear urine in large amount, etc.	Afternoon fever, flush, dry mouth and throat, insomnia with mental restlessness, feverish sensation in palms and soled, night sweating, constipation, concentrated urine, etc.
Deep slow pulse of the xu type.	Tread rapid pulse of the xu type.
Pale tongue with white coating	Red tongue with little coating.

4. Yin and Yang

As has been mentioned above, yin and yang are two general principles used to generalize the categories of disease. They are also used to explain some of the pathological changes of the zang-fu organs and tissues, e.g. syndromes of yin xu, syndromes of yang xu, syndromes of collapse of yin, syndromes of collapse of yang, etc.

So far as clinical manifestations are concerned, those characterized by hyperactivity, excitation, fidgeting and bright or red complexion come mostly within yang syndromes, while those characterized by hypo activity, inhibition, quiescence and sallow or pale complexion come mainly within the yin, These have been shown in the descriptions of the previous six principles. The following are the main features of syndromes of collapse of yin and those of collapse of yang.

Syndrome of collapse of yin	Syndrome of collapse of yang
Sticky sweating, shortness of breath and rapid breathing, flushed face, thirst and preference of cold drinks, hot shin, warm hands and feet, dislike of heat, restlessness.	Profuse cold sweating, feeble breathing, pallor, preference for hot drinks, cool shin, cold limbs, dislike of cold, listlessness.
Thread rapid pulse of the xu type.	Pulse of the xu type, thread and fading.
Red tongue with little saliva.	Pale and moist tongue.

Tea

The Art of Chinese Tea

All teas come from the Camellia Sincnsis. All teas are classified under the six main types of tea; that is, it does mot include herbal teas or other teas that do not include the real tealeaves. This plant is rich in antioxidants which have been shown to fight aging.

It is an interesting fact that the English tea and the Chinese Oolong or the Japanese green teas all come from the same plant. However, they taste different because of the differences in the manufacturing process.

The main component of tea is Catechines. The percentage of catechins that are in particular teas is as follows:

Dry black tea 3-10%

Oolong tea 8-20%

Green tea leaves 20-30%

Greentea power 90%

There are many proven benefits of drinking tea. Some of them are:

1. Tea builds up the immunity system

2. Tea helps to prevents cancer, high blood pressure diabetes lowers blood pressure.

3. Tea helps in recovery of illnesses

4. Tea stimulates the central nervous system with caffeine

5. Tea helps to fight the ageing process

Locations of tea gardens in China

The location of tea gardens in China are found from Central to Southern China. In the Central and Southwest of China lies the tea growing region of Sichuan and Yunnan. In the central to Southeast part of China lies Hubei, Anxi, Jiangsu, Zhejiang, Jiangxi and Hunnan province. In the far Southeast region lies Guangxi, Chaozhou, Fujian, Tanwan and Hinnan regions of tea-growing. Finally in the central China belt, there is the Henan region.

Oolong tea

Oolong is semi-fermented. It is grown especially in the southern regions of China like Taiwan, Chaozhou and Fujian. One of the most famous tea regions in Fujian is Anxi. There are 11 main types of Oolong. Japanese, too, love Oolong tea. They buy it prepared containers and these are processed tea. Oolong is also a favorite drink among Southeast Asianst. Very often, the tea is consumed together with Cantonese stlye dim sum or Hokkien/TeoCew stlye Bak kut teh (a dish of pork stewed with spices like pepper, cloves, nutmeg etc.).

Some westerners feel that Oolong is bitter. However, others feel that it leaves a sweet aftertaste after drinking it.

Japanese people like to drink Oolong cha tea. It is especiallu so during the summer as they believe that this Oolong tea actually soothes the body during the hot months of the summer. Most of the oolong tea found in Japan is imported from China. Oolong tea is fermented and most of ot comes from Fujian Province, Taiwan ,Chaozhou. They are also sometime panfriend.

Black tea

Black Tea is another type of tea that is grown in China, and South Asia. The tea is called black tea because of its dark color. It is a popular tea in the west. In Chinese, however, it is called red tea when translated literally. To the Chinese, the color resembles red more then black.

Black tea is fermented and there are about twenty main type of black tea in China. In Africa, black tea is sometimes drunk with mint leaves. In the west and in Singapore, it is drunk with milk and sugar. Chinese innovations have resulted in a new type of delicacy-Black tea eggs. Lovers of this dish say that black tea eggs taste better than eggs cooked with Chinese tealeaves. You be the judge.

Scented tea

Scented tea is proessed tea by infusing tea leaves with scents of flower petals within a closed compound. Basically the formula is x tea +y flowers = xy tea. Thus in Chinese language termiinology: Oolong tea + Jsmine flower = Jsmine Oolong tea. Thus, the classification of scented tea is according to the categories of tea and flowers that it originated from.

Scented tea is excellent for people who are not used to the strong taste of tea and is excellent accompaniment for meals. They are also drunk often with light meals like dim sum. It is also a habit for many Chinese to add a sugar cube or two to enhance the taste.

White tea

White tea is slightly fermented. Its taste tends to be described as light with a sweet aftertaste. However, different people have different interpretation of its taste.

White tea is only grown in China and nowhere else. It is produced in the province of Fujian. Fujian is the main tea-growing region in China as its climate is suitable for cultivating such tea. The other well-known tea produced in this region is Oolong tea.

White tea is complicated in its origins as it is classified according to the degree of maturation of leaves. The types of white tealeaves includs white peony, Kung mee.

The tea leaves of white tea is unique in its shape. When you open the container you will see many white tea leaves in the shape of eye brows. That is why they are often described as eye brow tea leaves by the Chinese. Thus applies to most but not all white tea leaves.

Compressed tea

Compressed tea is found mainlu in the south. It is the oldest form of tea made in China. It is still used by some tribes in the southern part of China as a form of medication or Shanmen magic. It is made by high compression into shaps resembling bricks. Thus, they can also be known as brick tea. In fact, this is the direct translation of its original Chinese terminology.

Compressed tea is classilied according to the type of tea that it originated from. For example, if Pu Er tea is compressed then it is called compressed Pu Er tea. Alternatively, it can be known by its genetic name Compressed black tea as Pu Er is a from of black tea. Sometimes, Pu Er can be spelled as Puer.

Some classify tea leaves according to the nature of compression.

Ginseng tea

The Chinese have been drink ginseng tea for their health for thousands of years and they were followed suit by Koreans. Thus, you can often find Korean, Chinese ginsengs in any of the Chinese medicine shops. However, the weather and soil conditions of US and Canada are also suitable for growing ginseng. As a result, there have been great exports of such ginseng to China or overseas Chinese communities as well as Korea.

American Ginseng has multiple benefits according to Chinese medicine. It could bring body heat down for example. Body heat is effected by hot weather, stress or spicy food. It’s symptoms could be sore throat, rashes etc.. There are many other purposes for drinking ginseng tea.

The principle ingredients of American ginseng tea are panax quinquefolium, herba lysimachiae and radix glycyrrhizae. Usually half of the contents would be the first item and the latter two items would usually be mixed in almost equal proportions. American ginseng is gown in Nothe America, mostly found in the temperate belts of North America in states such as Wisconsin. American ginseng is also sometimes referred to as quinquefolium.

Experts in Chinese medicine recommend that it should be drink daily or whenever one is feeling unwell. However, it should only be a secondary boost to health and not used as a primary form of cure for any illnesses, paricularly serious ones. It shouls be used for maintaining health and not curing diseases or illnesses.

Sometimes, other ingredients such as chrysanthemum or rock sugar is added to the drink to sweeten the drink or to lower the bitterness of the tea.

Lei Cha tea

There is a tea that is special to the Hakkes in China (Or Ke Jia in Hanyu Pinyin). It is called Lei Cha. It is basically tea that is mixed with beans (called mame in Japanese). Kidney beans as well as various other herbs to form an interesting infusion tea. They usually served it in a cup with a to stir the ingredients in the cup for maximum taste.

Green tea

Green tea in Asia is almost as popular as coffee is in the West. Japanese and Chinese green teas are filled with polyphone’s which are almost as 100 times as powerful as the antioxidant found in Vitamin C. It is been suspected that tea’s have the same properties known as catechins that prevents the uncontrollable growth of new blood vessels. This, many believe, help to stop cancer by preventing newly emerging tumors from growing by robbing them of their sustenance for growth. Catechine can also stop DNA deformations caused by carcinogens or cancer-causing substance initially deceloping.

Chinese scientists believe that green tea daily dosages help to bring about lower probabilities of cancer in the oesophagus, stomach and liver, Japanese scientists show that drinking up to ten sups or more in one day on daily basis may also cut down the risks of heart and coronary diseases. Some have even suggested that merely gargling the green in the mouth may stop bacteria from gathering in the teeth cavities. Experments with lab animals yided the result of lower incidences of skin cancer when green tea was applied to their epidermal layer. The results are still inconclusivs for black tea bur some suspect that they can be the same in terms of results.

The Principles of Qi Gong Practice

The Principles of Qi Gong Practice are the principles for guiding practitioners to do Qi Gong in a correct way. The principles of the Qi Gong have only six words.

1. Zheng 正

Zheng has two meanings. The first meaning is Zheng Qi--- the mind has Zheng Qi. Practitioners should know that the purpose of practicing Qi Gong is to cultivate the body’s Zheng Qi and rejuvenenate your health. Therefore do not be overanxious for quick results. When time comes, the success will come.

Second meaning of Zheng is upright. The body should be kept upright. The three points---Bai Hui (GV20), Hui Yin (CV1) and center of Yong Quan (K1) ---should be connected in a straight line. Relax the muscles to avoid stiffness of the joints, slant the body and lift up the hands. Set down your shoulders and slightly bend your knees.

 

2. Song 松

Song means relaxing. The mind should be at ease. Smooth out the eye brows and close the eyes with a smile on the face. The body should be completely relaxed and naturally limbering up.

Relax the whole body: the head, face, neck, shoulders, chest, upper back, lower back, abdomen, waist, hip, knees and feet. Relax the muscles of the body, the nervous system, blood vessels, joints and each internal organ, trying to keep them in a completely relaxed state.

 

3. Jing 静

Jing means tranquility. Keep the mind as steady as an old pine standing firmly on the rocky cliff. Keep a peaceful and quiet mood, get rid of distractions of all sorts. Turn a blind eye to what you see and turn a deaf ear to what you hear so as to enable the brain to enter a tranquil, visionary and pleasantly Wu state.

 

4. Kong 空

Kong means empty. Being empty means a mental state of complete emptiness. Everything in the universe seems obscure and invisible. There is no lust and ambition. You should be oblivious of yourself, forgetting everything and be perfectly peaceful with broad mind as if one had come into a tranquil visionary and empty extent.

 

 

5. Bu Pa 不怕

Bu Pa means fearless. Pay no attention to noises coming from surroundings, nor be scared by thoughts or visions occuring in the course of Qi Gong practice. Qigong practice can bring feelings hotness numbness, soreness, swelling, coldness and itching. These feelings will appear and disappear spontaneously. Do not be anxious of anything.

 

6. Bu Li 不理

Bu Li means ignoring. It also means carefree. When you practicing Qi Gong, you will experience various kinds of Qi Gong states. Pay no attention to thoughts, feelings, expectations or sensations arising and only keep practicing Qi Gong.

 

 

Try Chinese Bodywork

 

Try Chinese Bodywork

Tuina can help a host of help problems

 

If you’re watching the Beijing Olympic Games this summer, you may see Chinese athletes being treated by bodyworkers. These are likely to be practitioners of tuina (pronounced tway-na), a therapy that dates back thousands of years in China. It can not only heal sports injuries but also address a range of health problems from asthma to post-stroke complications. I hope that the Olympics help to make this versatile approach better known in the United States and other countries. Here is a quick primer on how it works.

Balancing energy Tuina is an important component of traditional Chinese medicine, along with acupuncture and herbal medicine. Like acupuncture, it seeks to enhance and balance the flow of vital energy (qi) along invisible channels called meridians. But instead of using needles, tuina draws upon a wide variety of hands-on techniques that include massage, acupressure, and joint manipulation. Bill Helm, a longtime teacher of tuina and director of the Taoist Sanctuary of San Diego, says that practitioners often use repetitive movements to generate a rhythmic “wave of force” rather than just pressure. This enables older people or those with serious health problems to receive tuina treatments without being unduly uncomfortable.

Who may benefit Although tuina can help reduce muscular and emotional tension it’s typically used as part of treatment program for musculoskeletal disorders and chronic gastrointestinal, reproductive, and respiratory disorders. Helm says that it’s used in China to help manage blood sugar levels in people with diabetes and to prevent complications of the disease such as peripheral neuropathy and hard-to-heal sores and wounds. He also asserts that it can benefit stroke patients by helping “the nervous system regroup and relearn more quickly.”

What to expect A typical session lasts 30 to 60 minutes, and may cost $50 to $100. To assess the flow of vital energy, the practitioner may examine the client’s tongue and check various pulses on both wrists. The client wears loose clothing (rather than be nude and draped) and lies on a bodywork table or padded surface on the floor. The practitioner uses hands and elbows to press, tap, knead, rub, vibrate, grasp, push, pull, or pinch various parts of the client’s body, and may also apply herbal poultices, compresses, and liniments to enhance the hands-on healing methods.

How to find a practitioner You can ask a local Chinese acupuncturist for a referral. Or you can check the website of the American Organization for Bodywork Therapies of Asia at aobta.org

To learn more about this therapy, see The Handbook of Chinese Massage: Tui Na Techniques to Awaken Body and Mind by Maria Mercati (Healing Arts Press, 1997)

Tui Na

Tui Na Workshop

Learn the Ancient Practice of Tui Na:
The parent of most Asian bodywork techniques, Tui Na has been traced back to 1700 B.C. Despite similarities to Western massage therapy, the intent of Tui Na is specifically therapeutic and works along the energy meridians of the body to release blocked qi (life force energy).
The words Tui Na translate into "push-grasp" or "poke-pinch" in Chinese. Similar to Shiatsu massage therapy, Tui Na uses rhythmic pressing, tapping and kneading movements with the palms, fingertips, and knuckles that help remove blockages along the meridians of the body and stimulate the flow of qi and blood to promote healing. Like acupressure, Tui Na directly affects the flow of qi by holding and pressing acupressure points of the body.
Tui Na for Health and Well Being
Tui Na's massage-like techniques range from light stroking to deep-tissue work that is necessary to release deep-seated or chronic conditions. One of Tui Na's advantages over simple massage is its ability to focus on specific problems, especially chronic pain associated with the muscles, joints, and the skeletal system. It's especially effective for joint pain (such as arthritis), sciatica, muscle spasms, and pain in the back, neck, and shoulders. It also helps chronic conditions such as insomnia, constipation, headaches (including migraines), and the tension associated with stress.
As with other styles of Asian bodywork, Tui Na is designed to prevent problems, not just correct them. By keeping the body's energy in balance, health is maintained. This is true not just for physical health, but for mental and emotional well-being as well.
What You Will Learn
This intensive 2-day workshop will cover the basics of Tui Na as well as give students plenty of practice time. By the end of the weekend, you will know:
• Hand techniques and when to use them
• Acupressure points for specific conditions
• Basic energy meridian locations
• How to sustain your energy through Qi Gong and meditation practice
• How to give a complete treatment
• Basic Cupping techniques

Students will give and receive Tui Na treatments throughout the weekend. Not only will you learn a valuable healing technique to use with your family and friends, but you will experience the benefits of Tui Na first hand.

Tui Na Level 1 Workshop

Chinese Medicine and Tai Chi for Children with ADD/ADHD

It is estimated that ADHD affects 3 to 10% of school-aged children. It was previously called Attention Deficit Disorder (ADD), but the frequent occurrence of hyperactivity in affected children led to a change in the name. Signs of ADHD include short attention span, inattention, hyperactivity and impulsivity. Most children will exhibit such signs from time to time, but for children with ADHD, the persistence and frequency of these behaviors are much greater. The diagnosis is based on the signs, symptoms and questionnaires, and there is no laboratory test for ADHD. If ADHD is left unidentified or untreated, the child is at a greater risk for problems such as impaired learning ability, decreased self-esteem, anxiety, depression and social problems.

The exact cause of ADHD is not known. However, studies of the brain have shown that people with ADHD are likely to have an abnormal functioning of certain chemical substances in the brain (neurotransmitters) that regulate behavior. Another study speculates that there is abnormal functioning of prefrontal cortical lobe which causes problems with attention and impulse control. Also, the fact that ADHD tends to run in families suggests that there may be a genetic link. Other possibilities include toxins which interfere with proper brain development and high levels of anxiety of the mother during pregnancy.

In the West, behavior therapy is often combined with drug treatments to lessen the effects of ADHD. The drugs are effective; however, they are not without side-effects.

According to Chinese medicine, there are 3 main causes of ADHD: insufficient nourishment of the spirit, agitation of spirit by heat, or obstruction of orifices. The signs and symptoms characterizing the different patterns are similar to the three most common subtypes of Western medical classification of ADHD: inattentive, hyperactive, and mixed inattentive-hyperactive subtype.

The manifestations for inattentive subtype include difficulty concentrating, distraction, and avoiding of tasks requiring sustained mental effort. They are likely from heart blood deficiency with underlying spleen deficiency. The secondary symptoms may include forgetfulness, dream-disturbed sleep, anxiety, fatigue and reduced appetite.

The manifestations for hyperactive subtype include fidgetiness, excessive running and climbing, difficulty waiting turns, and interruptive and impulsive behavior. They are likely from heat agitating the spirit. The heat may be from liver excess with underlying kidney yin deficiency.

Yin deficiency may combine with existing heart blood and spleen deficiency, and cause the mixed inattentive-hyperactive subtype. The mixed type may also be seen in children who suffer from spleen deficiency and excess liver. The stagnant blood should also be considered when there has been trauma to the brain, most commonly at birth. Lastly, dietary irregularities with excessive consumption of dampening foods as is very common in the West, may aggravate the condition. If the child manifests with signs such as profuse phlegm, nausea, chest and abdominal fullness, slimy tongue fur, and a slippery pulse, then herbs that focus on the transformation of phlegm and the elimination of dampness can be used.

Regardless of the different subtypes, people with ADHD have been helped with Tai Chi, a Chinese martial art system which emphasizes slow-movements and meditation. In a study by the Touch Research Institute, adolescents with ADHD showed less anxiety, daydreaming, inappropriate emotions and hyperactivity with this exercise.

In this particular study, thirteen adolescents with an average age of 14.5 years and a diagnosis of ADHD participated in the study. They were taught tai chi postures for 30 minutes, twice a week for five weeks. Sessions consisted of breathing exercises accompanied by slow raising and lowering of the arms, twisting and turning of the arms and legs, shifting body weight, rotating and changing direction. The Conners Teacher Rating Scale was used by the subjects' teachers to evaluate their behavior prior to the tai chi classes, during the classes and two weeks after the classes ended. The 28-item scale rates overall hyperactivity, as well as subcategories of anxiety, asocial behavior, conduct, dreaming and emotion. Results of the study showed that the adolescents' teachers perceived them as less anxious, emotional and hyperactive. These improved scores remained consistent throughout the two-week follow-up period, without tai chi.

Another research at the University Of Miami School Of Medicine has shown that adolescents with ADHD displayed less anxiety, daydreaming behaviors, inappropriate emotions and hyperactivity, and greater improved conduct, after a five week, two day per week class. Furthermore, Drs. Edward M. Hallowell, M.D., and John J. Ratey, M.D., experts on the management of ADD wrote, "Exercise is positively one of the best treatments for ADD. It helps work off excess energy and aggression in a positive way, it allows for noise-reduction within the mind, it stimulates the hormonal and neuro- chemical systems in a most therapeutic way, and it soothes and calms the body."

In addition to herbs and acupuncture, Tai Chi has provided considerable relief for those with ADHD. Developed and practiced for both martial and health purposes, this precious art nurtures peaceful yet focused mind as well as strong body. It is my desire that the reader explores this art, and experiences the slow and graceful movements of Tai Chi opening up the blockage in the body and the mind.

References

• Barkley, R. (2000). Taking Charge of ADHD: The Complete, Authoritative Guide for Parents. New York, NY: The Guilford Press.

• Beers, M. (2003). The Merck Manual of Medical Information. New York, NY: Pocket Books

• Hernandez-Reif, M. Journal of Bodywork and Movement Therapies, April 2001, Vol. 5, No. 2, pp. 120-123.

• CHADD: Children and Adults With Attention-Deficit/Hyperactivity Disorder. 2005.

• WebMD: ADD/ADHD Health Center. 2005.

• Becker, S. “A Ritalin Alternative: Acupuncture iin the Treatment of ADHD.” 2001. Chinese Medical Psychiatry.

• Traditional Chinese Herbal Medicine & Acupuncture Health Information Organization: Attention Deficit Disorder. 2002.

• Tai Chi – The Art for all ages. 2003.

Kung Fu Tea Ceremony

Kung Fu translates as "skill" or "capability." A Kung Fu Tea ceremony is a way of preparing tea with great skill and mastery that helps bring people closer to Nature - both their own true nature and the essence of the Earth.

The first known writing on the uncompromising and revered steps to serve tea are attributed Lu Yu, author of "The Classic of Tea," which was published 760 and 780 CE. Lu Yu believed that tea symbolized the harmony and mysterious unity of the Universe.

The steps involved in a tea ceremony evoke the purity, essence, and soul of the tea leaves, and involve all of the senses of the participants.

In Chinese culture there is a great tradition concerning tea. This tradition may be introduced with two words; Cha Tao, The way of tea. The philosophy about Cha Tao aims to encourage people to return to nature. In other words, it is pursuit of all that is pure and simple.

Tea is way of life for many. Tea is not only considered a relaxing hot beverage, it is a feeling. A feeling of good energy that surrounds you as it enlightens your senses and clears your minds. It can awaken the soul and sooth the body.

We welcome you to experience a traditional tea ceremony conducted by Dr. Ming Wu. You will sample various tastes, flavors and aromas from special handcrafted teas from different regions in China and learn how to connect with your essence through the sacred way of tea. To learn more about how tea is benenficial to your health please see Tea for Health

To sign up tea ceremony class in Cambridge, MA Dec 28, 2007 please click here

To sign up tea ceremony class in Bloomfield, CT Jan 7, 2008 please click here

or send check to Dr. Ming Wu, 76 Nason St, Maynard, MA 01754

Letter From Student (6-12 year old)

• It was so cool and it helped, too. I no longer have the homesickness any more. Also, the special oil you brought us help with my dry skin. I do it every time before a test. Come again and have a good summer!
  Sincerely,
  Emily
• Dear Ming Wu,
  I love when you come and do Tai Chi Chuan. Thank you for coming.
  Brant
• Dear Ming Wu,
  Thank you for taking the time to teach us Chinese Medicine. It was really cool to learn it and it helped. I can't believe it is over already. My favorite part was washing the window. I hope you come again next year. Thanks again.
  Sincerely,
  Kayla
• Dear Ming Wu,
  I've enjoyed your visits. You helped me with my cold. I got better. I hope you come back next year. Your friend, Jacob
• Dear Ming,
  Thank you for coming to our school to teach us about Chinese Medicine. I liked it a lot. I liked
  the needle from the sky. I wish you could come more. We will all miss you.
  Sincerely,
  Ashley
• Dear Ming Wu,
  I hope you come back next year. You are so cool at Tai Chi. When you are finished with me, I feel so relaxed and it helps me do my work. COME BACK, PLEASE!
  Love,
  Karissa
• Dear Ming Wu,
  I enjoyed you coming to our school. You helped ma a lot with focusing in class and feeling relaxed at home. I hope you come next year! It was an honor to have you teach me Tai Chi,P.S.
  Please come back next year!
• Dear Ming Wu,
  Thank you so much for bothering to teach us Chinese medicine. It is very interesting. My favorite exercise is window washing. I hope you can come back next year. Thank you very much for your movie. It was very nice. The oil from a thousand flowers helped, and it smelled good too. I hope you have nice summer.
  Sincerely,
  Lainey B.
• Dear Dr. Ming Wu
  I really enjoyed you coming. I thought all the things you taught me were really cool. My favorite thing was the ball. I like the pictures you brought when you came back from China; you
  were really cool. Again, I really enjoyed you coming.
  Sincerely,
  Eliza, C.
• Dear Ming Wu,
  Thank you so much for coming to our school and teaching us about Chinese medicine. I really enjoyed it. It is amazing how just by moving your hand, tapping your head or sitting up taller can really make a huge difference. You helped me very much. Thank you for spending your time with us. My favorite exercise was window washing. Thank you again for everything you did for us. I hope to see you again next year. Have a great summer.
  Sincerely,
  Ginger Furey
• Dear Ming Wu,
  I love your Tai Chi. You make me so relaxed. You are the best Tai Chi teacher. When you come I feel so relaxed and smarter. I hope you come back next year.
  Love,
  Devon

Tea Culture in China

Tea and Chinese culture go hand in hand. China is considered the homeland of tea with cultivation dating back around 4,000 years ago. Tea, the (Camellia Sinensis), is an evergreen bush, and is said to have evolved in the Himalayas on the China and India border. It is believed to have been carried along by Buddhist and Taoist monks, who found it as an invaluable aid to meditation and an elixir of life. Since ancient times, tea has been considered an art form and has always been associated with scholars, calligraphers, artists, writers, poets and martial arts practitioners. Tea was also used as a form of tribute, currency and trade. Tea was not only treasured by the elite but by the common folk as well. Tea was a major part of their diets and integral to their survival. Tea was worshiped by all, for its medicinal properties and healing ways. The “Camellia Sinensis” is a natural wonder. It has been used for many purposes especially those related to the quality of life. According to Chinese lore the first cup of tea was brewed by the emperor Shen Nung (2737-2697 BCE). The emperor was boiling water over a fire, when a gust of wind carried some leaves from a native tree into the pot. The emperor found the infusion refreshing and invigorating. He later wrote a medical journal on the medicinal values and attributes of tea. China was the first country to cultivate and consume tea as a domestic beverage, and it has evolved through time from being a little known religious and medicinal beverage to being the most widely consumed beverage in the world, second only to water.

Tea is a way of life for many. Tea is not only a drink, it is a feeling. A feeling of good energy surrounds you as it enlightens your senses, and clears your mind. It awakens your soul and sooths the body. We are discovering more every day about the healing benefits tea has to offer. Our own culture continues to evolve with new scientific studies and innovative ways of introducing tea into our lives. The invaluable benefits of tea are no secret to the Chinese and its social standing still remains very high. Tea in China is enjoyed any time throughout the day and everywhere you go. It is always offered immediately to any guest in a home and is a sign of politeness. Tea is meant to be enjoyed and shared as a symbol of togetherness and respect. Tea is regarded as an art form in terms of how it is produced and also how it is served. Ancient methods of handcrafting are used to produce some of the finest teas in the world and great skill is taken in the preparation and serving of the tea. In the town of Chaozhou in Guangdong, province these traditions still remain. Chaozhou pronounced (Chow-cho), is considered home to an artisan way of serving tea called “Gong Fu”, meaning skill from practice. In the tradition of gongfu style tea, great skill is taken in the preparation and service. Teas typically used in the art of Gong Fu are certain varieties of Oolong tea. Oolong is a semi-fermented tea believed to have originated in the Wuyi Mountains of Northern Fujian province. There are two main types of Oolong. One type of oolong is darker liquoring, medium to full bodied with an amber hue. Golden Phoenix Oolong and Wuyi Mountain Oolong are examples of the darker or fuller fermented type. Their flavor profiles and range of nuances may vary from notes of fragrant osmanthus blossoms and nectar, to ripened fruit, and aromas of toasted nut that seem to linger with a subtle dryness. The second type of Oolong is a “greener type” resembling more characters associated with green tea. Examples of this type of Oolong are Tie Guan Yin “Goddess of Mercy”, and Bao Zhong Oolong. Their flavor profiles exhibit aromas of orchid and lilac with silky green notes and a fleeting nuttiness. Special attention is also given to the proper tea-ware used in the service. Tea-ware made of natural clay called Yixing, unglazed natural clay which becomes seasoned after time and a porcelain gaiwan is often used. A gaiwan (guy-wan) is a traditional piece of tea-ware composed of a cup, saucer and lid made from porcelain. A gaiwan is used for brewing tea and it is also used to drink from. The tea vessels are very small and designed for extracting the maximum benefits and enjoying the premium quality of the tea through brief multiple steepings. The teaware is always warmed by pouring hot water over it. The first steeping is always poured off allowing the hot water to only awaken the leaves. The first infusion will follow and the quality of the tea improves with each subsequent infusion. At first take the cup and hold it close, relax and breathe in the steam until no more, then sip slowly and let the tea gently melt all your troubles away. You will feel in a relaxed and meditative state. It is truly an art form and a unique experience.

Seven Cups

The first bowl moistens my lips and throat
The second bowl banishes all loneliness
The third bowl clears my mind of words and books
At the fourth cup, I begin to perspire.….. life’s troubles evaporate through my pores
The fifth cup cleanse my entire being
Six cups and I am in the realm of the divine
Seven cups……ah, but I can drink no more
I can only feel the gentle breeze blowing through my sleeves,
Wafting me away to the isle of immortality!

Lu Tong, 18th Century Chinese Poet.

I am very fortunate to have experienced this tradition first hand with the Mayor and proprietor over all the tea in Chaozhou and his entourage in his private tea house. We sat for hours sipping reserve Phoenix Mountain Tea and enjoying life, while the tea master artfully performed her ritual with style and grace. Before long I was beckoned to learn the art form and serve tea to my most gracious hosts. I was honored to make the tea and celebrate with my friends from far away. Every time I prepare tea, especially Phoenix Mountain tea, sweet memories surround my soul with joy and times of happiness. With each sip I slowly fade into another time and place. Moments, people and places in time never forgotten, cherished forever. A magical journey through time that holds a place in my heart. Dedicated to my friend Dr. Ming Wu.----Written by Joseph Augustino

For more information on tea, please click here.

Reflections on a two- week trip to China

Norma Lahaine
psychotherapy
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Whatever stereotypes I had of China as poor, or trapped in a time warp, were quickly dispelled during a two-week visit in May. I knew from the guidebooks that Hong Kong would be a fast-paced, modern city with elegant hotels, trendy shops, and million-dollar homes, but I was not prepared for what I saw on the mainland.
China is definitely striding toward becoming a superpower with which to be reckoned. The energy and industry of her people are electrifying.
Shenzhen is a good example. It was farmland just twenty years ago. Today it is a thriving metropolis with skyscrapers of glass and steel. If I didn’t know better, I might think I was in Manhattan. But this was a new Chinese city and I was here on a two-week visit with Ming Wu, a Doctor of Chinese Medicine and healer who practices in China, West Hartford and other New England locations; Geren Simmons, a healer, certified acupressurist from Bermuda; and Phil Crosby, an engineer, retired from General Electric.
Ming served as our guide and host, and right from the start, he was fun, efficient, generous. It was clear he wanted this to be a memorable trip for all of us.
One day we visited an island of 500 acres owned by a friend of Ming’s. Having created the microchip for cell phones, he went from a poor boy to a millionaire. His “farm” was a step back in time – peaceful, with no sign of the 21st century except for the SUV that picked us up.
Free range took on its true meaning as we watched the cook catch two chickens, kill them, and use them in our soup. The broiled fish had just that morning been swimming in the lake.
We did our Chi Gong exercises and great peace descended on us all. We rafted across the lake using a pulley system. Later we went to another friend’s restaurant where you ordered food according to whether you were Yin or Yang. We were all Yang and so ordered cooling foods for the liver – vegetables and bitter melon, to balance the chicken, fish, and meat.

We spent several days at a resort on Sanya. I swam in the South China Sea and collected shells on the beach. Looking at the luxury hotel and palm trees, I thought “Caribbean,” but where in the Caribbean would I find anything like the Statues of Quan Yin, the Goddess of Compassion, poised at the edge of the sea in Nanshan, 40 miles west of Sanya? The three statues, each facing different directions, form a monument 108 meters high, taller than the Statue of Liberty, and part of several cultural theme parks where Buddhist temples stand amid a background of European and Japanese gardens. We lit our four-foot incense sticks and prayed for peace, a long productive life, prosperity, health, and a life partner.
Our small group attracted considerable attention: We were all tall. Garen, brown-skinned and at 6’4” the tallest among us, drew curious but friendly glances. We traveled in air-conditioned vans on newly constructed freeways. Almost everyone we saw had a cell phone. The food at all the restaurants was sumptuous, a far cry from our Western version. The shrimp were the biggest I’ve ever seen. All manner of fish swam in aquarium-type holding tanks, waiting to become a delicious meal. The abundant vegetables, some of which I didn’t recognize, were fresh. There was whole broiled fish, chicken and dumplings, and about 20 more dishes for the breakfast buffet at our five-star hotels. For dessert, we ate “Dragon eyes,” lychee fruit, fresh pineapple and watermelon.
Liao Yi, Ming’s assistant at his office in China, was a gracious and helpful presence. She spoke English, taught me some Chinese, and took us to Wal-Mart! People appreciated our attempts to speak their language.
We went to a village where we were entertained by traditional dancers and musicians , firewalkers and fire-eaters. Best of all, I married a young Chinese man in a mock wedding ceremony. We drank wine. I carried him on my back to the bridal chamber. We all laughed a lot. We climbed to the top of a mountain where we saw wild men and wild women who did not speak any Chinese and ate only raw foods. The women were delighted with Garin, lifting his shirt to examine him carefully, and insisting he lift them aloft, which he did, one under each arm
On a more sober note, we visited Chaozhow TCM Hospital, a hospital where herbal medicine, acupuncture, tui-na and physical therapy are taught & practice. At an outpatient clinic, patients were receiving tui-na & acupuncture. The needles were attached to electrodes.
We met with the administrative director of the hospital as well as the medical director, who explained how diagnoses are made. For a herniated disc, for example, the doctor locates the problem. If a pinkie is numb, the problem is probably in the C7 and C8 discs. Then the doctor feels it. With Western techniques like X-ray and MRI, the diagnosis is tested. Then comes a 10-technique protocol, which may include orthopedic tui-na. Surgery will be performed for only 4 percent of back problems. We asked the medical director a number of questions. We were especially interested in the cancer rate, since smoking is so pervasive in China. He told us they have more sinus cancer. In his view, cancer is an internal problem having to do with energy blockages, either from emotional or spiritual problems.
We also had a two-day workshop in which we practiced tui-na, (acupressure) and massage.
The massages we got in the cities we visited were unforgettable. They lasted three hours, included foot reflexology and Chinese massage, and cost $20. Everywhere we went, from the hospital to modest shops, we were feted with the Chinese tea ceremony. In China, drinking tea and purchasing the accoutrements is a serious undertaking and can be expensive. Some teas cost as much as $2,000 a pound. I love my spring tea, each leaf curled into a tight ball. The ritual includes allowing the aroma of the tea to penetrate the pleasure centers of the brain, much like wine tasting. I enact this ritual in my home each day.

Norma Lahainer is a freelance author and psychotherapist practicing in Connecticut. For more information about upcoming trips to China with Dr. Ming Wu please call 1-800-990-9332 or visit www.wuhealing.com.

*According to Dr. Ming Wu, “the ‘ wild men ’ and ‘wild women’ referred to in this article are not of Chinese culture, do not speak Chinese or have a Chinese ID. They do not cook food, but eat tree leaves and live in and among the trees, and never leave their mountain. They speak their own dialect, not understood by outsiders, and are very cautious about visitors who must first demonstrate their friendship. Amazingly, they instantly greeted Garen from our group as if he was an old friend, and the women even began kissing him, though kissing is not part of Chinese culture. They begged him to stay and live with them.”