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Exploring the Tang Ye jing – Huangqin 黄芩 – Wood of Water

February 6, 2019 by Joshua Park, DSOM, LAc 3 Comments

Founder’s Note : This is part of a series of articles about the theory and herbs of the Tang ye jing. The enthusiasm and scholarly integrity of the author – regular contributor Joshua Park, DSOM, LAc – will make this a thought provoking and engaging read that we hope you’ll share with friends and colleagues. Joshua is eager to hear your feedback, either here on the site or on our Facebook page.

Introduction / Zhishi / Dandouchi / Shaoyao / Wuweizi / Shanyao / Huangqin (you are here)

 


Now that we’ve completed our tour of the herbs of the Metal Class, our ongoing exploration of the Tang Ye Jing moves on to the herbs of the Water Class.

As before, we will begin with the Wood Phase and work our way around the cycle until we come to Water. We will kick off the Water herbs with Huangqin 黄芩, also known as Scutellaria baicalensis or skullcap root:

味苦皆屬水,地黃為之主,黃芩為木,黃連為火,白術為土,竹葉為水。

All bitter belongs to water, for it is governed by Dihuang, and Huangqin is wood, Huanglian is fire, Baizhu is earth, and Zhuye is water.

We’ve seen through examining the action of the herbs of the Metal Class how the Tang Ye Jing’s classification system describes their function.

Generally speaking, we can say that the grouping of an herb with two phases means that it mediates Huangqin Huang qinbetween the two – so that we can understand Huangqin as bringing Water into the realm of Wood.

Now if we knew nothing about the actions and indications of Huangqin, we might assume that this means Huangqin’s action is to tonify Wood, because we know that through the generating cycle Water nourishes Wood. However, Huangqin is not typically understood as a tonic in either contemporary Chinese Herbal Medicine, or in Classical sources.

Here’s what the Shennong Bencao jing has to say about Huangqin:

味苦平。主治諸熱黃疸,腸澼洩利,逐水,下血閉,惡瘡疽蝕,火瘍。一名腐腸。生川谷。

Huangqin tastes bitter and neutral. It governs all hot yellowing disorders, intestinal afflux, diarrhea and dysentery, expelling water, descending blood obstruction, [treating] malign sores, subcutaneous ulcers, erosions [of the flesh], and firey sores. Another name for it is Fuchang (Putrid Intestines). It grows in rivers and valleys.

Based on this passage, Huangqin is an herb that powerfully clears heat by virtue of its bitter flavor. And indeed that is how Huang Qin is used by Zhang Zhongjing. It’s a very commonly encountered herb in the Shang Han Lun and Jin Gui Yao Lue, where it is often paired with Chai Hu to harmonize disease in the Shaoyang, as in Xiao Chaihu Tang (小柴胡湯) and its variations. And from seeing its application as a Shaoyang herb, we will be able to understand why it is classified as the Wood of Water.

It may be helpful to briefly review Six Conformations (六經 Liu Jing) theory here.

Shaoyang’s function is described as pivoting (樞 shu), it governs the Ministerial Fire (相火 xiang huo), and it encompasses both the San Jiao, which from a Five Phase perspective belongs to Fire, and the Gallbladder, which belongs to Wood. From this lens, Shaoyang pathology can be understood as arising from the dysfunction of Ministerial Fire – the cardinal signs of a Shaoyang pattern are described as “a bitter taste in the mouth, dry throat, dizzy vision” (口苦,咽乾,目眩) in the Shang Han Lun.

From a Six Conformations perspective, this symptom complex can all be attributed to the flaring of Ministerial Fire.

However, from a Five Phases perspective, we might describe this same pathology in in terms of Wood and Fire – dysfunction of the generating cycle, wherein Wood feeds too quickly into the Fire phase, causing flaring of Fire and the various heat signs seen in Shaoyang syndrome. In either case, the remedy for an excess of Fire is Water.

Enter Huangqin!

huang qin scutellariaHuangqin’s bitter flavor brings the cooling activity of Water to Wood by descending, controling, and clearing congested Ministerial Fire in the Gallbladder. It works synergystically with Chaihu for this purpose. Chaihu moves, courses, and releases Gallbladder qi while Huangqin drains fire; together they harmonize the Shaoyang.

Chaihu and Huangqin are paired together so commonly in the Shang Han Lun and Jin Gui that is sometimes difficult to seperate their actions, however the action of Huangqin alone is illustrated in a lesser known formula called Huangqin Tang (黃芩湯).

Huangqin Tang is discussed in Line 172 of the Shang Han Lun:

太陽與少陽合病,自下利者,與黃芩湯

When in taiyang and shaoyang combination disease there is spontaneous diarrhea, it is suitable to give Huangqin Tang.

“Spontaneous diarrhea” is very much in keeping with the indications of Huangqin listed in the Shen Nong Ben Cao Jing (as well as the colorful alternative name of Fuchang, “Putrid Intestines!”). It is also interesting to consider the etiology of the kind of diarrhea described in this passage, as well as the composition of the formula. Huangqin Tang consists of the ingredients Huangqin, the Wood of Water, and also Shaoyao, the Earth of Metal, as well as Dazao, the Fire of Earth and Gancao. the Wood of Earth.

There is some debate among different commentators about how to understand the pathophysiology behind diarrhea in a Taiyang and Shaoyang combination disease, but one interpretation is that heat in the Gallbladder is being transferred to the Small Intestine. Like other Shaoyang patterns, this a problem of obstructed and stagnant Ministerial Fire, however this particular pattern is playing out within the fu organs.

And as with a more general Shaoyang pattern, the Huangqin Tang pattern involves Wood and Fire, and is addressed by using Huangqin to bring the activity of Water into the realm of Wood by draining Gallbladder heat.

And earlier this series we’ve explored how Shaoyao, as the Metal of Earth, can help to control Wood while the combination of Shaoyao and Gancao together can relax and soothe urgency. While we’ve yet to analyze the role of Dazao, understanding the functions of the herbs we have already covered should help to understand the actions of both Huangqin Tang and Huangqin as a single herb.

Based on this analysis, Huangqin ‘s function of draning heat from the Gallbladder can be understood in terms of bringing Water into Wood.

This is in keeping with the direction of Water, which the Neijing associates with the season of Winter and water and wood and fire herbthe concept of going into storage (cang 藏). The direction of Fire, in contrast, is to move upward and outward; it is assoicated with the activity of Summer, which is growth (zhang 長) and expansion.

These are in effect opposing actions, and the dynamic balance between Fire and Water is the basis for normal physiology in the microcosm of the body and the orderly movements of the seasons in the macrocosm of the cosmos.

In between Fire and Water is the phase of Wood.

We know from Five Phase theory that the Child of any given phase can drain its Parent, and we can apply this metaphor to the concept of Wood and Ministerial Fire – if Fire rages out of control, it will eventually consume Wood. Bringing a healthy dose of Water in the right way does not douse the Fire, but causes it to descend, become consolidated, and stored in a way that it can do its appropriate work of warming and moving without destroying the base upon which it feeds.

Huangqin is now hopefully a bit clearer to you as far as clinical use, and we’ve started to understand how the Tangye jing approaches herbs of the water class. Keep an eye out for the next in the series, everyone’s favorite herb, Huanglian. Feel free to comment on this post if you have questions – or maybe join us on Facebook?

Filed Under: Acupuncture, Herbs & Other modalities, Uncategorized Tagged With: Classical Texts, herbal formulas, symbolism, tang-ye-jing, Zhang Zhong Jing

Exploring the Tang Ye Jing – Shaoyao 芍藥 – Earth of Metal

January 3, 2019 by Joshua Park, DSOM, LAc Leave a Comment

Founder’s Note : This is part of a series of articles we’ll be releasing here about the theory and herbs of the Tang ye jing. The enthusiasm and scholarly integrity of the author – regular contributor Joshua Park, DSOM, LAc – will make this a thought provoking and engaging read that we hope you’ll share with friends and colleagues. Joshua is eager to hear your feedback, either here on the site or on our Facebook page. 

Part 1 / Part 2 / Part 3 / Part 4 (you’re here)


 

味酸皆屬金,五味[子]為之主,枳實為木,豉為火,芍藥為土,薯蕷為水。

All sour belongs to metal, for it is governed by Wuweizi, and Zhishi is wood,Chi is fire, Shaoyao is earth, and Shuyu [better known to modern practitioners as Shan Yao] is water.

 

Next in our exploration of the 25 Herbs of the Tang Ye Jing is Shaoyao (芍藥), the Earth of Metal.

Shaoyao is peony root (Radix Paeoniae), but in modern Chinese Herbalism there is no generic peony root as such – we differentiate between Baishao (白芍) or White Peony (Radix Paeoniae Alba) and Chishao (赤芍) or Red Peony (Radix Paeoniae Rubra). Both herbs in modern TCM theory are said to effect the Blood, with Baishao having a more nourishing quality and Chishao are more moving and cooling quality, respectively.

Classical Chinese herbal texts, including the Tang Ye Jing, Shen Nong Ben Cao Jing, and the Shang Han Za Bing Lun however do not differentiate between Baishao and Chishao, consistently referring instead to “Shaoyao”. There is often debate over whether a given formula should use Baishao or Chishao, and the decision on when to use one variety over another (or when and if to combine them in the same formula) is beyond the scope of this article.

With that in mind, let’s begin by looking at the Shen Nong Ben Cao Jing’s entry for Shaoyao:

 

芍藥 味苦、平。主邪氣腹痛,除血痹,破堅積、寒熱、疝瘕,止痛,利小便, 益氣。生川谷。

Shaoyao: Its flavor is bitter and [its temperature is] neutral. It governs pernicious qi abdominal pain, removing blood impediment, breaking hard accumulations, cold and heat, moundings and masses, stops pain, smooths urination, and boosts qi. It grows in rivers and valleys.

 

The predominant flavor is bitter and not sour, although having seen how this plays out in Zhishi and Dandouchi, we shouldn’t be thrown off by this apparent discrepancy. However, it’s also worth noting that in most post-classical and modern materia medicas, the flavor of both Baishao and Chishao are listed as having a sour as well as a bitter flavor. The clinical indications described here are likely to seem very dynamic (i.e. “breaking hard accumulations”, etc) if we are primarily thinking of Baishao as a blood tonic, as it is classified in modern TCM. However, these indications align very closely with the way Zhang Zhongjing uses Shaoyao.

“Pernicious qi abdominal pain” (邪氣腹痛) is probably the most immediately clinically useful sign for applying Shaoyao.

Herbalists who are trained in various Japanese lineages of abdominal diagnosis typically look for specific signs of a tight or spasming rectus abdominus, for example. And while there are much broader applications for Shaoyao, we consistently find a close association between Shaoyao and abdominal symptoms. Exploring this relationship will help us to understand how Shaoyao is used in classical Chinese herbalism, as well as what it means to say that Shaoyao is the Earth of Metal.

Shaoyao’s action can be understood as bringing the activity of Metal into the realm of Earth.

This is easy enough to relate to the condition of abdominal pain, since the abdomen belongs to the Earth, as it lies in the center and house the Spleen and Stomach, the Earth organs. Shaoyao acts to bring Metal into this dynamic, by gathering (the action ascribed to the Sour Flavor of Metal); specifically, by gathering nutritive fluid (which, insofar as it originates in the Middle Jiao, can be ascribed to Earth).

Gathering nutritive fluid provides the material substrate for Blood formation, which accounts for the Blood nourishing action ascribed to Shaoyao (and Baishao in particular). Shaoyao’s gathering action moistens, nourishes, and softens. Moreover, it is this ability to gather the nutritive fluids that also provides a counterbalance to the moving, circulating action of Guizhi, creating the most distinctive and versatile duiyao pairings in the work of Zhang Zhongjing, the Wood of Wood with the Earth of Metal.

Metal, Earth and Wood

One of the first things we learn about as practitioners is the ubiquity of the pattern of excessive Wood invading the Earth. Indeed, the opening passage of the Jin Gui Yao Lue uses the relationship of Wood and Earth as an example to discuss how disease is transmitted…

 

夫治未病者,见肝之病,知肝传脾

One who treats disease when it has not manifested sees the Liver is diseased, and knows it will pass from the Liver to the Spleen [and that] one must first fill the Spleen…

 

As a Metal herb, Shaoyao can drain excessive Wood, however it accomplishes this by gathering Yin fluid, which has a moistening, soothing effect.

This treatment strategy is especially effective in protecting the Earth against the activity of excessive Wood. Recall in the article on Zhishi, we discussed Zhishi Shaoyao San, a two herb combination indicated in the case of abdominal fullness with vexing pain (腹痛煩滿). Our understanding of this formula is deepened and completed when we consider the combination of Zhishi, the Wood of Metal, and Shaoyao, the Earth of Metal, with Zhishi more forcefully bringing a descending mandate while Shaoyao gathers, nourishes and softens.

Line 30 discusses the use of Shaoyao Gancao Tang. It states that when there is “..continued slight urgency and spasm of the lower legs, one should give a heavy dose of Shaoyao Gancao Tang and then the lower legs will be able to stretch.” (脛尚微拘急,重與芍藥甘草湯,爾乃脛伸). This line describes a disease of the sinews, which have become tense and malnourished due to a deficiency of yin fluids of the Liver.

The gathering, moistening and nourishing activity of Shaoyao is able to treat this, and it is further enhanced by the addition of Gancao, whose sweet flavor soothes urgency, in keeping with the principle of Su Wen Chapter 22, which states “”When the Liver suffers urgency, urgently eat sweet in order to relax it.” (肝苦急,急食甘以緩之).

Together Shaoyao and Gancao simultaneously nourish the sinews and relax the Liver by moistening and replenishing Yin fluids.

The formula Si Ni San (四逆散) can be understood as a combination of Shaoyao Gancao Tang and Zhishi Shaoyao San, with Chaihu added to more directly course and disperse stagnant Wood. Although Chaihu is typically considered to be the lead herb in this formula, the importance of Shaoyao as a Minister cannot be overstated.

Line 279 states:

本太陽病,醫反下之,因而腹滿時痛者,屬太陰也,桂枝加芍藥湯主之

When originally there was disease in the Taiyang, but the physician purges it, and consequently there is abdominal fullness with periodic pain, this belongs to the Taiyin. Guizhi Jia Shaoyao Tang governs it.

Guizhi Jia Shaoyao Tang consists of the same ingredients as Guizhi Tang, but the dosage of Shaoyao has been doubled, which directs the therapeutic action of the formula from the surface (the Taiyang) to the interior (the Taiyin, which also belongs to Earth). It treats abdominal pain by warming and opening the channels to relieve spasm.

If Yitang (飴餹) is added to Guizhi Jia Shaoyao Tang, it will greatly enhance the formula’s nourishing and fluid replenishing properties, and yield the formula Xiao Jian Zhong Tang (小建中湯), one of whose key indications is abdominal pain arising from qi and blood deficiency of the middle burner.

Line 100 states,

 

傷寒,陽脈澀,陰脈弦,法當腹中急痛者,先與小建中湯,不差者,與小柴胡湯主之

In cold damage, when the yang pulse is choppy and the the yin pulse is wiry, there is generally urgent pain in the abdomen, first give Xiao Jian Zhong Tang. If there is no cure, then give Xiao Chaihu Tang.

 

There is some debate over the pulse signs in this line should be interpreted, but general agreement that the symptoms of urgent, cramping pain in the abdomen can be understood in terms of Wood overacting on Earth. However, we must also differentiate whether this symptom is primarily one of deficiency (and thus is treated by Xiao Jian Zhong Tang), or primarily one of excess (and thus is treated with Xiao Chaihu Tang).

In both formulas, however, it should be noted that Zhang Zhongjing takes care to treat the Earth even as he treats Wood. In the case of Xiao Jian Zhong Tang this is more primary, but even Xiao Chaihu Tang, which can be understood primarily as coursing stagnant Wood, protects the Earth with Renshen, Shengjiang, Da Zao, and Zhi Gancao (herbs that we will examine in subsequent articles!).

Lastly, it should be noted that in Line 96, an important modification of Xiao Chaihu Tang is to replace Huangqin with Shaoyao when there is Xiao Chaihu Tang pattern with abdominal pain (若腹中痛者,去黃芩,加芍藥). Hopefully after this article, the pathomechanisms behind this substitution have become more clear.

Whew! What an important herb – we could go on about it all day. But, let’s put this one to rest and look forward to the next in the series – Wuweizi 五味子!

Filed Under: Acupuncture, Herbs & Other modalities, Uncategorized

Exploring the Tang Ye Jing – Dandouchi 淡豆豉 – Fire of Metal

December 27, 2018 by Joshua Park, DSOM, LAc 2 Comments

 

Founder’s Note : This is the third of a series of articles we’ll be releasing here about the theory and herbs of the Tang ye jing. The enthusiasm and scholarly integrity of the author – regular contributor Joshua Park, DSOM, LAc – will make this a thought provoking and engaging read that we hope you’ll share with friends and colleagues. Joshua is eager to hear your feedback, either here on the site or on our Facebook page. 

Part 1 / Part 2 / Part 3 (You’re here)

 


 

味酸皆屬金,五味[子]為之主,枳實為木,豉為火,芍藥為土,薯蕷為水。

All sour belongs to metal, for it is governed by Wuweizi, and Zhishi is wood,Chi is fire, Shaoyao is earth, and Shuyu [better known to modern practitioners as Shan Yao] is water.

Having explored Zhishi as the Wood of Metal, we now move on to the next phase in the cycle and come to Dandouchi (淡豆豉), the Fire of Metal.

 

Dandouchi is the fermented black soybean (Latin Name: Semen Sojae Preparata). Dandouchi is not the most commonly prescribed herb in classical herbalism (although it does feature prominently in several of Zhang Zhongjing’s formulas, which we will explore shortly). In fact, it is not even included in the Shen Nong Ben Cao Jing.

The first mention of Dandouchi in a Chinese materia medica is the Ming Yi Bie Lu (名醫別錄), an herbal text attributed to the Daoist alchemist Tao Hongjing. Recall that Tao is also the purported author of the Fu Xing Jue Wu Zang Yong Yao Fa Yao (輔行訣臟腑用藥法要), the previously lost manuscript that contains the only passages we have of the Tang Ye Jing.

 

Here is what the Ming Yi Bie Lu has to say about Dandouchi:

豉: 味苦,寒,無毒。主傷寒,頭痛,寒熱,瘴氣,惡毒,煩躁,滿悶,虛勞,喘吸,兩腳疼冷,又殺六畜胎子諸毒。

[Dan Dou] Chi: Its flavor is bitter, cold and nontoxic. It governs cold damage, headache, [alternating] cold and heat, malarial qi, evil toxins, vexation agitation, stifling fullness, taxation fatigue, panting on inhalation [and] cold pain of both feet; moreover, it kills all various toxins in the six domestic animals, fetuses and children.

We can see from this that Tao’s understanding of Dandouchi makes it a tremendously useful herb.

 

However, just as we did with Zhishi, there is a seeming discrepancy here: the Tang Ye Jing classes Dandouchi with Metal, and therefore Sour, and yet the Ming Yi Bie Lu describes it as being bitter and cold. Modern materia medicas such as Bensky tend to agree with this classification, but also emphasize its acrid nature. And of course the Tang Ye Jing associates Fire with Salty, and none of the Materia Medica state that Dandouchi is salty. So how are we to understand this in terms of the Tang Ye Jing’s classification?

Fire of Metal

 

Let’s consider what it means for Dandouchi to be considered the Fire of Metal. We saw in our exploration of Zhishi as the Wood of Metal that Zhishi’s activity could be seen as carrying the action of Metal into the domain of Wood (specifically, through its activity of strongly descending the Gallbladder and breaking knotted qi).

In a similar fashion, then, we must understand Dandouchi’s action as involving the relationship between Metal and Fire. And we know that this involves the Controlling Cycle, as Fire Controls Metal.

Examining Zhang Zhongjing’s formulas with Dandouchi will help make this more concrete. Most of formulas that contain Dandouchi can be found in Clause 76 of the Shang Han Lun:

發汗後,水藥不得入口為逆,若更發汗,必吐下不止。發汗吐下後,虛煩不得眠;若劇者,必反覆顛倒,心中懊憹,梔子豉湯主之。若少氣者,梔子甘草豉湯主之。若嘔者 梔子生薑豉湯主之

After sweating is promoted, if water and medicine are unable to be ingested due to counterflow [but] again sweating is promoted, there will be incessant vomiting and diarrhea. After the promotion of sweating and the use of vomiting or purging [methods], there is empty vexation with inability to sleep; if the condition is severe, with tossing and turning and anguish in the heart, Zhizi Chi Tang governs it. If there is shortage of qi, Zhizi Gancao Chi Tang governs it. If there is nausea, Zhizi Shenjiang Chi Tang governs it.

There’s quite a bit to unpack in this clause, and extensive debate in the commentaries over what is meant precisely by many of the terms in this line, such as ’empty vexation’ (xu fan虛煩). The general consensus though is that describes a presentation of formless (1) stagnant heat in the chest. Improper usage of purgatives, vomiting, or excessive sweating pushes the pathogenic factor further into the body where it becomes trapped in the upper burner. The vexation and anguish described the line are all signs of heat.

 

Although the line mentions the Heart specifically, we can understand this as involving the chest cavity more generally.

 

Insofar as the chest cavity houses the Lungs, and is also implicated in Yangming disease we can say that it belongs to Metal. Nausea, vomiting, and shortage of qi (which in this context may simply mean shortage of breath) are also pathologies that all belong to the Metal organs of the Lung and Stomach. The same pathology described by Line 76 can also arise in Yangming disease; see Lines 221 and 228, which also describe a situation of formless heat in the chest, and for which Zhizi Chi Tang is also indicated.

To summarize then, the clinical situation described here then is one of heat (Fire) trapped in the chest (which belongs to Metal) – and a key herb to treat this pathology is Dandouchi, which opens and vents the Lung, allowing the heat an exit. Its cold nature helps to soothe vexation, and also resonate with the cool qi of Autumn that likewise belongs to Metal. Based on this analysis, we can say that the main action of Dandouchi is to protect Metal from being damaged by Fire by venting heat from the chest. It is classified as the Fire of Metal, because it functions to removes Fire from Metal.

Post Classical Formulas

Dandouchi features prominently in a number of post-classical formulas where it performs the same function as it does in Zhizi Chi Tang and its modifications. The most famous of these is the formula Yin Qiao San (銀翹散), which is indicated in the Wen Bing Tiao Bian (温病條辨) for Taiyin Wind Warmth (太陰風溫), a pattern that manifests with signs of heat damaging Metal, such as sore throat. It is also frequently added to the pediatric formula Xie Bai San (瀉白散), devised by the Song Dynasty physician Qian Yi to drain stagnant heat from the Lungs.

Although it is beyond the scope of this article series to delve deeply into these post-classical formulas, it is worth mentioning because their usage of Dandouchi follows the same principles as Zhang Zhongjing’s usage, which is ultimately derived from the Tang Ye Jing. This demonstrates the deep and wide ranging influence that this text has over all of Chinese Herbalism.

I will move on to consider the next herb, Shaoyao, in the sequence in the next article. It’ll be an action-packed exploration since Shaoyao is such a frequently used herb!


References
(1) “Formless” in the sense that the heat does not have substantial pathogenic factors like phlegm, or from an excess heat in the Stomach. Some commentators prefer the term “residual heat”.

Filed Under: Acupuncture, Herbs & Other modalities, Uncategorized

Introduction To A Five Element Approach To Reducing Acupuncture Clinic Marketing Overwhelm

May 11, 2018 by Eric Grey Leave a Comment

acupuncture clinic marketing overwhelmAs acupuncturists seeking to pay attention to acupuncture clinic marketing, things can quickly get overwhelming. After all, many of us will not have employment in the traditional sense, but instead be renters, independent contractors or active clinic owners on some level. We’ll be doing some amount of our financials, planning, evaluation, operations. We’ll be asked to know relevant legal and, in some cases, employment related information – some of which has little to do with the profession we signed up for.

And, oh yeah, there is the medical aspect, too. We should be excellent practitioners : diagnosing, researching cases, coordinating with other care providers, providing excellent hands-on treatment as well as suggesting dietary and other lifestyle alterations and – maybe – prescribing an herbal formula. No big deal. To say that many of us – particularly early in our careers – feel overwhelmed is an understatement. Finding work-life balance is key, and many of us can see we need more rest, more time with family, less time at work.

But we all perceive that the marketing piece is important…

After all, without patients, you don’t have a practice, you have an idea or an expensive hobby. The vast majority of acupuncturists don’t have much background in marketing – even though we know it’s important. Overwhelm on this point leads some of us to frantically try this and that marketing tactic at random – sometimes finding results – sometimes not. Others respond to the overwhelm by ignoring the problem entirely, and we all know how well the head-in-the-sand approach works long-term. Neither option is a great way to approach such an important part of our acupuncture practice life.

So, as a person who teaches and coaches acupuncture students and practitioners about professional life, I’ve wanted to do my part to give a little gift that will help reduce that overwhelm.

Over the next several articles, I’ll lay out a simple five element approach to putting a stable foundation under your acupuncture clinic marketing efforts. It’s an easy to understand model that won’t solve all your woes – but should help to get your feet under you so you can move forward with less anxiety and more confidence. While I don’t always love extending the metaphors of Chinese medicine to every little thing – in business I feel it supplies some depth & structure to what can be a challenging topic.

I want to wrap up this introductory article with a brief visit to each of the five elements and a hint of the lessons they have to teach us as we seek to craft inspiring & effective marketing for our acupuncture practices.

These will obviously be unpacked quite a bit more over the coming weeks – and note – these are my interpretations. The point is not whether some Song dynasty scholar would disagree with my assignment of a phase element to a particular business system – the point is to learn the information I’m structuring in that way. Look at what the finger is pointing towards, not at the finger – right?

Water reminds us of our deepest roots – our psychology, our values, our goals for our business, our unique ways of flourishing – and asks us to honor those at all points along the path of marketing our acupuncture practices. Water is also a call to attend to the holistic nature of acupuncture business (and all business – in my opinion) – all systems in a business impact all the rest. We cannot market in a vacuum – we must be completely aware of how our marketing practices impact our executive, operational, medical, financial, legal and personnel related business systems. This is complex, it’s true, but from that complexity comes marketing you can stand behind 100%.

Wood is strategy, planning – in connecting our marketing efforts to goals – concrete outcomes, and what we want for our world. This reduces the frantic, rushed sense some people get when they begin to work on marketing. All the tools, strategies, foreign concepts & words – it’s easy to see where overwhelm would come in. That energy needs focus, purpose. We need to have a plan. Wood gives direction to our frantic seeking – and allows us to truly see the best place for our efforts.

Moving on into full flourishing of fire – connection, our people, us, the Heart of things. Fire in marketing helps us to see that we reduce our field of choices considerably simply by attending to whom we want to reach – who do we serve? What sorts of information reaches them most easily? Would my clients respond to birthday cards? Would they come to in-house events? Where do they hangout online – or do they? These questions come from fire – and solving them is getting to the Heart of the marketing matter – people. Community.

Then to Earth – taking a pause, centering, reflecting and taking advantage of the information that we’ve already discussed to make wise decisions about which tools we’ll use, and how. How do we balance this activity against everything else we need to do in a way that helps us to continue to feel nourished? Earth is where we get to have fun picking things and setting them up, designing, experimenting, processing. And we get to do so guided by a plan, rooted in the fullness of our practices and ourselves – instead of feeling harried, pressed and disconnected from what nourishes us.

Finally, we complete this cycle of exploring the essentials of acupuncture clinic marketing by learning the lessons of metal. In metal we are reminded of the critical importance of analysis. It’s not enough to just do random techniques and hope for the best. We have to learn how to assess whether what we did made a difference to our bottom line. And as is reflected in all the phase elements in some way – we are doubly reminded of the importance of integrity in our marketing. This keeps the balance that the Lung, the Prime Minister, demands.

I’ll expand on each of these in turn – building out the model until it’s a complete schematic.

I’ll be interested to hear your feedback – feel free to provide in the comments, or you can join the CMC community with a Bulletin, Free Library & Forum subscription, and provide your feedback in a private, interactive setting.

Filed Under: Business & Productivity, Uncategorized

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