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Women pertain to Water and men pertain to Fire and there are important differences in their sexuality.  Women are like water, i.e. slow to bring to the boil and slow to cool down; men are like fire, i.e. easy to arouse and quick to cool down.  Ever since very early times, Chinese sexual manuals stressed that women like “slowness” and “duration” and abhor “haste” and “violence”.  This difference is the crux to understand the different sexual behaviour by men and women necessary or a successful sexual life.  For this reason, all Daoist texts stressed very much the importance of expert foreplay by the man to arouse his partner and hence the detailed description of the signs of women’s arousal.

(...) Thus, it can be seen that much of the instruction is directed at men, teaching them how to conduct foreplay, how to arouse the woman and how to detect the signs of her arousal and her intentions.  This is precisely because of the above-mentioned biological difference between men and women, i.e. women are “slow to heat up” whilst men are “quick to flare up and become extinguished”: thus the onus is very much on men to control themselves to give time to the woman to reach arousal and orgasm.

From the point of view of Chinese medicine, there are important differences between men’s and women’s sexuality.  In men the lower Dan Tian contains the “Room of Sperm” and is, so to speak, “empty”; in women, the lower Dan Tian is, so to speak, “full” as it contains the Uterus and Blood.  Excessive sexual activity does not affect women as much as men for various reasons.

In men, ejaculation is a direct (but temporary) loss of Jing as sperm is derived directly from the Jing.  As there is no comparable loss in women, there is no equivalent depletion after sex.  Quite simply, the Kidney-Jing is the origin of sperm in men and of menstrual blood and ova in women: while men lose sperm during sex, women do not lose menstrual blood or ova.  Although some practitioners consider the lubricating fluids secreted by the Bartholin’s glands during sexual arousal in a woman to be also a manifestation of Jing comparable to sperm, I tend to disagree because such fluids are secreted by glands in the vagina and not by sex glands (such as the ovaries in women or testicles in men): I would therefore consider these fluids precisely as a form of Body Fluids (jin ye) rather than a direct manifestation of Jing.  In fact, the Bartholin’s glands in the vagina are homologous to the Cowper’s glands in men and their function is purely lubricative.  In other words, sperm is a direct manifestation of Jing, the equivalent of which would be the ova and menstrual Blood in women: the former is lost in men’s orgasm, the latter are not lost in women’s orgasm.

Furthermore, the Lower Dan Tian in men contains the Room of Sperm which is directly related to Jing, while in women it contains the Uterus which is related to Blood.  The Room of Sperm is related to the Kidneys while the Uterus is related also to the Liver and Blood.  Because the Lower Dan Tian in women contains the Uterus rather than the Room of Sperm, in women excessive loss of blood after childbirth would be equivalent to excessive sex for men.

In men, the lower abdomen is occupied by the Room of Sperm and it is therefore “empty”, also because sperm is easily discharged while Blood is not.  The book “Elementary Medicine” (1575) says: “The Room of Sperm in men suffers no accumulation or fullness, while the Blood Chamber in women suffers from accumulation and it overflows downwards in the period….[The Lower Dan Tian] in men stores Jing [=sperm] while in women it stores the Uterus and foetus.  Men pertain to Qi and when it mixes with the Abysmal [the trigram corresponding to Water], Qi makes Water steam and produces sperm which is white… Women pertain to Blood, when this mixes with the Clinging [the trigram corresponding to Fire], Blood is transformed into the period which is red”.[viii]

(Source : Giovanni Maciocia)

The essence of Daoist sexuality is the idea that the sexual act is an exchange of Yin and Yang essences, from the woman and man respectively, which is beneficial to each partner: it represents the harmonious interaction and mutual nourishment of Yin and Yang.

Central to Daoist sexuality is the idea that man must conserve its sperm and only ejaculate occasionally: this is because sperm is a direct physical manifestation of Jing and too frequent ejaculation depletes Jing.  If sperm is not ejaculated and directed upwards along the Du Mai to the brain, it can be transmuted and then lowered down to the Dan Tian where it greatly nourishes the body and mind.

Since excessive ejaculation weakens the Jing, and since sex without ejaculation can replenish the Jing, it follows that energy lost through sexual activity can be replaced by sexual energy itself, by practising sex without ejaculation.

Sexual intercourse was considered to have two aims: first to produce sons who would continue the family.  This was a sacred duty to one’s ancestors since the well-being of the dead could only be ensured by regular sacrifices made by their descendants, especially the male ones.  The second aim was to strengthen a man’s vitality by making him absorb the Yin essences.  As a matter of course, these two aims were closely interwoven.  In order to obtain healthy male children the man’s Yang essence should be at its apex when the ejaculates, and in order to develop his Yang essence to its apex he should sleep frequently with as many different women as possible without ejaculating.

To the Daoists, sex was like a process of alchemy, of transformation of the sexual essences into Qi and Jing, through the harmonious intermingling of Yin and Yang.  They identified the woman with a crucible, her vital essence with cinnabar (red), man’s white semen with lead, the coitus with the mixing of the elements, and the technique of the coitus with the firing times.

Since men had to restrain themselves by not ejaculating whereas women could reach an orgasm whenever they liked, the onus was very much on men to conduct and prolong sexual intercourse by sexual expertise; in fact, because of this, sexual intercourse is often described by the Daoists as a “battle”, or like “riding a tiger”, or like “walking on the edge of a precipice”: i.e. man is easily aroused and easily ejaculates and must learn to control his ejaculation to prolong sexual intercourse (see below).  There were also social reasons for this as the sexual art was essentially for the upper classes whose men had more than one wife and even concubines and they therefore had to restrain themselves in order to satisfy them all.

A constant theme running through Daoist sexual manuals is that excessive ejaculation is detrimental to health.  This is because too frequent ejaculation leads to a direct loss of Jing and also Minister Fire: thus it depletes both Water and Fire.  As we all know, this is very much a theme of modern Chinese medicine books.

The role of the Ming Men in human physiology should be discussed.  The Fire of Ming Men represents the physiological Fire within the Kidneys, it arises from the area between the two kidneys and is closely related to the Yuan Qi from which the Du, Ren and Chong Mai originate.  Under physiological conditions, the Fire of Ming Men warms the Uterus, the Intestines, the Bladder and the Heart and balances the Yin influences: it makes conception possible and is related to sexual desire.  In women, “it is through Kidney-Yang [and therefore the Fire of Ming Men] that the Tian Gui turns red [i.e. it turns into Blood]”.[iv]  

The Fire of Ming Men is the origin of the “formless” Minister Fire which also generates Water, hence the Kidneys are the source of both Water and Fire.  The Minister Fire is called “formless” because it is a non-substantial Fire which actually generates Water rather than overcoming it.  It is a Pre-Natal type of Fire formed at conception on the Du/Ren Mai axis.

In fact, the “Golden Mirror of Medicine” (1742) says: “The Pre-Natal Tian Gui originates from the mother and father, the Post-Natal Jing and Blood are derived from food and water, a girl’s Tian Gui matures at 14, the Ren Mai is open, the Chong Mai is flourishing and the periods arrive”.[v]  The commentary then explains: “At 7 the Motive Force [Dong Qi] is flourishing.  At 14 the Tian Gui matures: this is the Motive Force within the Pre-Natal Water of Tian Gui, crystallizing in a girl’s uterus”.[vi]

This last passage is interesting as it confirms that the Motive Force and the Minister Fire are pre-natal and present before the onset of the periods.  It also highlights the close integration of the Minister Fire and the Tian Gui (the Yang and Yin aspects of the Kidneys).

Zhang Jing Yue says: “The Ming Men is the Root of the Yuan Qi and the residence of [both] Water and Fire.  The Yin of the 5 Zang cannot nourish without it and their Yang cannot develop without it”.[vii]  This passage clearly shows how the Fire is the Fire within Water, interdependent with Water and inseparable from it.  The Emperor Fire is called “with form”, i.e. it is a substantial Fire which overcomes Water, is formed after birth and is therefore post-natal.  The Minister Fire pertains to Heaven and the Emperor Fire to Human Beings.

(Source : Giovanni Maciocia)

In Traditional Chinese Medicine the San Jiao is a functional, not strictly anatomical, concept that divides the torso into three “burners” whose roles are mapped metaphorically onto Heaven, Human, and Earth: the upper burner (Heaven) refers to the chest region (heart and lungs) and the respiratory/“receiving” functions; the middle burner (Human) refers to the stomach, spleen and related digestive/transformative functions (how food and nutrients are converted into Qi and body substances); and the lower burner (Earth) refers to the lower abdomen (kidneys, bladder, intestines) and the grounding, separating and excretory functions. (Wikipédia)

What this mapping means is symbolic rather than literal: ancient Chinese thought used the triad heaven–human–earth to link bodily processes to broader cosmic roles, so the San Jiao describes how Qi and body fluids are transformed, moved and balanced between higher (inhalation/relationship with the sky), middle (digestion and nourishment within the person) and lower (storage, elimination and grounding) domains. In practice the San Jiao is a way of describing coordination and communication across the body’s regions—if the three burners “work” together the organs and fluids remain harmonious; if one burner is blocked or out of balance, related symptoms appear. (calandraacupuncture.com)

The analogy that links the San Jiao’s three burners to Heaven, Human, and Earth comes out of ancient Chinese cosmology and classical medical texts that treated the body as a microcosm of the universe. Early sources such as the Yellow Emperor’s Inner Canon (Huangdi Neijing) and the commentarial tradition used patterns drawn from philosophy—especially the idea of the “three powers” (san cai: Heaven, Human, Earth)—to describe how bodily processes relate to environmental and cosmic forces, so the upper, middle and lower jiao were described with those larger correspondences in mind. (Yo San University)

In that worldview the upper burner (linked to Heaven) governs respiration and the spirit-like aspects of the chest; the middle burner (linked to Human) governs transformation and digestion; and the lower burner (linked to Earth) governs storage, elimination and reproduction. Those mappings are intentionally symbolic: ancient physicians used poetic, cosmic language to express functional relationships (how Qi and fluids are received, transformed and grounded) rather than to locate a discrete anatomical organ. (Wikipédia)

Philosophically, the analogy does two practical jobs at once: it provides a conceptual model that connects physiology to environment (so treatment considers seasonal, dietary and emotional context), and it supplies diagnostic language that ties symptoms in one region to imbalances in the corresponding “burner.” Over centuries commentators and practitioners refined and debated the meanings, but the core idea remains that the three-part scheme is a functional, relational map—not a literal three-chambered organ. (PMC)

In short, the Heaven–Human–Earth labels are metaphors borrowed from broader Chinese cosmology and applied to a medical model of regulation, transformation and balance; they help clinicians think about how different regions of the body interact with each other and with the larger world. (Encyclopédie de Philosophie de Stanford)

here are a couple of short, famous lines that capture the Heaven–Human–Earth idea and are often cited in the context of the San Jiao / sancai analogy.

Zhuangzi’s famous paradoxical line — “Heaven and earth are born with me; all things are one with me.”

A classic medical formulation often quoted from the Huangdi Neijing tradition — “Man corresponds to heaven and earth.”

Both lines are meant as metaphors: Zhuangzi’s phrase expresses deep unity with the cosmos, while the Neijing line underpins the medical idea that human physiology and health “correspond” to seasonal and cosmic patterns.

The early Daoist and classical medical texts are full of poetic lines that resonate beautifully with the San Jiao and the “Heaven–Human–Earth” vision. Here are a few more that capture that same atmosphere of cosmic unity and inner harmony:

From the Huangdi Neijing (Suwen chapter 25):

「天有四時五行，以生長收藏，以生寒暑燥濕風。人有五臟化五氣，以生喜怒悲憂恐。」
“Heaven has the four seasons and the five elements, giving rise to growth and storage, to cold, heat, dryness, dampness, and wind. Man has the five organs that transform the five emotions—joy, anger, sorrow, anxiety, and fear.”
This passage shows how human life mirrors the rhythm of Heaven and Earth, a direct echo of the San Jiao’s role as a mediator among these realms.

From Laozi (Daodejing, chapter 25):

「人法地，地法天，天法道，道法自然。」
“Man follows the Earth; Earth follows Heaven; Heaven follows the Dao; the Dao follows what is natural.”
This line expresses the continuous flow from the cosmic order down to the human body—exactly the pattern that later thinkers used to map Heaven, Human, and Earth within the three burners.

From Zhuangzi (Chapter 2, Qiwulun):

「天地與我並生，而萬物與我為一。」
“Heaven and Earth were born together with me; all things and I are one.”
This is the quintessential statement of unity—the philosophical root of why the human body could be imagined as a miniature universe, with its own Heaven, Earth, and the living human realm between them.

From Huangdi Neijing (Lingshu chapter 8):

“The upper burner is like a mist; the middle burner is like a foam; the lower burner is like a swamp.”
It’s a vivid description of the three burners: vapor rising to Heaven, transformation in the middle realm, and grounding moisture below—an image that blends physiology, nature, and cosmology in one poetic metaphor.

Would you like me to translate these into a more literary or poetic English style (instead of the literal scholarly tone)? They sound even more “alive” that way.

(Source : ChatGPT)

San Jiao ("triple burner", or "triple energizer", or "triple heater") is a concept in traditional Chinese medicine (TCM) and acupuncture. It is the sixth organ of Fu, which is the hollow space inside the trunk of the body. In TCM, there are five solid organs and each solid organ has its counterpart in a hollow organ. For instance, the heart is considered a solid organ, and the small intestine its hollow counterpart, or Fu organ. San Jiao is believed to be a body cavity of some kind which has the ability to influence other organs, and overall health, mainly through the free movement of Qi, the fundamental energy or life force on the microcosm and on the macrocosm it is associated with the interactions between The Heavens, humans and earth.[1] San Jiao means "triple burner". The upper burner relates to organs the Heart, lungs in the thorax and the breathing function therefore relates to Heaven.[2] The middle burner relates to the organs top of the stomach, the spleen, liver and the digesting function, therefore belongs to Human.[2] The lower burner relates to the organs below the abdomen, Kidneys, Bladder and the urogenital functions, therefore belongs to Earth.[2] If the triple burner function well, then the organs are in harmony. According to traditional Chinese medicine, the triple burner is essential in transporting fluids throughout the body, removing itching and heat, treating swellings, and overcoming problems with various organs.[2]  (Source : Wikipedia)

The Triple Burner is probably the most widely discussed topic on Chinese medicine and, over the centuries, there have been many different theories on its nature. In this Clinical Tip, I will try to elucidate the main ideas on the nature of the Triple Burner and it will probably take more than one Clinical Tip. “Burner” is a translation of the word jiao which means “burned” or “scorched”. It is also called “Warmer” while others choose not to translate it and call it the “San Jiao”. Some Chinese doctors distinguish between two basic views of the Triple Burner, one according to which is has “no form” (which is primarily from the Nan Jing) and another according to which it has “a form” (which is primarily from the Nei Jing). Although this distinction is important (and I will expand on it below), I think there are different ways of looking at the Triple Burner, as listed below.

1) The Triple Burner as the activator of the Yuan Qi
2) The Triple Burner as a system of waterways
3) The Triple Burner governing movement of Qi
4) The Triple Burner as a system of cavities
5) The Triple Burner as a three-fold division of the body
6) Relationship between Triple Burner and Pericardium

The view of the Triple Burner as the activator of the Yuan Qi derives from the Nan Jing, primarily chapters 8, 38, 62 and 66.Chapter 8 of the Nan Jing says: “Sometimes the Cun Kou is normal and yet the patient dies. Why is that? The pulses of the 12 channels all originate from the Yuan Qi. This Yuan Qi is the root of the 12 channels, it is the Motive Force [Dong Qi] between the Kidneys, the root of the 5 Zang and 6 Fu and of the 12 channels, the gate of breathing and the origin of the Triple Burner. It is the spirit that guards against pathogenic factors (or evil influences).

Such Qi is the root of humankind; if the root is cut stalks and leaves wither. When the Cun Kou is normal but the patient dies, it means that the Yuan Qi has been cut off internally.This chapter establishes some very important principles. First, it talks about the Yuan Qi: it says that Yuan Qi is between the Kidneys (like the Ming Men) and that it is the root of the 12 channels, the Triple Burner and the 5 Zang and 6 Fu.Secondly, it makes a very important statement when it says that this Yuan Qi is the “spirit” (shen) that guards against evils.

This is a remnant of “demonic” medicine, i.e. the system of medicine in which disease is due to the invasion of evils spirits and the cure is effected by the shaman.The clinical significance of this chapter is huge. Firstly, it establishes the idea that the Yuan Qi (and therefore the Kidneys) is the root of the 5 Zang and 6 Fu, of the 12 channels and of the Triple Burner.Secondly, it establishes the relationship between the Triple Burner and the Yuan Qi (and therefore Ming Men). Later in chapter 66, the Nan Jing says that the Triple Burner is the “envoy” of the Yuan Qi in between the Kidneys.

In this chapter 8, the Yuan Qi is also called Motive Force or Throbbing Qi or Moving Qi (Dong Qi). Thirdly, this passage establishes the principle that the Yuan Qi (and therefore the Kidneys) play a role in the resistance to pathogenic factors. Interestingly, it calls the Yuan Qi the shen that protect from pathogenic factors (or evils).This is of huge clinical significance because it means that our resistance to pathogenic factors depends not only on the Wei Qi and therefore Lungs but also on the Kidneys and the Yuan Qi (and also Jing due to the extraordinary vessels). In any case, Wei Qi stems from the Lower Burner (chapter 18 of the Ling Shu).

This is of clinical significance not only in resistance to pathogenic factors but also in the pathology of allergic asthma and allergic rhinitis, the root of which is also in the Kidneys, the Jing and the Yuan Qi.Fourthly, this chapter is significant because for the first time it gives the view of the Triple Burner as the “envoy” of the Yuan Qi stemming from between the Kidneys. From this point of view, the Triple Burner allows the Yuan Qi to spring forth from between the Kidneys and perform its role in various parts of the body. For this reason, BL-22 Sanjiaoshu is just above BL-23 Shenshu.

Chapter 38 of the Nan Jing reiterates the relationship between the Triple Burner and the Yuan Qi. It says: “How come there are 5 Zang but 6 Fu? There are 6 Fu because of the Triple Burner which stems from the Yuan Qi. The Triple Burner governs all Qi in the body, it has a “name but no form”, it belongs to Hand Shao Yang, it is an “external Fu” [or “extra Fu”]. That is why there are 5 Zang but 6 Fu.”This chapter actually describes four separate important aspects of the Triple Burner: first, it is a Fu organ (which brings the count of Fu organs up to 6); secondly, it stems from the Yuan Qi; thirdly, it governs all Qi of the body; fourthly, it has a “name but no form”, i.e. it is a function rather than an organ (which actually contradicts the first point).The relationship between the Triple Burner and the Yuan Qi is explained also in the rather obscure chapter 62.

This says: “The Zang [channels] have 5 jing, ying, shu, jing and he points; but the Fu have 6 [points], why? The Fu are Yang, the Triple Burner moves in the Yang channels, hence it has an additional shu point called Yuan.”I personally think that the influence of the Triple Burner on the fact that the Yang channels have an extra shu point is due to the relationship between the Triple Burner and the Yuan Qi and to the fact that the Triple Burner “moves among the Yang” as this chapter says. In other words, as the Triple Burner is the envoy of the Yuan Qi and it moves among the Yang, it could be said to “seed” the Yang channels with its Yuan Qi (deriving from the space between the Kidneys). In fact, the Nan Jing says that the Yuan Qi comes out of the space between the kidneys through the envoy of the Triple Burner and goes to the 5 Zang and 6 Fu and the twelve channels. The reason it seeds only the Yang channels is due to the fact that it “moves among the Yang”.

Chapter 66 of the Nan Jing is the main one that discusses the relationship between the Triple Burner and the Yuan Qi. It says: “Below the umbilicus and between the kidneys there is a Throbbing Qi [Dong Qi] which constitutes a person’s life [sheng ming ]. This [Throbbing Qi] is the root of the 12 channels, also called Yuan Qi. The Triple Burner is the envoy of the Yuan Qi [or it allows the Yuan Qi to separate into its different functions]. It is responsible for the passage of the three types of Qi in the 5 Zang and 6 Fu. “Yuan” is a honorary designation of the Triple Burner. Hence the places where its Qi comes to a halt are called “Yuan” [points]. When the 5 Zang and 6 Fu are diseased, select the respective Yuan point.”

This chapter is the main source for the view of the Triple Burner as the “envoy” of the Yuan Qi: it allows the Yuan Qi to emerge from the space between the Kidneys and it facilitates the Yuan Qi’s differentiation into its different functions in different places.Thus, the Triple Burner “mobilizes” the Yuan Qi by making it differentiate into its different forms to perform different functions in different places and organs. It is through the Triple Burner that the Yuan Qi can perform its functions. The Yuan Qi is closely related to the Ming Men and shares its role of providing the heat necessary to all the body’s functional activities.The following are examples of functions carried out by the Yuan Qi which are aided by the Triple Burner:
• The Yuan Qi provides the heat necessary to the Spleen to transform and transport food essence and to the Kidneys to transform fluids. The Middle Burner makes sure that Yuan Qi reaches and assists the Spleen to transform and transport food essences and the Lower Burner ensures that Yuan Qi warms the Kidneys to transform fluids

• The Yuan Qi facilitates the transformation of Gathering Qi (Zong Qi) into True Qi (Zhen Qi). It can do this through the action of the Upper Burner in transporting Qi through the various passages in the chest.
• The Yuan Qi facilitates the transformation of Food-Qi (Gu Qi) into Blood in the Heart.
The Upper Burner ensures the smooth passage and transportation of Qi in the chest for this transformation to take place.Thus, the Triple Burner helps the Yuan Qi to differentiate itself into different forms to perform different functions in different places.The relationship between the Triple Burner and the Yuan Qi of the Kidneys is reflected in the location of the Back-Shu point of the Triple Burner (BL-22 Sanjiaoshu) just above the Back-Shu point of the Kidneys (BL-23 Shenshu).From this point of view, the Triple Burner has “no form”, i.e. it is a function and not an actual Fu organ.

The Nan Jing says succintly: “It has a name but no form” (you ming wu xing). The relationship between the Triple Burner and the Yuan Qi has important clinical applications. It means that the Yuan Qi performs its warming and facilitating function through the Triple Burner. Thus, if we want to activate the Yuan Qi in the different Burners we need to activate the Triple Burner as well and the points I use are as follows:

– Upper Burner: Ren-17 Shanzhong to stimulate the diffusing and descending of Lung-Qi and warm the Lungs- Middle Burner: Ren-12 Zhongwan and Ren-9 Shuifen to stimulate the descending of Stomach-Qi, the transportation and transformation (yun hua) by the Spleen and the rotting and ripening by the Stomach.

– Lower Burner: Ren-5 Shimen and BL-22 Sanjiaoshu to stimulate the transportation, transformation and excretion of fluids in the Lower Burner.For example, in case of Dampness in the Lower Burner and specifically in the Kidneys and Bladder causing urinary problems occurring against a background of Kidney-Yang deficiency, one can use Ren-5 Shimen and BL-22 Sanjiaoshu to activate the Triple Burner (or specifically Lower Burner) and Ren-4 Guanyuan and BL-23 Shenshu to tonify the Kidneys and the Yuan Qi. Note how Ren-4 and BL-23 (related to Kidneys) are just below Ren-5 and BL-22 respectively (related to Triple Burner) reflecting the view that the Yuan Qi emerges from between the Kidneys through the Triple Burner.

(Source : Giovanni Maciocia)

Dr. Fan emphasized the unique role of the brain as a vital organ, noting that it possesses specific acupuncture points located in areas with dense head muscles, such as the forehead, temporal region, occipital area, upper cervical region, and the eye socket. He identified three distinct stimulation zones for scalp acupuncture.

The first zone, the "brain-specified acupoint" zone, is divided into two areas: 1A, which includes the area around the eyebrows, eye socket, lower jaw, and frontal muscles, extending to the temporal muscles near points like Taiyang, Xuánluo, and Shùigu, as well as the corresponding skin and connective tissues; and 1B, the occipital-cervical transition zone, which includes the occipital muscles, upper cervical muscles, and corresponding skin and connective tissue.

This first zone generally does not experience pain or tenderness during a normal physiological time; however, during the disorders of neurological conditions or episodes, the muscles in the head and neck at zone 1A and 1B may experience varying degrees of swelling, tenderness, and sensitivity to touch, making this area particularly significant as the "brain-specified acupuncture points."

The second zone encompasses the forehead along the hairline, while the third zone refers to the crown of the head, which forms a rhombus-shaped region extending one inch from the four points of Sishencong, and the area Naokong (GB 19) to Naohu (Du 17). The second and third zones generally do not show significant pain, tenderness, or tissue swelling before or after the onset of neurological conditions, which is why they are not considered part of the "brain-specified acupoint" zone, although they are still related to adjusting the brain functions.

The general principle of acupuncture stimulation in these regions involves the activation and regulation of multiple layers and multiple nuclei in the brain, especially within the sensory and motor areas. For example, stimulation within the trigeminal nerve distribution zone primarily regulates several regions of the brain, while stimulation in the occipital nerve (primarily C2) distribution zone mainly affects the cerebellum and brainstem.

Notably, acupuncture at different scalp locations does not exhibit a distinct specificity – needle insertion at a particular site does not only affect the corresponding sensory or motor cortex directly beneath the needle-stimulated scalp area, but instead activates or inhibits multiple cortical and subcortical areas. The overlap between the two neural distribution zones (trigeminal nerve and C2 nerve) in functional regulation is significant. (For a more detailed discussion, please refer to the ATCMA 2024 online public lecture.)

I read another article about Jiao’s scalp acupuncture, which was published by Dr. Mingzhu Ye and Dr. Arthur Yin Fan. The conclusion is that scientific evidence hasn’t confirmed Jiao’s hypothesis, nor has that hypothesis followed from the development of neuroscience. Jiao's insistence on his hypothesis seriously hindered the research and development of scalp acupuncture therapy.

Clinical trials and experimental studies on acupuncture, especially using an fMRI, are warranted to evaluate scalp acupuncture’s therapeutic value and to identify the functional changes of various parts of the brain that acupuncture on the scalp can cause.2

To explore the mechanisms of scalp acupuncture, I further reviewed objective studies on brain function changes following scalp and body acupuncture treatments. Using functional MRI (fMRI) as objective evidence, it was found that several clinical research studies and meta-analyses have provided valuable insights.

Acupuncture has been recommended by the World Health Organization as an alternative and adjunctive strategy for stroke treatment. A substantial body of research indicates that acupuncture has a positive therapeutic effect on stroke patients, aiding in motor recovery, alleviating dysphagia, reducing shoulder pain, improving cognitive impairments, alleviating depression, and addressing other symptoms.

Evidence suggests that the mechanisms underlying acupuncture's effectiveness in stroke treatment primarily include promoting neurogenesis and cell proliferation, regulating cerebral blood flow in ischemic areas, and exerting anti-inflammatory and anti-apoptotic effects.3

fMRI is a non-invasive imaging technique with high temporal and spatial resolution, which measures neuronal activity by monitoring hemodynamic responses.4 Increasingly, acupuncture research is incorporating fMRI technology to explore the neural effects associated with treatment responses, aiming to better understand the underlying mechanisms of acupuncture and evaluate its therapeutic efficacy.5

Ma, et al.,6 conducted a meta-analysis that examined changes in brain fMRI following acupuncture treatment in patients with mild cognitive impairment (MCI). Although this study did not specifically focus on scalp acupuncture, the use of fMRI as objective evidence offers valuable insights and considerations. The meta-analysis included seven studies that met the inclusion criteria, with a treatment group of 94 patients and a control group of 112 patients. All studies utilized the Regional Homogeneity (ReHo) method for analysis. The fMRI experimental design included six task-related studies and one resting-state study.

The results indicated that acupuncture treatment led to enhanced activity in the right insula, left anterior cingulate/precuneus, right thalamus, right middle frontal gyrus, right posterior cingulate/precuneus, and right middle temporal gyrus in MCI patients.

Further analysis through randomized, controlled trials (RCTs) and longitudinal studies revealed a significant increase in ReHo values in two brain regions (left anterior cingulate/precuneus and right insula) following acupuncture. Compared to healthy controls, MCI patients exhibited stronger activity in the right parahippocampal gyrus after acupuncture treatment. Meta-regression analysis showed a significant correlation between the ReHo index of the right anterior thalamus projection and the post-acupuncture MMSE scores in all MCI patients.

Li, et al.,7 conducted a meta-analysis on brain MRI changes following acupuncture treatment in patients with aphasia. After reviewing 885 articles, 16 studies were ultimately included. Regarding acupuncture types, 10 studies employed manual acupuncture, while five utilized electroacupuncture. Body acupuncture (10 studies), scalp acupuncture (seven studies), and tongue acupuncture (eight studies) were used to treat post-stroke aphasia.

Results suggested the mechanism of acupuncture may be related to the activation and functional connectivity of language-related brain areas, such as the left inferior temporal gyrus, supramarginal gyrus, and Broca's and Wernicke's areas, as well as the frontal gyrus and inferior frontal gyrus. However, these studies are still in the preliminary stages. Large-scale, multicenter RCTs are needed to validate the existing evidence and to further explore the neuroimaging mechanisms underlying acupuncture effects.

(Source : AcupunctureToday)

Blood exists in both Traditional Chinese Medicine (TCM) and Western Medicine.
In TCM, Blood remains a red liquid full of nutrients that flows through blood vessels; however, it possesses much wider functions not recognized in Western medicine, such as having the roles of "harboring the Mind" and "moistening the body." In TCM, Blood is inseparable from Qi. In fact Blood is a very dense material form of Qi. Qi gives Blood energy and life force, hence activating Blood. 

Formation of blood

Blood is generated by the interaction of Grain Qi from food and drinks that enter the Stomach and Spleen and Essence from the Kidneys. Therefore the two main important organs for the formation of Blood are Spleen and Kidneys according to TCM.   This is very much different from Western Medicine which states that formation of Blood is solely from bone marrow and hematopoietic stem cells and mention nothing about Spleen, Stomach and Kidneys. 

Functions of blood

The functions of Blood can be divided into 4 main functions in TCM, namely Blood nourishes the body, Blood moistens the body, Blood harbors the Mind and Blood regulates menstruation. 

Blood Nourishes the Body

Blood circulates continuously through blood vessels, reaching the organs located internally, as well as the muscles, tendons, bones, and skin externally, delivering essential nutrients.

Blood Moistens the Body

Blood moistens the body structures and organs such as the skin, hair, eyes, sinews and tongue, ensuring that they function properly, are flexible and healthy. 

Blood Harbors the Mind

In TCM, the Mind or Shen lives in the Heart. Blood vessels and Blood are extensions of the Heart. Hence Mind or Shen is also embodied in the Blood. It is therefore prominent to observe restlessness, anxiety, irritability, insomnia in people with Blood Deficiency syndromes where the Mind lacks its foundation in the insufficiency of Blood. 

Blood Governs Women’s Health 

In TCM, classic texts record that “女子以血为本”, which means blood is the basis of woman’s makeup. Therefore the important life processes of women such as menstruation, pregnancy, birth, lactation are all related and regulated by Blood. Hence Blood needs to be sufficient in women to support and regulate these important life processes. 

Imbalances of blood

The three common imbalances of Blood are Blood deficiency, Blood heat and Blood stagnation or Blood stasis. 

Blood Deficiency

This is a condition when there is not enough Blood to nourish the body. As such it can present in women’s menstrual cycle being late or scanty periods. Hair loss, dry skin are also common Blood deficiency presentations.

Blood Heat

This is when there is too much Heat in the Blood and usually in the Liver. Heavy periods, skin diseases such as eczema and rashes are common presentations of Blood heat imbalances. 

Blood Stagnation

When Blood circulation is poor and Blood is moving improperly due to Coldness, weakness of Qi or stagnation of Qi, it can show up as Blood Stagnation problems. Pain conditions are usual presentations of Blood stagnation imbalances. 

Relationship between blood and qi

There is an inseparable relationship between Blood and Qi. As the classic text mentions “Qi is the commander of the Blood. Blood is the mother of Qi”.  Below are detailed descriptions of the different relationships between Blood and Qi.

Qi Generates Blood : Blood is formed with Grain Qi¹ from food and air from Lung Qi. The production of Blood comes from Qi. 
Qi Moves Blood : Qi is the force which moves and circulates Blood. When Qi moves, Blood follows. When Qi Stagnates, Blood coagulates.
Qi Holds Blood : Qi is in charge of holding Blood within the blood vessels. if Qi is Deficient, Blood may move out of the vessels, resulting in various forms of bleedings.
Blood Nourishes Qi : Blood nourishes the Organs namely Spleen, Stomach, Kidney that produce and regulate Qi. Blood is also the solid Yin foundation for Qi which prevents Qi from rising up or and losing its grounding, resulting in Deficiency Heat or Pu Zua symptoms. 

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1 : Grain Qi (or Gu Qi) is the fundamental life energy extracted from the food and drink you consume. In the simplest terms of Traditional Chinese Medicine (TCM), it's the raw essence or vitality that your Spleen and Stomach organs process from what you eat. This raw energy is then sent up to the Lungs and combined with the air you breathe to form the body's main usable energy, called Zong Qi (Gathering Qi). The simplest translation for Grain Qi (Gu Qi) from Chinese to English is Food Qi or Food Essence. Gǔ (穀) literally means grain, cereal, or food. Qì (氣) means vital energy, life force, or spirit. Therefore, the term refers to the energy extracted from the food consumed to sustain the body. (Source : Gemini)

(Source :  Dr.XiangJun)

Dantian is a concept in traditional Chinese medicine loosely translated as "elixir field", "sea of qi", or simply "energy center." Dantian are the "qi focus flow centers," important focal points for meditative and exercise techniques such as qigong, martial arts such as tai chi, and in traditional Chinese medicine.[1][2] Dantian is also now commonly understood to refer to the diaphragm in various Qigong practices and breath control techniques, such as diaphragmatic breathing for singing and speaking.[3] Along with jing and shen, it is considered one of the Three Treasures of traditional Chinese medicine.

[...] The term dantian used by itself usually refers to the lower dantian, which is considered to be the foundation of rooted standing, grounding, breathing, and body awareness in Chinese and other martial arts including qigong. The lower dantian has been described to be "like the root of the tree of life."[2]

In speaking of the lower of the three energy centers, the term dantian is often used interchangeably with the Japanese word hara (腹; Chinese: fù) which means simply "belly." In Chinese, Korean, and Japanese traditions, it is considered the physical center of gravity of the human body and is the seat of one's internal energy (qi). A master of Japanese acupuncture,[10] calligraphy, swordsmanship, tea ceremony, martial arts, among other arts, is held in the Japanese tradition to be "acting from the hara."

The lower dantian in traditional Chinese Medicine is where the primordial essence, Jing (精), is stored. At the same time, the lower dantian is the place for Yuan qi (元氣), the Qi that has not yet been divided into Yin Qi or Yang Qi. This Qi is much less physical and could be seen as the elemental existence of atoms and electrons before there are molecules. In the Ancient Texts of the Book of the Yellow Emperor (Huangdi Neijing ), the lower Dan Tian is referred to as both the seat of Jing (精) and the source of Yuan qi (元氣). Both can also be used side by side as an apparent contradiction.

In this viewpoint, the lower dantian becomes the basis of all life—of the body (Jing 精), of the mind (shen, 神), of the energy of life (qi, 氣), of self-preservation, of self-healing capacity, of emotions with the basic fear / fear of life as a foundation.

In qigong practice, the lower dantian, as the source of qi, is also used for storing qi, for transforming qi, for emitting qi, for returning qi, for releasing blockages of qi in the periphery.

The area is associated with the tantric swadhisthana chakra. In yoga philosophy, it is thought to be the seat of prana (compare with yuan qi) that radiates outwards to the entire body. This chakra can be blocked by the fear of death, the bases for all emotions. Also this has the same similarity with the lower dantian.

(Source : Wikipedia)

What is Dampness ?

Dampness is one of the causative factors that can cause illnesses and diseases in the body. To understand  how dampness is a cause for illnesses and diseases, it is noteworthy to see that the causes of diseases in accordance with Traditional Chinese Medicine include:

six exogenous factors, seven emotions, lack of physical exercise, improper diet, traumatic injuries, bites from insects and animals, stagnant blood and phlegm fluid.

For dampness, there are two general categories: external dampness and internal dampness.

External dampness falls under the group of six exogenous factors that cause diseases, while internal dampness falls under the group of stagnant blood and phlegm fluid that cause illnesses.

External dampness can invade the body due to exposure to damp weather or wearing wet clothes or prolonged stay in places of high humidity usually in late summer. Internal dampness can be seen as a condition of high humidity within the body. Internal dampness is more common, and I will explain the mechanism or pathogenesis of how internal dampness is created from inside the body in the later part of this article.

How Dampness causes Diseases and Illnesses in General according to Traditional Chinese Medicine :

Classically, dampness relates to conditions of viscosity and stagnation. Therefore dampness as a disease causing factor is Yin in nature. This Yin nature impairs the Yang and easily cause Qi stagnation in the body, which means all movements and circulation in the body (Yang property) is slowed down by dampness (Yin property). And when movements and circulations within the body are impeded, blockages and obstructions result which then bring about other illnesses and diseases. This is in line with the philosophy of Traditional Chinese Medicine on disease causality. 

Formation of Dampness in Body according to Traditional Chinese Medicine

So how is dampness created or formed within the body to eventually result in illnesses? According to Traditional Chinese Medicine theories, “the Earth element creates dampness and the Metal element stores it.” Earth element refers to the Stomach and Spleen or simply digestive system while Metal element refers to the Lungs and Large Intestine. For internal dampness, it is usually directly due to the impaired functioning of the digestive system. With poor digestion, any food that goes into the digestive system will not be fully transformed and assimilated. The food that is not digested will stay in the system and remain as dampness or phlegm. Since we have mentioned that the Earth element creates dampness and the Metal element stores dampness, dampness that is created like to end up in the Lungs and Large Intestine. When dampness goes into the Lungs, the usual symptoms seen is the presence of phlegm while coughing. This is especially prominent after the person eats something that is inherently difficult to digest such as milk shake, other cold dairy products, greasy foods). When dampness is stored in the Large Intestine, the usual symptoms seen are mucus-lined stools, loose stools, sticky stools that are hard to clean up, diarrhea with undigested food bits, frequent intestinal rumblings. 

So why poor digestion in the first place?

Diet is the main contributing factor for poor digestion. What type of food is eaten, when the food is eaten, how the food is eaten are some of the factors that can determine the quality of digestion for a person. Other contributing factors for poor digestion are emotions , sleep and stress.

Diet : What type of food eaten

1. Cold raw foods 
Cold raw foods can easily impair the digestive fire or Spleen Yang and cause digestion to weaken. Thus it is harder to fully digest any food given to the system, resulting in indigestion and the transformation of the indigested food to dampness retained in the body. 
2.  Heavy, rich, sugary food and dairy products
Heavy, rich, sugary food and dairy products are known to possess the quality of dampness. Taking such foods are literally just introducing dampness directly into the system which impedes and further slow down the digestion to result in indigestion and formation of more dampness over time from other foods. 

When the food is taken :

1.  According to the Traditional Chinese Medicine Body Clock theory, 7am to 9am is the Stomach time while 9am to 11am is the Spleen time . When food is taken at this time, the food is transformed and assimilated most efficiently. However frequent skipping of breakfast or eating food at the less optimal timings such as late nights will result in the foods not fully digested and in turn retain as dampness and impede the digestion system even further. 
How the food is taken
1. Eating too fast and not chewing enough before swallowing can result in over burdening of the Stomach and Spleen. When that happens, digestion is slowed down and obstructed, resulting in retainment of undigested food which will transform to dampness and retain within the body system. 
2.  Overeating can result in food stagnation which leads to the digestive system not functioning properly. When that occurs, dampness is formed and retained. This gives rise to clinical presentations such as foul belching, sour regurgitation, distention, bloating, pain in the epigastrium and abdomen, loss of appetite, vomiting and diarrhea. 

Emotions :

In Traditional Chinese Medicine, emotions play a big part in the causation of illnesses. This is because emotions are basically energy in motion and Traditional Chinese Medicine honors the role of emotions in health. Each main organ system in Traditional Chinese Medicine has an associated emotion that it expresses. When the organs are in balance, we feel the emotions but do not retain them and hold on to them. When the organs are out of balance, we feel the emotions closely associated to the one organ that is ill more and for longer period of time. This association of emotions and organs is two-way. Therefore when a healthy person constantly feels or displays certain emotion for a prolonged period of time, the emotion can in turn hurt the organ that it is related. In the case of digestion (Spleen and Stomach), worry and pensiveness are the emotions in close association to the organs mentioned. When someone is in a state of constant worry and overthinking, it  weakens the Stomach and Spleen energy as the energy is channeled to fuel the emotions rather than on digestion. Hence poor digestion will start to develop. 

Sleep :

Sleep is necessary to nourish all the internal organs and reenergize for their functioning the next day. When sleep is disrupted or not enough, all organ systems will be affected. Therefore at the Spleen and Stomach, poor digestion will become significant with poor or lack of sleep.

Stress :

In Traditional Chinese Medicine, stress disrupts qi flow and circulation in the body. With poor qi and blood circulation, all organ systems will not be functioning at their optimum. Spleen and Stomach will be weakened with stress and hence poor digestion ensues. 

Formation of Dampness in Body according to Science and Western Medicine :

According to Science and Western Medicine, the organs that cause dampness to retain in the body in the form of deranged water metabolism go beyond just the Spleen and Stomach (digestive system). The Lungs which produce arginine-vasopressin that acts on the kidney nephron to alter water balance in the body are one of the organs that can result in dampness especially when the circulation of the Lungs are disrupted or blocked. Mineral corticoids of the adrenal glands which sit on top of the Kidneys also regulate water balance in the body via the kidney nephron. When the adrenal glands are overworked through stress and prolonged release of adrenaline, this can result in the retainment of water in the form of dampness in the body. The Liver produces angiotensinogen that assists in water balance via the angiotensin-renin-aldosterone system. The Kidney produces rennin that assists in the regulation of water balance in the same system as mentioned above for Liver. Therefore when Liver and Kidneys are malfunctioned or diseased, they will also cause some form of disrupted water metabolism. 

Characteristics of Illnesses and Diseases due to Dampness :

As mentioned above, dampness has the characteristics of heaviness, thickening, viscosity, slowing down and stagnating. Therefore, illnesses and diseases that result from dampness similarly have such presentations :
Sluggish energy and feeling of heaviness, Gain weight easily, Swelling or edema or water retention, Lymphatic swelling, Stool that is viscous or sticky and difficult to expel smoothly, Bloatedness or distension in stomach, Chest tightness due to qi blockages and stagnations, Poor appetite, Tongue diagnosis shows thick, sticky or greasy looking coating, Pulse diagnosis is slippery in quality, a characteristic sign of dampness,  All conditions of dampness will yield to treatment only after a long term concerted and persevering regimen.

Common Illnesses and Diseases due to Dampness :

Obesity ,High cholesterol, Diabetes, Irritable bowel syndrome,Depression, Cancer and tumours, Metabolic disorders, Heart disease, Cognitive impairment, Autoimmune disorders, Chronic fatigue syndrome, Fibromyalgia ,  Allergies, asthma, Eczema, Cysts and fibroids, Brain dysfunction, Cholesterol deposits appearing as white, dark colored patchy and rough raised splotches around the eyes, Seborrheic keratoses 

Treatment of Dampness with Traditional Chinese Medicine : Acupuncture

Acupuncture points have properties that can clear dampness from the body system. For example a classic acupoint used to treat dampness is ST36 or Zu San Li which acts to strengthen the Spleen and Stomach and disperses Damp-Heat and Wind-Damp in the whole body. In scientific terms, acupuncture can calm the nervous system and activate the parasympathetic nervous system. In other words, it puts the body in the rest-and-digest mode. With that, it strengthens the digestion system which encompasses the Spleen and Stomach. This will naturally clear the dampness existing in the form of undigested and unwanted substances in the body. 

Herbal Medicine :

There are different ways to clear dampness using herbal medicines. Some of the mechanisms of how the herbs can clear dampness are:- Promote urination and leach out dampness, Induces sweating to release exterior, Transform damp turbidity, Warming and transform water and dampness, Dispel Wind dampness, Invigorates Spleen , Moves water and diminishes swelling,

Common herbs used that can clear dampness are: Poria, Ephedrae Herba, Citri Reticulatae Pericarpium, Pinelliae Rhizoma, Descurainiae Semen Lepidii Semen. 

Self Help Tips for Clearance or Reduction of Dampness in Body : Dietary Therapy

As dampness are mostly formed internally and any adverse effects on the Spleen system (or digestive system) will eventually result in the formation of dampness, dietary therapy will be one of the main solutions for resolving health conditions arising from dampness. And it is something that a person can do for himself or herself without the help from doctors but through awareness and knowledge. 
1. Avoidance of heavy, rich, sugary foods and dairy products
Foods that fall under this category include eggs, milk, cakes, confectionaries, biscuits, milk chocolate, bubble tea, alcohol, beer, high sugar content fruits
2. Avoidance of cooling and cold foods
3. Take more dampness clearance foods 
Foods that fall under this category include Red bean, China barley, Chinese Yam, Orange peel, sweet potato, Fava bean, Chinese Red Spinach.
Reduce exposure to external dampness
External dampness can invade the body due to exposure to damp weather or wearing wet clothes or prolonged stay in places of high humidity usually in late summer.
1. Use a dehumidifier 
So if you are staying near to the sea or ocean or forest, be sure to have a dehumidifier to reduce the humidity in your living environment. 
2. Change out of wet clothings fast
Change out of wet clothings as soon as possible and not believe that it is ok to just let the clothes dry by itself on your body. By then your body would have absorbed lots of external dampness. 
3. Keep feet protected 
Our soles of the feet are highly sensitive areas that can absorb and retain any energy that they come into contact with. So wear room slippers while walking in the house especially if you have cold floors made of marble and such. Wear socks to sleep in bed if you are staying in an environment of high humidity such as near to sea or forest. 

Yoga Therapy : Sun Salutation 

This ancient series is passed down for centuries not without its good reason. The Sun is the origin of life and all life depends on it. The Sun burns and sanitises naturally as you can see the tradition of drying your clothes or anything you want to refresh and avoid mould growing. Mould is in fact a form of dampness as well. Therefore the series of Sun Salutation will literally clear out any dampness in the body, provided there is a regimen that one religiously adhere to. 

Conclusion :

Retainment of dampness in the body is something very common in modern society today due to the highly processed diet and food products easily made available to us. Furthermore, sedentary lifestyle, stress, poor knowledge in how to take care of ourselves made clearance of dampness more difficult than it seems. Although lifestyle habits can help to a certain extent in clearing dampness, Traditional treatments are still the main solution to remove dampness fully. The characteristics of dampness are usually sluggish, sticky, viscous. In reflection, the conditions caused by dampness hold these characteristics as well. Patience and conscientious effort to upkeep with regular Traditional Chinese Medicine treatments such as Acupuncture, Herbs are much needed to treat and cure such conditions effectively and fully. One will be grateful for keeping their body dampness conditions in check considering the number of diseases that can emerge from retainment of dampness over prolonged.

(Source : Dr.XiangJun)

Cancer is a major killer all over the world. Over the past several decades, chemotherapy, radiotherapy, and surgery have been the main components of cancer management. Such treatments possess their own advantages and disadvantages.

Both chemotherapy and radiotherapy are nonselective in their effects, affecting healthy cells as well as cancerous ones, though radiotherapy has more localized effects. Moreover, this treatment is carried out at tissue/organ level, not at cellular level; thus, the chances of causing harm to healthy cells increase.

Treating cancer by surgical removal is another successful method, but it is impossible to carry out surgery in all cases, as some locations are inaccessible, such as the deep interior of the brain or the liver. Moreover, surgery is not an option in the presence of widespread tumor metastasis.

All such conventional treatments have limited access in one or other manner, and lack selectivity of action towards tumor cells. There is much need of a technique that targets the tumor cells specifically.

Using MNPs as drug carriers in targeted cancer therapy provides good opportunities for cancer cure, as the use of such carriers reduces the side effects pertaining to conventional treatments. Medications can be targeted to treat the desired locations inside the body with the help of the magnetic properties of ferrofluids.

Magnetic Fluid Hyperthermia (MFH) Approach :

MFH uses MNPs in combination with heat. It can treat tumors which lie deep within the body areas such as the bony skull (glioblastoma) and the pelvis (prostate/cervical carcinoma). The treatment involves administration of magnetic nanoparticles into the tumor followed by exposure to an alternating current (AC) magnetic field.

The cancer cells which adhere to MNPs are exposed to the alternating magnetic field (AMF), and the temperature is set above 42–46°C. Heat alters some receptor molecules on the cancer cell surface, which enhances their recognition by natural killer cells.

Superparamagnetic iron oxide nanoparticles (SPIONs) show great promise in biomedical applications as they are small enough to be used at cellular level, and display magnetic behavior only in the presence of a magnetic field.

In 2005, the first Phase 1 clinical study was conducted in patients with recurrent prostatic tumor which concluded that magnetic hyperthermia is a feasible as well as well-tolerated treatment modality.

Another study, two years later, was conducted using magnetic hyperthermia in combination with radiotherapy in 14 brain cancer patients, demonstrating that the therapy was well‑tolerated in all patients, though with minimal or no clinical benefit.
The treatment operates at cellular level rather than at the tissue or organ level, so it is able to target cancer cells selectively compared to the conventional approaches used in the treatment of tumors. In a recent study, it has been seen that a proteasome inhibitor used along with MFH can be used to treat larger tumors unlike other conventional methods.

MFH is projected to be a major breakthrough in cancer treatment, and promises to be a viable therapy for treating human tumors.

Other Applications :

Other areas in which MNPs may prove to be useful include lung cancer which is notoriously difficult to treat because of the lack of adequate drug concentrations at the sites of disease. One in vitro study has used aerosols containing superparamagnetic nanoparticles of iron oxide delivered to the lung to reach effective dosage levels in the affected areas of the lung without adverse effects.

Another proposed delivery method uses magnetic targeted carriers using ferromagnetic particles below micron size, to deliver relaxant drugs during the administration of local anesthesia as well as in targeted cancer therapy.

Another area which is exploring the feasibility of MNPs is gene therapy to introduce genes into targeted cells without having to use viral and retroviral vectors, which are especially noted to be associated with adverse effects.

(Source : NewsMedical.net)