Justin Newman

Dipl. Ac., M.S., O.M.D.

Daniel Medvedov
O.M.D., Ph.D.
☀

MOXA
Shedding Light on the
Practice of
Moxibustion

❚
MIAMI
2007
 Both science and folklore
illustrate that the arts of
acupuncture and moxibustion
emerge from a prehistoric,
legendary China, and have been
widely used as a medical
treatment for more than 5,000
years. Warming the body with
burning moxa, or moxibustion, is
world renown for its innumerable
therapeutic benefits; it is
referred to as Yerba Buena,
Yerba Sana throughout Latin
America (good herb, herb of
health). Throughout 30 years of
running a successful medical
practice, and as a testament to
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the near-miraculous power of
this plant, we are grateful for the
opportunity to present the
following information for our
dear friend, Mr. William S.
Wilson.

HISTORY

“The present generation should

hold in awe acupuncture and
treatment with moxa, which cure
the diseases of the body.”
- Huang Ti Nei Ching, Yellow
Emperor’s Classic of Internal
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Medicine, Scroll 14

Ai ye or Artemisia vulgaris is a
hardy, perennial plant that
grows in such places as ditches
and along roadsides throughout
Asia, Europe, North and South
America. The Japanese refer to
it as mogusa or moxa, probably
from the common name of
mugwort, originally from the old
Germanic muggiwurti or "fly
plant" as reported in the 1st-
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century C.E. by Greek physician,
botanist, and pharmacologist
Pedanius Dioscorides in his
Materia Medica for its particular
use as an insect repellant.
During the Middle Ages,
mugwort was believed to hold
magical properties and to
protect travelers from fatigue,
sunstroke, wild beasts; and, if
kept in the shoes, mugwort
would prevent weariness on long
journeys. Legend has it that
John the Baptist wore a mugwort
girdle to sustain him in the
wilderness (Lust 604).
Ai ye or Artemisia vulgaris is a
species of chrysanthemum.
From the extensive research of
Joseph Needham, Ph.D. we know
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that the Artemisia cultivated in
Qizhou is ideal for moxa as both
the climate and soil are good for
its growth, and reportedly best
when collected during the fifth
day of the fifth month in the
Chinese calendar. Furthermore,
the leaves of the Qizhou
Artemisia are thought of as thick
and producing more wool than
other varieties. After selection,
the leaves are then ground into
a fine powdery material. Since
the leaves contain yellowish-
green oil, it is necessary to
expose the powder to strong
sunlight for a minimum of
several days so that the oil
evaporates; if this is not done,
the moxa will be consumed too
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quickly during the medical
treatment, and will cause more
pain to the patient.

The prepared moxa is kept in

air-tight containers for as long as
possible before use (171).

PHARMACOLOGY

“Deficiency of both yin and yang

should be treated by
moxibustion.”
- Ling Shu, the Spiritual Pivot,
Chapter 73
Moxa has been recently
analyzed in an effort to more
fully comprehend its
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pharmacological actions on
human physiology. In her
definitive pharmacopeia, Dr.
Him-che Yueng attributes
Artemisia vulgaris with the
following properties (pp 33-4):

1. Antibacterial – Moxa inhibits

the growth of Staphylococcus
aureus, Bacillus typhi or
Salmonella, B. dysenteriae, Beta-
hemolytic Strep., E. coli, B.
subtilis, and Pseudomonas
aeruginosa or bacterial
pneumonia;
2. Antifungal and
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antimycobacterial – Moxa
inhibits the growth of yeast and
many other microorganisms
known to cause serious diseases
in mammals, including
tuberculosis and leprosy;
3. Expectorant and
antiasthmatic – Moxa inhibits
asthmatic spasms from
histamine or acetylcholine, and
its oral use inhibits cough
induced through contact with the
widely produced industrial
chemical, acrolein, a severe
pulmonary irritant and
suspected human carcinogen.

It also dilates the bronchi,

and is used for asthma with
sputum and chronic bronchitis
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with cough;
4. Central nervous system
stimulant – Moxa has the effect of
temporarily warding off drowsiness and
restoring alertness;
5. Decreases capillary
permeability – Moxa can help
resolve infections, and serves
also in strengthening the network
of capillaries supplying the organs;
6. Increase blood coagulation --
Coagulation is an important part of
hemostasis (the cessation of blood loss
from a damaged vessel) whereby a
damaged blood vessel wall is covered by
a platelet- and fibrin-containing clot to
stop bleeding and begin repair of the
damaged vessel;
7. Antipyretic – Moxa lowers
fevers;

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8. Uterine stimulant – Moxa may
produce tonic contractions,
facilitating natural labor
induction;
9. It contains pellandrene,
cadinene, thujyl alcohol, 1,8-
cineol, and vitamins A, B1, B2, C,
and D.
Artemisia vulgaris is known to
promote smooth digestive
function, benefit bile production,
and decoctions of this plant are
sometimes used to regulate
menstruation (Lust 284).
Furthermore, as referenced by
Dr. Cui-lan Yan, using more
classical terminology from the
Ben Cao Cong Xin or the Newly
Revised Materia Medica by Wu

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Yi-luo of the classical Qin
dynasty (221 – 206 B.C.E.):
Mugwort is bitter and acrid in
flavor and able to generate
heat. It is pure yang in
nature. Therefore, it is able to
recover expired yang. It
reaches all twelve channels,
penetrates the three yin
channels, rectifies ch’i and
blood, expels cold and
dampness, warms the
uterus…
When burnt, it penetrates the
various channels to eliminate
hundreds of diseases, (26).

THE ART OF MOXIBUSTION

“Slowness with tranquility and

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quiet, and the skill of the hands
and accurate judgment of the
heart and mind are responsible
for the actions of acupuncture
and moxibustion, the principles
of blood and ch’i and the
harmonization of all that is in
counter flow or smooth flowing,
as well as the examination of yin
and yang, together with all
methods.”

- Ling Shu, the Spiritual Pivot,

Chapter 73

The moxa may be fashioned

into several types, as described
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by contemporary authorities on
the subject of moxibustion such
as Dr. Needham, Dr. Yan, and
the widely used textbook on this
subject, Chinese Acupuncture
and Moxibustion. These types
allow for a variety of therapeutic
applications.
Moxa cones vary in size from
rice grain to plum, and it is
recommended that high-quality
moxa wool be seasoned for at
least nine years before shaping
the cones. As previously noted,
extensive storing and drying
results in the evaporation of oils
in the moxa, and therefore it
burns moderately and will not
damage the skin. Additionally,
there are three types of methods
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for administering therapy with
moxa cones:

First, scarring moxibustion

involves burning the required
number of cones, one by one,
directly on the skin and then
leaving the burns untreated. A
couple of days later, the blister
will burst and then heal, leaving
a scar. The blister and its sore
are referred to as the
moxibustion flower. Especially
in classical practice and even by
some modern practitioners, the
production of such as moxa
flower has been considered
crucial for successful treatment.
And according to Dr. Yan, clinical
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experience confirms that
intentionally produced moxa
sores do promote a curative
effect (27).
Second, non-scarring
moxibustion involves replacing a
burning cone with a new one as
soon as it causes an irritating
heat.

This method does not

produce blisters but barely
reddens the skin. It is often
employed in such cases as
ringworm, eczema, and chronic
internal diseases.
Third, indirect moxibustion is the
most common method in use
today. It involves burning the
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moxa cone over a layer or thin
slice of garlic, salt, medicated
monkshood cake, ginger, or
scallion with a small hole pierced
in each in order to allow for the
direct passage of heat.
Moxa rolls are preferred by
most modern practitioners of
Chinese medicine who use a
cigar-shaped moxa roll or stick.
These methods are painless, and
therefore all patients are willing
to accept it. There are two
primary means of applying
therapy with moxa rolls:

Warming moxibustion
involves applying an ignited
moxa roll over the selected point
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in order to bring a mild warmth
to the local area for five to ten
minutes, or until the area is red.
Sparrow-pecking moxibustion
involves rapidly moving the
ignited moxa roll to and from the
selected point, paying attention
not to burn the skin. In addition,
the moxa may be evenly moved
from left to right or in a circular
motion.
Needle moxa is a method of
combining acupuncture and
moxibustion, and it is used for
conditions in which both the
retaining of the needle and
moxibustion are needed. It is
performed by carefully wrapping
the needle handle with a small
quantity of moxa wool and
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igniting it to a cause an
additional mild heat sensation
around the point, after the ch’i
sensation by acupuncture has
been detected.
This method functions to warm
the meridians and promote
smooth flow of both ch’i and
blood, often used to treat painful
joints especially when caused by
cold and damp or numbness
with cold and paralysis.
Heavenly moxibustion is also
known as paste moxibustion,
and it refers to the application of
a paste made from an herbal
mixture often including
Artemisia vulgaris. The
ingredients are irritating and
often provoke pain or even
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blistering on contact with the
skin (Yan 28).

CONTEMPORARY APPLICATIONS

As reported by Dr. Needham,

the unanimous testimony of
moxibustionists is that although
pain is produced when the moxa
burns down to the skin, it is not
really unpleasant pain.
It leaves the patient with a
deep glowing sensation, a
feeling of wellbeing, analogous
to the subjective responses
characteristic of acupuncture.
Notably, this sensation cannot
be reproduced with burning
tobacco, wood, cotton, or similar
substances, or by localized
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application of steam heat or
electrical devices. Sakamoto
Mitsugi and other Japanese
experts are inclined to think that
some active principle is
absorbed from the burning
moxa, just as we know that
doses of nicotine are absorbed
from lit cigarettes or cigars even
though most of the alkaloid must
be lost in the ash of the glowing
tip. There are also indications
that moxibustion promotes
phagocytosis (cellular activity of
eliminating microorganisms,
insoluble particles, damaged
cells, or cellular debris) and that
it raises blood cortisone levels
affecting the inflammatory
response.
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 At any rate, it is widely
accepted that no other
substance will give the pleasant
feeling of relief which is given by
moxa (171).
The mild heat that is produced
through moxibustion penetrates
deeply into the muscles relieving
pain and tension; and, perhaps
through its effect on the blood
circulation, is an effective means
of dispersing and eliminating
toxins from the system (Yan 17).
For example, one commonly
treated point is Kao-huang
(Ub43), actually a famous pair of
acupoints used in moxibustion,
located about halfway down the
scapula. There is a 13th-century
C.E. explanation that all
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circulation passes through these
points, and that the current can
be either blocked or overflowing,
but the moxa restores the flow
to normality (Needham 183).
Along similar lines,
moxibustion is applied to warm
all of the meridians and expel
cold from the system. This cold
is one factor responsible for
impeding the smooth circulation
of ch’i and blood. It is stated in
chapter 75 of the Spiritual Pivot,
“If stagnation of blood in the
meridians cannot be treated with
moxibustion, it cannot be
treated by acupuncture.”
Additionally, moxibustion is used
to induce ch’i and blood to flow
either upward or downward in
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the system, usually through
applying moxa to either baihui,
the crown of the head, or
yongquan, the soles of the feet,
respectively.
Moxibustion is known to
strengthen yang from collapse.
Yang ch’i is the foundation of the
human body. If it exists with
sufficient strength, then a
person lives a long life.
However, if it is lost, death
occurs.
This yang disorder is due to
excess of yin, leading to cold,
deficiency and exhaustion of the
primary ch’i, characterized by a
fatal pulse. If at this crucial
moment moxibustion is applied,
it can reinforce the yang ch’i and
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prevent collapse (Cheng 340).
Largely through folklore
concerning moxibustion, we
understand that it has been used
to prevent disease and remain
healthy by employing moxa as a
prophylactic, primarily through
the application of scarring
moxibustion to create a sore or
multiple sores on the body.
From as early as 1220 C.E.,
Wang Chih-Chung relates an
ancient proverb, “If you wish to
be safe, never allow the Zusanli
(St36) acupoints to become dry.”
Moxa was one of the most
important components of first-
aid kits whenever people went
on journeys (Needham 181).
Another important folkloric
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use of moxa was in cases of
snake-bite. From the Thai-Phing
Kuang Chi, a vast collection
assembled in 978 C.E., Chao
Yen-His is quoted as saying, “If a
person is bitten by a large,
dangerous venomous snake (i.e.
pit-viper), moxa should be burnt
immediately upon the spot. This
will give instant relief of the
pain, and if it is not done death
will follow; the marks of the
teeth will show where the
cautery is to be given.” No
doubt in Arabic or European
medicine also cautery was
customary in such cases, and it
does not seem unreasonable to
think that if a little delay
occurred in the absorption of the
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venom into the circulation,
destruction of the epithelial
layers at the point of entry could
save the patient (183).

In order to keep moxibustion

in proper perspective, it must be
noted that there are a few strict
contraindications. Moxibustion
must never be performed in
cases of high fever, whether
from the common cold or yin
deficiency in the system.
Scarring moxibustion must never
be applied to the face or head,
or in the vicinity of large blood
vessels. Moxa must never be
applied to either the abdominal
or lumbrosacral regions of
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pregnant women (Cheng 346).

WORKS CITED

• Cheng, Xinnong, ed. Chinese

Acupuncture and Moxibustion.
Foreign Language Press.
Beijing, 1987.

• Lust, John, N.D., D.B.M. Herb

Book. Bantam. NY, 1974.
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• Needham, Joseph Ph.D. and
Gwei-djen Lu, Ph.D. Celestial
Lancets. RoutledgeCurzon.
NY, 2002.

• Veith, Ilza, trans. Huang Ti

Nei Ching Su Wen (Yellow
Emperor’s Classic of Internal
Medicine). Univ. California
Press. Los Angeles, 1972.

• Wu, Jing-Nuan, trans. Ling

Shu (The Spiritual Pivot).
Univ. Hawaii Press. Honolulu,
1993.

• Yan, Cui-lan, M.D. and Yun-

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 long Zhu. Treatment of
External Diseases with
Acupuncture and Moxibustion.
Blue Poppy Press. Boulder,
CO, 1997.

• Yeung, Him-che, L.Ac., O.M.D.,

Ph.D. Handbook of Chinese
Herbs: Chinese Materia
Medica. Inst. of Chinese Med.
Rosemead, CA, 1996.

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