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7/25/2019 Influence of I-ching (Yijing, Or the Book of Changes) on Chinese Medicine, Philosophy and Science.(5)
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ACUPUN CTURE & ELECTR O-THERAPEUTICS RES., INT J., Vol. 38, pp. 77-133, 2013
Copyright 2013 Cognizant Communication Corp. Printed in the USA.
0360-1293/95 60.00 + .00
INFLUENCE OF I-CHING (YIJING M S , OR THE BOOK OF CHANGES)
ON CHINESE MED ICINE, PHILOSOPHY AND SCIENCE
Dominic P. Lu, DDS
Clinical Professor of Oral Medicine, University of Pennsylvania
President, American Society for the Advancement of Anesthesia and Sedation in Dentistry, and
Attending Teaching
Staff
St. Jose ph's Regional M edical Center
Seton Hall Universify School of Health and Medical Sciences, Paterson, New Jersey
(Correspondence: T el: (610)298-8805; Fax: (610)395-8093)
(Received on November 11,2012; Accepted with revisions on March 5,2013)
\BSTRACT:
I-Ching or Yi-Jing I r l l , also known as The Book of Changes) is the earhest
classic in China. It simply explained the formation of the universe and the
relationship of m an to the universe. Mo st, if not all, branches of various know ledge,
including traditional Chinese medicine, can be traced back its origin to this Book
in which Fu Shi ( t ^ ^ ; 2852 B.C.) theorized how the universe was formed,
through his keen observation of environment and orbits of sun, moon and stars. He
used symbols to represent his views. The essence of I-Ching is basically the
expression and ftinction of Yang symbolized as (from
^)
and Yin
symbolized - - (from >
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78
LU
D.
INTRODUCTION
Prologue Most people who study traditional Chinese medicine would encounter difficulfy in
understanding its theories, unless first understanding the basic concept of Yin and Yang upon
which the theories were based. Such a Yin-Yang concept is even harder for W estemers to fathom.
But very few, if any, translated books have been able to bring out the real meaning of the
fundamental concepts of I-Ching (The Book of Changes), resulting with those ancient words and
symbols being translated in rather mysterious ways, or missing the real meaning entirely. The
reason of such a misunderstanding is simply that some words and symbols used in the Book do
not exist in the Westem vocabulary. Nevertheless, with the increasing popularify of acupuncture
( i t ^ ) and Chinese Herbal Medicine (^ 5) in the West, more people and scholars are delving
into these two fields. Many of them also wonder about the original concept of I-Ching upon
which the theories of both acupuncture and herbal medicine are based. The author of this article,
having studied for years with I-Ching master.Prof T.H. Zhou
( I ^ J ^ T )
of Soochow University
in Taiwan during and after college years in 195O's and 196O's, would like to summarize and
expound Fu Shi's ideas of those original concepts of I-Ching in an understandable way so as to
shed light and share the information and knowledge with those who want a better way to
understand Chinese medicine.
THE QUESTION OF BEING AND UNIVERSE
Ontolog y, or science of Being (sein in Germ an, tre in French, esse in Latin, and eon in Greek)
were the major issues of concern in the ancient world. Another concem was the formation of the
universe ( scientific cosm ology). The vast difference of opinion about the universe and
dissenting views about Being (the state or qualify of existing) have set the differing courses of
development of science, especially of medicine in the East and the West.
There were several major schools of thought in the West conceming the aforementioned issues,
some of the theories might superflcially echo Fu Shi's Tai-Chi theory in I-Ching but differ
greatly about the very nature and function ofth substance described as the origin ofth universe.
The fundamental difference between ancient Westem (Egyptian-Greek) and Eastern (Chinese-
Indian) philosophy regarding the foundation of universe has guided the development of Eastem
and Westem medicine to the different paths, resulting in two separate and distinct entities in
medicine. Nevertheless, both can be com plementary to each other and broaden the knowledge of
the human body to better the understanding of how the body ftinctions.
THE ORIGIN O F THE UNIVERSE ACCORDING TO A NCIENT WESTERN POINT OF
VIEW
The Ionian School
Ionia was an ancient Greek colony in Asia Minor where Eastem and Westem civilization met,
and where the cultural exchange between Europe and A sia took place.
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 79
(1) Thaes, (624-546? B.C.) believed the origin ofth e universe was water, and was the substance
from which everything in nature was made. He believed water was the only real substance, and
was perman ent. He termed it material cause. He also felt that the two basic features of the
worid were the occurrence of natural change and the continuance of certain apparently
permanent conditions. While he paid attention to the material cause that formed the universe, he
was not able to explain the momentum or the dynamic background force that created the
universe, i.e. efficient cause .
(2) Anaximander, (610-546? B .C.). His ideas were concemed with m atter and space. He believed
numerous worlds were continually being generated and also continually being destroyed. He is
the one credited with the theory of opposites (known as Dual Theory) in nature such as day and
night, winter and summer, awakening and asleep, life and death. He believed the universe
originated from such two opposites (this somewhat echoed I-Ching's Yin and Yang but in an
entirely different sense and aspects).
(3) Anaximenes, (588-524? B.C.) He believed the fundamental matter for the origin of the
universe was air (pneum a) not water, he believed that air was the origin of life and that
respiration phenom enon determined the continuity of life. He stated that our soul is air which
substances us, and air surrounds the whole universe . He explained the process of air as the
process of growth and development for all creatures. Everything originated from two
fundamental processes of air, namely condensation/concentration process (pyknosis), and
dilution/thermodynamics (manosis).
The Pythagoreans
Pythagoras founded this school of thought, believing that from the very beginning, there was
only air in the universe and, from which the central fire (to meson pyr was generated, and the
sun, moon, and stars all came from this fire. This school also believed that all nature consisted of
fire, water, wind, earth and ether (luminiferous substance that was once believed to fill all space).
He also advocated that num bers are the essence of all things and is the material cause of
everything, and that odd numbers and even numbers are opposites. His use of geometric
diagrams to illustrate the formation of the universe somewhat echoed the Lo Book of I-Ching.
This school also worshiped the Sun god Apollo. He taught that the human soul is immortal and
that after death it moves into another living body, sometimes that of an animal (reincamation).
This idea, called transmigration of the soul, appears in many early religions. It is still the belief
of many Hindu Sects. He also believed that the soul has a divine nature but the sinful soul
attached itself
to
the human body. He was the first person to talk about the separation of soul and
body in the West that surfaced in the theory of body and mind in the Middle Ages in Europe.
Pythagoras is best known for his famous Pythagorean Theorem that the square ofth e hypotenuse
of
right-angled triangle is equal to the sum ofth e squares ofthe other two sides.
eraclitus
Heraclitus (535-475? B.C.) believed that fire was the original matter in the universe that
generated ev erything, because fire is always in motion. H e insisted everything alters and changes.
One can never step twice into the same river, since it does not remain the same. Everything in the
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80 LU D.
cosmos was in ux. Nothing permanent or unchanging can pass from one moment to the next.
His theory somewhat echoes the Buddhist doctrine that eyerything in the uniyerse changes
constantly. He belieyed that strife is the basic condition of the natural world and that eyerything
is in continuous motion and change, and that the unity of things lies in a delicate balance or
tension of opposing forces. His later disciple, Cratylus, challenged that if one took this theory
seriously, no permanence would be left. Whereas Heraclitus stressed change, Fu Shi in China
emphasized change and yet unchanged (see the description later).
The
leatic School
(1) Xenophanes (5807-480? B.C.) Unlike the preyalent anthropomorphic polytheism in ancient
Greece, he adyocated a monotheism that echoed the contemporary Indian philosopher
Radhakrishnan that the ancient people mostly belieyed in polytheism based on their perception
of God that m aybe tainted by their intuitiye religious experience. But later become mono theistic
with only one creator in the uniyerse, fitting the theory of
monism.
But Xenophanes god was the
total uniyerse not possessing the transcendental nature, refiecting the idea of
pantheism.
His idea
was similar to Aristotle's idea of The Prime Moyer and All is On e (as the creator of the
uniyerse) that to some degree echoed Fu Shi's Tai-Chi and the ancient Indian theory.
(2) Parmenides (544?-501? B.C.) He was the founder of ontology, and played an important part
in deyeloping pre-Socratic philosophy. H is theory together w ith those of Plato and Aristotle had
a decisiye infiuence on orthodox Westem philosophy. Before Parmenides, philosophers
generally tried to explain the origin and nature of the uniyerse in terms ofon material substance
such as air or water, etc., that could change to form other things. Instead, Parmenides argued that
what really exists is one; etemal, indiyisible, spherical, motionless, and finite. It cannot become
something else, thus change and plurality (reality consisting of many substances) are illusions.
(3) Zeno (490?- 430? B.C). Zeno sought to show that not only did the changing world haye
nothing to do with the Real, Permanent world, but that the concept of change itself was
impossible. Zeno was not disputing that we experience change in the course of our daily liyes-in
seeing things grow, moye around, and change qualities. Rather, he claimed that any attempt to
explain change or motion would lead to contradictions, and would thus com pel acceptance of the
Parmenidean philosophy that only the Permanent and Unchanging was real. Zeno was the
founder of Stoic philosophy and taught that it is foolish to try to shape circumstances to our
desires.
Qualitatiye Pluralism
Em pedocles (493-433? B.C.) made the issues of opposite between being and genesis more
clear. He declared that the four elements of water, fire, wind, and earth are the fundamental
ingredient of existence (this echoes the ancient fiye elemen t theory of India, and also the fiye
element theory of I-Ching). He belieyed that birth and death and generation and destruction are
due to combination (mixis) and separation (diallaxis) of the four elements.
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INFLUENCE OF
I CHING
ON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 81
Quantitative luralism
(also known as atomism)
The founder oft is school of thought is Leucippus. His atomic theory was further refined by his
disciple Democritus (460-370? B.C.). According to Democritus, the ultimate constituent of the
real worid wa s an indivisible physical unit, the atom (or that wh ich cannot be divided ) and the
void (empty space). Each atom had fixed characteristics of form, shape, etc., which remained
permanently and perpetually the same. Thus, the Democritean atoms had the immu table p roperty
that Parmenides had insisted must belong to the worid of Being. In Aristotle's analysis, one had
to recognize two basic elements in any possible natural event. The first of these was that there
must be something which remains the same, and yet is somehow subject to variation. In the
analyses of A ristotle and D emocritus, an attempt was made to resolve the m etaphysical problem
of change and permanence. Each tried to develop some way of accounting for two of the basic
features of the universe without being led into contradictory or paradoxical views.
Generally speaking, the ancient W estem Philosophy emphasized the phenomenon of change
and looked for one material they thought must be common to all that existed. Such were the
ancient Westem views of the universe. In the East, the views reflected in I-Ching are both very
different, and rather difficult for the Westerners to understand mainly due to incomplete
translation of I-Ching by most Westem scholars, in fact, most translations of I-Ching covered
only the second half of I-Ching, namely the Hexagrams in terms of oracles, whereas, the first
half of I-Ching (Fu Shi's part) which is the most important part and yet the most difficult to
understand were mostly b eing om itted in a m ajority of ti-anslations. The fust half contains only
symb ols, but no written words.
THE ANCIENT CHINESE VIEWS OF THE UNIVERSE
Atom and Oi:
The different opinions and approaches about physical diagnosis and medical treatments in the
West and the East are due to major difference in their views about man and universe. In the West,
the Greek philosopher Leucippus in 400 B.C. believed that basic particles (atoms) form all
matters. His views and aforementioned opinions of various Westem philosophers represented a
view more toward concrete substance that has influenced Westem medicine toward organic and
inorganic materials and the tissues (visible) that constitute the physical structure of the body. In
the East, Fu Shi theorized that the fundamental and dynamic force and momentum in the
universe that forms everything visible and invisible is Qi ( ^ ) .
hi the East, Fu Shi it^; 2852 B.C., the legendary first king in China) developed, before the
invention of written characters in Chinese language, and while observing the surroundings on the
earth and celestial revolution of sun, moon, and stars in the sky, his theory of how the universe
was formed. Since there were no written words available at that time, he used symbols to
represent his views that were contained in the book known as I-Ching (The Book of Changes).
This is because Chinese vvritten words w ere invented m uch later, during Y ellow E mp eror's reign
2697 B.C . by his Premier Tsang Chi{MM) with about 80 character words in circulation.
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82 LU D.
The Literarv Meaning of I-Ching (The BOOK OF CH ANG ES. M J^ ) as "change" and vet "no
change":
According to I-Ching, the universe is in constant motion and change, but there are unchangeable
rules and order goveming all the changes. Based on the unchangeable mies and order, one may
predict the eventual outcome of any given situation no m atter how changeable the situation is. I-
Ching is a philosophy of science that statistically and systematically analyzed, organized, and
categorized the universal phenomena into 64 understandable groups known as hexagrams. It was
based on information from the data perceived and collected from the close observation of the
universal phenomena. (I-Ching, also known as Yijing, or The Book of Changes, was titled to
refiect the Chinese character "sun and mo on" for naming the Book, using sun to sym bolize Yang
and moon to symbolize Yin.)
Hieroglyphic Character
(Picture writing)
Sun: -'- ^ (T ) ^ a
Moon:
The Book of Changes (I-Ching, ^ $ 5 ) was named by combining the words "the sun and moon",
symbolizing "change" and yet "unchanged". The sun and moon constantly change their position
in the sky. Nevertheless, both change with the certain unchangeable pattems such as the relative
time of sunrise, sunset and the lunar eclipse in a way that is predictable by their unchangeable
pattem of motion, and we can predict their celestial behavior by this set of pattems to predict
their future changes and to understand their past changes. Such are the phenomena of the
universe that enable us to predict the unseen future based upon certain unchangeable pattems and
mies [1,4].
Some ancient versions and copied editions of I Ching
The excavation by archaeologist on Han Tomb #3 during 1973 at Mawangdui in the Changsha
^W/y of Hunan () i^) Province discovered many burial items including some manuscripts
about 2200 years ago. Among them was an early version of I- Ching which was hand copied on
the silk-like cloth, known as Mawangdui version (Photo 1). The Mawangdui Yijing (I-Ching)
manuscript was written on two pieces of silk, both about 48 cm wide. The first piece about 85
cm long, contains the text of the classic
itself
i.e., the hexagram and line statements often
referred to as the Zhouyi j^
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INFLUENCE O FI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 83
Photo l
Photo :
the close up of photo 1
Photo 3:
a possible look-alike when it was originally buried inside the tomb.
The M awangdui version of I-Ching differed in many ways from the currently circulated version
in China, Korea, and Japan in that the arrangement and sequence of hexagrams and the key
words of some line statements of each hexagram were not quite the same.
From the materials used, one could make an intelligent guess about the specific period of time
when the writing or coping took place. Historically speaking, Chinese began to cultivate
silkworms about 2700 B.C. to produce silk filaments for cloth (The World Book Encyclopedia
Vol. 19, page 172, 1982), and the writing brush was invented by Mung Tien ( g f S ) a general
who serves under Emperor Shi-Huang Ti ( S ^ M ) sometime between 209-211 B.C. Paper was
invented in China in A.D. 105 by Tsai Lun (Hfm), a minister of public affairs during Emperor
Ho of Han Dyn asty (The Worid Book Encyclopedia Vol. 15, page 117,1982). At the same time ,
block printing was invented in China. The characters and pictures were carved on wood b locks,
the raised images were inked and transferred to papers. About 1045, a Chinese printer named Pi
Sheng ( ) made the first mov able type. He mad e a separate piece of clay type for each
character. The use of movable type did not develop in China because the Chinese language has
thousands of different characters. Printers would have had to make too many pieces of type.
They found it easier to print from wood blocks. Therefore, any I-Ching books that were printed
on paper would appear only after 1405 A.D . From the fact that the Maw angdu i version of I-
Ching was copied and hand written with bmsh on the silk, one could guess it was probably
copied before 2200 years ago when it was buried, and after 211 B.C. when the writing bmsh
was invented. Before that time most of writing was d one by carving the Chinese characters w ith
knife on bamboo, or on dried animal skins, bones, or turtle shells and darkened the words with
black dye (Photo.4,5 shows pieces ofth ancient version of I-Ching carved on bam boo). Photo.6
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84
LU
D.
is a printed replica from the ancient carved bam boo w hich was likely m ade much earlier before
Maw angdui s version, and before the writing bm sh was invented since this version contained
words that retained and reminisced the hieroglyphic characters. The upper half of replica could
even be traced to or even before Shang dynasty (1766 B.C.). The bottom half is the modem
decoder.
Photo Photo 5
Ancient characters
Decoded in modem
characters
Photo 6
Photo 7b: Comprehensive Application of I-
Ching, by T.H. Zhou and L.F. Chen,
published 1981.
Photo 7a: Essential Meaning of Zhouy i, by I.M.
Liu, published 1799.
Photo 7b Photo 7a
Photo 8:
interpretation of Zhou Yi (I-Ching) by
T. N, Shen published in 1872 during
late reign of Machurian Dynasty.
Photo 9:
the original meaning of I-Ching by T.
H. Zhou published in 1964.
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 85
I-Ching was, originally, the earliest book about philosophy of science, but using I-Ching as an Oracle
and /or diyination probably took place in Shang Dynasty. In 1899 the noted antiquarian and
photographer Wang Yirong (1845-1900) bought seyeral specimens of dragon bon es - ancient
bones used by apothecaries in the preparation of traditional Chinese m edicine. Wang noticed that
on the bones he bought was a type of writing similar to, but eyen older than, the inscriptions on
ancient bronze yessels with which he was already familiar. Almost a century after this first
discoyery, well oyer one hundred thousand pieces of inscribed oracle bones haye been
discoyered in the yicinity of Anyang, Henan, the last capital of the Shang dynasty (c. 1600-1045
B.C.)
An important discoyery in 1987 of diyination records from near the end of Zhou dynasty, (1122-
255 B.C.) shows that both turtle-shell diyination and milfoil diyination using Yijing (I-Ching)
were used in similar contexts and interpreted in similar ways. These records were written on
bamboo strips found in the Tomb of Zuoyin Tuo, apparently an administrator of the southem
state of Chu w ho died in 316 B .C. [13].
ackground of Qi and the origin of uniyerse according to Fu Shi
Fu Shi theorized, according to the Book of Changes ( ^ 1 1 ) , that at the beginning, there is
emptiness in the yast uniyerse (M tS , without Chi; Fig.IA). Gradually there was formation of a
small amount of gaseous energy (Fig.IB). Fu Shi called it Tai-Chi (it means, to translate roughly,
the being with supreme capacity and full of tremendous potentials). The moyement of Tai-Chi
generated and became two m odes of energy force. The expansion energy of
this
original gaseous
energy is called Yang, whereas the contraction energy is called Yin. The origin and formation of
the uniyerse is by these two contrast energies (Qi, ^ ) known as Yin Qi and Yang Qi [3]. The
reyolution, circulation, and eyolution of these two contrast modes of energy when interacted and
solidified, formed all the things yisible and inyisible in the uniyerse (Fig. I D). Therefore it could
be inferred from Fu Sh i's theory that the Big Crunc h and the background force of the black
hole in the uniyerse is due to exertion of in (centrifugal, contraction or shrinking), and from the
Big Bang or Big Bounce and the expansion of galaxies is due to Yang exertion (centripetal
and expansion). Yin and Yang co-exist at same time. When a galaxy expands (due to Yang
exertion) to its utmost endpoint, Yin will start to exert its force by contracting and condensing. In
another words, when the density becomes so high and intensiye (Yin exertion) that grayity tums
repulsiye, and the uniyerse starts to expand again (Yang exertion). When Yin exerts to its utmost
limit (with Yang trapped within and trying to expand), Yang will resume expanding role. Fu Shi
belieyed that Qi pervades and preyails in whole uniyerse in anything yisible or inyisible, as well
as in organic a n d inorganic matters, and in the human body. Yin and Yang perpetually interact
and circulate in the uniyerse (Fig. I D). Some later scholars many centuries later simplified the
Fu Shi symbol of circulating Yin and Yang (Fig. I D) to the symbol (Fig. I E). Coincidentally
such a symbol was also seen in Buddhism and in ancient Greek and also in some ancient natiye
tribes in North America but with a different connotation. (Note: Hitler's swastika is opposite in
direction and reyerse rotation with a different meaning).
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LU
D.
Symbols of
the
origin and formation of
the
universe and symbols of Yin-Yang interaction and
circulation
ig A
Vast emptiness
in the un iverse
, without
Chi, or beingless )
:*:S(Tai-Chi)
ig
I B
One Original gaseous
Energy (Supreme Chi)
Emerged
Fig.
C
The original gaseous Energy Tai-
Chi generating Positive Yang and
Negative Yin energy (Qi).
Note: there is some Yin in the
Yang's hemisphere and some Yang
in the Yin's hemisphere, indicating
interaction between the two, and
they are mutually inclusive not
exclusive to each other throughout
universe
ig I D
Interaction and
circulation of
Yang and Yin
ig
I E
The gradual simplification of the graphic symbolic interaction of Yin and Yang.
ig I
Yin and Y ang in perpetual spinning motion, circulation & interaction
[Note: Fig. ID is a symbol most widely used in China for many implications. In m edicine, the Yang (symbolized in
white hemisphere) symbolizes in human being as the mind or mental state; and the Yin (symbolized in dark
hemisphere) symbolizes the body or physical state. Mind and body constantly interact. The healthy or unhealthy
state of mind affects the physical state, and conversely, the physical state also affects the mental state.]
Many centuries later, European scientists described the electrons and nucleus as the smallest
particles consisted existing in all matter, whereas in the East it is inferred from I-Ching that it is
Qi,
the background energy force which makes negatively charged (Yin) electrons spin in their
orbits (shells) around the positively charged (Yang) nucleus.
Yin and Yang are both derived from one original source that is Tai-Chi. In the real sense Yin and
Yang are both manifestation of Tai-Chi exertion. Yin and Yang are just like two sides of one
coin, just like the ventral and dorsal sides of a body. T o completely regard Y in and Yang as two
separate, independent or fragmented entities is to misunderstand the essential meaning of I-
Ch ing's Yin and Yang (the Tai-Chi manifestation of
two
modes). Both though may be dissimilar
in their function, could be in harmonious relationship, and could be coordinated and
comp lementary to each other for the benefit of oneness if the environm ental conditions are
right. Both could be integrative, not disintegrative. On the other hand, if their relationship is
disharmonious, they wou ld be in conflict, disruption and destruction.
Fu Shi symbolized the origin ofQi(Chi) as , and from he expressed the expansion of Qi as
Yang ^ and when Yang expand far beyond the norm, the Qi begin to contract and Fu Shi used
the expression of the contraction of Qi with the symbol as - (Fig.II). Fu Shi initially used a
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 87
piece of straight cord to symbolized ^ as Yang and by the same token, use another cord and
made a knot at the middle ofth e cord to represent as Yin. It was a common practice at that
time to use cord, string or rope to record the events or ideas before the invention of written w ords.
YLN (P): centrifugal, contraction, decent, restraint, introvert, cold, shrinking
YANG (1^): centripedal, expansion, ascent, growth, extrovert, warmth, radiating
[Note: (Yang) and - - (Yin) were cal led Two Mo des (M )- As the universe developed and evolved, Tai-
Chi, exerting and manifesting as Yang and Yin, has already pervaded in everything visible and invisible with more
sophisticated forms. Thus the original Tai-Chi symbol was abolished in the later stage of symbol simplification
and representations.]
Fig.II Nature of Yin Qi (|^) and Yang Qi (| ^) , and the origin of their symbols.
He summarized that the essential source of all matter and all forces (energy) of nature that move
all things in the universe is Qi, representing the ancient Chinese view toward universe [1]. He
was credited with developing the earliest philosophy of science in China which later developed
into various theories contained in the Book of Changes also known as I-Ching which has in tum
infiueneed all branches of science including Chinese medicine to lean more toward bioenergy
(life energy). Roughly speaking, if applied to humans, Yang represents invisible mind or spirit
over the body that is visible as Yin, though the body consists of both Yin and Yang with more
Yang in male and more Y in in female.
Later, the Qi originally described by Fu Shi was translated and became known in the West as
bio-energy when discussing various oriental texts related to bio-medical fields.
Traditionally, two of the most common but unfortunately ovemsed Yin-Yang associations are
the female-male and bad-good polarities. Abuse of these associations, according to traditional
lore, consists of automatic application to every case. These associations have been applied so
regularly, it is said, as to contaminate vast areas of thought with a fixed dualism that fosters
irrelevant associations and severely prejudices the ability of people so affiicted to study or to
consult the I-Ching. This is because fixed associations will affect a reading even if they are only
subconscious [2].
Yin and Yang were later compounded into the so called four lineaments that in tum further
developed into the eight Trigrams representing 8 fundamental moving forces and substances in
universe.
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D.
Four Basic Lineaments E f e ) as Results of Initial Interaction Between Yin and Yang ( M )
When Yang and Yin are fully developed to maturify, they interact with each other resulting in
the next generation as four lineaments:
^ ^ (Taiyang,
i^ f^)
Utmost (or large) Yang: Yang compounds with Yang, resulting in pure
vibrant energy without physical shape (if using parabolic human example for easier
understanding, all the spiritual or conscious phenomena could be considered as part of this
category)
(Shouyang,
{j^^^
Lesser Yang (as compared with afore-cited Taiyang): As chief mover,
Yang attached to the submissive Yin, symbolizing a vibrant and active energy (mind or
spirit in the human sense) attached to the quiescent or indolent and passive physical
substances such as body (all animals and men belong to this category)
(Shouyin,
{p-^
Lesser Yin (or small Yin): Dominant Yin hosting the subm issive Yang (all
unconscious living things such as plants and botanical belongings are classified within this
category)
~ 3 (Taiyin, ;fc|5#) Utmost (or large) Yin: Yin compounded with Yin, symbolizing all
condensed and stock-still visible materials. Belonging to this category are such things as
stones, minerals, etc.
(Note: this is just a way of helping the lay people to understand Fu-Shi's basic theory of four
lineaments although our aforementioned examples are still far-fetched from the tmth because
even stones and minerals are not totally without quantum energy). The names of those
lineaments were, later on, adopted in naming 8 out of 14 acupuncture meridians, and are also
used in many medical texts.
Formation of
Trigrams ( A # )
The above is just a description of the interacting processes of the original gaseous energy (Yin
and Yang). These interactions are still in the initial and immature stage. When the force of the
above four basic phenomena interact furthermore, trigrams are formed, representing more
maturity in the evolutional process. All this combination and interaction is just the manifestation
of the developm ental process of the original gaseous interaction. When they further develop
and interact, the results are eight trigrams that become ftinctional.
^ ^ Qian (|g) : Using sky or heaven or dragon to symbolize Qian phenomenon because of its
radiating and vibrant energy of pure Yang expanding without boundary just as all kinds of
radiation in the sky and cosmos, reflecting its openness and vastness.
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 89
= = Kun (i f) : Using the earth as its symbol because of its Yin energy with its condensing and
contracting force (Gravity) to form a visible and solid mass such as earth (Qian and Kun is a pair
of opp osites).
= = Kan
i-X):
The middle position ofth e trigram is Yang, , which replaced the middle
of Kun = = body, reflecting a vibrant Yang energy within. Symbolizing with the water because
water is a real substance but unstable, because of Yang's restless energy within making it
unstable and m obile.
= = Li ( ): The Yin - _ is inside of what was originally supposed to be the Qian's Yang
body. It uses fire as the symbol reflecting that a vibrant energy must have the substance inside, in
order to be inflamed. The fire represents heat and light, but if there is no combustible substance
within, the flame cannot be generated. (Kan and L i is another pair of oppo sites).
S = Chen (M ): The initiating and blooming of vibrant Yang (the bottom line) ftill of energy is
trapped, encased and suppressed by the shrinking Yin all around, indicating the budding and
vibrant Yang energy ready to break through the layers of Yin. Using thunder as its symbol, it
symbolized a radiating and expanding Yang, being wrapped by contracting Yin so tightly, it
would eventually explode, just like thunder within the clouds.
= Shen (1 1 ): The prime and budding Yin is attached to the Yang. This budding and
developing Yin is full of potential but is being attached and dragged by Yang above. Therefore,
it symbolizes any phenomenon with its energy being dragged downward like the wind (This
Chen and Shen is another opposite.)
= = Ken (gi ): The Yang is attached to the Yin's frame, this ebbing Yang on the wane (being the
third and last of trigram) does not have much energy but still has the residual strength and
tendency to expand and swell outward, so it takes the mountain as its symbol, because the
mountain is a real mass but it protmdes and projects out of the ground (by Yang's expanding
action) as an elevated and expanded mountain.
= = Tui (;^ ): The last stage of Yin attached to the Yang below, the last stage of Yin is already
toward the end stage, is weakened, and can barely counteract the Yang. Therefore it could only
pacify and enrich the Yang. Its symbol is the lake which has an enriched and pleasing effect,
because the water in the lake is a real substance (Yin) but the water is unstable and mobile
because of vibrant Yang within the water restlessly making water movable in the lake. (Tui and
Ken is an opposite.)
The arrangement of those trigrams and their attributes in a cyclic order enables scholars of the
later generations to correlate hundreds of different systems (including medical) of universal
situations. The eight trigrams represent all the possible combinations of four basic lineaments.
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90
LU
D.
Fu Shi s arrangement of Trigrams based
on opposites in sequence.
The arrangement of Trigrams by King
Wen according to the sequential order of
circulation.
Li
S I
S
j s
[In Fu Shi's arrangement, Trigrams of opposite property are arranged opposite to each other. Trigrams
with odd number lines and even number lines are placed opposite to each other. Sum of lines in each
Trigram and lines of its opposite is 9, the number representing the interactions between Yang (odd
number) and Yin (even number) to the maximum. Fu Shi's arrangement emphasizes on creation ,
whereas King W en's, on evolution . ]
In the simplest cyclical order the trigrams form pairs, which polarize their qualities. The
arrangement of these pairs of opposites is called the Fu-Shi cyclical arrangement, which is to
distinguish it from another different cyclical arrangement of trigrams by King Wen of the Zhou
(/>?l3i) Dynasty. In the King Wen's cyclic order, the trigrams are seen as phases of a
continuing eyolution process. Their meaning in the I-Ching refers mainly to their place in the
order of eyolution. The integration of the trigram into an orderly cycle means that the other
systems of association can be used to describe how energy is moying in a particular situation.
Formation of Hexagrams
The first part of I-Ching can be summarized as the interaction of Yin and Yang has resulted with
the Four Lineaments and eight trigrams. The trigrams further interact and compound with one
another to become hexagrams which are dynamic relations between the inner trigrams and the
outer trigrams refiecting the indiyidual and the outside world, or eyen the cosmos. Therefore,
later on. King Wen ( j t 3 , 1099-1050 B.C.) compounded the Trigrams with each on top of
another to become Hexagrams and grouped all of them to represent uniyersal phenom ena into 64
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 91
categories knovm as hexagrams([-)Some claimed that it was Fu Shi himself and/or Shen N ung
(2737 B.C.) who made hexagrams [4]. The stpart of I-Ching including Book Lo and Diagram
From River contains no written words but sym bols.
The second part of I-Ching compiled written statements took place in a declining era full of
troubles, anxiety and sorrow. It centered on the conflict between the Tyrant Tso, the last King of
the Shang Dynasty (1520-1030 B.C.) and King Wen, founder of the Zhou Dynasty (1100-480
B.C.), who previously spent many years in Shang's prison. Since I-Ching was the eariiest book
in China, King Wen had plenty of time to study the book in detail while in prison. He also
meditated on human suffering and the difference between the Golden Age of Fu Shi and the
troubled and complicated w orld then existing. He sought to understand the Golden Age and how
it might be restored and recovered. King Wen first re-arranged the 8 trigrams from the figures
that Fu Shi originally arranged, to reflect the complexity of the human world. He then combined
and compounded them to create 64 hexagrams and added writings to the each line of each
hexagram and also gave each hexagram a name. His son, the Duke of Zhou, added commentary
to the lines explaining the meaning of each line. Conflicious (L , 551-479 B.C.) wrote brief
statements for each phenomenon to signify their meanings and implications to summarize the
significance and revelation of each hexagram and encouraged people to act and to better
themselves according to the intrinsic virtue of hexagram phenom enon.
So,
Hexagrams consists of two trigrams, the inner trigram (the bottom trigram) with all its
associated qualities represent the inner aspect of the situation (intrinsic), the outer trigram (the
upper trigram) with its net of associations represents the outer aspect of the situation (extrinsic).
Six Stages or Phases of Hexagram
To man y people, I-Ching is hard to be understood because of abridged and abbreviated wordings
and phraseology were used to save the cost and carving labor and the expense of turtle shells,
and animal bones. Nevertheless, the sequential development of I-Ching can be summed up as
following: the eight trigrams resulting fi-om the initial compounded Y in-Yang interactions still
contain the primitive nature of Yin and Yang that was not fully developed to its potential enough
to be functional. Therefore the 8 trigrams further compounded with one another to 64 (8x8)
hexagrams representing 64 fundamental phenomena in the universe. Each Hexagram
(phenomenon) can transform to another hexagram (phenomenon) depending on the factors such
as time, place, condition, and the cause and effect, etc. Each hexagram consists of 6 Yin-Yang
lines indicating 6 phases or stages of natural or human events. But those Hexagrams are all
developed from both Yin and Yang that go through 6 times (or stages) of interactions or
transformation (namely 2^= 64).
According to I-Ching, any cycle of events (symbolized by a hexagram) has to go through 6
stages before transforming to the next evolved event (another hexagram). For instance music
tone consists of tones with 7* tone as transition before moving to a higher octave of the same
tones. According to Genesis in the Bible, God created the earth and the worid as we know it w ith
animals, birds, fish, and people in 6 days, with the 7* day to rest, which corresponds to our
regular week in measuring time fi-ame. Then it repeats itself in a similar cycle jus t as hexagrams
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92 LU D.
do when the phases (or stages) ofthe cycle repeat itself. In 1967, a Harvard social psychologist,
Stanley Milgram in his research project called Small W orld that looked into human even ts,
discovered the theory termed Six Degrees of Separation (/ ^ jB -^ li { l^ ^) ^ in which he found
that, on average, it takes 6 steps for most people to arrive at targeted goal. This term has since
been used to dem onstrate our intimate connection with the world.
The relevance of the Yin-Yang qualities to specific situations exists within their particular
configuration of relations. The I-Ching presents sixty-four basic configurations (phenomena)
consisting of six positions each (represented by the 6 lines of each Hexagrams). In advanced
programs these sixty-four hexagram s ftirther interact to produce m ore com plex stmcture, but it is
essential to understand the six-position hexagram stmcture to consult the I-Ching systematically.
In addition to the upper-lowerfi ameworkwithin which the lines ofth e hexagrams are positioned,
there is a scheme of correspondences and neighborhoods affecting the meaning of Yin or Yang
in a particular line position.
The hexagrams with six phases (stages) influence Chinese medicine in a rather profound way.
Those 6 Yin-Yang lines of hexagrams also represent the phase or stage of developmental
activities that each event must go through. Each line represents a particular stage of the activity
during developmental periods.
Each line (stage) of hexagram is related and correspondent to each other depending on the
position each line occupies in the hexagram, and the inner trigram and the outer trigram are
closely correlated and corresponsive. Lines of the correspondents are the first (first and the
bottom line ofthe inner trigram) and fourth (located as the first line of outer trigram), second and
fifth, third and sixth. When one of the correspondents in a pair is Yin and the other Yang, they
are considered proper correspondents or tme complements. Among tme complements, there are
further nuances of meaning according to the relative position of the YinA'ang values. Yin and
Yang have to be in balance in order to maintain harmonious and proper relationship in every
situation. Lack of complement and correspondence between Yin and Yang may result with
many other com plications, both in the human relationship as well as the bodily function [4].
64 hexagrams can be further compounded one another to the number 4096 (64 x 64) to represent
more detailed sub-hexagrams that may represent m ore detailed sub-phenom ena. But the basic 64
hexagrams are sufficient to interpret 64 essential phenomena useful to summarize universal
phenomena in physics, chemistry, medicine and even human events, etc. I will use just 2
hexagrams (Tai and Pi) as an example (Fig. Ill), the readers could use similar ideas and
approaches to interpret the rest of the 62 hexagrams to apply to medicine or other events. Some
hexagrams would be more subtle and some more apparent for us to interpret their implied
meaning, depending on Yin-Yang configuration and position in the outer and inner trigrams of
the hexagram.
The hexagram and its 6 Yin-Yang lines have a very complicated relationship between them and
each line has a brief statement of explanation provided by King Wen (1154 B.C. in the Zhou
Dynasfy) that relate to the human and worldly events. Due to the limited space ofthispaper, the
author will use only the hexagrams of aiand Pi to briefiy illustrate its meaning without going to
the details of each line.
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 93
Hexagram of Tai
(Pervading, in
concert with
harmony)
inne r trigr am ( f Jf-)
Outer trigrams consist of Yins
Inner trigrams consist of Yangs.
electron
Earth
center of Earth is
Yang which is hot,
the surface is Yin
which is cold
Fig Il ia
Various representations of Tai
Mars
As mentioned before, the Yin is centrifugal and contractive inward, and Yang is centripetal and
expansive outward. In the Ta i hexagram, the outer trigram consists of 3 Yins that are
centrifugal and moving inward, while the inner trigram consists of Yangs that are centripetal
and moving outward. W ith the same number of Yins and Yangs in desirable conflgurations, Y ins
and Yangs thus meet, cooperate, and interact with one another. Using the earth as an example,
when their relationship is harmonious and interacting in a balanced state, life on earth flourished.
By the same token, using a country for example, if the mlers of the inner government are
mentally busy planning the country's future (Yang phenomenon) and also reach out and interact
with people who are also busy at work and complacent with their living conditions and there is
no unrest (Yin), the country is in the state of Tai and is in a good condition and has a promising
future.
In the human body, it signifies an optimal state of health, with Qi flowing freely and smoothly
without any impediment, and it is warm (Yang) inside of the body and cool (Yin) outside. If a
human body is in Ta i state of health, the body will transmit a strong healthy signal, and
BDORT will show strongly positive signals. As mentioned above, Yang represents mind and
spirit, while Yin stands for the body. When mind and body interact smoothly, human actions are
coherent without confusion. In fact, most of oriental meditations (Taoist, Confucian and
Buddhist) and Yoga are training for awareness so that the body and mind interact in a way that
they are aware of each other.
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94 LU D.
On the contrary, let's look at the Pi Hexagram:
exagram of Pi
outer
(Disharmony, inner trigram( f t h) [ ^ ^ ^ ^
Disconcert, ^^~ ^^
Disconnection)
Outer trigrams are Yangs
Inner trigrams are
Yins.
'
Fig.Illb Symbol of Pi
Using a country in the Hexagram ofPias an example, the outer trigram consists of Yangs that by
nature move outwardly and centripetally, while the inner trigram consists of Yins that move
inwardly and centriftigally. Both move in opposite directions, resulting with both Yins and
Yangs not meeting or interacting with one another. A country in the state of Pi Hexagram
reflects that the mlers in the center ofthegovem ment do not interact with people outside, instead,
they keep themselves inward and shield themselves from their people (Yin phenomenon),
whereas the people in the outside (outer trigram) move away from their govemment and their
leaders, and there is much unrest, protesting, and rioting (Yang phenomenon), this is an
indication that the mling class and the mied are both moving in opposite directions and in
separate ways with each not knowing the other's doing. The country is in a rather unstable and
poor situation. Using the human body as another example, it signifies that the Qi is not flowing
harmoniously in the body and the circulation is obstmcted (from injury, depressed mood,
pathogens, and noxious elem ents, etc.). Yins and Yangs are in undesirable configuration as both
go separate ways, with the outer trigram consisting of3 Yangs move outwardly while the inner
trigram moves inwardly, instead of interacting, meeting or cooperating with each other. Yang
(mind, spirit or mental state) and Yin (the body) go separate ways resulting in the body taking
actions or activities without a well-thought mental guidance, and with the mind unable to guide
or to command the body to perform the intended activities, resulting in regrettable actions.
In illness, the Hexagram of Pi reflects that in the body, the outer parts feel hot (Yang) with
elevated temperature, but feel chill in the inner body resulting in shivering with cold (Yin). The
treatment is to reverse such a disharmonious Pi hexagram phenomenon to a harmonious Tai
hexagram through medical maneuvers such as physical therapy, medications, acupuncture, Qi
Gong, by m edical procedures, and by proper selection ofdrugsand the dm g uptake enhancement.
Covering the forehead and the body surface with cold towels or the use of alcohol sponge mbs to
cool off the body surface are examples. In short, if in sickness, the body manifests cold (Yin)
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 95
inside the body (feeling chill) but feels hot (Yang) on the body surface (eleyated body
temperature), Pi phenom enon is being exhibited.
In a healthy state, (Tai phenom enon), the outer body (Yin) is relatiyely cool, but the inner bo dy
(organs) are warm. Whereas obstmction or disconcerting of Qi in the Pi phenom enon, if not
corrected, will lead to destruction, damage of tissue, organ or death.
In these ways, Yang sym bolizes spirit, soul, mind, and warm th. During death, Y ang will separate
from the body (Yin). The purpose of any medical treatment is to restore the body from the Pi
Hexagram of obstruction or blockage to the Tai Hexagram of peryading harmony and Wellness.
Detection of Normal and Abnormal (Pathological) State of Oi in the Body:
Based on I-Ching, Qi is the fundamental force that forms and yitalizes the body with its energy,
and the life and actiyities can be interpreted as the function and actiyities of Qi. Therefore, life is
completely sustained by Qi. If there is Qi, there is life, if Qi is gone, so is life. The modem MRI
(magnetic resonance imaging), single photon/positron emission computed tom ography, CAT and
PET scans are all useful for detecting the pathological changes of tissues and organs (due to
malfunction of Qi that directly and indirectly are responsible for the weakening of the host's
defensiye mechanism, based on Chinese medical theory). It was once said the Esogetic
Colorpuncture, Peter M ende l's therapy might unite acupuncture and Kirlian photography to
detect energy imbalance . Furthermore, Bi-digital O-Ring Test (BDORT) and Qi Gong W^jj)
etc.
could be yaluable as diagnostic aids for detecting subtle circulation disturbances of Qi in the
acupuncture m eridian system.
When the Qi is blocked in the acupuncture meridian channel, it affects the circulation of blood,
lymph, hormone and the substances in the endocrine systems. It also affects formation of germ
layers and potentialities of cells in mature organism, and also restricts potentialities in tissue and
organ deyelopment. Qi also infiuences the reticuloendothelial system in terms of phagocytes
function, i.e. conyersion of fixed and free macrophages into each other. It also infiuences the
actiyities of histiocytes and macrophages. If Qi blockage is not corrected, it becomes stagnant.
The stagnant Qi in tum becomes pathological Qi, and it will affect the normal growth and
deyelopment of the tissues and also affects circulation of blood and lymph, thereby
comprom ising the defensiye mechanism s of the body. The affected area then gradually becomes
abnormal and d iseased [5].
Often such a patholog ical Qi and the early stage of biofransformation of normal tissue into
abnormal tissue cannot be detected by routine westem medical means (including radiography,
CAT scan, MRI, etc.), but it can be detected by Resonance Phenomenon with BDORT and by
Qi-Gong masters to help discoyer the early stage of disease and the blockage of Qi. A cupuncture
therapy and Qi-Gong, etc. can be used to redirect the Qi circulation within the acupuncture
meridian, so that treatment can be more effectiye during the course of treatment.
Qi manifests itself in the human body in many different forms. The basic one is called essential
Qi. This Qi comes from three sou rces: (1) from the Qi of kidney system (including adrenal
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96 LU D.
glands, gonads and the associate structures and their secretions) that are derived from the parents
during conception and fetal growth, and is congenitally and genetically determined. (2) From the
ingestion of the foods and the nutrition absorbed from GI tract and also from the Qi transformed
from water and food that also store their own Qi. (3) From the air inhaled into lungs through the
respiratory system. This influence oxyhem oglobin, pO2, pC 02, and respiratory acidosis-alkalosis,
etc.
The activity of essential Qi is exhibited in action upward, downward, inward and outward
throughout the body. It is in the internal organs and the meridian systems where the essential Qi
circulates and manifests itselfthegreatest.
When the essential Qi circulates in human body, it may reflect healthy or diseased states,
depending on harmonious relations of Yin and Yang. When the essential Qi is distributed in
internal organs, it becomes the heart Qi, lung Qi, spleen Qi, and liver Qi etc. When it functions in
the meridian, it is called meridian Qi. When the essential Qi and the blood circulate together
inside the blood vessels, it is called Ing Qi
^Md-
When Qi circulates outside of the blood
vessels, it is called Wei Qi ( ^ ^ ) and exhibits its characteristic as being vigorous but smooth,
and is not subjected to the control of blood vessels. When the Qi fills and accumulates in the
chest, it is called Zhung Qi
From the distribution and circulation of Qi, we could, according to Chinese classic books and
medical theories, summarize the inction of i[5] as five-fold:
1. Dynam ic inction: manifested as a stimulating factor for human growth and development
as well as for physiological activities of internal organs and meridian systems, and for
circulation and transportation of blood and saliva pending on Qi's thrust and drive. If Qi
is weak, functional activities will decline and diminish, therefore growth and
development will be retarded, and the circulation of blood and bodily fluids (extra and
intra cellular lymphatic and hormonal secretions, etc) will be slowed down or even
blocked. If serious, the function of intemal organs and meridians would be adversely
affected.
2. Defensive function: Qi could defend the body by preventing the invading noxious
elements from entering the body. If Qi is weak, the person will get sick easily. During
illness, the essential Qi will exert a defensive mechanism to overcome the noxious Qi
fi om the harmful source (those noxious Qi generated by microorganisms and toxic
elements), so one would recuperate.
3. Constraint function: Qi controls transportation of blood, so the blood wou ld not exude
through or escape from blood vessels. It also regulates perspiration and urinary output etc.
4. Function of transformation: It regulates interaction among various organs and tissues for
cytomorpho sis, hemopo iesis, degeneration and regeneration of fibers, cell metamorpho sis,
defense of the body, lymphatic circulation, sperm iogenesis, etc., so that the body will be
maintained in a healthy state.
5. Nurturing and regulatory function: to keep the body temperature stable. If this function is
not maintained at the extremities due to poor Qi circulation, blood circulation will be
affected (many meridians started or ended with their acupoints in the extremities).
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 97
Circulation of
\
Essential Qi
(Qi is background force of all circulation)
Heart (cardiovascular) Qi
Lung (respiratory) Qi
Liver Qi
Spleen Q i
Stomach Qi
Kidney Qi
Meridian Qi
Lymphatic Qi
Freely without impediment
State of Yin and Yang Qi flow
and circulate in the body
With hindrance
impediment
and
Harmonious Qi (healthy
state)
Unbalanced and Diminished
Qi/and unharmonious Qi
(unhealthy state)
Consequence of unbalanced and s tagnated Oi in the bodv
Stagnated and
unbalanced Qi
Host defensive mechan isms
affected (bid lymp h etc.
circulation not able to flow
to designated or targeted
areas or injured tissue for
repair)
The impeded Qi flow makes
tissue condition less resistant to
growth of germs and to the
aeeumulation of toxie waste
from the breaking down of
protein by-products that are not
carried away from the affected
site.
The harmil Qi from
pathogens and protein wastes
form the vicious cycle with host
weaken Qi that further weakens
the host re.si stan ce.
Sickening (pathological) Qi
(from combination of
J host
Qi and
harmil Qi from Pathogens)
(Conventional x-ray, MRI, CAT
Scan etc. cannot normally detect
stages of sick Qi and sickening Qi
but detection through acupuncture
point and meridian by Qi-Gong
Master, or by organ representation
of tongue, pulse, face and BDORT
could in many cases.)
The compromised t i ssue o r
organ vulnerable to the
invading pathog ens and to the
nox ius env ironmental e lements
(untolerable heat , cold , damp,
dry, etc.)
( if not correc ted)
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98 LU D.
Organic change or tissue damage
(reversible at the initial stage) detectable ( '^ 'corrected Ifresultsin irreversible tissue
and noticeable from conventional damage, surgery or defmitive
medicine such as radiograph, MRI, or therapies wouldbeindicated.
CAT Scan etc.
Oriental medicine is more effective in dealing and detecting and treating the various stages of
invisible sick Qi from the initial stage to the various stages of sickening Qi (pathological and
disease causing) Qi (before organic change), BDORT & acupuncture & Qi-Gong etc. can be
useful to help detect and to treat patients during those stages. But Westem medicine is superior
when the patient is at the stage of organic change with damages to the organs or tissues due to
pathological Qi, especially if and when surgery is needed. The primary purpose of acupuncture
and Qi-Gong ^ t j ) o r C h ine se m a ssa ge ( no r e se m bla nc e o f We s te m m a ssa ge in a ny
sense) is to increase and re-adjust host Qi flow for better circulation and for strengthening the
host defenses to facilitate the removal of germs and harmful elements. Diagnostic BDORT and
Dmg Uptake Enhancement can be helpil in the removal of germs and heavy metals etc.,
through the selection of proper medicine and delivery to the targeted organ. Combining
compatible traditional and non-traditional treatments render better treatment outcomes.
As mentioned earlier in this article, Yang implies radiating, warmth, and expansion; whereas Yin
implies shrinking, cold, and contraction. Therefore traditional Chinese Medicine categorizes, in
general, the ailment into two principal headings with many subdivisions. Under those two
principal headings are Yin type and Yang type ailments. The Yin type tends to be passive,
hidden, weak, feeble, with cold feeling in the extremities and generally the body or organ or
tissue is in hypo function, the pulse at the wrist tends to be weak, smaller in range and subtle.
Yang type tends to be active, hot, inflamed and feverish with the body or the organ in hyper
function, and the pulse at the wrist area tends to be full, strong and large. Furthermore, this
medical theory also classifles the human emotion and the mood into Yang and Yin, and the state
of emotion and mood could affect human health. If one is happy, exuberant, angry, or laughing,
it is considered Y ang. If horrifled, fearful, sad or weeping, it is considered Yin.
In the 1 8* century, during Manchurian D ynasty, HK W ang ( 3 ^ M ) wrote a comprehensive
book about medical diagnosis by visual inspection of patient's clinical look and appearance. He
incorporated Q i manifestation in many systemic diseases for diagnosis. He classified 111 ways to
do the differential diagnoses using the appearance o f various parts ofthepatient's body. Through
the centuries, many books appeared to classify the symptoms of various diseases into Yin and
Yang types with subdivisions of various specific clinical signs [6]. For the treatments of diseases,
if patien t's syndrome belongs to Ya ng (Heat) Exces s , the treatment should aim at making
the symptom subsided by Cooling (Cold) and Reducing (= Dispersion or Sedation). If the
patien t's syndrome belongs to Ya ng (Heat) Deficiency , then the treatment should aim at
subsiding the symptom by Cooling (Cold) and Tonification. Ifthepatient's syndrome belongs to
Y in (Cold) Exc ess , then the treatment becomes Warm ing (Heat) and Reducing (= Dispersion
or Sedation). If the patie nt's syndrome belongs to Yin (Cold) Deficiency , then the treatment
becomes Warming (Heat) and Tonification. If the patient has the combined syndromes of
Deficiency and Coldn ess , the main treatment becomes moxibustion, while acupuncture
becomes supplementary treatment. On the other hand, if the patient has the syndromes of
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INFLUENCE OF
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Exc ess and Hotness , the main treatment becomes acupimcture; but no moxibustion should
be rendered. This is shown in the following table [7]:
Classification of th e Syndrom e and Treatment Based on theSyndromes
Warming (Heat) Reducing
( = D ispersion, Releasing or
Sedation)
Treatment
Yin (Cold) Excess
(- - -) (Cold:
Yirt
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100
LU
D.
Diagnosis
Syndromes
Appearance (U
Viewing (M)
Voice
Listening (H)
Symptoms
Questioning
{f^)
Pulse
mm)
Palpation
W)
Xj
ac
AC
mox
D eficien cy P ale co mp lex io n.
Tired and fatigue
Low pitched voice
and light breath
Sweating or night
sweating, diarrhea.
Weak
Excess f)
Reddish face. Good
spirit
(Sfe*
mw m
Loud
speech.
Breath
II
and rough
Heavy rough
| t , IHBBS
Distension
abdomen.
constipation.
yellowish urine
x
of Strong
/Jv
Cold ( ;#)
Pale blue lips. Lies
with fetal position.
S
mmi
L ow p itch ed v oice N o th irst. C old
limbs.
Diarrhea.
Slow pulse
Ho t (Hft) Ve xed , un ease and
_ distraught. Dry lips.
Red face.
m
Low and rough
heavy pitched voice.
Disordered speech.
Bg ^ S>f
Fever, thirsty. Hard
feces.
Yellowish red
Fast pulse
Note: A C m eans that acupuncture in the main treatment and mox is supplemental treatment.
*no moxibustion if symptom is excess and hot . Too much and too frequent AC is detrimental to Qi,
therefore interval mox is needed, if indicated.
The Chinese character ^ g ^ (Wang Chen in Chinese; Bou Shin in Japanese) originally meant
oyerall examination and diagnosis through a careil and close yiewing from a distance. In
general, the following fiye different items are carefully inspected in Oriental medicine by yisual
eyaluation and examination [7]:
1. Nu tritional condition and deyelopm ent ofthe skeleton.
2 .
Color and condition oftheskin, particularly that oftheface.
3 . Condition of the so-called Fiye Rooted Organ , namely,
a. Eye (wood element)
b. Tong ue (fire element)
c. Lip and mouth (earth element)
d. Nose (metal element)
e. Ear (water element)
4. Condition ofthenails and hair.
5.
Condition and color ofthepatient's excretion.
In general, ifthepatient is well-nourished, with normal or reddish skin color and is in hyper-state,
he or she may belong to the Yang-E xcess . Iftheperson has pale skin or dark skin color, and is
emaciated, he/she is likely in the state of Yin-D eficiency .
How to M aximize Therapeutic Effects by Taking M edication Corresponding W ith the Timing of
Oi-Circulation in M eridian System:
It is recommended in most traditional Chinese acupuncture texts and is common knowledge to
all acupuncturists in China that for the best therapeutic result, the acupuncture therapy should be
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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 101
rendered in correspondence with the timing of Qi circulation in the Meridian system. The
classics further stated that by taking advantage of the different timing of Qi circulation in
Meridian system) one could improve the functional capacity and vitality of the intemal organ
depending on the particular timing that Qi circulates to the particular organ. One could also use
that particular timing to treat the ailment for that particular organ and better the physiological
role of that particular organ, thereby safeguarding the well-being of the whole body. The
methods of achieving this goal are by means of acupuncture, acupressure, Qi Gong, good diet,
meditation, exercise, medication and proper rest and sleep [8].
According to the theory, the
Qi circulation in the Liver Meridian reaches the organ of liver exactly between 1-3 a.m.
Qi Circulation in the Lung M eridian reaches the o rgan of lung at 3 -5 a.m.
Qi in the Large Intestine Meridian reaches the large intestine at 5-7 a.m.
Qi in the Stomach Meridian reaches the stomach at 7-9 a.m.
Qi in Spleen Meridian reaches the spleen at 9-11 a.m.
Qi in Heart Meridian reaches the heart 11 a.m .-1 p.m .
Qi in the Small Intestine Meridian reaches the small intestine at 1-3 p.m,
Qi in the Bladder Meridian reaches the bladder at 3-5 p.m.
Qi in the Kidney M eridian reaches the kidney at 5-7 p,m.
Qi in the Pericardium at 7-9 p.m.
Qi in Gall Bladder M eridian reaches the gall bladder at 11 p.m. - 1 a.m.
Qi reaches Triple Warmer at 9-11 p.m. (the Triple Wanner Meridian System covers the serous
membrane lining the pelvic and abdominal walls, innervating the viscera, and forming a
complete covering for various intem al organs except pericardium ).
The co-relation between the Yin, Y ang and M eridian cycle
Yin (Solid organ)
Yang (Hollow organ )
Tai -Yin
Arm
Leg
Lung 3-5 pm
Large Intestine 5-7 am
Spleen 9-11 am
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102 LU D.
patients take their anti-inflammatory medication around noon or shortly thereafter. In this way,
the dmg effect would be at its optimum in the evening. Many medical joumals have published
studies showing a higher risk of stroke or heart attack between 6 a.m. and noon, and asthma
symptom tend to peek at 4 a.m. when the adrenaline and cortisol that helps relax the bronchi and
airway are at the lowest levels. Peptic ulcers and heartbum are usually worse at night. There is an
increasing trend for doctors to prescribe medicine and advise patients of what dmg to use and
also when to take it because research has found that certain diseases tend to be worse at certain
times during the day.
Corresponding the time to administer the medicine w ith the time the disease is at the worst seems
to give a better result for the patients. Many physicians advise asthma patients to take their
medication at 3 or 5 p.m. so it can work at its peak strength ovemight. The company that makes
Singulair recommend s that the patients take the medication in the evening so the dmg effect will
peak when the asthma attacks. Pharmaceutical companies are developing d mg s that are carefully
timed to circulate through the body when the symptoms are likely to be the worst. Known as
chronotherapy, this technique used by several pharmaceutical companies to make time release
medication which will be at its optimum strength of effect when the symptoms appear. Some
companies developed the technology SyncroDose which allows dmg to be released at certain
hours of the day as the coating of the pill erodes. M any new d mg s are designed to be released in
unequal amounts allowing circulation through the body at higher levels when the symptoms are
at their most serious state, and at lower levels when they are not. Some of those SyncroDose
medications which are released in the body curiously coincide with the acupuncture time table
when Qi circulates along the meridian system. For exam ple, Qi in the Lung M eridian reaches the
lung at 3-5 a.m. and when there is any impedance against the smooth fiow of Qi to the
respiratory system the symptom of distress appears. This corresponds to the research finding that
asthma is worst between 4-6 a.m. New findings in the West find that strokes and heart attacks
occur most often in the moming and at noon, and the acupuncture time table states Qi circulates
to the heart before noon. Both Eastem and Westem medicine have made similar findings of the
synchronization of the dmg administration when the symptoms are at their worst. Taking
medication by the b od y s clock serves the best interest for the patient [8].
To find the optimum dose times, for optimal therapeutic effect, the Bi-Digital O-Ring Test
(BDORT) developed by Yoshiaki Omura, or other applicable and reliable holistic and/or applied
kinesiology tests could be used to find if the same dmg has a different positive strength at
various times of the day, including the time when the Qi in their particular m eridian is reaching
at a particular organ.
It has been found by the author of this article that some dmgs may show a strongly positive
strength (in the BDORT) if tested at a specified time when Qi circulates to a specific targeted
organ. For instance, for asthma patients, if a certain anti-asthma medication is tested at a time
that showed 4+ or 5+ in BDORT, the same dmg would show 6+ BDORT when tested between
3-5 a.m. when the Qi in the Lung Meridian reaches the lung at that time indicating the highest
level of the medical effectiveness at that time. For high blood pressure patients, the
antihypertension dm g(s) tested to be 2+ to 4+ BDO RT at other times ofth day became 5+ or 6+
when tested in the moming or if the patient is in hypertensive crisis. Also it is found that taking
the medication with acupuncture therapy synchronized w ith Qi circulation at the target organ has
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INFLUENCE OF
I CHING
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the best synergic effect with an utmost benefit for the patients [8], and acupuncture often can
reduce the required dosage.
In summary, Qi in Chinese medicine is an indispensable substance and energy to sustain life
through activities and functions of the intemal organs. Qi is not air or oxygen or an electro-
magnetic field. The circulation and function of Qi produces the electro-magnetic field as a by-
product of Qi circulation. The electro-magnetic field outside the body affects the circulation and
function of Qi. The blood and bodily fluids depend on Qi to circulate and transport. Qi is the
background force for all those activities, therefore Qi is the commander of those activities. When
Qi flows freely, the blood and other essential fluids circulate freely. When Qi is blocked, the
circulation will be stagnated. Acupuncture treatment directs, stimulates, and strengthens Qi in the
meridian system to facilitate the proper physiological function of the body. Qi also help
regulating P-substance and the morphine-like substance such as endorphin, seretonin, encephalin,
and norepinephrine. Function of Qi is both thmsh (Yang) and constraint (Yin) in nature, it
thmshes to make blood circulate, and at the same time restrain it so as not to be overdriven to
cause harm. Their function is comparable to the activity of the sympathetic nervous system and
the parasympathetic nervous system in the state of check and balance. Sometimes Yang Qi may
exert more pronouncedly than Yin, and sometimes vice versa, depending on the particular
situation. Both may seem opposite at times but usually are mutually supporting and work to
synchronize each other. When both work harmoniously and complement each other, the well-
being of human body is m aintained. Qi could also be directed by the mind to the targeted area by
Taoist Qi Gong or m editation or by acupuncture or acupressure etc.[5,9].
IMPACT O F I-CHING
The
Derivations of Knowledge from I Ching
The following branches of knowledge in China were all originated and developed from the Book
of Changes, by applying its theory to each distinct discipline.
Cosmology, astronomy, and origin of the universe
Medicine (including acupuncture, Qi and Yin-Yang theories)
vg:- Phenomenology and Numeration (including mathematics,
heBook of ^ C ^ science and statistics etc.)
Changes N : ; ^ ^ O racle (including astrology, numerology, augur)
Military Strategy, Business administration
Music, Hum an relationship & po litical strategy etc.
Impactof I Chingon Chinese Medical Theories:
For the last two thousand and m ore years, the I-Ching or The Book of Changes has been with the
Bible, the most read and commented upon work in all of world literature [11]. It has been
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4
U
D
considered one ofthe most profound and difficult book to be understood, but in fact, it all started
from a simple idea and I will summarize it for better understanding.
Fu Shi contemplated the shapes of
heaven,
the pattems ofthe earth, celestial movement, bird and
animal markings, and the movement of his body and soul, and brought forth the theory of Yin
and Yang and the trigrams to explain his philosophy of science in a simple and understandable
way. His theory can be used to interpret the formation of
universe
as derived from two opposites
(Yin and Yang). Such a theory can be applied to many various situations (see the table below)
In Nature Representation
Q(
ng Day
B
Spring South-East Upper Outside
Hot
m
Fire
Bright Positive
Electricity
J W
in Night
Autumn North-West
Bit
Lower
T
Inside
Cold Water Dark Negative
Electricity
LaHuman Representation (M
ng
m
in
Outer
Side
m
Inner
Side
Dorsal
Back)
Ventral
Abdomen)
M
Upper
g
Lower
6Bowel
Organs
A
5
Visceral
Organs
~i Bus
Urn
Bio
Qi
Blood
Wei
Qi
m
Ing
Qi
Surface
Inner
Surface
S
Sympathetic
nerve
system
Parasympathetic
nerve
system
wmmm
Male
Female
In Illness Representation
(M
Yang
in
Restless
Sullen
Strong
Weak
Warm
Cold
Dry
Moist
Advancing
Diminishing
Acute
Chronic
By the same token, the theory of 5 Elements was derived from Yin and Yang theory and also
from the 8 trigrams that Fu Shi developed at his time. This 5 Element theory can be similarly
used for illustrating various aspects ofthe settings and situations (see the table below)
Five Element Representations
(with regard to the directions, seasons, climates, organs and colors)
EfT
WoodTf;
East; Spring i
Windy
M,
Liverff
Green
South Summer.
Heart
t
Earth
Metal
^
Water zK
Central
c|
Westjg
North
jh
Long
Summer
-
AutumnfX
Winter
^
Wet>l
Dry m
C o l d *
Spleen
i^
Lungiffi
Kidney
|
Yellow
M
White
Black
M
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INFLUENCE OF
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The Theory of Fiye lements
Basically speaking, the entire theory of Chinese medicine is based on the theories of Yin and
Yang as well as that of 5 Element Cycles which are also related to the orderly arrangement of
trigrams by King Wen. The 5 Elements Theory explains the check and balanc e mechanism
created by the background force of Yin and Yang Qi as well as illustrated the relationships that
are either strengthened or weakened by acting and controlling among the 5 elements. In
Chinese medical theory, the disease is supposed to take place when the Yin and Yang
relationship and the 5 elements are in conflicting, or in the incompatible situations. The healthy
state of the body can only be possible when all these aforementioned factors are in a balanced
and harmonious state.
The 5 Elements Theory , deyeloped somewhere between 2356-2280 B.C. at the time of King
Yao, came from the Diagram from Riyer ( M H ) that exhibited the distribution and generation
of5elements in an orderly sequence, whereas. Book of Lo (> -#) arranged the 5 elements in an
order according to the check and balance system. D iagrams from Riyer and Book ofLoare often
mentioned side by side with trigrams in the ancient classics. In the Book I-Ching, the section
Diagram from Riyer and Lo book discussed the formation of 5 elemen ts as the result of
interactions between Yin and Yang as well as the interaction among 8 trigrams. Out of those 5
elements, all organic and inorganic things were formed, and later, the scholars theorized that as a
part of an eyolying process the 5 elements, namely wood, fire, earth, mental, and water were
generated and thus The Theory of Fiye Element Cycle was formulated.
Most of m edicine, science, art and humanity etc. in China were basically deriyed from the theory
of fiye elements. Out of this theory many scholars, later on, were able to deyelop their
knowledge of disciplines to be m ore acceptable by tracing the root of their knowledge to I-Ching,
and authentically claimed as part of traditional Chinese science.
the Diagramfrom River
Wood
East
(Note: Chinese direction and orientation of the map are different from Europea n's)
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106 LU D.
Chinese Theory of Five Elements from the Diagram from R iver discussed how the black and
wh ite dots (or circles) are arranged and positioned in such a way that 1 and 6 are located in
no rth ; 2 and 7 are in south ; 3 and 8 in east and, 4 and 9 in west . The arrangement meant
that, after interactions of Yin and Yang, the moistu re energy was formed first in the north (as
represented with 1 dot); next (2 '') the heat energy was formed in the south (2 dots), then (3*^^)
warmth was formed in the east (3 dots), and then cool was formed in the west (4 dots), lastly (5*)
the formation of composite and synthetic elements were formed as soil in the center (5 dots). All
those formations were nothing but the gaseous energy that needed further development, and the
number of ots indicated the formation ofthoseenergies in an orderly fashion and sequence. The
dots instead of written words were used due to the fact that the written language was not yet
developed at that time. Legend said one day Fu Shi witnessed an animal w ith a horse body and a
dragon head (the ancient creatures likely were extinct long time ago) jumping out of the river,
and there were 55 black and white dots markings on the animal's back. This was the origin of
D iagram from Riv er that has 55 dots or circles totally.
After the first round of various energy formations (that were still primitive), the second round of
further compounded interactions that were underway, resulting in the development of moisture
into the element of water in the north (6 dots), next the heat in the south was formed to become
the element of fire (7 dots), then likewise the warmth developed into the element of wood (8
dots), and the coolness developed into a trace element of metal in the west (9 dots) and the soil
(the synthetic and composite of these four elements) tumed into earth in the center (10 dots).
W ater: symbolizes the initial m oistu re that starts to form in the atmosphere during gaseous
energy interaction between Y in and Yang and the trigrams.
Fire: indicating the initial hea t as result of atmosp here gaseous interchange as the symbolic
origin of fire.
W ood: is warm th formed during gaseous interaction.
Metal: is the cooln ess due to condensing atmospheric gaseous exchange resulted with the
origin of metal (minerals).
Earth: is a merged composite of all the four elements m entioned above resulted with the earth
(soil).
These fundamental theories generated the later development of theories regarding medicine,
chemistry, physics, biology, etc. The ancient scholars in China tried to find a logical explanation
about the physiology of, and the relationship between the intemal organs by correlating the
theories of Five Elements and the trigrams with knowledge about the human b ody especially the
intemal organs. This was natural when considering the five element theory was so prevalent in
the ancient world in the East and West. To illuminate the concept, I will use the example of the
heart which was considered to be symbolized as fire element and Li Trigram, and the kidney,
consi