Creativity, Classical Chinese Medicine and our right to be wrong
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The impact of this video should be experienced by everyone. How does it relate to Classical Chinese Medicine? How does it relate to this blog? Where do I begin?
All over the planet, there are people who think like I do. There are people who find a sense of hope in Classical Chinese Medicine, its way of treating human beings and its way of opening our minds to a perception of reality alternate to the one most of us are schooled within. I’m not talking about anything you can dismiss rapidly, so please, let rest your assumptions. For 20 years, I’ve been frustrated by the oppressive, soul killing, pervasive worldview that so dominates everything one sees through the mass media and through public education. This worldview says that the left brain is where it’s at, that logic (narrowly defined as it is in most University philosophy departments) should always rule, that there are no ghost or fairies or spirits, that something isn’t real or useful if it can’t be tested placebo-controlled and double blind and that intuition is a chemical reaction and nothing more. I’ve been frustrated by this worldview, but also enticed by it.
Why?
Because it brings the promise of security. Of safety. Of making the chaotic and gut-wrenching world into something that can be calculated, predicted, understood and dealt with. Also, because some of the most dynamic and interesting people in my life have been ruled by this worldview. Only sometimes I forget that they are dynamic and interesting despite their religious fervor for the elements of this worldview as described above. I’ve also variously drawn close to this worldview because sometimes the alternatives make me ill. It seems, at times, that the only choice is between what I’ve described and a kind of dreamy-eyed, crystal worshipping, close your eyes tightly and hope for a better future kind of stance. Neither is an option for me, and I guess the former seems more likely to be productive of something worth having.
Chinese medicine, for me, opens the door for an alternate interpretation. The world is both chaos and order. Both predictable and unpredictable. We predict with caveat and we accept unpredictability with tools to deal with the result of that unpredictability. We embrace chaos while seeing the beauty of the order within. We calmly respect order while allowing space for the chaos that whirls in the eddies of the human soul. We breathe in, we breathe out. We dream. We memorize. We try and fail. We fail and get back up again. I have learned all of these things and so many more in my brief three or four years seriously seeking to understand Chinese philosophy and its flowering in the most complex and promising medical system ever to grace our planet.
I know that for some of you all of this is easy to dismiss. But, I’ve grown tired of caring. I’ve grown tired of stifling myself for the sake of avoiding conflict with people who simply don’t think like me. Rest assured, this is not the abandoning of logic. It never has been, not for me. Watch that video again. Does that seem like a guy who has abandoned reason? Do his arguments ramble with no sense? Sure, you could probably find a way to logically refute his arguments - but what does that feed? Where does that go? I think we can all see where the worldview I have described is leading us. I refuse to walk that path.
Classical Chinese Medicine rests firmly on a scientific basis that accepts contradiction, embraces the totality of human experience and - perhaps most of all - makes a real difference in the lives of real human beings. It resonates deeply with the essence of the TED lecture linked above and, really, the essence of the entire TED project. That creativity and inspired intelligence are the deepest inheritance of humankind, that these traits are what will save our species and take us into a beautiful tomorrow. That color and sound and movement, art and introspection and perception, that THESE THINGS are what will lead us towards cures for disease - regardless of what else is necessary. That the symbols contained within Chinese characters are instructive, that symbolism in general is a language we can all understand. All of this I take to be self evident.
On a more personal level, I really feel that this lecture has unlocked the last little bit of reservation I have had about stepping into my power as a scholar, as a clinician, as a blogger and as a person. As you know from reading some of my recent posts, I’ve been struggling with what to write. This struggle has come primarily from my worry that others would attack me, would call me “wrong,” that I would make my teachers and my program look bad - a pervasive perfectionism shaped by a misguided sense of self preservation. I cannot always be right, and neither can you. But those of us who care about the world, who care about human beings, who love the beauty and the power of Classical Chinese Medicine (and, of course, other modalities) need to speak out, speak freely, and be willing to be wrong.
It’s our responsibility and our right.
Eric
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Tags: Blogging, Character, creativity, Learning, Personal Development, scholar, symbolism, TEDRelated posts
Classical Chinese Medicine resources on the web
It’s been a while since I’ve talked about what’s available on the web for people interested in Chinese Medicine. Living in Portland, OR, I have so many amazing wellsprings of knowledge and experience all around me, I sometimes forget that other folks are relatively more isolated from the information they seek. The Internet is a fantastic source for both the more and the less isolated. You just have to know where to look! I’m in the process of updating my Resources page, but I thought I would do a more in depth review of a few of the most promising resources.
1. ClassicalChineseMedicine.org : Internet home of Dr. Heiner Fruehauf, PhD the founder and continued inspiration behind the incredible Classical Chinese Medicine program at National College of Natural Medicine in Portland, OR. I’ve talked many times about Heiner Fruehauf on this site, but let it suffice to say that he is what drew me to this medicine and what he has taught me has helped me to expand my ideas not only about health and healing, but about the world and my place in it.
There are some articles available for free available along the top of the main page, including basic information about Classical Chinese Medicine, some partial translations of Classical Chinese texts and more. You can also access information about upcoming lectures, Dr. Fruehauf’s clinic and a list of excellent links. There is some incredible paid content available as well. For $195 a year, you have access to an ever expanding collection of video and written material from leading voices in the field of Classical Chinese Medicine. This is content you simply will not find anywhere else. You can also obtain NCAAOM continuing education credits through the Associates Forum, which more than justifies the cost. You can check out a preview of the Associates Forum if you haven’t already. I’ve really benefited from the use of this site and I think you will as well.
2. Arnaudversluys.com : Website for Dr. Arnaud Versluys, PhD, leading scholar and clinician of Chinese Medicine in the Shang Han Lun tradition. There are a few gems here, although I think the best is still yet to come. I want to point out the incredible resource that is the Forums section of his website. There are some pretty intense theoretical discussions going on, plenty of food for thought in an environment of open inquiry. I would love to see more people putting their questions out there and sharing their wisdom. You have to sign up to access the forums, but there is no cost and you will not be spammed! You won’t get a follow up email once you register, just try your username and password later the same day to see if you’ve been given access. You can also find information on the now forming Journal of Classics in East Asian Medicine, Dr. Versluys’ diagnostic services, his clinical practice and the upcoming addition of Continuing Education material.
3. Not strictly Classical, but an invaluable and rapidly developing resource is the Chinese Medicine site, Rootdown.us, my go-to source for basic info on herbs and acupuncture. There are 7 basic portions to the site: Herbs, Formulas, Acupuncture, Tests, Community, Pearls and CEUs. The first three sections are basic information about Chinese Medicine presented in a very accessible format. The databases for these three sections are expanding and being cleaned up all the time. You can also add your experiences with these categories through the “suggestions” tab - such as special clinical information that you’ve learned about a particular formula. Through this tool, I think this section can grow to be a repository of great Chinese medicine information!
The last four sections are incredibly exciting! The testing section is new and is growing daily. Here you can take tests on a variety of Chinese medicine subjects for free, both California-only information and information on the national Board exams. What an incredible asset! I don’t have space to discuss the rest of the sections right now, but they are all well worth your time. Accounts are free - if you sign up, be sure to add me as a “buddy” as the social interaction with colleagues all over the world is one of the primary aims of Rootdown.
4. A newly launched Classical Chinese Medicine wiki was started by a NCNM student. If you don’t know, the idea of a Wiki is that anyone can edit the information and through the power of the group, a rich and accurate resource is created. While it is true that “anyone editing” means that “anyone can add incorrect information,” in general the group will correct any misleading passages quickly - particularly when the amount of subject material is relatively small. I suggest you check it out and add what you know!
5. A couple of resources for research purposes: You can do a Google Book Search for “Classical Chinese Medicine” and restrict it to give you only books that have partial or full previews, then read full pages of various texts. If you’re working with Chinese language texts and would like more information on a particular character, including ancient forms of the character, check out the Chinese Etymology Home Page. Finally, definitely check out all of the articles available for free with Blue Poppy’s “TCMInfo” online database.
6. Finally, I’ve recently come across a number of great Chinese medicine related blogs to add to my daily reading list. I’d like to list them (as well as my old favorites) here and ask you to check them out.
Abdallah B Stickley writes about Chinese Medicine, Islam and clinical practice at Even Unto China
G. Michael Reynolds writes about Asian martial arts, Chinese medicine and many topics at The Life Giving Sword
Yael in Israel writes about many facets of Chinese Medicine and clinical practice at Chinese Medicine Notes
Ross Rosen writes eloquently about Chinese medicine practice and other facets of daily life on his blog
The recently started Five Minds holds a lot of promise in discussing some more esoteric and personal aspects of Chinese medical theory and practice.
Portland Acupuncture Blog is just getting started but covers some specific conditions and provides a ready example of how blogging can be used to promote CM businesses
I don’t mean to leave anyone out - these are just the few that stand out in my mind as being quality sources of Chinese medicine related information with relatively frequent updates.
If you think I’ve missed something vital - add it in the comments and maybe I’ll edit the post and add your choices! Don’t be afraid to self promote… if I missed you and you think I shouldn’t have, it’s probably just because my mind is melted after having PASSED MY CLINICAL ENTRANCE EXAMS. Oh yeah!
Eric
Tags: Acupuncture, Blogging, Blogroll, Character, chinese-medicine-research, internet, scholar, websites
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Multi-disciplinary herbal study - Huang Qi
Last term at NCNM, the Classical Chinese Medicine students in my class took a course with Paul Kalnins, an anthroposophical researcher and natural medicine superstar, about the pharmacology of natural substances. We were asked to write a paper about a particular herb, bringing together Chinese and Western information about it. I asked my class if anyone would be interested in bringing their paper public, and one brave soul took me up on my offer - Danit Polunsky. Below find the results of her research - lightly modified from the original. It’s been a while since I’ve talked about a single herb, so I thought this would be welcomed. I’ll put my paper up next - on Wu Zhu Yu.
Huang Qi: Astragalus Propinquus - aka: Astragalus membranaceu
Kingdom: Plantae
Division: Magnoliophyta
Class: Magnoliopsida
Order: Fabales
Family: Fabaceae
Subfamily: Faboideae
Genus: Astragalus
Species: A propinquus
Botany:
Huang qi prefers sandy to loamy soil, which is well drained, or even dry. Huang qi likes soil that is neutral & alkaline, in a sunny location; it will not grow in the shade. Huang qi, Astragalus membranaceus, is an herbaceous perennial with a deep straight tapering taproot.
Each flower has five petals; the banner is large and envelopes the rest of the petals in a bud, often relaxing when the flower blooms. The two adjacent petals are the wings, surrounding the two bottom petals with claws one and a half times the length of the limb. The two bottom petals are fused together at the apex, remaining free at the base and forming a boat-like keel. Together the petals are whorled into a bell shape (calyx campanulate), 8 to 9 mm long, forming a tube 3 times longer than the linear subulate lobes. Each flower is hermaphroditic with 10 stamen, 9 fused and 1 free. They are pollinated by bees, moths and butterflies. Huang qi’s flowers turn into legumes that are 10 to 13 mm long, papery and glabrous. The seeds are dark brown, kidney shaped, and 7 to 8 mm long.
The taproot grows 30 to 100 cm long and 0.5 to 2 (rarely 2.5 ) cm in diameter. It is twisted near the crown, wider at the top, and generally stripped of secondary rootlets. The outer surface is light grayish-yellow to yellowish-beige with longitudinal wrinkles irregularly dispersed throughout horizontal lenticel-like patterns. A cross section of the top portion of root reveals 2 to 3 mm thick light yellowish-white outer cortex surrounding light yellow xylem that look like cracks in larger roots. The root has an overall fibrous texture, making it difficult to break, a slightly starchy aroma, and a starchy, mildly sweet slightly acrid, bean-like taste. Many of the Fabaceae host diazotrophs in their root nodules. Diazotrophs take nitrogen gas out of the air and convert it into a form of nitrogen that is usable to the plant, such as ammonia, nitrate, and nitrogen dioxide, in a process called Nitrogen fixation. Nitrogen fixation is important for replenishing the soil nutrients
Traditionally, the roots of 4 to 5 year old plants are collected in the spring or autumn; the autumn harvest is superior to the spring harvest. In the autumn the qi is descending and internalizing in preparation for winter, which is reflected in the qi of the root herb. The spring qi is emerging upward and outward, striving for growth and spreading from the root into the leaves. After gathering, the roots are cleaned and graded according to size. Some roots are dried whole, while others are cut and sliced. Most authorities report increased potency and increased root size from plants in the Shanxi Province and Mongolia in western northeast China. The Huang qi samples from Shanxi province and Mongolia show high astragaloside I and II concentrations in fingerprint analysis tests.2 Comparative chemical analyses of roots of varying age show that the isoflavone and astragloside concentrations, the constituents correlated with activity, decrease as the diameter of the roots increases. Increasing age also correlates to a decrease in concentration of most constituents.
High quality roots are dry, but still supple and resistant to snapping. The outer surface is relatively unwrinkled, with a floury texture and a solid deep yellow core — in contrast to material which is lacking a core or roots in which the core is black or pithy.
Western Perspectives on Huang Qi activity:
Huang Qi is known for three main groups of active constituents. Flavonoids and isoflavanoids, which give the root slice a yellow color, are metabolized on the Shikimate pathway. Flavonoids are generally known for anti-inflammatory and anti-oxidative effects which assist the body’s reaction to allergens, viruses, and carcinogens. It is believed that isofavanoid activity will help restore impaired immune systems. Saponins are common ingredients of Fabaceaea family members. Saponins are triterpenoids, formed through the mevalonic acid pathway. Saponins are common adaptogens, known to enliven blood circulation and resolve phlegm. Huang qi also has long-chain polysaccharides with potential medicinal benefit mediated by white blood cells.
The majority of Western research on Huang qi is focused on its immune stimulation activity and its ability to restore the activity of a suppressed immune system. In an epidemiological study in China, 1000 individuals were administered Huang qi orally or as a nasal spray to test its preventative effects in upper respiratory illnesses. The incidence of common colds decreased on the whole, and the duration of the colds contracted was shortened dramatically.
Huang qi’s remarkable ability to restore the functioning of a suppressed immune system has been labeled within Chinese medicine as fu zheng gu ben, “restore the correct and secure the root.” It is used to enhance non-specific immunity, protect adrenal cortical function during radiation and chemotherapy, and ameliorate bone marrow depression.4 Studies report general immune stimulation that include increased stem cell generation of blood cells and platelets, increased lymphocyte proliferation, increased numbers of antibody producing cells, increased numbers of spleen cells, stimulation of phagocytic activity by macrophages and leukocytes, and increased cytotoxicity by natural killer cells.
In the body, Astragalus increases the activities of Th-1 cytokines and decreases Th-2 cytokines. Th1 cytokines protect against intracellular pathogens like viruses and some bacteria, and are implicated in organ transplant rejection and miscarriage. By inhibiting the production of Th 2 cykotones, Huang qi inhibits the defense against extracellular pathogens, but may exacerbate allergies and asthma.5
In China, Huang Qi is used widely in treating cancer, both as a primary treatment and as an adjunct to chemical and radiation therapies. Most frequently Huang qi is combined with Chuan Xiong (lingusticum wallichii). In a number of randomized prospective clinical studies of cancer patients using a combination of Huang qi and Chuan Xiong, it was found that breast cancer patients given a combination of these herbs as an adjunct to irradiation treatments showed a decrease in deaths from 1 in 2, to 1 in 10. The exact formulas and ratios are not recorded, and in practice may vary due to individual constitution. In another study of patients with advanced non-small-cell lung cancer, the effectiveness of conventional chemotherapy was compared to the effectiveness of chemotherapy in conjunction with the Huang qi and Chuan Xiong formula. Patients with squamous carcinoma showed a significant increase in survival time averaging 204 to 465 days; patients with adenocarcinoma showed a less significant increase in survival from 192 to 324 days6.
Huang qi’s antioxidant activity has been studied in its benefit to the cardiovascular system and has shown improvement in clinical parameters associated with angina, congestive heart failure, and acute myocardial infarct. A number of isoflavonoids have been identified with free radical scavenging activity, and Huang qi’s polysaccharides also report prevention of free radical damage.
A Classical Chinese Medicine Perspective:
Huang Qi’s recorded use dates back to the first century AD in the Shennong Bencao Jing, the Divine Husbandman’s Classic of Materia Medica, in which Huang qi is classified as a “superior herb.” The superior herbs are “rulers…they control the maintenance of life and correspond to heaven. They do not have a markedly medicinal effectiveness. Taking [Huang qi] in large amounts or over a long period of time is not harmful to man. If one wishes to take the material weight from the body, to supplement the influences [circulating in the body], and to prolong the years of life without aging” these herbs should be used.1 Crude Huang qi extract tested on rats and mice confirm Huang qi’s safety - no toxic reactions or mutagenic effects occurred.
According to the Ben Cao Bei Yao, Essentials of Materia Medica “When used in harmonizing preparations, it tonifies and supplements; in sweating preparations it relieves the surface; in cooling preparations, it drains pathogenic heat; in moistening preparations, it nourishes the yin and blood.”
Wang Haogu, an herbalist of the Jin-Yuan reform period, maintains that “Huang qi replenishes the defensive and, therefore, is a medicinal for the exterior. It boosts the spleen and stomach and, therefore, is medicinal for the center. Since it is able to treat cold damage with the cubit pulse not arriving, it supplements the kidney origin and, hence, is medicinal for the internal.” Through this explanation, Huang qi is seen as a broadly useful tonic ingredient to include in prescriptions.10
Huang qi’s sweet flavor and slightly warm nature tonifies the Spleen, Lung, and Zheng qi. It aids in replenishing the blood, uplifting yang, securing the exterior and reinforcing wei qi. It promotes growth of new tissue, urination, and suppuration. It circulates qi, reducing edema, and it drains yin fire. 8
Huang qi strongly tonifies the yuan qi. It restores both of the Spleen’s major functions; transformation and transportaion of yang qi drawn from the food into circulation via the Spleen’s other function of building new blood. When qi is strong it can more effectively impel the circulation of blood, which in turn helps resolve disease. Strengthening qi to move blood indirectly eliminates blood stasis without injuring zheng qi, as applied in the Bu Yang Huan We Tang: Tonify Yang to Restore the Five Decoction. The chief herb is Huang qi at 120 g, while the supporting herbs are dosed at 3 to 6 g to give the blood an extra, gentle push. 11 It is also often used to assist in recovery after severe blood loss and to promote healing. It is especially helpful from its Lung affiliation in enhancing eliminative functions of skin, especially promoting healing or elimination of non-healing or non-festering chronic sores or ulcerations. 8
The five best know formulas utilizing Huang qi are
|
Formula name |
Uses |
Astragalus |
|
Buzhong Yiqi Tang |
Spleen/stomach deficiency with symptoms of fever, spontaneous sweating, shortness of breath, fatigue, organ prolapse. |
20 g |
|
Yiqi Congming Tang |
Qi deficiency and failing of yang to rise with symptoms of impairment of vision or hearing. |
15 g |
|
Guipi Tang |
Qi and blood deficiency with symptoms of anxiety, palpitation, insomnia, night sweating, fatigue, bleeding. |
30 g |
|
Shiquan Dabu Tang |
Qi, blood and yang deficiency with symptoms of fatigue, asthmatic breathing, bleeding |
15 g |
|
Yupingfeng San |
Qi deficiency with symptoms of spontaneous sweating and susceptibility to wind invasion. |
30 g |
|
Danggui Buxue Tang |
Generates blood in severely deficient patient, usually after excessive uterine bleeding |
30g 83% |
Resources:
1. Upton, Roy. Astragalus Root.American Herbal Pharmacopoeia and Therapeutic Compendium August 1999.
2. Wagner, Hildebert; Bauer, Rudolf; Peigen, Xiao; Jianming, Chen; Michler, Hans. Radix Astragali Chinese Drug Monographs and Analysis. Vol. 1, No. 8 1997
3. Chang HM, But PH. Pharmacology and Applications of Chinese Materia Medica vol. 2. Singapore World Sci.
4. Lau, BH; Ong, PY; Tosk, JM. Macrophage chemiluminescence modulated by Chinese medicinal herbs Astragalus membranaceus and Lingustrum lucidum. 1989.
5. Phaneuf, Holly. Herbs Demystified. Herbs Demystified, Marlow and Company, 2005.
6. Marazzoni, P; Bombardelli, E. Astragalus membranaceus (Fisch) Bunge. Scientific documentation 30 Mar 1994.
7. Wang, D; Shen, W; Tian, Y; Sun, Z; Yuan, S; Jiang, C. the effects of the three components isolated from Astragalus mongholicus Bunge on scavenging Free Radical. Zhongguo Yaolixue Tongbao. 1994.
8. Bensky, Dan; Gamble, Andrew. Chinese Herbal Medicine Materia Medica revised edition. Eastland Press, Seattle.1993.
9. Zhang, WD; Zhang, C; Liu, RH; Li, HL; Zhang, JT; Mao, C; Moran, S; Chen, CL. Preclinical pharmacokinetics and tissue distribution of a natural cardioprotective agent astragaloside IV in rats and dogs doi:10.1016/j.lfs.2006.02.032
10. Dharmananda, Subhuti PhD. ASTRAGALUS, Practical Aspects of Administering the Herb. Institute for Traditional Medicine, Portland, Oregon http://www.itmonline.org/arts/astragalus.htm
11. Bensky, Dan; Barlet, Randall; Formulas and Strategies. Eastland Press, Seattle 1990.
Tags: Character, chinese-herb, chinese-herbs, chinese-medicine-research, guest-post, herbs, huang qi, pharmacology, western-scienceRelated posts
Classical Chinese medical symbolism: Wood, Metal and Spring (part 2 of 2)
Here is the continuation of Michael “Delli” Dell’orfano’s article on the symbolism of wood, metal and the spring season in Classical Chinese medical symbolism. Please feel free to leave any thoughts you have on this two-part article in the comments. Lively discussion is always appreciated! If you missed the first installment, read it here.———————
In Neijing Suwen (素問) Chapter 7 - Yin Yang Bie Lun (陰 陽 別 論 篇) Huang Di asks Qi Bo,
人 有 四 經 ， 十 二 從 ， 何 謂
“A man has four channels and twelve equivalences, and what are the implications of them?”
Qi Bo answers,
四 經 ， 應 四 時 ； 十 二 從 ， 應 十 二 月 ； 十 二 月 應 十 二 脈
“The four channels are the four solid organs which correspond to the four seasons; the twelve equivalences are the twelve two-hour periods, the twelve, the twelve two-hour periods correspond to the twelve meridians.”
Keep in mind when talking about the four seasons that the Earth has no real season of its own, thus they speak of four instead of five. Qi Bo goes on to say the Liver corresponds to the spring, the twelve-hour periods are governed by the twelve months, and that the di zhi Yin, Mao, and Chen are the months of spring (earthly branches 3,4,5 respectively). Qi Bo correlates the twelve months with the twelve channels and states that the first month of the lunar cycle (February) corresponds to the Hand Taiyin channel. In terms of the four seasons, (maybe we can say this relates more to the solar cycle, or related to yang and heaven) we say February is associated with the Spring energy of the Liver, but in terms of the twelve months, (maybe more related to a lunar cycle, and thus yin and Earth) February goes with the Lung.
I interpret this as meaning the energy of nature around us in the external world is strongly Mu/wood in the spring, and so internally our energy should be strong in the Jin/metal channels in order to keep Mu/wood energy that is on the rise in check. If the Mu/wood energy is strong outside the body, it will inevitably penetrate into us as well, and so the body should have a natural physiological response to increase the Jin/metal element to prevent the Mu/wood energy from becoming too strong and causing imbalances in the body. Also, a little later in Chapter 7 of the Wu and Wu translation of the Neijing, it talks about the taboo times for Gan (Liver, 肝) are Geng and Xin days (associated with metal). I think this is trying to tell us that Gan 肝 problems are more likely to arise on these days since they represent Jin/metal energy, and Jin affects Mu because of their intimate relationship through the Ke (control) cycle.
It is instructive to analyze the hexagrams symbolically associated with the Spring Metal/Jin organ networks. First, we have Tai, Hexagram 11 going with the Lung and the first month (Feb-Mar). Next, we have Da Zhuang, Hexagram 34 going with the Large Intestine and belonging to the second month (Mar-Apr).
Hexagram 11 is all about balance and harmony with three yang lines below and three yin lines above representing the upward movement of Heaven coalescing with the downward movement of the Earth. The rising yang in the lines of hexagram is symbolic of what is taking place in nature- energy on the rise. At the same time, the yin energy is pushing down to create a pressurizer-like effect in nature like the Lung does in the body. The idea of balance and prosperity that go along with this hexagram make it a symbol of health. The Lung is crucial to our health, thus the important title of prime minister is placed upon it. It is also worth noting that some of the greatest ancient Chinese medicine doctors were also prime ministers.
Hexagram 34 is an image of the trigram Zhen, or Thunder, over the trigram Qian, or Heaven. It shows the progression of the yang energy on earth, as now four yang lines are on the bottom of the hexagram with only two yin lines above. Nature is starting to move away from balance as yang is starting to take over, thus the story of Yang dominance in the second month. This hexagram symbolizes great strength and power as nature is bursting forth from the earth. The earthly branch that goes with the second month is Mao 卯, which means to flourish or explode. Much movement takes place in nature as the green vegetation is starting to grow rapidly. This is the picture of foot yangming (Large Intestine) brute force. Yangming carries tremendous amounts of qi and blood, and so is associated with 2nd and 3rd months of the year. This is the microcosmic picture in the body of what is going on this time of year as reflected in the macrocosm of the natural world around us.
Hu (虎, tiger) is the animal that resonates with Fei (Lung 肺) and Yin (February). It is associated with Fei because it is a symbol of authority and justice. Tigers will growl and protect, and only use their sharp teeth and claws when they have good reason. Tigers also have beautiful colored skin patterns, and this is a Fei signature since the skin relates to the Fei network. The sharp teeth and claws are akin to metal weapons and the ability to protect can be associated with a metal shield or helmet. Other mu characteristics of the tiger include the mu voice. The jumping ability and strength of the connective tissue is related to Gan and mu, and so is their tendency towards rage. Neijing Ch.8 has reference to the tiger in the line for the Liver.
To point out another correspondance between Wood and Metal, consider where the Neijing (Chapter 8) says,
肝 者 ， 將 軍 之 官 ， 謀 慮 出 焉
gan zhe jiang jun zhi guan mo lu chu yan
The Liver is the general and is in charge of planning and strategizing.
The character lu 慮 contains the tiger radical. Here the tiger is used to symbolize foresight, clairvoyance, patience, intelligence as associated with Wood/Yin/Aquarius/Jupiter energy to demonstrate what characteristics a good general should possess. Here we can see the intertwining of Wood and Metal imagery in the classics.
Tu (兔 rabbit) goes with the Da Chang (Large Intestine 大肠) and Mao (March). Tu/rabbits have a hot yangming (ST/LI) condition, and so have dry hard pellets for feces. This is much like constipation, which is a condition related to Da Chang. The rabbit is associated with longevity, which is also a Jin/metal quality. Rabbits use feces instead of urine like most animals to mark territory. Also, in rabbit we find some Mu/wood characteristics as well. For example, their amazing jumping ability can be related to connective tissue strength and the springing forth of nature that is taking place. Rabbits are competitive, always in a race. This is also a Wood quality. Rabbits have a lot of nervous, windy energy, and so they are always moving around and do not like to be held. This can be seen as related to Mu/wood as it is said to dislike being contained. Yet more intertwining of Wood and Metal imagery is revealed to us!
Bringing it back to the human body
In general, we can say that Jin/metal and Mu/wood are balancing poles of activity in the body. Jin moves down and in, and Mu moves up and out, but what if imbalance and disharmony occur between jin and mu? One example of this might be the emotion of grief, which when experienced, has an energetic feeling of moving down and in like Jin or metal. This downward movement of Fei will oppress Gan and cause Gan/Liver Qi stagnation eventually. How about another example? Consider the relationship between Fei/Lung and Gan/Liver in breathing. Fei is master of the qi, and a weakness in Fei qi can lead to a weakness of Gan qi, and so Gan may not be able to spring up. A progression from this might be that the Gan qi becomes stagnated because of a lack of qi from Fei, and then Gan fire could flare up and travel through the reverse ke/control cycle causing Fei to be scorched. In this situation, Fei will no longer be able to mist the organs because of heat/dryness and may lose the ability to exert pressure and descend downward. In this case, symptoms could arise on both the Gan and Fei organ systems such as coughing, blood in saliva, pain in sides and thorax, red eyes and anger.
Another example of a mu/jin pathology directly related to the spring is bi qiu- allergic rhinitis. Bi qiu is caused by the increased wind of the spring carrying the pollen from plants into the body of a person who has a disharmony of wei and ying (protective and nutritive). We can even say that the wei qi has a connection to the Lung and the Liver and that the Liver is also part of the ying, so it very likely this type of person already has an imbalance in the mu-jin axis to begin with, and so the symptoms all appear as related to these two organ systems. The itching is associated with the wind, and so by frequency correlation we can also say Wood. This pathology also has itching of the eye as a symptom, and the eye is the orfice of the Liver in CM. The problem is also related to the Lung since the nose is the orfice of the Lung and the symptoms are itchy nose, runny nose, anosmia, and nasal congestion.
Delli
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I hope that Delli’s elaboration on the relationship between Wood and Metal has helped you to understand their associated symbols and organ systems more deeply. It’s a dense article, to be sure, definitely worth a couple of readings. I would be interested to hear from practitioners, especially, to see if the symbolism as discussed here bears fruit in clinical practice. I find myself thinking particularly of formulas and how this symbolism might help me to understand them more deeply - perhaps that’s another article in the making. :) For now, back to studying for finals!
Eric
Tags: Character, hexagram, liver, lung, nature, neijing, Organ systems, Seasons, spring, symbolismRelated posts
Classical Chinese medical symbolism: Wood, Metal and Spring
Today I am featuring the first part of a two part guest post by my friend and colleague at NCNM, Michael “Delli” Dell’orfano. His article is a fine elaboration of the ideas I briefly presented in my post about Rest and Activity in the Year of Sagely Living. I will post the remainder of the article over the next few days. It will be followed up by another series that I’ve authored myself concerning treating external invasions with Classical Chinese Medicine. Before I get on with the article, a few housekeeping announcements. First, if you haven’t read through the comments on the last post, “Does Chinese Medicine Cure Disease,” I definitely recommend you do so. Second, if you have interest in following my progress in the Year of Sagely Living, be sure to visit that page and scroll down a bit where you can read my somewhat frequent updates. Third, if you haven’t already subscribed to the RSS feed or email newsletter, why don’t you take the time to do so now? Without further ado…
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As the vernal equinox approaches we find ourselves situated in the season of spring according to the Chinese calendar, yet the organ systems clock tells us that this time of year corresponds with the Lung and Large Intestine organ systems. How does one make any sense of this?
The relationship of the Wood organ systems and the Metal organ systems of Chinese Medicine can be understood through the use of Yin Yang theory. Yin Yang theory is one of the fundamental principles upon which our medicine was founded, and so I think it is worthwhile to explain a bit about the Taiji (太極) symbol (often called the Yin Yang symbol) and how it originated. It is important to keep in mind that ancient Chinese medicine is a science of movement and energy consisting of symbols. Symbols are bridges between matter and consciousness since they have the potential to resonate at the same frequency. The quality of the frequency can reveal to us similarities between the physical world and the holographic world. On one level, symbols are meant to be a simple way to convey an idea, but at the same time these symbols contain vast amounts of information that we must first comprehend in order to use them effectively.
Upon observation of the symbol we can notice the contrast in color. Light and dark are contained within it, but do not disregard the fact that a dark circle exist within the light area and vice versa. The fact that Yin always exists within Yang, and Yang within Yin, tells us that nothing is purely Yin or purely Yang, but rather that all life is a mixture of Yin and Yang. In my opinion, this clue leads us to reason that the two are mutually dependent on one another for the continuation of life. The shape of the Taiji is a circle, which tells us that it relates to infinity or completeness. We also get a sense of movement when we look at the way the dark and light shades are drawn in. These clues turn out to be very important because the Taiji is telling us that yin yang theory can be used to explain the movements of nature, because it is based on the movement of the seasons, and thus the Wu Xing (五 行, five elements, five phases, five phase movements) are closely related to it.
The Taiji symbol originated from the ancient sages who observed the cycle of the Sun using an eight foot long pole posted in the ground at a right angle to record the position of the Sun’s shadow throughout the year. They found that the length of the year was 365.25 days and then divided the year up into twenty-four segments including the solstices and the equinoxes using the sunrise and Big Dipper positions. They used six concentric circles, marked twenty-four segments points, divided the circle into twenty-four sectors, and then recorded the length of the shadow each day. After connecting the lines and dimming the portion between the solstices they created a picture that looked like the modern day Taiji symbol.
The Taiji symbol is actually a diagram charting the movement of the Sun so that the ancients could then use this information to better understand the world. This scientific breakthrough would allow the ancient sages to better understand our relationship to time and space and give them a starting point for classifying different types of energies.
The yin yang theory background is pertinent to understanding the Wu Xing (五 行, five elements, five phases, five phase movements) because they resonate on many levels. Both the wu xing and yin and yang move in cycles throughout the seasons. One interpretation/understanding of the Wu Xing I came across stated that the elements are not five distinct things, but are one cosmic force, differentiated into five appearances by time and space. Maybe this is good way to think about them because when first learning Chinese medicine many students tend to think of Jin (金, metal) and Mu (木, wood/flora) as being enemies since “Metal chops down Wood”. It is better to think of them as having a complementary relationship, because truly they balance one another out in a physiological state. When the relationship is in balance, Jin/metal works along the Ke (control) cycle to keep Mu in check since wood/flora can become relentless. If Jin over controls
Mu, then our internal “forest” would be destroyed and a pathological process would be underway.
Nature can also be described by Tian Gan Di Zhi (天幹 heavenly stems and 地支 earthly branches). Together, the ten Heavenly Stems and twelve Earthly Branches create the energy of the time and space continuum. Chinese think of the year as energy moving in a circular motion, while in the Western civilization we think of time as linear. The stems and branches were originally a counting system used to keep track of hours, days, months, and years by the ancients after they had discovered the world moves in circles or cycles as proven by the Sun diagram. In the seasons, Jin/metal represents fall and relates to the Tian Gan (heavenly stems) Geng 庚 and Xin 辛, while Mu/wood represents spring and relates to the Tian Gan Jia 甲 and Yi 乙. Jia is the first Tian Gan, and it is classified as yang wood in character, while Yi, the second Tian Gan, is considered yin wood in character. Both are associated with the springtime.
Jia 甲 is picture of a very hard tree with scales or armor around it. The traditional Chinese etymology is the idea of a helmet on a big man. It also had the meaning of a claw gripping tightly on to something, meaning very great strength and protection. Yi 乙 represents the idea of a seed of a plant which is breaking through the earth. Together Jiayi means the movement of life as it bursts open. The spring season represents the movement of Heaven and Earth coming together after being separated in the fall and winter.
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Editors note: I regret having to cut off Delli’s article here, there were really no great stopping points. However, the whole article would be too long to digest on the web in one sitting! In the next part of this article, we will learn more about metal and the interplay between the symbolism of both metal and wood.
Tags: autumn, Character, classical-chinese-medicine, etymology, fall, five phases, guest-post, Organ systems, Seasons, spring, symbolic-thinking, symbolism, taiji, yin yang symbol, yinyang
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