Chinese astrological calendars - get yours today!
Hey everyone,
It’s been a funny beginning of the Autumn season and I’m doing my best to adapt to the shifting energy. Good things are coming to Deepest Health soon, particularly if you’re a student or relatively new to Chinese medicine (you know, like me) but for now I just have a quick suggestion.
Learn more about the energy of your days as described via Chinese astrology! Fortunately, I have a simple and beautiful way for you to do that. My friend and colleague, Brandon Brown, has just created a quite lovely and accurate calendar that contains all the pertinent Chinese astrological data. By using his calendar you not only help support a fine budding scholar of Chinese medicine, but you also get to learn more about this fascinating system for looking at the world.
After you buy and have used it for a while, come back and let us know how it’s going. I find that paying close attention to these things tends to shift my consciousness quite a bit.
Eric
If you like what you read here, you may want to keep updated by using my RSS feed. Want to know more about RSS/feeds? - read more here. Thanks for visiting!
Tags: astrology, autumn, brandon, calendar, chinese-medicine, earthly branches, energy, heavenly stems, Seasons, studentRelated 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, yinyangRelated posts
Rest and activity in the Year of Sagely Living
You might wonder why you haven’t yet seen a post from me about March’s Year of Sagely Living goal. Fittingly enough, I was at a Qigong retreat all weekend in one of the most beautiful places I have ever been with some of the greatest people I know. It was a good way to start off my contemplation of the rhythm of relaxation and focused work in my life! It reminds me that my program, while rigorous and sometimes quite difficult, does try to build in time for rejuvenation - we have a retreat every term! A luxury, no doubt about it.
When conceiving the Year of Sagely Living we decided to focus March, the time of first real visible manifestation of spring, on the balance between activity and rest. This is such a wide topic, there are a variety of possibilities within it. Originally, I explained:
Lung, Yin 寅 (Tiger)- Activity/Rest: This category will contain practices having to do with appropriate cycles of rest and activity in daily life - for instance, appropriate waking times throughout the seasons.
I am reminded to consider the Lung and everything we learned about that organ system in our classes with Heiner Fruehauf . When I read back through all the symbols associated with Lung I see a lot of contrasting elements. This makes sense given the “tension between opposites” that the actual physical Lung deals with. It interfaces between liquid and gas, it is part of what oversees the interchange between carbon dioxide and oxygen… One of the interesting contradictions we’re asked to ponder as we study the Lung organ system is the fact that while the Lung is most often referred to in terms of metal - as per the Neijing Suwen (and many other places) on the organ clock it is solidly placed in the spring! What can this mean?
I have thought of it in many ways over the last couple of years. First, the Lung/metal is in charge of descending the Qi of the body and the wood is responsible for ascending movement. This vital pillar of human physiology serves as the mechanism by which rhythm is maintained in the body. The Lung is readily associated with rhythm - along with the heartbeat our breathing rate is one of those regular things that happen all day, every day, without our even thinking about it.
Another way to look at it is simply by assuming there is something about the Lung which is Fall and something which is Spring. What parts of Lung function are similar to Fall? The Fall is crisp and cool, it is a time when the Yin energy begins to dominate strongly over the Yang. The Lung, too, is a Yin-like environment as an organ and as one of the six conformations. The Taiyin damp aspect of the Lung creates an organ that likes to be relatively cool (though not cold) and wet (though not filled!). There are other similarities, but I will move on. What parts of Lung function are in resonance with Spring energy? I think the best way to understand this is to take a few minutes and do some really deep breathing. See how the light returns to your eyes? See how your energy rebounds?
I will be thinking about the tension and similarity between Fall and Spring as I enter March and this phase of the Year of Sagely Living. I have a few ideas of what one might consider as practices to learn about rest and activity.
1. Chinese organ clock and its application: I have spoken many times on the blog about the Chinese organ clock. One of the pieces of information associated with the clock that most everyone has heard about is the two hour periods associated with each organ system. Here’s a quick rundown of the associations:
- Lung - Fèi 肺 : 3-5 am
- Large Intestine - Dà Cháng 大腸 : 5-7am
- Stomach - Wèi 胃 : 7-9am
- Spleen - Pí 脾 : 9-11am
- Heart - Xīn 心 : 11-1pm
- Small Intestine - Xiǎo Cháng 小腸 : 1-3pm
- Bladder - Páng Guāng 膀胱 : 3-5pm
- Kidney - Shèn 腎 : 5-7pm
- Pericardium - Xīn Bāo 心包 : 7-9pm
- Triple Burner - Sān jiāo 三膲 : 9-11pm
- Gall Bladder - Dǎn 膽 : 11-1am
- Liver - Gān 肝 : 1-3am
While the organ clock is vitally important and often eerily accurate, it is still something we must look at through the lens of individual experience, cultural application and the normal seasonal changes. Regarding individual experience - this is simply recognizing the changing terrain of the human body. While I believe the human body is essentially the same as it was thousands of years ago, certainly the introduction of many human created chemicals and conditions have altered our bodies in some way. Perhaps some are more resistant to these changes than others. Regarding seasonal changes - in most parts of the world the Yang or light parts of the day are longer in the summer and shorter in the winter. This means that the organ systems located on the “Yang” or daytime side of the clock will have, comparitively, more time in those months.
As an aside - if you have a Mac running OSX (anything before Leopard) you might want to go over to the site of my colleague, Brandon Brown. He has skillfully and artistically created a widget that takes into account these seasonal changes. At this point, it is somewhat limited in that it is focused on the West coast of the United States. He says he’ll work on a more robust version someday. :) Regardless - the main lesson of the organ clock is to remember that all energy isn’t in all places at all times naturally. Everything in its time, in its season. Regarding all this organ clock business, one possible March practice would be to pay close attention to the flow of energy through my organ systems and consider how I might best organize my time to take advantage of the flow.
2. Appropriate amounts of sleep. In the Neijing Suwen, there are some important discussions about the importance of sleep - in particular, the optimal seasonal variations for sleeping and waking. In general, we understand that sleeping is important to bring the Shen back to be housed in the Heart and to allow the Wei Qi to descend into the organs to begin the process of rejuvenation. Sleep is vital! So, when should I wake? How long should I sleep at night? A natural goal here would be to try to achieve my mythical optimum and see how it affects my life. Another would be to try some kind of artificial sleep schedule, something outside of my optimum, and see how that affects my life.
3. Regulating relaxation. We are all told that we need to take time to relax. But, this means many different things to different people. In Chinese medicine school, we learn a lot about the taxing effect that continuous work has on both the Spleen and the Heart organ systems. Depletion of the Qi and Blood leads to what is often jokingly called “Exhausted Student Syndrome.” On my Qigong retreat, I found myself contemplating whether it is better to work very hard with little time for “relaxation” and then take a stretch of time COMPLETELY off or whether it’s more advantageous to work continuously, but with small regular breaks. Further, what is true relaxation? Watching television? Hiking? Playing a sport? Meditating? It’s a variety of things, to be certain, but what is it for me?
A subset of the relaxation question concerns the importance of taking microbreaks while doing sit down work, especially at the computer. Repetitive strain injury is something all Chinese Medicine students and bloggers should think about. One quick note - some recent software programs help you avoid long stretches at the computer with no break. One simple practice I could incorporate into my daily life is simply to use a program like that and to review my ergonomics at my desk.
I’d be interested to hear how other people think about rest, relaxation and work in their own lives. Please leave your thoughts in the comments. In my next article, released shortly, I will declare my March Year of Sagely Living goal.
Eric
Tags: Acupuncture, autumn, fall, focus, human physiology, lung, organ-clock, Seasons, spring, symbolic-thinking, symbolism, Year of Sagely LivingRelated posts
The Year of Sagely Living: 12 months of Classical Chinese Medicine habits
If you sift through all the posts here at Deepest Health, you will find that I have a passion for personal development. In particular, I have a deep and abiding interest in using principles taken from my study of Classical Chinese Medicine to develop myself into a high level Chinese medicine scholar and physician. Now, all hubris aside, I understand that even in an extremely devoted lifetime I am highly unlikely to reach the heights that the ancients point towards. However, I believe it is my responsibility as a future CM doctor to do my best to struggle in that direction. I look to the Classical texts of Chinese medicine for my main inspiration on how to live and learn, but fill in the gaps in my understanding with other ancient works such as the Dao De Jing, the Confucian classics, Buddhist texts and the Bible. I also consult contemporary personal and business development gurus, particularly around organizational issues. In fact, I think a wide variety of texts are applicable in developing a set of principles to take me towards becoming a great physician.
I’ve discussed these teachings and the practices they explicitly or implicitly reveal with many people. My discussions seem to have reached a critical point and are now spilling over into a plan for action. In particular, in conversations with my friend Abdallah Stickley at Even Unto China, a life-changing project has taken shape and is ready to see the light of day.
We propose a year-long public effort to live the principles that will take us in the direction of becoming the doctors the Classics talk about. In other words, we’d like to take the principles of Chinese medicine seriously and let them guide our life. We have mined our understanding of the principles that underlie the education of great physicians (who are, by default, great people) and came up with twelve categories of practice. Our thought is if one works diligently to adopt practices associated with each category, one will be taking great strides in the direction of becoming a great, or sage, physician. However, for folks not in the medical field - these practices will take you far in achieving great heights in whatever profession in which you are currently involved. These twelve categories we then associated with a different month, using the Earthly branches and twelve officials as guides. The idea is that we want to be working with the seasonal and bodily energy, not against it. So, for instance, we wouldn’t want to begin a rigorous program of physical exercise in the deep of Winter.
We will focus on one category each month. Participants will assist in articulating practices in each category, though we have come up with quite a few already. Participants will pick one or more practices in each category and publicly commit to doing them throughout the month. The public component is actually quite crucial, as it has been affirmed again and again that when a person believes themselves to be held accountable by others in some action they are more likely to accomplish it. Thus, it is best if people either have an online journal, website or blog already. Alternatively, participants can sign up for one (many are available for free - more details in a future post). Regular updates will be posted, and experiences will be discussed by all involved. There will be other options for people unwilling or unable to have an online home of their own.
Below is a listing of the categories, a brief description of each as well as their timing and an explanation of the pairing of time and category. If you’re confused by the symbolism I discuss, read my post about the Chinese medicine organ clock. In future posts, probably a couple a day for the next 2-3 days, I will explore the categories in more detail and list the practices we have come up with so far. Further, I will explain how I see this project playing out in my own life. Hopefully this will help interested people to understand the project and get involved. For more background, you can visit the links I provide below and also read posts about the Year of Sagely Living at Even Unto China.
January - Gall Bladder, Zi 子 (Rat): Scholarship/Study: This category will contain practices to develop us into true scholars in the Confucian/neo-Confucian tradition. Why this pairing? The seasonal energy is still in winter, a contemplative mood prevails, but the Yang is rising. Similar to this, we can see scholarly pursuits as ACTIVE passivity. One generally sits still, but one’s mind is hard at work.
February - Liver, Chou 丑 (Ox): Strategy/Business: This category will contain practices in the realm of business development and strategic planning in the professional world. Why this pairing? The Liver is the general of the body, so has a natural affinity for this kind of activity.
March - Lung, Yin 寅 (Tiger)- Activity/Rest: This category will contain practices having to do with appropriate cycles of rest and activity in daily life - for instance, appropriate waking times throughout the seasons. Why this pairing? This earthly branch and the essence of the Lung Zang is all about peaceful tension between opposites, like the time of the year associated with both. Further, being mindful of our need for balance between rest and activity is great preparation for the often overactive spring/summer energy.
April - Large Intestine, Mao 卯 (Rabbit) - Care of the planet/consumption: This category will contain practices that develop us into compassionate and sane consumers, while helping to develop our deep relationship with the natural world. Why this pairing? April is a time when we can see the beauty of nature all around us, so is a great time to contemplate our dependence on it and responsibility towards it. Also, the negative side of LI/Rabbit is a tendency to run rough-shod over the needs and wants of others, these practices will seek to counterbalance this.
May - Stomach, Chen 晨 (Dragon): Physical cultivation: This category will contain practices that help us to shape our physical bodies into ideal vehicles for the transmission of healing energy. Why this pairing? The natural world has exploded into full splendor and the weather in the Northern hemisphere will be warm enough in most places to warrant moving around outside. The ST is an Earth organ and is related to the flesh of the body, which we will be building with these practices. Think also of the dragon and its association with martial arts and other physical cultivation practices.
June - Spleen, Si 巳 (Snake)- Food choices - This category works in tandem with the previous one to help maintain the physical form of the body in an optimal way. Why this pairing? June is actually a great time to do fasting or other food restriction activities because most of us don’t feel any great desire to eat excessively in the summer heat. Further, reducing the burden on digestion will help us to focus on absorbing the pure Yang energy so abundantly available in June.
July - Heart, Wu 午 (Horse) - Community building/charity - This category speaks to our need to be an integral and contributing member of a number of communities. It also involves the practice of compassion in a world where inequality is the norm. Why this pairing? The summer is a wonderful time to participate in community-oriented projects! Also, the Heart and Fire (the Heart’s element) are about intimacy, about connection to Spirit — both of which are well represented in the idea behind this category.
August - Small Intestine, Wei 未 (Sheep)- Ethical Behavior - This category will include practices not covered in other categories that have some ethical dimension. These practices are likely to be very individual and defined by a person’s background, spiritual/religious practice and culture. For example, practicing “Right Speech” through abstinence from cursing. Why this pairing? The Fu (hollow, Yang) organs are said to transmit the essence of their associated Zang (solid, Yin) organs. SI exemplifies this relationship in its devotion to sacrifice as a way to manifest the Heart’s mandate of connection to Spirit in the purest sense. Also because many of the “ethical behavior” practices we discussed are somewhat prohibitive, it resonates with the descent into metal energy that the earthly branch Wei represents.
September - Bladder, Shen 申 (Monkey)- Arts/Aesthetics: This category involves the use of our creative faculties - particularly as they pertain to the arts associated with Chinese medicine, such as calligraphy. Why this pairing? These activities are Yin within Yang - they are still, yet active - like scholarship. More importantly is the symbolism of 申. One of the meanings of this character is to stretch, and the oracle bones show it as two hands pulling something in opposite directions. We might think about this as the intercourse between Heaven and Earth, the Human Being in the middle being the substrate that is stretched between those two poles. I think Art facilitates this threefold communication.
October - Kidney, You 酉 (Rooster/owl): Chinese medicine specific skills: This category includes the refinement of Chinese medicine related skills, such as hand techniques in acupuncture. For those not in the field, you might look into developing skills that will help you in your work. Why this pairing? The Kidney is often said to be the root of all skill and expertise. Also, with the cool calm energy of autumn, one can become focused enough to substantially increase specific skills.
November - Pericardium, Xu 戌: Relationships: This category will involve practices that help us develop more mature and meaningful relationships with others. Why this pairing? Pericardium is frequently said to mediate intimate relationships. One interesting symbolic note is the association of the earthly branch Xu, which means - essentially - weapon. This speaks on many levels to me. For instance, we must be careful to avoid violence in relationships, on whatever level. Also, relationships are a bit like handling weapons — if you’re not careful and mindful, it can come back to bite you. Finally, the late fall and winter are good times for relationship oriented activity, given that most of us desire to stay at home with family and friends as the weather cools.
December - Triple Burner, Hai 亥: Spiritual cultivation: Although we will be looking at spiritual dimensions of all kinds of activity throughout the year, this month we will give it special attention. These practices will probably be quite individual, but there may be some shared goals - such as having a daily meditation practice. Why this pairing? I’ve always learned about TB as being the mysterious “in between,” the mover between worlds, the ultimate stillness. What a metaphor for spiritual practice!
The project begins on January 1, 2008. However, you can join in at any time. Simply comment on this post to let everyone know you’re “in” and let us know how you will be “reporting back” to the rest of us. I will be providing brief descriptions of the categories along with the list of practices we’ve come up with so far in a post in a few hours. That post would be a great place to comment with your ideas for specific practices. To make sure you keep up with all of the Year of Sagely living articles, be sure to subscribe to this blog via RSS feed or via email.
PS: For folks in the Southern hemisphere - you can still participate! Simply reverse the correspondences. The list goes, essentially, winter solstice to summer solstice - so you can turn things around to meet your energetic reality.
Eric
Tags: Acupuncture, Character, chinese-medicine, chinese-organ-clock, habits, Personal Development, productivity, professional-development, scholar, Seasons, symbolism, Year of Sagely Living
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