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.
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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
6 Quick Examples of the Transformative power of Yin-Yang theory
I haven’t posted about the most important concept in Chinese medicine, yet. You know - I just had to see if you were worthy. ;) Yin Yang theory is doubtlessly the most foundational theory of Chinese medicine and the thing that sets it apart most clearly from most other scientific systems. It’s deceptively simple to explain - but I find after years of contemplating it I have only the barest understanding. Here’s the simple explanation: Yin-Yang theory is a device for understanding the nature of reality as self-perpetuating and non-dualistic. Self perpetuating because Yin creates Yang and Yang creates Yin - there is no end, as soon as one diminishes, the other increases. Non dualistic because each contains elements of the other.
It is vital to understand both aspects. It is perhaps even more vital when using the theory to understand that the terms are always entirely relative to one another. One cannot speak of Yang things unless one is comparing it to a thing that is, relatively, Yin. So it becomes a bit tricky when someone asks, “Well, tell me about something that is Yang.” I can do so if I present a list of pairs: The sun is Yang compared to the Yin moon. Heat is yang compared to Yin coolness. Dry is Yang compared to Yin wetness. Steel is Yang compared to Yin wood. Wood is Yang compared to Yin earth. Earth is Yang compared to Yin water. Some of those examples may be refuted by others - but hopefully you get the flavor.
I use the theory of Yin and Yang in daily life to help me keep balance. I listen to my body very carefully and when I sense an imbalance, I correct it immediately using this theory. Here are 10 examples.
1. I get the dragged down feeling of too much work at the computer. My breathing is sluggish, my eyes are drooping, my face is slack, my heart slowly beats. I feel like I am being eaten away by the passing of time. It is a Yin feeling. To counter it: I stand, shake my limbs and whole body vigorously, roll my eyes around in my head and do some deep breathing. I stand in the sun for a few minutes if I can. These are all Yang relative to the Yin I was experiencing before.
2. My partner and I are having an argument. Usually I notice that I am doing most of the talking, absolutely indignant at her inability to get what I’m saying. My breathing is heightened, my eyes are wide (it’s probably a scary sight) and I’m on alert for any problem in her statements. I’m all Yang-ed up. To counter it: For a few minutes, I just do as little as possible. Sometimes I even take a short leave of absence from the conversation. I don’t try to DO anything. I do my best to quiet my mind, not chasing thoughts and not thinking up refutations. Maybe I close my eyes. Yin to the Yang.
3. I am obsessing over my blog stats (you know, THEORETICALLY speaking). Every rise and fall gives me a rush of adrenaline. When it’s good, I sit back - quite self-satisfied and plan to take over the universe. When it’s bad, I immediately begin analyzing what went wrong, what I can do to fix it. Either case there’s a real Yang manic feeling. To counter it: I think of something humbling, possibly even something sad. I step away from the computer and just focus on something that brings me into a state of humbleness. Yin to the Yang.
4. I have been out in the sun far too long and I’m beginning to feel vexed, hungry, thirsty and angry. My tongue constantly tries to whet my lips, I frantically drink down liquids, I pace around, I am unable to rest. A clear problem of Yang heat having its way with me. To counter it: Like the second example, I don’t charge into some kind of activity to solve the problem - I move into a state of inactivity. I find a cool place to sit. I unfocus my mind, perhaps by reading a book or watching a DVD on the computer. I sip cooling mint tea. I don’t talk to others about how I am feeling. Yin to the Yang.
5. I get a paper or test back from a teacher and the grade isn’t as good as I would have liked. I go home and dwell on what went wrong. I worry about how the teacher is perceiving me, how it will impact my future opportunities. I retreat into a shell of unhappiness and self-criticism. I don’t want to see anyone or do anything. To counter it: I go somewhere where people are laughing - usually a funny movie or a playground. I force myself to get out in the world by convincing myself that I won’t have to talk to anyone (honestly, I usually don’t.) But I make sure I go somewhere that fun or laughing is happening. Even as I fume about the paper, I find it dissolving away under the lightness of the situation. Yang to the Yin.
6. I eat waaaaaay too much Soy Dream Butter Pecan and find myself in a good amount of pain and feeling like my body is filled with lead. I can’t think straight and I feel like I will never be able to eat again. A preponderance of pure Yin having a heyday in my normally Yang Stomach. To counter it: I drink a cup of warm ginger tea and gently rub my belly with a hot washcloth. Sometimes I will drink hot water with a lemon squeezed into it with some cayenne pepper stirred in for good measure. Yang to the Yin bellyache.
These are simple examples and simple explanations. One has to be careful not to over-correct by using too strong an opposite - often a slight suggestion is enough. I’ve also had success in on emotional and spiritual levels by simply searching for the spot of Yin in a seemingly all Yang situation or vice-versa…
Talk about a way you think you might be able to use this in the comments.
Eric
Tags: erics-habits, Personal Development, theory-to-practice, yinyangRelated posts
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