Theory of TCM
- the theory of Ying & Yang
- the theory of Five Elements
- the balance of nature
- technique of reflexology
The philosophical origins of Chinese medicine have grown out of the tenets of Daoism (also known as Taoism). Daoism bases much of its thinking on observing the natural world and manner in which it operates, so it is no surprise to find that the Chinese medical system draws extensively on natural metaphors. In Chinese medicine, the metaphoric views of the human body based on observations of nature are fully articulated in the theory of Yin-Yang and the system of Five Elements.
The direct meanings of yin and yang in Chinese are bright and dark sides of an object. Chinese philosophy uses yin and yang to represent a wider range of opposite properties in the universe: cold and hot, slow and fast, still and moving, masculine and feminine, lower and upper, etc. In general, anything that is moving, ascending, bright, progressing, hyperactive, including functional disease of the body, pertains to yang. The characteristics of stillness, descending, darkness, degeneration, hypo-activity, including organic disease, pertain to yin.
The function of yin and yang is guided by the law of unity of the opposites. In other words, yin and yang are in conflict but at the same time mutually dependent. The nature of yin and yang is relative, with neither being able to exist in isolation. Without "cold" there would be no "hot"; without "moving" there would be no "still"; without "dark", there would be no "light". The most illustrative example of yin-yang interdependence is the interrelationship between substance and function. Only with ample substance can the human body function in a healthy way; and only when the functional processes are in good condition, can the essential substances be appropriately refreshed.
The opposites in all objects and phenomena are in constant motion and change: The gain, growth and advance of the one mean the loss, decline and retreat of the other. For example, day is yang and night is yin, but morning is understood as being yang within yang, afternoon is yin within yang, evening before midnight is yin within yin and the time after midnight is yang within yin. The seed (Yin) grows into the plan (Yang), which itself dies back to the earth (Yin). This takes place within the changes of the seasons. Winter (Yin) transforms through the Spring into Summer (Yang), which in turn transforms through Autumn into Winter again. Because natural phenomena are balanced in the constant flux of alternating yin and yang, the change and transformation of yin-yang has been taken as a universal law.
Traditional Chinese medicine holds that human life is a physiological process in constant motion and change. Under normal conditions, the waxing and waning of yin and yang are kept within certain bounds, reflecting a dynamic equilibrium of the physiological processes. When the balance is broken, disease occurs. Typical cases of disease-related imbalance include excess of yin, excess of yang, deficiency of yin, and deficiency of yang.
Theory of Five Elements (TOP)
Similar to the theory of yin-yang, the theory of five elements wood, fire, earth, metal and water was an ancient philosophical concept used to explain the composition and phenomena of the physical universe. In traditional Chinese medicine the theory of five elements is used to interpret the relationship between the physiology and pathology of the human body and the natural environment. According to the theory, the five elements are in constant move and change, and the interdependence and mutual restraint of the five elements explain the complex connection between material objects as well as the unity between the human body and the natural world.
In traditional Chinese medicine, the visceral organs, as well as other organs and tissues, have similar properties to the five elements; they interact physiologically and pathologically as the five elements do. Through similarity comparison, different phenomena are attributed to the categories of the five elements. Based on the characteristics, forms, and functions of different phenomena, the complex links between physiology and pathology as well as the interconnection between the human body and the natural world are explained.
The five elements emerged from an observation of the various groups of dynamic processes, functions and characteristics observed in the natural world. The aspects involved in each of the five elements are follows:
Fire: draught, heat, flaring, ascendance, movement, etc.
Wood: germination, extension, softness, harmony, flexibility, etc.
Metal: strength, firmness, killing, cutting, cleaning up, etc.
Earth: growing, changing, nourishing, producing, etc.
Water: moisture, cold, descending, flowing, etc.
The following table shows the categorization of phenomena according to the five elements:
|
Wood |
Fire |
Earth |
Metal |
Water |
| Flavors | sour |
bitter |
sweet |
pungent |
salty |
Zang |
liver |
heart |
spleen |
lung |
kidney |
Fu |
gall bladder |
s. intestine |
stomach |
l. intestine |
urinary |
Senses |
eye |
tongue |
mouth |
nose |
ear |
Tissue |
tendon |
vessel |
muscle |
hair/skin |
bone |
Directions |
east |
south |
center |
west |
north |
Changes |
germinate |
grow |
transform |
reap |
store |
Color |
green |
red |
yellow |
white |
black |
Between the five elements there exists close relationships that can be classified as mutual promoting and mutual restraining under physiological conditions, and mutual encroaching and mutual violating under pathological conditions. By mutually promoting and restraining, functions of the various systems are coordinated and homeostasis maintained. By encroaching and violating, pathological changes can be explained and complications predicted.
The order of mutual promoting among the five elements is that wood promotes fire, fire promotes earth, earth promotes metal, metal promotes water, and promotes generates wood. In this way each of the five elements has this type of mutual promoting relationship with the other, thus promoting is circular and endless. According to the order of mutual restraining, however, wood restrains earth, metal restrains wood, etc. Each of the five elements also shares this restraining relationship with the other. Mutual promoting and mutual restraining are two aspects that cannot be separated. If there is no promoting, then there is no birth and growth. If there is no restraining, then there is no change and development for maintaining normal harmonious relations. Thus the movement and change of all things exists through their mutual promoting and restraining relationships. These relationships are the basis of the circulation of natural elements.
Encroaching and violating are the pathological conditions of the normal mutual promoting and restraining relationships. Encroaching denotes that the restraining of one of the five elements to another surpasses the normal level, while violating means that one of the five elements restrains the other opposite to the normal mutual restraining order. (TOP)
The Balance of Nature
The Chinese believe that health is achieved, and disease prevented, by maintaining the body in a 'balanced state'. This concept was applied to both individuals and society at large. In individual terms the ancient Chinese physicians preached moderation in all things, such as alcoholic intake and gastronomic excess. They also stated that daily activities should include mental as well as physical tasks. The wealthier Chinese visited their doctor when they were well, paying a retainer to the doctor to keep them healthy. If they became ill the doctor lost his fee.
Such a highly sophisticated and personal system of health care is impracticable within the current limitations of Western society, but the concept behind such ideas represents a radically different approach to health and disease. The Chinese culture was also one of the first to grasp the potential within the broader field of preventative medicine. Many of these ideas were effected in the public health measures, which first began to be introduced during the Warring States period.
The body is a delicate balance of Yin and Yang. Yin represents water, quiet, substance and night, whilst Yang represents fire, noise, function and day. The two are polar opposites and because of this one must be present to allow the other to exist; for instance, how can you experience joy if you do not understand misery? The state of the body is determined by the balance of Yin and Yang within it. Each of the organs of the body has an element of Yin and Yang, although one organ may be more Yang in its nature, whilst the other is more Yin. One organ may be more important in its substantive form (Yin) whilst another is more important because of its functional abilities (Yang). When the healthy body is examined as a complete functioning system the Yin and Yang properties within it are in a fluctuating balance.
The balance of Yin and Yang is not always exact. Sometimes a person's mood may be more fiery, or Yang, whilst at other times he may be quieter and therefore more Yin. Normally the balance changes from hour to hour and day to day, but if the balance is permanently disordered, for instance if Yin consistently outweighs Yang, then the body is unhealthy and disease results.
A practitioner looks for sensitive areas and blockages in the foot. The sensitive areas are usually evident since the client will physically respond in some way. Apart from any pain response from the client, the practitioner is able to detect blockages. The tissue may be atonal, or somewhat squishy, or it might be hypertrophic or tough. Both of these situations suggest zonal imbalances. The reflexologist might encounter crystalline deposits, which feel like little grains of salt under the skin, or other related blockages which, when felt, should be crushed. As stated earlier, the removal of a blockage in the foot improves the blood and nerve supplies as well as the energy flow to the corresponding body area.
The correct amount of pressure to be employed is that which would elicit discomfort or pain in a sensitive area, but which is still relaxing and pleasurable. In other words, that which hurts good. Enough pressure should be used to elicit sensitivity to ensure that blocked reflex areas have been located and sufficiently accessed, but not so much pressure as to make the client tense or cause him or her to dislike the treatment. Often, however, the more pressure that is used, the better it feels to the client because more endorphins are released into the bloodstream. (Endorphins are the body's pain killers or blockers. It is naturally produced morphine.) Also of course, the amount of pressure that is comfortable will vary from client to client.
The actual technique or stroke used by the reflexologist is to use one hand to hold the foot back and straight, and use the other to do an inchworm-like motion on the foot. For the most part, the practitioner applies the inside or medial edge of the thumb at a 45 degree angle to the foot. The movement of the thumb is just like that of an inchworm. The thumb moves or slithers along, taking tiny bites or steps, burrowing along the entire foot. The thumb applies a fluid and continuous movement and pressure, and never leaves the surface of the foot. (TOP)
