|
|
|
 |
|
|
The concept of Qi (sometimes
spelled "Chi", pronounced "chee")
is a central concept in Tao teaching that lays the foundation of Chinese
Medical thought and acupuncture.
Qi is commonly interpreted as the vital
energy that gives life to all living matter. There is nothing comparable
in allopathic (conventional Western) medicine. While human physiology in
allopathic medicine is organized according to specialized function, Chinese
medicine is more concerned with the dynamics of the interrelationships,
especially the patterns of vital energy.
Learn more about this topic...
|
|
|
Yin and Yang are counter poles; they are each other's opposite
in which life is searching for harmony and balance.
Health in this philosophy means balance between Yin and Yang.
Illness means that one of the two is too strong or too weak.
The theories of Yin and Yang and Five Elements that exist in dynamic
balance and are organized in the systems of cyclic autonomic regulation,
by its essence represent the Confucian ideology.
Within this philosophy, all aspects of the invisible and visible world exist
in mutual dependence. This view, in turn, explicates the teachings of "Yin-Yang"
and of the "5 phases of transformation".
|
|
Learn more about this topic...
|
|
|
Another basic concept of acupuncture is the teaching of the Five Phases of Transformation
(also known as the Five Elements, more common term and less accurate).
According to the Five Elements philosophy, everything, including energy,
passes through cycles. In nature, this can be seen in the four seasons and
in the body it is evidenced by the interactions between the main organs.
The Five Elements theory assumes relationships between Metal, Wood, Water,
Fire and Earth. |
|
|
" Nature has four seasons and five elements..."
The Nei Jing - The Yellow Emperor's Classic of Internal Medicine; circa 200 BC
The Five Element Theory is complementary to the Yin-Yang idea.
It usually attracts a lot of attention in Western books on TCM,
perhaps because it is complicated and allows plenty of opportunity
for mathematical and systemic analysis as well as mystification.
Modern Chinese books on TCM, at least in Western
languages, usually say little or almost nothing about it.
However, emphasis on Five Elements Theory in diagnosis and treatment
strategy is a predominant feature of modern European school of acupuncture.
"Elements" is a misleading translation of the Chinese
term, which as usual has a dynamic implication. "Five phases" would be better,
because the so-called elements change into one another.
Their names are Wood, Fire, Earth, Metal and Water, and they are related to the various
organs and to one another in a complicated manner. The interplay of the phases or
elements has implications for treatment in the traditional system.
|
Element
|
WOOD
|
FIRE
|
EARTH
|
METAL
|
WATER
|
|
Direction
|
East
|
South
|
Center
|
West
|
North
|
|
|
Extends Out
|
Raises
|
Stabilizes
|
Inward
|
Downward
|
|
Stage of Development
|
Birth/Germination
|
Growth
|
Transformation
|
Harvest
|
Storage
|
|
Yin - Yang
|
Lesser Yang
|
Utmost Yang
|
Center
|
Lesser Yin
|
Utmost Yin
|
|
Season
|
Spring
|
Summer
|
None
|
Autumn
|
Winter
|
|
Color
|
Green
|
Red
|
Yellow / Brown
|
White / Black
|
Black / Blue
|
|
Zang Organs (Yin)
|
Liver
|
Heart
|
Spleen
|
Lungs
|
Kidneys
|
|
Fu Organs (Yang)
|
Gall Bladder
|
Small Intestine
|
Stomach
|
Large Intestine
|
Urinary Bladder
|
|
Tissue
|
Tendons / Sinews
|
Vessels
|
Muscles
|
Skin
|
Bones
|
|
Disease
|
Nose Bleeding
|
Chest Illness
|
Diarrhea
|
Malaria similar illness.
|
Rheumatism or Palsy, cold type
|
|
Body Part
|
Head
|
Chest
|
Vertebrate
|
Shoulder & Back
|
Waist Down
|
|
Sense
|
Sight
|
Words
|
Taste
|
Smell
|
Hearing
|
|
Sense organs
|
Eyes
|
Tongue
|
Mouth
|
Nose
|
Ears
|
|
Nourishes
|
Muscles
|
Blood Vessels
|
Fat
|
Skin
|
Bone
|
|
Liquid emitted
|
Tears
|
Sweat
|
Saliva
|
Mucus
|
Urine
|
|
Body smell
|
Rancid
|
Scorched
|
Fragrant
|
Fleshy
|
Putrid
|
|
Emotion
|
Anger; Depression
|
Joy; Up/Down
|
Pensiveness; Sympathy; Obsession
|
Sadness; Anguish; Grief
|
Fear
|
|
Expands into
|
Nails
|
Colour
|
Lips
|
Body hair
|
Hair
|
|
Taste
|
Sour
|
Bitter
|
Sweet
|
Pungent
|
Salty
|
|
Climate
|
Wind
|
Heat
|
Dampness
|
Dryness
|
Cold
|
|
Number
|
8
|
7
|
5
|
9
|
6
|
|
Planet
|
Jupiter
|
Mars
|
Saturn
|
Venus
|
Mercury
|
|
Animal
|
Fish
|
Bird
|
Human
|
Mammals
|
Shell-covered
|
|
Domestic Animal
|
Sheep
|
Fowl
|
Ox
|
Dog
|
Pig
|
|
Grain
|
Wheat
|
Beans
|
Rice
|
Hemp
|
Millet
|
|
Spirit
|
Hun
|
Shen
|
Yi
|
Po
|
Zhi
|
|
Tone
|
Jue
|
Zhi
|
Gong
|
Shang
|
Yu
|
|
Sound
|
Shouting
|
Laughing
|
Singing
|
Crying
|
Groaning
|
|
The Five Shu Points of Yin Channels
|
|
CHANNEL / POINT
|
Jing-Well (Wood)
|
Rong-Spring (Fire)
|
Shu-Stream (Earth)
|
Jing-River (Metal)
|
He-Sea (Water)
|
|
Liver
|
Liv1 (H)
|
Liv2 (S)
|
Liv3
|
Liv4
|
Liv8 (T)
|
|
Heart
|
H9 (T)
|
H8 (H)
|
H7 (S)
|
H4
|
H3
|
|
Pericardium
|
P9 (T)
|
P8 (H)
|
P7 (S)
|
P5
|
P3
|
|
Spleen
|
Sp1
|
Sp2 (T)
|
Sp3 (H)
|
Sp5 (S)
|
Sp9
|
|
Lung
|
L11
|
L10
|
L9 (T)
|
L8 (H)
|
L5 (S)
|
|
Kidney
|
K1 (S)
|
K2
|
K3
|
K7 (T)
|
K10 (H)
|
|
The Five Shu Points of the Yang Channels
|
|
CHANNEL / POINT
|
Jing-Well (Metal)
|
Rong-Spring (Water)
|
Shu-Stream (Wood)
|
Jing-River (Fire)
|
He-Sea (Earth)
|
|
Large Intestine
|
LI1 (H)
|
LI2 (S)
|
LI3
|
LI5
|
LI11 (T)
|
|
Urinary Bladder
|
UB67 (T)
|
UB66 (H)
|
UB65 (S)
|
UB60
|
UB40
|
|
Gall Bladder
|
GB44
|
GB43 (T)
|
GB41 (H)
|
GB38 (S)
|
GB34
|
|
Small Intestine
|
SI1
|
SI2
|
SI3 (T)
|
SI5 (H)
|
SI8 (S)
|
|
Triple-Warmer
|
SJ1
|
SJ2
|
SJ3 (T)
|
SJ6 (H)
|
SJ10 (S)
|
|
Stomach
|
S45 (S)
|
S44
|
S43
|
S41 (T)
|
S36 (H)
|
|
|
|
|
According to Chinese
medicine, the invisible Qi circulates along a system of conduits. They
form a complex network of main channels, minor capillaries and collaterals.
There are 14 main interconnected pathways called "meridians" through which this energy circulates,
and surface to about 400 acupuncture points. Each meridian is intimately connected with one
of the viscera of the body, and each
manifests its own characteristics and
bears the name of the organ related to it. For example, there's a Liver channel,
Heart channel etc.
|
|
Learn more about this topic...
|
|
|
The 14 main meridians (channels), through which Qi circulates, emerge to the
skin surface at the precise locations called acupuncture points.
Local stimulation of different acupuncture points (needling, laser, electricity, etc) can influence
the activity of corresponding meridian in specific and predictable manner.
361 Points on the meridians described in the classical ancient Chinese medical manuscripts.
They are complimented by 171 Extra-Meridian Points with their specific features.
Over the last fifty years, 110 "New" Points and 142 Auricular Points discovered.
|
|
Learn more about this topic...
|
|
|
In ancient times, laboratory analyses and tests were not available and acupuncture
diagnosis relied mostly on observation. Observation of the skin, eyes, tongue,
pulse, etc. can tell a seasoned acupuncturist more than you can imagine.
Different schools emphasize different techniques. For example, Japanese acupuncturists
do not examine the tongue, but instead palpate the abdomen as part of a routine
exam and treatment.
|
|
Learn more about this topic...
|
|
|
The zang-fu theory explains
the physiological function, pathological changes, and mutual relationships
of internal organs. Zang and fu consist of the five zang and six fu organs.
In traditional Chinese medicine the zang and fu organs are not simply anatomical
substances, but more importantly represent the generalization of the physiology
and pathology of certain systems of the human body. |
|
Learn more about this topic...
|
|
|
The basic syndromes of traditional Chinese medicine provide foundation for understanding
of the nature of disease; signify the location of pathological changes, the condition of
body resistance and pathogenic factors.
There are different methods for differentiating syndromes based on a variety of concepts:
"the eight principles"; the theory of zang-fu organs; the theory of six channels;
the theory of wei, qi, ying, and xue; the theory of the sanjiao; the theory of qi,
blood, and body fluids; according to etiology, etc.
Each of these methods has its characteristics and emphasis, while in clinical practice
they are interrelated and complement each other.
|
|
Learn more about this topic...
|
| |
|
This page last updated: 5-Jan-2004
|
|
|
|
|
