Chinese Medicine (my second week)!
Forum Discussion Questions:
- We see the symbol for Yin and Yang everywhere. Now that you have done the readings do you have a greater understanding of the meaning of this symbol? Briefly discuss the application of Yin and Yang either to the principles of Chinese Medicine or the greater world at large.
In our Introduction to Traditional Chinese Medicine (TCM) week 2 readings, we are learning about the term Qi (energy of the whole), and how it relates to the terms: Yin and Yang, Jing, Shen, & San Jiao. Prior to reading this I didn’t know about these terms.
‘Yin and Yang’ in nature are like ‘night and day’. Yin and Yang are interdependent, for example night and day are both normal rhythmic processes of natures cycles.
In their book ‘Between Heaven and Earth’, Beinfield & Korngold, liken Yin and Yang in nature, as the sun or moonlight on a mountain. In the morning, when the sun hits one slope of a mountain, that side is the Yang side and the other is the Yin side. In the afternoon when the sun hits the other side, the sides swap places, The prior Yang side, becomes the Yin side. At night time the Yang side is seen where the moonlight falls on the mountain, and the other is the Yin. Other examples of Yin and Yang relating to the human body can also be explored (Beinfield & Korngold).
All organs and functions of the body have Yin and Yang energy. In TCM, one energy normally precedes the other in a cyclical way. The organs that lead with Yang energy for example are: The stomach, gallbladder, small intestine, large intestine, & bladder. The organs that lead with Yin energy are: The heart, the lungs, the spleen, the liver and the kidneys (Beinfield & Korngold).
The Yang leading organs, have actions of transforming; they produce energy to transmute substances to nourish other parts of the body, or as with the bladder carry toxins away from the body. The Yin organs have functions of processing and storing energy. Beinfiled & Korngold state that: ‘The Yang organs receive and process substances of the external environment to nourish the internal Yin environment, e.g. food, water, air, to nourish the Yin organs‘.
To explore further, another example is the heart, which has a Yin action when receiving deoxygenated and oxygenated blood, and a Yang action at the point which it propels blood back into circulation to nourish the body, ‘Ultimately Yin and Yang aren’t absolute designations’. In this way it is clear that Yin and Yang are interdependent (Beinfield & Korngold).
Beinfield & Korngold also explains ‘Qi, Moisture and blood‘ in the human body as important foundations for health. ‘The blood is an important substance because it carries all information, along with chemical messengers and hormones that regulate body function’ (Beinfield & Korngold). Here are some given examples:
‘The blood itself is Yin, the activity of the blood circulating is Yang’. And ‘Nutrient substances are Yin, the production of nutrient substances and the metabolic action of digestion is Yang’. And in relation to Qi: ‘Qi, moisture, and blood can each be located on the Yin-Yang continuum as differentiated manifestations of the unitary life force, which is also Qi’ (Beinfield & Korngold).
The descriptions in Chapter 4 of Between Heaven and Earth, Beinfield and Korngold, and also in the Endeavour Lectures have been interesting to read and I’m looking forward to learning more about TCM.
- No word or English phrase can adequately capture the meaning of the word Qi. How would you explain the meaning of the Chinese word “Qi”, to your friend or colleague?
‘Qi’ in Traditional Chinese Medicine, is a term for energy, and the concept of Qi energy, is at the heart of Chinese Medicine. All of life (and health) is defined by Qi, something which isn’t necessarily quantifiable or measurable – rather Qi energy can be observed in action, it is a continuous process of becoming and decaying.
Qi is recognised by what it generates, and in how it takes form; for example, it takes shape as, the mountains, the forests, the rivers, the sky, the clouds, rain, thunder, heat, cold and so on, and it is the same creative energy also, in the human body. To expand the thinking process about Qi further, it can also be known when observed in the action of all physical, mental, and spiritual processes taking place (Beinfield & Korngold).
An interesting fact is that the Chinese character, Qi, depicts rice cooking in a pot – the hard rice, water, heat, and steam transmute the substance to soft edible rice. All components of Qi to begin with, this symbol simply illustrates the components, and the transformative nature of Qi as a whole process (Endeavour College Lecture 2).
Revision Questions / Activities
1. Could you list some aspects of the body into the categories of yin and yang?
Yang: Yang organs, physiology, exterior, Qi, defensive Qi, above waist, head, superior, exterior, posterior. Yin: Yin organs, anatomy (structure) blood, body fluids, nutritive Qi, body below waist, inferior, interior, anterior.
Endeavour College states: ‘An iceberg, water in its solid state, would be considered Yin. Water in a liquid state is still considered Yin, but is more Yang than ice. Water vapour, water in a gaseous form, is more Yang than the liquid and solid form of water’ (Endeavour College).
Endeavour College states: ‘In Traditional Chinese, the characters for Yin and Yang are 陰 and 陽. The sunny side of the mountain and the shady side of the mountain are etymologically represented by these characters’ (Endeavour College).
2. What are the concepts of Qi, Blood, Jing, Shen and San Jiao
Qi
In the body ‘The moisture and the blood’.
The body can’t tolerate losing more Qi than is replaced for very long. Another way of saying it is, Qi energy can be stored to create a sort of homeostasis when the body is under stress, however this energy can be depleted where imbalance continues over time (Endeavour College)..
Endeavour College gives the following terms for ‘functions’ of Qi:
- Transforming
- Warming
- Protecting
- Raising
- Holding
- Transporting
(Endeavour College)
Blood
‘Nutritive essence which carries life Qi’ (Endeavour College).
Beinfield & Korngold state:
‘The blood is also considered to be the medium of the mind, insofar as it carries information (in western terms this takes the form of chemical messengers or hormones) that regulates body function. Blood has the nature of Yin, but Yin is not the same as Blood. Yin is the universal principle, a concept, and aspect of a dynamic process, whereas Blood that exists in the living body. The Qi (Yang) moves the blood (Yin)’ (Beinfield & Korngold).
Jing – Essence
Endeavour College States: ‘Jing encompasses the idea of DNA and genetics or ‘deep’ levels of our health. It is in part inherited from our parents (sometimes called pre-heaven Qi). We can also top up and improve the quantity and quality of our Jing across our lives through good living, diet and other habits (building post-heaven Qi by storing excess Qi as Jing)’ (Endeavour College).
Terms:
- Sperm
- Ovum
- Genetics
- DNA
- Reproduction
- Conception
- Pure Essence
- Relativity
(Endeavour: ‘In relation to each other, Jing is considered more Yin, and Qi is considered more Yang’).
Kidneys
- (Jing is stored in Kidneys to act like a battery for homeostasis)
- Life stages
- (Life moves in 7 year cycles for women and 8 year cycles for men, Jing governs life stages of growth and decay)
- Heredity
(Endeavour College: ‘basis of the constitution and heredity, manifests inside the bones (governed by the Kidneys) in the form of marrow, and is the foundation of the three treasures Jing, Shen and Qi)’
Jing – Refined from something Coarser:
Endeavour College: ‘Something that is refined from something coarse, like getting a diamond out of the coarse rock. This means coarse materials like our food and drink can be refined to leave the pure essence of Jing, which can be passed down through the generations as the best quality DNA possible (building up our post-heaven Qi, to create better pre-heaven Qi for our children), (Endeavour College, Maciocia, 2015, p. 51).
Shen – Heart and Mind
Endeavour: ‘In Chinese medicine, your Shen is your spirit, but can also easily be thought of as your mind. This can also be seen as your consciousness and is thought to dwell in the Heart. Human consciousness, therefore, indicates the presence of Shen’ (Endeavour College).
Endeavour: ‘Shen shines out of the eyes when one is awake’.
Terms
- Shen is more Yang than Qi
- Memory
- Ideas
- Perception/Cognition
- Sleep
- Consciousness
- Thinking
- Intelligence
- Ideas
San Jiao – The Triple Burner
Endeavour: ‘If the body is a garden, what is San Jiao? It’s the Irrigation System, That is, fluid metabolism throughout the entire body’.
Terms
- Upper, middle, and lower burners, or Jiao, are often applied to generalize the function of the internal organs of the chest and abdominal cavity.
- Relationship between the three parts of the body chest, abdominal, and pelvic cavities
- Functions
- (rather than locations)
- Fu organs
(Endeavour: ‘five solid organs, and each solid organ has its counterpart in a hollow organ. For example, the heart is considered a solid organ, and the small intestine is its hollow counterpart, a body cavity which has the ability to influence other organs and overall health, mainly through the free movement of Qi)’.
Above the diaphragm of Torso
(Endeavour: ‘Upper Jiao, which includes the heart and lungs…relates to the organs in the thorax and the breathing function’).
Between the diaphragm and the belly button
(Endeavour: Middle Jiao, which includes the spleen and stomach. The middle burner, or Jiao, relates to the organs on top of the stomach, and your digestive function’).
Below the belly button
(Endeavour: ‘Lower Jiao, which includes the kidney, intestines, and bladder. The lower burner relates to the organs below the abdomen and your urogenital functions).
Endeavour College: ‘A way to think about San Jaio is as the: Chest, Abdominal and Pelvic cavities (or Triple burners) as the environment that allows other organs to function’
Endeavour College: ‘If these three burners function well, then the organs are in synergy. According to traditional Chinese medicine, these three burners are essential in transporting fluids throughout the body, removing heat and itching, treating swellings, and overcoming problems with various organs’.
(Endeavour College).
3. Who was Lao Tzu?
The World History Encyclopedia states: ‘Lao-Tzu (l. c. 500 BCE, also known as Laozi or Lao-Tze) was a Chinese philosopher credited with founding the philosophical system of Taoism’. He is the author of the ‘Laozi’ or ‘The Tao-Te-Ching’ translated as ‘The Classic of the Way and Virtue’.
The World History Encyclopedia states: ‘The name by which he is known is not a personal name but an honorific title meaning ‘Old Man’ or ‘Old Master’. It further states: ‘The debate continues as to whether an individual by that name ever existed or whether Lao-Tzu is an amalgam of many different philosophers’ World history encyclopedia
I don’t know a lot about Lao Tzu. I haven’t read the book ‘The Classic of the Way of Virtue’. One for the ‘to read list’!
4. What does Yin & Yang represent as a whole and in the body
Yin and Yang are manifestations of Qi in nature and in the body, and also in culture and expression! Two examples of the value given to Yin and Yang in culture are further explored by Beinfield & Korngold. In Western culture, generally Yang is predominantly portrayed as popular; as seen in super heroes and heroines, exhibiting ‘physical prowess, audacious, cleverly, savvy’ characteristics. Comparatively in Eastern culture, generally Yin is popular, for example, ‘The image of a wise sage who is distinguished not by his physique but by his hidden powers of wisdom and philosophy’ (Beinfield & Korngold).
Comments from teacher
Teacher: ‘Based on the Chinese character, qi, especially post-natal qi comes from grains. Grains means the seed of plants. You can see, the seed generally is very small. But even small, they can grows into very big plants, which is supported by the qi stored inside. So to get qi, people need to eat grains each meal, which is the most important ingredients of main meal’ (Endeavour Lecture).
Teacher: To another post discussion
‘ The best body constitution is still Yin/Yang balanced condition. Either side is obvious stronger than the other side means suffer some disorders easily. But if you know your special body constitution, you know how to modify your life style to support it. For example, with Yin type body constitution, it’s better eat warm food (including temperature and nature), sleep a little bit longer time, try to stay in the sun, find some mild exercise, etc.‘ (Endeavour Lecture).
Teacher to another post discussion
‘Calm, solid are the nature of Yin while active, moving is the nature of Yang. So when we compare the water and sand in the ocean, we can see water is keep moving and more active, so it should be Yang while sand generally is heavy (stay in the floor of ocean), stable, it only moves when water push it. So it should be Yin’ (Endeavour Lecture).
Teacher: ‘When we mentioned Yin/Yang, we need set up a system first. In different system, the Yin/Yang nature of one item can be changed. For example, in the system of morning and afternoon, morning is Yang while afternoon is Yin. But in the system of afternoon and night, afternoon is Yang and night is Yin’. So in your example, we set the ocean as a system, then water is Yang while sand is Yin (Endeavour Lecture).
Student: ‘That’s really helpful.
One question just to clarify, so when assessing what state Yin/Yang are in, we need to define a closed system which tends to open a little (during transformation) before becoming closed again as in your morning, afternoon and night example? (Student).
Teacher: ‘ Yes, you are correct‘ (Endeavour Lecture).