TCM: Physician Doctrine

Taoist healing sciences have been incorporated into a broad spectrum of medical practices and treatments over the past 3,000 years and are collectively known as Traditional Chinese Medicine (TCM). The link between early Taoists and TCM is evidenced in Confucius' quotation, "A man without persistence will never make a good Taoist or a good physician."

Qi is the source of all movement. Qi is the source of all heat.
Chinese medicine is concerned with qi. We study where it comes from, where it goes, and how it flows. Your body is nourished by, cleansed by, and dependent on flows. Think of your qi as all your body's energies, electrical, chemical, magnetic, and radiant. Matter and energy, (flesh and qi), are governed by natural law. Natural forces such as gravity, time, inertia, friction, yin, and yang, all affect us, inside and out. Qi must flow. Movement shows that qi exists. Warmth shows that qi is present. There are many kinds of qi. There's qi of the channels and qi of the collateral channels, protective qi, digestive qi, central qi, and original qi. There's normal qi and perverse qi, kidney qi and lung qi and liver qi (every organ has its own qi). Qi and blood nourish the body. Qi moves the blood, and blood is mother of the qi. Normal flows of qi and blood are the basics of good health. When they are abundant and flowing, we are well. When blood or qi is weak or stuck, we become ill.

Yin and Yang describe change. Yin and Yang refer to the sides of a mountain. In the morning, one side is in shade, the other in sunlight. Later in the day, the sides have reversed. Dark becomes light and light becomes dark. Nature is like this, forever changing, undulating. In time, Yang turns to Yin. Yin predictably becomes Yang. Change is certain, a basic law of nature you can count on, like gravity. Yang and Yin support one another as they oppose each other. There is always yin within yang and yang within yin. You simply can' t have one without the other. We see the body and its disharmonies in changing shades of Yin and Yang. This helps to understand where events come from and where they are going. This helps to understand the disease and the patient.

The Channels and the Acupoints

Much of our qi energy flows along fourteen major channels and numerous minor channels. These flows influence the flow of all our fluids and energies. Each one of these flows passes through and influences an internal organ. Typically, these rivers of energy are named according to the internal organs, which they nourish. Thus we have the Liver Channel, Stomach Channel, Heart channel, etc. To the acupuncturist, these channels provide access to the internal organs. Most of the 500 or so acupuncture points lie on major channels. Acupuncture points are used to regulate flow along these channels. The most powerful points on these channels lie on the extremities - below the elbows and knees. Five powerful points on the extremity of each channel are known as the five Shu points. They are likened to the flow of water and named the source points, well points, stream points, river points, and sea points.

Theory of the Organs

The organs are more than flesh and blood. They also perform tasks involving the qi. Since we are, in part, about energy (qi), we obviously must have ways of using or managing it. In TCM, we attribute the creation, storage and circulation of qi to some of the internal organs. Chinese medical theory groups the organs into pairs. The Yin organs - (the heart, spleen, lungs, kidneys, and liver) are called the Zang are considered the most important. They are structurally solid, and responsible for the creation and storage of qi and Blood. The Yang organs, (large intestine, small intestine, stomach, gall bladder, and urinary bladder) are called the Fu and are considered less important. They are hollow organs, responsible mainly for the transportation of food and for elimination. There is sixth pair of organs known as the Pericardium and Triple-Heater. These are conceptual organs. They have protective and energetic attributes, but no actual mass.

The Five Elements

A Storm in the Mountains and the Valley is Flooded
It is obvious that the organs are dependent on one another. The Five Elements is a theory that helps us to understand these relationships. According to this principle, there exist five elemental types. These elements are known as Fire, Earth, Metal, Water, and Wood. Each element relates to the other according to two cycles of influence. Disharmony in one element will thus create disharmony in others according to these cycles.

1. The generating cycle (clockwise affecting the next element), for example, the Liver, overheated by anger, can attack the heart,
2. The checking cycle (counter clockwise, skipping over the preceding element). For example, Kidneys, weakened by overwork can cause Insomnia from Heart Fire.
Each type also corresponds to a major organ system. Each type also has corresponding tastes, colors, odors, and emotions. Some of these correspondences are:
1 - Fire/ Red/ Heart/ Joy/ Bitter/ Scorched (acrid)
2 - Earth/ Yellow/ stomach/ Spleen/ Worry/ Sweet/ Fragrant
3 - Metal/ White/ Lungs/ Grief/ Hot/ Fleshy
4 - Water/ Black/ Kidneys/ Fear/ Salty/ Putrid
5 - Wood/ Green/ Liver/ Anger/ Sour/ Rancid

TCM: Basic Zang Fu Theory Part 3

1. Gall Bladder

The gall bladder is attached to the liver and stores bile. There is an ancient saying regarding the close relationship between the liver and bile, "The remaining qi of the liver flows to the gall bladder and turns into the juice of essence (bile)." Bile is continuously excreted into the intestinal lumen to assist in digestion. The bitter taste and yellow color of bile are significant in disease manifestations of bitter taste in the mouth, vomiting of bile, jaundice, etc. As the liver and the gall bladder are externally and internally related, the gall bladder is also involved in the free flow of qi concerning emotional activities.

Clinically, when some mental disorders or emotional symptoms such as fear and palpitation, insomnia, dream disturbed sleep, etc. occur, treatment can be applied by considering the gall bladder.

2. Stomach

Situated below the diaphragm, the stomach's upper outlet connects with the esophagus, and its lower outlet with the small intestine. Its main physiological function is to receive and digest food. The stomach is also known as the "sea of water and cereal." Food is digested here, then sent downward to the small intestine, where the essential substances are transformed and transported by the spleen to the whole body. The spleen and the stomach collectively are known as the "acquired foundation," that is, their proper nourishment establishes the foundation for a healthy life. Clinical diagnosis and treatment place great stress on the strength and weakness of the stomach and spleen qi. Generally, it is considered that whatever kind of disease occurs, if stomach qi is still strong, the prognosis will be good. It is said, "Stomach qi is the foundation of the human body. When there is stomach qi, there is life. When there is no stomach qi death will follow." Preserving stomach qi is therefore considered an important principle of treatment.

Normal stomach qi descends. If it fails to descend, symptoms such as anorexia, fullness, pain and distension of the upper abdomen, nausea, vomiting, hiccough, etc. will appear.

3. Small Intestine

The upper end of the small intestine connects with the stomach, its main function being to receive partially digested food from the stomach and further divide it into clear and turbid. The small intestine transfers the turbid residues to the large intestine. The spleen transports the clean essential substances to all parts of the body, and part of the water contained in food to the urinary bladder. Therefore, if diseased, the small intestine will not only affect the function of digestion and absorption, but also lead to urinary problems.

4. Large Intestine

The upper end of the large intestine is connected to the small intestine by the ileocecum, and its lower end connects to the anus. Its main physiological function is to receive the waste material send down from the small intestine and, in the process of transporting it to the anus, absorb a part of its fluid, and convert it into feces to be excreted from the body. Dysfunction of the large intestine produces the symptoms of borborygmus and diarrhea; if the fluid is further exhausted, the symptoms will be constipation and so on.

5. Urinary Bladder

The main function of the urinary bladder is to store and discharge urine. It has an exterior and interior relationship with the kidney. Pathologically, if the urinary bladder has a dysfunction of qi, dysuria or retention of urine will appear. If its restrictive function is lost, there may be excessive urination or incontinence of urine.

6. Sanjiao

Sanjiao (three areas of the body cavity) is a general term for the three sections of the body trunk. The upper jiao contains the heart and lung, the middle jiao contains the spleen and stomach, and the lower jiao contains the kidney and urinary bladder.

The function of the upper jiao is to act like a fog; the function of the middle jiao is maceration; the function of the lower jiao is to be an aqueduct. Thus the heart and lung function is to distribute qi and body fluid by a spreading and moistening action. The spleen and stomach must digest, absorb, and transfer the qi, blood, and body fluid transformed from the essential substances; a similar process to that of soaking in water to cause decomposition and dissolution. The kidney and urinary bladder function to transport fluids and water.

Pathological problems in any of the three jiao will effect the organs located there. 

TCM: Basic Zang Fu Theory Part 2

 

The Five Zang Organs

1.1. Heart
The main physiological functions and indicators of the heart are: 1)domination of blood and vessels, and facial complexion; 2)control of the mind; and 3)opening into the tongue. The heart has an "exterior" (biao) and "interior" (li) relationship with the small intestine.

Dominating Blood and Vessels, and Facial Complexion
The heart dominates the blood and vessels indicating its function of promoting blood circulation. The heart is in charge of the blood vessels. The vessels are the pathways of blood circulation while the heart is the motive power of blood circulation. Only if there is ample heart qi can the blood circulate incessantly in the vessels to nourish the whole body. The heart, blood, and vessels are interrelated. Because of the rich distribution of blood vessels in the facial region, the color and luster of the complexion usually reflects the sufficiency or insufficiency of the blood supply and heart qi. If the heart blood supply is sufficient, then the pulse beats normally and forcefully and the facial complexion is rosy with luster. If the heart qi is insufficient, the vessels will be empty, the pulse feeble and weak or irregular and the facial complexion pale. Insufficient heart qi may lead to blood stagnation manifested by a blue complexion. The heart is the root of live, its luster is manifested in the face, it fills up the blood vessels.

 Controlling the Mind

Mind here indicates spirit, consciousness, and thinking. Traditional Chinese medicine considers that mind refers to the five zang organs, especially the heart. The organ that is responsible for the performance of activities is the heart. This means the process of thinking is accomplished by the heart. Blood is the main foundation for mental activities, thus the function of heart controlling the mind is closely related to the function of heart dominating the blood and the vessels. If there is plenty of heart blood, the mind is clear, thinking is nimble, and one if full of vim and vigor. If heart blood is insufficient, it will lead to the pathological changes of heart-mind manifested by palpitation, insomnia, dream disturbed sleep, poor memory, restlessness, etc. If heat in the blood disturbs the heart-mind, there will be delirium, coma, etc.

Opening into the Tongue
One of the branches of the heart channel directly connects with the tongue. So physiologically the tongue has a close relationship with the heart. The qi and the heart blood all flow up to the tongue in order to assist its normal physiological functions. If there is a pathological change in the heart, it will be reflected in the changes of the tongue. For example, an insufficient supply of heart blood may be manifested by pale tongue proper; heart fire flaring up is reflected by red tongue proper, or even by ulcers of the tongue; blood stagnation in the vessels in presented by a purple tongue or purpura; pathogenic heat invading the pericardium or pathogenic phlegm obstructing the heart orifice, will produce coma, delirium, and stiffness of the tongue. The heart opens to the tongue, or the tongue is the sprout of the heart.

 1.2. Pericardium

The pericardium is called xinbaoluo in Chinese. Structurally it is a membrane surrounding the heart, and physiologically it protects the heart. When exogenous pathogenic factors attack the heart, the pericardium is affected first. Therefore the pathogenic factors that intend to attack the heart must first attack the pericardium. Clinically the symptoms of pathogenic invasion of the pericardium are the same as if the heart was ill. If pathogenic heat attacks the heart, the symptoms are unconsciousness, delirium, etc. If pathogenic phlegm causes mental confusion, unconsciousness or mental disorder, it is known as "pathogenic phlegm obstructing the heart orifice."

2. Lung
The lung is situated in the chest, connects with the throat and opens into the nose. Its main physiological functions and indicators are:

1) dominating qi and controlling respiration; 

2) dominating the dispersion and descent of qi; 

3) regulating water passage; and 4) connecting externally with skin and hair. It also has an exterior and interior relationship with the large intestine.

Dominating Qi and Controlling Respiration
This function is composed of two aspects, dominating the qi (air) of respiration and controlling respiration. It is the organ where the respiratory air is internally and externally exchanged; clean qi from the environment is drawn in and exchanged for waste qi. The other aspect of the lung's function has a close relationship with the formation of collective (zong) qi which is the combination of essential qi transformed from water and food with the inhaled qi of the lung. Collective qi accumulates in the chest, then flows up to the throat to control respiration. Since all the blood vessels lead to the lung, collective qi is distributed throughout the body to nourish the tissues and organs in maintaining the body's normal functional activities. If the lung function is normal, there is an unobstructed circulation of qi, with even and harmonious breathing. If there is a deficiency of lung qi, there will be feeble respiration, uneven breathing, weak speech, lassitude, etc.

Dominating the Function of Dispersion and Descent
The function of dispersion and descent involved the distribution of qi, blood, and body fluid to the zang-fu organs, the channel-collaterals, muscles, skin, and hair. Descending function means that lung qi is clear and descends. The lung is situated in the upper jiao (thoracic cavity) and its qi normally flow downward. If lung qi fails to descend and instead ascends, then the qi will pool together in the lung and be manifested by stuffy chest, cough, asthma, etc.
The two functions of dispersion and descent, although opposite to each other, act in unison. If the dispersing function is not normal, the lung qi will not flow downward and vice versa. Harmonious, downward flowing of lung qi allows for an unobstructed respiratory tract, uniform breathing, and provides a normal exchange of air in the lung. In this was the lung can distribute qi, blood, and body fluid to the entire body, transport waste water down to the urinary bladder, transform it into urine and excrete it.
In pathology, the two functions of dispersion and descent affect each other. If external pathogenic factors attack the exterior of the body, then the lung qi fails to spread. This leads to pathological changes like cough and asthma due to the failure of descending lung qi. If pathogenic phlegm obstructs the lung, it will bring about an abnormal flowing of lung qi leading to pathological changes such as cough, fullness of chest, and gurgling with sputum.

Dominating the Skin and Hair and Regulating Water Passages
Here the skin and hair represent the entire body surface including skin, sweat gland pores, and hire which act as a barrier against the invasion of exogenous pathogenic factors. In this way the lung is understood to have a close connection with the skin and hair. Through the dispersing function of the lung the essentials of food and water are transported to the body surface in order to nourish the skin, hair, and muscles. The lung also spreads defensive (wei) qi to the body's surface, "warms the tissues between the skin and muscles, replenishes the skin, nourishes the muscles, and regulates the opening and closing of the pores." Therefore the lung has the ability to protect the organic body by defending against the invasion of exogenous pathogenic factors.
Pathologically there is an mutual influencing relationship between the lung, and skin and hair. For example, the invasion of exogenous pathogenic factors proceeds from the skin and hair to the lung. The manifestations are aversion to cold, fever, nasal obstruction, nasal discharge, cough, or even asthma. These are signs of the lung's failure to spread defensive qi to the body surface. If lung qi is weak and deficient, defensive qi is not dispersed and the essential nutrients to the skin and hair are not distributed. This not only causes rough skin and dry hair, but also hypoactivity of the defensive qi.
The organic body is easily attacked by external pathogenic factors. Defensive qi controls the opening and closing of the pores. When there is lung qi deficiency the body surface will be weak and manifests the symptom of spontaneous sweating. If external pathogenic cold attacks the body's exterior the lung will lose its function of dispersing and descending and the pores will close not allowing the formation of sweat.
Regulating the water passages means that the lung regulates water circulation and excretion, and keeps the water passages clear. The lung's dispersing function circulates throughout the body the nutrients which have been removed from food and water. Part of the fluid is discharged as sweat and by the descending function of the lung. Another part of the fluid is continually sent down to the kidney and then, by the qi function of the kidney, sent to the urinary bladder to be discharged. Thus the lung is also known as the "upper source of water."

Opening into the Nose
The nose is the gateway of respiration. Clear, unobstructed nasal breathing and smelling rely upon the good functioning of the lung qi. Since the nose is the opening of the lung, it will also be a passage for the invasion of external pathogenic heat which may attack the lung. Pathologically the lung also has a close relation with the nose. For example, if external pathogenic wind and cold block the lung, it will cause a dysfunction of lung dispersion manifested by stuffy nose, nasal discharge, dull olfaction, etc. If pathogenic heat accumulates in the lung there will be nasal discomfort caused by coarse breathing or dyspnea. In treating this condition, the dispersing method with pungent medicinal herbs is used to act on the lung and nose. Acupuncture stimulation is applied on ear acupoint "lung" to treat nasal polypus, chronic rhinitis, etc. The above-mentioned facts demonstrate the close relationship between the lung and the nose. The throat is also a gateway of respiration, and a vocal organ. The lung channel passes through the throat, so smooth qi flow and a clear voice are directly affected by the functions of lung qi. Hence when there is a pathological change of the lung, it will cause hoarseness of voice, sore throat, or other pathological changes.

3. Spleen
The spleen is located in the middle jiao (abdominal cavity). Its main physiological functions and indicators are: 1) governing transportation and transformation; 2)controlling blood; 3) dominating the muscles and four limbs; 4) opening into the mouth, and lip complexion. The spleen has an exterior and interior relationship with the stomach.

Governing Transportation and Transformation
This function includes the transportation and transformation of water, and of essential nutrients.
If the spleen's transportation and transformation functions are sound then the functions of digestion, absorption and transportation will work normally. Otherwise, abdominal distention, diarrhea, lassitude, emaciation, malnutrition, and other symptoms may occur.
The spleen is also involved in water metabolism. When the spleen transports nutrient substances, it simultaneously distributes water to every tissue of the body carrying out its functions of nourishment and moistening. From the spleen, water is also sent down to the kidney and excreted from the urinary bladder. The whole process of distribution and metabolism of water is jointly accomplished by the lung's dispersing and descending functions and the spleen's transportation and transformation functions. If the spleen fails to transport and transform the water it will lead to various pathological changes. If water accumulates inside the body, it will turn into an inflammatory mucus (phlegm-humor); if it is retained in the skin and muscle, it becomes a swelling (edema); if the water retention is in the intestines, it will cause diarrhea; if it is in the abdominal cavity, it will result in serious fluid accumulation (ascites). Various kinds of diseases caused by dampness with swelling and fullness belong to the spleen.

 Since the functions of transportation and transformation of essential nutrients as well as water are interrelated, their pathological manifestations often accompany each other.

Controlling Blood
The spleen regulates blood circulation inside the blood vessels. If there is a qi deficiency in the spleen, then its function of controlling the blood is lost and the blood flows outside of the vessels. This is evidenced by various hemorrhagic symptoms and diseases, such as chronic uterine bleeding.
In order to control the blood, the spleen uses ying (nutrient) qi, a form of blood qi, which it produces. Qi behaves as the "commander" of the blood and, at the same time, conserves the blood. Therefore the hemorrhagic symptoms and diseases caused by the failure of spleen controlling blood are actually the results of qi failing to conserve blood.

Dominating the Muscles and Four Limbs
The spleen transports and transforms nutrient substances to nourish the muscles. If this function is normal, there will be sufficient nutrition. Any abnormality of transportation and transformation will certainly affect muscle tissue quality. The spleen is in charge of the muscles. The normal movements and functions of the four limbs are also closely related to spleen qi. When there is sufficient spleen qi, the yang qi distributes ample nutrient substances all over the body so that the muscles are well nourished and the four limbs are strong and able to move freely, Otherwise if the spleen fails to transport and transform the yang qi and nutrient substances, there will be malnutrition of the muscles characterized by muscular atrophy, weakness of the four limbs, etc. Therefore, building up the spleen is the usual clinical treatment for wei syndromes of the four limbs.

Opening into the Mouth and Lip Complexion
The appetite and sense of taste are closely related to the transportation and transformation functions of the spleen. If these functions are healthy, then there will be good appetite and normal sense of taste. If those functions are abnormal, there will be a lack of appetite. A greasy and sweet taste in the mouth is caused by damp obstruction in the spleen. Spleen qi is in communication with the mouth, and when the spleen functions harmoniously, the mouth will be able to taste the flavors of the five cereals. Since the spleen dominates the muscles and opens into the mouth, the strength or weakness of the transporting and transforming functions are reflected in the lips. If the spleen qi is not healthy, those functions will be abnormal, a condition which is characterized by yellowish and lusterless lips.

4. Liver
The liver's main physiological functions and indicators are: 1) storing blood; 2) creating unrestrained conditions for qi; 3) controlling the tendons and the luster reflected in the nails; and 4) opening into the eye.

Storing Blood
The liver stores blood and regulates the volume of blood circulation according to the needs of various tissues and organs. During rest the amount of blood required by the body decreases and the surplus is stored in the liver. During vigorous activity blood is released from the liver to increase the volume of circulating blood. The liver stores blood, the heart circulates blood. When the body moves blood circulates in the channels, when at rest it flows back to the liver. If the liver's blood storage function is abnormal, there will be an affect on normal body activities causing hemorrhagic diseases. For example, if liver blood is deficient the following problems may appear: the symptoms of vertigo, contracture of spasm of muscles and tendons, impairment of flexion and extension of limbs or scanty menstruation and amenorrhea.

Promotion of Unrestrained Conditions for Qi
Liver qi possesses the function of regulation. It is responsible for the ascending, descending, and harmony of bodily qi. If the body's qi activity is harmonious and its ascending and descending are normal then the internal organs will continue their normal physiological activities. This function of the liver involves the following aspects:

1) The liver harmonizes the emotions. Traditional Chinese medicine considers that the normal or abnormal function of an unrestrained and free flowing qi is directly related to emotional activities, and that the mental state is not only dominated by the heart but also the liver. When qi activities are normal, the body has a harmonious circulation of qi and blood, an easy mind and happy emotions. If there is a dysfunction of qi's free flow, it will directly affect the individual's emotional state. For example, liver qi stagnation will give rise to stuffiness and fullness of the chest, unhappy feelings, hypochondriasis, or even mental depression, crying, irregular menstruation, etc. If there is hyperactivity of the liver qi, there may be irritability, anger, insomnia, dream disturbed sleep, dizziness, vertigo, a ringing in the ear (tinnitus), or deafness. Any sudden change in the normal pattern of the emotions, especially great anger or mental depression, can affect and free flowing and spreading function of liver qi resulting in the pathological changes of liver qi stagnation.
2)Liver qi regulation can assist the ascending function of the spleen and the descending function of the stomach. This also involves bile secretion. Bile is necessary for the digestion of food and drink. If liver qi loses its harmonious flowing activities, it will affect the digestive function of the spleen and stomach and the excretion of bile, leading to the pathological symptoms of jaundice and bitter taste. It is very common that patients with stagnation of liver qi may not only have symptoms such as distension, pain in the chest and hypochondriac regions, anxiety, and anger, but also belching due to the failure of the stomach qi to descend and diarrhea caused by the dysfunctional ascending of spleen qi. The former is known as "liver qi affecting the stomach," and the latter as "disharmonious conditions between the liver and the spleen."

Controlling the Tendons and the Luster Reflected in the Nails
The tendons, fascia, and ligaments of the body all rely on the nourishment of liver blood. The movements of limbs and joints are not only the result of tendon flexing but are also related to the strength or weakness of liver blood. Only if liver blood is ample, can it nourish and supplement the tendons to continue the normal movements of the limbs. If the liver blood is insufficient and fails to nourish the tendons, the patient might experience symptoms such as tremors of the hands or feet, numbness of the limbs, or even difficulty in flexing and extending the limbs. If pathogenic heat exhausts the body fluid leading to the consumption of blood, then this will cause convulsion,, opisthotonos and lockjaw (trismus). Various kinds of wind diseases causing the eyes to state upwards, twitching, dizziness, and vertigo, belong to the liver. Nails are the remains of the tendons. The dryness or moisture of the nails can reflect the sufficiency or insufficiency of liver blood. When liver blood is plentiful the tendons are supple and the nails appear hard and moist. If liver blood is insufficient and incapable of nourishing the tendons, then the nails may be thin, soft, brittle, and pale. The liver communicates with the tendons. The health of the liver is reflected in the luster of the nails.

 Opening into the Eye

The essential qi of the five zang and six fu organs flows upwards to nourish the eye. Thus those organs, especially the liver, have a close relationship with the eye. The liver's function of storing blood nourished the eye as its channel travels upwards connecting to the eye system. Liver qi is in communication with the eyes, so the eyes will be able to distinguish the five colors. Thus an abnormality of liver function can affect the eyes. If the liver blood is insufficient, there will be a dryness of the eyes, blurred vision, or night blindness. If pathogenic wind-heat attacks the liver channel, redness, swelling and pain in the eyes will be the symptoms. If the liver fire flares up, conjunctivitis may occur. If liver yang is in preponderance, dizziness and vertigo occur. Liver wind stirring up produces convulsions with the eyes staring upwards.

5 Kidneys
The main physiological functions and indicators of the kidneys are:

1) storing essence, controlling human reproduction, growth and development

2) controlling water metabolism

3) receiving qi

 4) producing marrow, filling up the brain, controlling the bones, manufacturing blood and influencing hair luster

 5) opening into the ear, perineal ante-tract and perineal post-tract

6) connects with the urinary bladder to which it is connected from the exterior and the interior.

Storing Essence, Controlling Human Reproduction Growth and Development
Essence is defined as the basic substance both constituting the human body and maintaining its functional activities. Essence is the foundation of the human body. Essence consists of two parts: congenital essence inherited from the parents and acquired essence transformed from food.
Essence is stored in the kidney and is known as kidney qi. It greatly influences the ability of reproduction, growth, and development.
At the age of fourteen, a woman will begin to menstruate. Her ren channel becomes unobstructed, and the qi of her chong channel is replete. This is why her menstruation becomes regular and she is able to conceive. At the age of forty- nine, a woman's ren channel becomes deficient, the qi of the chong channel becomes weakened and scanty, sexual energy becomes exhausted, and menstruation stops with the result that her body becomes old and she is no longer able to conceive.

In reference to men, it continues:

  At the age of sixteen, his kidney qi becomes even more abundant, he begins to have sexual energy and is full of semen that he can ejaculate. When he has sexual intercourse with a woman, he can cause conception. At the age of fifty-six the liver qi begins to weaken, the tendons become inactive, sexual energy begins to run out, the semen becomes inadequate, the kidney becomes debilitated with the result that all parts of the body begin to grow old. At the age of sixty-four his hair and teeth are gone. Thus, according to traditional Chinese medicine, kidney qi plays an essential role in the function of reproduction, growth, and development. If this function is abnormal, infertility, infantile underdevelopment, maldevelopment, weakness of bone development, etc. will manifest.
Kidney essence is classified as yin, while qi is yang. Known as kidney yin and yang, they both restrict and depend on each other in order to maintain a dynamic physiological balance. If this balance is disrupted, pathological changes of hyperactivity or hypoactivity of kidney yin and yang will occur.
Clinically, a kidney yin deficiency may be manifested soreness, aching and weakness of the lumbar region and knees, blurred vision, poor memory, etc. A yin deficiency leading to blurred vision, poor memory, etc. A yin deficiency leading to yang preponderance will produce tidal fever, night sweating, dizziness, ringing in the ear(tinnitus), spermatorrhea, and sexual dreams. Kidney yang deficiency decreases the warming function of the kidney bringing on the symptoms of lassitude, coldness and pain in the lumbar region and the knees, cold extremities and frequent urination, leading to pathological conditions such as inadequate reproductive ability, impotence, premature ejaculation and coldness of the uterus. If a certain degree of kidney yin or yang deficiency is reached then either may injure the other resulting in a loss of the body's dynamic physiological balance.
In addition, clinical manifestations such as frequent and clear urination, enuresis, incontinence of urine, spermatorrhea, premature ejaculation, etc. which show no heat or cold syndromes are considered to be a kidney qi deficiency. The clinical symptoms of dizziness, ringing in the ears, soreness and aching of the lumbar or knee region, infantile maldevelopment, etc, which demonstrate no clear cold or heat symptoms, are classified as kidney-essence deficiency.

Controlling Water Metabolism
The kidney plays an essential role in the distribution, regulation, and metabolism of water. As the Suwen says, "The kidney is the organ of water in charge of fluid."9 Water is received by the stomach, transformed and transported by the spleen. Par of the fluid is sent down by the descending function of the lung until it finally reaches the kidney and is divided by the qi activity of the kidney yang into two parts: clear and turbid. The useful clear fluid is sent back up to the lung a jin, and the turbid waste fluid flows down into the urinary bladder to form urine, which is excreted. The distribution of water is related to the functions of the stomach, spleen, small intestine, large intestine, lung, urinary bladder, and sanjiao, but they all rely on the warming and pushing function of kidney yang. If kidney yang is insufficient, this may lead to retention of water resulting in scanty urination, retention of urine or frequent urination, enuresis, etc.

Receiving Qi
The reception of qi is controlled by the kidney, which leads it downward from the lung. If kidney qi is adequate, and its functioning normal, then breathing is even and smooth. In a deficient state, uneven breathing, dyspnea, and asthma exacerbated by exercise will occur.

Controlling Bone, Producing Marrow, and Influencing Hair Luster
Nourishment of the bone structure requires marrow, a product of kidney essence. The term "marrow" includes the bone marrow and the spinal cord. The brain is known as the "sea of marrow." Sufficiency of this essence produces a well developed and functioning skeletal system. Inadequate essence, however, may lead to a variety of syndromes: a sore, aching, and weak lumbar region and knees, weakness or atrophy of the lower limbs, infantile maldevelopment, delayed closing of the fontanelle, etc. Furthermore, according to traditional Chinese medicine, "teeth are the remainder of bone." Poor nourishment by kidney essence also caused looseness and loss of teeth.
Essence and blood generate each other. Ample essence makes sufficient blood. Hair is nourished by the blood and rooted on the basis of kidney qi. Therefore luster, moisture, dryness, roughness growth and falling out of hair is related to the sufficiency of kidney essence. The kidney is in tune with the bones, its prosperity is reflected in the luster and moisture of the head hair.

 Opening into the Ear, Perineal Ante-tract and Perineal Post-Tract

Auditory function is dependent on nourishment from the essential qi of the kidney. If that essence is sufficient, then keen hearing will result. Otherwise, there will be deafness and a ringing in the ears. The perineal ante-tract (including urethra and vagina) and post-tract (anus) have the action of reproduction and excretion through the function of kidney qi. Insufficiency will manifest as frequent urination, enuresis or scanty urine; for the reproductive organs there will be spermatorrhea, impotence, premature ejaculation, or infertility; bowel movements will be subject to either morning diarrhea or constipation.

TCM: Basic Zang Fu Theory Part 1

 

 The zang-fu theory explains the physiological function, pathological changes, and mutual relationships of every zang and fu organ. 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.

Zang and fu consist of the five zang and six fu organs. The five zang organs are the heart (including the pericardium), lung, spleen, liver, and kidney. The six fu organs are the gall bladder, stomach, large intestine, small intestine, urinary bladder and the sanjiao (three areas of the body cavity). Zang and fu are classified by the different features of their functions. The five zang organs mainly manufacture and store essence: qi, blood, and body fluid. The six fu organs mainly receive and digest food, absorb nutrient substances, transmit and excrete wastes. The five zang organs store up essential qi and regulate its outflow. The six fu organs transform and transport substances without storing them and for this reason they may be over-filled but cannot be filled to capacity.

There is another category of organs called the extraordinary fu organs which include the brain, marrow, bone, vessels, gall bladder, and uterus. They are named fu but their functions are similar to that of the five zang organs. Since their physiological functions and pathological changes are closely connected with the zang-fu organs they will be discussed  as the specific zang or fu organ.

Medicinal Pillow (药枕 Yaozhen)

Medicinal pillows were long in use in traditional Chinese medicine. Modern medical science has proved that the efficacious ingredients of the medicinal herbs stuffed into such pillows can volatilize, penetrate the acupuncture points and be absorbed by skin or mucous membrane to cure a diseases. Natural herbal or animal medicines are mixed according to a formula designed for the treatment of a certain disease before they are stuffed into a medicinal pillow. 

• a pillow filled with the mixture of buckwheat husk and silkworm excrement has a good cooling effect; a pea-filled pillow helps cure sunstroke and dizziness
• buckwheat husk, mulberry leaves and cassia seeds is used for treatment of eye diseases.

The medicinal pillow comes in handy as a medical aid. Falling asleep with one's head on such a pillow, the nose, tongue, skin and acupuncture points will absorb the essence of what is stuffed in it to prevent or cure diseases or protect one's health.

TCM: Philosophy about food

The ideas of yin and yang are used in the sphere of food and cooking. Yang foods are believed to increase the body's heat (eg. raise the metabolism), while Yin foods are believed to decrease the body's heat (eg. lower the metabolism). As a generalization, Yang foods tend to be dense in food energy, especially energy from fat, while Yin foods tend to have high water content. The Chinese ideal is to eat both types of food to keep the body in balance. A person eating too much Yang food might suffer from acne and bad breath while a person lacking Yang food might be lethargic or anemic.

TCM: Chinese Food Therapy

 

Chinese food therapy  is a practice of healing using natural foods instead of medications.

Chinese food therapy is a modality of traditional Chinese medicine, also known as Chinese Nutrition therapy. It is particularly popular among Cantonese people who enjoy slow-cooked soups.

Chinese food therapy dates back as early as 2000 BC. However, proper documentation was only found around 500 BC. The Yellow Emperor's Classic of Internal Medicine also known as the Niejing, which was written around 300 BC, was most important in forming the basis of Chinese food therapy. It classified food by four food groups, five tastes and by their natures and characteristics.

TCM: Five Elements/Phases

Wood, fire, earth, metal and water, with their characteristic properties and their generating and restricting relationships and ancient natural philosophy purporting to explain the composition and phenomena of the physica universe , and used in traditional Chinese medicine to expound the correspondence between man and the universe , and the physiological and pathological relationships between the internal organs.

TCM: Theory of the Five Elements

According to TCM and eastern philosophy the fundamental components of the Universe. The five are: Wood, Fire, Earth, Metal and Water.
The English word "element" has a somewhat fixed connotation that is not present in Chinese. Hence the theory is often known, more accurately, as the Five Transformations or Five Phases.
Everything in existence (a.k.a. 'matter' or 'the ten thousand things') contains some quantity of all five elements, however, according to the theory one of the five so particularly predominates or manifests itself in each thing, and may thus be categorized accordingly.
Taoist physicians and sages further determined that each element has special associations with particular organs in the human body as well as to other things such as colors, flavors, the time of day, the season of the year, and the way we respond physically and emotionally to external influences and all of the forces of nature.
The Five Elements theory identifies the five different modes (elements) in which chi energy may manifest itself. The five (Wood, Fire, Earth, Metal and Air) are arranged into a cyclical sequence that represents the flow of energy between these elements as 'phases'.
Each phase of an element characterizes a stage in a cyclical process. The characteristic of each phase is determined by the 'energy dynamic' personified as the never ending round of the seasons in the natural world.

Barefoot Doctoring: Getting rid of impure Chi in our bodies and lives

Many TCM classics record legendary top doctors who can help cure diseases before their onset.
Yet, anyone can try being a top doctor as long as they keep themselves free of impure energy, water and accumulated excreta.
Curing a disease before its onset is not as mysterious or superstitious as many people think.
The doctors are actually not curing you before you are ill by helping to get rid of the pathogenic environment inside lest you get ill. Soil rooted out, ailments, of course, won't grow.

The pathogenic environment is usually caused by three "impure" things - 

• impure energy
• water
•  and excreta accumulated inside.

Those impure items attract germs and viruses just like rubbish attracts flies and cockroaches.
Most people are aware of the importance of daily bowel movements, yet few know anything about getting rid of impure energy and water as well.

Impure energy is actually produced every day just like urine and excreta.
It may be absorbed from outside, produced from digestion or grow from a bad mood. It is much easier to dispel it than to prevent its production.
Of course, it is impossible for anyone to stay happy throughout the 24 hours; crying, yelling and even jumping up and down to release anger are actually all healthy habits, as impure energy produced by bad moods are released through these ways.

Yet, if you are not allowed to do so, you have another choice -  to flatulate.
TCM suggests that the impure energy growing from a bad mood is usually born in the liver and gallbladder; but as these two organs are not directly connected from outside, the energy needs to get out by way of the digestive system.
If people hold in the impure energy instead of flatulating, the energy will first gather in the digestive system, and then travel with blood to other organs.
With impure energy in it, blood usually travels more slowly and may even stagnate and cause ailments.

There are also cases of impure water gathered in the body instead of being dispelled through urination. It may also cause various ailments including obesity.
The gathered impure water will disrupt the normal functioning of the digestive system.
If you keep drinking large amounts of water while impure water blocks the digestive system, it may cause water poisoning rather than help dispel toxins.

Eating foods that help "soothe energy" such as turnips, beans and sweet potatoes are all good choices to help get rid of impure energy. Knocking wei jing (the stomach meridian) every day can also help relieve gathered impure energy.
Rubbing your stomach every day, this can help dispel impure energy, water and excreta. It can also help relieve related ailments, especially chronic ones.

Method:

• You can use your finger, palm or fist to rub the area from the heart to the lower stomach. 
• You have to do it slowly and search for energy-blocking spots. 
• They may be hard, aching, or a spot where you hear a water sound when rubbing.
  If you find the energy-blocking spots, rub slowly until they melt away or at least melt away a bit. 
• Do this once in the morning and once at night and you may find your problems relieved.

If you hiccup or break the wind while rubbing your stomach, it is a good sign of ascending clear energy and descending impure energy inside your body.
If you hear a water sound when rubbing, it suggests the movement of accumulated impure water inside. Try rubbing more to get it out through urination, lest it causes headache, eczema or diarrhea when it travels to other organs.

There is another recommended exercise for those with constipation problems - walking while squatting. There are cases where people suffer constipation not because of pathogenic heat, but insufficient energy in the stomach and intestines.
Try accumulating energy and blood in the lower stomach to help in this case. 

  

Method:

Squat and hold your knees with your arms. Then, try walking without lifting the heels. In this case, muscles in stomach will be the only power for walking.

Energy and blood will all run to the part to help complete the movement. Though it may be difficult at first, it can effectively gather energy and blood in the lower stomach, and thus help dispel impure material more efficiently.

TCM: Theory of Yin-Yang

This Symbol (Yin-Yang) represents the ancient Chinese understanding of how things work. The outer circle represents "everything", while the black and white shapes within the circle represent the interaction of two energies, called "yin" (black) and "yang" (white), which causes everything to happen. They are not completely black or white, just as things in life are not completely black or white, and they cannot exist without each other.

While "yin" would be dark, passive, downward, cold, contracting, and weak, "yang" would be bright, active, upward, hot, expanding, and strong. The shape of the yin and yang sections of the symbol, actually gives you a sense of the continual movement of these two energies, yin to yang and yang to yin, causing everything to happen: just as things expand and contract, and temperature changes from hot to cold.

TCM: Qi, Blood, and Body Fluid

Qi, blood, and body fluid are fundamental substances of the human body which sustain the normal physiological functions of the zang-fu organs and tissues.

Qi
The character qi denotes a dynamic essence characterized by both substance and function. For example, clean qi, turbid qi, and the qi transformed from the essence of food are substantial qi, while the qi of the heart, liver, spleen, kidney, stomach, and the qi of the channels and collaterals are functional qi.
The classification of qi in the human body varies with its distribution, origin, and function.

1. Primary Qi (yuan qi)
Primary qi is the most important and fundamental qi originating from the congenital essence. It is nourished and replenished by the fundamental substance of food after birth. Primary qi is also known as the qi of the kidney, and is distributed to the whole body via the sanjiao functions. It arouses and promotes the activities of the zang-fu organs and tissues. If primary qi is congenitally deficient or exhausted due to chronic disease, then various pathological changes will occur.

2. Aggregative Qi (zong qi)
This is the combination of inhaled clean qi through the lung with the fundamental substance qi of food digested and absorbed by the stomach and spleen. Aggregative qi is accumulated in the chest and has the function of nourishing the lung and the heart, thus promoting respiration and blood circulation.

3. Nutrient Qi (ying qi)
Nutrient qi originates from the essential substance of food transformed by the spleen and stomach. It is the component part of blood flowing throughout the body. The Suwen states, "Nutrient qi is actually the essential qi transformed from food and water."2 While in the Lingshu it is recorded:
The nutrient qi is secreted by the body fluid, circulates in the blood vessels, and is transformed into blood to nourish the four extremities, the five zang and six fu organs.

4. Defensive Qi (wei qi)
Defensive qi is mainly derived from the essential substances of food and water which form a part of the human body's yang qi. It circulates outside the vessels mainly spreading through the muscles and skin. Its physiological functions are 

1) defending the body surface against the invasion of exogenous pathogenic factors

 2) warming and nourishing the tissues and organs

 3) adjusting the opening and closing of the pores.

Blood

Blood is transformed from the essence of food via the digestion and absorption of the spleen and stomach. According to the Lingshu, "When the middle jiao receives food and water, it transforms it into red fluid which is called blood."4 After its formation, blood circulates incessantly throughout the body to nourish the zang and fu organs, the skin, the muscles, tendons, and bones in order to maintain their normal physiological activities.
Blood is the substantial basis for mental activities. Only when there the qi and blood are abundant can there be high spirits and clear minds. So in the Suwen it states, "Blood and qi are the spirits of man."5 Pathological changes of blood cause symptoms of palpitation, insomnia, unconsciousness, delirium, etc.

Body Fluid

Body fluid in traditional Chinese medicine is a general term for all normal liquid in the body including saliva, gastric fluid, intestinal fluid, joint cavity fluid, tears, nasal discharge, sweat, urine, etc.
Body fluid is derived from food and drink which is digested and absorbed by the spleen and stomach. It exists in the blood, tissues, and interstices of joints. A lucid and thin fluid termed jin fluid permeates the muscles and skin. Its main physiological function is to warm and nourish the muscles, and to moisten the skin. A turbid and viscous fluid called ye fluid supplies the joint cavities, brain, and body orifices. Its main physiological function is to lubricate the joints, tone the brain, and moisten the orifices. Although corresponding in general origin, formation, and function, jin and ye differ by their distribution, location, and individual functions. Since no definitive line can be drawn between the two, they are not clinically differentiated but are generally termed jinye (body fluid).

TCM: Blood - The mother of qi

 

The ancient Chinese believed that we inherit our essence from our father and blood from our mother, both vital to human life, and the very life force and energy, qi, is closely identified with blood.

Qi and blood nourish the body; qi moves the blood; blood is the mother of qi. Losing blood weakens you. 

As TCM attaches great importance to blood as the carrier of nutrition and source of energy, it also emphasizes the need to help the blood regenerate quickly. Only by connection with the blood can the ethereal energy stay inside the body, so losing too much blood may involve losing energy as well.

Yet as long as the yuan qi, or the original energy, isn't damaged, the loss can be made up quickly.

TCM believes that blood is composed of nutrition and fluids from the foods we ingest. The stomach and spleen turn the foods into essence first, and then into red blood with the help of energy. Therefore, as long as both stomach and spleen function well, and the original energy is healthy, donating blood only involves a metabolic process at a quicker pace.

Herbs like dang gui (Chinese angelica), huang qi (astragalus root) and jujube fruit can help in the case of weakness.

 

The Changing Tendons Exercise (Yi Jin Jing)

 

The Changing Tendons Exercise (Yi Jin Jing) is another form of exercise handed down from ancient times. In Chinese yi means change, jin means "tendons and sinews", while jing means "methods". This is a relatively intense form of exercise that aims at strengthening the muscles and tendons , so promoting strength and flexibility, speed and stamina, balance and coordination of the body. 

This exercise pays great attention to the coordination of movements, respiration and mind so as to guarantee that qi circulates freely and smoothly. As with most exercises, there is an enormous variety in form, the most popular being the "12-postures of Changing Tendons" devised by Pan Wei in the Qing dynasty (AD 1644-1911).

TCM: Theory of Essential Qi

Qi or Chi
The character qi denotes a dynamic essence characterized by both substance and function. For example, clean qi, turbid qi, and the qi transformed from the essence of food are substantial qi, while the qi of the heart, liver, spleen, kidney, stomach, and the qi of the channels and collaterals are functional qi.
The classification of qi in the human body varies with its distribution, origin, and function.

1. Primary Qi (yuan qi)
Primary qi is the most important and fundamental qi originating from the congenital essence. It is nourished and replenished by the fundamental substance of food after birth. Primary qi is also known as the qi of the kidney, and is distributed to the whole body via the sanjiao functions. It arouses and promotes the activities of the zang-fu organs and tissues. If primary qi is congenitally deficient or exhausted due to chronic disease, then various pathological changes will occur.

2. Aggregative Qi (zong qi)
This is the combination of inhaled clean qi through the lung with the fundamental substance qi of food digested and absorbed by the stomach and spleen. Aggregative qi is accumulated in the chest and has the function of nourishing the lung and the heart, thus promoting respiration and blood circulation.

3. Nutrient Qi (ying qi)
Nutrient qi originates from the essential substance of food transformed by the spleen and stomach. It is the component part of blood flowing throughout the body. Nutrient qi is actually the essential qi transformed from food and water. The nutrient qi is secreted by the body fluid, circulates in the blood vessels, and is transformed into blood to nourish the four extremities, the five zang and six fu organs.

4. Defensive Qi (wei qi)
Defensive qi is mainly derived from the essential substances of food and water which form a part of the human body's yang qi. It circulates outside the vessels mainly spreading through the muscles and skin. Its physiological functions are 

(1) defending the body surface against the invasion of exogenous pathogenic factors, 

(2) warming and nourishing the tissues and organs, and 

(3) adjusting the opening and closing of the pores.

TCM: Qi/Chi/Ki

 

In the theories of traditional Chinese medicine and Chinese kungfu, "Qi" is the fundamental matter constituting the whole universe and human body as well as maintaining the life activities of human body. Qi is everywhere in our body and represented in different forms by different people.

TCM: Therapeutic Principles

 

Therapeutic principles are the basis for guiding clinical practice. They include biao (branch) and ben (root), that is, the principle of treating a disease by analyzing both its root cause and symptoms. Thus, factors such as climatic and seasonal conditions, geographic localities, and the patient's personal conditions must be considered in treatment, along with strengthening the zheng qi (the patient's body resistance or anti-pathogenic factors) and dispelling the xie qi (pathogenic factors).

1. The Principle of Biao and Ben

Biao and ben are contrasting concepts used to indicate the primary and secondary relationships of contradictory sides in various kinds of diseases and syndromes. For example, body resistance (or anti-pathogenic factors) are considered ben (root) while pathogenic factors are biao (branch); etiology is ben, symptoms is biao; primary disease in ben, secondary disease is biao; pathological changes of internal organs are ben, body surface is biao, etc.
The principle of biao and ben is used in traditional Chinese medicine to treat the symptoms at the acute stage and to treat the root of disease at the chronic stage. If biao and ben have the same severity, treatment should then be applies to both ben (root cause) and biao (symptoms).

2. Strengthening the Zheng Qi and Dispelling Xie Qi

Zheng qi is the ability of body resistance against disease. Xie qi are the pathogenic factors. Strengthening the zheng qi and dispelling xie qi are two differing therapeutic principles. Generally, strengthening the zheng qi is used where body resistance is weak and pathogenic factors are not strong; dispelling xie qi is applied to cases which have excessive pathogenic factors, and also an unweakened body resistance. First, strengthening zheng qi and then dispelling xie qi is used in cases where the zheng qi and xie qi are not weakened. The simultaneous strengthening of zheng qi and dispelling of xie qi is applied in cases of weak body resistance where pathogenic factors are in excess. When this principle is employed, one must differentiate between what is primary and what is secondary. In strengthening zheng qi, allow for unforeseen pathogenic factors, and when dispelling pathogenic factors, do not influence the body resistance. It is necessary to make the principles of "strengthening body resistance" and "dispelling pathogenic factors" complement each other.

3. Principle of Treatment Based on Climatic and Seasonal Conditions, Geographic Localities, and Patient's Personal Conditions

Disease is the outcome of the struggle between body resistance and pathogenic factors. Therefore, in the treatment of a disease certain factors and conditions should be considered, that is, time (seasonal and climatic conditions), place (geographical location and environment), and personal characteristics (living customs, age, sex, and body constitution). In the clinical application of medicinal herbs these factors are also very important. This is an important therapeutic principle guiding clinical practice in traditional Chinese medicine.

Examples follow:

In summer, the surface pores on the body are open or loose, while in winter they are closed and tight. If the body is affected by the same exogenous pathogenic wind and cold both in summer and winter then pungent drugs having a warming property of relieving exterior syndromes should not be administrated in summer, but should be used in large dosage in winter. Because summer is humid, the pathogenic factors which cause diseases in this season always mix with damp. Therefore, medicinal herbs used for summer diseases should be combines with herbs having properties of dissolving or removing damp.
The weather in mountainous regions and on plateaus is dry and cold, medicinal herbs having cold, cool, bitter, or dry properties should not be prescribed in large doses. White the climate in low-lying country is warm and humid, so drugs having cool and damp dissolving properties can also be used in large dosages.
Children have a body constitution of young and tender yang, for which qi and blood are not yet abundant, and a flourishing vitality. The vitality of aged people, however, is declining and qi and blood are insufficient. Therefore both children and elderly patients should not be prescribed drugs having strong properties, nor be given large dosages.
Obese patients are liable to have diseases caused by internal pathogenic damp, so drugs with cool, moist properties must not be given. Most this patients are suffering from illness due to pathogenic fire, thus medicinal herbs with warm dry properties are not suitable.
The same disease, but with different sexes, different physiological characteristics, and different body constitutions should be treated accordingly.

Chinese medical theory, as a product of traditional Chinese culture, reflects an extraordinary sensitivity toward Nature. Throughout the world, traditional Chinese medicine is praised for its holistic attitude in the understanding and curing of disease. With a 2,000-year written tradition, Chinese medical culture has accumulated an impressive body of theoretical and practical experience.

How TCM make sense of the universe

 

Five is a key number in traditional Chinese philosophy and traditional Chinese medicine, which are related in a comprehensive system emphasizing harmony and balance.

The Theory of Five Elements (wu xing) is a cohesive description of all material things and movements in the universe and in the human body, which corresponds to it. Together with complementary yin ("cold") and yang ("hot") energies, the five elements form the basis of traditional healing.

The universe is comprised of five basic elements: metal, wood, water, fire and earth. These also can be interpreted as forces. The human body is comprised of five major organs: heart, liver, spleen, lung and kidney. The year has five seasons (rather than four) in TCM: spring, summer, long summer (late summer), autumn and winter. Further, there are five corresponding musical notes, five flavors, five colors, five directions and five sense organs.

All are related in a tightly knit metaphysical system.

The Theory of Five Elements, which is coordinated with all the other "fives" (music, color, flavor and so on) is a basic theory in traditional Chinese medicine. It describes and explains the relations among different organs of the body and how they affect function and physiology of the whole. The theory is also used to explain the relationship between the human body and the universe so that one can follow the larger rhythms of nature and stay healthy and in balance; or take re-balancing medication as needed.

Wu xing is the way ancient Chinese people observed and explained the changes and relations in the universe.  Wu (five) refers to the five basic elements - metal, wood, water, fire and water; while xing (move) indicates movements and changes. The five elements are also influenced by yin-yang energies and their own interactions, thus resulting in changes in the universe.
It is not that everything is really composed of the exact materials of five elements, but that the characteristics of the five can help describe almost everything that you can name.

For example, wood represents the ability of growth, extension and flexibility. Fire indicates heat, warmness and an ascending power. Earth, as the mother of all living things indicates nourishing, changing, bearing life. Metal indicates firmness, strength, restraint and cleaning. And water describes everything that is cool, nourishing, descending, and that stores or conserves.

Similarly, as the sun rises in the east and as wood grows, the direction east belongs to "wood." Summer belongs to "fire." The spleen (digestive system) is responsible for digesting and transferring nutrition to the organs and plays a role similar to that of earth; thus it belongs to "earth." The kidneys (urinary and reproductive systems) that govern urination and storage of "essential energy" belong to "water."

These ideas also govern musical notes, colors, flavors, senses and directions.
With careful observation of the natural world, ancient Chinese discovered simple rules about the five actions of the five elements, which are frequently used today. They are basically the rules of "generation" and "restriction."

Wood generates fire as it can be used as fuel; fire generates earth as it burns things into ashes; earth generates metal as metals are always found in the earth; metal generates water as water vapor (condensation) is often found on metal surfaces; water generates wood and wood (trees, plants) grow with water.
On the other hand, wood restricts earth as it can absorb nutrition from the earth; earth restricts water as it can absorb water; water restricts fire as it can extinguish it; fire restricts metal as it melt it; metal restricts wood as a metal ax or saw and fell wood.
It is not that everything is really composed of the exact materials of five elements, but that the characteristics of the five can help describe almost everything that you can name.
Though the five elements seem to be very different characteristics,they are closely related with each other. Change in one element can directly lead to a broken balance in others. For example,weakened earth will lead to overly active wood in the universe, and thus break the balance.
And as for human body,which is also composed of the five basic elements and coordinates with the universe, it responses quickly to the changes of elements inside or outside the body. That may provide guidance about adjusting habits in accordance with changes in the universe, to maintain internal balance.

Usually, in spring - the season of wood when things grow- it is advised to give the liver more nutrition that benefits the liver,namely foods in the wood category, such as green vegetables. Sour foods should be avoided,lest they cause too much liver energy that restricts the spleen(digestive system) related to earth.
In spring, music of the tone shang(Re) of metal or tone yu(La) of water are more suitable for the season, since metal can restrict wood from becoming overly active, while water can nourish wood and make it soft and obedient.

In summer it's the season to nourish the heart with red foods that are not too bitter;in late summer, yellow,somewhat sweet foods are good for the spleen; in autumn the lungs need white nourishing foods; in winter, it's time to nourish the kidneys with black foods.
And hidden disorders within the body are sometimes more easily detected by observing coordinated things of the same category.