Influence of I-ching (Yijing, Or the Book of Changes) on Chinese Medicine, Philosophy and...

7/25/2019 Influence of I-ching (Yijing, Or the Book of Changes) on Chinese Medicine, Philosophy and Science.(5)

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ACUPUN CTURE & ELECTR O-THERAPEUTICS RES., INT J., Vol. 38, pp. 77-133, 2013

Copyright 2013 Cognizant Communication Corp. Printed in the USA.

0360-1293/95 60.00 + .00

INFLUENCE OF I-CHING (YIJING M S , OR THE BOOK OF CHANGES)

ON CHINESE MED ICINE, PHILOSOPHY AND SCIENCE

Dominic P. Lu, DDS

Clinical Professor of Oral Medicine, University of Pennsylvania

President, American Society for the Advancement of Anesthesia and Sedation in Dentistry, and

Attending Teaching

Staff

St. Jose ph's Regional M edical Center

Seton Hall Universify School of Health and Medical Sciences, Paterson, New Jersey

(Correspondence: T el: (610)298-8805; Fax: (610)395-8093)

(Received on November 11,2012; Accepted with revisions on March 5,2013)

\BSTRACT:

I-Ching or Yi-Jing I r l l , also known as The Book of Changes) is the earhest

classic in China. It simply explained the formation of the universe and the

relationship of m an to the universe. Mo st, if not all, branches of various know ledge,

including traditional Chinese medicine, can be traced back its origin to this Book

in which Fu Shi ( t ^ ^ ; 2852 B.C.) theorized how the universe was formed,

through his keen observation of environment and orbits of sun, moon and stars. He

used symbols to represent his views. The essence of I-Ching is basically the

expression and ftinction of Yang symbolized as (from

^)

and Yin

symbolized - - (from >


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D.

INTRODUCTION

Prologue Most people who study traditional Chinese medicine would encounter difficulfy in

understanding its theories, unless first understanding the basic concept of Yin and Yang upon

which the theories were based. Such a Yin-Yang concept is even harder for W estemers to fathom.

But very few, if any, translated books have been able to bring out the real meaning of the

fundamental concepts of I-Ching (The Book of Changes), resulting with those ancient words and

symbols being translated in rather mysterious ways, or missing the real meaning entirely. The

reason of such a misunderstanding is simply that some words and symbols used in the Book do

not exist in the Westem vocabulary. Nevertheless, with the increasing popularify of acupuncture

( i t ^ ) and Chinese Herbal Medicine (^ 5) in the West, more people and scholars are delving

into these two fields. Many of them also wonder about the original concept of I-Ching upon

which the theories of both acupuncture and herbal medicine are based. The author of this article,

having studied for years with I-Ching master.Prof T.H. Zhou

( I ^ J ^ T )

of Soochow University

in Taiwan during and after college years in 195O's and 196O's, would like to summarize and

expound Fu Shi's ideas of those original concepts of I-Ching in an understandable way so as to

shed light and share the information and knowledge with those who want a better way to

understand Chinese medicine.

THE QUESTION OF BEING AND UNIVERSE

Ontolog y, or science of Being (sein in Germ an, tre in French, esse in Latin, and eon in Greek)

were the major issues of concern in the ancient world. Another concem was the formation of the

universe ( scientific cosm ology). The vast difference of opinion about the universe and

dissenting views about Being (the state or qualify of existing) have set the differing courses of

development of science, especially of medicine in the East and the West.

There were several major schools of thought in the West conceming the aforementioned issues,

some of the theories might superflcially echo Fu Shi's Tai-Chi theory in I-Ching but differ

greatly about the very nature and function ofth substance described as the origin ofth universe.

The fundamental difference between ancient Westem (Egyptian-Greek) and Eastern (Chinese-

Indian) philosophy regarding the foundation of universe has guided the development of Eastem

and Westem medicine to the different paths, resulting in two separate and distinct entities in

medicine. Nevertheless, both can be com plementary to each other and broaden the knowledge of

the human body to better the understanding of how the body ftinctions.

THE ORIGIN O F THE UNIVERSE ACCORDING TO A NCIENT WESTERN POINT OF

VIEW

The Ionian School

Ionia was an ancient Greek colony in Asia Minor where Eastem and Westem civilization met,

and where the cultural exchange between Europe and A sia took place.


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INFLUENCE OFI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 79

(1) Thaes, (624-546? B.C.) believed the origin ofth e universe was water, and was the substance

from which everything in nature was made. He believed water was the only real substance, and

was perman ent. He termed it material cause. He also felt that the two basic features of the

worid were the occurrence of natural change and the continuance of certain apparently

permanent conditions. While he paid attention to the material cause that formed the universe, he

was not able to explain the momentum or the dynamic background force that created the

universe, i.e. efficient cause .

(2) Anaximander, (610-546? B .C.). His ideas were concemed with m atter and space. He believed

numerous worlds were continually being generated and also continually being destroyed. He is

the one credited with the theory of opposites (known as Dual Theory) in nature such as day and

night, winter and summer, awakening and asleep, life and death. He believed the universe

originated from such two opposites (this somewhat echoed I-Ching's Yin and Yang but in an

entirely different sense and aspects).

(3) Anaximenes, (588-524? B.C.) He believed the fundamental matter for the origin of the

universe was air (pneum a) not water, he believed that air was the origin of life and that

respiration phenom enon determined the continuity of life. He stated that our soul is air which

substances us, and air surrounds the whole universe . He explained the process of air as the

process of growth and development for all creatures. Everything originated from two

fundamental processes of air, namely condensation/concentration process (pyknosis), and

dilution/thermodynamics (manosis).

The Pythagoreans

Pythagoras founded this school of thought, believing that from the very beginning, there was

only air in the universe and, from which the central fire (to meson pyr was generated, and the

sun, moon, and stars all came from this fire. This school also believed that all nature consisted of

fire, water, wind, earth and ether (luminiferous substance that was once believed to fill all space).

He also advocated that num bers are the essence of all things and is the material cause of

everything, and that odd numbers and even numbers are opposites. His use of geometric

diagrams to illustrate the formation of the universe somewhat echoed the Lo Book of I-Ching.

This school also worshiped the Sun god Apollo. He taught that the human soul is immortal and

that after death it moves into another living body, sometimes that of an animal (reincamation).

This idea, called transmigration of the soul, appears in many early religions. It is still the belief

of many Hindu Sects. He also believed that the soul has a divine nature but the sinful soul

attached itself

to

the human body. He was the first person to talk about the separation of soul and

body in the West that surfaced in the theory of body and mind in the Middle Ages in Europe.

Pythagoras is best known for his famous Pythagorean Theorem that the square ofth e hypotenuse

of

right-angled triangle is equal to the sum ofth e squares ofthe other two sides.

eraclitus

Heraclitus (535-475? B.C.) believed that fire was the original matter in the universe that

generated ev erything, because fire is always in motion. H e insisted everything alters and changes.

One can never step twice into the same river, since it does not remain the same. Everything in the


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80 LU D.

cosmos was in ux. Nothing permanent or unchanging can pass from one moment to the next.

His theory somewhat echoes the Buddhist doctrine that eyerything in the uniyerse changes

constantly. He belieyed that strife is the basic condition of the natural world and that eyerything

is in continuous motion and change, and that the unity of things lies in a delicate balance or

tension of opposing forces. His later disciple, Cratylus, challenged that if one took this theory

seriously, no permanence would be left. Whereas Heraclitus stressed change, Fu Shi in China

emphasized change and yet unchanged (see the description later).

The

leatic School

(1) Xenophanes (5807-480? B.C.) Unlike the preyalent anthropomorphic polytheism in ancient

Greece, he adyocated a monotheism that echoed the contemporary Indian philosopher

Radhakrishnan that the ancient people mostly belieyed in polytheism based on their perception

of God that m aybe tainted by their intuitiye religious experience. But later become mono theistic

with only one creator in the uniyerse, fitting the theory of

monism.

But Xenophanes god was the

total uniyerse not possessing the transcendental nature, refiecting the idea of

pantheism.

His idea

was similar to Aristotle's idea of The Prime Moyer and All is On e (as the creator of the

uniyerse) that to some degree echoed Fu Shi's Tai-Chi and the ancient Indian theory.

(2) Parmenides (544?-501? B.C.) He was the founder of ontology, and played an important part

in deyeloping pre-Socratic philosophy. H is theory together w ith those of Plato and Aristotle had

a decisiye infiuence on orthodox Westem philosophy. Before Parmenides, philosophers

generally tried to explain the origin and nature of the uniyerse in terms ofon material substance

such as air or water, etc., that could change to form other things. Instead, Parmenides argued that

what really exists is one; etemal, indiyisible, spherical, motionless, and finite. It cannot become

something else, thus change and plurality (reality consisting of many substances) are illusions.

(3) Zeno (490?- 430? B.C). Zeno sought to show that not only did the changing world haye

nothing to do with the Real, Permanent world, but that the concept of change itself was

impossible. Zeno was not disputing that we experience change in the course of our daily liyes-in

seeing things grow, moye around, and change qualities. Rather, he claimed that any attempt to

explain change or motion would lead to contradictions, and would thus com pel acceptance of the

Parmenidean philosophy that only the Permanent and Unchanging was real. Zeno was the

founder of Stoic philosophy and taught that it is foolish to try to shape circumstances to our

desires.

Qualitatiye Pluralism

Em pedocles (493-433? B.C.) made the issues of opposite between being and genesis more

clear. He declared that the four elements of water, fire, wind, and earth are the fundamental

ingredient of existence (this echoes the ancient fiye elemen t theory of India, and also the fiye

element theory of I-Ching). He belieyed that birth and death and generation and destruction are

due to combination (mixis) and separation (diallaxis) of the four elements.


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INFLUENCE OF

I CHING

ON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 81

Quantitative luralism

(also known as atomism)

The founder oft is school of thought is Leucippus. His atomic theory was further refined by his

disciple Democritus (460-370? B.C.). According to Democritus, the ultimate constituent of the

real worid wa s an indivisible physical unit, the atom (or that wh ich cannot be divided ) and the

void (empty space). Each atom had fixed characteristics of form, shape, etc., which remained

permanently and perpetually the same. Thus, the Democritean atoms had the immu table p roperty

that Parmenides had insisted must belong to the worid of Being. In Aristotle's analysis, one had

to recognize two basic elements in any possible natural event. The first of these was that there

must be something which remains the same, and yet is somehow subject to variation. In the

analyses of A ristotle and D emocritus, an attempt was made to resolve the m etaphysical problem

of change and permanence. Each tried to develop some way of accounting for two of the basic

features of the universe without being led into contradictory or paradoxical views.

Generally speaking, the ancient W estem Philosophy emphasized the phenomenon of change

and looked for one material they thought must be common to all that existed. Such were the

ancient Westem views of the universe. In the East, the views reflected in I-Ching are both very

different, and rather difficult for the Westerners to understand mainly due to incomplete

translation of I-Ching by most Westem scholars, in fact, most translations of I-Ching covered

only the second half of I-Ching, namely the Hexagrams in terms of oracles, whereas, the first

half of I-Ching (Fu Shi's part) which is the most important part and yet the most difficult to

understand were mostly b eing om itted in a m ajority of ti-anslations. The fust half contains only

symb ols, but no written words.

THE ANCIENT CHINESE VIEWS OF THE UNIVERSE

Atom and Oi:

The different opinions and approaches about physical diagnosis and medical treatments in the

West and the East are due to major difference in their views about man and universe. In the West,

the Greek philosopher Leucippus in 400 B.C. believed that basic particles (atoms) form all

matters. His views and aforementioned opinions of various Westem philosophers represented a

view more toward concrete substance that has influenced Westem medicine toward organic and

inorganic materials and the tissues (visible) that constitute the physical structure of the body. In

the East, Fu Shi theorized that the fundamental and dynamic force and momentum in the

universe that forms everything visible and invisible is Qi ( ^ ) .

hi the East, Fu Shi it^; 2852 B.C., the legendary first king in China) developed, before the

invention of written characters in Chinese language, and while observing the surroundings on the

earth and celestial revolution of sun, moon, and stars in the sky, his theory of how the universe

was formed. Since there were no written words available at that time, he used symbols to

represent his views that were contained in the book known as I-Ching (The Book of Changes).

This is because Chinese vvritten words w ere invented m uch later, during Y ellow E mp eror's reign

2697 B.C . by his Premier Tsang Chi{MM) with about 80 character words in circulation.


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82 LU D.

The Literarv Meaning of I-Ching (The BOOK OF CH ANG ES. M J^ ) as "change" and vet "no

change":

According to I-Ching, the universe is in constant motion and change, but there are unchangeable

rules and order goveming all the changes. Based on the unchangeable mies and order, one may

predict the eventual outcome of any given situation no m atter how changeable the situation is. I-

Ching is a philosophy of science that statistically and systematically analyzed, organized, and

categorized the universal phenomena into 64 understandable groups known as hexagrams. It was

based on information from the data perceived and collected from the close observation of the

universal phenomena. (I-Ching, also known as Yijing, or The Book of Changes, was titled to

refiect the Chinese character "sun and mo on" for naming the Book, using sun to sym bolize Yang

and moon to symbolize Yin.)

Hieroglyphic Character

(Picture writing)

Sun: -'- ^ (T ) ^ a

Moon:

The Book of Changes (I-Ching, ^ $ 5 ) was named by combining the words "the sun and moon",

symbolizing "change" and yet "unchanged". The sun and moon constantly change their position

in the sky. Nevertheless, both change with the certain unchangeable pattems such as the relative

time of sunrise, sunset and the lunar eclipse in a way that is predictable by their unchangeable

pattem of motion, and we can predict their celestial behavior by this set of pattems to predict

their future changes and to understand their past changes. Such are the phenomena of the

universe that enable us to predict the unseen future based upon certain unchangeable pattems and

mies [1,4].

Some ancient versions and copied editions of I Ching

The excavation by archaeologist on Han Tomb #3 during 1973 at Mawangdui in the Changsha

^W/y of Hunan () i^) Province discovered many burial items including some manuscripts

about 2200 years ago. Among them was an early version of I- Ching which was hand copied on

the silk-like cloth, known as Mawangdui version (Photo 1). The Mawangdui Yijing (I-Ching)

manuscript was written on two pieces of silk, both about 48 cm wide. The first piece about 85

cm long, contains the text of the classic

itself

i.e., the hexagram and line statements often

referred to as the Zhouyi j^


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INFLUENCE O FI CHINGON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 83

Photo l

Photo :

the close up of photo 1

Photo 3:

a possible look-alike when it was originally buried inside the tomb.

The M awangdui version of I-Ching differed in many ways from the currently circulated version

in China, Korea, and Japan in that the arrangement and sequence of hexagrams and the key

words of some line statements of each hexagram were not quite the same.

From the materials used, one could make an intelligent guess about the specific period of time

when the writing or coping took place. Historically speaking, Chinese began to cultivate

silkworms about 2700 B.C. to produce silk filaments for cloth (The World Book Encyclopedia

Vol. 19, page 172, 1982), and the writing brush was invented by Mung Tien ( g f S ) a general

who serves under Emperor Shi-Huang Ti ( S ^ M ) sometime between 209-211 B.C. Paper was

invented in China in A.D. 105 by Tsai Lun (Hfm), a minister of public affairs during Emperor

Ho of Han Dyn asty (The Worid Book Encyclopedia Vol. 15, page 117,1982). At the same time ,

block printing was invented in China. The characters and pictures were carved on wood b locks,

the raised images were inked and transferred to papers. About 1045, a Chinese printer named Pi

Sheng ( ) made the first mov able type. He mad e a separate piece of clay type for each

character. The use of movable type did not develop in China because the Chinese language has

thousands of different characters. Printers would have had to make too many pieces of type.

They found it easier to print from wood blocks. Therefore, any I-Ching books that were printed

on paper would appear only after 1405 A.D . From the fact that the Maw angdu i version of I-

Ching was copied and hand written with bmsh on the silk, one could guess it was probably

copied before 2200 years ago when it was buried, and after 211 B.C. when the writing bmsh

was invented. Before that time most of writing was d one by carving the Chinese characters w ith

knife on bamboo, or on dried animal skins, bones, or turtle shells and darkened the words with

black dye (Photo.4,5 shows pieces ofth ancient version of I-Ching carved on bam boo). Photo.6


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84

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D.

is a printed replica from the ancient carved bam boo w hich was likely m ade much earlier before

Maw angdui s version, and before the writing bm sh was invented since this version contained

words that retained and reminisced the hieroglyphic characters. The upper half of replica could

even be traced to or even before Shang dynasty (1766 B.C.). The bottom half is the modem

decoder.

Photo Photo 5

Ancient characters

Decoded in modem

characters

Photo 6

Photo 7b: Comprehensive Application of I-

Ching, by T.H. Zhou and L.F. Chen,

published 1981.

Photo 7a: Essential Meaning of Zhouy i, by I.M.

Liu, published 1799.

Photo 7b Photo 7a

Photo 8:

interpretation of Zhou Yi (I-Ching) by

T. N, Shen published in 1872 during

late reign of Machurian Dynasty.

Photo 9:

the original meaning of I-Ching by T.

H. Zhou published in 1964.


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I-Ching was, originally, the earliest book about philosophy of science, but using I-Ching as an Oracle

and /or diyination probably took place in Shang Dynasty. In 1899 the noted antiquarian and

photographer Wang Yirong (1845-1900) bought seyeral specimens of dragon bon es - ancient

bones used by apothecaries in the preparation of traditional Chinese m edicine. Wang noticed that

on the bones he bought was a type of writing similar to, but eyen older than, the inscriptions on

ancient bronze yessels with which he was already familiar. Almost a century after this first

discoyery, well oyer one hundred thousand pieces of inscribed oracle bones haye been

discoyered in the yicinity of Anyang, Henan, the last capital of the Shang dynasty (c. 1600-1045

B.C.)

An important discoyery in 1987 of diyination records from near the end of Zhou dynasty, (1122-

255 B.C.) shows that both turtle-shell diyination and milfoil diyination using Yijing (I-Ching)

were used in similar contexts and interpreted in similar ways. These records were written on

bamboo strips found in the Tomb of Zuoyin Tuo, apparently an administrator of the southem

state of Chu w ho died in 316 B .C. [13].

ackground of Qi and the origin of uniyerse according to Fu Shi

Fu Shi theorized, according to the Book of Changes ( ^ 1 1 ) , that at the beginning, there is

emptiness in the yast uniyerse (M tS , without Chi; Fig.IA). Gradually there was formation of a

small amount of gaseous energy (Fig.IB). Fu Shi called it Tai-Chi (it means, to translate roughly,

the being with supreme capacity and full of tremendous potentials). The moyement of Tai-Chi

generated and became two m odes of energy force. The expansion energy of

this

original gaseous

energy is called Yang, whereas the contraction energy is called Yin. The origin and formation of

the uniyerse is by these two contrast energies (Qi, ^ ) known as Yin Qi and Yang Qi [3]. The

reyolution, circulation, and eyolution of these two contrast modes of energy when interacted and

solidified, formed all the things yisible and inyisible in the uniyerse (Fig. I D). Therefore it could

be inferred from Fu Sh i's theory that the Big Crunc h and the background force of the black

hole in the uniyerse is due to exertion of in (centrifugal, contraction or shrinking), and from the

Big Bang or Big Bounce and the expansion of galaxies is due to Yang exertion (centripetal

and expansion). Yin and Yang co-exist at same time. When a galaxy expands (due to Yang

exertion) to its utmost endpoint, Yin will start to exert its force by contracting and condensing. In

another words, when the density becomes so high and intensiye (Yin exertion) that grayity tums

repulsiye, and the uniyerse starts to expand again (Yang exertion). When Yin exerts to its utmost

limit (with Yang trapped within and trying to expand), Yang will resume expanding role. Fu Shi

belieyed that Qi pervades and preyails in whole uniyerse in anything yisible or inyisible, as well

as in organic a n d inorganic matters, and in the human body. Yin and Yang perpetually interact

and circulate in the uniyerse (Fig. I D). Some later scholars many centuries later simplified the

Fu Shi symbol of circulating Yin and Yang (Fig. I D) to the symbol (Fig. I E). Coincidentally

such a symbol was also seen in Buddhism and in ancient Greek and also in some ancient natiye

tribes in North America but with a different connotation. (Note: Hitler's swastika is opposite in

direction and reyerse rotation with a different meaning).


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D.

Symbols of

the

origin and formation of

the

universe and symbols of Yin-Yang interaction and

circulation

ig A

Vast emptiness

in the un iverse

, without

Chi, or beingless )

:*:S(Tai-Chi)

ig

I B

One Original gaseous

Energy (Supreme Chi)

Emerged

Fig.

C

The original gaseous Energy Tai-

Chi generating Positive Yang and

Negative Yin energy (Qi).

Note: there is some Yin in the

Yang's hemisphere and some Yang

in the Yin's hemisphere, indicating

interaction between the two, and

they are mutually inclusive not

exclusive to each other throughout

universe

ig I D

Interaction and

circulation of

Yang and Yin

ig

I E

The gradual simplification of the graphic symbolic interaction of Yin and Yang.

ig I

Yin and Y ang in perpetual spinning motion, circulation & interaction

[Note: Fig. ID is a symbol most widely used in China for many implications. In m edicine, the Yang (symbolized in

white hemisphere) symbolizes in human being as the mind or mental state; and the Yin (symbolized in dark

hemisphere) symbolizes the body or physical state. Mind and body constantly interact. The healthy or unhealthy

state of mind affects the physical state, and conversely, the physical state also affects the mental state.]

Many centuries later, European scientists described the electrons and nucleus as the smallest

particles consisted existing in all matter, whereas in the East it is inferred from I-Ching that it is

Qi,

the background energy force which makes negatively charged (Yin) electrons spin in their

orbits (shells) around the positively charged (Yang) nucleus.

Yin and Yang are both derived from one original source that is Tai-Chi. In the real sense Yin and

Yang are both manifestation of Tai-Chi exertion. Yin and Yang are just like two sides of one

coin, just like the ventral and dorsal sides of a body. T o completely regard Y in and Yang as two

separate, independent or fragmented entities is to misunderstand the essential meaning of I-

Ch ing's Yin and Yang (the Tai-Chi manifestation of

two

modes). Both though may be dissimilar

in their function, could be in harmonious relationship, and could be coordinated and

comp lementary to each other for the benefit of oneness if the environm ental conditions are

right. Both could be integrative, not disintegrative. On the other hand, if their relationship is

disharmonious, they wou ld be in conflict, disruption and destruction.

Fu Shi symbolized the origin ofQi(Chi) as , and from he expressed the expansion of Qi as

Yang ^ and when Yang expand far beyond the norm, the Qi begin to contract and Fu Shi used

the expression of the contraction of Qi with the symbol as - (Fig.II). Fu Shi initially used a


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piece of straight cord to symbolized ^ as Yang and by the same token, use another cord and

made a knot at the middle ofth e cord to represent as Yin. It was a common practice at that

time to use cord, string or rope to record the events or ideas before the invention of written w ords.

YLN (P): centrifugal, contraction, decent, restraint, introvert, cold, shrinking

YANG (1^): centripedal, expansion, ascent, growth, extrovert, warmth, radiating

[Note: (Yang) and - - (Yin) were cal led Two Mo des (M )- As the universe developed and evolved, Tai-

Chi, exerting and manifesting as Yang and Yin, has already pervaded in everything visible and invisible with more

sophisticated forms. Thus the original Tai-Chi symbol was abolished in the later stage of symbol simplification

and representations.]

Fig.II Nature of Yin Qi (|^) and Yang Qi (| ^) , and the origin of their symbols.

He summarized that the essential source of all matter and all forces (energy) of nature that move

all things in the universe is Qi, representing the ancient Chinese view toward universe [1]. He

was credited with developing the earliest philosophy of science in China which later developed

into various theories contained in the Book of Changes also known as I-Ching which has in tum

infiueneed all branches of science including Chinese medicine to lean more toward bioenergy

(life energy). Roughly speaking, if applied to humans, Yang represents invisible mind or spirit

over the body that is visible as Yin, though the body consists of both Yin and Yang with more

Yang in male and more Y in in female.

Later, the Qi originally described by Fu Shi was translated and became known in the West as

bio-energy when discussing various oriental texts related to bio-medical fields.

Traditionally, two of the most common but unfortunately ovemsed Yin-Yang associations are

the female-male and bad-good polarities. Abuse of these associations, according to traditional

lore, consists of automatic application to every case. These associations have been applied so

regularly, it is said, as to contaminate vast areas of thought with a fixed dualism that fosters

irrelevant associations and severely prejudices the ability of people so affiicted to study or to

consult the I-Ching. This is because fixed associations will affect a reading even if they are only

subconscious [2].

Yin and Yang were later compounded into the so called four lineaments that in tum further

developed into the eight Trigrams representing 8 fundamental moving forces and substances in

universe.


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LU

D.

Four Basic Lineaments E f e ) as Results of Initial Interaction Between Yin and Yang ( M )

When Yang and Yin are fully developed to maturify, they interact with each other resulting in

the next generation as four lineaments:

^ ^ (Taiyang,

i^ f^)

Utmost (or large) Yang: Yang compounds with Yang, resulting in pure

vibrant energy without physical shape (if using parabolic human example for easier

understanding, all the spiritual or conscious phenomena could be considered as part of this

category)

(Shouyang,

{j^^^

Lesser Yang (as compared with afore-cited Taiyang): As chief mover,

Yang attached to the submissive Yin, symbolizing a vibrant and active energy (mind or

spirit in the human sense) attached to the quiescent or indolent and passive physical

substances such as body (all animals and men belong to this category)

(Shouyin,

{p-^

Lesser Yin (or small Yin): Dominant Yin hosting the subm issive Yang (all

unconscious living things such as plants and botanical belongings are classified within this

category)

~ 3 (Taiyin, ;fc|5#) Utmost (or large) Yin: Yin compounded with Yin, symbolizing all

condensed and stock-still visible materials. Belonging to this category are such things as

stones, minerals, etc.

(Note: this is just a way of helping the lay people to understand Fu-Shi's basic theory of four

lineaments although our aforementioned examples are still far-fetched from the tmth because

even stones and minerals are not totally without quantum energy). The names of those

lineaments were, later on, adopted in naming 8 out of 14 acupuncture meridians, and are also

used in many medical texts.

Formation of

Trigrams ( A # )

The above is just a description of the interacting processes of the original gaseous energy (Yin

and Yang). These interactions are still in the initial and immature stage. When the force of the

above four basic phenomena interact furthermore, trigrams are formed, representing more

maturity in the evolutional process. All this combination and interaction is just the manifestation

of the developm ental process of the original gaseous interaction. When they further develop

and interact, the results are eight trigrams that become ftinctional.

^ ^ Qian (|g) : Using sky or heaven or dragon to symbolize Qian phenomenon because of its

radiating and vibrant energy of pure Yang expanding without boundary just as all kinds of

radiation in the sky and cosmos, reflecting its openness and vastness.


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= = Kun (i f) : Using the earth as its symbol because of its Yin energy with its condensing and

contracting force (Gravity) to form a visible and solid mass such as earth (Qian and Kun is a pair

of opp osites).

= = Kan

i-X):

The middle position ofth e trigram is Yang, , which replaced the middle

of Kun = = body, reflecting a vibrant Yang energy within. Symbolizing with the water because

water is a real substance but unstable, because of Yang's restless energy within making it

unstable and m obile.

= = Li ( ): The Yin - _ is inside of what was originally supposed to be the Qian's Yang

body. It uses fire as the symbol reflecting that a vibrant energy must have the substance inside, in

order to be inflamed. The fire represents heat and light, but if there is no combustible substance

within, the flame cannot be generated. (Kan and L i is another pair of oppo sites).

S = Chen (M ): The initiating and blooming of vibrant Yang (the bottom line) ftill of energy is

trapped, encased and suppressed by the shrinking Yin all around, indicating the budding and

vibrant Yang energy ready to break through the layers of Yin. Using thunder as its symbol, it

symbolized a radiating and expanding Yang, being wrapped by contracting Yin so tightly, it

would eventually explode, just like thunder within the clouds.

= Shen (1 1 ): The prime and budding Yin is attached to the Yang. This budding and

developing Yin is full of potential but is being attached and dragged by Yang above. Therefore,

it symbolizes any phenomenon with its energy being dragged downward like the wind (This

Chen and Shen is another opposite.)

= = Ken (gi ): The Yang is attached to the Yin's frame, this ebbing Yang on the wane (being the

third and last of trigram) does not have much energy but still has the residual strength and

tendency to expand and swell outward, so it takes the mountain as its symbol, because the

mountain is a real mass but it protmdes and projects out of the ground (by Yang's expanding

action) as an elevated and expanded mountain.

= = Tui (;^ ): The last stage of Yin attached to the Yang below, the last stage of Yin is already

toward the end stage, is weakened, and can barely counteract the Yang. Therefore it could only

pacify and enrich the Yang. Its symbol is the lake which has an enriched and pleasing effect,

because the water in the lake is a real substance (Yin) but the water is unstable and mobile

because of vibrant Yang within the water restlessly making water movable in the lake. (Tui and

Ken is an opposite.)

The arrangement of those trigrams and their attributes in a cyclic order enables scholars of the

later generations to correlate hundreds of different systems (including medical) of universal

situations. The eight trigrams represent all the possible combinations of four basic lineaments.


14/58

90

LU

D.

Fu Shi s arrangement of Trigrams based

on opposites in sequence.

The arrangement of Trigrams by King

Wen according to the sequential order of

circulation.

Li

S I

S

j s

[In Fu Shi's arrangement, Trigrams of opposite property are arranged opposite to each other. Trigrams

with odd number lines and even number lines are placed opposite to each other. Sum of lines in each

Trigram and lines of its opposite is 9, the number representing the interactions between Yang (odd

number) and Yin (even number) to the maximum. Fu Shi's arrangement emphasizes on creation ,

whereas King W en's, on evolution . ]

In the simplest cyclical order the trigrams form pairs, which polarize their qualities. The

arrangement of these pairs of opposites is called the Fu-Shi cyclical arrangement, which is to

distinguish it from another different cyclical arrangement of trigrams by King Wen of the Zhou

(/>?l3i) Dynasty. In the King Wen's cyclic order, the trigrams are seen as phases of a

continuing eyolution process. Their meaning in the I-Ching refers mainly to their place in the

order of eyolution. The integration of the trigram into an orderly cycle means that the other

systems of association can be used to describe how energy is moying in a particular situation.

Formation of Hexagrams

The first part of I-Ching can be summarized as the interaction of Yin and Yang has resulted with

the Four Lineaments and eight trigrams. The trigrams further interact and compound with one

another to become hexagrams which are dynamic relations between the inner trigrams and the

outer trigrams refiecting the indiyidual and the outside world, or eyen the cosmos. Therefore,

later on. King Wen ( j t 3 , 1099-1050 B.C.) compounded the Trigrams with each on top of

another to become Hexagrams and grouped all of them to represent uniyersal phenom ena into 64


15/58


categories knovm as hexagrams([-)Some claimed that it was Fu Shi himself and/or Shen N ung

(2737 B.C.) who made hexagrams [4]. The stpart of I-Ching including Book Lo and Diagram

From River contains no written words but sym bols.

The second part of I-Ching compiled written statements took place in a declining era full of

troubles, anxiety and sorrow. It centered on the conflict between the Tyrant Tso, the last King of

the Shang Dynasty (1520-1030 B.C.) and King Wen, founder of the Zhou Dynasty (1100-480

B.C.), who previously spent many years in Shang's prison. Since I-Ching was the eariiest book

in China, King Wen had plenty of time to study the book in detail while in prison. He also

meditated on human suffering and the difference between the Golden Age of Fu Shi and the

troubled and complicated w orld then existing. He sought to understand the Golden Age and how

it might be restored and recovered. King Wen first re-arranged the 8 trigrams from the figures

that Fu Shi originally arranged, to reflect the complexity of the human world. He then combined

and compounded them to create 64 hexagrams and added writings to the each line of each

hexagram and also gave each hexagram a name. His son, the Duke of Zhou, added commentary

to the lines explaining the meaning of each line. Conflicious (L , 551-479 B.C.) wrote brief

statements for each phenomenon to signify their meanings and implications to summarize the

significance and revelation of each hexagram and encouraged people to act and to better

themselves according to the intrinsic virtue of hexagram phenom enon.

So,

Hexagrams consists of two trigrams, the inner trigram (the bottom trigram) with all its

associated qualities represent the inner aspect of the situation (intrinsic), the outer trigram (the

upper trigram) with its net of associations represents the outer aspect of the situation (extrinsic).

Six Stages or Phases of Hexagram

To man y people, I-Ching is hard to be understood because of abridged and abbreviated wordings

and phraseology were used to save the cost and carving labor and the expense of turtle shells,

and animal bones. Nevertheless, the sequential development of I-Ching can be summed up as

following: the eight trigrams resulting fi-om the initial compounded Y in-Yang interactions still

contain the primitive nature of Yin and Yang that was not fully developed to its potential enough

to be functional. Therefore the 8 trigrams further compounded with one another to 64 (8x8)

hexagrams representing 64 fundamental phenomena in the universe. Each Hexagram

(phenomenon) can transform to another hexagram (phenomenon) depending on the factors such

as time, place, condition, and the cause and effect, etc. Each hexagram consists of 6 Yin-Yang

lines indicating 6 phases or stages of natural or human events. But those Hexagrams are all

developed from both Yin and Yang that go through 6 times (or stages) of interactions or

transformation (namely 2^= 64).

According to I-Ching, any cycle of events (symbolized by a hexagram) has to go through 6

stages before transforming to the next evolved event (another hexagram). For instance music

tone consists of tones with 7* tone as transition before moving to a higher octave of the same

tones. According to Genesis in the Bible, God created the earth and the worid as we know it w ith

animals, birds, fish, and people in 6 days, with the 7* day to rest, which corresponds to our

regular week in measuring time fi-ame. Then it repeats itself in a similar cycle jus t as hexagrams


16/58

92 LU D.

do when the phases (or stages) ofthe cycle repeat itself. In 1967, a Harvard social psychologist,

Stanley Milgram in his research project called Small W orld that looked into human even ts,

discovered the theory termed Six Degrees of Separation (/ ^ jB -^ li { l^ ^) ^ in which he found

that, on average, it takes 6 steps for most people to arrive at targeted goal. This term has since

been used to dem onstrate our intimate connection with the world.

The relevance of the Yin-Yang qualities to specific situations exists within their particular

configuration of relations. The I-Ching presents sixty-four basic configurations (phenomena)

consisting of six positions each (represented by the 6 lines of each Hexagrams). In advanced

programs these sixty-four hexagram s ftirther interact to produce m ore com plex stmcture, but it is

essential to understand the six-position hexagram stmcture to consult the I-Ching systematically.

In addition to the upper-lowerfi ameworkwithin which the lines ofth e hexagrams are positioned,

there is a scheme of correspondences and neighborhoods affecting the meaning of Yin or Yang

in a particular line position.

The hexagrams with six phases (stages) influence Chinese medicine in a rather profound way.

Those 6 Yin-Yang lines of hexagrams also represent the phase or stage of developmental

activities that each event must go through. Each line represents a particular stage of the activity

during developmental periods.

Each line (stage) of hexagram is related and correspondent to each other depending on the

position each line occupies in the hexagram, and the inner trigram and the outer trigram are

closely correlated and corresponsive. Lines of the correspondents are the first (first and the

bottom line ofthe inner trigram) and fourth (located as the first line of outer trigram), second and

fifth, third and sixth. When one of the correspondents in a pair is Yin and the other Yang, they

are considered proper correspondents or tme complements. Among tme complements, there are

further nuances of meaning according to the relative position of the YinA'ang values. Yin and

Yang have to be in balance in order to maintain harmonious and proper relationship in every

situation. Lack of complement and correspondence between Yin and Yang may result with

many other com plications, both in the human relationship as well as the bodily function [4].

64 hexagrams can be further compounded one another to the number 4096 (64 x 64) to represent

more detailed sub-hexagrams that may represent m ore detailed sub-phenom ena. But the basic 64

hexagrams are sufficient to interpret 64 essential phenomena useful to summarize universal

phenomena in physics, chemistry, medicine and even human events, etc. I will use just 2

hexagrams (Tai and Pi) as an example (Fig. Ill), the readers could use similar ideas and

approaches to interpret the rest of the 62 hexagrams to apply to medicine or other events. Some

hexagrams would be more subtle and some more apparent for us to interpret their implied

meaning, depending on Yin-Yang configuration and position in the outer and inner trigrams of

the hexagram.

The hexagram and its 6 Yin-Yang lines have a very complicated relationship between them and

each line has a brief statement of explanation provided by King Wen (1154 B.C. in the Zhou

Dynasfy) that relate to the human and worldly events. Due to the limited space ofthispaper, the

author will use only the hexagrams of aiand Pi to briefiy illustrate its meaning without going to

the details of each line.


17/58


Hexagram of Tai

(Pervading, in

concert with

harmony)

inne r trigr am ( f Jf-)

Outer trigrams consist of Yins

Inner trigrams consist of Yangs.

electron

Earth

center of Earth is

Yang which is hot,

the surface is Yin

which is cold

Fig Il ia

Various representations of Tai

Mars

As mentioned before, the Yin is centrifugal and contractive inward, and Yang is centripetal and

expansive outward. In the Ta i hexagram, the outer trigram consists of 3 Yins that are

centrifugal and moving inward, while the inner trigram consists of Yangs that are centripetal

and moving outward. W ith the same number of Yins and Yangs in desirable conflgurations, Y ins

and Yangs thus meet, cooperate, and interact with one another. Using the earth as an example,

when their relationship is harmonious and interacting in a balanced state, life on earth flourished.

By the same token, using a country for example, if the mlers of the inner government are

mentally busy planning the country's future (Yang phenomenon) and also reach out and interact

with people who are also busy at work and complacent with their living conditions and there is

no unrest (Yin), the country is in the state of Tai and is in a good condition and has a promising

future.

In the human body, it signifies an optimal state of health, with Qi flowing freely and smoothly

without any impediment, and it is warm (Yang) inside of the body and cool (Yin) outside. If a

human body is in Ta i state of health, the body will transmit a strong healthy signal, and

BDORT will show strongly positive signals. As mentioned above, Yang represents mind and

spirit, while Yin stands for the body. When mind and body interact smoothly, human actions are

coherent without confusion. In fact, most of oriental meditations (Taoist, Confucian and

Buddhist) and Yoga are training for awareness so that the body and mind interact in a way that

they are aware of each other.


18/58

94 LU D.

On the contrary, let's look at the Pi Hexagram:

exagram of Pi

outer

(Disharmony, inner trigram( f t h) [ ^ ^ ^ ^

Disconcert, ^^~ ^^

Disconnection)

Outer trigrams are Yangs

Inner trigrams are

Yins.

'

Fig.Illb Symbol of Pi

Using a country in the Hexagram ofPias an example, the outer trigram consists of Yangs that by

nature move outwardly and centripetally, while the inner trigram consists of Yins that move

inwardly and centriftigally. Both move in opposite directions, resulting with both Yins and

Yangs not meeting or interacting with one another. A country in the state of Pi Hexagram

reflects that the mlers in the center ofthegovem ment do not interact with people outside, instead,

they keep themselves inward and shield themselves from their people (Yin phenomenon),

whereas the people in the outside (outer trigram) move away from their govemment and their

leaders, and there is much unrest, protesting, and rioting (Yang phenomenon), this is an

indication that the mling class and the mied are both moving in opposite directions and in

separate ways with each not knowing the other's doing. The country is in a rather unstable and

poor situation. Using the human body as another example, it signifies that the Qi is not flowing

harmoniously in the body and the circulation is obstmcted (from injury, depressed mood,

pathogens, and noxious elem ents, etc.). Yins and Yangs are in undesirable configuration as both

go separate ways, with the outer trigram consisting of3 Yangs move outwardly while the inner

trigram moves inwardly, instead of interacting, meeting or cooperating with each other. Yang

(mind, spirit or mental state) and Yin (the body) go separate ways resulting in the body taking

actions or activities without a well-thought mental guidance, and with the mind unable to guide

or to command the body to perform the intended activities, resulting in regrettable actions.

In illness, the Hexagram of Pi reflects that in the body, the outer parts feel hot (Yang) with

elevated temperature, but feel chill in the inner body resulting in shivering with cold (Yin). The

treatment is to reverse such a disharmonious Pi hexagram phenomenon to a harmonious Tai

hexagram through medical maneuvers such as physical therapy, medications, acupuncture, Qi

Gong, by m edical procedures, and by proper selection ofdrugsand the dm g uptake enhancement.

Covering the forehead and the body surface with cold towels or the use of alcohol sponge mbs to

cool off the body surface are examples. In short, if in sickness, the body manifests cold (Yin)


19/58


inside the body (feeling chill) but feels hot (Yang) on the body surface (eleyated body

temperature), Pi phenom enon is being exhibited.

In a healthy state, (Tai phenom enon), the outer body (Yin) is relatiyely cool, but the inner bo dy

(organs) are warm. Whereas obstmction or disconcerting of Qi in the Pi phenom enon, if not

corrected, will lead to destruction, damage of tissue, organ or death.

In these ways, Yang sym bolizes spirit, soul, mind, and warm th. During death, Y ang will separate

from the body (Yin). The purpose of any medical treatment is to restore the body from the Pi

Hexagram of obstruction or blockage to the Tai Hexagram of peryading harmony and Wellness.

Detection of Normal and Abnormal (Pathological) State of Oi in the Body:

Based on I-Ching, Qi is the fundamental force that forms and yitalizes the body with its energy,

and the life and actiyities can be interpreted as the function and actiyities of Qi. Therefore, life is

completely sustained by Qi. If there is Qi, there is life, if Qi is gone, so is life. The modem MRI

(magnetic resonance imaging), single photon/positron emission computed tom ography, CAT and

PET scans are all useful for detecting the pathological changes of tissues and organs (due to

malfunction of Qi that directly and indirectly are responsible for the weakening of the host's

defensiye mechanism, based on Chinese medical theory). It was once said the Esogetic

Colorpuncture, Peter M ende l's therapy might unite acupuncture and Kirlian photography to

detect energy imbalance . Furthermore, Bi-digital O-Ring Test (BDORT) and Qi Gong W^jj)

etc.

could be yaluable as diagnostic aids for detecting subtle circulation disturbances of Qi in the

acupuncture m eridian system.

When the Qi is blocked in the acupuncture meridian channel, it affects the circulation of blood,

lymph, hormone and the substances in the endocrine systems. It also affects formation of germ

layers and potentialities of cells in mature organism, and also restricts potentialities in tissue and

organ deyelopment. Qi also infiuences the reticuloendothelial system in terms of phagocytes

function, i.e. conyersion of fixed and free macrophages into each other. It also infiuences the

actiyities of histiocytes and macrophages. If Qi blockage is not corrected, it becomes stagnant.

The stagnant Qi in tum becomes pathological Qi, and it will affect the normal growth and

deyelopment of the tissues and also affects circulation of blood and lymph, thereby

comprom ising the defensiye mechanism s of the body. The affected area then gradually becomes

abnormal and d iseased [5].

Often such a patholog ical Qi and the early stage of biofransformation of normal tissue into

abnormal tissue cannot be detected by routine westem medical means (including radiography,

CAT scan, MRI, etc.), but it can be detected by Resonance Phenomenon with BDORT and by

Qi-Gong masters to help discoyer the early stage of disease and the blockage of Qi. A cupuncture

therapy and Qi-Gong, etc. can be used to redirect the Qi circulation within the acupuncture

meridian, so that treatment can be more effectiye during the course of treatment.

Qi manifests itself in the human body in many different forms. The basic one is called essential

Qi. This Qi comes from three sou rces: (1) from the Qi of kidney system (including adrenal


20/58

96 LU D.

glands, gonads and the associate structures and their secretions) that are derived from the parents

during conception and fetal growth, and is congenitally and genetically determined. (2) From the

ingestion of the foods and the nutrition absorbed from GI tract and also from the Qi transformed

from water and food that also store their own Qi. (3) From the air inhaled into lungs through the

respiratory system. This influence oxyhem oglobin, pO2, pC 02, and respiratory acidosis-alkalosis,

etc.

The activity of essential Qi is exhibited in action upward, downward, inward and outward

throughout the body. It is in the internal organs and the meridian systems where the essential Qi

circulates and manifests itselfthegreatest.

When the essential Qi circulates in human body, it may reflect healthy or diseased states,

depending on harmonious relations of Yin and Yang. When the essential Qi is distributed in

internal organs, it becomes the heart Qi, lung Qi, spleen Qi, and liver Qi etc. When it functions in

the meridian, it is called meridian Qi. When the essential Qi and the blood circulate together

inside the blood vessels, it is called Ing Qi

^Md-

When Qi circulates outside of the blood

vessels, it is called Wei Qi ( ^ ^ ) and exhibits its characteristic as being vigorous but smooth,

and is not subjected to the control of blood vessels. When the Qi fills and accumulates in the

chest, it is called Zhung Qi

From the distribution and circulation of Qi, we could, according to Chinese classic books and

medical theories, summarize the inction of i[5] as five-fold:

1. Dynam ic inction: manifested as a stimulating factor for human growth and development

as well as for physiological activities of internal organs and meridian systems, and for

circulation and transportation of blood and saliva pending on Qi's thrust and drive. If Qi

is weak, functional activities will decline and diminish, therefore growth and

development will be retarded, and the circulation of blood and bodily fluids (extra and

intra cellular lymphatic and hormonal secretions, etc) will be slowed down or even

blocked. If serious, the function of intemal organs and meridians would be adversely

affected.

2. Defensive function: Qi could defend the body by preventing the invading noxious

elements from entering the body. If Qi is weak, the person will get sick easily. During

illness, the essential Qi will exert a defensive mechanism to overcome the noxious Qi

fi om the harmful source (those noxious Qi generated by microorganisms and toxic

elements), so one would recuperate.

3. Constraint function: Qi controls transportation of blood, so the blood wou ld not exude

through or escape from blood vessels. It also regulates perspiration and urinary output etc.

4. Function of transformation: It regulates interaction among various organs and tissues for

cytomorpho sis, hemopo iesis, degeneration and regeneration of fibers, cell metamorpho sis,

defense of the body, lymphatic circulation, sperm iogenesis, etc., so that the body will be

maintained in a healthy state.

5. Nurturing and regulatory function: to keep the body temperature stable. If this function is

not maintained at the extremities due to poor Qi circulation, blood circulation will be

affected (many meridians started or ended with their acupoints in the extremities).


21/58


Circulation of

\

Essential Qi

(Qi is background force of all circulation)

Heart (cardiovascular) Qi

Lung (respiratory) Qi

Liver Qi

Spleen Q i

Stomach Qi

Kidney Qi

Meridian Qi

Lymphatic Qi

Freely without impediment

State of Yin and Yang Qi flow

and circulate in the body

With hindrance

impediment

and

Harmonious Qi (healthy

state)

Unbalanced and Diminished

Qi/and unharmonious Qi

(unhealthy state)

Consequence of unbalanced and s tagnated Oi in the bodv

Stagnated and

unbalanced Qi

Host defensive mechan isms

affected (bid lymp h etc.

circulation not able to flow

to designated or targeted

areas or injured tissue for

repair)

The impeded Qi flow makes

tissue condition less resistant to

growth of germs and to the

aeeumulation of toxie waste

from the breaking down of

protein by-products that are not

carried away from the affected

site.

The harmil Qi from

pathogens and protein wastes

form the vicious cycle with host

weaken Qi that further weakens

the host re.si stan ce.

Sickening (pathological) Qi

(from combination of

J host

Qi and

harmil Qi from Pathogens)

(Conventional x-ray, MRI, CAT

Scan etc. cannot normally detect

stages of sick Qi and sickening Qi

but detection through acupuncture

point and meridian by Qi-Gong

Master, or by organ representation

of tongue, pulse, face and BDORT

could in many cases.)

The compromised t i ssue o r

organ vulnerable to the

invading pathog ens and to the

nox ius env ironmental e lements

(untolerable heat , cold , damp,

dry, etc.)

( if not correc ted)


22/58

98 LU D.

Organic change or tissue damage

(reversible at the initial stage) detectable ( '^ 'corrected Ifresultsin irreversible tissue

and noticeable from conventional damage, surgery or defmitive

medicine such as radiograph, MRI, or therapies wouldbeindicated.

CAT Scan etc.

Oriental medicine is more effective in dealing and detecting and treating the various stages of

invisible sick Qi from the initial stage to the various stages of sickening Qi (pathological and

disease causing) Qi (before organic change), BDORT & acupuncture & Qi-Gong etc. can be

useful to help detect and to treat patients during those stages. But Westem medicine is superior

when the patient is at the stage of organic change with damages to the organs or tissues due to

pathological Qi, especially if and when surgery is needed. The primary purpose of acupuncture

and Qi-Gong ^ t j ) o r C h ine se m a ssa ge ( no r e se m bla nc e o f We s te m m a ssa ge in a ny

sense) is to increase and re-adjust host Qi flow for better circulation and for strengthening the

host defenses to facilitate the removal of germs and harmful elements. Diagnostic BDORT and

Dmg Uptake Enhancement can be helpil in the removal of germs and heavy metals etc.,

through the selection of proper medicine and delivery to the targeted organ. Combining

compatible traditional and non-traditional treatments render better treatment outcomes.

As mentioned earlier in this article, Yang implies radiating, warmth, and expansion; whereas Yin

implies shrinking, cold, and contraction. Therefore traditional Chinese Medicine categorizes, in

general, the ailment into two principal headings with many subdivisions. Under those two

principal headings are Yin type and Yang type ailments. The Yin type tends to be passive,

hidden, weak, feeble, with cold feeling in the extremities and generally the body or organ or

tissue is in hypo function, the pulse at the wrist tends to be weak, smaller in range and subtle.

Yang type tends to be active, hot, inflamed and feverish with the body or the organ in hyper

function, and the pulse at the wrist area tends to be full, strong and large. Furthermore, this

medical theory also classifles the human emotion and the mood into Yang and Yin, and the state

of emotion and mood could affect human health. If one is happy, exuberant, angry, or laughing,

it is considered Y ang. If horrifled, fearful, sad or weeping, it is considered Yin.

In the 1 8* century, during Manchurian D ynasty, HK W ang ( 3 ^ M ) wrote a comprehensive

book about medical diagnosis by visual inspection of patient's clinical look and appearance. He

incorporated Q i manifestation in many systemic diseases for diagnosis. He classified 111 ways to

do the differential diagnoses using the appearance o f various parts ofthepatient's body. Through

the centuries, many books appeared to classify the symptoms of various diseases into Yin and

Yang types with subdivisions of various specific clinical signs [6]. For the treatments of diseases,

if patien t's syndrome belongs to Ya ng (Heat) Exces s , the treatment should aim at making

the symptom subsided by Cooling (Cold) and Reducing (= Dispersion or Sedation). If the

patien t's syndrome belongs to Ya ng (Heat) Deficiency , then the treatment should aim at

subsiding the symptom by Cooling (Cold) and Tonification. Ifthepatient's syndrome belongs to

Y in (Cold) Exc ess , then the treatment becomes Warm ing (Heat) and Reducing (= Dispersion

or Sedation). If the patie nt's syndrome belongs to Yin (Cold) Deficiency , then the treatment

becomes Warming (Heat) and Tonification. If the patient has the combined syndromes of

Deficiency and Coldn ess , the main treatment becomes moxibustion, while acupuncture

becomes supplementary treatment. On the other hand, if the patient has the syndromes of


23/58

INFLUENCE OF

I CHING

ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE 99

Exc ess and Hotness , the main treatment becomes acupimcture; but no moxibustion should

be rendered. This is shown in the following table [7]:

Classification of th e Syndrom e and Treatment Based on theSyndromes

Warming (Heat) Reducing

( = D ispersion, Releasing or

Sedation)

Treatment

Yin (Cold) Excess

(- - -) (Cold:

Yirt


24/58

100

LU

D.

Diagnosis

Syndromes

Appearance (U

Viewing (M)

Voice

Listening (H)

Symptoms

Questioning

{f^)

Pulse

mm)

Palpation

W)

Xj

ac

AC

mox

D eficien cy P ale co mp lex io n.

Tired and fatigue

Low pitched voice

and light breath

Sweating or night

sweating, diarrhea.

Weak

Excess f)

Reddish face. Good

spirit

(Sfe*

mw m

Loud

speech.

Breath

II

and rough

Heavy rough

| t , IHBBS

Distension

abdomen.

constipation.

yellowish urine

x

of Strong

/Jv

Cold ( ;#)

Pale blue lips. Lies

with fetal position.

S

mmi

L ow p itch ed v oice N o th irst. C old

limbs.

Diarrhea.

Slow pulse

Ho t (Hft) Ve xed , un ease and

_ distraught. Dry lips.

Red face.

m

Low and rough

heavy pitched voice.

Disordered speech.

Bg ^ S>f

Fever, thirsty. Hard

feces.

Yellowish red

Fast pulse

Note: A C m eans that acupuncture in the main treatment and mox is supplemental treatment.

*no moxibustion if symptom is excess and hot . Too much and too frequent AC is detrimental to Qi,

therefore interval mox is needed, if indicated.

The Chinese character ^ g ^ (Wang Chen in Chinese; Bou Shin in Japanese) originally meant

oyerall examination and diagnosis through a careil and close yiewing from a distance. In

general, the following fiye different items are carefully inspected in Oriental medicine by yisual

eyaluation and examination [7]:

1. Nu tritional condition and deyelopm ent ofthe skeleton.

2 .

Color and condition oftheskin, particularly that oftheface.

3 . Condition of the so-called Fiye Rooted Organ , namely,

a. Eye (wood element)

b. Tong ue (fire element)

c. Lip and mouth (earth element)

d. Nose (metal element)

e. Ear (water element)

4. Condition ofthenails and hair.

5.

Condition and color ofthepatient's excretion.

In general, ifthepatient is well-nourished, with normal or reddish skin color and is in hyper-state,

he or she may belong to the Yang-E xcess . Iftheperson has pale skin or dark skin color, and is

emaciated, he/she is likely in the state of Yin-D eficiency .

How to M aximize Therapeutic Effects by Taking M edication Corresponding W ith the Timing of

Oi-Circulation in M eridian System:

It is recommended in most traditional Chinese acupuncture texts and is common knowledge to

all acupuncturists in China that for the best therapeutic result, the acupuncture therapy should be


25/58


rendered in correspondence with the timing of Qi circulation in the Meridian system. The

classics further stated that by taking advantage of the different timing of Qi circulation in

Meridian system) one could improve the functional capacity and vitality of the intemal organ

depending on the particular timing that Qi circulates to the particular organ. One could also use

that particular timing to treat the ailment for that particular organ and better the physiological

role of that particular organ, thereby safeguarding the well-being of the whole body. The

methods of achieving this goal are by means of acupuncture, acupressure, Qi Gong, good diet,

meditation, exercise, medication and proper rest and sleep [8].

According to the theory, the

Qi circulation in the Liver Meridian reaches the organ of liver exactly between 1-3 a.m.

Qi Circulation in the Lung M eridian reaches the o rgan of lung at 3 -5 a.m.

Qi in the Large Intestine Meridian reaches the large intestine at 5-7 a.m.

Qi in the Stomach Meridian reaches the stomach at 7-9 a.m.

Qi in Spleen Meridian reaches the spleen at 9-11 a.m.

Qi in Heart Meridian reaches the heart 11 a.m .-1 p.m .

Qi in the Small Intestine Meridian reaches the small intestine at 1-3 p.m,

Qi in the Bladder Meridian reaches the bladder at 3-5 p.m.

Qi in the Kidney M eridian reaches the kidney at 5-7 p,m.

Qi in the Pericardium at 7-9 p.m.

Qi in Gall Bladder M eridian reaches the gall bladder at 11 p.m. - 1 a.m.

Qi reaches Triple Warmer at 9-11 p.m. (the Triple Wanner Meridian System covers the serous

membrane lining the pelvic and abdominal walls, innervating the viscera, and forming a

complete covering for various intem al organs except pericardium ).

The co-relation between the Yin, Y ang and M eridian cycle

Yin (Solid organ)

Yang (Hollow organ )

Tai -Yin

Arm

Leg

Lung 3-5 pm

Large Intestine 5-7 am

Spleen 9-11 am


26/58

102 LU D.

patients take their anti-inflammatory medication around noon or shortly thereafter. In this way,

the dmg effect would be at its optimum in the evening. Many medical joumals have published

studies showing a higher risk of stroke or heart attack between 6 a.m. and noon, and asthma

symptom tend to peek at 4 a.m. when the adrenaline and cortisol that helps relax the bronchi and

airway are at the lowest levels. Peptic ulcers and heartbum are usually worse at night. There is an

increasing trend for doctors to prescribe medicine and advise patients of what dmg to use and

also when to take it because research has found that certain diseases tend to be worse at certain

times during the day.

Corresponding the time to administer the medicine w ith the time the disease is at the worst seems

to give a better result for the patients. Many physicians advise asthma patients to take their

medication at 3 or 5 p.m. so it can work at its peak strength ovemight. The company that makes

Singulair recommend s that the patients take the medication in the evening so the dmg effect will

peak when the asthma attacks. Pharmaceutical companies are developing d mg s that are carefully

timed to circulate through the body when the symptoms are likely to be the worst. Known as

chronotherapy, this technique used by several pharmaceutical companies to make time release

medication which will be at its optimum strength of effect when the symptoms appear. Some

companies developed the technology SyncroDose which allows dmg to be released at certain

hours of the day as the coating of the pill erodes. M any new d mg s are designed to be released in

unequal amounts allowing circulation through the body at higher levels when the symptoms are

at their most serious state, and at lower levels when they are not. Some of those SyncroDose

medications which are released in the body curiously coincide with the acupuncture time table

when Qi circulates along the meridian system. For exam ple, Qi in the Lung M eridian reaches the

lung at 3-5 a.m. and when there is any impedance against the smooth fiow of Qi to the

respiratory system the symptom of distress appears. This corresponds to the research finding that

asthma is worst between 4-6 a.m. New findings in the West find that strokes and heart attacks

occur most often in the moming and at noon, and the acupuncture time table states Qi circulates

to the heart before noon. Both Eastem and Westem medicine have made similar findings of the

synchronization of the dmg administration when the symptoms are at their worst. Taking

medication by the b od y s clock serves the best interest for the patient [8].

To find the optimum dose times, for optimal therapeutic effect, the Bi-Digital O-Ring Test

(BDORT) developed by Yoshiaki Omura, or other applicable and reliable holistic and/or applied

kinesiology tests could be used to find if the same dmg has a different positive strength at

various times of the day, including the time when the Qi in their particular m eridian is reaching

at a particular organ.

It has been found by the author of this article that some dmgs may show a strongly positive

strength (in the BDORT) if tested at a specified time when Qi circulates to a specific targeted

organ. For instance, for asthma patients, if a certain anti-asthma medication is tested at a time

that showed 4+ or 5+ in BDORT, the same dmg would show 6+ BDORT when tested between

3-5 a.m. when the Qi in the Lung Meridian reaches the lung at that time indicating the highest

level of the medical effectiveness at that time. For high blood pressure patients, the

antihypertension dm g(s) tested to be 2+ to 4+ BDO RT at other times ofth day became 5+ or 6+

when tested in the moming or if the patient is in hypertensive crisis. Also it is found that taking

the medication with acupuncture therapy synchronized w ith Qi circulation at the target organ has


27/58

INFLUENCE OF

I CHING

ON CHINESE MEDICINE PHILOSOPHY AND SCIENCE 103

the best synergic effect with an utmost benefit for the patients [8], and acupuncture often can

reduce the required dosage.

In summary, Qi in Chinese medicine is an indispensable substance and energy to sustain life

through activities and functions of the intemal organs. Qi is not air or oxygen or an electro-

magnetic field. The circulation and function of Qi produces the electro-magnetic field as a by-

product of Qi circulation. The electro-magnetic field outside the body affects the circulation and

function of Qi. The blood and bodily fluids depend on Qi to circulate and transport. Qi is the

background force for all those activities, therefore Qi is the commander of those activities. When

Qi flows freely, the blood and other essential fluids circulate freely. When Qi is blocked, the

circulation will be stagnated. Acupuncture treatment directs, stimulates, and strengthens Qi in the

meridian system to facilitate the proper physiological function of the body. Qi also help

regulating P-substance and the morphine-like substance such as endorphin, seretonin, encephalin,

and norepinephrine. Function of Qi is both thmsh (Yang) and constraint (Yin) in nature, it

thmshes to make blood circulate, and at the same time restrain it so as not to be overdriven to

cause harm. Their function is comparable to the activity of the sympathetic nervous system and

the parasympathetic nervous system in the state of check and balance. Sometimes Yang Qi may

exert more pronouncedly than Yin, and sometimes vice versa, depending on the particular

situation. Both may seem opposite at times but usually are mutually supporting and work to

synchronize each other. When both work harmoniously and complement each other, the well-

being of human body is m aintained. Qi could also be directed by the mind to the targeted area by

Taoist Qi Gong or m editation or by acupuncture or acupressure etc.[5,9].

IMPACT O F I-CHING

The

Derivations of Knowledge from I Ching

The following branches of knowledge in China were all originated and developed from the Book

of Changes, by applying its theory to each distinct discipline.

Cosmology, astronomy, and origin of the universe

Medicine (including acupuncture, Qi and Yin-Yang theories)

vg:- Phenomenology and Numeration (including mathematics,

heBook of ^ C ^ science and statistics etc.)

Changes N : ; ^ ^ O racle (including astrology, numerology, augur)

Military Strategy, Business administration

Music, Hum an relationship & po litical strategy etc.

Impactof I Chingon Chinese Medical Theories:

For the last two thousand and m ore years, the I-Ching or The Book of Changes has been with the

Bible, the most read and commented upon work in all of world literature [11]. It has been


28/58

4

U

D

considered one ofthe most profound and difficult book to be understood, but in fact, it all started

from a simple idea and I will summarize it for better understanding.

Fu Shi contemplated the shapes of

heaven,

the pattems ofthe earth, celestial movement, bird and

animal markings, and the movement of his body and soul, and brought forth the theory of Yin

and Yang and the trigrams to explain his philosophy of science in a simple and understandable

way. His theory can be used to interpret the formation of

universe

as derived from two opposites

(Yin and Yang). Such a theory can be applied to many various situations (see the table below)

In Nature Representation

Q(

ng Day

B

Spring South-East Upper Outside

Hot

m

Fire

Bright Positive

Electricity

J W

in Night

Autumn North-West

Bit

Lower

T

Inside

Cold Water Dark Negative

Electricity

LaHuman Representation (M

ng

m

in

Outer

Side

m

Inner

Side

Dorsal

Back)

Ventral

Abdomen)

M

Upper

g

Lower

6Bowel

Organs

A

5

Visceral

Organs

~i Bus

Urn

Bio

Qi

Blood

Wei

Qi

m

Ing

Qi

Surface

Inner

Surface

S

Sympathetic

nerve

system

Parasympathetic

nerve

system

wmmm

Male

Female

In Illness Representation

(M

Yang

in

Restless

Sullen

Strong

Weak

Warm

Cold

Dry

Moist

Advancing

Diminishing

Acute

Chronic

By the same token, the theory of 5 Elements was derived from Yin and Yang theory and also

from the 8 trigrams that Fu Shi developed at his time. This 5 Element theory can be similarly

used for illustrating various aspects ofthe settings and situations (see the table below)

Five Element Representations

(with regard to the directions, seasons, climates, organs and colors)

EfT

WoodTf;

East; Spring i

Windy

M,

Liverff

Green

South Summer.

Heart

t

Earth

Metal

^

Water zK

Central

c|

Westjg

North

jh

Long

Summer

-

AutumnfX

Winter

^

Wet>l

Dry m

C o l d *

Spleen

i^

Lungiffi

Kidney

|

Yellow

M

White

Black

M


29/58

INFLUENCE OF

I CHING

ON CHINESE MEDICINE PHILOSOPH Y AND SCIENCE 105

The Theory of Fiye lements

Basically speaking, the entire theory of Chinese medicine is based on the theories of Yin and

Yang as well as that of 5 Element Cycles which are also related to the orderly arrangement of

trigrams by King Wen. The 5 Elements Theory explains the check and balanc e mechanism

created by the background force of Yin and Yang Qi as well as illustrated the relationships that

are either strengthened or weakened by acting and controlling among the 5 elements. In

Chinese medical theory, the disease is supposed to take place when the Yin and Yang

relationship and the 5 elements are in conflicting, or in the incompatible situations. The healthy

state of the body can only be possible when all these aforementioned factors are in a balanced

and harmonious state.

The 5 Elements Theory , deyeloped somewhere between 2356-2280 B.C. at the time of King

Yao, came from the Diagram from Riyer ( M H ) that exhibited the distribution and generation

of5elements in an orderly sequence, whereas. Book of Lo (> -#) arranged the 5 elements in an

order according to the check and balance system. D iagrams from Riyer and Book ofLoare often

mentioned side by side with trigrams in the ancient classics. In the Book I-Ching, the section

Diagram from Riyer and Lo book discussed the formation of 5 elemen ts as the result of

interactions between Yin and Yang as well as the interaction among 8 trigrams. Out of those 5

elements, all organic and inorganic things were formed, and later, the scholars theorized that as a

part of an eyolying process the 5 elements, namely wood, fire, earth, mental, and water were

generated and thus The Theory of Fiye Element Cycle was formulated.

Most of m edicine, science, art and humanity etc. in China were basically deriyed from the theory

of fiye elements. Out of this theory many scholars, later on, were able to deyelop their

knowledge of disciplines to be m ore acceptable by tracing the root of their knowledge to I-Ching,

and authentically claimed as part of traditional Chinese science.

the Diagramfrom River

Wood

East

(Note: Chinese direction and orientation of the map are different from Europea n's)


30/58

106 LU D.

Chinese Theory of Five Elements from the Diagram from R iver discussed how the black and

wh ite dots (or circles) are arranged and positioned in such a way that 1 and 6 are located in

no rth ; 2 and 7 are in south ; 3 and 8 in east and, 4 and 9 in west . The arrangement meant

that, after interactions of Yin and Yang, the moistu re energy was formed first in the north (as

represented with 1 dot); next (2 '') the heat energy was formed in the south (2 dots), then (3*^^)

warmth was formed in the east (3 dots), and then cool was formed in the west (4 dots), lastly (5*)

the formation of composite and synthetic elements were formed as soil in the center (5 dots). All

those formations were nothing but the gaseous energy that needed further development, and the

number of ots indicated the formation ofthoseenergies in an orderly fashion and sequence. The

dots instead of written words were used due to the fact that the written language was not yet

developed at that time. Legend said one day Fu Shi witnessed an animal w ith a horse body and a

dragon head (the ancient creatures likely were extinct long time ago) jumping out of the river,

and there were 55 black and white dots markings on the animal's back. This was the origin of

D iagram from Riv er that has 55 dots or circles totally.

After the first round of various energy formations (that were still primitive), the second round of

further compounded interactions that were underway, resulting in the development of moisture

into the element of water in the north (6 dots), next the heat in the south was formed to become

the element of fire (7 dots), then likewise the warmth developed into the element of wood (8

dots), and the coolness developed into a trace element of metal in the west (9 dots) and the soil

(the synthetic and composite of these four elements) tumed into earth in the center (10 dots).

W ater: symbolizes the initial m oistu re that starts to form in the atmosphere during gaseous

energy interaction between Y in and Yang and the trigrams.

Fire: indicating the initial hea t as result of atmosp here gaseous interchange as the symbolic

origin of fire.

W ood: is warm th formed during gaseous interaction.

Metal: is the cooln ess due to condensing atmospheric gaseous exchange resulted with the

origin of metal (minerals).

Earth: is a merged composite of all the four elements m entioned above resulted with the earth

(soil).

These fundamental theories generated the later development of theories regarding medicine,

chemistry, physics, biology, etc. The ancient scholars in China tried to find a logical explanation

about the physiology of, and the relationship between the intemal organs by correlating the

theories of Five Elements and the trigrams with knowledge about the human b ody especially the

intemal organs. This was natural when considering the five element theory was so prevalent in

the ancient world in the East and West. To illuminate the concept, I will use the example of the

heart which was considered to be symbolized as fire element and Li Trigram, and the kidney,

consi

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Influence of I-ching (Yijing, Or the Book of Changes) on Chinese Medicine, Philosophy and...

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