Influence of I-Ching (Yijing, or The Book of Changes) On Chinese Medicine, Philosophy and Science.

ACUPUNCTURE & ELECTRO-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 MEDICINE, 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. Joseph's Regional Medical Center
Seton Hall Universify School of Health and Medical Sciences, Paterson, New Jersey
(Correspondence: Tel: (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 man to the universe. Most, if not all, branches of various knowledge,
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 ><), and''* as interaction and circulation of Yang and
Yin. Both Yin and Yang were derived from the same origin, Tai-Chi. Fu Shi
believed Yin and Yang were the two opposite background force and energy that
make the universe as what it is. Yang and Yin manifest in great variety of
phenomena such as mind and body, masculine and feminine, sun and moon, hot
and cold, heaven and earth, positive and negative electricity etc. 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 8 trigrams (A
F) by King Wen (X., 1099-1050 B.C.). The 5 Elements Theory explains the
"check and balance" mechanism created by the background force of Yin and Yang
Qi and illustrated the relationships that are either strengthened or weakened by
"acting and controlling" among the 5 elements. I-Ching has exerted profound
infiuences on some wellknown European philosophers and scientists, notably
Leibnitz and Hegel. Between I-Ching and modem cosmology and the physics of
sub-atomic particles, there are some basic theories in common.
Key Words: Qi, I-Ching, Book of Changes, Yin-Yang, Trigrams, Hexagrams,
Chinese Medicine, Health.
77
78
LU, 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 Westemers 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"

Ontology, or science of "Being" (sein in German, 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" cosmology). 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 of the substance described as the origin of the universe.
The fundamental difference between ancient Westem (Egyptian-Greek) and Eastern (ChineseIndian) 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 complementary to each other and broaden the knowledge of
the human body to better the understanding of how the body ftinctions.
THE ORIGIN OF THE UNIVERSE ACCORDING TO ANCIENT 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 Asia took place.
INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE
79
(1) Thaes, (624-546? B.C.) believed the origin ofthe universe was water, and was the substance
from which everything in nature was made. He believed water was the only real substance, and
was permanent. 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 matter 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" (pneuma) not water, he believed that air was the origin of life and that
respiration phenomenon 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 numbers 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 ofthe hypotenuse
of a right-angled triangle is equal to the sum ofthe squares ofthe other two sides.
Heraclitus
Heraclitus (535-475? B.C.) believed that "fire" was the original matter in the universe that
generated everything, because fire is always in motion. He insisted everything alters and changes.
One can never step twice into the same river, since it does not remain the same. Everything in the
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 Eleatic 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 maybe tainted by their intuitiye religious experience. But later become monotheistic
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 One" (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. His theory together with 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 of one 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 compel 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
Empedocles (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 element 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.
81
Quantitative Pluralism (also known as atomism)

The founder of this 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 was an indivisible physical unit, the atom (or "that which 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 immutable property
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 Aristotle and Democritus, an attempt was made to resolve the metaphysical 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 Westem 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 being omitted in a majority of ti-anslations. The fust half contains only
symbols, 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 were invented much later, during Yellow Emperor's reign
2697 B.C. by his Premier Tsang Chi {MM) with about 80 character words in circulation.
82
LU, D.
The Literarv Meaning of I-Ching (The BOOK OF CHANGES. MJ^) 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 matter how changeable the situation is. IChing 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 moon" for naming the Book, using sun to symbolize Yang
and moon to symbolize Yin.)
Hieroglyphic Character
(Picture writing)
Sun:
-'-
(T)
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^<i, (written in 93 columns of text with between 64 and 81 graphs
per column), and a second, commentarial text, in 36 columns of about 72 graphs each (a total of
about 2,600 graphs). When excavated, it had frayed along most of the creases and had separated
into many different pieces (Photo. 1 and 2).
Photo.l
Photo.2: the close up of photo 1
Photo.3: a possible look-alike when it was originally buried inside the tomb.
The Mawangdui 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 Dynasty (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 blocks,
the raised images were inked and transferred to papers. About 1045, a Chinese printer named Pi
Sheng ( # # ) made the first movable type. He made 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 Mawangdui version of IChing 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 done by carving the Chinese characters with
knife on bamboo, or on dried animal skins, bones, or turtle shells and darkened the words with
black dye (Photo.4,5 shows pieces of the ancient version of I-Ching carved on bamboo). Photo.6
83
LU, D.
84
is a printed replica from the ancient carved bamboo which was likely made much earlier before
Mawangdui's version, and before the writing bmsh 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.
Ancient characters
Decoded in modem
characters
Photo.4
Photo.5
Photo.6
Photo 7b: Comprehensive Application of IChing, by T.H. Zhou and L.F. Chen,
published 1981.
Photo 7a: Essential Meaning of Zhouyi, 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.
85
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 bones" - ancient
bones used by apothecaries in the preparation of traditional Chinese medicine. 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, (1122255 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 who died in 316 B.C. [13].
Background 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 (MtS, 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 modes 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 Shi's theory that the "Big Crunch" and the background force of the black
hole in the uniyerse is due to exertion of Yin (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).
LU, D.
86
Symbols of the origin and formation of the universe and symbols of Yin-Yang interaction and
circulation
:*:S(Tai-Chi)
Fig. IB
Fig. I A
Vast emptiness
in the universe
, without
Chi, or "beingless")
One Original gaseous

Energy (Supreme Chi)
Emerged
Fig. I C
The original gaseous Energy TaiChi 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
Fig.I D
Interaction and
circulation of
Yang and Yin
Fig. I E
The gradual simplification of the graphic symbolic interaction of Yin and Yang.
Fig.I Yin and Yang in perpetual spinning motion, circulation & interaction
[Note: Fig. ID is a symbol most widely used in China for many implications. In medicine, 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. To completely regard Yin and Yang as two
separate, independent or fragmented entities is to misunderstand the essential meaning of IChing'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
complementary to each other for the benefit of "oneness" if the environmental conditions are
right. Both could be integrative, not disintegrative. On the other hand, if their relationship is
disharmonious, they would be in conflict, disruption and destruction.
Fu Shi symbolized the origin of Qi (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
87
piece of straight cord to symbolized " ^ " as Yang and by the same token, use another cord and
made a knot at the middle ofthe 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 words.
YLN (P): centrifugal, contraction, decent, restraint, introvert, cold, shrinking
YANG (1^): centripedal, expansion, ascent, growth, extrovert, warmth, radiating
[Note: "" (Yang) and " - - " (Yin) were called "Two Modes" (M)- As the universe developed and evolved, TaiChi, 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 Yin 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.
88
LU, D.
Four Basic Lineaments (Efe) 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 submissive 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 8 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 "developmental" 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.
89
= = Kun (if): 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 opposites).
= = Kan (i-X): The middle position ofthe 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 mobile.
= = 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 Li is another pair of opposites).
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 (11): 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.
LU, D.
90
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
SI
SI
js.
[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 Wen'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 phenomena into 64
91
categories knovm as hexagrams ([-) Some claimed that it was Fu Shi himself and/or Shen Nung
(2737 B.C.) who made hexagrams [4]. The ist part of I-Ching including Book Lo and Diagram
From River contains no written words but symbols.
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 world 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 phenomenon.
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 many 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 Yin-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 6 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 with
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 just as hexagrams
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 World" that looked into human events,
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 demonstrate 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 hexagrams ftirther interact to produce more complex 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 ofthe 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 complications, 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 more detailed sub-phenomena. 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 of this paper, the
author will use only the hexagrams of Tai and Pi to briefiy illustrate its meaning without going to
the details of each line.
93
Hexagram of Tai
(Pervading, in
concert with
harmony)
inner trigram( f^ Jf-)
Outer trigrams consist of Yins

Inner trigrams consist of Yangs.
electron
Mars
Earth
center of Earth is
Yang which is hot,
the surface is Yin
which is cold
Fig. Ilia Various representations of Tai
As mentioned before, the Yin is centrifugal and contractive inward, and Yang is centripetal and
expansive outward. In the "Tai" hexagram, the outer trigram consists of 3 Yins that are
centrifugal and moving inward, while the inner trigram consists of 3 Yangs that are centripetal
and moving outward. With the same number of Yins and Yangs in desirable conflgurations, Yins
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 "Tai" 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.
94
LU, D.
On the contrary, let's look at the Pi Hexagram:

Hexagram of Pi (
outer
(Disharmony, inner trigram( ft h) " [ ^ ^ ^ ^
Disconcert,
^^~
"^^
Disconnection)
Outer trigrams are Yangs
Inner trigrams are Yins.
'
Fig. Illb Symbol of Pi

Using a country in the Hexagram of Pi as 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 of the govemment 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 elements, etc.). Yins and Yangs are in undesirable configuration as both
go separate ways, with the outer trigram consisting of 3 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 medical procedures, and by proper selection of drugs and the dmg 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)
95
inside the body (feeling chill) but feels hot (Yang) on the body surface (eleyated body
temperature), "Pi" phenomenon is being exhibited.
In a healthy state, (Tai phenomenon), the outer body (Yin) is relatiyely cool, but the inner body
(organs) are warm. Whereas obstmction or disconcerting of Qi in the "Pi" phenomenon, if not
corrected, will lead to destruction, damage of tissue, organ or death.
In these ways, Yang symbolizes spirit, soul, mind, and warmth. During death, Yang 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 tomography, 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 Mendel'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 meridian 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
compromising the defensiye mechanisms of the body. The affected area then gradually becomes
abnormal and diseased [5].
Often such a pathological 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. Acupuncture
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 sources: (1) from the Qi of kidney system (including adrenal
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 oxyhemoglobin, pO2, pC02, 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 itself the greatest.
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 Qi [5] as five-fold:
1. Dynamic 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 would 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
cytomorphosis, hemopoiesis, degeneration and regeneration of fibers, cell metamorphosis,
defense of the body, lymphatic circulation, spermiogenesis, 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).
Heart (cardiovascular) Qi
Lung (respiratory) Qi
Liver Qi
Spleen Qi
Essential Qi
Circulation of
\
Stomach Qi
Kidney Qi
Meridian Qi
(Qi is background force of all circulation)
Lymphatic Qi
Freely without impediment
Harmonious Qi (healthy
state)
With
hindrance
impediment
Unbalanced and Diminished

Qi/and unharmonious Qi
(unhealthy state)
State of Yin and Yang Qi flow

and circulate in the body
and
Consequence of unbalanced and stagnated Oi in the bodv:
Stagnated and
unbalanced Qi
Host defensive mechanisms

affected (bid & lymph 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 stance.
The compromised tissue or

organ vulnerable to the
invading pathogens and to the
noxius environmental elements
(untolerable heat, cold, damp,
dry, etc.)
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.)
( if not corrected)
97
98
LU, D.
Organic change or tissue damage

(reversible at the initial stage) detectable
and noticeable from conventional
medicine such as radiograph, MRI, or
CAT Scan etc.
( '^ "' corrected )
If results in irreversible tissue

damage, surgery or defmitive
therapies would be indicated.
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 ) or Chinese massage (no resemblance of Westem massage in any
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 Yang. If horrifled, fearful, sad or weeping, it is considered Yin.
In the 18* century, during Manchurian Dynasty, HK Wang (3^M) wrote a comprehensive
book about medical diagnosis by visual inspection of patient's clinical look and appearance. He
incorporated Qi manifestation in many systemic diseases for diagnosis. He classified 111 ways to
do the differential diagnoses using the appearance of various parts of the patient'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 patient's syndrome belongs to "Yang" (Heat) "Excess", the treatment should aim at making
the symptom subsided by Cooling (Cold) and Reducing (= Dispersion or Sedation). If the
patient's syndrome belongs to "Yang" (Heat) "Deficiency", then the treatment should aim at
subsiding the symptom by Cooling (Cold) and Tonification. If the patient's syndrome belongs to
"Yin" (Cold) "Excess", then the treatment becomes Warming (Heat) and Reducing (= Dispersion
or Sedation). If the patient'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 "Coldness", the main treatment becomes moxibustion, while acupuncture
becomes supplementary treatment. On the other hand, if the patient has the syndromes of
99
"Excess" and "Hotness", the main treatment becomes acupimcture; but no moxibustion should
be rendered. This is shown in the following table [7]:
Classification ofthe Syndrome, and Treatment Based on the Syndromes
SE
Warming (Heat) Reducing

( = Dispersion, Releasing or
Sedation)
Cooling (Cold) Reducing

( = Dispersion, Releasing or Sedation)
Excess
Treatment
Treatment
Yin (Cold) Excess
Yang (Heat) Excess
Yirt<-
(- - -) (Cold:
Yang | l ( f l : Heat) (+ + +)
large
"Yin"
small
"Yin"
faint
"Yin"
light
"Yang"
Yin (Cold) Deficiency

Treatment
}& m)
Yang (Pi)
Yin (Pi)
Superficial ( ^ )
Deep (Interior) (H)
Deficient (6g)
Hot (fi)
large
"Yang"
Yang (Heat) Deficiency

Treatment
Warming (Heat)
Tonifcation
Excessive ("g)
Cold (;t)
small
"Yang"
Deficiency
Itli
(...)
Cooling (Cold)
Tonifcation
Depth of needle must be shallow. Do not let the needle stay. Removal of needle must be fast.
Apply acupuncture more often, apply less moxibustion.
Depth of needle can be deeper. Removal of needle must be slower. Should apply more
moxibustion, less acupuncture.
Depth of needle must be shallow. Apply less moxibustion.
Depth of needle must be deep. Apply more moxibustion.
Method of filling: Apply more moxibustion, less acupuncture.
Method of discharging: more acupuncture, less moxibustion.
Acupuncture is suitable for deep penetration and let needle stay. Use more moxibustion.
Acupuncture is suitable for shallow entry of needle and can allow bleeding from acupuncture
point
Deficiency |fJE
Excess ^liE
Response to
Pressure
Palpation
Comfortable Soft
Painful
Hard
LU, D.
100
Diagnosis
Syndromes
Deficiency
Appearance ( U
Viewing (M)
Pale
complexion.
Tired and fatigue
Voice
Symptoms
Pulse mm)
mm
mm)
Listening (H)
Low pitched voice
and light breath
Questioning {f^)
Sweating or night
sweating, diarrhea.
Palpation (W)
Weak
D
MOXj
ac
Excess (f)
Reddish face. Good

spirit
(Sfe*
m
AC
mox
Cold (;#)
Loud and rough

speech. Heavy rough
mwbbm Breath
Pale blue lips. Lies

with fetal position.
[ | t , IHBBS
mm
II)
Distension
abdomen.
constipation.
yellowish urine
of
Strong
mmmmx
/Jv
Low pitched voice
No
thirst.
Cold
limbs. Diarrhea.
Slow pulse
Low
and
rough
heavy pitched voice.
Disordered speech.
Fever, thirsty. Hard

feces. Yellowish red
Fast pulse
(S
Hot (Hft)
_
mmi
Vexed, unease and

distraught. Dry lips.
Red face.
(Bg-^-S>f
Note: AC means 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. Nutritional condition and deyelopment of the skeleton.
2. Color and condition of the skin, particularly that of the face.
3. Condition of the so-called "Fiye Rooted Organ", namely,
a. Eye (wood element)
b. Tongue (fire element)
c. Lip and mouth (earth element)
d. Nose (metal element)
e. Ear (water element)
4. Condition of the nails and hair.
5. Condition and color of the patient's excretion.
In general, if the patient is well-nourished, with normal or reddish skin color and is in hyper-state,
he or she may belong to the "Yang-Excess". If the person has pale skin or dark skin color, and is
emaciated, he/she is likely in the state of "Yin-Deficiency".
How to Maximize Therapeutic Effects by Taking Medication Corresponding With the Timing of
Oi-Circulation in Meridian 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
101
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 Meridian reaches the organ 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 Meridian reaches the kidney at 5-7 p,m.
Qi in the Pericardium at 7-9 p.m.
Qi in Gall Bladder Meridian 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 intemal organs except pericardium).
Tai -Yin
ShaoYin
Jue-Yin
The co-relation between the Yin, Yang and Meridian cycle

Yin (Solid organ)
Yang (Hollow organ )
Arm Lung
3-5 pm
Large Intestine 5-7 am
Arm Yang9-11 am 11 <- - ^ Stomach 7-9 am
Leg Spleen
Ming
Lee
Arm Heart 11am-1pm
Small intestine 1-3 pm
Arm TaiLeg Kidney
5-7 pm ! "^Bladder 3-5 pm
Leg
Yans
Arm Pericardium 7-9 pm
I Triple Warmer 9-11 pm
Arm ShaoLiver
1-3 am T
Gail-Bladder 11 am -1 pm | Leg
Yane
(The arrows indicate the flow of Qi from one meridian to another.)
For about 1000 years in Asia, many doctors have administered medication or acupuncture
therapy according to the Qi circulation in the meridian to obtain the optimum result. In the West,
doctors have traditionally prescribed medications without specifying any particular time of day.
Recently, circadian rhythms have been explored by the medical community in the west in an
effort to achieve synchronization of the medication with a patient's body clock. Some physicians
have discovered that medication works more effectively with fewer side effects if taken at
specific time during the day. In some situations the improvement has been so effective that the
physicians have been able to reduce the dosage of the medication while achieving the same result.
It is common knowledge to allergists that hay fever symptoms peek when the patient wakes up,
or before corticoid levels begin to surge. Also patients with arthritis have a tendency to have less
pain in the morning and more in the evening, therefore many physicians have recommended
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 with 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 recommends that the patients take the medication in the evening so the dmg effect will
peak when the asthma attacks. Pharmaceutical companies are developing dmgs 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. Many new dmgs 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 example, Qi in the Lung Meridian 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 body'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 meridian 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 dmg(s) tested to be 2+ to 4+ BDORT at other times of the 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 with Qi circulation at the target organ has
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 electromagnetic field. The circulation and function of Qi produces the electro-magnetic field as a byproduct 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 wellbeing of human body is maintained. Qi could also be directed by the mind to the targeted area by
Taoist Qi Gong or meditation or by acupuncture or acupressure etc. [5,9].
IMPACT OF 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.
I he Book of
Changes
Cosmology, astronomy, and origin of the universe

Medicine (including acupuncture, Qi and Yin-Yang theories)
vg:- Phenomenology and Numeration (including mathematics,
" ^ C ^
science and statistics etc.)
N : ; ^ ^ Oracle (including astrology, numerology, augur)
Military Strategy, Business administration
Music, Human relationship & political strategy etc.
Impact of I-Ching on Chinese Medical Theories:

For the last two thousand and more 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
104
LU, 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(
Yang
Day
Spring
South-East
Upper
Outside
Yin
Fire
Bright
Positive Electricity
Water
Dark
Negative Electricity
Hot
m.
Night
Autumn
North-West
Lower
Inside
Bit
Cold
JEW
La Human Representation (M
Yang
m
Yin
Outer
Side
Dorsal
(Back)
9m
#
Ventral
Inner
Side
Upper
6 Bowel
Organs
Lower
5 Visceral
Organs
(Abdomen)
~i Bus
Urn
Bio
Qi
Blood
Wei
Qi
Surface
Inner
Surface
Ing
Qi
Sympathetic
nerve system
Male
Parasympathetic
nerve system
Female
wmmm
In Illness Representation (M
Yang
Restless
Strong
Warm
Dry
Advancing
Acute
Yin
Sullen
Weak
Cold
Moist
Diminishing
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;
South
Earth Central c|
Metal ^ Westjg
Water zK North jh
Spring i
Summer.
Long Summer Autumn fX
Winter ^
Windy M, Liver ff
Green
Heart't'^
Wet>l
Dry m
Cold*
Spleen i^
Lung iffi
Kidney |
Yellow M
White a
Black M
105
The Theory of Fiye Elements

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 balance" 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" (MH) that exhibited the distribution and generation
of 5 elements in an orderly sequence, whereas. Book of Lo (>-#) arranged the 5 elements in an
order according to the check and balance system. Diagrams from Riyer and Book of Lo are 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 elements" 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 medicine, 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 more acceptable by tracing the root of their knowledge to I-Ching,
and authentically claimed as part of traditional Chinese science.
"the Diagram from River"
Wood
East
(Note: Chinese direction and orientation of the map are different from European's)
106
LU, D.
Chinese Theory of Five Elements from "the Diagram from River" discussed how the black and
white dots (or circles) are arranged and positioned in such a way that 1 and 6 are located in
"north"; 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 "moisture" 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 dots indicated the formation of those energies 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 with 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
"Diagram from River" 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).
Water: symbolizes the initial "moisture" that starts to form in the atmosphere during gaseous
energy interaction between Yin and Yang and the trigrams.
Fire: indicating the initial "heat" as result of atmosphere gaseous interchange as the symbolic
origin of fire.
Wood: is "warmth" formed during gaseous interaction.
Metal: is the "coolness" due to condensing atmospheric gaseous exchange resulted with the
origin of metal (minerals).
Earth: is a merged composite of all the four elements mentioned 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 body 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,
considered as the water element and Kan Trigram to make a point. Readers can use the same
general deduction to interpret the "theory of acting and controlling" (ffiM) among the other
organs. I-Ching discusses phenomena and uses objects as symbols for easier understanding;
readers are cautioned not to equate phenomena with symbolic objects such as real water, fire, etc.
The heart is symbolized with the fire element, because of their shape and resemblance between
the two, both having a vibrant upward motion with warmth and vigor. Whereas, the kidney,
symbolized as the water element, has the function of cleaning, coolness, and the downward
107
nature of motion. As the element of fire and water are two opposite and contrast, so the heart and
kidney could affect each other in a similar way. Nevertheless, in the body both suppose to work
harmoniously through a "check and balance" mechanism to maintain a harmonious relationship.
It is known in physiology and pathology that if the kidney malfunctions, it will cause edema in
the body and it will increase the workload for the heart. Besides, the malfunctioning kidney can
cause high blood pressure that also affects the heart, and the heart condition can also affect the
kidney. The purpose of using the five elements to explain the function and the "check and
balance" among the intemal organs is to theorize the pathopoiesis that explains the causation of
disease and the tendency to become diseased. It also represents the ancient theory of medical
phenomena (pathonomy) as the sum of knowledge regarding the laws of disease. The theory of
five elements symbolizes the intemal organs, representing the concepts of traditional Chinese
medicine that regard and treat any local or any systemic disease as offending agents that assault
the entire body. For instance even treating a eommon eold, the traditional Chinese physician
would consider that the disease is due to harmful pathogens (harmful wind or air draft, pollutants
and micro-organisms, etc.) invading the body before eventually infecting the tissues ofthe lung.
Medical scholars have roughly grouped human physical constitutions into those aforementioned
5 element classifications, depending on the individual's physical manifestation. Individual
manifestations exhibiting more warmth (higher body temperature as those people in the hyper
physiological or pathological condition) would be classified as a "fire" classification; and those
who perspire easily and those who exhibit colder body temperature as a metal classification, and
so forth. The treatment goal is to modify and restore the body if ill, to a balance state between
Yin and Yang in the body so that an excessive condition can be modified to moderation by
acupuncture or medication or by both. The 5 element theory further developed to include
physical diagnosis of symptoms as "Excess" and "Deficiency", "Yin", "Yang", "cold", "hot",
"superficial", and "deep", etc.
[Note: The birthing numbers (of dots) are positioned opposite of maturation (or completion dots) numbers and the
sum of adding each opposite is 10. In addition, horizontally and vertically, "odd" numbers (Yang) are opposite to
each other, whereas diagonally, "even" numbers (Yin) are positioned opposite to each other, indicating Yang always
play an active and initiation role while Yin a passive, complementary and completion role. The total number of dots
(black and white) in the Lo Book is "45", which is the sum of 27 and 18. The number "27" is derived -om the
product of 9 and 3, and "18" -om the product of 6 and 3. The "9" represents Yang's mature number, whereas, "6" is
Yin's number. The multiplication of 9 or 6 to " 3 " indicates that mature basic phenomenon needs at least 3 eompound
transformations and interactions as previously explained in the formation of Trigrams. 5 Elements were with five
birthing numbers.]
LU, D.
108
The "Lo Book", together with "Diagram from the River", discussed the interrelationships
between the Five Elements. The Diagram from the River discussed the sequence order of
formation about how the Five Elements were formed, whereas the Lo Book discussed the
"Theory of Acting and Controlling" among the Five Elements, based on which the medical
scholars, later on, developed the theories of Chinese medicine, and based on which physicians
determine how the physical constitution of the patients could be worked on and manipulated to
decide how a disease can be controlled by maneuvering the "check and balance" system of the
Five Elements arranged in Lo Book via the bodies' defensive mechanism.
(Symbiotic Procreation
of Yin and Yang)
) (Acting and
Controlling, and Conflicting
between Yin and Yang)
fflft (mutual Incompatibility

of Yin and Yang)
"Acting and Controlling" and the "Check and Balance" of Yin and Yang with their Relationship
of Five Elements ( E T ^ ^ ^ ' i S H ) [10]
The origin of Lo Book could be traced its origin, from various historical accounts, to King Yu
(2280-2205 B.C.) when he was in charge of treating and controlling the river flooding. During
that time, he noticed a giant tortoise emerging from the river with the marking look like Lo Book
on its back.
So far as the arrangement of dots and circles are concemed, there are, horizontally 2,9,4 (top
row); 7,5,3 (middle row); 6,1,8 (bottom row). Vertically, there are 2,7,6 (right row); 9,5,1
(middle row); and 4,3,8 (left row). Diagonally, there are 2,5,8 and 4,5,6. The total sum of each
row (whether horizontally or vertically, or diagonally) is always the same, namely, 15. For
centuries many scholars have elaborated their metaphysical interpretation of this mathematic
109
phenomenon but in realify, the Lo Book is just a symbolization of contrast between Yin and
Yang, old and new, and inter-relationship between Five Element, etc. It reflects the essence of IChing that no matter how various are the universal phenomena (the various arrangement of dots
in each row), the universal rules and laws as the results still end up the same (the sum of dots in
each row will amount to 15 namely it is the sum of 9 and 6). In other words, all the phenomena
in the universe are due to the interaction of Yang ("9") and the Yin ("6").
Throughout the entire I-Ching, the number "9" is always used to represent the mature Yang, and
"6" to represent the mature Yin. Using numeral expression to symbolize the interaction between
energy Yin and Yang is one ofthe interesting features of I-Ching. In both Lo Book and Diagram
from the River, the numbers 1,2,3,4,5 are called the birthing numbers, whereas, 6,7,8,9,10 are
called the maturation or completion numbers, because the latter are derived from the former
(namely 1-5). This is because the Yin and Yang, during initial stage of interaction and
development (as symbolized by the birthing numbers 1-5) are still too young and immature to
exert or to express their characteristics, nor can they play any significant role in the formation of
various phenomena in the universe. The numbers 6-10 signify that Yin and Yang after an early
stage of interacting and compounding (as symbolized by the birthing numbers) have further
developed into the mature stage therefore they can exert and express their intrinsic natures and
their potentials to the outside world. The number "9" being the utmost of odd numbers
(representing Yang in the mature or completion number series) signifies the mature Yang, with
its intrinsic nature of extending outward, do expand its full potential to the extreme (mainly 9).
The "6" is the lowest "even" number (signifying Yins) in the maturation number series,
representing the very shrinking and contracting nature of Yin (Yin tends to contract as
symbolized as retreating from its utmost number of 10 to lowest 6) [2-4]. Please note that in the
birthing number series there are 3 odd numbers (Yangs namely 1,3,5), whereas there are only 2
Yin numbers, in the series. In the maturation and the completion number series, there are 3 even
numbers (Yins, namely 6,8,10), but only 2 odd numbers (Yangs 7,9).
The reason that the odd numbers (Yang) outnumber the even numbers (Yin) in the birthing
number series, and the reason that the even numbers (Yin) outnumber the odd numbers (Yang) in
the completion or maturation number series can be explained in that Yang always takes an more
active and initiating role than the Yin during the conceptive stage of event, whereas, Yin always
play a larger role in the completion and maturation stage of events. For example, when doing
scientific research, the conception of a research idea in the mind during the planning stage all
belongs to mental activity (Yang), whereas, the physical activities (Yin) may be mostly involved
in the physical set up of instruments for the upcoming research. In such a stage, mental activities
or calculation (Yang phenomenon) is more pronounced than the actual physical activities (Yin).
This is reflected in the birthing number series that odd numbers (the mental activity as Yang)
usually outnumber the Yin numbers as in physical activities).
But in the completion or maturation stage of research, the physical activities of actually doing the
research work (Yin) are more prevalent than Yang activities. This is reflected in the fact that the
even numbers (namely 6,8,10) outnumber the odd numbers (7,9). At this maturation stage, the
mental Yang activify is mainly guiding the physical Yin activify (to physically do the research)
to completion so as to verify the validity ofthe original idea (Yang). By the way, the ideas from
Lo Book and Diagram from River, together with their principles of acting and controlling, and
110
LU, D.
the mutual generation and begetting inspired the deyelopment of military strategy, and the Asian
Chess and Checker Board (M^M^'M)
that has become popular in China, Japan, Korea, and
Viettiam.
When Yin and Yang work together, Yang always takes the initiatiye leading role, and expand
relentlessly forward, while Yin always follows Yang but also exerts a constraining role at the
same time exhibiting, if in human eyents, roles such as caution and precautions. Using human
actiyity such as doing research for example, a person always contemplates in the head (Yang's
role) what one is going to do "first" (an odd number as representing Yang's mental actiyity as
described before), and then in "2"''" phase the person will put his or her thoughts or planning into
action by inyenting something. Then the person re-eyaluates the results of his or her actions or
the inyented product to see if any improyement can be made (this is the 3"* phase, an odd number
again it is a Yang's mental actiyity), then the person will again produce some improyed product
or actions (this is 4* stage, an "eyen number" of Yin nature), and so forth. This is why the odd
numbers belong to Yang's nature, whereas, the eyen niunbers are Yin's.
Through the entire Book of I-Ching, the number "9" is always used to represent the mature Yang,
and "6" to represent the mature Yin. The total sum of each row in Lo Book is 15, reflecting the
sum of 9 (mature Yang) and 6 (mature Yin). 9 is the utmost number of odd numbers beginning
with number " 1 " (this odd number indicating Yang's single symbol " ^ " that from the yery
beginning, the uniyerse started initially with the expansiye Yang energy). The number "6" is an
eyen number of the functioning maturation number series starting with the number 2 (reflecting
Yin number that consists of two lines " - - " ) . As mentioned earlier, it was the expansiye Yang
exerting to start first and extending itself to its farthest extreme before getting weakened, and
then the Yin starts to exert its retreating and contracting energy that is reflecting Yin's two lines
(Yang started first, and Yin second). To illustrate, the exertion of Yin and Yang energy, I will
use the first two Hexagrams (there are 64 Hexagrams) of I-Ching as example. The first
Hexagram (Qian) consists of all Yangs and the second one (Kun) consists of all Yins.
The first Hexagram (Creatiye Qian | g
) consists of all Yangs. Creatiyity is the essence and
sense of nature. Creatiyity is strong and consistent; what is perpetually strong is what is called
the creatiye source. Because the creatiye is the origin of all beings and things, it is called Nature,
the positiye principle, or the progenitor, or origination deyelopment. Only the creatiye has all of
these attributes; in other hexagrams they change according to circumstances. The statement of
the top last line of the Hexagram stated "the Yang (symbolized as dragon) that goes too high
(utmost end) has regrets." It indicates the Yang, when expanding too far and oyerstretching too
thin beyond its limits, will exhaust itself and will lose its strength and will end up with the Yin
taking oyer the function. This is because Yin and Yang, as stated earlier, are just like two sides
of a coin, are both deriyed from and expressed by the exertion of the original "Tai-Chi" energy.
Such a theorem helped in the formation of several basic medical theories developed later during
Han Dynasty (see the classification and treatment of syndromes described preyiously and the
discussion part of the article).
On the other hand, the Hexagram (the receptiye Kun if = = ) consists of all Yins represented by
the 6 broken lines. For receptiyity, gentility and docility are considered a yirtue that is gentle and
111
docile but strong, it is used as a symbol for flexibility with firmness. The statement of the last
phase of Hexagram (the Yin at the top line) stated: "Dragons battle in the field, the blood is dark
and yellow". It symbolized that the Yin, while constantiy contracting and shrinking to its utmost
extreme, the forever expansive Yangs (dragons) are being trapped and encased by all those
shrinking Yins and will eventually cause the trapped Yangs to become very agitated (dragons
battling) and will end up exploding, just as the statement said that" the blood is dark and yellow".
If using the Big Bang theories from cosmology for example, the "yellow" would reflect the light
transmitted from the explosion and implosion, and the "dark" would reflect the breakdown of the
dark matter "Yins".
In I-Ching, the ancient sages always tended to use visual objects, be it an animal or body parts or
others to express the abstract ideas to the common people. This was due to the ancient lack of
suitable vocabulary and limited availability of written language. The dragon has always been
used to symbolize Yang because it is often unpredictable in nature, it comes and goes very
swiftly (almost like human thoughts). In addition, it is energetic and aggressive.
It can be safely assumed that prior to King Wen, I-Ching was mainly concemed with the natural
sciences focused on the Yin and Yang, 5 Elements, and the development of mathematical
numbers developed from The Diagram from River and The Book of Lo. This was because it was
a more primitive society and there was less political upheaval, consequently people at that time
were focused more with man and his surrounding, and most recording method at that time were
by means of symbols, as the written language was not yet developed. But I-Ching after King
Wen was more focused in the more complicated human worid as the society became more
complex. By that time the written language was already well developed, enabling him to write
his thoughts on hexagrams. Parts of his writing and his interpretation of Hexagrams were derived
from his own woes in the prison as well as his own observations on human nature and activities.
I-Ching became more complicated and confused during Han Dynasty (206 B.C. - 220 AD) when
many theories had arisen and many founders of various disciplines tried to support their own
theories by applying the I-Ching to formulate and to establish their theorems. From that time on,
I-Ching began to be more difficult to fathom. Thereafter the true meaning of the I-Ching has
somewhat been lost by the literalists and by the secular scholars who have intentionally or
unintentionally distorted the original meaning and the understanding of I-Ching to suit their
hypotheses. The misstep of using the rigidly fixed interpretation schemes, and inappropriate
interpretation of the contexts of transformation from one hexagram to another has contributed to
the confusion and misunderstandings.
I-Ching and Acupuncture

Acupuncture is based upon the Theory of Meridians which theorizes delicate pathways
consisting of vertical pathways and zodiacs as co-lateral, and horizontal networks that connect
meridians to the organs and tissues. Meridians also connect the organs to the skins, muscles, and
skeletal systems, as well as distribute the nutrients to various parts of the body. The whole
system is like an irrigation system. Diseases and symptoms reflect the disharmonious
relationship and the adverse conditions among the meridians.
LU, D.
112
In acupuncture, 8 of 12 meridians were named after the 4 Basic Lineaments, as mentioned before.
During the Han Dynasty (between 206 B.C. and 220 AD) many theories of I-Ching have been
adopted into many disciplines including medicine. A medical scholar, Chung-Chin Zhang of late
Han Dynasty (25-220 AD), in his most famous medical book "Treatise of Cold Induced Diseases"
(MMm) discussed many infectious diseases and stated that if a patient to reeover from illness he
or she must go through 6 stages namely:
Tai Yang (Utmost Yang, M) > Yang Min (PiBj^) > Shao Yang (Lesser Yang, {J/f^) > Tai Yin
(Utmost Yin, Ma) > Jue Yin (Mf) > Shao Yin (Lesser Yin, ^^pi)
Please note Zhang's theory of 6 stages use the same names as were used for the acupuncture
meridians, but both have different connotations although both adopted the names from I-Ching.
Readers be cautioned not to mix up the names of acupuncture meridians with the aforementioned
names used by Zhang with regard to the progress phases of recovery from illness.
Yin
Yang
Outer
Inner
Front
Taiyin
Side (fi
iueyin
mm
o\
&m
0 /
Shaoyin
Front
Yangmin
Side
Shaoyang
Back(^)
Taiyang
The nomenclatures of the acupuncture meridians were named after Four Lineaments theory (as
discussed before)
The 8 classifications of syndromes used in physical diagnosis are based on the Yin & Yang
theory. When Yin & Yang are in the balanced state, the bio-energy (Qi) and the blood will
function in full capacity, enabling the meridians to meet the demand of performing the normal
activities of transportation, connection, supply, and adjustment among various organs and tissues.
Acupuncture treatment stimulates certain acupoints, restoring the normal function of the body in
accordance of these theories, (see the tables below)
INFLUENCE OF I-GHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE
+l
113
(Corresponding table of Yin-Yang, Meridians and 5 Elements)

Meridian
Hand
Yangmin
Foot
Tai Yang
Foot
LesserYang
Hand
Tai Yang
Foot
Yangmin
Bowl
Organs
Large
Intestine
Bladder
Gall
Bladder
Small
Intestine
Stomach
Triple
Burner
Metal
Water
Wood
Fire
Earth
Meridian
Hand
TaiYin
Foot
LesserYin
Foot
Jue Yin
Hand
LesserYin
Foot
Tai Yin
Administrative
Fire,
Hand
Jue Yin
Visceral
Organs
Lung
Kidney
Liver
Heart
Spleen
Pericardium
Outer
Meridian
Five Element
EfT
Inner
Meridian
Hand
Lesser Yang
(Note: Yang Min, PifB^, is where two meridians meet; and Jue Yin MM, is the endpoint of two
crossing meridians)
Although Qi is considered as Yang and blood as Yin, the amount of Qi or blood is in a particular
meridian is dependent on the organs and tissue that a meridian is connected to. (see the table
below)
+IS
(Comparative Quantify of Qi and Blood in the 12 Acupuncture Meridians)

Yangmin
More
Qi
More
Meridians mm
of Stomach and
More
Blood
Less
Lesser Yang
More
Qi
Less
Jueyin
Meridians of Triple Burner and

Gall Bladder
Less
Blood
More
Meridians of Liver and

Pedcadium
Tai (Utmost) Yang
Less
Qi
More
Meridians of Bladder and Small

intestine
More
Blood
R
Less
Large Intestine
tn
Tai (Utmost) Yin

Meridians of Spleen and Lung
Lesser Yin
Meddians of Heart and Kidney
Impact of I-Ching on Business Administration

The I-Ching has gained widespread acceptance in many fields of interest in the contemporary
West. Starting with the simplest principles conceivable to the human mind, it elaborates a
structure of stmctures that has long been used to analyze phenomena in all areas of human
interest [4].
114
LU, D.
Today according to Thomas Cleary, there is great interest in the application of principles ofthe IChing and derivative texts to strategy in the business and political world as well as in the context
of personal life. Because it is a stmcture of stmctures, the design of the I-Ching can generate
analytic systems of potentially infinite complexity and variety, and can be applied to any
conceivable realm or situation. This is precisely why the popularity of the Book of Changes has
survived every political, cultural, intellectual, and social change that the colossal history of
greater China has known [2].
In every society, a person belongs to many groups - family, local, occupational, social, religious,
political, and so on. The I-Ching analyzes the interplay of relations as functions of qualities, role
and relative standing. It is therefore extremely versatile in handing both individual and collective
perspectives; and since all the standing is relative, it can be applied intemally to any system of
human organization, regardless of scale or configuration. It is precisely the generation of all
possible configurations of dialectic that I-Ching is concemed with, so the specific feature of
family, social, political, or cultural system under consideration themselves formulate the question
and provide the answer. What the I-Ching does is to clarify the fundamental elements involved
and their application under the conditions of available choices.
For contemporary people, it has become almost a truism to apply this very model to the situation
ofthe postwar industrialized world. This is also a comerstone ofthe life and business philosophy
of the extraordinary Japanese industrialist Matsushita Konosuke, whose phenomenal success has
been built on principles originally articulated in the ancient I-Ching. In a book on his philosophy
of management, Matsushita applies this particular principle to business [2], built up one of the
largest businesses in the world, producing a diversified line of electrical appliances under wellknown trade names such as National and Panasonic.
Impact of I-Ching on Western Science

In the 17* century, Gottfried von Leibnitz (1646-1716) and Isaac Newton (1642-1727) invented
calculus {Wl'^,W.6^) by discovering the ftindamental theorem of calculus. Leibnitz in the preface
of his work stated that he conceived his idea of calculus by studying I-Ching. Very likely the
sections he studied and did his discovery by serendipify was from Fu-Shi's ideas of zero (without
Chi M@, namely nothingness or "zero") to "one" Tai-Chi (;v@, namely "one beingness"), Yin
and Yang, and also from The Book of Lo and The Diagram from River where the numerical
concepts of the Birthing and Maturation number series and their interaction and development
were described. Some late mathematicians claimed that Yin is "0", whereas Yang is " 1 " [4],
while others claimed (in mathematic sense) that roughly Yin is " a " and Yang is " " . As
interaction of both a and b approaches infinity, such as trigrams and hexagrams compound one
another to infinity, the summation could be expressed as the definite integral of function " / "
from "a" to "b" with the varieties of phenomena the I-Ching representing in the mathematic
formula as /^ f(x)dx.
Using the idea that Yin (the broken Line "") as "zero", and Yang (the solid line " ^ " ) as
"one", Leibniz provided the mathematic number "0" and " 1 " to each Trigram of Fu-Shi's
arrangement at the left picture as follows.
115
101
ill
^'^
it
-t
Chen
"77"
"
Ken
Kun
In addition, Niels Bohr, founder of quantum theory, wore the I-Ching's Yin-Yang symbol as
insignia to his induction into knigthood for his scientific contribution and achieyements.
I-Ching Impact on Western Philosophy
Georg Wilhelm Friedrich Hegel (1770-1831) wrote in his autobiography that his doctrine of
"dialectic" was inspired from Chinese I-Ching. The Yin and Yang theories helped him deyelop
his idea of "thesis", "antithesis", and synthesis [15].
He is the most famous modem metaphysicians whose philosophical yiews dominated
metaphysical thought throughout the nineteenth century. One of the main Hegelian contentions is
that eyerything in the tiniyerse can only be understood in terms of an object or absolute mind
which has been eyolying throughout the worid's history into a transcendent, self-contained Being.
Each stage in the worid's deyelopment is the expression of the inner struggle of the Absolute
mind to achieye complete self-realization.
To Hegel, the uniyerse commenced as a series of discrete particles, proyiding no explanation of
how they are related, why they were here, and so on. Any attempt to describe this almost chaotic
state of the universe would encounter difficulties, because any characteristics that were present in
the world would be insufficient to describe the whole Uniyerse. Thus, if one asserted that
squareness is a characteristic of the uniyerse, this would be contradicted by other characteristics
of the worid. The Absolute mind, in order to make itself more intelligible, synthesized the
elements into a describable pattem-the physical system of the world.
Hegel completely objectified thought and mind into the basic independent entity, deyoid of all
personality, and all subjectiye properties. The Hegelian Absolute Mind becomes the real uniyerse,
manifesting itself outwardly as worid history, and inwardly as the rational dialectical process,
marching toward full self-realization.
In the Hegelian conception, this process of the Absolute mind is a type of "logical" one. The
116
LU, D.
"logical" development is the famous Hegelian dialectic, wherein each attempt to formulate
something about the universe (a thesis), and the conflict between the two is resolved in a
proposition which incorporates the partial truth of both of them (the synthesis). What is
frequentiy presented as a conflict of thesis and antithesis is actually an example of two
incomplete accounts which are then synthesized into a more general formulation. Thus, the
attempt to explain all phvsical processes quantitatively is opposed by the purely qualitative
physical events, requiring an explanation that encompasses both. The absolute is portrayed by
Hegel as striving constantly to overcome, or resolve, this dialectic of thesis and antithesis by
higher and higher syntheses, until it will finally complete self-realization in an all-encompassing
synthesis, which will include all partial truths in one vast truth. At this point the inner logical
struggle will be over, as well the history of the world. Since each stage of dialectical ascent is
expressed outwardly in terms of some stage in the development of the historical word, when the
Absolute reaches completion, so will the cosmos.
Dialectical Materialism was advocated bv Karl Marx. Marx's philosophv show the influence of
the philosophv of history developed by the German philosopher Georg Wilhelm Friedrich Hegel.
Marx's materialism is based on Hegel and transforming the Hegelian idealistic pattern into a
theory about the natural world. Instead of attributing the dialectical scheme to some Absolute or
Objective Mind, it is in Nature alone that the processes of overcoming contradictions take place.
Everything in the universe is interpreted as proceeding in a dialectical fashion, achieving or
evolving more and more consistent and coherent features. The human world represents a type of
materialistic being, whose way of existence is determined by the material factors involved in his
attempts to produce sufficient material goods for his survival.
The "Svnthesis" of Communism: According to Marx, the present form of material life, based on
a capitalistic economy, contains a final conflict that is to be resolved, a conflict between the
producer, the worker, on the one hand, and the employer, the owner of the means of production,
on the other. This will ultimately be synthesized in an economy in which this separation between
employee and employer disappears, and with it all conflict. At this point, the Hegelian dream of
the complete realization of the Absolute will take place in the contradictions, and the
achievement of a totally rational social order-for Marx, a communist society [16].
Marx's Economic Theorv: Each type of economy that has evolved in history contains conflicting,
or contradictory elements (a thesis and an antithesis) which have been resolved in a synthesis, a
new type of economy, which in tum has involved new conflicting elements, and so on. The
conflict between slave and master, serf and lord, has finally given rise to the present material
system of production-capitalism. At each stage, the entire culture, the intellectual and artistic
forces, are an expression of the then existing materialistic base which determines and accounts
for human societies, according to Marx.
Although I-Ching to some extent exerted some direct or indirect influence over some European
philosophers, I-Ching emphasizes the mutual inclusiveness and harmonious working relationship
between the two contrast forces and energy of Yin and Yang. As stated before, 6/7 of all
occasions Yin and Yang are in harmonious conditions and only 1/7 in discord, whereas the
Europeans philosophers, especially Marx seemed to over emphasize the difference and mutual
exclusiveness of two contrast and opposite forces for conflicting situations. Above all, ftom IChing points of view, the materialism Marx advocated tended to over emphasize on "Yin" and
ignore "Yang" phenomenon. Whereas any of the theories stressed only mind or mental state is
117
unnaturally tilted toward Yang and neglect Yin. Either way it is not a balanced view, if judged
from the principle of I-Ching.
Another well-known Westem philosopher who was profoundly influenced by the Eastem
philosophy and religions was Arthur Schopenhouer (1788-1860). His main work was "the World
as Will and Idea" in which he described matter exhibits its own characteristic through its blind
will. One may say that it is Qi as the background force and energy that enables the matters to
manifest their individual characteristics.
I-Ching's Implicitness of Cosmogony
The scientific findings supporting the theories of Black Hole, Dark Matter and the "Big Bang" or
"Big Bounce" Theory of creation provide an example of a common ground for two old
antagonists and yet complementary Yin and Yang (when in good working relationship) in the
etemal universe.
Photographs were taken by instruments aboard NASA's Cosmic Background Explorer, an
astronomical satellite known as COBE launched into an orbit in November 1989. The discovery
indicated that an explosive birth billions of years ago led to today's expanding cosmos of stars
and galaxies. The discovery seems to refiect the Yang's phenomenon of expanding cosmos of
galaxies, reinforcing themes of I-Ching's original order. Exertion of Yang and the Big Bang are
very compatible in the understandings of the arrow of time. "There was a beginning and there
will be an end." Astronomers had discovered distant, wispy clouds or ripples of matter that
indicate how matter that was uniformly spread out (Yang's phenomenon) in the newbom
universe may have started clumping together to produce stars (Yin's phenomenon). The Big
Bang is perhaps one of the most difficult physics concepts for laymen to accept. Its chief
assumption is that 15 billion years ago all matter in the universe was compressed into an
unimaginably tiny dense sphere (Yin in I-Ching sense). Such a sphere or ball of matter tend to
collapse under its own weight, and if its mass is sufficiently large, gravity will overpower all
other forces and compares the ball into a singularity, such as the one at the center of a black hole.
The density grew so high that gravity switched to being repulsive and the universe started
expanding again [12] (Yang phenomenon is on).
The scientists have found that the ball exploded at a temperature of trillions of degrees,
launching all the matter on the expansionary course (Yang phenomenon) which continues to
follow today. Within the first millionth of a second after the explosion, quarks and other exotic
particles combined to form protons and neutrons, most of which were just as rapidly annihilated
by collisions with antiprotons and antineutrons, releasing their energy in the form of light waves.
An astronomical satellite COBE found that it is this light that is now spread ineffably thin by the
continued expansion ofthe cosmos. Its faint glow, detected as microwave radiation, corresponds
to a temperature of just 2.7 degrees above absolute zero (minus 455 degrees Fahrenheit) [11].
But the problem has been that, at the limits of detectibility, this background radiation has been
found to be uniform throughout the universe. Since stars and other matter condense (Yin
phenomenon) from the gaseous cloud formed in the Big Bang, it follows that there must have
been small irregularities in the density ofthe matter, and hence in the radiation. In another words.
118
LU, D.
when the density becomes so intensively high (Yin phenomenon) that gravify switches to
become repulsive and the universe started to expand again (Yang phenomenon) [12].
The previous failure to find such irregularities has called the Big Bang theory into question. The
discoveries so far provide a strong measure of support for beleaguered cosmologists who support
the theory. The scientific discoveries basically echo the themes of Yin and Yang's inction as
described in I-Ching about the universe (see the earlier sections of this article) in that Big Bang
echoes the Yang phenomenon, and "Big Cmnch" theory (contraction universe back into
singularity) echoes Yin phenomenon.
I-Ching's Implicitness of Bodv and Mind and Its Influence on Psychosomatic Medicine
In addition to various Yang-Yin representations in the theories and practice of Chinese medicine,
Yang is often used to symbolize and represent the mental and spiritual state including will,
thoughts, consciousness, planning, and thinking process, etc., whereas, Yin often symbolizes and
represents the physical state and the body. The question of mind and body and where the mind
meets the body has puzzled scholars and philosophers for a long time. Basically the problem
involves the question "What is the fundamental nature of mind and body", and "how are mind
and body related?"
The Eastem and the Westem points of view in these regards are rather different. In the West the
mind and body have been deemed as separate entities, whereas, in the East both are considered
as integrative. Strictly from traditional I-Ching's points of view according to Fu Shi's concept,
both the mental (Yang) and the physical parts (Yin) are closely linked, interacted and circulated,
though the physical body has more Yin than Yang and the mental part has more Yang than Yin
[mental state or the mind-(Yang), to some degree, is influenced by, and depend on the physical
presence of chemicals as enzymes, neurotransmitters, etc.- (Yin) to conduct its demands (Fig. ID)]. The mind (Yang) is always vibrantly and restlessly active in thoughts, planning and wishing,
etc., whereas, the body (Yin) tends to prefer inertia. In normal circumstances the mind depends
on the body to perform the tasks to fulfill what the mind wants to do, whereas, the body depends
on the mind for guidance and always is at mind's command for when and how to make a move.
Therefore, according to I-Ching, the body and mind are mutually dependent and cannot separate
unless in illness and death during which both are not acting in coherence. Based on I-Ching, 6/7
of time Yin and Yang are in the normal state of coordinating circumstances, and only 1/7 time,
both are in disaccord.
In Chinese medicine the mind and emotions are closely related to health and disease. For
example, disease can be caused by the intensification of any of the seven human emotions-joy,
anger, melancholy, brooding, sorrow, fear, and shock. An excess of joy will do harm to the heart,
anger will do harm to the liver, melancholy to the lung and kidney, brooding and sorrow to the
spleen, and fear and shock to the kidney and heart.
With concept of Yin and Yang, Chinese never separate balance between the physical and the
mental, and between action and contemplation. In order to maintain health, one has to have
physical movement, but also meditative balance. It is done by controlling the physical body and
the will and intention and thoughts. Without that mental overlay, the physical
119
movements are just superficial calisthenics. In Traditional Chinese Medicine, one has to do
calisthenics and to meditate (mindfulness). One without the other is not enough. The
combination is at the core of Chinese medicine. In China the doctors are often trying to train
patients to use their minds to decrease the symptoms, this is the fundamental part of mind-body
medicine in the Chinese system. This is using one's mind exclusively to alter one's body, it is
logical extension of the rest of the Chinese medical therapy and practice. In TCM, it is essential
for the physicians to be trained in the techniques of acupuncture, herbs, traditional Chinese
massage, taking the pulse, and looking at the tongue. There is a discipline to train patients with
every disease to use patient's minds to affect their condition and also using doctor's own mind, or
Qi, to effect patient's condition.
In China, Taoism sounds like a religion but it is not a religion per say, it is more of philosophy
and a way of life. It is Tai-Chi state, a state of harmony. In fact, if one wants to leam Chinese
medicine one has to read I-Ching (The Book of Changes) which explains Chinese dialectical
thinking [18]. It has guided the development of Chinese civilization. The body is also thought of
in terms of Yin and Yang. Mind is Yang, and physical body is Yin, and some ofthe organs are
Yang, and some are Yin. There was no way to separate mind from body, the mind is part ofthe
body. Qi is flowing into body with the blood, and with the energy of body. Both Yin and Yang
forces are at work.
For thousands of years, according to Chinese Taoism which basically developed from I-Ching,
the body is divided into three portions, namely the Upper Dan Tien (iÊB), middle Dan Tien
(4':(ÊH) and Lower Dan Tien (TiÊB)- Originally Dan Tien is located somewhere near the
acupuncture points CV 6 (Chi Hai M,M) and CV 7 (Yin Zhiao p i x ) . The acupoint CV 7 is
considered to be the point where three Yin acupuncture meridians meet. It is also believed that
the Yang and Yin Qi meet here. Since Dan Tien is considered as an important place for Qi
congregation, the term has been liberally used in broad sense by Taoists referring to any vibrant
Qi zones ofthe body. Such a view has made a major difference from that of European's.
[Note: Depending on different school of thought, some defined Upper Dan Tien at acupoint GV 24.5 (Yintang,
between the eyebrows); Middle Dan Tien at CV 8 (Shenque, in umbilicus); and Lower Dan Tien at CV 1 (Huiyin
between genitalia and anus) or at CV4 (Guanyuan about 3 eun below umbilicus)].
Upper Dan Tien (the head region, especially the prefrontal and frontal lobes) is believed to be
where the reasoning, rationalism, intelligence, the logical thinking, and other mental activities,
etc., take place. Lower Dan Tien (below umbihcus including gonads, kidney, and other
associated stmctures) is where the human instincts such as id (the part of the psyche that is the
source of instinctual impulses and demands for satisfaction of primitive needs), libido, and etc.,
are originated. Taoists believe the place where Upper and Lower Dan Tiens meet is the Middle
Dan Tien where the heart, lung, liver, and the associated stmctures are located. Through the
cardiopulmonary circulation and other activities of Middle Dan Tien, the Upper and Lower Dan
Tiens are linked met, interacted, communicated and the endocrinal message etc. exchanged.
In Chinese medicine the mental state of patient is often taken into diagnostic consideration to
determine to what degree the mental role plays in the physical disease, and also to what degree
the physical role plays in mental illness. Often both mental and physical parts have to be dealt
with for treatment. In I-Ching, Yang and Yin are always indivisible just as the two sides of a coin.
Often the disease may be the physical manifestation of mental illness due to stress, anxiefy.
120
LU, D.
emotional imbalance, and poor adjustment of personal life, etc., and on the other hand, physical
discomfort could also affect the mental state. Often the medical freatment is attempted to create
the healthy balance of Yang and Yin so that the Upper, Lower, and Middle Dan Tiens would be
in harmonious condition. This is done by making the Qi flow freely in the meridians through
acupuncture therapy and other modalities of treatment so that Qi could freely connect and
communicate those Dan Tiens for the well-being of body and mind. Such is the concept in
Chinese medicine and the philosophy. The mind-body interrelationship deyeloped from Fu Shi's
Yang-Yin theory has infiuenced not only the Chinese medical theories but also the philosophy of
education by linking and interacting Yang (mind) and Yin (body). Both Conician and Taoist
schools haye emphasized mental, intellectual and physical training through that to attain mental
stability, intellectual growth and physical deyelopment. In fact, in Conflician "Four Books" (IZ3
^ ) there are chapters fully deyoted to mental exercise. Whereas, in the West, the mind and body
has been regarded as separate entities since the time of Descartes.
WESTERN VIEWPOINTS OF MIND AND BODY

The mind-body problem has been a major concem of Westem metaphysicians and scholars
especially since the rise of modem philosophy in the 17* century. The first great philosopher
who seriously raised the mind-body question was Rene Descartes (1596-1650 A.D.) who made
the famous statement "I think, therefore I am". He thought that the world consists of two
substances: thinking substance (mind) and extended substance (matter) and belieyed that mind
and matter interacted in the pineal gland of the brain. He belieyed the interaction between mind
and body in the pineal gland has the impact occurred between the physical, extended brain, and
the extended thinking mind, which allowed physical eyents to lead to thoughts and thoughts to
alter the direction of the motion of extended objects for example the body. Since then, seyeral
philosophers, haye attempted to resolye problem, including Nicholas Malebranche, Gottfried
Von Leibnitz, and Baruch Spinoza.
Malebranche's theory, known as Occasionalism, insists on the Cartesian (Descartes) distinction
between mind and matter. Malebranche claimed that the mind cannot eyen know the body. All
that mind can know are ideas. When we think of bodies, what we are thinking of is something
called intelligible extension, rather than physical extension. Whereas according to Leibnitz's
theory, eyery entity, whether characterized as mental or physical, is independent, and constitutes
a monad (completely separated being). Each monad is determined or fixed in its properties
according to its nature. Eyerything that can possibly happen to a monad follows from its own
essential characteristics, and not from the influence of any other entity. Leibnitz's theory is that
though they haye no influence one another, there is a pre-established harmony between the
monads. They haye been so constmcted that eyents occurring in one are harmonious with the
others. Leibnitz's theory, like Malebranche's, oyercomes the difficulties in Cartesian metaphysics
by giying up any claim that there is a relationship between mind and body. Later on, Spinoza
decided that the difficulty in the Cartesian theory came from its total separation of mind and
body. His theory, sometimes called the dual-aspect theory, claims that mind and body are both
attributes of one and the same entity, which Spinoza named God, Substance or Nature.
(Reminiscent of Fu Shi's Tai-Chi in that the background force of momentum that developed in
the universe including mind and body is the Yang-Yin energy from Tai-Chi).
INFLUENCE OF 1-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE
121
Baruch Spinoza (1632-1677) sought to establish that God and natiire were one and the same
substance and that everything that exists or takes place in the worid is an aspect, modification, or
attribute of God, and that everything can be explained or accounted for by showing the manner
of its derivation from God or Nature. Every physical or mental event in the universe was
interpreted in Spinoza's great metaphysical system as an aspect of one of the two known
attributes of God or Nattire, thought or extension. (Note: the thoughts or extension, according to
I-Ching are the by-products resulting ftom the interaction on Yin and Yang). According to the
Spinozistic view, God has no personal qualities, since He is not a "being" independent of, or
separate from, the universe. Through comprehending the stiaicture of the universe, by means of
grasping the vast scientific system that determines the various specific events of the cosmos, one
is expressing the intellectual love of God and recognizing the "pantheistic" character of the
world.
He accepted Rene Descartes' idea that the universe is divided into mind and matter. Everything
that exists, including individual men and women, is a part of God; in God, quite literally, we live
and move and have our being. He held that people's highest happiness consists in coming to
understand and appreciate the truth that they are a tiny part of an all-inclusive, pantheistic God
(Pantheism). His Pantheistic theory is reminiscent, to a large degree, Fu-Shi's Tai-Chi theory. In
China, it is often said that the person who study and understand I-Ching knows no woo and
thereby find transcendental happiness and ultimate serenity. David Hume (1711-1776) believed
all knowledge came from experiences and all experiences existed only in the mind as individual
units of experience. Whatever a person directly experienced was nothing more than the contents
of his ovra consciousness of mind. Immanuel Kant (1724-1804) believed that mind is actively
involved in the objects it experiences.
In addition to above theories there are also the theories of Epiphenomenalism, Idealism,
Materialistic theory, modem neurophysiology and other psycho-neuro sciences, etc., just to name
a few. Of all of the above theories, Leibnitz's nomad and Spinoza's pantheism are reminiscent of
I-Ching's Yin-Yang and particulariy, Tai-Chi. As mentioned before, Leibnitz studied I-Ching.
The Westem view of separation of mind and body represents the traditional view in the West that
influences, to some degree, the medical theories resulting in the psychiatry and psychology being
separated from most other disciplines of Westem medicine as an independent entity.
In short, the Westemers, as described eariier in this article, seem to lean more heavily toward a
theory of substance (material) which is reminiscent of Lucippus theory mentioned earlier in this
article, whereas, in China, the theories are lean more toward energy due to Fu Shi's influence.
These views set the completely different paths for Eastem and Westem philosophy and medicine
in that the Westemers rely heavily on the chemical substances (namely dmgs) for treatment
(even for maintenance of health through vitamins and supplements etc.), whereas, Eastemers
(Chinese, Indian, Japanese, Korean) emphasize mental exercise through selfless meditation.
Yoga, Chinese massage to assure the free flow of Qi without impediment, and conservation of
energy, etc., as well as physical exercise and the use of acupuncture and herbal medicine for
treatment as well as for maintenance of health.
122
LU, D.
DISCUSSION
The major difference between Chinese medicine and Westem medicine is that, taking common
cold or flu for example, if patient's face is red, lips dry, and is constipated and the color of urine
is yellow or even with a slight redness, that would be a Yang illness. On the contrary, if the
patient feels chilly, doesn't perspire, face tumed pale, and hands cold, urinated a lot, and has
loose stools, it would be a Yin illness. Therefore, for centuries in Chinese medicine, it has always
divided the cold illness into Yin and Yang. But in the West, for decades it used to be just
diagnosed that patient had caught a cold vims (of course now, it is diagnosed as flu or as
common cold).
Many Chinese patients in faet know when to choose Westem medicine and when to choose
Chinese medicine. If they need a surgical operation, they will make sure to find a doctor who is
trained in Westem medicine, whereas, as for chronic disease, they would prefer Traditional
Chinese Medicine. The application of Chinese medicine is fundamentally different from what is
done in the West. In Chinese medicine, "disease" is defined as the struggle between human
capability to resist disease and the pathogenic factors. Chinese medicine emphasizes the human
capability to resist disease. Many treatments are designed to motivate this capabilify once it is
motivated, some disease can be cured easily. That is the key point of Chinese treatment,
therefore, Chinese medicine stresses the healthy state ofthe body.
The entire Chinese culture is based on the notion that there is a correct way to live, and that is
how one live ultimately influences health. It is not just diet or exercise, it is also a spiritual or
emotional balance that comes from the way how one treats other people, and the way one treats
oneself. That has always been the highest goal of living in all the Taoist and Confucian traditions.
Since that is the basis of Chinese culture, it spills over into medicine. The Chinese medical
system is based partially on Taoism which claims that it is not just one's physical well-being that
determines one's health, but also one's behavior toward others. A doctor is not only an empirical
scientist but also he is a teaeher who not only teach the patients about diet and exercise but also
guide the patient psychologically and spiritually to become a better person. Unlike Westem
medicine that break up into compartments and separated the study of health into intemal
medicine, psychology, physiology, psychiatry, and microbiology, etc., the Chinese medicine
combine all of them into one that is more of a holistic view, though specialties in TCM exists. If
one puts the focus on health instead of disease one will begin to understand the Taoist approach.
The advantage and disadvantage of Westem medicine is, that it tends to over specialize and
attentive to detail that might inadvertently overlook the totality of whole body. Whereas, the
advantage and disadvantage of traditional Chinese medicine is that it may over emphasize the
holistic view and unintentionally overlook the detail that needs attention. Nevertheless, both
Westem and Eastem medicine can complement each other.
It the West, most medicine is defined from the point that somebody gets sick, somebody has
symptoms, and has to find the abnormal laboratory report. The Westem physicians lookup at
patients about what is wrong, what is the pathology, what is the disease, in other words dealing
with a sick person. Whereas, the Eastem meditative techniques teach about how the mind
influences hormones, cardiopulmonary and the endocrine systems etc. In China it is not just a
123
matter of what one know about physiology, microbiology, endocrinology, and the immune
system through science, but also that our thoughts our philosophy of life, and even our
friendships have consequences on our bodies [18]. Though mind-body connection is begun to
catch some attention in the West, psychosomatic medicine is still not yet considered as the main
stream of Westem medicine.
For Longevity and Health:

1. Keep Qi flowing smoothly along meridian.
2. When Qi is blocked, use acupuncture/acupressure or Qi Gong or Quasha (SdP) to restore
Qi flow before any organic tissue changes from normal to abnormal.
3. Eat only BDORT positive foods, wear positive clothing, and live in a positive
environment.
4. Keep the mind in a pleasant mood for Qi to flow smoothly. Negative and unpleasant
mood impedes the Qi flow. Healthy mind for healthy body, healthy body for healthy
mind, and maintain harmonious human relationship. In illness, patients could be suffering
obstruction of Qi, whereas, others may be due to insufficient Qi.
5. Conserve mental and physical energy and keep tranquilify of life (i.e. avoid unnecessary
emotional unrest) by Tao, Zen, or Confucian meditation, Tai-Chi exercise, yoga or saying
prayers etc., so Qi may flow more smoothly.
6. Properly stimulate ST 36 ( S H M ) .
7. Proper medicaments (herbs or chemicals or pharmaceuticals agents) to remove the source
of inflammation or infection and/or Qi obstruction (partial or total) that may exaggerate
Qi obstruction allowing accumulation of harmful substance (microorganisms, toxic byproducts, etc.) to gather and flourish that in tum would further cause impedance of Qi
flow. Such a vicious cycle would in tum, allow the congregation of harmful substances
and would create the abnormal state of Qi and further exacerbate the illness.
8. Be kind to others and establish rapport with people around you.
I-Ching, being the very flrst book in China, has profoundly influenced almost every aspect of
knowledge created and developed in China, but it has always been listed as one of the most
difficult books to understand. This is mainly due to the fact that very few people tmly understand
the original meaning contained and implied in this book. The author of this article has tried his
best to write in such a way that most of the readers would understand the basic meaning of IChing, especially in the realm of medical theories that are inferable from it. Although some of
those ancient Chinese medical theories might seem primitive in modem days but when
comparing with the medicine that was practiced at the same period of time in many other parts of
the world about thousand years ago, those Chinese theories seemed much more sophisticated and
credible. We only have to look to Europe that the medical practice of "blood letting" for the
treatment of various diseases was still widely performed even up to the 18* century. When
comparing the theory "blood letting" 300 years ago in Europe with the ancient Chinese medical
theory developed 3,000 years ago based on I-Ching and five elements theory and others, we
could notice the vast difference in the depth of concepts between the two. In addition, we must
understand that many books and medical texts that elaborated those ancient Chinese theories
were lost over thousands years resulting in some of those theories becoming incomprehensible to
124
LU, D.
us now. Most noticeably missing is the explanation about the discovery ofthe meridian systems
and the loci of acupuncture points that cannot be found nowadays in any existent Chinese
medical archives. Nevertheless, this knowledge and information of acupuncture points and
meridian systems has survived and worked well through the ages. However, although Chinese
herbal medicine and acupuncture have existed for thousands years, very little progress has been
made and not much knowledge has been added to what was already known in the past several
hundred years. Modem research has revealed more information about the mechanism of
acupuncture, but the treatment methods for various ailments basically remains the same. So far
as the question about how the ancient Chinese discovered those acupuncture points and how
those points were found to be located within the respective meridian systems that connect
intemal organs resulted with a specific meridian was named after the specifically associated
organ, those answers may never be found. Nevertheless, some scholars believed meridians were
discovered when needle was inserted at the different site and the patient felt sensation in distant
part of body through a distinct pathway. But this is only a conjecture.
Even more intriguing is a portion of mapping ofthe stomach meridian between ST 36 and ST 40.
All the acupuncture texts before Sung Dynasty (960-1126 AD) had the stomach meridian
depicted as having a small section between ST 36 to ST 40 with a distinct zigzag pathway before
going down to ST 41. But the texts written after Sung Dynasty had most ofthe mapping of this
particular section altered to a rather simplified and round pathway. Yoshiaki Omura, using BiDigital 0-Ring Test with the histological slide of ftindic stomach specimen, has found and
verified by resonance phenomenon that the correct pathway was the one described by the ancient
Chinese, not by those after Sung Dynasty. Very likely the original documents about how the
correct mapping was done had been lost before Sung Dynasty. By the same token, it is possible
that there might be some other similar mis-mappings in some other meridian systems existing in
modem textbooks that are different from the original ancient mapping and need to be verified in
the similar ways. Another issue is that from the "cause and effect" point of view, there are
discrepancies of opinion among the modem Westem acupuncttire researchers and the traditional
Chinese medical scholars about the acupuncture effects. In the opinion of Westem scholars, the
cause of the acupuncture effects is due to the release of beta-endorphin, GABA, enkephalin,
dopamine, and norepinephlin, etc. from the stimulation of acupuncture points. But strictly from
Chinese medical points of view, those chemicals released by acupuncture are the "effect" and the
"by-products" of Qi circulation that are stimulated by acupuncture therapy. They are not the
"cause" of acupuncture phenomenon as Westem researchers think. It is possible that the ancient
books explaining how the acupuncture points and meridians were discovered were simply lost or
destroyed through the ages due to wars and fire.
Above all, if taking I-Ching for example, there were three versions before the Han Dynasty
(before 206 B.C.). The main contexts might be same, but there were discrepancies in details
among the three. These three versions were known as Nien-xan I-Ching (Mlil^), Qui-tsang IChing (MM,^) and Zhou I-Ching (M^) which currently still circulates in China, Korea, and
Japan. The Nien-xan version was said to be circulated during King Shen Nung reign (If , 2737
B.C.) who's personal appellation was Nien-xan ( M L U R ) or Lie-xan (f ULLJK,). Qui-tsang version
was said to be circulated during Yellow Emperor (2697 B.C.) who's smame or tribal name was
Qui-tsang (If JÊS,)- Some modem day scholars thought the Nien-xan version was circulated in
Hsia dynasty (2205-1818 B.C.), and Qui-tsang version in Shang Dynasfy (1766-1154 B.C.).
125
Zhou yersion which was circulated in Zhou Dynasty (1122-255 B.C.) is the only version existing
today. The major differences among the three versions are the sequential arrangement of eight
trigrams, 64 hexagrams and the position of each respective trigram or hexagram within the
arrangements. Whereas Qui-tsang listed Hexagrams Kun (if) that contains all Yins " " as the
first in the sequential arrangement, Zhou version listed it as the second in the arrangement.
Whereas Nien-xan yersion listed Hexagram Ken (i;) as the first [1], the Zhou yersion positioned
it as the number 52. Both Mawangdui and Zhou yersions listed Hexagram Qian (fg) (containing
all Yangs " ") as the first in the sequential arrangement. The original yersion of Nien-xan
likely contained only symbols without words, since Chinese characters only started to be used
during Yellow Emperor period. The recently discoyered Mawangdui yersion of I-Ching was so
contrast from currently circulated Zhou yersion, it is speculated that the Mawangdui yersion
might be the derivative or hybrid of Zhou's and one of the two versions (namely Nien-xan and
Qui-tsang) that had been lost for thousands of years. Many books before the Sung Dynasty were
circulated through hand copying before printing technology was inyented. Moreoyer, before
paper was inyented during Han Dynasty (206 B.C. to 220 AD), most archiyes including the IChing before that time were hand carved on bamboo or turtle shells or written on dried animal
skins or on silk. Therefore, human errors or word-missing during the copying process were
ineyitable. Of those 3 yersions of I-Ching, only one has stiryiyed to circulate todays. The other
two were all lost. One major eyent about I-Ching which took place in recent history was the
discoyery of a second century B.C. manuscript of I-Ching text unearthed in December 1973 at
Mawangdui (M3i:fc) in Changsha city (W/! of Hunan Province (MM) [13]. Mawangdui was a
tomb where Sin Zhui (^}1), an aristocrat was buried in the early period of Han dynasty. This
particular version of aforecited I-Ching, though the main texts were largely the same as currently
circulated version, differed in some key words in some hexagrams that may lead to different
interpretations of some lines contained in some hexagrams. Comparing it with the current
version, I found it is obvious that 2000 years ago, different word characters with the same
meaning were used in various parts of China. But there were also contained in this Mawangdui
version of I-Ching the same phonetically pronounced words but with entirely different meanings.
In the earlier part of this article, I used two hexagrams (Tai, H ; and Pi, ^ ) as examples to
describe the medical connotations using the currently circulated version of I-Ching. But in the
Mawangdui version, I found that some key words in some line-statements of these 2 hexagrams
were different. Although the general meanings and conclusions of the hexagrams, even in the
different versions, are similar, the detailed interpretation would be somewhat different.
Tai: Mawangdui Version
DDDDDDD
DDDDDDDDDDDDD
(The squares in the aboye statements are the words unrecognizable due to centuries decay of the
silk that blurred the words.)
126
LU, D.
Tai: Current Version
Tai "Greatness"
English translation of Mawagdui Version [13]
[Greatness: The little go and the great come; suspicious; receipt.]
[Initial! Nine (the bottom line)
Plucking the cogongrass stem with its roots; [to be upright] is auspicious.
Nine in the Second:
Wrapped recklessness;
herewith ford the river; not distantly leaving it behind and not forgetting it, gains
elevation iri the central ranks.
Nine in the Third:
There is no flat that does not slope, there is no going that does not retum in [determination]
about difficulty, [there is no trouble; do not pity] his retum; in eating [there is good fortune].
Six in the Fourth:
So fluttering, not wealthy together with [his neighbors; not wamed about his retum].
Sixin the Fifth:
Di Yi marries off the maiden by age [prime auspiciousness].
Elevated Six:
The citv wall falls into the moat; [do not] use troops; from the city announce the mandate;
determination is distressful.
There were numerous important documents and archives lost mainly due to wars and lootings.
Another major medical text that was lost is "The Treatise on the Warm Induced Diseases" by the
aforementioned Zhang Chungchin ( D i l i ' s ) who also wrote, as mentioned before, one of the
major medical classics "The Treatise on the Cold Induced Diseases" which has survived and
circulates today. It is one of the textbooks widely used in many schools of traditional Chinese
medicine. But in "The Warm Induced Diseases" Book, Zhang had described, among other things,
the diagnosis and treatments of various heat related illness including different types of heat
stroke, and many diseases now found in tropical and subtropical areas. This important book was
out of print and was completely lost nearly 1500 years ago. We only came to know the existence
of this book through other medical texts mentioning it. But its contents cannot be leamed today.
I-Ching knows no boundary, especially where medicine is involved, since it is a philosophy of
science discussing universal phenomena. Takesuke Muteki, the late chairman of anesthesiology
at Kurume University in Japan stated in one of his treaties that many themes of basic stmcture
127
theories of medicine including BDORT reflect the origin ofthe ideas about Qi from I-Ching [17].
At the same time we ean not but be amazed that those ancient people, without any modem
sophisticated devices and with only primitive knowledge and methods were able to develop such
sophisticated theories and medical practices that even using today's standard and modem points
of view, are still considered monumental and admirable achievements.
Oi and Traditional Chinese Medicine

Qi plays an important role in Traditional Chinese Medicine (TCM). Qi exist in every part of
body. The students of TCM leam the tongue and the pulse diagnoses, because Qi manifesting in
the wrist pulse and on the tongue are more pronounced and noticeable and is most convenient to
help making diagnosis. For tongue diagnosis, the students have to memorize the color, the
texture, the coating, and whether there are indentions of the teeth. Every variation of the tongue
corresponds to a specific problem of the individual intemal organs. For tongue diagnosis the
students has to memorize more than 100 tongue types. As far as the pulse diagnosis is concemed,
there are at least 40 common pulse types, 12 of which are found frequently in sick patients. For
diagnosis, the TCM physician will palpate the pulse above the wrist in order to find what type of
pulse will reflect what type of disease. For instance, a particular pulse indicates an insufficiency
of heat or Qi in the organ, from this variation of touch, TCM physicians make an intelligent
guessing which organ is the root of the problem. Other related diagnostic aids include patient's
facial complexion, signs of eye abnormality or symptoms, voice, hair, teeth, ear, skin, and
general physical shape, etc. There are two kinds of Qi, "Yin" refers to the adequacy of vitality,
while "Yang" is the resistance against disease. Therefore, the terms Yin and Yang also explain
Qi.
Qi is a kind of field energy. Everything has Qi. No living being in the world is without the
energy of Qi. A plant grows because it has the energy for growing (please refer to Four
Lineaments described before). It is the primary source ofthe universe. Qi could be cultivated and
maximized to its full potential through Taoist meditation, acupuncturing at ST 36 and other
pertinent acupoints and practicing Tai-Chi Boxing (which is solitary and a defensive boxing
mainly for the conservation and cultivating Qi, whereas, martial arts are offensive). Buddhist's
selfless and thoughtless meditation is mainly for enlightenment, whereas, Taoist meditation is to
be mindful, intentional and, willftil.
Chinese believe this Qi that we breathe in and out also exhibits in the universe. In Chinese
medicine the idea is that one's "will" govems one's Qi so that what one decide to do govems the
energy in one's body. Whatever one decides to do, the way one lives one's life, and one's
convictions will change one's physical being and the organs in the body.
Qi is very much stressed in TCM. Take acupuncture for an example, obtaining Qi (De Qi) is
greatly emphasized in China for acupuncture therapy. Acupuncturists put the needle into the
acupoint, and if the needle seems getting stuck, and if there is tension pulling back, then the
acupuncturist knows that the needle is in the correct spot without even asldng the patient. As for
the patients, he/she will feel swell, tingling or numbness sensation at the acupoint and the
sensation may travel along the meridian. Many acupuncturists in China know Qi Gong. A good
128
LU, D.
acupuncturist use Qi to make acupuncture work better by putting his or her own Qi through the
needle, and to feel the Qi through the needle from the patient's body. If the acupuncturist emits
Qi, the patient will have an intense feeling at the targeted area. If the needle is not in the correct
spot the acupuncturist has to move it 1 millimeter or 2 until they find the correct acupoint where
"De Qi" is ascertained.
Qi and Oi Gong
Qi (Chi) Gong can be a martial art, or a Chinese healing technique which is used to treat a
variety of illness especially chronic neurological and muscular disease including multiple
sclerosis and other related illness. People practicing Qi Gong leam to direct the Qi (vital energy)
in their body through special breathing and physical exercise. Qi Gong is a method for adjusting
and mobilizing Qi with willpower and concentration. When practicing Qi Gong to a certain level,
a person might be able to mobilize all body energy and focus it in one place. That is the
phenomenon of Qi Gong. Qi is adjusted by the mind. Some patients are often taught some simple
Qi Gong to treat their illness and some Chinese doctors can use their own Qi to treat the patient.
In China a special kind of massage is considered a specialfy ( i ^ ) . The massage doctor flrst
attends a traditional Chinese medical school for 5 years. Next the doctor does a residency and
then spends several more years preparing for a specialty in massage. Massage is not just a
technique for loosening the muscles or relaxing stiff joints, it is also designed to release the flow
of Qi. In China, many people do the Qi exercise for physical strength, the exercise requires
concentration. They are trying to focus their sense of balance of energy or Qi. They are trying to
feel where their energy starts from, and then to move it through their whole body. The exercise is
physical, and it is also very contemplative and meditative. To do this exercise one has to be
physical active but also has to direct one's mind. Those who practice Tai-Chi boxing or Qi Gong
exercise to a certain level could feel "heat" or "numbness" and that one can move this sensation
anywhere in body. After practicing Tai-Chi which is the most common exercise in China, one
will be able to direct the Qi anywhere where one wants. Qi Gong can be used for the
manipulation of Qi or energy, to increase the abilify to focus mind on where the Qi in body
comes from and then to move it at will, using conscious thought; or, by "breathing skill". Qi does
not mean only vital energy, but also "breath", those Qi Gong people also use breathing
techniques to move their energy. In Chinese theory, once a person leams to relax, to focus on
one's breathing, and to let go of all the thoughts, then one can actually find a spot in one's body
where Qi, or vital energy begins. Chinese call this the "Dan Tian point" it is a spot just below the
navel somewhere near the acupoint Chi Hai (CV 6) and Quan Yuan (CV 4). One form of Qi
Gong is "extemal Qi Gong" that, at an advanced level, the trained persons not only can move Qi
in their own bodies but can emit it at will. Human Qi, in essence, includes Dan Tien Qi and Qi
through breathing.
This idea grows directly out of the basic theory of the body that the body is full of Qi and
through the meridians the Qi energy flows, and that the Qi energy has to be in balance. Through
physical and psychological exercise to control that energy, sooner or later one can leam to move
it outside of body, that enables the Qi Gong masters or doctors to perform extemal Qi Gong
therapy on patients by using their energy to help redirect the flow of the patient's energy. The Qi
129
is emitted from Qi Gong master but the key factor is the thought process. Generally speaking,
when emitting Qi, one shouldn't think about where it is coming from. If one does not focus on
where the Qi comes from, but think only of the need to cure the patient's disease and give him
one's Qi, then the Qi which is emitted will be complete and may even be greater than expected.
The Qi does not need be forced out [18].
It seems a simple task to perform Qi Gong, even though, it fact, it is a very complicated process.
If doctor or Qi Gong master wants to give patient Qi, the practitioner must first concentrate his
Qi at certain part of his body such as hand from which Qi is to be emitted and then Qi through
mind process would just give the Qi out. That is all there is to it. The key is the mental process.
According to Chinese medical Qi Gong, Qi will be wherever the object of mental process is.
Therefore, Qi is not merely a thought, it is a genuine phenomenon. One must focus only on one's
objective to give Qi to the other person. One cannot use a false heart and a false mind to give Qi.
Emission of energy is what a lot of martial art masters or kung fti experts exhibit. The martial art
masters would emit energy, and it was that Qi, not just the physical force that defeated their
opponent. But the Qi used in extemal Qi Gong to heal the patients are often found to be BDORT
positive, whereas, the Qi emitted by martial arts masters are often found to be BDORT negative,
mainly due to its killing or hurting intention. Whether the emitted Qi Gong is BDORT positive
or negative depends mostly on the positive or negative qualify of Qi that is acquired through
practice or training.
Afterthought
The time for integrating Chinese and Westem medicine has come. Both Eastem and Westem
medicine can be complementary to each other to find the new remedies, as well as, to ftirther the
knowledge of medical science, thereby, benefiting the society in general, and the patients in
particular. Research has showed that acupuncture can be valuable in reducing post-operative
nausea and vomiting, as well as, in pain management by significantly decreasing the dosage of
analgesics for the cancer patients and for the patients with post-surgical pain. Chinese herbal
medicine could decrease the dosage ofthe chemo therapy, thereby be decreasing the side effects.
For the patients who need surgery but are allergic to anesthetic agents, acupuncture anesthesia
has proved to be an excellent altemative. Qi Gong has its special place in medicine there are
many areas of TCM still waiting to be explored by the Westem medical scholars. The
cooperation between the Westem and Chinese clinicians and researchers would be paramount to
make the integration of both disciplines successftil. Nevertheless, one major concem is that most
traditional Eastem doctors are not trained in biostatistics, double-blind control study or
randomization any more than Westem-style physicians know about Qi, Five Elements Medical
Theory, and balanced Yin and Yang approach. Nevertheless, using Westem quantitative and
qualitative analytical methodologies to do the study of, and research on Chinese medicine so as
to find a common ground between the two disciplines are the right way to go. With many
exchange programs between the countries and the information knowledge so wide spread
through the modem communication systems, the difficulfy and the handicap that previously
attempted to bring two distinct disciplines together, are drastically reduced. Therefore, the
integration of both Eastem and Westem medicine would very likely be a reality in the 21st
century.
130
LU, D.
Major difference between Westem and Eastem medicine is that Westem medicine, due to
influence from ancient Greek-Roman philosophy, tend to lean more towards "matter" that leads
its deyelopment more to the somatic part of medicine, whereas Eastem medicine tends to lean
more towards psycho and spiritual part of medicine. Therefore, Westem medicine is bent more
towards the studies towards the pathogenic diseases that help deyeloping the adyanced
knowledge of microbiology, pathology, bio-chemistry and anatomy etc. Eastem medicine is
more attentiye to, and promotional of the balanced state of health, thereby increasing the physical
and mental resistance against the inyading pathogens. Consequently, Eastem medicine
emphasizes more on the intrinsic factors of the body, whereas Westem medicine pays more
attention to the extrinsic factors, and nature of the diseases by deyeloping the pharmaceutical
agents to remove the pathogens from the body. Using qualitative and quantitatiye analysis on the
Chinese herbal medicine could definitely benefit pharmacological and medical sciences, but it
will certainly encounter the problems if using the said analysis to study Asian meditation and the
mind-body part of Chinese medicine due to biostatistical problems it inyolyes.
When the word "meditation" is used, people often mixed up Westem and Eastem styles of
meditation, especially since there are many different types of Eastem meditation. In the West,
meditation has been credited with reducing blood pressure and anxiety, addiction and stress.
Relaxation response from meditation has been shown to decrease SNS (sympathetic nerve
system) activity metabolism, pain, anxiety, depression, hostility and stress. Neyertheless, certain
integral aspects of meditation will remain beyond scientific grasp. Westem meditation tends to
include guided imagery (guided by the meditator, or by others), whereas Eastem meditation
tends to be more selfless. Asian meditation is explicitly more spiritual than the Westem. Asian
meditators traditionally haye engaged in meditation with their "receptiye consciousness" which
inyolyes a shift from the focus on a personal experience of self to the larger reality. In contrast,
Westem scientific studies of meditation are operated primarily out of instrumental consciousness
which is based upon the instmmental consciousness. In Westem research, the meditations are
monitored by EEG, fMRI, PET, and other techniques that may not be the same thing as the
meditation engaged by solitary practitioners in Asia, whether it is Tao, Zen, Confusian or Yoga.
In West, meditation has been defmed in terms of certain physiological yariables measured by
EEG, by changes in arousal and by specific autonomie yariables of muscular tension/relaxation.
It has also been defined in terms of attention deployment, related cognitive control mechanism,
or ego control mechanism, etc. There is little agreement on how to define meditation what should
be measured and what the most useful measuring instruments may be [20]. Research on
meditation is still in an infancy state. Using Westem analytical methodologies with instmments
(Yin in I-Ching's sense) to measure meditation state of mind (Yang) could be misleading.
Meditation is associated with increasing self-awareness and consciousness. Similar definitional
risks also apply to the practice of prayer. There is a need to distinguish categories such as
meditation and prayer in terms of method and goal. For example, Buddhist meditators tend to
strive for enlightenment, Christian prayers tend to bend for Heayen, whereas Taoists for
selflessness, simplicity, and merging with tiniyerse, and Confucian for uniyersal order and moral
wisdom. Eastem meditators tend to focus on spiritual efficacy, while Westerners tend to focus on
scientific efficacy. Like the term prayer, meditation itself eludes a precise definition.
131
I-Ching has always been considered as a great book with timeless profundity. Many scholars
have devoted their lives studying it and still are unable to completely unlock its entire meanings.
The entire meaning of the I-Ching is so complicated that it is beyond the scope of this article to
cover. In fact, one important part of I-Ching is the "constant change and transformation" from
one Hexagram (phenomenon) to another. This is a complicated process and requires special
knowledge and wisdom to enable a person to accurately identify oneself (or a certain situation)
with a certain particular matching Hexagram in accordance to the corresponding time, place,
human condition and relationship as well as the environmental factors in order to correctly
coincide with that particular Hexagram before attempting to interpret the line statements of that
particular Hexagram for practical guidance. Due to the limited space of this article, the author
could only introduce as briefly and concisely as possible the essential meanings of I-Ching,
hoping shedding some light on the modem integrative medicine.
For us who live in the modem time, we should be careful when we use the current standard of
modem knowledge to make judgments about the ancient theories formed thousands years ago. In
the contrary, many of those ancient theories, if found valid, may complement and benefit modem
medical knowledge in the advancement of science for the betterment of mankind.
CONCLUSION
From the point of view of I-Ching, no matter how complicated and complex is the universe, all
phenomena are the reflection of Fu Shi's idea of opposites (or contrasts) and King Wen's idea of
circulation that manifests as the results of creation and evolution; regeneration and degeneration,
generalization and speciflcation. I-Ching is a philosophy of science as well as, metaphysics that
discuss cosmology and ontology (quantitative and qualitative). I-Ching is also a book that
categorized the pattems of the changing universe that enable us through our inductive and
deductive reasoning to understand "cause and effect" of events whether human or of nature. The
Book of Changes is concemed with positive and progressive adaptation to changes in the times.
Based on the belief that since change is an inexorable law of the universe encompassing
everything in the world, great and small, it is better to overtake change than to be overtaken by it.
According to Chen Yi, the 12* century scholar in Sung Dynasty, that there are waming and
cautions in the I-Ching; but there is never despair, and never presumption. There is hope, but it
depends on understanding and action, not wishful thinking. I-Ching is also an experiential
philosophy. Through observation of universal occurrences, one could, by consulting hexagrams
and its commentaries, to best position oneself in any given situation by properly adjusting and
adapting oneself to the environments throughout the vicissitude of human life so as to Shun
pitfall and danger, and to find safety and attainments. No matter how unpredictable the
transformation in the universe or in the chaotic world, there are pattems and mies one can follow
to deal with the forever changing worid through unchanging principles [2]. I-Ching is the natural
principle, the inner design of nature, by virtue of which things are as they are. By understanding
the pattems of events in the universe as reflecting on the human condition, it becomes possible to
bring about mutual understanding and cooperation among people and nations, thus making
possible the effective accomplishment of the tasks facing the world, and at the same times
finding oneself a right place in the universe. The tme meaning of the I-Ching has been lost by
132
LU, D.
literalist secular scholars who had distorted the understanding of the text over the ages. The
cardinal misstep was using rigidly fixed interpretation schemes, inappropriate in the context of
transformation from one hexagram to another.
The universe, according to I-Ching, is the collective body of motion and momentum. The
formation and development has an initial starting point that is the center point of universal
phenomena which is Tai Chi. The collective survival requires momentum and it depends on the
check and balance for it to continue. The vicissitudes of any life is but a manifestation of
degeneration and regeneration of Yin and Yang. Both can manifest as metabolism in the living
things. In 1949 when Richard Wilhelm and Gary F. Baynes published the book of their
translation of I-Ching, Carl Gustav Jung (1875-1961), who is the founder of analytical
psychology and one of the two most influential pioneers of modem psychiatry (the other was
Sigmund Freud), wrote the foreword for the book in which Jung made the following statement
that said if there is wisdom in the human world, the Chinese I-Ching is the only one. Whereas
nine out of ten scientific laws were short lived, I-Ching still has its value after several thousand
years. Moreover, it transcends the law of cause and effect, there are many theories in common
between I-Ching and the modem nuclear physics [1].
ACKNOWLEDGEMENT
The author would like to express gratitude to Roger Egolf, PhD. Associate Professor of
Chemistry and Chairman of Faculty Senate at Pennsylvania State University, Lehigh Valley
campus; Yemen Chen, OMD, PhD, President of New York College of Traditional Chinese
Medicine; and Emily Lu, MFA, for their input and assistance in preparing this article.
REFERENCE
1. Zhou, T.H. (/^fflT): Discourse on I-Ching. Liberty Publishing Co., Taiwan pp. 177-299,
1964, and notes taken by D.P. Lu, from I-Ching lectures at Soochow Universify and
tutorial lessons given by Prof T.H. Zhou, 1958-1964.
2. Chen, Y. (MM): I-Ching. the Tao of Organization. Translated by Thomas Cleary,
Shambhala Publishing Co. Boston & London, pp. XI-XIV, pp. 217-222, 1988.
3. Hsieh, T.F.(i^;^^): Forewords. Explanatory I-Ching. Fareastem Publishing Co., Taipei,
pp. 1-12, 1959.
4. Tseng, T. (MM)' Introduction of I-Ching. Huang Chi Publishing Co., Taipei, pp. 73-84,
110-115, 199-201, 1978.
INFLUENCE OF 1-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE
5. Lu, D.P. ( I ^ ^ ) : Qi(Chi) in Chinese Medicine, Its origin, types, distribution and
manisfestion. Acupuncture & Electro- Therapeutics Research. The Intemational Joumal.
Vol. 23(3/4), pp. 266-268, 1998.
6. Wang, H.K. (lE^M)'1984.
Physical Diagnosis bv Look. Wuchow Publishing Co. Taipei,
7. Omura, Y. (::A:tEHg): Acupuncture Medicine. Its Historical & Clinical Background.

(287 page book in English) Japan Publications, Inc. Tokyo, 1982.
8. Lu, D.P., Lu, G.P. (li9{Z): For a better therapeutic result: taking medication in
correspondence with the timing of Qi circulation in the acupuncture meridian system.
Acupuncture & Electro- Therapeutics Research. The Intemational Joumal. Vol. 31(1/2),
pp. 184-186,2006.
9. Suzuki, D.T.: Character and Lifesfyle, Swedenborg: Buddha of the North, translated by
Andrew Bemstein, Swedenborg Foundation PA, pp. 109-125, 1996.
10. Collective Authors, Outlines of Acupuncture. Shanghai College of Traditional Chinese
Medicine, Section of Teaching and Research, Ch 1-3, The Academy Press Co., Kowloon,
Hong Kong, pp. 1-41, 1972.
11. Briggs, D., "Big Bang" gives Religion, Science common ground, and New find supports
"Big Bang" theory. Associated press The Moming Call. April 25. 1992 pp Al and A24.
12. Bojowald, M., Follow the Bouncing Universe. Scientific American, 299(4), pp. 44-51,
October 2000.
13. Shaughnessy E.L., Translated I-Ching The Classic of Changes. Ballantine Publishing
Group division of Random House, Inc. New York, pp. 1-6, 1996.
14. Ritsema, R., Karcher, S., Translated I-Ching: The Chinese Oracle of Change. Barnes &
Noble Books, New York, pp. 12-15, 1995.
15. Chen, L.F. ( P ^ l t ^ ) , Zhou, T.H. (k^plf): Practical Application of I-Ching. pp. 80-81,
Chung Hua Book Co. LTD, Taipei.
16. Popkin, R.H., Stroll, A. Philosophv made Simple. Doubleday & Co. Inc. pp. 89-91 New
York, 1956.
17. Muteki, T. (Mj^pfiJ^) Role of BDORT medicine for promoting traditional Japanese
Culture of innovation of the relationship between physician and patients. Acupuncture &
Electro- Therapeutics Research. The Intemational Joumal. Vol.37(2/3): pp.177.
18. Moyers, B., Healing and the mind. Doubleday, Bantam Doubleday Dell Publishing
Groups, New York, pp. 257-313, 1993.
19. Andersen, J., Meditation meets behavioral medicine, Joumal of Consciousness Studies. 7
pp. 17-73. 2000.
20. Brown, D.P., A modal for the levels of concentrative meditation, Intemational Joumal of
Clinical and Experimental Hypnosis. 25, pp. 236-273, 1977.
133
Copyright of Acupuncture & Electro-Therapeutics Research is the property of Cognizant Communication

Corporation and its content may not be copied or emailed to multiple sites or posted to a listserv without the
copyright holder's express written permission. However, users may print, download, or email articles for
individual use.

Influence of I-Ching (Yijing, or The Book of Changes) On Chinese Medicine, Philosophy and Science.

Caricato da

Informazioni sul documento

Titolo originale

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

Influence of I-Ching (Yijing, or The Book of Changes) On Chinese Medicine, Philosophy and Science.

Caricato da

Copyright:

Formati disponibili

ACUPUNCTURE & ELECTRO-THERAPEUTICS RES., INT J., Vol. 38, pp.

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

"THE QUESTION OF BEING AND UNIVERSE"

THE ORIGIN OF THE UNIVERSE ACCORDING TO ANCIENT WESTERN POINT OF

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

Quantitative Pluralism (also known as atomism)

THE ANCIENT CHINESE VIEWS OF THE UNIVERSE

Some ancient versions and copied editions of I-Ching

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

Photo.2: the close up of photo 1

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

Photo.8: interpretation of Zhou Yi (I-Ching) by

Photo.9: the original meaning of I-Ching by T.

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

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

One Original gaseous

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

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

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

The arrangement of Trigrams by King

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

Six Stages or Phases of Hexagram

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

inner trigram( f^ Jf-)

Outer trigrams consist of Yins

Fig. Ilia Various representations of Tai

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

Fig. Illb Symbol of Pi

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

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

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

(Qi is background force of all circulation)

Freely without impediment

Unbalanced and Diminished

State of Yin and Yang Qi flow

Consequence of unbalanced and stagnated Oi in the bodv:

Host defensive mechanisms

The impeded Qi flow makes

The compromised tissue or

Organic change or tissue damage

( '^ "' corrected )

If results in irreversible tissue

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

Warming (Heat) Reducing

Cooling (Cold) Reducing

Yang (Heat) Excess

Yin (Cold) Deficiency

Yang (Heat) Deficiency

Reddish face. Good

Loud and rough

Pale blue lips. Lies

Low pitched voice

Fever, thirsty. Hard

Vexed, unease and

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

The co-relation between the Yin, Yang and Meridian cycle

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

Cosmology, astronomy, and origin of the universe

Impact of I-Ching on Chinese Medical Theories:

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE

The Theory of Fiye Elements

INFLUENCE OF I-CHING ON CHINESE MEDICINE, PHILOSOPHY AND SCIENCE