Chinese Medical theory, though scientific in its own
right, is built on a foundation of ancient philosophical thought. Many of these
ideas are based on observations of natural phenomena and are the reason why
Traditional Chinese Medicine (TCM ) has remained a truly holistic approach to
health and well being.
The Theory of Yin and Yang is one such philosophy. It
is said to date back nearly 6,000 years to the third or fourth millennium B.C.
and is attributed to an enlightened philosopher named Fu Shi (also credited with
creating the I-Ching or Book of Changes). The basic premise of yin and yang is
the notion that the only constant factor in natural phenomena is universal
change. In other words, nothing remains the same; no disease, no condition, no
emotion, no treatment or diagnosis, absolutely everything is in a constant state
of flux and, therefore, subject to the laws of change.
Yin and Yang are metaphorical images used to express
these constantly transforming interactions. They have no fixed, precise
definition. Rather, they describe two broad categories of complementary concepts
which include the relationships of positive and negative, dynamic and inert,
creative and destructive, gross and subtle, and kinetic and potential. This is
quite similar to the notion of dialectics as expressed in Western philosophy.
Within dialectics the whole is the sum of its parts and in turn part of the sum
of a greater whole. As these various components interact, things become their
opposites; i.e., variables become constants, causes become effects, and the
process of creation leads to destruction. Furthermore, this idea is demonstrated
in modern physics where sub-atomic interactions are the result of ever shifting
polarities and constantly vacillating magnetic attractions and repulsions.
The entire universe may be viewed as the interplay
and alternation of yin and yang. Originally the Chinese characters for yin
represented the moon and yang represented the sun. Gradually these terms were
broadened to include yin as night and yang as day, yin as winter and yang as
summer, and yin as female and yang as male. In fact, there is nothing which
cannot be viewed from the standpoint of yin and yang.
Yin is that which maintains and endures, it is
nourishing and supports growth and development as well as being something
contracting and moving inward. It also includes the following:
Earth
Autumn
Cold, coldness
Moisture
Yang is that which is creative and generating, it
develops and expands; it is dynamic and full of movement. It also includes the
following:
Heaven
Spring, summer
Heat, warmth
Dryness
It is important to remember that yin and yang are not
static concepts and that they are constantly influencing and determining one
another. There is always some measure of yin within yang and vice versa. To use
the analogy of a hillside; during the day the sunlit side of the hill is yang
within yang, while the shaded side is yin within yang. Conversely, at night the
moonlit side of the hill is yang within yin while the dark side of the hill is
yin within yin. In this fluid model it must be understood that neither yin nor
yang can ever exist without the other. In fact, extreme yin will engender yang,
an example of this can been seen in the popular expression “the darkest hour is
right before the dawn”. Naturally, the opposite is also true.
These types of relationships become significant when
they impact the body’s anatomy and physiology and it is precisely these
designations that are used in the diagnosis of imbalances in TCM. For a TCM
practitioner, the name of the disease is of secondary importance. The primary
key to the proper diagnosis of syndromes is the identification of the condition
in terms of yin or yang. In order to understand what this means let us examine
these concepts in the context of human life.
Beginning at conception the sperm, which is yang,
unites with the yin ovum and a new life is formed. As that life develops and
progresses the energetic stages of youth are yang; whereas the later years are
yin as life slows and becomes more deliberate. Each stage is also relative to
the others and contains a measure of both yin and yang, just as the
aforementioned hillside is an expression of yin within yang, etc. For example,
the quick growth of early childhood is yang within yang and the transition from
middle age to old age is yin within yang.
We can also see this philosophy expressed in everyday
life. In respiration, the expansion of inhalation is yang while the emptiness
which results from exhalation is yin. In digestion, the yin substance of food is
transformed by the metabolic activity of yang. It is then converted into Qi
(yang) and Blood (yin). Qi and Blood interact with one another using this
paradigm. Qi moves Blood, yet Blood is thought to be the “mother” or source of
Qi. Within the body yin is expressed as the material basis, the tissue and
substance without which the transformation of yang would not be possible.
The physical body itself expresses this model. The
lower part of the body which connects to the earth is yin while the upper body
and extremities are yang and free to move. The front, which can easily be
protected, is yin while the exposed back is yang. The internal organs, which are
enclosed and protected, are yin relative to the surface of skin and muscle which
are yang. In addition, the internal organs can be further differentiated into
fu (yang), which are the “hollow” organs that are involved with digestion
and elimination, and zang (yin) which are involved in assimilation and
storage. Each zang has a corresponding fu organ which it is paired
with and while these connections are not recognized in Western medical terms,
they are often utilized in the treatment of disease in TCM.
Finally, disease and disease progression can be
viewed using this paradigm. If the body’s yang is weak it will be unable to ward
off the invasion of a pathogen. If the yin is weak there will not be enough
nourishment and support for the yang and the result will be the same. Expressed
in other terms, without the substance, the active immune system is weakened and
without activity the substance becomes vulnerable. Therefore, if yin is
deficient over time then yang also becomes deficient and vice versa. Not only do
yin and yang balance each other, they mutually generate one another. It is
precisely this balance that the TCM practitioner uses various treatment
strategies to restore. The idea is to reestablish the body’s innate ability to
maintain health and defend itself from disease.
The nature and progression of disease can also be
understood using this pattern. When a disease develops rapidly, it is in the
acute or yang stage. As it progresses and becomes more chronic, thus it enters
the yin stage. Usually, acute diseases affect the surface or superficial aspects
of the body while chronic diseases have already overwhelmed the body’s defenses
and gone deeper into the interior. In addition, regardless of location or
duration, disease can be classified by its affects. Extreme, severe symptoms are
considered excess and are consequently yang. In contrast, mild or diffuse
symptoms accompanied by weakness are considered deficient and are therefore yin.
With regard to diagnosis, that which is internal, cold, deficient or chronic is
considered yin. That which is external, hot, excess or acute is considered yin.
When conflicting signs are present it usually points to a more complex condition
and the TCM practitioner must evaluate all the symptoms together to determine
the appropriate treatment strategy.
In summary, it should be evident that the
designations of yin and yang are universal and extend into every aspect of life.
Because of its ubiquity, this theory is a very useful tool for understanding
natural phenomena and therefore can be an indispensable diagnostic aid. While
this is an ancient paradigm it is not primitive and though simple it can be
developed into surprising complexity. The only limitation of the application of
this universal truth is one’s own perception and imagination.
About the author: ChineseHerbalAdviser
