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Comprehension of the Unique Characteristics of Traditional Chinese Medicine

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b1686 Handbook of Traditional Chinese Medicine: Volume 1

INTRODUCTION

Comprehension of the Unique Characteristics


of Traditional Chinese Medicine
Stevenson Xutian, Dongyi Cao, JoAnn Wozniak, John Junion

Sixty years ago, the Chinese government focused on promoting Traditional Chinese
Medicine (TCM) in China and began advancing TCM’s major medical, educational, and
research developments. In the late 1970s and early 1980s, TCM was crucial to public
health, especially for disease prevention in rural China. China had 1–2% of the world’s
health expenditure then, even though it had 25% of the world’s population. In contrast,
the United States had 47% of the world’s health expenditure but 5% of the world’s
population.4,8 In 2003, the Severe Acute Respiratory Syndrome (SARS) outbreak caused
serious alarm in East Asia.8 Without an effective anti-viral drug, Western medicine
seemed helpless against SARS. However, even without a clear understanding of the
SARS virus, TCM physicians were able to successfully diagnose lung abnormalities in
patients with SARS symptoms, and propose effective treatments to promote the flow of
stagnated Qi, and reduce mortality, costs, and side effects. Thousands survived and
recovered successfully from the deadly SARS virus.
As recognized and reported by the World Health Organization (WHO), clinical statis-
tics show that TCM successfully reduced SARS mortality by more than 30% and signifi-
cantly reduced drug side effects.24 TCM-treated SARS patients relied on their self-defense
or self-healing capabilities to survive the disease. TCM’s holistic theory, Bian Zheng Shi
Zhi (䗘䇱ᯭ⋫), diagnoses symptoms based on disease development, and treats them
based on individual needs.
Some TCM practices, especially acupuncture, have been implemented in more than
100 countries and regions. However, since TCM techniques are based on highly devel-
oped human observation, TCM’s path is very unlike modern medical development. When
Western medicine standards are used to evaluate TCM treatment, the main complaint is
that TCM theory is difficult to understand, or that it cannot use modern scientific means
to clearly explain its essence. Therefore, beginning in the late 20th century, TCM in China
became the second choice, after Western medicine. Some basic principles of Chinese
medicine were even dropped from textbooks, and the very limited resources to support
academic research in TCM were shrinking. There are several key reasons for this situa-
tion. While still relevant today, the complicated theories and methodology of the ancient

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b1686 Handbook of Traditional Chinese Medicine: Volume 1

2 Introduction

classics must be explained not only in modern language but in a culture of scientific
understanding. Nowadays there are people attempting to teach, learn, and practice TCM
within the framework of Conventional Western Medicine (CWM), even to the point of
reforming TCM with modern CWM theories while ignoring the essentials of TCM.
TCM has some distinct advantages that could be used to promote optimal health out-
comes for mankind. It seems unwise to downplay these benefits and treat TCM as an
appendage of, or an afterthought to, CWM.
The Western upsurge in acupuncture and TCM emphasizes methods but neglects basic
principles, even in traditional Chinese herbal medicine. In North America, because it is
visible and tangible and, in some cases, its results are immediate and dramatic, acupunc-
ture has been accepted widely, but split off from Chinese Medicine as a whole, to its detri-
ment. The result is that other professions, such as physiotherapy, are permitted to use
acupuncture purely as a technique without understanding its theoretical and historical
context as a part of TCM.
Although herbal medicine and acupuncture are inseparable in holistic TCM guided by
the basic TCM theory, CWM medication often uses tablet herbs merely containing chemi-
cal extracts from the herbs. Anatomically-based acupuncture neglects TCM theory and is
intended to replace the traditional and authentic Chinese acupuncture, which is based on
circulating blood and Qi (energy, material, and information), and on meridian systems.
Anatomical acupuncture treatment is not authentic if it is not connected with the circula-
tory Qi. A real acupuncturist stimulates acupuncture points with a finger of one hand and
inserts the needle to the correct depth with the other hand.
Traditional Chinese herbs utilize the temperament, taste, and flavor of the herbs, and
their effect on corresponding meridian channels. These herbs are comprehensively and
holistically viewed as Qi-based energy, not as simple plant chemistry. Without the true
essence of acupuncture and herbs, the treatment loses its impact, and TCM therefore faces
alienation. Therefore, it is critical to clarify principles, maintain methods, and preserve the
integrity of TCM. In recent years, a revival of fundamental TCM education has been taking
place in China, which will guide TCM development worldwide. This is what is necessary,
particularly in North America as well.
TCM has been practiced and systematically studied for about 3000 years. It is closely
related to ancient Chinese philosophies with cultural connotations. Ancient TCM theory
involves features that are quite different from Western medicine. Therefore, it may be dif-
ficult for a person educated in a Western culture and medical system to understand the
nature of TCM, including the intangible characteristics of Qi and the meridian system.
Although the theoretical support for TCM may not be fully understood, the medical results
are noticed and appreciated. Similarly, the existence of invisible matter (dark energy) has
been gradually accepted by modern science.7,13,23 Will TCM be incorporated by CWM as
a limited set of adjunct treatment techniques or will it continue to contribute its unique
preventative and curative gifts to humankind? This textbook lights the way to TCM’s con-
tinued evolution as a distinct and invaluable approach to medicine based on a paradigm
that is entirely different from CWM.

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b1686 Handbook of Traditional Chinese Medicine: Volume 1

Comprehension of the Unique Characteristics of Traditional Chinese Medicine 3

A. The Philosophy of TCM


1. The Phenomenological Theory of TCM
TCM’s “phenomenological theory” uses a description of the phenomena or functions, not
a full explanation of causation. Its highly developed observations include connections to
the invisible body systems (meridians, aura, and Qi systems). Authentic TCM believes that
internal and external energy flow has large impacts on human health.
For example, in TCM theory, “deficiency” and “excess” relate to, rely on, and support each
other to actively support health. Qi’s flow through the body responds to shortages and excesses
to constantly rebalance. In extreme cases, Qi confusion, obstruction, or stagnation causes ill-
ness or poor health. Qi movement is largely dependent on, and inseparable from, blood flow.
TCM theory includes well-known phrases to describe a relationship of Qi and blood, such as,
“Let Qi guide the blood,” “Blood forms the Qi,” “Qi is the commander of blood; blood is the
mother of Qi” (≄Ѫ㹰ѻᐵˈ㹰Ѫ≄ѻ⇽), “Qi pushes the blood circulation.”8,9
Like stars and other celestial bodies that are linked to the energy complex for general
support in the universe, some organs in the body are supported by a homogeneous energy
system of Qi. Without Qi, muscles and tendons alone cannot physically support or hold in
place organs such as the heart. No real dynamic physical model can yet explain this
phenomenon.

2. The Origin of the Philosophy


TCM’s phenomenological theory, formed from ancient Daoist philosophy, believes that
all things derive from the same origin (Wuji, ᰐᶱ). From the primal beginning flows the
essence of wholeness, Yin and Yang (Taiji, ཚᶱ). The presence (being) and absence (non-
being) of all beings are related. The Ancient Chinese texts Yi Jing (Book of Changes or
Classic of Changes, ᱃㓿) and Dao De Jing (䚃ᗧ㓿) consider Dao to be the pervasive
principle or immutable law governing all things in the universe.20
Dao De Jing states4 that all things embody Yin and Yang as opposing parts that blend
to bring equilibrium. Daoism’s philosophy arose from a deep meditation state, as described
in Chapter 22 of Dao De Jing10:

As a thing the way is


Shadowy, indistinct.
Indistinct and shadowy;
Yet within it is an image;
Shadowy and indistinct,
Yet within it is a substance.
Dim and dark,
Yet within it is an essence.
This essence is quite genuine
And within it is something that can be tested.

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4 Introduction

There are actually various functional states associated with different structure levels of
the nature system, according to the systematics implied in Dao De Jing. In Daoism, Qi
existed before the universe was formed. It is the basic but unobserved substance filling the
universe as described by the Big Bang theory,7,22 which describes that the universe began
in a state of extremely high density and has been expanding since a particular instant that
marked the origin of the universe. The big bang was considered the origin of space and
time. The universe became a variety world including all uncountable stars systems. Dao
De Jing states that this substance is the formless, nebulous, and creative Qi that gives life
in the universe. This vital, creative Qi can be experienced by humans through special cul-
tivation or practice, and will uncover truth, and help eliminate false information and
illusion.
In Daoism, Yin and Yang are complementary components in the universal dialectic,
which form the basis of real TCM. TCM believes that the body has three Yins, three Yangs,
Yin within Yang, and vice versa. Like Western geometric divisions or the West African Ifá
system, substances can be infinitely divided into smaller Yin and Yang, but Yin and Yang
quantity varies, and constantly changes between existence and non-existence.14,26
“Accumulated Qi forms solid material with shapes; dispersion of Qi forms ‘invisible wind’
(⚱㚊ᡀᖒˈ⚱ᮓᡀ仾).”2 A good analogy is the formation/disappearance of stars.
Material, energy and information changes are noted in the unity of opposites, in the law of
contradiction, and in dialectical materialism. For example, the appearance/disappearance
of cancer tumors is a different state of Qi (stagnation/circulation). The tumor appears with
Qi stagnation and disappears with Qi recirculation in affected areas. TCM doctors often
use these principles to help cure the cancer or tumor instead of surgery.
Based on ancient Oriental philosophy, some TCM principles are not easily understood
in the modern world. Hence, some phenomena or conclusions developed in TCM have not
been explained or proven by traditional sciences. However, Quantum Mechanics helps us
understand the harmonic micro world and resolve unexplained processes. (Quantum
Mechanics is the basis of modern electronics, most high-tech achievements, and the
changed appearance of the modern world15).
New propositions established by quantum mechanics harmonize with the ancient
Oriental tradition and the Daoist philosophy, and answer many questions in TCM. These
include theories of Yin/Yang, invisible Qi, human body wholeness and connection to the
surroundings, and the existence and functions of consciousness and mind ᗳ⚥ 
As described by quantum equations,21 “the wave-particle essence” is expressed as a
wave-particle function and substantiates that matter is both solid and invisible (or Yin and
Yang).28 “Quantum entanglement” substantiates the complete holistic aspects of the sys-
tem. “Quantum uncertainty” introduces the influence of the human’s consciousness and
mind ᗳ⚥ , which have been considered outside the traditional scientific realm.21
With regard to the world-class fame of science and engineering in the 20th century,
Xuesen Qian said, “Traditional Chinese medicine is a philosophy, the so-called natural
philosophy, which modern science has not yet formed. After we really understand and well
sum up the theory and practice of traditional Chinese medicine, we may transform the
present science and technology, and cause a scientific revolution.”17

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Comprehension of the Unique Characteristics of Traditional Chinese Medicine 5

B. The Methodology of TCM


TCM is based on clinical observation, the interaction of humanity and nature, and the
practice of meditation and mental training. For example, TCM’s Tacit Knowledge9,2,26 and
wisdom in feeling the pulse are subtleties which require a master’s silent face-to-face
teaching; or teaching by spirit (ᗳ⚥) or mind without words (ਓՐᗳᦸ) (Chapter 26 in
Ref. 18). Albert Einstein once said, “There is no logical way to find these elements in law,
only the intuitive way, the feeling, helps lay the groundwork behind the later appear-
ance.”13 This approach has passed from generation to generation, and has proven to be very
successful throughout history. The Inner Canon of the Yellow Emperor explains, “It’s
something you never heard, but seems flashing on your mind, making your eyes sharp and
spirit clear. Your intelligent intuition already understands it; although you cannot describe
it with words, you can visualize it; although quite dusky, it seems quite clear to you, like
a cloud blown away by the wind. It is thus called the miracle” (Chapter 26 in Ref. 18).
The first chapter of The Inner Canon of the Yellow Emperor focuses on self-cultivation,
wisdom, development, and gradual discovery of the relation between humanity and the
universe. The body’s meridian system was originally found without “visual acuity” by the
ancient TCM masters. About 400 years ago, Li Shizhen, one of the greatest TCM physi-
cians in Chinese history, wrote Ben Cao Gang Mu (Herbal Guide).11 He said, “The merid-
ian system in the human body can only be seen through the observer’s special visual
capacity in deep meditation.”12 Nowadays, some high-level TCM practitioners can develop
their advanced visual capabilities, allowing them to observe and enlarge the internal cavity.
This is often referred to as inward or internal image observation.12
Some TCM masters use their own body as a laboratory to observe the function and
movement of the internal energy system when influenced by pathogens or herbs. In his old
age, Li Shizhen continued to eagerly explore new herbs. Although unable to orally taste
every herb, he boiled the unknown herbs and let the steam come into his body through his
nose and pores. In deep meditation, Li was able to feel, observe, and obtain all the informa-
tion and characteristics of the herbs, including their flavor, taste, property and action, side
effects, and their influence on select meridians.
Those techniques might be viewed as a scientific method describable in “introspective
experience.”2,6 Many TCM physicians have dedicated themselves to exploring genuine
TCM. Professor Deng Tie-Tao, a leading contemporary TCM physician in China, accu-
rately and insightfully emphasized that “the theory of Yin and Yang is the Contradiction
Law in TCM while the Five Elements theory is the System Theory.”3 In more recent years,
a senior Chinese TCM physician with extraordinary visual ability has discovered further
evidence of the Five Elements theory. He observed that complex Qi energy-flow routes
among the internal organs are completely consistent with the dialectical relationships of
the five elements. His discovery has been repeatedly observed by people with advanced
visual abilities and skillful clinical introspective experiences.6 In the near future, the Five
Elements theory in TCM may be further proven by contemporary science and technology.
This will clarify why guiding Qi flow from liver to heart can cure liver diseases, and
guiding Qi flow from lung to kidney can correct kidney problems.

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6 Introduction

C. The Heart Concept in TCM Beyond the Internal Organs


in the Human Body
TCM’s true nature and ethics emphasize the relationship between humanity and the cos-
mos (ཙӪ⴨ᓄ),” and hold the belief that “humans were born of the vital Qi between
heaven and earth, hence should follow the natural four-season laws to grow properly”
(Chapter 25 in Ref. 18). Humans constantly interact with, and exchange material, energy,
and information with nature. Harmony with the Universe is like the tide’s response to the
interaction of sun, moon and earth,1 and like the photosynthetic response to the interaction
of sunlight with chlorophyll in leaves.
TCM’s “heart” (Xin, ᗳ) is not exactly the same as the heart organ of Western medical
anatomy.16 In TCM, “heart” refers to an entire organ system that includes the anatomical
and intangible spiritual aspects (meridium, aura, etc.). TCM focuses on the functions and
relations of various organs rather than on a detailed description of the physical structure.
As with a vivid impressionistic painting, the emphasis is the true meaning or introspective
spirit beyond the outline of the picture (greatly enjoyable meaning beyond “བྷ߉᜿,” or
expressive spirit, “Ր⾎”).
Basic Questions of the Inner Canon of the Yellow Emperor introduced the TCM theory
of the viscera state and compared human internal organs to a house where Qi is constantly
generated and keeps changing. Internal organs have a “refined essence of the material.”
The organ’s function is to maintain the balance between Yin and Yang, Qi and blood,
coordinate activities of various organs, and link with other functions of the organs. In addi-
tion, the viscera theory links human organs with the natural and social environment (soci-
ety, economy, culture, politics, etc.) of people’s thoughts and emotions. For example, some
ancient TCM books such as Basic Questions of the Inner Canon of the Yellow Emperor,
discussed the relationship between human emotion and internal organs as follows: “The
heart is the foundation of life, the house of the heart–mind (⾎, ᗳ⚥), spirit and con-
sciousness; which is in charge of all conscious and unconscious mental activities and mind
power” (Chapter 8 in Ref. 18); “Excessive joy and excitement damage the heart”; “The
lungs are the foundation of breathing and the house of the Body Soul (Po, 兴), which is
the Yang/boldness part of the soul”, “Sadness damages the Lung”; “The kidney, the house
of Will Power (Zhi, ᘇ) and the storage for the human’s vital energy, is in charge of receiv-
ing vital energy, generating or nourishing blood, bone marrow and brain (⭏儃, ‫ݵ‬㝁, ॆ
㹰)” (Chapter 9 in Ref. 18). “The kidney manages aspirations, ambitions, and courage, and
is damaged by the emotions of fear or shock.” “The liver houses the Ethereal Soul (Hun,
兲), the Yin part of the Soul.” Apart from its function of storing blood, the liver “endures
the hard work” and is “in charge of adjusting one’s moods.” Anger damages liver function.
The spleen is “the acquired base for generating blood and Qi” (Qi from food/water, ≤䉧
㋮≄); the spleen houses thought (Si, ᙍ), and “the emotion of worry or brooding damages
the spleen” (Chapters 9–11 in Ref. 18). In TCM, bitterness relates to the heart; spicy or
pungent flavor to the lungs, sourness to the liver; sweetness to the spleen; and saltiness to
the kidneys18,20. These associations between emotions, flavors, and internal organs have
been substantiated by thousands of years of clinical observations. This understanding of
the relationship of the organs to one another and to mental and emotional states needs to

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b1686 Handbook of Traditional Chinese Medicine: Volume 1

Comprehension of the Unique Characteristics of Traditional Chinese Medicine 7

be further explored and empirically demonstrated using contemporary scientific methods


and technology.20
TCM’s concept of the heart includes or connects with brain functions. In TCM the
heart is the most important organ, because it represents the whole will that dominates life
activities. That is why The Inner Canon of the Yellow Emperor describes the heart as “the
emperor of the whole body” and “in charge of all conscious and subconscious mental
activities and mind power.”18,20 In this case the heart refers to the functions of the heart–
mind (ᗳ⚥),16 which controls consciousness and life in general.
Medical physicians often report that the personality of a heart recipient is similar to that
of the heart donor. Or the recipient’s personality changes following the transplant.
Numerous articles report this phenomenon. This phenomenon stimulates medical scien-
tists’ interest in reconsidering some TCM views. Some research suggests that information-
processing in human beings is a scientific mystery17 in which the heart may play an
intangible part, possibly to store information.
Knowledge of the interaction between diseases, the body, and longevity is still very limited.
TCM holds that there is an invisible energy system, a “field” that dominates human life, indi-
vidually and collectively, inside and outside the body. The Shen (⾎) or heart–mind (⾎, ᗳ⚥),
which resides in the heart, controls this energy system. Shen coordinates all the operations via
meridian systems, and the brain manages the information.5 Yin/Yang and the Five-Element
Systems are related as one unit. As stated earlier, these invisible systems have been repeatedly
viewed, recognized, and used by TCM physicians throughout the past several thousand years.
These systems together have formed the cornerstones of TCM and have guided TCM physi-
cians in their treatment of numerous cases of difficult and complicated diseases.
Currently, Western physicians have found many unexplained correlations in medical
cases, such as the correlation between neurasthenia and microcirculation behind the right
atrium of the heart; the correlation between hyperthyroidism and the right atrium of the
heart; the correlation between depression and the liver with the heart (according to the
Five Elements theory), and the correlation between the small intestine and the heart
(according to the Zang Xiang theory).29,30 All these unexplained correlations can be per-
fectly explained in TCM theories, which say why TCM physicians treat the pericardium
to cure brain tumors and mental problems; treat the heart and the liver together to cure
depressed patients; and promote the descent of lung Qi to cure constipation.

D. Differences Between TCM and CWM


CWM differs in many aspects from TCM, including approaches, treatment protocols and
practices.25 The major differences are summarized as follows:

1. Differences in Theory, Practice and Research Methodology


CWM has evolved through Western science, and is based on human anatomy, biology,
biochemistry, and molecular biology. It mainly relies on the analysis of lab results and
instruments such as X-ray and CT scans for diagnosis and treatment of the visible human

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8 Introduction

body and the solid evidence of an illness. The research specimens are usually the visible
and tangible major systems within the body which are subjected to dissection. Although
some theories, such as biological, social, and psychological models, have appeared in
recent years, they have not yet been accepted or adapted by the majority of CWM com-
munities. Bio-psycho-social theories and practices have become increasingly prevalent in
psychiatry, but not in CWM as a whole. One of the phenomena that CWM has most dif-
ficulty in accounting for is the so-called placebo effect. Mainstream CWM relies primarily
on test results or instrument measurements, using blood and urine lab analysis, radiogra-
phy, ultrasound, and others. CWM physicians emphasize differential diagnosis based on
detecting specific damage to the physical body, whereas they rarely focus on patients’
emotions and feelings. Most CWM research concentrates on understanding the complex
relations among genes, hormones, enzymes, pathways, immune systems, viruses, etc., and
then formulates medications and therapeutic treatments. This usually begins with lab
experiments on small animals, then conducts further clinical trials on humans.
In contrast, TCM “diagnosis” focuses more on clinical observation, the physician’s intro-
spective experiences, and direct collaboration with patients. Treatments evolve over time
based on patient response. The diagnostic procedure, Wang Wen Wen Qie (ᵋ, 䰫, 䰞, ࠷),
includes observation and inspection, listening and smelling, inquiry, and pulse-taking or pal-
pation. This emphasis on body functions (adelomorphic) and spirit (⾎ˈᗳ⚥) is a holistic
and comprehensive approach whose treatment — Bian Zheng Shi Zhi (䗘䇱ᯭ⋫) — enhances
positive energy while it reduces negative energy to relieve congestions and stagnations.
Holographic information from patients’ physical, mental, and emotional states is seri-
ously considered as credible data, because TCM emphasizes invisible energy circulation
at macroscopic levels, including the relationships within these complex systems and
between the body and the universe. It diagnoses the body’s interior and surrounding sys-
tem: energy flow in meridians, circulation of Qi and blood, opening and closing of cells,
movements of the Five Elements, and exchange of energy, matter, and information with
the universe. Disease names are therefore very different, due to their holistic character of
energy flow, such as heart-Qi deficiency (ᗳ≄㲊) or kidney-Yin deficiency (㛮䱤㲊).30
TCM theorizes that “any internal disease will, in one way or another, reflect on the
Zheng (a group of symptoms, 䇱), the outer look of the human body” (޵⯠ᗵ⽪Ҿཆ).27, 29
This Zheng is a dynamic function state (࣏㜭ᘱ, a conception of System Science) of the
whole body in the oneness concept (holism) and keeps changing all the time, and is not
equivalent to the “affection focus” of CWM. The affection focus is an external expression
of diseases, in which the structural damage is recognized by reductionism. Sometimes, the
syndrome or symptoms may be seen as a preventive mechanism to alert the patient to
problems or hint at treatment. For example, a headache may invite massage or acupressure;
a hot or cold feeling may invite a cooling or warming treatment; some diarrhea and vomit-
ing may expel harmful toxins from the body for self-preservation. TCM strives to listen
carefully to the body and then makes the selection of treatment according to “differential
syndrome diagnosis” which is based on collection and analysis of symptoms and syn-
dromes from the patient (䗘䇱). This diagnostic and treatment principle has very good
results in treating late stage cancers, AIDS, diabetes and so on.

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Comprehension of the Unique Characteristics of Traditional Chinese Medicine 9

Differential syndrome diagnosis may also help diagnose and treat diseases before
symptoms arise or before instruments can detect them, and hence is sometimes called heal-
ing “the future disease.” Pulse-taking and tongue diagnosis are the basis of a four-step
diagnosis that helps find very subtle abnormal changes, even before a symptom arises or
before patients express their true feelings. “Hence the sages did not emphasize treating
those who were already manifestly ill; they instructed those who had not yet developed
tangible symptoms. Administering medicine mainly for already observable disease is
comparable to digging a well after one became thirsty, or building weaponry after one is
already engaged in battle. Would these actions not be too late?”20 (Chapter 2 in Ref. 18).
For example, with pulse feeling and tongue or face examination only, TCM physicians can
subtly determine a heart and liver illness or headache. Such diagnosis relies on TCM prin-
ciples, costs much less and, if carefully following TCM theories and diagnostic proce-
dures, the physician should be able to make an earlier diagnosis than can scientific
instruments. This often falls in the area of “prevention” of diseases.
Zhu Liang-Chun, a famous TCM physician, pointed out, “Holography also applies to
the explanation of the viscera distribution in pulse-taking. However, the subtleties and
verve in pulse-taking are way beyond what holography can explain in the sense that the
frequency, the rhythm, and the amplitude, as well as Wei (situation of digestion, 㛳), Shen
(spirit, ⾎), and Gen (root of life, ṩ), are even beyond any descriptions in language. These
subtleties are very much like playing the Chinese flutes (both vertical and horizontal
flutes), which are simply made from a piece of bamboo but can produce all kinds of beauti-
ful and melodious music. The subtleties lie in the positions of the eyelets in the flute and
the different vibrations of the sound waves.”

2. Differences of Views and Approaches in Treating Diseases


CWM belongs to Allopathic Medicine, an applied outgrowth of experimental science in
typical Western culture. A disease caused by cell and tissue infection is often treated by
chemical or physical repair, removal, insertion, bypass, stents, or transplant of organs or
tissues. Historically, CWM was very crude and simplistic until early in the 20th century,
when it began to hook up more systematically with empirical science. Until then, it was
very much a collection of colloquial remedies and superstition. Advances in surgery were
enabled by anatomical dissection of corpses. At the same time, however, such studies did
not enable subtle understanding of the human body as a living system. In TCM the most
common emphasis was placed on the holism in medicine; it views all parts of the body as
an organic whole, rather than a single integration of the organs. To heal a disease is to
reconcile the Yin and Yang of the whole body, rather than an individual organ.
TCM primarily focuses on the meridian and other energy flow systems that are
involved in gathering, spreading, and circulating the human energy. It holds that all dis-
eases originate from imbalance of Qi and blood flow, leading to stagnation and blockage.
The reinvigorating balanced flow of Qi restores health. Eastern philosophy visualizes “Qi”
as a solid material with form when it is in conglomeration and an invisible wind when it
is in dispersion (㚊ᡀᖒˈᮓᡀ仾). To preserve ecological balance and harmony between

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10 Introduction

man and nature, TCM recommends channeling, decongesting, and self-neutralizing, which
means to utilize the abilities of self-rehabilitation of human beings.
Apart from surgery, CWM relies on antibiotics and other highly perfected drugs.
However, the development has not caught up with mutating harmful viruses and bacteria
and in the case of cancer treatment; for instance, medications often have destructive side
effects. Unlike CWM, TCM usually does not confront the disease directly, rather than
reconciling (䇢઼). For example to cancer,1 sometimes without the intention to directly kill
or eliminate the tumor of cancer cells rather than reconciling with them, to isolate and
prevent them from mutating; although it did use allopathic treatments of surgery in some
urgent or special care as early in the San Guo (йഭ) period (220–280 A.C.). As far back
as the Song dynasty (960–1279 A.C.), a smallpox vaccination was used.

3. The Concept of the “Mercy Heart” in Treating Patients


In addition to basic knowledge or experience and some modern technical training, a TCM
practitioner brings patients subconscious mercy and love to “utilize the heart to take care of
the patient.” Although the kindness and compassion of the practitioner is not contradicted in
CWM ethics, it is often undermined by the “objectification” and “depersonalization” of the
patient in CWM practice. But in the TCM practitioner’s Qi (energy) circulation, impelled by
a “mercy heart,” “compassion” and subconscious love, forms an external Qi, and supports
the effort of strengthening the patient’s “Qi” circulation and releasing the stagnation.26 This
is particularly true for high level acupuncture or massage. The patient needs to cooperate
through positive thinking, body–mind relaxation, and trust. This has been one of the secrets
of TCM practice, by which a number of normally incurable diseases are successfully treated.

E. Uniqueness of TCM Diagnosis and Treatment for Sub-health


Conditions
A recent World Health Organization (WHO) paper indicates that about 20% of the world’s
urban population is infected with diagnosable diseases, and only 5% of the population is
considered healthy. About 75% of the world’s urban population suffers from sub-health or
less-than-optimal health (“sub-clinical state”).19,1 Western medicine uses sub-health to
vaguely describe a patient who does not feel well but in whom CWM cannot diagnose any
particular illness.

1. Special Abilities of TCM in Dealing with Sub-health


More strictly, people with sub-health are no longer healthy because chemical and physical
changes have already occurred. These very subtle, complex changes have not reached the
level of “affection focus.” However, over 10 million people worldwide die of karoshi (death
from overwork) each year.19,1 Obviously, some have a sub-health condition and suffer from
pain or other physical and mental discomfort already. They are often not considered real

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patients by CWM criteria. But TCM has an advantage in treating those with subtle illness
phenomena via the “Four-Step Diagnostic Procedures (4-Step DP).” For example, headache,
fever, vomiting, diarrhea, abdominal pains, heart-throbbing, and coughing are typical “symp-
toms,” consciously described by patients or clearly observed by TCM physicians. Those
symptoms in a group form the Zheng of TCM, a holistic function state (࣏㜭ᘱ). TCM
diagnoses are particularly sensitive and effective for those patients with a sub-health status.
For example, a patient’s “headache” syndrome by itself may not be reflected in lab test
results, or the syndrome may not show anything wrong or make any sense to a CWM physi-
cian. But TCM physicians often take advantage of humans’ unique ability to clearly sense
and describe the exact location and intensity of the pain, and try to determine the organ or
meridian that causes the stagnation/blockage of the blood or energy circulation in the brain,
or the disease that causes the headache (cerebrovascular abnormality, brain tumor, cysticer-
cosis of the brain, epilepsy, primary neuropathic headache, or inflammation in the brain or
other parts of the body). The TCM diagnosis focuses on the holistic function state of Zheng,
which reflects the stagnation/blockage or imbalance of Yin and Yang; and guides Qi flow to
unblock the blockage, and in the meantime helps patients to build up self-repairing functions
to enhance their Qi circulation. Through treatments and guidance, the patient’s headache
may be released, or even disappear forever. The common TCM practices for treating head-
ache include herbal tea, acupuncture, energy massage, cupping, and acupoint emplastrums.

2. Effect of TCM in Dealing with the Mismatch of “Syndrome”


and CWM’s “Affection Focus”
In TCM, a healthy function state indicates a balance of Yin and Yang, both internally and
externally. Therefore, the “affection focus” cannot form easily, because it is solid physical
damage. But a holistic function state (࣏㜭ᘱ) shows a group of symptoms when the
human body gets a pathological invasion or attack. Sickness is a complex and composite
reaction to the imbalance of the whole body, not readily determined by any particular static
physical form. For example, the headache caused by a brain tumor may seem similar to
the headache caused by cerebrovascular abnormality. Different patients may have different
symptoms. However, the affection focus may be associated with a physical disease in a
dynamic process later.
The affection focus of CWM cannot completely identify the symptoms; neither can the
elimination or alleviation of symptoms necessarily cure the affection focus.1 Many treat-
ments fail by merely dealing with the affection focus on structural damage or chemical
imbalance. In some cases, the tumor is excised but the uncomfortable feeling still exists;
the blood pressure is reduced but the headache continues; and so on.

3. Useful Guidance of TCM Disease Names


While “CWM’s focus on structural damage and chemical imbalance” has some advan-
tages, it should not be the only criterion for assessing body health. TCM disease names
have been validated over thousands of years. For example, “obstruction of Qi in the chest”

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12 Introduction

may refer to a morbid condition of stagnated dampness and phlegm, felt as a sharp chest
pain, sometimes radiating to the back, and usually accompanied by shortness of breath or
cough. This name may also refer to the obstruction of Qi in the stomach, as characterized
as a chest pain immediately after eating, and usually accompanied by difficulty in swal-
lowing and the problem of frequent vomiting. A TCM physician usually does not need
CWM diagnostic criteria to diagnose, because TCM systematic inquiry in conjunction
with the names of a host of bodily states or conditions guides the diagnosis and helps select
treatment. For example, the consumptive and carbuncle lung disease (㛪Ⱟ㛪⯸) is due to
the inability of Lung Yang to move body fluid, and manifests as turbid foamy sputum,
blood poisoning, bad breath, absence of thirst, and diuresis. Consumption is caused by
cold–damp, dry–heat or cold–dry environmental Qi. In the early stage, it is difficult to
diagnose by instrument and laboratory analysis, but easy to diagnose by pulse feeling and
tongue observation, and is consequently treated with herbal formulas.
If TCM adopts CWM’s diagnostic standards with disease names and gives up the origi-
nal unique names, all of the TCM advantages will be lost because there is no room for
differential symptom diagnosis. These phenomena point to the failure to recognize instru-
mentally unobservable substances, analogous to invisible (dark) energy and matter, which
account for about 70% of the mass in the universe.7,28

4. Dynamic State of Symptoms in TCM


TCM recognizes Zheng — a dynamic function state with a special group of symptoms —
which reflects the human body’s reaction to physical, chemical, and biological changes in
the outside world. Zheng is based on the oneness concept (holism). These symptoms con-
stantly change and may not be testable, measurable, or simulated in research with small
animals. Subtle, interrelated, and constantly changeable “symptoms of a function state”
such as chest distress, heart-throbbing, kidney Yang or Yin deficiency syndrome headache,
dizziness, fatigue, nausea, poor appetite, physogastry, and shortness of breath may not
approximate or be equivalent to the tests for any particular diseases in CWM. These
dynamic symptoms are the real evidence in TCM, simply because human beings have
developed a capacity to self-report physical and mental conditions and reactions through
millions of years of evolution. In some cases, this information reported in the context of
the doctor–patient relationship can be more sensitive and direct than the results from any
instrument. TCM recognizes and utilizes these unique advantages of human beings, which
no animals can have.
TCM usually treats disease as a dynamic, temporary status and uses “accumulation,”
“conglomeration,” “soft or hard,” and “lumped or scattered” to characterize the disease
status and the corresponding treatment. Patients can recognize subtle changes in their
body, and the TCM physician can address the problem at all stages. At an early disease
stage, a symptom appears, but without “CWM’s focus on structural damage and chemical
imbalance.” It is often much easier to treat a disease in the early stages by restoring the
physiological balance. This is a major advantage of TCM in treating a “future disease” or
in the prevention of diseases. This approach also benefits patients who are experiencing

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sub-health or have difficult, complicated diseases. In many cases, TCM can complement
or supplement mainstream CWM.

5. TCM Diagnostic Procedures


The four-step diagnosis method is to get the Zheng of TCM — to find the special function
state of the whole body based on the oneness concept (Holism). Tongue examination,
pulse-reading, and patient attitude are trustworthy approaches that separate CWM’s focus
on structural damage and chemical imbalance from symptoms. A good TCM physician
may diagnose a liver problem before a lab test shows an abnormality because TCM diag-
nostic techniques are highly sensitive to internal changes at a microscopic level. By noting
these changes, a TCM physician may be able to guide patients to enter a normal status.
The TCM technique incorporates an intuitive logic, a multi-valued logic derived from
Fuzzy System theory, which deals with approximate rather than precise reasoning. This
technique is widely used to deal with very complicated macroscopic systems.
TCM has its own limitations because, lacking instrument data or easily discernible
pictures of CWM’s focus on structural damage and chemical imbalance, it must rely heav-
ily on the personal knowledge, skills and wisdom of each individual physician. However,
a TCM physician can effectively treat many sub-healthy patients if diagnostic procedures
are closely followed. The successful treatment of a large group of AIDS patients in Henan
Province of China has drawn remarkable attention. Instead of directly wiping out the AIDS
virus, TCM physicians channeled and decongested the blockage and stagnation, and
enhanced the physical energy circulation. The issue of “two openings” problems (no appe-
tite and diarrhea) caused by strong drug side effects was successfully resolved. Appetites
were regained and diarrhea stopped, although the virus numbers may or may not have been
greatly reduced. After the initial treatment, patients ate well, slept well, and could do
physical labor to support their families. In other words, these patients were able to live like
healthy and normal people. Thus, wiping out the virus should not be regarded as the only
criterion for judging the effectiveness of a TCM treatment.5,8
With so many misunderstandings about TCM for so long, it is not easy to clear up all
problems without comparison with CWM, because almost everyone naturally uses CWM
as a standard. Humanity has seen the great contribution and success of CWM in improv-
ing human health. Some instruments and techniques have made miraculous contributions
to the history of human civilization. However, it is impossible for one medicine system
to be perfect, and omission of the invisible system of the human body is a limitation of
CWM, while being well addressed by TCM. If some TCM principles can be utilized to
remedy the living energy (Qi system) and thereby strengthen the spiritual power, there
could be even more lives saved, and even more patients cured. In many cases, patients
with incurable diseases have survived by alternative medicine. Both TCM and CWM
should be given enough recognition, encouragement and financial support to sustain their
advantageous development and compensate for their failures in treating diseases. This
approach would greatly enhance future medical science toward the integration of the
oneness concept or holism, and reductionism, following the dialectical materialists’

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14 Introduction

systematics conception.17,28 The development of this new approach would better serve all
people in the world.
In summary, TCM has made great contributions to human history, especially to China
and Asia as a whole, as has been recorded over thousands of years. The characteristics of
TCM in both theory and practice clearly differentiate it from CWM. The characteristics of
TCM include phenomenological, philosophical, and methodological aspects, which are
key factors indicating the cultural ties of TCM. In this Introduction, we have discussed
TCM development in China, explored human body functioning, compared different
aspects of TCM and CWM, and described the basis of TCM treatment.

Further Reading
1. Cao Dongyi, Return to Chinese Medicine, Chinese Medicine Publishing House,
Beijing, China, 2007.
2. Chan Yu, The Methodology and Regulation of Chinese Medicine, Chinese Ancient
Books Publishing House, Beijing, China, 1981.
3. Deng Tietao, The Modern History of Chinese Medicine, Guangdong Higher Education
Press, Guangzhou, China, 1999.
4. Eisenberg DM, Davis RB, Ettner SL et al., Trends in alternative medicine use in the
United States, 1990–1997: Results of a follow-up national survey, J Am Med Assoc
280: 1569–1575, 1998.
5. Ervin Laszlo, Jude Currivan, Cosmos: A Co-creator’s Guide to the Whole World, Hay
House, Inc., New York, 2008.
6. Guo Zhichen, The Body Space Medicine, 4th Annual CAM Research Symposium —
Building CAM. Research: Case by Case, Edmonton, Canada, 2005.
7. Guth AH, The Inflationary Universe: The Quest for a New Theory of Cosmic Origins,
Perseus Books, Cambridge, Massachusetts, 1997.
8. Jia Qian et al., The Strategy of Chinese Medicine, Chinese Ancient Books Publishing
House, Beijing, China, 2007.
9. Kiss Endre, Tacit knowledge as a conception of truth — On an aspect of Michael
Polanyi’s theory of knowledge, 1992. http://www.polanyi.bme.hu/folyoirat/1992-01/
1992_1-2_14_Endre_Kiss_tacit_truth.pdf (verified April 1, 2011).
10. Lau DC, Lao Tzu Tao Te Ching, Translated with an Introduction, Penguin Books,
London, England, 1963.
11. Li Shizhen, Compendium of Materia Medica (ᵜ㥹㓢ⴞ), Shanghai Scientific
Publishing House, Shanghai, China, 1986.
12. Li Shizhen, Binhu’s Sphygmology — Extra Meridians Study, Chinese Medicine
Publishing House, China, 2009.
13. Lynne McTaggart, The Intention Experiment, Free Press, a division of Simon &
Schuster, New York, 2008.

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Comprehension of the Unique Characteristics of Traditional Chinese Medicine 15

14. Lu Zuyin, Scientific Qigong Exploration — The Wonders and Mysteries of Qi, Amber
Leaf Press, Malvern, Pennsylvania, 1997.
15. Nadeau R, Kafatos M, The Non-Local Universe, the New Physics and Matters of the
Mind, Oxford University Press, 1999, pp. 1–240.
16. Pearsall P, The Heart’s Code — Tapping the Wisdom and Power of Our Heart Energy,
Random House, New York, 1999.
17. Qian XM, The Study on the Scientific Thought of Xuesen Qian, Publishing House of
Xian Jiaotong University, Xian, China, 2009.
18. Shandong College of TCM, Annotation and Correction of the Inner Canon of the
Yellow Emperor — Basic Questions (哴ᑍ޵㓿 — ㍐䰞ṑ䈁), People’s Health
Publishing House, Beijing, China, 1995.
19. Statistics and Information Department, Minister’s Secretariat, Ministry of Health and
Welfare. 1982. Showa 58nen Hoken EiseiKisoChousa (Basic Survey of Health, 1980).
Health and Welfare Statistics Association, Tokyo, Japan.
20. Veith Ilza, The Yellow Emperor’s Classic of Internal Medicine, translated from the
Chinese with an introductory study, University of California Press, 2002.
21. Von Newmann J, Mathematical Foundation of Quantum Mechanics, Princeton
University Press, 1955, pp. 1–437.
22. Wang Rongpei, William Puffenberger, Laotse, Liaoning University Press, Shenyang,
China, 1991.
23. Weinberg S, Dreams of a Final Theory, Pantheon Books, New York, 1992.
24. WHO, Global Alert and Response: Severe Acute Respiratory Syndrome (SARS), New
Guidance on SARS October, 2004 (http://www.who.int/csr/sars/en, verified on April 1,
2011).
25. Xutian S et al., New exploration and understanding of traditional chinese medicine,
Am J Chin Med 37(3): 411–426, 2009.
26. Yan Xin et al., External Qi of YXQ differentially regulates the Akt and extracellular
signal-regulated kinase pathways and is cytotoxic to cancer cells but not to normal
cells, Int J Biochem Cell Biol 38: 2102–2113, 2006.
27. Zhang Chaozhong, The Strategy Research of the Recreation of Traditional Chinese
Medicine, National Institute of Information of Science & Technology, China, 2006.
28. Zhensu She, Zhiyong Ni, The New Frame of Complicate System, Science Publishing
House, Beijing, China, 2012.
29. Zhu Danxi, Personal Experience of Danxi, Ancient Books Publishing House, Beijing,
China, 1995.
30. Zuo Yanfu, Zhu Zhongbao, Basic Theory of Traditional Chinese Medicine, Publishing
House of Shanghai University of TCM, Shanghai, China, 2001.

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