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INTRODUCTION
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
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.
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 mindᗳ⚥
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
mindᗳ⚥, 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
6 Introduction
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.
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.”
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.
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.
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
sub-health or have difficult, complicated diseases. In many cases, TCM can complement
or supplement mainstream CWM.
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.
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.