Fakun Wen
Abstract: With the advancement of science and technology and the deepening of macro and micro cognition, the study of Chinese medicine and the Zhou Yi ［The Book of Changes］ has gradually heated up. However, the misuse and abuse of Yi and medicine have been frequent in the traditional cultural boom, leading to misunderstanding. Based on the “Xiang（image）” thought in ［Manifestation Numerology and Yi Jing Theory］ this article elaborates on the correspondence between the eight trigrams（the Bagua） and the five organs and reveals the importance of the theory of viscera and images in the theory of traditional Chinese medicine. Emphasizing the study of Zang Xiang (organ image) theory from the perspective of ［Manifestation Numerology and Yi Jing Theory］ will not only help to deeply understand the core theory of traditional Chinese medicine, but also promote cross-field research. This article aims to provide a new perspective on the inheritance and development of traditional Chinese medicine, as well as the intersection of natural science and social science.
Keywords: traditional Chinese medicine; I Ching / Yi Jing; hieroglyphics; trigrams and internal organs; yin and yang, five elements; heaven and man correspond; figurative thinking; abstract thinking; taking analogies and comparing images; deducing figurative thinking; Yi and medicine are of the same origin; ideology of Yi science.
In the battle to prevent and control the COVID-19 pandemic, TCM has made significant contributions. We have to rediscover the value of traditional Eastern culture as we face an oncoming wave of interest in studying TCM and researching Yi Jing ［The Book of Changes］. This is the inevitable result that has emerged in the wake of contemporary scientific and technological advancement, along with new developments in people’s understanding of the macrocosm and microcosms. A new scientific and technological revolution is now underway. Uncovering the secrets of Yi Jing, as well as passing on and developing the essence of traditional culture, will have an immeasurable impact on this.
Yi Jing and medicine share the same origin. Using the concept of “manifestations” from Xiang Shu Yi Xue ［Manifestation Numerology and Yi Jing Theory］and methods of observing and choosing manifestations, the manifestations of yin, yang, and the 5 phases of the human body may be deduced through observation of human physiological and pathological manifestations, in accordance with the principle that heaven and man are mutually responsive. Through targeted research on the unified relationships among heaven, earth, humans, and seasons, a systematic theoretical framework was established that covers the abstract concepts of yin, yang, and the 5-phase theory using manifestation numerology and Yi Jing theory. The classification and comparison of manifestations serves as the fundamental figurative thinking model for intuitive thought and inference. The reason why TCM formed such uniquely advantageous theoretical systems and methods for diagnosis and treatment is that its specific mode of thought involves drawing analogies between the target of research and targets that are already known; extracting the points they share in common, or those that are similar or approximations; and then finding their common characteristics, which are symbolized by “manifestations”. Manifestations are discussed in Yi Jing as images, which are categorized and subsequently expressed. For instance, the liver, heart, spleen, lung, and kidneys in the human body are analogized to wood, fire, earth, metal, and water, respectively. This mode of thought has evolved to become the holistic view of TCM.
Huangdi Neijing ［The Yellow Emperor’s Inner Canon］ maintains the Yi Jing mindset that “the manifestation is that which is suitable”. “Manifestation thinking” permeates the understanding of life in Huangdi Neijing from beginning to end, and becomes the most central and fundamental mindset through which life activities are understood in this text. Its applications include the simulation of internal physiological functions of the viscera and bowels, deductions about why disease occurs, the expression of diagnostic signs, and the confirmation of therapeutic concepts and health cultivation principles. The manifestations that are chosen include signs from the natural world and society, among which heaven and earth are major signs with the broadest and most numerous applications, as represented in chapter 3 (“Treatise on Vital Qi Connecting with Heaven”), 4 (“Treatise on the True Doctrine of the Golden Coffer”), and 5 (“Great Treatise on the Correspondences and Manifestations of Yin and Yang”) of the Su Wen ［Plain Questions］. For instance, chapter 3 of Su Wen uses heaven, earth, yin, and yang to infer the importance of yang qi in the human body, stating, “The yang qi is like the sun and heaven; if it loses its place, life is cut short and obscured.” Chapter 5 of Su Wen not only makes deductions about yin and yang in the human body using the characteristics, locations, functions, and trends in the movements of yin and yang in heaven and earth, but also applies them in various domains; it is an article about the complete application of the yin-yang mindset in the human body. Other manifestations, such as heaven and earth, clouds and rain, day and night, cold and summerheat, insects and beasts, and social structures, are all important signs that are used to simulate and make comparisons with the human body in Huangdi Neijing. In addition, imagery extracted and formed from ancient philosophy is thoroughly applied throughout Huangdi Neijing, including the 5 phases, Hetu Yellow River Map］, Luoshu ［Inscription of the River Luo］, trigrams and hexagrams, and heavenly stems and earthly branches. For example, the 5 phases are used to infer the functions of the 5 viscera in chapter 10 of Su Wen, entitled “Treatise on Engenderment of the 5 Viscera”, which states that “the manifestations of the 5 viscera can be deduced by analogy”. Wang Bing commented: “‘Manifestations’ refers to manifestations of qi. ［The text］ says that although the 5 viscera are hidden from view, the manifestations of their qi can be used as characteristics. Moreover, one can use material things to deduce by analogy. What are these? The liver’s manifestation is wood, and thus it can be bent and straightened. The heart’s manifestation is fire and thus it flames upward. The spleen’s manifestation is earth, and thus it is quiet and tranquil. The lung’s manifestation is metal, and thus it is unyielding and decisive. The kidneys’ manifestation is water, and thus they moisten and descend. These are all overarching classes of omens, some of which may change according to the situation. One who is skilled in the manifestation method can use it to draw inferences from ［things of］ the same category.” Another example is the statement that “3, 8, and wood are on the left; 4, 9, and metal are on the right; 5 resides in the central palace” from Luoshu. This parallels the theory about visceral qi distribution in chapter 52 (“Treatise on Needling Contraindications”) of Su Wen, which states, “the liver is engendered on the left and the lung stores on the right; the spleen acts as their envoy and the stomach acts as their market”.
On this basis, chapter 5 of Su Wen draws analogies between the upbearing and downbearing of the qi of heaven and earth and that of the human body’s qi: 〖JP2〗“The clear yang acts as heaven and the turbid yin acts as earth. Earth qi rises as clouds and heaven qi descends as rain. Rain emerges from earth qi and clouds emerge from heaven qi. Therefore, the clear yang emerges from the upper orifices and the turbid yin emerges from the lower orifices; the clear yang effuses from the interstices and the turbid yin runs through the 5 viscera; the clear yang makes the 4 limbs replete and the turbid yin returns to the 6 bowels.” Chapter 12 of Ling Shu ［The Magic Pivot］, entitled “The Channel Rivers”, uses 12 river channels from the natural world to make inferences about the 12 channel vessels of the human body.
Manifestation numerology and the theory of visceral manifestations further clarify the concepts that heaven and humankind are mutually responsive, and medicine and Yi Jing are mutually connected. The formation of the ideological system of TCM itself was influenced by Yi Jing theory. The visceral manifestation theory centered on the 5 viscera is an important component of TCM. Therefore, the visceral manifestation theory further reflects the fact that researching this theory using the TCM Yi Jing mindset requires one to explore it from the perspective of manifestation numerology and Yi Jing theory in order to find its source and currents. 〖JP2〗For instance, the 51st hexagram zhen ［shake］ corresponds to the following: “The east direction ［and］ green-blue color. It enters and connects with the liver, opens an orifice in the eyes, and stores essence in the liver. The disease it brings out is fright. Its flavor is sour. Its category is herbs and trees. Its domestic animal is the chicken. Its grain is wheat. In correspondence with the 4 seasons, Jupiter is above it. Thus, the spring qi is in the head. Its tone is jue ［a note on the traditional Chinese pentatonic scale］. Its number is 8. Thus, one knows its diseases are in the sinews. Its odor is ［that of］ an animal ［or urine］.”
Likewise, the hexagrams below correspond to the following categories of manifestations.
The 30th hexagram, li ［radiance］: “The south direction ［and］ red color. It enters and connects with the heart. It opens an orifice in the ears. It stores essence in the heart. Therefore, ［its］ disease is in the 5 viscera. Its flavor is bitter. Its category is fire. Its domestic animal is the sheep. Its grain is broomcorn millet. In correspondence with the 4 seasons, Mars is above it. Thus, one knows its diseases are in the vessels. Its tone is zhi. Its number is 7. Its odor is burnt.”
The 2nd hexagram, kun ［field］: “The center ［and］ yellow color. It enters and connects with the spleen. It opens an orifice in the mouth. It stores essence in the spleen. Thus, ［its］ disease is in the root of the tongue. Its flavor is sweet. Its category is earth. Its domestic animal is the ox. Its grain is non-glutinous broomcorn millet. In correspondence with the 4 seasons, Saturn is above it. Thus, one knows its diseases are in the flesh. Its tone is gong. Its number is 5. its odor is fragrant.”
The 58th hexagram, dui ［open］: “The west direction ［and］ white color. It enters and connects with the lung. It opens an orifice in the nose. It stores essence in the lung. Thus, ［its］ disease is in the back. Its flavor is acrid. Its category is metal. Its domestic animal is the horse. Its grain is rice. In correspondence with the 4 seasons, Venus is above it. Thus, one knows its diseases are in the skin and body hair. Its tone is shang. Its number is 9. Its odor is fishy.”
The 29th hexagram, kan ［gorge］: “The north direction ［and］ black color. It enters and connects with the kidneys. It opens an orifice in the 2 yin. It stores essence in the kidneys. Thus, ［its］ disease is in the ravines. Its flavor is salty. Its category is water. Its domestic animal is the pig. Its grain is the bean. In correspondence with the 4 seasons, Mercury is above it. Thus, one knows its diseases are in the bones. Its tone is yu. Its number is 6. Its odor is putrid. Thus, one who is good at taking the pulse ［and diagnosis in general］ carefully examines the 5 viscera and 6 bowels; that which is in counterflow and that which follows ［its normal flow］; and the principles of yin, yang, exterior, interior, feminine, and masculine. Store them in ［your］ heart and combine the heart with essence. If ［a prospective student］ is not this kind of person, do not teach ［them］. If it is not this kind of truth, do not teach ［it］. This is called the attainment of the way.”
In summary, the ideas that “medicine and Yi Jing are mutually connected” and “medicine and Yi Jing share a common origin” have existed since ancient times. The idea that “medicine and Yi Jing are mutually connected” reveals that TCM and Yi Jing possess a common way of thinking and mindset, while the idea that “medicine and Yi Jing share a common origin” reflects the fact that both TCM and Yi Jing share the same experiential foundation and epistemological basis. In the history of TCM, many great practitioners were also Yi Jing experts. The integration of medical and Yi Jing reasoning brought about numerous breakthroughs in TCM theory. In the words of the Tang dynasty “king of medicine” Sun Simiao, “one who does not understand Yi Jing cannot be called a supreme physician”. Therefore, the use of concepts from manifestation numerology and Yi Jing theory played an important role in the construction of TCM models, as well as the development of TCM theory and modes of thought. This way of thinking prioritizes grasping changes in things from a holistic perspective and emphasizes rhythms and cycles of development, in pursuit of harmony among things and a unified pattern diagnosis. Our modern study of the relationships between TCM and Yi Jing manifestation numerology remains the key that opens the treasury of Chinese medical knowledge.
Author information:
Fakun Wen, researcher, Executive Director of Chinese Medical Qigong; Director of Medical Technology Service, Clinical Nuclear Medicine Center, Nanjing Hospital Affiliated to Nanjing Medical University; Vice Chairman of China Medical Qigong Education Committee; Awarded by Chinese Scientists Forum: “TCM Health Innovation Figure”; Member of China Taiji Think Tank Committee; Great power pharmaceutical think tank researcher.
References:
Huangdi Neijing［The Yellow Emperor’s Inner Canon］
