Holistic Concept of Chinese Medicine

Holistic Concept of Chinese Medicine

>> The body's systems are one integrated and balanced whole >> The body should be in tune with the external environment In Western medicine, doctor looks for specific causes of diseases, and focuses on particular body components to treat. Traditional Chinese medicine (TCM) doesn't work in this way. There are fundamental differences in principles, diagnosis and treatment approaches between Western medicine and Chinese medicine. Ancient Chinese believed that their existence was closely tied with the universe, where they were located in the center with the heavens positioned above and the earth positioned below. The concept of the universe was used to explain the laws of nature, and relationships were formed between the cosmos and humans. For example, the skin of the human body corresponded with the flat texture of the earth, the five internal organs corresponded to the five elements of wood, fire, water, earth, and metal, and the eyes and ears related to the sun and moon in the heavens. The world is a harmonious and holistic entity, no single being or form could exist unless it was seen in relation to its surrounding environment. This concept became the basic idea of Taoism, a philosophical and religious tradition of China. Taoism helped shape the practice of Chinese medicine, which is based on the beliefs that everything is interdependent and mutually interactive in the universe. Man is part of the holistic entity, and should be analyzed or interpreted with reference to the whole. TCM holistic concept includes integrity of the body and its relationship with the outer world. The body's systems are one integrated and balanced whole The body is an organic whole, all the component parts are interconnected, they dependent and restrict each other physiologically, influence each other pathologically. The five organs act as the core functional units, and through the linking of the meridian system, a complex set of interrelationships is formed within the body. Every part of the body has special relationships with the five organs, and the five organs themselves are interrelated too. The five organ systems of the body Paired organs Dominated body tissues Openings on the head Outer manifested regions Heart Small intestine Blood vessels Tongue Face Liver Gall bladder Tendons Eyes Nails Spleen Stomach Muscles (limbs) Mouth Lips Lung Large intestine Skin Nose Body hair Kidney Bladder Bones (bone marrow) Ears Head hair Furthermore, qi (vital energy), blood and body fluids are the material basis for various body functions; they flow through the body to facilitate all parts of the body working together and to ensure the unity and harmony inside the body. Physiological aspect: Each organ not only performs its own individual functions; it also complements other organs and even the entire internal system to perform life activities. For example, although nutrient essence is transformed in the spleen, but the transforming process also involves nourishment of the heart blood, regulation of the liver and promotion of the kidney. A harmonious and coordinated relationship between the organs is essential for normal life activities. Pathological aspect: Attention is paid to the interrelation and interaction between localized pathology and the whole body, TCM holistic approach always associates localized pathology with overall body reactions. Physicians not only concern about local pathology and its corresponding internal organ, they also consider the influence on unaffected body parts, so as to predict the disease progression. The clinical manifestations of disease are a result of the overall body reactions. For example, in case of damp-heat irritating the liver and gall bladder, not only these two organs are affected, it may also affect the spleen, stomach, heart and kidney, leading to nausea, no appetite, diarrhea, insomnia, lumbar soreness, knee weakness and fatigue. In case of liver blood deficiency, there may be symptoms like blurred vision (openings of the liver), dizziness, pale nails (outer manifested region of the liver), muscle or tendon spasms (dominated tissues of the liver), limb weakness, scanty menses and even missed periods (the Conception Vessel and Thoroughfare Vessel are controlled by the liver). Disorders of internal organs, qi, blood and body fluids can be manifested on the superficial body, while a localized or regional pathology can affect the whole body and cause extensive dysfunctions. Diagnostic aspect: The Four Diagnostic Skills and correlations made between internal and external body are concrete samples of TCM holistic concept. Since the organs and tissues of the body are interdependent physiologically and mutually affected pathologically, physicians are able to assess the status of internal organs and construct a detailed picture of the patient's disease based on the symptoms, pulse and tongue signs of the patient, laboratory tests or other modern diagnostic technologies are rarely used. For example, the tongue has special relationships with the internal organs. The tongue body and its coating create the tongue signs, which are an important factor in diagnosis. Changes in the tongue signs reflect changes of organ functioning, blood and qi activities, body fluid metabolism, and progressing direction of diseases. In addition, it is a routine practice of TCM to associate a patient's condition with external influences and personal details. Factors like weather, season, lifestyles, eating habit, mental state, body constitution, age, gender and career are usually taken into account in TCM diagnosis, they help provide a full evaluation and design the most appropriate treatment plan to the patient. Therapeutic aspect: TCM treatment focuses on the overall disharmony of the body rather than specific organ or body region. Most of the time, remedies are designed to restore the balance of the whole body, and are through comprehensive therapeutic effects to achieve the healing propose. A disharmony pattern is the general conclusion of the cause, pathological changes, developmental stage and overall body reactions to a particular disease. Treatment based on syndrome differentiation (identifying disharmony pattern) implies the holistic concept of TCM, which has made use of the organic wholeness and interrelationships of the body. When there is an organ disorder, physicians may not target on one organ only and even not treat the affected organ, they can achieve a healing result by treating other seemingly irrelevant organs. For example, stomach problems can be solved by treating both stomach and spleen; respiratory problems may be treated by both spleen and stomach instead of treating the lungs. More remarkably, for many localized or superficial conditions, physicians will treat the corresponding internal organs and even the entire body is treated. For example: Symptoms and signs TCM diagnosis Treatment plan Red eyes Excessive fire in the liver Clear liver fire Painful and swollen gum Kidney deficiency Warm up the kidney Digital necrosis of the feet Blood stasis Activate blood and warm up the meridians Chronic ulcers and abscess Blood and qi deficiencies Replenishing blood and qi Headache and runny nose in common cold External invasion of wind and coldness in the lungs Disperse pathogens in the lungs Hair loss and hearing decline Exhaustion of kidney essence Replenish essence and invigorate the kidney The body should be in tune with the external environment The body communicates with the external environment constantly, factors such as weather, geographic location, working and family environments can all affect our health. External changes cause the body to respond physiologically or pathologically, which reflects the united relationship between human and the outside world. We should live in harmony with nature, other people, and the immediate environment. When changes occur in external environment, and the body fails to adapt to the changes, diseases are likely to occur. Climatic Influences: Under normal circumstances, climatic factors do not cause disease, only in extreme changes or when the body is too weak to adapt to climatic changes, they became pathogens that could cause disease. The six climatic influences, which are wind, cold, summer-heat, dampness, dryness, and fire or heat, are considered as the importance external pathogens for disease development, also known as the "six evils" in TCM. The correlations made between the climate and disease development is a particular way for TCM to explore the imbalance of the body. It facilitates physicians to identify the exogenous pathogens based on particular symptoms, regardless of identifying bacteria, viruses, toxins or parasites, and allows for a different approach in disease treatment that has been met with success over the centuries in China. For example, in common cold that has symptoms such as headaches, fever and sticky throat secretions, physicians may diagnose as wind-heat invading the lungs, using herbs such as honeysuckle flower and forsythia capsule can clear the symptoms. Seasonal Influences: The body makes appropriate physiological responses in accordance with seasonal changes. For example, it opens the skin pores and sweat more in summer, while closes the skin pores and sweats less in winter, thus the body temperatures can be maintained within a normal range. Moreover, the body pulse tends to be taut in spring, surging in summer, floating in autumn, and deep in winter, which reflect the body's blood and qi activities also correspond to the natural world. TCM physicians always consider the seasonal physiological changes when distinguishing the abnormal body signs from the normal ones. The pathogenic features of the six TCM evils Seasonal influences are important inducing factors for many diseases too, for example, respiratory infections and nose bleeding are common in spring, heat strokes and digestive problems are common in summer, malaria and dysentery tend to occur in autumn; arthritis and respiratory problems tend to relapse in winter. For TCM physicians, seasonal influences on the body are important considerations when making diagnosis, selecting therapies and even suggesting preventive measures. For example, elder people who suffer from chronic cough or panting are likely to feel better in spring and summer, but feel worse in autumn and winter. Their conditions are usually due to weakened spleen and kidney, and warming herbs are indicated, physicians will suggest them to take preventive measures in hot summer, so that in winter, their conditions are less likely to relapse, or the symptoms can be less severe and in shorter duration. In other cases, people with blood deficiency and hyperactive liver are likely to experience dizziness, distending headache, blurred vision, ear ringing and mental fatigue in spring. Winter is the season where the body conserves energy and builds strength as a prelude to spring. TCM will advise the patients eating more nourishing and tonic foods in winter for prevention. Geographic influences: People in different geographic regions live with different lifestyles, customs and cultures, thus they develop particular body constitutions and susceptible to particular health problems. In Northwestern highlands of China, people tend to have a stronger constitution. When they are sick, their body is likely to be cold outside but heat inside, thus dispersing external coldness and clearing internal heat are often necessary in the treatment. In Southeastern coastal regions of China, people tend to have a weaker constitution, and are particularly susceptible to skin problems and seasonal infections. Physician often consider the geographic and dietary influences on the patient's body when giving a treatment. TCM herbal applications often reflect the geographic differences, take common cold as a sample, in the frigid zone of Northwest China, a larger dosage of potent warming herbs such as ephedra and cassia twig are often used, while in the temperate zone of Southeast China, mild warming herbs such as schizonepeta herb and ledebouriella root are used and the dosage is relative smaller. Social and life influences: Technology and social progress has created many new health problems, stress is a part of modern life. We are constantly overwhelmed by demands at work and home, and challenged by social turmoil, life changes, financial and interpersonal issues. A combination of these factors puts extra strain on our mind and spirit, and also drains the body's reserves. Health is achieved only when the body is in balance which includes the physical, emotional and mental aspects. Overreacting psychological activities can easily disturb the organ functioning, as time passes some real physical damage will occur. The psychological damage to internal organs and resulting psychosomatic ailments (i.e. insomnia, stomach upset) are of primary concern by TCM physicians. TCM has a unique concept about mind and body connection, stress and mental distress are considered to be the usual factors that affect disease development. Excess psychological factors are known as the "seven emotions" which include joy, anger, sadness, anxiety, worry, fear and fright. Each of the emotions interacts with particular internal organs and affects qi activities differently, leading to different disharmony patterns. Clinically, patients with mental problems such as depression, insomnia and anxiety often respond to TCM treatment, which may be combined with conventional medication or used alone under proper supervision of physicians. From the above, we can see that TCM holistic approaches are based on the views of whole-body, whole-person, whole-world. Under the guidance of holistic concept, all aspects must be considered when treating a problem, only a comprehensive analysis on the patients' physical condition, age, lifestyles, medical history, career and mental state can a correct diagnosis be made and then treated properly. References: Beijing University of TCM (edited), Basic Theories of Traditional Chinese Medicine, Academy Press, 1998. Li Qizhong (edited & complied), Elaboration of TCM Basic Theories, Publishing House of Shanghai Traditional Chinese Medicine University, 2006. Qin Bowei (compiled), Elementary Chinese Medicine, People's Medical Publishing House, 2006. Fang Yaozhong (compiled), Plain Speeches on TCM Basic Theories, People's Medical Publishing House, 2007. Cai Jianying (edited & complied), Summaries on Ancient and Modern Philosophical Concepts of TCM, Chinese Medicine Science and Technology Publishing House, 2005. Compiled: Rose Tse, Integrated Chinese Medicine Holdings Ltd.

Original article and pictures take www.shen-nong.com site

History of Massage

History of Massage

The Chinese have used massage (tuina) for therapeutic purposes for 4,000 years, and it is still a significant part of traditional Chinese medicine (TCM) today.

Swedish massage appeared in the U.S. in the mid-19^th century. The American medical establishment enthusiastically adopted the technique and practiced it for the next 50

Traditional Asian Massage

years. Massage went out of vogue in the early 20^th century as medical technology and pharmaceuticals began their ascent. Only a few practitioners continued to utilize massage—that is, until the 1970s, when it re-emerged on the public scene as part of the increasing interest in alternative medicine and treatments that utilized the mind-body connection. Massage continues to grow in popularity today, and the number of trained massage therapists is increasing rapidly to keep up with the field’s growth.

“A physician must be experienced in many things but most assuredly in rubbing” – Hippocrates

Original article and pictures take www.therapeuticmassagetoronto.com site

History of Cupping

History of Cupping

Cupping has been used to treat ailments across many cultures; and historical accounts and ancient medical textbooks talk about using the technique in different ways. Cupping therapy possibly evolved over 5,000 years ago and was practiced in locations ranging from China in the far-east to Eastern European countries such the Balkans and Bulgaria, and Egypt in north Africa. There is also evidence of North American Indians using its healing effects. Every culture and language developed their own terms for cupping therapy such as Bentousa, SchrÖpftherapie, Köpölyözés, Glāstīdams, Вендузи and Kyukaku to name very few. However, the most detailed records of the uses of the therapy have emerged from China.

Cupping in China

Cupping is a form of healing that is the oldest to be used in traditional Chinese healing and was often used in the Imperial courts of China by high ranking personnel. The earliest records that date back to about 3,000 years ago document the use of cupping to cure pulmonary tuberculosis. Later accounts talk about the well-known Taoist, Ge Hong (281–341 A.D.) who was known for his practice of alchemy and herbal medicines. He has described cupping therapy techniques in his book, A Handbook of Prescriptions for Emergencies. In it he elaborates on the use of animal horns as cups that he used for draining pus out of blisters thus giving the technique the name jiaofa, or the horn technique. Animal horns were also used by other practitioners to cause suction on the meridian points of the patient.

Books such as Necessities of a Frontier Official from the Tang dynasty describe the use of fire cupping that could ease headaches, abdominal pain and dizziness in patients. There are also detailed accounts of curing pulmonary tuberculosis and other similar ailments. Often, cupping was used in addition to other healing techniques such as acupuncture and moxibustion. These three methods together were most widely used during the Tang reign.

Further accounts such as the Supplement to Outline of Materia Medica were written during the time of the Qing dynasty by Zhao Xuemin. Cupping therapies known as fire ja qi used hot cups made of pottery or bamboo that were first boiled in a solution steeped with herbs before using on the skin. Accordingly, these methods were also called wet or liquid cupping. The cups were sometimes used over areas that were pierced with acupuncture needles. A wide range of ailments could be healed using these techniques such as common cold, abdominal pain, knotted nerves and muscles and arthralgia. Illnesses caused by cold, damp and windy weather could also be alleviated using cupping therapy.

In present times, cupping therapy and its documents spanning thousands of years are being explored and in-depth research is being carried out to test their efficacy. These efforts are being made by institutes of Traditional Chinese medicine (TCM) that are funded by the government. Cupping is still used in China using the same prime techniques, though, glass and plastic cups are also now being used.

Cupping in East Asian countries

Aside from China, horns and other cupping instruments have also been discovered in Japan, Vietnam, the Korean peninsula and regions further north in China. These discoveries indicate that there is a possibility that the technique was first developed in China and later carried by travelers to other countries. In Vietnam, other techniques were used such as water cupping, air-pump cupping, acupuncture cupping and fire cupping.

Cupping in North America

North American Indians were known to be proficient healers but their techniques of curing ailments and maintaining good health were lost when many of their numbers were destroyed. They were forced to live on reservations and their culture was lost. They were known to use buffalo horns, bones and seashells for cupping.

Cupping in other countries

In Egypt, cupping therapy is described in hieroglyphic writings that date to 3,500 years ago. Medical books such as the Ebers Papyrus talk about using the treatment technique in 1,550 B.C. The Greek healer, Hippocrates is also known for using the therapy for curing internal ailments around 400 B.C. Various accounts from different European physicians such as Galen (131-200AD), Paracelsus(1493-1541), Ambroise Pare (1509-90) and surgeon Charles Kennedy (1826) all talk about using the technique. As recent as the early 1900’s, Sir Arthur Keith has written about the success of using it. There is also evidence of cupping therapy being used in traditional Persia, Arabian regions and areas in the Indian sub-continent also. In Persia, wet cupping practices were widely used.

Over the centuries, women in many cultures were the healers of the community and used cupping very commonly to cure ailments. They used the technique to cleanse the body of impurities, induce healing and often passed their methods down to further generations. It is believed that many accounts and techniques have been lost over time since women were not given higher education and allowed to share their healing methods with male healers. Even so, at the time, people believed in their healing capabilities and often traveled long distances for healing treatments.

The exact origins of cupping therapy as a healing technique are not clear but it is now an accepted fact that this method has been used all through human history. People migrating from one location to another carried the techniques with them to new lands and continued to practice it to cure a wide range of ailments. Cupping was also used to banish evil spirits from patient’s bodies and restore the natural internal balance.

Original article and pictures take www.corespirit.com site