The doctrine of primary elements (principals, elements) is common to all ancient cultures. For example, according to Aristotle, the Cosmos is composed of Earth, Water, Air, Fire and Ether; Chinese classical philosophy considers Earth, Water, Fire, Wood and Metal (it should be noted that the Earth here is not a cosmic body and not the opposite of Heaven, but soil, soil). Similar teachings existed in India, Egypt, and, apparently, in all cultures at some stage of development.
The Chinese teaching of Wu Xing, which developed simultaneously with the school of YIN and YANG, differs from similar teachings of other cultures not so much in the elements themselves as in the meaning of their combination: Wood, Fire, Earth, Metal and Water are not primary particles (“atoms”), they are not they are also elements, that is, the active forces of nature that give rise to all things. The hieroglyph (SIN), meaning “movement”, also has a completely different reading - “KHAN”, translated as “row”, “line” or “line of hieroglyphs”. Apparently, “WU XING” / “WU HAN” should be translated both as “five elements” or “five elements”, and as “five classes”, “five tendencies”, which, by the way, is fully consistent with the synthetic tradition of Chinese classical philosophy. Sometimes the term "Wu XU" is also used, which means "five rotations". The doctrine of Wu Xing is one of the cornerstones of Chinese national culture, and the term “Wu Xing” itself denotes not so much a set of five elements as the idea of a fundamental fivefold rhythm.
Considering all the possible meanings of the hieroglyph (SIN / HAN), it becomes clear that, by correlating an object with the five elements of U SIN, we judge not about the components of this object, but about its properties, direction and phase of development. In this case, Wood signifies birth (the desire for activity), Fire - blossoming (maximum activity), Earth - maturity (balance), Metal - extinction (the desire for passivity) and Water - death (maximum passivity).
If we take into account that activity is a property of YANG, and passivity is a property of YIN, then it turns out that Wood symbolizes the transition from YIN to YANG, Metal - from YANG to YIN; Fire corresponds to the maximum of YANG, Water - to the maximum of YIN; The earth is the balance between them.
As in the case of YIN-YANG, the elements of WU XING are complementary and mutually conditioning; developing from birth to death, each of the elements sequentially resides in five states corresponding to all five elements (including itself). For example, when Wood is in a state of maturity (Earth), Fire is born (Wood), and Water is extinguished (Metal). Thus, WU XING is another (along with YIN-YANG) version of the ancient Chinese dialectic: its elements are in constant motion, interaction and mutual transformation, none of them can exist in a pure form, and any phenomena and material objects always contain contains all five elements (see model).
In total, there are up to 120 variants of interactions between the elements of U SIN, but within the framework of this book, two of them are of greatest interest: the mutual generation of SEN and the mutual suppression of CE (see diagram), the joint action of which ensures dynamic balance: for example, Fire is generated from Wood , but is simultaneously suppressed by Water, while the generation corresponds to the beginning of YANG, and the suppression corresponds to YIN. In generation, the element being generated (the “son”) grows, and the element that generates it (the “mother”) is depleted; When suppressed, the suppressed element is depleted, and the suppressing element grows. Thus, generation and suppression have direct and reverse components.
Since all the elements are connected to each other, the U SIN system of any individual object is in balance, but under the influence of external factors, the balance may be disturbed and then one of the elements may grow excessively or become depleted; in this case, the harmony of generation and suppression is disrupted: for example, excessively expanded Fire suppresses Metal too much and is not easily suppressed by Water - Metal is depleted under the influence of suppression, Water grows from excessive suppression of Fire; At the same time, the Tree is also depleted, wasting its potential on the already useless generation of Fire. If the effect of the factor that disrupted the harmony ceases, then the Wu XIN system can again come to equilibrium: the depleted Wood will no longer generate Fire and suppress the Earth, the latter will generate a new Metal, and this, in turn, will generate Water, etc.
If, as a result of excessive depletion, one or more elements disappear, then such an imbalance is irreversible, and the object ceases to be itself - it acquires a new quality, its W XIN system comes into balance, but at a different qualitative level, the elements acquire different meanings. For example, if as a result of an irreversible violation of internal balance a person dies, then his body turns into a corpse, a qualitatively new object, the development of which occurs in a different direction and is subject to different laws.
Many publications also discuss feedback: counter-generation and counter-suppression, which arise when the balance of elements is disturbed; Moreover, different authors hold different, sometimes directly opposite, opinions regarding the direction and nature of these connections. At the same time, the reverse component of the generation SHEN ("the son grows, the mother is exhausted") has a fairly clear meaningful interpretation and is sometimes called "devouring": The tree devours (drinks with its roots) Water, Fire devours (burns) Tree, Earth devours (drowns) Fire, Metal devours (looses and depletes) the Earth, Water devours (corrodes) Metal.
If some object, which has its own system of U SIN, is exposed from the outside to an influence that carries one of the elements, then this external element, firstly, accumulates in the object’s element of the same name (increasing its potential), and secondly, directly stimulates and suppresses two corresponding element. For example, if an external Fire acts on an object, then it accumulates in the Fire of the object, stimulates the Earth of the object and suppresses its Metal; at the same time, the object’s own Fire also stimulates the Earth and depresses Metal, but the strengthening of these connections, due to the accumulation of external Fire in the internal one, lags in time from its direct action.
Similar to the YIN-YANG classifier, the WU XING classifier applies to any phenomena, for example:
Wood (elastic, bendable, but straightened) - east, morning, spring, wind, green (blue, turquoise) color, YU note (si), sour taste, anger, planet Jupiter, liver, gall bladder, tendons, nails, eyes, numbers 3 and 8; patients of this type are thin, tall and athletic, diligent and lacking initiative;
Fire (hot, bright, rising up) - south, day, summer, heat, red color, note ZHEN (la), bitter taste, joy, planet Mars, heart, small intestine, blood vessels, tongue, numbers 2 and 7; patients of this type have a thick build, pink skin, are quick-tempered, ambitious and suspicious;
Earth (receives sowing and gives harvest) - southwest and center, end of day, end of summer, dampness, yellow color, JJUE note (F sharp), sweet taste, meditation, planet Saturn, stomach, spleen, pancreas, muscles , connective tissue, oral cavity, numbers 5 and 10; patients of this type have a dense build, a rounded face and a prominent belly, are calm and thoughtful;
Metal (solid, deformable) - west, evening, autumn, dryness, white color, note SHAN (mi), pungent taste, melancholy, planet Venus, lungs, large intestine, skin, hair, nose, numbers 4 and 9; patients of this type have an asthenic build, thin limbs and pale skin, are petty and prone to melancholy;
Water (cold, flowing down) - north, night, winter, cold, black color, VCO note (d-sharp), salty taste, fear, planet Mercury, kidneys, bladder, bones, ears, numbers 1 and 6; Patients of this type are thin, have an elongated body and short limbs, dark skin, are secretive and suspicious.
The materials are published with the permission of the authors of the electronic publication "Acupuncture - Theory and Methods". www.a2b.ru
"Five elements" ("five elements", more correctly - "five actions", "five phases" or "five rows"). One of the fundamental categories of Chinese philosophy, denoting a universal classification scheme, according to which all the main parameters of the universe - spatio-temporal and motor-evolutionary - have a five-member structure. The etymological meaning of the hieroglyph "sin3" - "crossroads of roads" - determines its semantics - "row", "line", "movement", "walking". “Wu Xing” in the so-called cosmogonic order are “water”, “fire”, “metal”, “wood”, “soil”. These are not the primary substances of the cosmos, but symbols, or the first and main members, of the five series-classes into which all objects and phenomena of the world, both material and immaterial, are divided. Each of these series gives a characteristic of a certain state in a processual connection with other series-states that are associated with “fire”, “water”, etc. not substantially, like the “primary elements” of ancient Greek philosophy, but functionally. In the genetic sense, “wu xing” are also not primary, since their appearance is preceded by at least two stages - the primordial “Chaos” (hun dun) or the “Great Limit” (tai chi) and the dualization of the cosmos by the forces of yin yang. Heading an extensive set of all kinds of five-member sets, such as: “five cardinal directions”, “five seasons”, “five numbers”, “five graces”, “five pneumas”, “five colors”, “five tastes”, etc. etc., “wu xing” form a complex world-descriptive system. It includes a significant number of different “wu xing” orders, interconnected by clear structural relationships and mutual transitions. The most important among these orders are "mutual generation" ("wood" - "fire" - "soil" - "metal" - "water" - "wood" ...) and "mutual transcendence" ("soil" - "wood" - "metal" " - "fire" - "water" - "soil"...) are transformed into each other by reading the opposite sequence of elements through one, which in geometric terms acts as the ratio of a regular pentagon and a pentagram inscribed in it (see Fig. 1) . The origins of the doctrine of "wu xing" go back to the most ancient (end of the 2nd millennium BC) ideas about the fivefold structure of the earth's surface (wu fan - "five cardinal directions", wu feng - "five wind directions") or later ( 1st half of the 1st millennium BC) classifications of the results of human economic and labor activity (liu fu - “six warehouses”, wu tsai - “five materials”). Guanzi (3rd century BC) says that "wu xing" were created by the mythical emperor Huang Di, along with the pentatonic scale and the five ranks of officials. The oldest text outlining systematic ideas about “wu xing” is Ch. Hong Fan from Shu Jing. The doctrine of “wu xing” acquired its developed form in the 4th-2nd centuries. BC, which was greatly facilitated by Zou Yan and Dong Zhongshu. Subsequently, it was combined with the doctrine of yin yang (see Fig. 2) and formed the theoretical foundation of the general methodological “teaching of symbols and numbers” (xiang shu zhi xue), becoming an integral part of almost all philosophical and scientific constructions, and currently continues play a leading role in the theory of Chinese medicine.
Rice. 1. MODERN RECONSTRUCTION of the pentagram-circular arrangement of five elements in two main orders: “mutual generation” (continuous arrow) and “mutual transcendence” (broken arrow).
Rice. 2. MEDIEVAL SCHEME OF GENERATION by the Great Limit (tai chi) of two patterns (sun - moon, yin - yang) and five elements.
This happened at a time when Emperor Fu Xi ruled the country. One peasant constantly had a headache. One day, while cultivating a field, he accidentally hit himself on the leg with a hoe. The headache is gone. Since then, the residents of this village began to deliberately hit themselves in the leg with a stone when they had a headache. To their delight, the headache always subsided. Having learned about this, Emperor Fu Xi thought of replacing the rough stone with a fine stone needle, and the results became even better. Subsequently, other effective points on the human body were found. So says the legend.
Bone and stone needles found during archaeological excavations indicate that acupuncture was known and widely used 5 thousand years ago. By the 3rd century BC. e. refers to the book "Huang Di Nei Jing", which summarizes the experience of acupuncture and contains prescription advice. In the decree of Emperor Huang Di, the following instructions are given to doctors: “I regret that my people, burdened with the burden of illness, do not pay the taxes and quitrents that they owe me. My will is not to prescribe them any more drugs that only poison them, and not to use more ancient stone points... I want only mysterious metal needles to be used that channel energy***.
What kind of energy was the Chinese emperor talking about in his decree?
Internal energy, according to ancient canons, is formed from the interaction of two types of energy - cosmic and terrestrial. The cosmic one is perceived directly, and the earthly one is formed due to the processing of food by the body. At the same time, ancient doctors believed that energy circulates along certain paths - meridians. In the process of circulation, on the one hand, it interacts with the organs controlled by a given meridian, on the other, through biologically active points (BAP) located on the meridian, with the external environment. Consistently passing through 12 main meridians, energy, like a tidal wave of the ocean, has its maximum and minimum, respectively. The maximum occurs at the moment of passage of energy - high tide, and the minimum - at the moment of passage of energy along the diametrically opposite meridian - low tide (see figure).
Starting from meridian I - lungs (maximum 3-5 hours), energy is transferred to meridian II - large intestine (maximum 5-7 hours), then to III - stomach (7-9 hours), IV - spleen-pancreas (9 -11 o'clock), V - heart (11-13 o'clock), VI - small intestine (13-15 o'clock), VII - bladder (15-17 o'clock), VIII - kidneys (17-19 o'clock), IX - pericardium (19-21 o'clock), X - three parts of the body (21-23 o'clock), XI - gall bladder (23-1 o'clock), XII - liver (1-3 o'clock). Having completed the circuit in 24 hours, the tidal wave of energy is again transmitted to the I meridian - lungs.
This cycle of energy constitutes a large circle of circulation.
Eastern medicine divides the meridians into two polar groups, YANG and YIN. Each group includes 6 paired meridians; and all relationships between organs, all regulation of opposing processes in the body, i.e. processes of assimilation and dissimilation, excitation and inhibition, etc., are controlled by the corresponding meridians. In his work “Electro-puncture reflexology” V. G. Portnoy writes: “Modern physiology has demonstrated an amazing correspondence of biorhythms and circadian rhythms to the ideas of traditional oriental medicine, which is of particular interest to clinicians. Spontaneous glycemia, appearing at the end of the morning, corresponds to the hour "increased activity of the spleen-pancreas. Hepatic colic most often occurs around one in the morning, which corresponds to the hour of increased activity of the gallbladder. From practice it is known that asthmatic attacks quite often occur between 3 am and 5 am."
The disease can be expressed by either an excess or lack of energy in one or more organs. If an organ experiences an excess of energy, then it is in the YANG state; if it feels a deficiency, then it is in the YIN state. But more on this in other sections. In the meantime, we must clearly understand that there is a large circle of energy circulation, in which the meridians, following each other in a certain order, form a closed cyclic system, which, by alternately stimulating each organ, ensures an even distribution of energy throughout the body.
The ancient Chinese expressed the relationship and interpenetration of YIN and YANG this way: day gives birth to evening, evening gives birth to night, night gives birth to morning, morning gives birth to day. In the depths of each state, an opposite and a logical continuation arises. Along with concepts related to YIN - night, winter, north, inner; and day, summer, south, outside - related to YANG, there are also transitional concepts: morning, spring, east - transitional YANG; evening, autumn, west - transitional YIN. Graphically, this relationship between YIN and YANG is depicted by a monad (Taijitu 太極圖), where YANG 陽 is a light field and YIN 陰 is a dark field.
The polar moments of YIN and YANG of the vital force CHI 氣 act simultaneously in the body, and only their balance is a sign of excellent health.
So, 12 meridians, united into a single system, are divided into two groups of 6 meridians, the YAN group and the YIN group. The Yang system includes meridians located on the front surface of the torso and limbs, and the Yin system - on the back. In each group of meridians there is one that reflects the functional state of the entire group of meridians, this is the meridian of the three heaters, or three parts of the body in the YANG group, and the pericardial meridian in the YIN group.
Thus, in the body, two groups of meridians function in close connection and interaction, being in mutually stimulating and mutually suppressive dependence on each other.
The meridians of the Yang group include: X - the meridian of the three parts of the body, the functional meridian of the Yang group, II - the colon meridian, III - the stomach meridian, VI - the small intestine meridian, VII - the bladder meridian and XI - the gallbladder meridian.
The meridians of the YIN group include: IX - pericardial meridian, functional meridian of the YIN group, I - lung meridian, IV - pancreas spleen meridian, V - heart meridian, VIII - kidney meridian, XII - liver meridian.
From the above, the most important conclusion follows: in addition to one dependence, which comes from each meridian belonging to a large circle of energy circulation, there is another dependence of each meridian, which comes from belonging to the YANG or YIN group. The ancient Chinese, in their characteristic manner, described this dependence in the system of five elements Wu - XING 五行 (wǔ xíng).
Nature knows five elements that give birth to ten things: wood 木, fire 火, earth 土, metal 金 and water 水. The relationship between these five elements is as follows: wood gives birth to fire, fire warms the earth, earth gives birth to metal, metal gives birth to water, water nourishes wood. There is also an inverse relationship: wood depletes the earth, earth absorbs water, water extinguishes fire, fire melts metal, metal cuts wood. Based on the YIN-YANG theory, these connections are also in a mutually stimulating and mutually suppressive relationship.
Based on the diagram (see figure), the stimulating connection, being external, is carried out in a circle of cyclicity, and the suppressive connection, being internal, is carried out inside the circle according to the cycle of the star.
Any predominance, be it a stimulating or suppressive connection, leads to an imbalance: if water excessively stimulates the tree, then it begins to dominate, due to the increase in the suppressive connection between the tree and the earth, the latter weakens, it does not stimulate the metal enough, which in turn weakens the suppressive connection between him and the tree.
Each meridian of the YIN and YANG group is located under one of the symbols of these five elements:
YANG SYMBOL
Tree XI - gallbladder meridian XII - liver meridian
Fire VI - small intestine meridian V - heart meridian
Earth III - stomach meridian IV - spleen-pancreas meridian
Metal II - colon meridian I - lung meridian
Water VII - bladder meridian VIII - kidney meridian
Functional meridian X - meridian of the III parts of the body IX - meridian of the pericardium
| SYMBOL | YANG | YIN |
| Tree | XI - gallbladder meridian | XII - liver meridian |
| Fire | VI - meridian of the small intestine | V - heart meridian |
| Earth | III - stomach meridian | IV - spleen-pancreas meridian |
| Metal | II - colon meridian | I - lung meridian |
| Water | VII - bladder meridian | VIII - kidney meridian |
| Functional meridian | X - meridian III parts of the body | IX - pericardial meridian |
As can be seen from the diagrams, all stimulating and suppressive connections pass along functional meridians (along the circle of cyclicity or the cycle of the star).
Before moving on to the topography of the meridians, it is necessary to say a few words about the BAPs that are located on them. Along the course of each meridian there are from 9 to 68 points, which are divided into main and special.
The main points include:
1. Tonic (stimulating) point. It is always located on its meridian and stimulates the work of the organ associated with the meridian. Impact on a given point using the method of excitation (this will be discussed in the appropriate place) increases the flow of energy in the meridian.
2. Sedative (calming) point. It is also located on its meridian and suppresses the excited activity of the organ associated with the meridian. Serves to remove energy from the meridian in case of its excess.
Special points include:
3. Alarm point, or herald. It is located, as a rule, outside its meridian. There are meridians with several alarm points. Pain or increased sensitivity that occurs at this point indicates a dysfunction of the meridian or the organ associated with it.
4. Stabilizing (gateway) point. It is always located on its meridian in its terminal part. Its action extends to the conjugate meridian. Through the gateway points of the associated
meridians there is an internal exchange of energy. By irritating this point, one can achieve a transfer from the meridian experiencing its excess to the conjugate meridian, which is in deficiency. The following meridians are connected through gateway points:
I and II
III and IV
V and VI
VII and VIII
IX and X
XI and XII
5. Helper point. Serves to maintain one of the main points - tonic or sedative. It can enhance their effect both when toning the meridian and when calming it.
6. Sympathetic point (point of agreement). Regardless of belonging to one or another meridian, it is always located on meridian VII - the bladder. Impact on sympathetic points enhances the result of irritation of the sedative calming point.
7 - 8 Points of inflow and outflow of energy. The points from which the external passages of the meridians begin and end, i.e. those points from which energy is transferred from meridian to meridian.
A careful study of the topography of the meridians shows that the beginning or end of each meridian is located near the surface of the palms or soles of the feet. Thus, during an indicative reaction to an incoming stimulus, the body alerts the energy system, precisely the system that was discovered and described with brilliant precision by ancient Eastern physicians several thousand years ago. It is known that sweat, consisting of 98% water and 2% dense residue, when released, brings urea, uric acid, ammonia and other substances to the surface of the skin and, evaporating, increases the salt content on the surface moistened by it. When reacting to an irritant, the sweat glands, secreting their secretion and moisturizing the salt-coated skin, create a thin layer of electrolyte on it, i.e., an ideal environment, given the poor conductivity of the skin, for the passage of electric current. The most convincing argument for this, based on biological considerations, is that the sweat glands act like a series of resistors connected in parallel. Since the conductivity of a group of parallel-connected conductors is equal to the sum of their conductivities, the increase in conductivity is directly proportional to the number of sweat glands involved in the work.
As is known, all modern devices for detecting BAP are based on the principle of detecting skin areas with reduced resistance. From this point of view, this fact seems to confirm the presence of a certain circuit of reduced resistance for the passage of electric current. If this is so, then the meridian in each of its sections must obey the laws of the electrical circuit. That is, it must have some kind of linear resistance and, when closed between the polar electrodes, it should give a short circuit effect. Such experiments were carried out. An electrode with a minus sign was connected to point 2 of the XII liver meridian. The second electrode - the positive one - was connected to point 7 of the same meridian. Along the entire line limited by these points, a warming effect was obtained, and, despite the short duration of exposure and a small current (2 mA), an anesthesia effect was noted. By placing the minus electrode on the 4th point of the II meridian - the colon, and the plus electrode on the II point, an analgesic effect was also obtained on the area of the skin limited by these points. Based on numerous studies by both Soviet and foreign experimenters, the following conclusion can be drawn:
A meridian is a series of cells connected to each other, energetically being a chain with reduced resistance to the passage of electric current and expressing the transmembrane potential of the organ with which it is connected.
BAPs, located on the meridians and characterized by a ring magnetic field, on the one hand, support the field state of the entire meridian, and on the other, are traps of negatively charged ions, which, being captured from the environment, are used by the body for energy regulation processes.
Thus, the meridian, having a field common to all BAPs, and functionally connected with the organ under its control, is the system that, reacting to the field state of the environment, makes appropriate adjustments to its work.
According to the famous Soviet scientist V.N. Pushkin, “using some provisions of the biological field theory, one can imagine the mechanism of action of acupuncture.” Just as the field of an individual cell goes beyond its boundaries, we can talk about structural or, in the terminology of A. G. Gurvich, actual fields of organs and systems. These fields go beyond the body. Moreover, each of them can interact, and this leads to the fact that a kind of field projection of the internal structure of the body is abandoned on the skin. It is the components of such a skin structure that can be considered special lines (meridians), along which, as ancient acupuncture theorists believed, the energy coming from space moves, ensuring life."
*Here the theory of the vital force of CHI is presented based on the books of V. G. Vogralik and D. M. Tabeeva, where it is presented most accurately and completely.
In Chinese medicine, it is believed that energy moves along 12 standard meridians (channels) in a strictly defined order. In this case, energy is sequentially poured into each channel for 2 hours, after which it passes into the next.
The first law of Wu Xing - the daily cycle
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Time of day, hour |
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Meridians with excess energy |
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Meridians lacking energy |
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The movement of energy is carried out as a result of the attraction of the sun and the rotation of the earth around its axis. In this case, energy passes from the lung meridian P to the large intestine meridian, etc.
This Wu Xing law is of great importance for diagnosis. For example, if excess energy occurs in the stomach meridian, it is characterized by symptoms such as heartburn, peptic ulcers, stomach pain, esophageal spasm, hiccups, trigeminal neuralgia, bloating.
It is recommended to carry out therapeutic procedures from 7:00 to 9:00 (for example, drink potato or cabbage juice), when the natural daily excess is added to the pathological excess of energy. At this time, all symptoms worsen, pain intensifies, gastric bleeding may occur, etc. Treatment has a greater therapeutic effect if it is carried out taking into account the time of day when a “double” excess or lack of energy occurs in the meridian (pathological + daily).
The table shows that while some meridians have an excess of energy, others have a deficiency. Excess in the lung meridian gives a lack of energy in the bladder meridian in the morning hours (3:00 - 5:00 am). In children with a lack of energy in the bladder meridian, involuntary urination (nocturnal enuresis) often occurs during this period of time. You should never load the organs included in the meridian during their minimum. It is clear why you should not eat after 17:00, when the meridian of the stomach and pancreas has an energy and functional minimum.
The daily cycle of energy movement is necessarily taken as the basis for the treatment of acute diseases (up to 10 days).
Second Law of Wu Xing. Annual cycle
Reflects movement along 12 paired meridians throughout the year, from month to month. The movement of energy occurs due to the rotation of the earth around the sun and is applicable to all people of all countries and continents. The energy lingers in each meridian for one month.
Ancient philosophers claim that the entire world around us consists of five elements: Wood, Fire, Earth, Metal, Water.
Energy flows from one element to another in exactly this sequence: “wood burns in fire, as a result of which the earth heats up and metal is smelted, which is used to dig the earth to extract water.”
Each element contains two meridians:
Element "Tree" VB,F
Element "Fire" IG, C, TR, MC
Element "Earth" E, RR
Element "Metal" GI, P
Element "Water" V, R
Schematic movement of energy in the annual cycle
The sequence of meridians in the annual cycle is as follows: VB-F-C-IG-E-RP-P-GI-V-R-MC-TR.
Meridian names:
P - lung meridian,
E - stomach meridian,
C - heart meridian,
V - bladder meridian,
R - kidney meridian,
MS - pericardial meridian,
F - liver meridian.
One element contains antagonist meridians. An excess of energy in one meridian leads to a lack of energy in another. These are pairs of yin-yang meridians (see below yin-yang states)
Yin meridians: RP, R, F, P, C, MC.
Yang meridians: E, V, VB, GI, IG, TR.
Considering that energy is retained in each meridian for about one month, the connection between the seasons and zodiac signs with certain diseases is obvious.
Let's look at the pivot table first.
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Season |
Element |
Month |
Meridians with excess energy |
Meridians lacking energy |
Zodiac sign (constellation) |
Time period according to the zodiac calendar |
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WINTER |
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SPRING |
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SUMMER |
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AUTUMN |
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Scorpion |
The annual cycle of energy movement is widely used in diagnostics and is used to treat mainly chronic diseases. For example, chronic inflammation of the bronchi and lungs must be treated in October, when the lung meridian is in excess. If a gastric ulcer worsens in August, then it can be argued that the disease occurs with excess energy in the stomach meridian E. It is possible to predict an exacerbation of skin diseases (eczema, psoriasis) in patients in the month of November, because These diseases are characteristic of a lack of energy in the lung meridian.
It is also clear that, say, Taurus has a predominant innate tendency to diseases associated with excess energy in the liver meridian (hypertension, hepatitis, myopia, menstrual irregularities, natural anger, incivility, headaches) and lack of energy in the gallbladder meridian (dizziness , swelling, fatigue, intestinal upset, blurred vision, etc.), especially manifested in the month of May.
Mother-Son Rule
In the daily and annual cycles of energy movement, there is a sequence of meridians. For each meridian, those adjacent to it on the right and left sides are strictly defined. Since energy moves clockwise, each specific meridian has a neighbor on the right, giving energy to it, called “mother,” and a neighbor on the left, taking energy and called “son.”
Example: in the daily cycle, the spleen-pancreas meridian RP takes energy from the stomach meridian E, which is its “mother”. In turn, the heart meridian C takes energy from the spleen-pancreas meridian RP, being a “son” for this meridian. The spleen-pancreas meridian itself is the “son” of the stomach meridian and the “mother” of the heart meridian. P-GI-E-RP-C-IG-V-R-MC-TR-VB-F (see Table 1).
Similarly in the annual cycle (see Fig. 1). For example, for the spleen-pancreas meridian RP, the closest meridian is the stomach meridian E paired with it in the “Earth” element, from which it takes energy, being the “mother”. The next one is the lung meridian P, which, according to the law of energy movement clockwise from element to element (Earth-Metal), is the “son” of the spleen-pancreas meridian.
The sequence of meridians in the annual cycle of energy movement is as follows: VB-F-C-IG-E-RP-P-GI-V-R-MC-TR.
Meridian names:
P - lung meridian,
Gi - large intestine meridian
E - stomach meridian,
RP - meridian of the splenopancreas,
C - heart meridian,
JG - small intestine meridian,
V - bladder meridian,
R - kidney meridian,
MS - pericardial meridian,
TR - meridian of three heaters (three body cavities),
F - liver meridian.
Meridians are the paths of electron movement in the body, paired, symmetrical.
The principle of determining the neighbor to the right and left for a single meridian is the same as in the daily cycle. Example: for the bladder meridian V, the “mother” will be the large intestine meridian, and the “son” will be the kidney meridian.
For diagnostics, this rule is very important, since the dependence of organs on each other and the order of their connections in the body becomes clear.
Example: lack of energy in the lung meridian P is often accompanied by eczema or psoriasis, always associated with inflammatory diseases of the large intestine (chronic colitis GI+) and deficiency in the spleen-pancreas meridian (RP-), leading to poor digestion of food and accumulation of toxins and toxins in the skin (in the annual cycle), as well as a “weak” liver (F-) in the daily cycle, which leads to disruption of fat and carbohydrate metabolism and, again, the accumulation of toxins in the skin and joints due to incomplete digestion of food.
Example: excess energy in the stomach meridian (E+) in the annual cycle (leads to inflammation of the gastric mucosa (gastritis), stomach ulcers, heartburn, pain, high acidity) provokes an inflammatory process in the small intestine, especially in the duodenum, swelling of the mucous membrane membrane and, naturally, swelling of the papilla of Vater, which significantly complicates the release of pancreatic secretions and leads to its collapse. Dystrophic phenomena in the tissues of the pancreas, diabetes mellitus, poor digestion, epigastric pain, frequent vomiting, venous congestion in the legs and other symptoms of energy deficiency in this meridian (RP-) gradually develop.
In the daily cycle, symptoms of excess energy in the large intestine meridian often appear: a feeling of heat (especially in the morning), constipation, headaches, dry mouth, etc.
Rule "Husband-Wife"
In the system of five elements (Fig. 1) there are destructive connections in the yin and yang meridians:
Yin: R-C (MC)-P-F-RP-R
Yang: V-IG-GI-VB-E-V
This entry is deciphered as follows: each previous meridian suppresses the next one. An excess of energy in one meridian leads to a deficiency in another in the specified sequence. The rule is applied in the annual cycle of energy movement (see Fig. 1).
Example: with an excess of energy in the lung meridian, bronchitis, pneumonia, and bronchial asthma often occur, which is accompanied by symptoms of a lack of energy in the heart meridian: coronary heart disease, heart failure, tachycardia, heart pain, often stroke, etc.
The consequences of destructive relationships in any disease are obvious. This rule (as well as others) implements the main integrative principle of Chinese medicine - the integrity of the body and cause and effect relationships in any disease.
The "element within an element" rule
It is used in the annual cycle of energy movement.
The yin and yang meridians combined in one element are energy antagonists:
Element "Tree" VB,F
Element "Fire" IG, C, TR, MC
Element "Earth" E, RR
Element "Metal" GI, P
Element "Water" V, R
An excess of energy of any meridian in these pairs (in one element) leads to a lack of energy of the other meridian.
Example: increased function of the bladder meridian, which is characterized by osteochondrosis, radiculitis, lumbago, cystitis, etc., is accompanied by symptoms of lack of energy in the kidney meridian - profuse sweating, cold feet, numbness and weakness in the legs, cold stomach, insomnia, lethargy, etc. .
Noon-midnight rule
Used in the daily cycle of energy movement along the meridians. The daily excess of energy changes the electrical potential of each meridian twice at a strictly defined time (i.e. every 12 hours)
A practical change to the rule: in the daily cycle of energy movement in acute diseases, this rule can easily determine the antagonist meridian. For example, with an excess of energy in the lung meridian P (acute bronchitis), there is always a lack of energy in the bladder meridian V. In this case, it is necessary to tone the points of the V meridian on the little toes (V-67) to reduce the energy in the lung meridian.
You learned about the first principle of the Wu Xing circle - the unity of opposites yin and yang.
The second principle of the Wu Xing circle is the principle of the movement of the five primary elements: water, wood, fire, earth and metal. These same elements are the basis of the material world. Each element of this system helps the development of the next one and encourages it to be active.
You can move around the wu-shin circle in two ways. Along the outer circle, which goes from element to element (from organ to organ) and along the lines that form an asterisk.
Moving in circles is a creative path of energy movement. When enough energy in one organ promotes the healthy development and normal functioning of the next organ. In the Wu Xing system, this method of relationship is called Mother-Son. The Mother is the organ that “nourishes,” and the Son is the receiving organ.
The second circle is a destructive, destructive circle. He follows the lines that form the star. This is the direction of overcoming. This is the unity and struggle of opposites.
When everything in the body is harmonious, all processes in the organs occur harmoniously.
As a result of influence on any organ from the outside, the balance of relationships may be disrupted, but if all connections are built correctly - both creative and destructive - then the work of the organs will come into balance.
Everything in nature and space is subject to precisely these relationships. And man is a microcosm. An imbalance in one organ affects other organs.
For example, with heart disease, energy disturbances occur in the lungs, and then the energy imbalance along the meridians spreads to the liver (movements along the “star”).
Each primary element corresponds to a specific organ, season, emotion, weather, sound...
Water – Kidneys – Bladder;
Tree – Liver-Gallbladder;
Fire-Heart-Small Intestine;
Earth – Spleen, pancreas – Stomach;
Metal – Lungs – Large Intestine.
Water is the source of the origin of all living things, and at the same time it extinguishes fire. An excess of water in the kidneys negatively affects the heart: the kidneys correspond to the cold season, and the heart, on the contrary, corresponds to summer, heat and too cold, in this case, energy flows from the kidneys to the heart, destroying it. The same thing happens in the relationships between all organs connected to each other.
Water includes the kidneys and bladder. In Eastern medicine, the kidneys are the basis of everything. Just as in nature, life originates in water, so the kidneys are the basis on which the foundation of the entire organism is born.
A tree is born from water, which simultaneously generates fire (the tree burns) and oppresses the earth (the roots of the tree receive food from the earth). Tree means birth, growth, development. Fire born from wood generates earth (ash) and oppresses metal (metal loses its shape and becomes fluid). Fire means the highest development. Earth, meaning transformation, change, generates metal and suppresses water (absorbs it into itself). Metal means withering, decline. And the metal, having become liquid, becomes a symbol of water, closes the circle to again begin its movement from origin to decline.
The figure depicting the circle of wu-sin shows the movement of these elements, as well as organs, emotions, colors that relate to one or another element.
And so, moving in a circle of creation or destruction of connections, you can help your body achieve harmonious and coordinated work of all organs.
In health groups we engaged in similar practices.
I offer you 2 practices for independent work.
PRACTICE IN THE CIRCLE OF CREATION U-SING for organ nutrition
Try to do this practice yourself: Having first rubbed your palms, walk through the circle of creation - from the kidneys to the heart, then to the spleen, lungs and close the circle on the kidneys.
PRACTICE ACCORDING TO THE STAR U-SIN for chronic diseases
If you you probably know about a chronic disease of any of your organs, then go through a destructive circle (along the star).
For example, in case of kidney disease, we look at the “star” to see which organs the kidneys are connected to. If there is an excess of energy in the kidneys, Water floods the Fire, thereby destroying it. So we need to nourish the heart, move the energy from the heart to the lungs, and then balance it with the liver.
Rub your palms, place them on the heart area and imagine a red hot fire instead of the heart. After 10 minutes, without taking your hands off your body, move them to your lungs, imagining your lungs as the color of white metal for 10 minutes. After another 10 minutes, move your palms to the liver area, imagining the liver in the form of a green young flexible willow. Then rub your palms again and “wash” your face with them.
Do this practice according to the wu-shin circle. And you will immediately feel the effect. The practice requires full awareness. The color of each organ is shown in the picture.
Perform practices for your health and after practice, please share your results and feelings at the bottom of the page.
Describe all the sensations in as much detail as possible.
Be healthy, harmonious and let all the destruction that seems to you become a new step for the birth of a new, healthy, real one!
With love, Natalya Angel.
Wise people say that movement and proper nutrition can replace any medicine, but no medicine can replace them. That is why it is necessary to pay due attention to your body and “feed” it with useful substances and elements. You can, of course, just eat right and exercise regularly, but it is better to carry out procedures for comprehensive health improvement and maintaining the functioning of internal organs in accordance with your internal biorhythms and the time of year. In this article, we will introduce you to the basics of the ancient Chinese theory of Wu-Xing (6th-3rd centuries BC). This is not just a set of rules for healing, it is an entire system according to which a person, depending on the season, must take appropriate measures to improve the functioning of certain organs and systems of the body. You are not required to follow any diet; all you need is to eat this or that food at your “own” time. Scientists have been accumulating knowledge for centuries about how foods act on the human body, and have found out that in order for the body to work without “failures,” it is necessary, depending on the time of year, to eat food with a certain taste and nutritional properties.
The doctors of ancient China viewed humans as part of nature. They argued that we are in close interaction with it, and the changes that occur in nature also occur in the human body. Ancient doctors explained all diseases and changes in mood from the perspective of the five elements, which are the material basis of the world. The term "U-XING" itself is often translated as "five elements." However, it is more correct to translate this term as “five movements.” Indeed, in China, from time immemorial, attention has been paid to the cyclical nature of natural phenomena (night and day, morning and evening, winter and summer, cold and warm) and the cyclical nature of human functions (wakefulness and sleep, inhalation and exhalation).
Each of these cycles consists of alternating Yin (feminine energy, passive forces) and Yang (male energy, active forces):
birth or growth (spring, morning, sunrise, east);
maximum activity (summer, midday, south);
decline or oppression (autumn, evening, sunset, west);
minimal activity (winter, night, north).
Generalizing as much as possible and abstracting from specific phenomena, ancient Eastern scientists divided the world into five large categories. Each of the four successive states of nature was given a symbol: Wood, Fire, Metal, Water. Then, a fifth symbol was added - Earth, since all cyclical changes occur on the earth.
Tree – symbol of birth, growth (transition from passive Yin force to active Yang)
Fire – symbol of maximum vital activity (maximum expression of active Yang force)
Metal – a symbol of beginning decline (from Yang to Yin)
Water – symbol of minimal activity (passive Yin force)
Earth – the center and axis of cyclical changes in the entire universe
Each element corresponds to a specific season of the year. Unlike the traditional division into four seasons, in ancient China there was also a fifth season - this is the off-season (end of summer), the task of which is to prepare everything around us for the coming changes.
Ancient Eastern doctors applied the concept of U-SIN to the analysis of the vital functions of the human body and to streamline the diverse relationships between man and nature. The similarities between these relationships and the five primary elements were established solely on the basis of analogies. The number of such analogies can be limitless. The table shows the most used of them.
| Five Elements | Five types of taste | Five colors | Five Dimensions | Five energies | Five cardinal directions | Five seasons |
| Tree Fire Earth Metal Water |
Sour Bitter Sweet Spicy Salty |
Green Red Yellow White Black |
Birth Development Maturity Withering Death |
Wind Heat Humidity Dryness Cold |
East South Middle West North |
Spring Summer Off-season Autumn Winter |
The U-SIN concept demonstrates the continuous connection of all five primary elements. Moreover, each of the primary elements is connected with others through creative and suppressive (destructive) processes. The meaning of creative processes is as follows: Water promotes the growth of Wood, Wood can produce Fire, Fire creates Earth (ash), Earth produces Metal, Metal turns into Water (liquid). Destructiveness is manifested in the fact that Water can extinguish Fire, Fire can soften Metal, and Metal can cut Wood, Wood subjugates Earth, and Earth absorbs Water. Each of the five primary elements is connected with the other four primary elements through creative and suppressive influences.
The idea of the human body is also derived from the idea of the five cosmic primary elements, and since the cosmic primary elements are interconnected, then all parts of the body are interconnected, the organism is a single whole. Ancient Eastern doctors discovered a holistic approach to understanding the essence of human nature and its diseases. They argued that man is an integral part of the surrounding nature and is in constant and close relationship with it.
| Five Elements | Five Yin Organs | Five Yang Organs | Five openings (windows) | Five body tissues | Five emotions |
| Tree | Liver | Gallbladder | Eyes | Muscles, joints | Anger |
| Fire | Heart | Small intestine | Language | Vessels | Joy |
| Earth | Spleen | Stomach | Mouth | Lymph | Anxiety |
| Metal | Lungs | Colon | Nose | Leather | Sadness |
| Water | Kidneys | Bladder | Ears | Bones | Fear |
Despite the seemingly absurd set of phenomena of different quality, the U-SIN system exhibits a certain meaning and order, and its practical significance has been confirmed not even by centuries, but by millennia.
So, each season corresponds to two organs (one Yin, the other Yang). This means that in each season the corresponding two organs most of all need proper nutrition for regeneration (restoring their functions). For example, in the spring it is the liver and gall bladder, and in the winter the kidneys and bladder. On the other hand, if we have chronic diseases, then it is in the season corresponding to the diseased organ that an exacerbation is most likely. This does not mean that you should take care of your liver only in the spring; on the contrary, you should always take care of it, but in the spring it should be given increased attention.
As we can see from the U-SIN system, our organs are paired. It follows from this that if our kidneys suffer, this can negatively affect the bladder. Therefore, knowing the weak points in your body, you can take precautions in advance with the prevention of paired organs.
Also, do not forget about creative and suppressive connections in the U-SIN circle. For example, a diseased stomach and spleen will negatively affect the lungs and large intestine, as well as the kidneys and bladder.
Thus, you can develop seasonal diets for yourself that will spare diseased organs as much as possible and most effectively nourish others. However, the conclusions from the U-SIN concept may apply not only to nutrition. The beauty of this approach is that it can be combined with any aspect of human activity. Here are a few different examples:
It is well known that being angry is very harmful to your health, but it is much more destructive for yourself to do it in the spring.
As we age, we often lose our flexibility; to restore it, you should not only choose the right exercises, but also take care of your liver, which is responsible for our muscles and joints.
When doing recreational gymnastics (yoga) or meditation aimed at your health, the U-SIN circle can be used to create a correct and effective training program for the year.
There are an infinite number of examples, since the U-SIN concept is not just a selection of rules, but represents a complex dynamic model of the relationship between the human body and the environment.
We recommend:
Proper nutrition in winter according to the U-SIN system
Proper nutrition in spring according to the U-SIN system
Under normal conditions, these processes are in a self-regulating relationship, determining the basis of life - the Golden Law of the Universe: movement determines life.
The whole cycle begins with the birth of a new one from the East. The energy of the primary element Wood-Wind, with the power of the anger of Jupiter, responsible for the Liver, gives impetus to the emergence of a flame, Fire is born, its dancing tongues bring life, hope, joy (mighty Mars and his blacksmiths melt iron). The Fiery World - the world of thought - gives ideas, images that require implementation in the next element - the Earth, imposing restless trepidation and energy on it for the embodiment of these ideas, provides the energy of Metal - dryness of form, strength and inflexibility of matter. The next stage is information content: there is no matter-energy without information. The collection and transmission of information is carried out by Water, which feeds the Tree, transmitting to it an information impulse for the further deployment of the next cycle of transformation - birth.
Consequently, the cycle of successive generations begins with Wood and ends with Water.
The modern interpretation of the sequence in the chain of creation of the “five primary elements” - the Path of Heaven - belongs to the prominent philosopher and statesman of Ancient China Dong Zhong Shu (c. 180 - c. 120 BC).
In his work “Chun-yu-fan-lu” he supplemented the basic Confucian principles with the provisions of his natural philosophical concepts, as well as Zou Yan’s provisions on the five elements. It should be added here that any philosophical concepts make sense only if they are of an applied nature. The concept of primary elements in one version or another (we are talking about their number and names) is present in all philosophical systems of the world, without exception, that tell about the life and structure of the Universe. The natural philosophy of ancient China in the Wu-hsing scheme offers their implementation in a purely practical aspect. This is a perfectly working system, built on the subtle interactions of elements with each other, and is applicable to any field of activity. Its detailed study and use in medicine can make it possible to develop and introduce into practice a number of natural scientific medical areas.
“When moving, each of the five elements strictly follows its own order; when acting, each of the five elements reveals its abilities,” wrote Dong Zhong Shu.
The role of the Earth is presented very interestingly in his treatise.
In all calculations of the elements of a born person, the Chinese do not single out the Earth separately, rightly believing that its energy is present everywhere. Another thing is that it can be in deficiency or excess, which in itself determines the clinical picture of the disease. But its integrating and transforming role is given in the work of Dong Zhong Shu very clearly. He wrote: “The Earth occupies a central position; it can be called the all-generating “dampness” of Heaven. (The element Earth refers to the element of Humidity, remember the Slavic expression “mother-cheese earth.”) Earth is the assistant of Heaven, its arms and legs. Its good and generative power is full and abundant. The earth cannot be associated with the affairs of any one season; it combines the five elements and all four seasons. Metal, Wood, Water and Fire, although they have their own functions, cannot perform them independently of the Earth, just as sour, salty, spicy and bitter cannot form a real taste regardless of sweet. In other words, just as sweet is the base among the five tastes, earth is the base among the five elements.”
“The breath of the Earth - the main one among the five elements - is like sweet (fatty) among the five tastes, it is absolutely necessary for the formation of the breaths of all other elements.”
This is very important for the selection of specific acupuncture points, as well as medicinal preparations of natural origin.
It should be noted that each of the “five primary elements” correlates with the time of year: with spring - Wood, with summer - Fire, late summer, harvest - with Earth, with autumn - Metal, with winter - Water.
The functioning of the human body is actively influenced by the gravitational field. Depending on the relative position of the Sun, Moon and Earth, this field affects differently. In spring, gravity “pulls” the center of gravity of our body to the left (east), and the liver is activated; in the fall - to the right (west), the lungs are activated, in the summer - up (south), the heart and blood circulation are activated, in the winter gravity pulls down (north), the kidneys are activated.
In the intervals (the activity time of one organ lasts 72 days), 18 days are added to each organ - the “center” of the Earth - the soil, at this time the spleen, pancreas, stomach are activated, since the energy generated by the digestive organs is “nutritional energy” , goes to meet the needs of all organs.
Separately, as a full member of Wu-shin, the Earth belongs to the late summer season.
We analyzed the entire pattern of mutual generation. But in nature there is always a strengthening of some links and weakening of others. For this purpose, to eliminate “failures” in a harmonious system of mutual generation, there is a system of control and regulation, consisting of cycles of mutual suppression:
The whole process begins from left to right - earthly energy moves to the left in the following sequence. Tree (east) - oppresses, holds back the Earth (southwest); Earth (southwest) holds back Water (north); Water (north) holds back Fire (south); Fire (south) restrains (melts) Metal (west); Metal (West) holds back Wood (East). The entire cycle returns again to the Tree (east) for the birth of a new cycle.
All practical recommendations for health improvement and disease prevention follow from the annual activity of organs.
Consequently, the heart is prevented in the winter, the kidneys in the summer, the liver in the fall, and the lungs in the spring. Digestive organs - all year round, in all seasons.
Let us dwell on the properties of the primary elements. Wood contains heat, this must always be remembered. Fire is “hidden” in the warmth of Wood, it needs to be fanned. Let us remember that when we light a stove, fire or fireplace, we actually produce Fire. When it breaks out, it is quite appropriate to say that Wood gives birth to Fire. The Fire that breaks through burns the Tree, turning it into coals and ashes, and we state that Fire gives birth to the Earth. Under the influence of moisture from hydrothermal processes, metal and stones appear in underground mines and in the mountains, and we claim that “Earth gives birth to Metal” (magmatic processes). Moisture and energy melt the metal (hydrogen), turning it into liquid, therefore, Metal gives rise to Water. Water, in turn, ensures the growth of the tree. Metal is characterized by strength - it cuts down a tree, earth is characterized by flowability - the tree is embedded by its roots in the ground; the earth absorbs and retains water; water extinguishes fire; fire melts metal. This is the process of restraining some elements by others.
The Wu-shin teaching symbolizes and reflects the natural development of all phenomena and forms. When natural regulatory processes are disrupted, the interaction of the “five primary elements” changes. For example, if the Wood has gained excessive strength and the Metal cannot provide the necessary “restraint”, this leads to an increased impact of the Wood on the Earth, as a result of which the Earth is sharply weakened. In this situation they say that “The tree oppresses the Earth.”
Let's analyze another situation: the Tree is in normal strength, and the Earth is weakened, then the “normal” Tree still suppresses the Earth, because it is weakened, which ultimately implies a similar result. But in this case we say that “Wood suppresses the weak Earth.” Another situation may arise. Usually, Metal restrains (cuts) Wood, but if Wood is too strong, exceeding Metal, a situation may arise where the oppressed element turns into an oppressor. For example, in a normal situation, Metal restrains Wood, but with the weak energy potential of Metal, Wood “grows” and gains excessive strength. This leads to the opposite effect: Wood begins to oppress Metal, the pointer arrow points to the opposite flow. A situation is possible when a weakened Metal is oppressed by Wood and at the same time suppressed by Fire. Thus, the state of generation is creation, it is a manifestation of love, mutual assistance, which is why ancient Chinese doctors lovingly called this relationship the “mother-son” relationship. For example, Tree is the mother of Fire, and Fire is the son of Tree, etc. clockwise.
The counterclockwise relationship can be called a “debt repayment” relationship, namely: a weak mother is supported by a strong son. For example, Fire returns warmth to the Tree so that it can continue to exist and rise. As for the relationships within the star, namely “subordination”, “containment”, the sages of China dubbed them the “husband-wife” relationship. Nowadays, it would be appropriate to interpret these relationships as “superior-subordinate” relationships.
These connections are always due to the state of redundancy at one end of the star.
The normalization of redundancy syndrome includes a regulatory system - anti-oppression, known in ancient Chinese medicine as the “grandson-grandfather” or “subordinate versus superior” relationship. The system of stimulation and assistance is a system for maintaining health, happiness, and love.
The reason for the occurrence of pathological changes in the human body is hidden in the system of suppression and anti-oppression.
The task of medicine is to restore lost connections in the system of “assembly units” of the Chinese star when the diseased organism has already exhausted its compensatory and adaptive capabilities.
These relationships between organs and primary elements are the basic principle of the Universe, remaining throughout the thousands of years of the existence of the Universe. Only the tactics of therapeutic intervention change and adapt depending on the manifestation of the energies of the Aeons. The ability to understand the system of relationships between energies specific to the operation of each functional system, headed by a specific organ, is fundamental in the system of medical knowledge, reflecting a holistic approach to the human body and its connection with the environment (the environment should be understood as the entire cosmic community) .
Therefore, our goal and main task is to interpret the basic relationships of all systems of interactions in the human body, reflecting, according to the law of analogy, the work of the entire cosmic organism.
In conclusion, according to the principle “repetition is the mother of learning,” we will try to summarize the Great Wisdom of Chinese Medicine contained in the Wu Xing system. It is quite natural that many researchers in their search are no longer satisfied with the five-pointed star system. Recently, other, not devoid of sense, points of view have been expressed. For example, the Liu Xing (six-pointed star) system is proposed.
|
"Element" |
tree |
fire |
the soil |
metal |
water |
|
Season |
