Still, it was the determinati on of my Wood , the discipline of my
Metal , the enthusi asm provided  by my Fire, and the solitary
reectiveness of my Water  that enabled me to produce  a book. The
scholarship and originality spring from my coauthor’s well of Water ;
the commitme nt to connect with the reader comes from my Earth. Earth  is a good friend, parent, and organizer—able to listen, serve,
satisfy needs, and resolve problems. My friends and patients
appreciate my faithful willingness to immerse myself in their aairs
and lavish them with my focused attention. I can imagine  myself tting better into a provincial village in
another era when I would have worn an apron over wide hips in a
household teeming with children. My home would have been
located at the crossroad of this hamlet so that everyone could pass
through my kitchen on their way to somewhere else. As peopleemptied their pockets of troubles, I would dish out generous
servings of soup, administer instant counsel, oer matchmaking
services, and settle disputes judiciously. Amber sunlight would
splash onto my table and ripple from it into the community. And
everyone who, for better or worse, was born in that valley would
also die there. I would have been pleased with the security, the
togetherness, even the predictable boredom. I would relish the still
point while nomads would pass through and tell stories of faraway
lands. The insights of Chinese medicine can nurse our sense of ourselves,
our awareness , at the same time as acupuncture and herbs can
promote our direct experienc e of integration. Meredith asked me to
make a house call-she needed help and was too weak to move. Besieged with unremitting nausea and vomiting, she was unable to
hold down plain water, let alone solid food, and she wanted to
avoid hospitalization and intravenous feeding. She had an
inoperable tumor that had spread to her bones, and her legs and
hips were in extreme pain. A combination of acupuncture
treatments, an herbal fomentation on her abdomen, powdered
ginger under her tongue, and rectal injections of herb broth halted
the nausea and vomiting within one day and provided her with
nutrition. She then progresse d to eating small portions of herb broth
and rice gruel. Acupuncture every six hours enable d her to
discontinue the use of morphine that had been leaving her groggy
and tired. She complained of feeling that her upper body felt
disassociated from her lower  body. Minutes after the needles were
in place, she began to feel as if her abdomen and lower limbs were
again joined to her upper body, returning to her the sense of
connectedness that she was craving. The acupuncture not only
altered her perception of pain, but seemed to soothe and lighten her
consciousness. She felt more charged and a greater sense of calm. What is it that we want? To fully experience our aliveness. To feel
in our bodies a streaming, like the rush of a river over stones. To be
awake, alert, and responsive in our limbs and sensitive in our
ngertips to the textures we touch; to be infused with our own
whispering current of wind; to feel as if our outer and inner realityis congruent and that our eorts are rewarded by a sense of
satisfaction. We carve out our own identity and possess our own
purpose, and yet we also yearn to shed the isolation we feel within
the envelope of our skin. We desire union. We aspire to have our
private lives nestle within the valley of a public world that we can
arm. We long to feel connected with each other. Like the woods
that harbor wild creatures, creekbeds, and fertile pastures that rest
upon a mound  of earth that spreads into a vast range of mountains
and plains—we want to feel a part of a community that spills into
and becomes part of a larger universe. We want to be able to
embrace and be embraced. We want to live the life of our bodies
and want our bodies to permit us to fully live our lives. Chinese medicine is a beginning. OceanofPDF.comA CKNOWLEDGMENTS
A book takes on a life of its own, nudged along by diverse currents
and nurtured by multiple energies. This one began as a two-page
brochure, which in stages grew into an eighty-page essay, and then,
after realizing there was so much more to say, assumed the form of
a full-edged book. Subhuti Dharm ananda, himself author of many publications on
herbal medicine, after reading our essay gave us the assignment:
“Write a book.” The prospec t was daunting. Our friends Bernardine
Dohrn, Bill Ayers, Yeshi Neumann, Evie Talmus, Linda Saraf, Mary
Ashley, Micha el Tierra, Trent Schroyer, Joanna Rinaldi, Kosta
Bagakis, Melod y James, Susan Collins, Kathy Coyne, and Susan and
Malcolm Terrence assured us that we could do it and cheered us on. We have attempted to emul ate the style of provocative inquiry
exemplied by Ted Kaptchuk  and Michael Broman and have been
encouraged by their support. Paul Unschuld provided inspiration. His thorough, reective examination of the history of Chinese
medicine challenges the myth that it is a strictly dened orthodoxy,
a xed, unchanging entity. Instead he insists we perceive any
medicine as a uctuating mode of thinking and practice that
inevitably takes on the hue and shading of its social and historical
context. Indire ctly he gave us permission to interpret the meaning
and signicanc e of Chinese medicine from the vantage point of our
own experience and culture. We have also built upon the somatic
psychology of Stanley Kelem an. Our study with him helped us to
develop the frame of reference from which our expression of
Chinese ideas emerges. It’s one thing to write a book and another to prepare it for
publication. Judy Olasov taught us that words could be processed aswell as written. Throughout  the writing process we relied on our
free-lance edito r, Deke Castleman, for his abundant good humor and
camaraderie as well as his expertise. That he could consistently
transform discouragement into mirth was no small feat. In reading
early versions, Dan Nevel, Angus McKenzie, Ani Chamechian,
Roberta Gardner, and Garry Meyers made suggestions which we
valued. Determined to bring awareness and knowledge of complementary
approaches to health into greater public view, Cheryl Woodru, our
editor at Ballantine, armed the value of this project from the start,
contributing her talent to its fruition. Our auspicious liaison with
her was fostered by our agents John Brockman and Katinka Matson. We gratefully acknowledge artists Susanne Panasik, Bruce Wang,
and Val Mina for creating the graphic images that accompany our
text. We owe a debt of gratitud e to our family. Dr. Gayle Pierce
provided lucid counsel throughout. Efrem’s father, Murray
Korngold, invited us to our rst acupuncture seminar, engaging with
us in animated dialogue about Chinese medicine ever since. The
unqualied faith of Harriet’s parents, Marjorie and Malcolm
Beineld, in our mission of communication buoyed our spirits and
determination. Our parents may not have taught us everything we
know, but from their ground our owers bloom. Harriet’s lineage of
physicians—grandfathers, Harry Koster and Henry Beineld; father,
Malcolm; sister, Lynn; uncles Robert Koster and Barry Singer;
cousins Harry Koster and Susie Singer; and our extended family
brothers, Alan Steinbach and John Edoga—have together
demonstrated several generations of devotion to the wonders and
perplexities of medicine. From them we gained perspective. And our
children, Natasha, Shem, and Bear Korngold, have patiently
witnessed how much longer it takes to write a book than to read
one. For their tolerance they deserve credit. Countless herbal meals were shared with Nam Singh, who
initiated us into the tradition of cooking Chinese medicinal food. Later, Edward Espe Brown contributed his poetic sensibility and,
along with Patti Sullivan, critically tasted these creations with us.Our teachers in Chinese medicine, Miriam Lee, Jane Tang, C. S.
Cheung, Andrew Tseng, Zheng Wen Tao, Wang Weng-Jing, and Y. K.
Tan, generously passed on their knowledge. No persons other than
ourselves are responsible for the fallibility of our ideas or their
expression. And our patients, who, through us, have placed their trust in
Chinese medic ine, have guided our experience and explanation of it. Their stories about how it has altered not only their symptoms, but
their deeper selves, in ways that often elude precise articulation,
continue to demonstrate to us the power of Chinese medicine to
shift consciousness, promote integrity of relationship, and, in that
way, assist us in the perpetual remaking of our world. OceanofPDF.comRESOURCE  GUIDE: FINDING  PRACTITIONERS AND  CHINESE  HERBS
ACUPUNCTURE
Aside from checking under Acupuncture  or Herbs  in your local phone
directory, for a fee you may obtain a photocopy of the names of the
registered practitioners in your area or the nation al list of
practitioners registered with the National Commission for the
Certication of Acupuncturists. Contact:
American Association of Oriental Medicine
433 Front Street
Catasauqua, Pennsylvania 18032
(610) 266-1433
Information about professional standards and licensing requirements
for acupunctu rists, the addresses of the state medical boards in
charge of supervising the practice of acupuncture in your state, and
a list of acupuncture schools and colleges is available from:
National Commission for the Certication of Acupuncturists
P.O. Box 97075 Washington,
D.C. 20090-7075
(202) 232-1404 FAX (202) 462-6157
CHINESE  HERBS
For the general public:
Patent herbal formulas and individual herbs are available from
Chinese herb shops located in the Chinatowns of large cities. Although they are pleased to ll orders from walk-in customers,most of these shops are unwilling to ship small quantitie s to retail
customers. To purchase small quantities  of the herbs mentioned in this book
for formulas and food recipes through the mail, contact:
Tong Ren Herb Company
1190 N.E. 125th Street, Suite 12
North Miami, Florida 33161
(305) 899-8704
Shen Nong Herbs
1600 Shattuck Avenue
Berkeley, California 94709
(510) 849-0290
For health professionals:
Sizable orders of bulk herbs and prepared herbal products are
available to practitioners by mail order from:
Spring Wind
2325 Fourth Street #6
Berkeley, California 94710
(510) 849-1820
Tai Sang Trading Co.
1018 Stockton Street
San Francisco, California 94108
FAX (415) 981-2032
(415) 981-5364
For Chinese Modular Solutions developed for practitioners by the
authors, contact:
K’an Herbs
6001 Butler LaneScotts Valley, California 95066
1-800-543-5233
For Chinese herbal products manufactured in the United States and
Canada for health practitioners, contact:
K’an Herbs
6001 Butler Lane
Scotts Valley, California 95066
Seven Forests
2017 S.E. Hawthorne
Portland, Oregon 97214
Health Concerns
2236 Mariner Square Drive #103
Alameda, California 94501
Energica Medical Products
1311 Boulevard Saint-Foie
Longueil, Quebec Canada 64K1X8
For European health practitioners, books, individual herbs , prepared
herbal products, and Chinese Modular Solutions formulas are
available from:
Euroherb
Claassenland 15
6932 AZ Wefterzoort
Holland
P, P, C (Galway) Ltd.
Unit 14C Town Park Center
Twam Road
Galway, IrelandCHINESE  MEDICINAL  MUSHROOMS
Modern research has shown that medicinal mushrooms which have
long been a part of the Chinese pharmacopeia have potent health
promoting properties including enhancement of the immune and
cardiovascular systems. High quality liquid extracts of organically
grown medicinal mushrooms are available from:
MycoHerb
P.O. Box 1844
Burlingame, California 94011
(415) 343-9840 FAX (415) 343-2704
TREATMENT FOR  SUBSTANCE  ABUSE AND  DETOXIFICATION
Clinics exist that treat the symptoms of withdrawal from substance
abuse. Information about detox treatment using Chinese medicine is
available through:
National Acupuncture Detoxication Association, Inc. (NADA)
P.O. Box 1927
Vancouver, Washington 98668-1927
(360) 260-8620
TREATMENT OF  PEOPLE WITH  HIV AND  AIDS
For training programs for health professionals in the treatment of
HIV infection, contact:
The Immune Enhancement Project
2009 S.E. Hawthorne Boulevard
Portland, Oregon 97214
(800) 544-7504Quan Yin Healing Arts Center
1748 Market Street
San Francisco, California 94102
(415) 861-4964; FAX (415) 861-0579
WORKSHOPS AND  LECTURES
For workshops or lectures on the material presented within Between
Heaven and Earth , contact the authors:
Chinese Medicine Works
1201 Noe Street
San Francisco, California 94114
OceanofPDF.comNOTESCHAPTER  2 P HILOSOPHY IN THE  WEST: THE DOCTOR  AS MECHANIC
1. The phrase power over Nature  and the phrase power through
Nature  are used by Starhawk in Dreaming the Dark (see
Bibliography). 2. This chapter generally draw s on the story of Western thinking,
science, and medicine as told by Fritjof Capra in The Turning Point
(New York: Bantam, 1982). It also relies on the ideas of René
Dubos, Man Adapting  (New Haven: Yale Universi ty Press, 1965). Another excel lent resource is Edmund Pellegrino and David
Thomasma, A Philosophical Basis of Medical Practice  (New York:
Oxford University Press, 1981). 3. Daniel Garber , “Science and Certainty in Descartes,” in Michael
Hooker, ed., Descartes  (Baltimore: Johns Hopkins University Press,
1978). 4. Genevieve Rodis-Lewis, “Limitations of the Mechanical Model in
the Cartesian Conception of the Organism,” in Michael Hooker,
ed., Descartes  (Baltimore: Johns Hopkins University Press, 1978). 5. Fred Sommers, “Dualism in Descartes: The Logical Ground,” in
Michael Hooker, ed., Descartes  (Balti more: Johns Hopkins
University Press, 1976). 6. H. R. Holma n, “The ‘Excellence’ Deception in Medi cine,” in
Hospital Practice  (April 1976): 11. 7. Ivan Illich, Medical Nemesis  (New York: Bantam, 1977), 23. 8. René Dubos, Man Adapting  (New Haven:  Yale University Press,
1965), 338. 9. John Cairns, “The Treatme nt of Diseases and the War Against
Cancer,” Scientic American  253, no. 5 (November 1985).CHAPTER  3 P HILOSOPHY IN THE  EAST. THE DOCTOR  AS GARDENER
1. Nathan Sivin, in Traditional Medicine in Contemporary China ,
comments that the eternal daily and annual rotations and
revolutions of the sun, moon, and planets are resonant with cycles
of human transformation. He relates that in The Annals of Lu Pu-
wei there is discus sion of the Round Way  (yuan tao), which speaks
of the cyclic processes that unite sky and earth: “Day and night
make up a cycle: this is the Round Way. The threading of the
moon through the twenty-eight divisions of its path, from Horn
(roughly Virgo) through Axletree (roughly Corvus), belongs to the
Round Way. The luminaries alternate through the four seasons,
encountering each other [in due course]: this is the Round Way. [On earth] something stirs and burgeons; burgeoning, it is born;
born, it grows;  growing, it matures; mature, it declines; declining,
it dies; dead, it becomes latent [preceding another birth]. This is
the Round Way.” (p. 54)
2. Classical Chinese scholar and translator Elizabeth Rochat de la
Vallee comments, “In the paired expression jing/shen  … jing,
‘essences,’ represents any substance full of life, while shen,
’spirits,’ represents the heavenly inspiration in each person. The
paired expression jing/shen represents the interpenetration of
Heaven and Earth at its highest level: the extraction and renewal
of the substances which compose every thing, which are the mark
of every life, and which can recompose themselves, in each being,
according to its particular life pattern, be it on the level of
species, race, lineage, or individual attributes. Essences, in this
context, belong to the Earth: they are the basis of all
transformation and manifestation. Spirits maintain the unity of
being, through the various breaths that animate man and the
multiplicity of materials he transforms; they give him heavenly
inspiration, allowing his heart to guide him towards the best
possible natural fruition: his destiny. The couple jing/shen, then,
expresses the origin and unfoldment of Heaven and Earth inman.…  All the key paired expressions  … show the relational
dialectic existing between Heaven and Earth.” Paul Unschuld, ed.,
Approaches to Traditional Chinese Medical Literature  (Kordrecht,
The Netherlands: Kluwer Academic Publishers, 1989), 69–70. 3. Nathan Sivin, Traditional Medicine in Contemporary China , 47–53. 4. It is a paradox that although Chinese medical thinking  can be
considered “unscientic” in Western terms, it is closely allied in
outlook with the insights of advanced modern physics. It is as if
the venerable Lao-Tse and Einstein were chatting with each other
in hushed voices across the millennia. Both advocate the concept
that matter and energy are dierent aspects of one inclusive
pattern; that parts can only be understood within the context of
the whole; that there is no past or “cause,” but merely an as-is-
ness or conditi on of present happening; and that this condition is
not separable from the subject for which it is happening—in other
words, there is no objective  reality that exists “out there,” but
rather a subjective reality that arises “in here.”
Cartesian-Newtonian thinkin g dened science as discerning the
relations between preexisting separate entities isolated by
particular boundaries in time and space. But atoms, once regarded
as the brick and mortar, the “building blocks,” of our universe,
now defy measurement and are no longer regarded as discrete
entities. The evidence gathered from the new physics theory
reveals that matter, which appears passive and static, is actually
full of activity and in constant motion, perpetually reorganizing
itself. Subatom ic particles do not exist as “things,” as if they were
substantive building blocks: these particles are not isolated
entities, but rather “probabi lity patterns” that are said to have
“tendencies to exist” and are invisible to us, evident only by their
eects. Similarly, Qi is not a thing; it is known only by its eect. In physics, the term wavicle  was coined because particle s act as
waves in one situation and particles in another. A vocabulary that
distinguishes sharply between the physical and the nonphysical,
the substantive and the insubstantial, the artifact  and the process,
does not apply. There are no more boundaries, no absolute either-or categories; rather, in the words of contemporary physicist
David Bohm, there is only one “unbroken wholeness of that-
which-is.” Bohm says:
We must turn around. Instead of starting with parts and
showing how they work together (the Cartesian order) we
must start with the whole .… Parts are seen to be in
immediate connection  … their dynamic relationships depend,
in an irreducible way, on the state of the whole system (and,
indeed, on that of broade r systems in which they are
contained, extending ultimately and in principle to the entire
universe). Thus, one is led to a new notion of “unbroken
wholeness” which denies the classical idea of analyzability of
the world into separately and independently existent parts.…
Because these ideas exist in such sharp contradiction to so
many modern beliefs, physic ist Niels Bohr says, “Those who are
not shocked when they rst come across quantum theory cannot
possibly have understood it.” And physicist Henry Stapp believes
that these theories of modern physics are the most profound
discoveries of science and will trigger a major revolution, not only
in Western science, but in Western thought as well. Western medicine, founded upon the thought and logic of
modern scienc e, often considers itself a science, although this is
systematically debated by Pellegrino and Thomasma in A
Philosophical Basis of Medical Practice . In the sense that the
fundamental assumptions of both the new physics and Chinese
medicine are distinct from those of modern science, both are
“unscientic”—one from the historical vantage point of being
prescientic and the other being perhaps postscientic.CHAPTER  4 C YCLES AND  CIRCLES:  
A THEORY OF RELATIVITY YIN-YANG
1. Richard Levins and Richard Lewontin, The Dialectical Biologist
(Cambridge: Harvard University Press, 1985), 3, 136, 179.CHAPTER  6 FIVE-PHASE THEORY:  
EVOLUTIONARY  STAGES OF  TRANSFORMATION
1. Nathan Sivin suggests that the translation of Wu Xing as Five
Elements  was a confus ed misconcept ion originating with Matteo
Ricci, a Jesuit missionary who in 1608 confused the Chinese
concept with the Greek elements. Sivin asserts that Xing is not a
force itself, but that it is a type of Qi that interacts in an ordered
way to make up complex congurations in space or time. He sums
up, “Wu Xing theory provides a language for analysis of
congurations into ve functionally distinct parts or aspects. In
other words, the Five Phase s do what Yin-Yang does, but with
ner divisions, analyzing into ve aspects instead of two.”
(Traditional Medicine in Contemporary China , 70–76.) Joseph
Needham states that Wu Xing refers more to ve sorts of
fundamental processes than to ve sorts of fundamental matter,
explaining that Chinese thought characteristically avoided
substance and clung to relati on. (Science and Civilisation in China ,
vol. 2: Cambridge, England:  Cambridge University Press, 1978,
243–244.) 2. Philosopher Alan Watts expresses the notion of the holographic
paradigm by commenting on the ancient Taoist view: “Pick up a
blade of grass and all the worlds come with it. In other words, the
whole cosmos is implicit in every member of it, and every point in
it may be regarded as its center.…  This is the bare and basic
principle of the organic view.…” (Watercourse Way [New York:
Pantheon, 1975], 33, 35.) Physicist Werner Heisenberg comments
on the relationship between the macrocosm and microcosm: “The
same organizing forces that have shaped nature in all her forms
are also responsible for the structure of our minds.” (Physics and
Beyond  [New York: Harper and Row, 1971], 101.) 3. “The pattern which connects is a meta-pattern . It is a pattern of
patterns. It is that meta-pattern which denes the vast
generalization that, indeed, it is patterns which connect.…  The rightway to begin to think about the pattern which connects is to think
of it as primarily  … a dance of interacting parts and only
secondarily pegged down by various sorts of physical limits.…”
(Gregory Bateson, Mind and Nature  [New York: Bantam, 1979],
12–14.) “The conservative laws for energy and matter concern
substance rather than form. But mental process , ideas,
communication, organizatio n, dierentiation, pattern  … are
matters of form rather than substance.” (Bateson, Steps to an
Ecology of Mind [New York: Ballantine, 1972 ], xxv–xxvi.) Bateson
represents the position of the “new paradigm” thinkers—
physicists, ecologists, biologists, psychologists, anthropologists,
and mythologists—who are crossing conventional boundaries
between scien ce and metaphysics in an attempt to articulate a
dynamic, nondichotomous view of a living, interconnected
universe. Five-Phase Theory  is an example of what medical anthropologist
Paul Unschuld calls “patterne d thinking”—Chinese medicine links
all visible and invisible phenomena by their mutual association
with specic lines of correspondence. The emphasis is upon
describing the way phenomena t together, that is, the context,
rather than explaining why they occur. (Medicine in China: A
History of Ideas [Berkeley, Calif: University of California, 1985],
52.) This parallels contemporary paradigmatic thinking in
biology, physics, and psychology.CHAPTER  7 W HO AM I? : FIVE-PHASE  CHARACTER  TYPES
1. By this we mean that the primary terms of Five-Phase  thinking are
descriptive rather than explanatory, and that its primary  focus is
that which can be known through the human senses. Phenomenology validates the subjective frame of reference by
taking the point of view that by seeking to know the nature of our
lived conscious ness we can comprehend the nature of reality. This
is reminiscent of the Tao Te Ching : “How do I know the ways of all
things at the Beginning, By what is within me” (Tao Te Ching ,
John C. H. Wu trans. [New  York: St. John’s University Press,
1961]). 2. In Medicine in China: A History of Ideas, Paul Unschul d suggests
that the correspondence thinking of Chinese medicine is syncretic,
not synthetic—it seeks to “build bridges” among divergent views
rather than to “distill a homogeneous system of ideas” from all
existing views (pp. 57–58). It is common in Western science to
sharply divide the discipl ines of biology, psycholo gy, and
metaphysics from each other. Some contemporary voices argue
for the interpenetration of these elds. For example, commenting
on modern biologists like Paul Weiss and philosophical
anthropologist Gregory Bateson, Fritjof Capra says, “From the
systems point of view, life is not a substance or a force, and mind
is not an entity interacting with matter. Both life and mind are
manifestations of the same set of systemic properties, a set of
processes that represent the dynamics of self-organizatio n” (The
Turning Point, 290). Bioenergetic psycho logist Stanley Keleman
emphatically argues that consciousness is not separable from our
biological experience: “Life makes shapes. These shapes are part
of an organizing process that embodies emotions, thoughts, and
experiences into a structure. This structure, in turn, orders the
events of existence.…  Feeling s are the glue that hold us together,
yet they are based upon anatomy.…  Without anatomy, emotions
do not exist. Feelings have a somatic architecture.…  Existence is atribute to how life organizes living forms. To be an individual is
to follow the urges of one’s own form, and to learn its unique
rules of organi zation.…  Each of us is a process, a whole made up
of living events with an urge toward organization.…  Human form
as a whole is made up of living events just as the universe  is made
up of living sub-systems” (Emotional Anatomy  [Berkeley, Calif:
Center Press, 1985], xi–1). And mythologist Joseph Campbell
says, “A mythology is not an ideology. It is not something
projected from the brain, but something experienced from the
heart, from recognitions of identities behind or within the
appearances of nature  … framing its community to accord with
an intuited order of nature and … conducting individuals through
the ineluctable psychophysiological stages of transformat ion of a
human lifetime” (The Inner Reaches of Outer Space  [New York:
Alfred van der Marck, 1985], 17–20). 3. We began with the ancient rudiments of psychological inference
that already exist in correspondence thinking: the sensory,
mental, and emotional mani festations of Organ Network  function
as well as the dynamic activity associated with the seasons (for
example, the Liver corresponds with visual clarity, purposeful
thinking, and volatile reactions—it also corresponds with the
arousing, initiatory, and changeable activity of spring) , asking
ourselves, What is the organizing principle that links all aspects
(season, color, sound, organ, tissue, emotion, climate, faculties) of
each of the Five Phases ? And can we use these ve so-called
organizing principles as a set of constructs to invent a typology of
human character and physique that describes the people we
know? 4. In A Short History of Chinese  Philosophy, Fung Yu-Lan points out a
dierence in social and cultural values, currently and historically:
Western civilization is a seafaring, exploring civilization, and
Chinese civilization is a land-based, continuity-pr eserving
civilization. In the former, the qualities of the uniqu e heroic
pioneering individual are mythologized, whereas in the latter the
qualities of the conformin g and adaptive lineage-up holdingindividual are revered. (Fung Yu-Lan, A Short History of Chinese
Philosophy . New York: Free Press, 1948.) 5. Constitutional typing classies people according to an established
set of criteria. The concept of constitution incorporates and
synthesizes knowledge about the composition, structure,
formation, and organization of human mental and physiologic
process. Historically many typological systems have been devised
to explain the formation and disintegration of human character
and structure. The Galenic medicine of ancient Greece classied
people accord ing to the four humors: sanguine, choleric,
phlegmatic, and melanchol ic. Eclectic physicians in the late
nineteenth century sorted people as constitutionally strong
(sthenic) or weak (asthenic). East Indian Ayurvedic medicine
catalogs people according to the three doshas: air (vatta), bile
(kapha), and mucus (pitta). Each of these systems uses what is
perceived to be a set of fundamental principles. 6. We have reinterpreted into our own conceptual language the
meaning of psychospiritual faculties classically associated with
each Phase ; thus Fire is associated with Shen (Transcendent Mind),
Earth  with Yi (Intellect or Self-Aware Mind), Metal  with Po
(Primitive or Subconscious Mind), Water  with Zhi (Instinctual or
Collective Unconscious), and Wood  with Hun (Ego or Executive
Mind). 7. Carl Jung states, “I have long been struck by the fact that besides
the many individual dierences in human psychology there are
also typical dierences.…  I must presume unduly upon the
goodwill of the reader if I may hope to be rightly understood. It
would be relatively simple if every reader knew to which category
he belonged. But it is often very dicult to nd out whether a
person belongs to one type or the other, especially in regard to
oneself. In respect of one’s own personality one’s judgment is as a
rule extraordin arily clouded. This subjective clouding of judgment
is particularly common becau se in every pronounced type there is
a special tendency which is biologically purposive since it strives
constantly to maintain the psychic equilibrium. The compensationgives rise to secondary characteristics, or secondary types, which
present a picture that is extremely dicult to interpret”
(Psychological Types  [Princeton, N.J.: Princeton University Press,
1978], 3). We know that people share similarities that set them apart from
other people, but we also know that these same people compared
with one another will reveal important dierences that make us
wonder whether or not they really were so alike to begin with. This is the dilemma of any typology: to make true generalizations
about the various expressions of human nature without ignoring
the individual dierences that are essential in understanding each
person’s unique character. No typology will be able to “explain”
all of the idiosyncrasies of a particular person: its truths are broad
and relative, not specic and absolute. We come back to the
statement of general sema ntics, that “the map is not the
territory,” merely a device to get us to the neighborhood that we
wish to explore. So, within the loose categories of our Five-Phase
typology— Wood , Fire, Earth, Metal , and Water  types, with
exaggerated  and collapsed  patterns—we  are able to make some
useful statements about people that are both explanatory and
predictive, such as what is the general nature of their process of
development in health and disease, and what kinds of
predicaments they are likely to encounter in the future. This is not
a method of divination—it is much more like a road map that
indicates cities, towns, and intersections along your route of
travel or like an almanac that indicates probable seasonal  weather
conditions and ora and fauna that you may encounter. It is very
often wise to consider this kind of information because it enables
us to make intelligent choices as we move through our lives
rather than “ying by the seat of our pants.” These human maps
help us form strategies for conscious living rather than simply
reacting to events as they happen to us. 8. Nathan Sivin, in Traditional Medicine in Contemporary China ,
quotes Ko Hung (c. A.D. 320): “A human body is the counterpart of
a state. The placement of the [organs within the] thorax andabdomen is like that of buildings [in a compound]. The
arrangement of the limbs is like that of suburbs and outlying
districts. The articulation of the bones and joints is like [the
organization of] ocials in the civil service. The spirit [for
example, the body’s gover ning vitalities, Shen] is like the
monarch; the xue [Blood ] is like the ministers; the qi is like the
people. Thus we know that one who keeps his own body in order
can keep a state in order. Loving care for one’s people is what
makes it possible to keep the body intact. When the people are
dispersed the state perishes; when the qi [is] exhausted the body
dies. What is dead cannot be brought to life; what has perished
cannot be preserved. Becau se all this is so, the perfected man
allays catastro phe before it happens, and cures illness before it
has developed . He treats it in advance rather than chasing to
catch up after it has passed  him by. One’s subjects are hard to
nurture, easy to endanger; one’s qi is dicult to keep pure, easily
sullied. That is why one cultivates a majestic virtue in order to
protect one’s lands, and gets rid of desires in order to preserve
one’s vitalities .” Sivin points out that the physician’s role is to
mediate between the cosmic  and somatic, just as the emperor’s
mission was to mediate between the cosmic and political orders. He says, “The analogy between the body and state implies that
the conditions for normality are the same in both” (pp. 57–59). OceanofPDF.comGLOSSARY OF  IMPORTANT  TERMS AND  CONCEPTS
Acupuncture Point Sites along the skin where the channels of Qi
come closest to the surface of the body. Access to Qi occurs through
gateways or acupuncture points along the channels that traverse the
body to carry the Qi. These points provide a communication system,
connecting the outside with the interior. Acupuncture points are
stimulated to encourage the circulation of Qi and Blood , to provide
analgesia, to aect particular Organ Network  function, and to
inuence the equilibrium of the organism as a whole. Acquired  (Postnatal ) Essence . The Essence  transformed from air, food,
and uid by the Lung and Spleen , the surplus of which is collected
and stored by the Kidney , supplements and to some degree osets
and postpones the attrition of prenatal Essence  due to the process of
aging. Adverse Climates . The internal or external pathogenic agents of Wind,
Heat, Cold, Dryness , and Dampness . Anabolism . The anabolic  process of metabolism in which food is
converted into tissue. In the context of Chinese medicine, anabolic
processes corre spond to Yin categories of assimilation and storage of
Qi, Moisture , and Blood  (known as the material substance of the
organism that is the expression of Jing or Essence ). Anchor . Through its power to consolidate Qi (Essence ), the Kidney  is
able to “grasp” or “hold on to” the Qi, thus giving the organism a
root, a lower center of gravity, which stabilizes the organism much
the way an anchor keeps a ship from drifting. If the Kidney  loses this
capacity, problems such as shortness of breath, dizzines s, and hot
ashes may arise.Archetype . A psychological idea articulated by Carl Jung that
describes universal human characteristics as symboliz ed in the
gures and characters that appear in myths and dream s. In our
discussion, we have constructed archetypal gures who embody the
essential physical, psychological, and social characteris tics of the
Five Phases . They are the Pioneer  (Wood ), Wizard  (Fire), Peacemaker
(Earth ), Alchemist  (Metal ), and Philosopher  (Water ). Blood  (xue). The most dense uid substance in the body, which
transmits nourishment and provides the material “matrix” for
mental and emotional life: “Blood houses the mind.” Blood  is stored
by the Liver, generated by the Spleen , propelled by the Heart , and is
the mother of Qi. Body Exterior . Inclu des body hair, skin, subcutaneous tissue,
muscles, peripheral blood vessels, and peripheral nerves. Body Interior . Includes bones, visceral organs, glands, major blood
vessels and nerves, and body cavities. Body Unit. An anatomical measure used to locate acupuncture
points. One unit is equal to the width of the second joint of the
thumb. Three body units are equal to the breadth of the second,
third, fourth, and fth nger s when held together. Dierent parts of
the body are divided according to specied numbers of body units—
for exam ple, the distance from the navel to the pubic bone is ve
body units; and the distance from the crease of the elbow to the
crease of the wrist is twelve body units. Catabolism . The catabolic process of metabolism in which tissue is
broken down to liberate energy. In the context of Chinese  medicine,
catabolic processes correspond to Yang categories of generation and
distribution of Qi, Moisture , and Blood  (in other words, the
animation of the organism that is the expression of Shen).Channels . Also called meridians, a network of nonanatomical
conduit vessels through which the Qi circulates. Each of the Organ
Networks  has a corres ponding channel: Liver, Gallbladder, Heart,
Small Intestine, Spleen, Stomach, Lung, Large Intestine, Kidney, Bladder,
Pericardium , and Triple-Burner . In addition there is the Conception
Vessel  which travels along the midline in the front of the body, and
the Governor Vessel , which travels along the back of the middle of
the head and down the spine. There are also “extra channels,”
which are made up of a combination of acupuncture points from
dierent channels. Character . In our terms, the inborn nature or matrix of the soma and
psyche express ed as one of the Five-Phase  types. Character is distinct
from personality insofar as the latter is an aggregate of what is both
inherited (genetic) and acquired (experience and development),
whereas chara cter refers to the innate tendencies and potentials of
the individual. Chinese Medicine . A methodology of medicine developed in ancient
China, also known as Chinese traditional medicine, that refers to a
system of thinking and practice rather than a description of current
medical convention in China. Cold. Characterized by aversion to cold, desire for heat,
hypoactivity, desquamation,  lack of thirst, loose stool, pallor,
lethargy, dullness, somnolence, weakness, profuse clear urine, thin
odorless discharges. Collapsed . A subtype of the Five-Phase  types corresponding to Yin
categories of attrition and dissipation of Qi. When a Phase  is
collapsed , the Organ Network  or individual associated with that Phase
shows signs of weakness, vulnerability, and passivity. Consolidate . Condense, tone, astringe: to consolidate is to counter
the weakening of body functions or the dissipation  of bodysubstances by gathering, densifying, and astringing Qi, Moisture , and
Blood . Herbs and herbal formulas that consolidate aid the body in
concentrating and retaining substances and tightening tissue. In the
body, consolid ation is exemplied by the Kidney Network , whose
function is to receive, concentrate, and store Essence . Context . The background or environm ent in which a particular event
or phenomenon occurs. In Chinese medicine all considerations are
contextual in the sense that no specic symptom, sign, or complaint
can be interpreted correctly without reference to the total
conguration, that is, all the manifestations of the organism that are
accessible to observation or intuition. Core. The deepest layer of tissue and function of the organism,
expressed by the interaction and integration of the Heart  (Shen) and
Kidney  (Jing). Correspondence Thinking . A logical system of descri bing reality in
which all phenomena are interrelated by association with a set of
categories. In Chinese thought these categories are generated by Yin-
Yang and Five-Phase  theories. All events can be described according
to the interaction of these primary variables. Entities and processes
that can be similarly describ ed are said not only to be related, but,
in a profound sense, to inuence one another. Paul Unschuld denes
Chinese traditional medicine as the “medicine of systematic
correspondence.” It is based on a nonlinear, synchronistic rather
than linear, causal method  of analysis. This mode of thinking
distinguishes Chinese traditi onal medicine from moder n Western
medicine. Dampness . Characterized by feelings of heaviness, swelling,
distension of chest and abdomen, uid accumulation, nodular
masses, watery stool, sore joints, stupor, sticky copious discharges,
and phlegm.Diagnosis . In Chinese traditional medicine there are four modes of
diagnosis: seein g, listening and smelling, questioning, and palpating. Primary among  these are inspection of the tongue and palpation of
the pulse at each wrist, observation of the complexion and facial
features, and palpation of acupuncture points. • To see: complexion, eyes, tongue, nails, hair, gait, stature,
aect, quality of excretions, secretions
• To listen and smell: sound of voice and breath; odor of breath,
skin, excretions, secretions
• To question: current complaints, health history, family health
history, patterns of sleep, appetite, weight, elimination, menses,
stress
• To palpate: texture, humidity, temperature, elasticity of skin;
strength and tone of muscle s; exibility, range of motion of
joints; sensitiv ity of diagnostic points; radial pulse evaluation
Disperse . Move,  circulate, distribute, disseminate: to disperse is
to relieve stagnation of Qi, Moisture , and Blood  or the
accumulation of Heat, Cold, Dampness , or phlegm. In the body
dispersion is exemplied by the functions of the Liver Network
and Lung Network  in evenly and rhythmically circulating Qi and
distributing Blood . Dispersing and Descending . The functio ns of the Lung Network
whereby the moist Qi of the upper body is distributed downward
throughout the chest and abdominal regions to be collected and
consolidated by the Kidney Network  in the region of the pelvis. Earth . The materia l realm of human existence, belonging to Yin,
including the soil, seas, and rivers, as well as the visible inuences
of the seasons and climates. In the human body, that which is below
the navel corresponds to Earth . Eight Guiding Principles . Four diagnostic sets of polar categories that
dene patterns of distress within the organism: Cold-Hot  (relating tothe nature of a disease process); decient-excess  (indicating the
strength of the organism relative to the virulence of the pathogenic
process); internal-external  (referring to the location of the disease
process relative to supercial and deep tissue and functions); Yin-
Yang (general categories that summarize the interaction of the other
six: a Yin condit ion is Cold, decient , and internal , whereas a Yang
condition is Hot, excess , and external . Mixed Yin and Yang syndromes
are more often the rule, such as Hot, excess , and internal  or Cold,
decient , and external ). Of the eight categories, four (excess-
deciency, Hot-Cold ) are the most critical in dierentiating one
pathogenic process from another. • Cold—lack of body heat locally or systemically, subjectively or
objectively
• Heat— excess body heat locally or systemically, subjectively or
objectively
• Decient— lack of basic constituents (Qi, Moisture, Blood );
organic hypofunction of any organ or physiological system
• Excess— surplus, congestion of basic constituents (Qi, Moisture,
Blood ); organic hyperfunction of any organ or physiologica l
system
• Internal— aecting the deeper levels of biological activity or
occurring in the visceral organs or areas such as body cavities,
bones, glands, major blood vessels, and nerves
• External —aecting or occurring in the supercial tissues or
organs such as the body hair, skin, subcutaneous tissue,
muscles, joints, and peripheral blood vessels, and nerves
• Yin-Yang— concepts that summarize the fundamental or
composite nature of any disease process Electroacupuncture . The
use of battery-powered instruments that generate alternating
current to stimulate acupunc ture points through metal needles,
rubber electrodes, or by direct contact with a metal probe.Energetic . A term loosel y and widely used to identify or describe the
intangible processes that underlie and govern the material bodily
events that are the tangible expression of the “energy” or “forces” of
life. Energetic s is often part of the vocabulary of alternative or
unorthodox healing systems that do not rely on the conventional
empirical scientic model that is the basis of modern Western
medical theory and practice. Essence  (Jing). That which is the material basis of an individual’s
life, which can be transmuted and transformed into a new and
separate indiv idual life through procreation. Essence  is the most
rened substance of the body, which forms the basis of all tissue,
especially male and female reproductive secretions, including sperm
and ova. Essence  also represents the reserve or stored Qi of the body,
some of which is derived from parents at conception (inherited or
prenatal Essence ) and some of which is derived continuously from
food and air (acquired or postnatal Essence ). It is the capacity to
generate, conserve, and preserve Essence  that determines a person’s
freedom from degenerative disease and potential life span. Essence
can be observed in the luster and texture of the skin, hair, and
tongue and in an individual’s fertility, creativity, and potency. Exaggerated . A subtype of the Five-Phase  types corresponding to Yang
categories of overconcentrat ion and accumulation of Qi. When a
Phase  is exaggerated , the Organ Network  or individual associated with
that Phase  shows signs of dominating and oppressing other Networks
or Phases . External Illness . Engendered by external climatic conditions; exists in
the exterior layer of the body. Feng Shui. Literally, wind-water; the ancient art of geomancy ,
involving the design and placement of buildings, farmland, and
burial sites according to the movements of Qi in the environment,including things such as the shapes of the terrain, cycles of weather,
directional ows of winds and streams, patterns of sun and shade. Five Phases  (Wu Xing). Literally, the ve moveme nts or processions. The Five Phases  correspond to the ve points of reference of the
compass—north, south, east, west, center—and to Water , Fire, Wood,
Metal , and Earth  respectively. Because China has been a land-based
agrarian society, the earth has been central to its image of the world
and nature. The sun rises in the east, reaches its zenith in the south,
sets in the west, and barely shines in the north. Each Phase  acquires
its meaning from nature and in turn organizes and describes all
processes in nature. The Five Phases  dene ve stages of
transformation: birth, growth, maturity, decay, and death. Along
with Yin-Yang  theory, Five-Phase  constructs function as the logical
schema of correspondence thinking in Chinese traditiona l medicine
that explains the interaction between the organism and its
environment. There are two ways of depict ing these Five-Phase  relationships: with
Earth in the center and the other Phases  as points of the compass; or
in a continuum of Wood, Fire, Earth, Metal, Water  in patterns of
generation and restraint. The former describes the macrocosm, and
the latter describes functiona l relationships in the microcosm of the
human person. The Five Phases  corresp ond to the ve seasons, climates, directions,
sounds, colors, emotions, Organ Networks , and character types. Fu Zheng . Literally means “to strength en what is correct.” The term
is applied particularly to herbal and nutritional therapies whose
primary goal is to improve constitutional integrity and build
resistance to disease, promoting health and longevity. Harmony . The existence of balance, beauty, spontaneity, and
creativity in nature; as applied to human health, harmony describesthe sense of ease, congruence, and vitality that is experienced when
all functions of the soma and psyche are in accord with each other
and with the external environment. It is an idealized state of being,
and its existence is, on a human scale, transient. From the point of
view of medicine, it is a yardstick, a standard by which the
relatively healthy or distorted  function of the organism is evaluated. The implication is that by adhering to the principle of “living
according to Tao,” in other words, an appropriate respo nse to the
everchanging dynamic of Yin-Yang  and the Five Phases , one will
attain harmony within and without. In a more pedestrian sense, to
attain harmony  is to achieve a natural ease of living that mitigates
the destructive eects of stress, pain, and suering. Heat. Characterized by aversion to heat, desire for cold,
hyperactivity, inammation, dehydration, constipation, redness,
restlessness, confusion, insomnia, aggressiveness, scanty dark urine,
and thick malodorous discharges. Heaven . The immaterial realm, belon ging to Yang, including the sun,
moon, sky, and atmosphere that surround us, as well as the invisible
forces that inuence us. In the human body, that which is above the
diaphragm corresponds to heaven. Hedonic . Derived from a Greek word meaning pleasure; in our
context, referring to the sense of well-being that arises from a
harmonic process, that of being aligned with and acting from one’s
true nature. Herbal Properties . The potential of herbal substances to produce
particular eects within the body. Four basic herbal properties are
tonifying (to augment); consolidating (to gather); dispersing (to
distribute); purging (to eliminate). Holographic Paradigm . A modern  concept articulated by
contemporary physicists and philosophers that denes nature as anundierentiated continuum of interrelated events mutually aecting
each other. This view of the world as “one unbroken wholeness” is
similar to the syncretic, synchronistic theories of “systematic
correspondence” in Chinese traditional medicine. Human . Both the individual person and society that function as the
interface or nexus between the forces of Heaven and Earth, Yin and
Yang, the hinge or pivot around which the human universe turns. In
the human body, that which  is between the diaphragm and navel
corresponds to the realm of the “human.”
Inherited  (Prenatal ) Essence . The fundamental substan ce of life
acquired from the parents at conception and during gestation, stored
by the Kidney , and not replenishable. Internal Illness . Locate d within body cavities and aecting internal
organ systems and structures. Ke Sequence . The Five-Phase  interaction that describes the cycle
whereby one Phase  controls, regulates, inhibits, and oversees
another: Wood  restrains Earth, Earth  restrains Water, Water  restrains
Fire, Fire  restrains Metal , and Metal  restrains Wood . Ke Triad . The Phases  along the ke sequence that restrain or are
restrained by a given Phase . For Wood: Metal-Wood-Earth ; for Fire:
Water-Fire-Metal ; for Earth: Wood-Earth-Water , for Metal: Fire-Metal-
Wood ; and for Water: Earth-Water-Eire . This triad is considered to be
regulatory and less stable. Microcurrent . Electri cal current generated by medical instruments in
the range of millionths of an amp, which is within the same range as
the body’s own bioelectricity. Modules. Herbal formulas that have limited properties and eects
that are designed to be combined like building blocks to create morecomplex multipurpose formulas. Moisture  (Jin-ye ). Those processes and inuences within the body
that cannot be classied as Qi (insubstantial)  or Blood  (substantial);
that is, an intermediate state of Qi. Moisture  includes cerebrospinal
uid, synovial uids, interstitial uids, sweat, mucus, tears, saliva,
sexual secretions, sebaceous secretions, urine, and the Nutritive
Essence  that circulates with the Blood . Nutritive Qi. Also called Food Qi or Nutritive  (or Food) Essence ; that
which is transformed by the Stomach  and assimilated by the Spleen
to become the basis of the Qi, Moisture , and Blood  that nourishes the
organism. The lighter more rened Yang Essence  combines with Air
Qi to become the Pure Qi  that circulates in the channels. The heavier
Yin part is transmitted downwa rd to the Kidney  where it combines
with the congenital or prenatal Essence  to become the pure Essence
stored by the Kidney  (the material basis of growth, regeneration, and
procreation). Ontogeny . The pattern of individual development in a living
organism. Organ . Refers not only to an anatomical entity such as the heart or
liver, but also to the aggreg ate of tissues, activities, and channels
that constitute the Network of which that Organ  is an integral part. Thus the Heart  is associated with the Organ Network  of the Heart ,
which also includes the Organ  of the Small Intestine  as well as the
channels of the Heart  and Small Intestine . Organ Networks  (Zang Fu). Distinct physiological-psychological
spheres of function within the organism. The Five Organ Networks
correspond to each of the Five Phases . These Networks  organize all
physical and mental processe s and link together all of the structural
components of channels, Organs , tissues , uids , and so on. They arethe Liver (Wood ), Heart  (Fire), Spleen  (Earth ), Lung (Metal ), and
Kidney  (Water ). Pathogenic Agent . Any entity of external or internal origin that
obstructs or interferes with normal function and that itself can
create secondary pathologic changes. Pattern of Disharmony . The integrated interpretation and
identication of an individu al’s array of symptoms and signs in
terms of the categories of Yin-Yang, Five Phases, Body Constituents,
Eight Principles, Adverse Climates , and pathogenic accumulations;
thus, a typical pattern of disharmony of the Spleen  includes
deciency  of Qi, an accumulation of Dampness , and stagnation of Qi
of the Stomach . Pericardium . One of the six Yin channe ls whose function is subsumed
within the Heart Organ Network . The Pericardium , along with the
Triple-Burner , is not associated with an anatomical entity. It
corresponds with the active function of the Heart  in perfusing the
body with Blood  (arterial circulation) and with the passive function
of harboring the Spirit  (maintaining awareness). Phlegm . Mucus , a by-product of dense, congealed Dampness , which
can cause obstructions, nodules, lumps, or tumors. Phenomenological or Phenomenology . In philosophy, the attemp t to
describe both internal and external events that constitute our reality
or existence without seeking to understand or identify their ultimate
or original causes. Chinese traditional medical thinking tends to be
phenomenological rather than causal, in contradistinction to
modern Western medical thinking. Psyche  (Shen). A Greek word for “soul,” meaning that which is not of
the body or matter. In the context of Chinese medicine it refers toall of the mental and psychological processes and immaterial aspects
of the organism. Purge . Eliminate, evict, eradicate , remove: to purge is to rid the
body of pathogenic agents or Adverse Climates  such as Wind, Heat,
Cold, Dryness , and Dampness  or phlegm; or to eliminate the
undesirable congestion of Qi, Moisture , and Blood . Herbs that purge
oust unwanted conditions by strongly stimulating the eliminative
function of the skin, lungs, intestines, and bladder as well as the
metabolic and temperature regulating mechanisms of the vegetative
nervous system. Qi (pronounced “Chee”; also spelled Ch’i). The creative or formative
principle associated with life and all processes that characterize
living entities. All animate forms in nature are manifestations of Qi. Qi is an invisible substance, as well as an immaterial force that has
palpable and observable manifestations. Qi has its own movement and also activates the movement of things
other than itself. Qi begets motion and heat. Within the context of
the human person, Qi is that which enlivens the body and is
dierentiated according to specic functional systems. All physical
and mental activities are manifestations of Qi: sensing, cogitating,
feeling, digesting, stirring, propagating. One Chinese ideogram for Qi is composed of an upper radical
representing “rising vapor” and a lower radical denoting “grain.”
The steam that spirals from a pot of cooking rice symbolizes
distilled essen ce, hence Qi can be translated as the vapor of the
nest matter. Qi refers to resources the huma n organism consumes,
transforms, and transmits. The highly rened essence of food (Food Qi) and air (Air Qi) in the
body becomes one entity known as Pure or Righteous Qi. It is this
Righteous  or Zheng Qi that circulates in the channels, regulating andnourishing all body processes and activities. Defensive Qi  (wei) is the
activity of adapting to inuences such as weather or mobilizing
resistance to pathogenic microorganisms and noxious substances in
the environment. Qi also implies the totality of Blood , Moisture, and
Qi, the total summation of the life of the organism. Qi is regulated by the Liver, generated by the Spleen , distributed by
the Lungs , and stored by the Kidney . Sheng Sequence . The Five-Phase  interac tion that describes the cycle
whereby one Phase  produces, gives rise to, or nourishes another:
Wood  engenders Fire, Fire engenders Earth, Earth  engenders Metal,
Metal  engenders Water , and Water  engenders Wood . Sheng Triad . The Phases  along the sheng  sequence that are the parent
and child of a given Phase:  for Wood: Water-Wood-Fire ; for Fire:
Wood-Fire-Earth ; for Earth: Fire-Earth-Metal ; for Metal; Earth-Metal-
Water ; for Water: Metal-Water-Wood. This triad is considered
supportive and usually more stable. Soma  (Jing). A Greek word meaning “corpse” or all that is not spirit. In the contex t of Chinese medicine it refers to all of the
physiological processes and material components of the organism. Spirit  (Shen). In the vocab ulary of Chinese medicine, Spirit  or Shen
refers to that which both originates and forms the outward
expression of the life of the organism, observed in the clarity and
luminosity of the eyes and complexion and in the focus, lucidity,
and intensity of intellectual and emotional process. Strange Organs . The brain and uterus are referred to as “strange” in
that they are not linked specically to any Organ  or channel but are
historically identied as important. All channels are said to
penetrate and nourish the brain, but insofar as the brain is regarded
as the “sea of marrow” and the Kidney  oversees the marrow, theKidney  rules the brain. Primarily the channels of the Kidney, Liver,
and Spleen  regulate and nourish the uterus. Tao. The owing course of nature or the ways of nature; a
cosmological and philosophical term that denotes the universe as an
undierentiated whole—as everything and no-thing. Stephen
Mitchell writes in his translation of the Tao Te Ching : “The Tao can’t
be perceived./ Smaller than an electron,/it contains uncountable
galaxies.…” and “The Tao never does anything,/yet through it all
things are done.”
Tonify . Nour ish, supplement, augment, build, support, bolster,
invigorate. To tonify is to add to the supply of body constituents—
Qi, Moisture, Blood— and to promo te the proper function of the
Organ Networks . Herbs that tonify the body assist the Spleen, Lung,
and Kidney  in generating Qi, Moisture, Blood , and Essence . Tuple-Burner . One of the six Yang channels whose function is
subsumed within the Lung, Spleen , and Kidney Organ Networks . The
Triple-Burner , along with the Pericardium , is not associa ted with an
anatomical entity. The Triple-Burner  corresponds with the three
main body cavities—pelvis, abdomen, and chest—and the function
of transporting  uids and integrating the activities of all the other
Organ Networks . Turbid . Refers to the coarse, unrened elements of food and uid as
they pass through the organism in the process of ingestion,
digestion, assimilation, and elimination. The Small Intestine  and the
Kidney  are primarily responsible for transmitting the impure
elements of food and uid respectively to the Large Intestine  and
Bladder . Turbid  also refers to the pathogenic alteration of clear or
pure substanc es such as mucus, blood, bile, and urine, which
become foul-smelling, cloudy, viscous, and dirty in appearance.Type. According to Five-Phase  thinki ng, there are ve primary
congurations that express the innate qualities and tendencies (body
and mind) of human individuals. Each of these types— Wood, Fire,
Earth, Metal, Water— can be further dierentiated into an
exaggerated  or collapsed  subtype. Typology . A system for classifying individuals according to sets of
criteria that distinguish one class of people from another. Thus,
there are typologies based on categories of race and ethnicity,
composition of blood, socioeconomic status, religious beliefs,
personality traits, physical structure, and so on. In the context of
Chinese medicine, people can be dierentiated into ve primary
types based on sets of criter ia that correspond to the categories of
the Five Phases , including physical shape, mental and emotional
habits of perception and response, behavioral tendencies, and
physiological patterns of activity. Vaporize or Precipitate . Refers to the integrative, transformative, and
distributive function of the Triple-Burner  in cooperation with the
Lung, Spleen , and Kidney in regulating the upward and downward
movement of Qi and Moisture . As Qi move s downward it
“precipitates” from a diuse vapor to a dense uid. As Qi moves
upward the reverse process of “vaporization” occurs. There is moist
exhaled breath above and urine below. Water Decoction . Extracting the useful ingredients from herbs by
cooking them in water as medicinal tea. Usually one half to two
ounces of raw herbs are cooked in four to six cups of water in a
covered vessel  for thirty to sixty minutes, at the end of which the
liquid is strained out and the solid material discarded. Wind . Characterized by aversion to drafts, sudden changes, spasms,
disequilibrium, tears, migratory pains, dizziness, trembling, itching,
headache, stuy nose, scratchy throat, and numbness.Yang. Litera lly, “the sunny side of the mountain”; one of the two
fundamental polar forces that organize the universe. Yang manifests
as form, light, noise, warmth, activity, and birth. It includes the
functional activity of the body, and the generation of metabolic
heat. Yang Organs  (Fu). Also known as the “hollow organs” that transform
matter, liberate its essence, transport substance, and discharge
waste. The Yang Organs  are the Gallbladder, Small Intestine, Stomach,
Large Intestine , and Urinary Bladder . The Gallbladder  receives and
discharges bile; the Small Intestine  receives and transports digestate;
the Stomach  receives and transforms food and uids; the Large
Intestine  receives and discharges solid waste; and the Bladder
receives and discharges liquid waste. Yang Phenomena . Heat, dryness, activity, growth, expansion,
dispersion, fullness, sudden, acute: when Yang decreases, Yin
dominates; lack of Yang generates Cold and Dampness . Yin. Literally, “the shady side of the mountain”; one of the two
fundamental polar forces that organize the universe. Yin manifests
as substance, darkness, quietness, coldness, inertia, and death. It
includes the material substance of the body, which includes tissue,
blood, uid, and internal secretions. Yin Organs  (Zang). Also known as the “solid organs” that store the
Essences  of the body. The Yin Organs  are the Liver, Heart, Spleen,
Lung, and Kidney . Palpable Essence  is manifest in each of these
Organs  respectively as tears, sweat, saliva, mucus, and sexual
secretions. Yin Phenomena . Coldness, wetness, quiescence, deterioration,
contraction, congelation, emptiness, slow, chronic: when Yin
decreases, Yang dominates; lack of Yin generates Heat and Dryness .Yin-Yang . Mutually interdependent polar forces; the principle of
duality that fundamentally organizes the universe. Yin-Yang
symbolizes that interactive process that characterizes life. Wholly
relative designations. OceanofPDF.comHERB NAMES CROSS REFERENCE
OceanofPDF.comB IBLIOGRAPHY
Achterberg, Jeanne. Imagery and Healing . Boston: Shambhala, 1985. Augios, Robert, and Georg e Stanciu. The New Biology  Boston:
Shambhala, 1987. Bateson, Gregory. Mind and Nature . New York: Bantam, 1979. ——. Steps to an Ecology of Mind . New York: Ballantine, 1972. Becker, Robert. The Body Electric . New York: William Morrow, 1985. Bensky, Dan, and Andrew Gamble. Chinese Herbal Medicine, Materia
Medica . Seattle, Wash.: Eastland, 1986. Berman, Morris. The Reenchantment of the World . Ithaca, N.Y.:
Cornell University Press, 1981. Blofeld, John, ed. I Ching . New York: Dutton, 1965. Bloomeld, Frena. Chinese Beliefs . London: Arrow Books, 1983. Bohm, David. Wholeness and the Implicate Order . London: Ark, 1980. Bowers, John Z., Jay William Hess, and Nathan Sivin. Science and
Medicine in Twentieth-Century  China: Research and Education . Ann
Arbor, Mich.: University of Michigan, 1988. Butt, Gary, and Frena Bloomeld. Harmony Rules . London: Arrow
Books, 1985. Campbell, Joseph. The Inner Reaches of Outer Space . New York:
Alfred Van Der Marck, 1985. Cannon, Walter. The Wisdom of the Body . New York: Norton, 1939. Capra, Fritjof. The Turning Point . New York: Bantam, 1982.
_OceanofPDF.com_Between_Heaven_and_Earth_-_Harriet_Beinfield.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Still, it was the determinati on of my Wood, the discipline of my
Metal, the enthusi asm provided  by my Fire, and the solitary
reectiveness of my Water  that enabled me to produce  a book. The
scholarship and originality spring from my coauthor’s well of Water ;
the commitme nt to connect with the reader comes from my Earth. Earth  is a good friend, parent, and organizer—able to listen, serve,
satisfy needs, and resolve problems. My friends and patients
appreciate my faithful willingness to immerse myself in their aairs
and lavish them with my focused attention. I can imagine  myself tting better into a provincial village in
another era when I would have worn an apron over wide hips in a
household teeming with children. My home would have been
located at the crossroad of this hamlet so that everyone could pass
through my kitchen on their way to somewhere else. As peopleemptied their pockets of troubles, I would dish out generous
servings of soup, administer instant counsel, oer matchmaking
services, and settle disputes judiciously. Amber sunlight would
splash onto my table and ripple from it into the community. And
everyone who, for better or worse, was born in that valley would
also die there. I would have been pleased with the security, the
togetherness, even the predictable boredom. I would relish the still
point while nomads would pass through and tell stories of faraway
lands. The insights of Chinese medicine can nurse our sense of ourselves,
our awareness, at the same time as acupuncture and herbs can
promote our direct experienc e of integration. Meredith asked me to
make a house call-she needed help and was too weak to move. Besieged with unremitting nausea and vomiting, she was unable to
hold down plain water, let alone solid food, and she wanted to
avoid hospitalization and intravenous feeding. She had an
inoperable tumor that had spread to her bones, and her legs and
hips were in extreme pain. A combination of acupuncture
treatments, an herbal fomentation on her abdomen, powdered
ginger under her tongue, and rectal injections of herb broth halted
the nausea and vomiting within one day and provided her with
nutrition. She then progresse d to eating small portions of herb broth
and rice gruel. Acupuncture every six hours enable d her to
discontinue the use of morphine that had been leaving her groggy
and tired. She complained of feeling that her upper body felt
disassociated from her lower  body. Minutes after the needles were
in place, she began to feel as if her abdomen and lower limbs were
again joined to her upper body, returning to her the sense of
connectedness that she was craving. The acupuncture not only
altered her perception of pain, but seemed to soothe and lighten her
consciousness. She felt more charged and a greater sense of calm. What is it that we want. To fully experience our aliveness. To feel
in our bodies a streaming, like the rush of a river over stones. To be
awake, alert, and responsive in our limbs and sensitive in our
ngertips to the textures we touch; to be infused with our own
whispering current of wind; to feel as if our outer and inner realityis congruent and that our eorts are rewarded by a sense of
satisfaction. We carve out our own identity and possess our own
purpose, and yet we also yearn to shed the isolation we feel within
the envelope of our skin. We desire union. We aspire to have our
private lives nestle within the valley of a public world that we can
arm. We long to feel connected with each other. Like the woods
that harbor wild creatures, creekbeds, and fertile pastures that rest
upon a mound  of earth that spreads into a vast range of mountains
and plains—we want to feel a part of a community that spills into
and becomes part of a larger universe. We want to be able to
embrace and be embraced. We want to live the life of our bodies
and want our bodies to permit us to fully live our lives. Chinese medicine is a beginning. OceanofPDF. comA CKNOWLEDGMENTS
A book takes on a life of its own, nudged along by diverse currents
and nurtured by multiple energies. This one began as a two-page
brochure, which in stages grew into an eighty-page essay, and then,
after realizing there was so much more to say, assumed the form of
a full-edged book. Subhuti Dharm ananda, himself author of many publications on
herbal medicine, after reading our essay gave us the assignment:
“Write a book. ” The prospec t was daunting. Our friends Bernardine
Dohrn, Bill Ayers, Yeshi Neumann, Evie Talmus, Linda Saraf, Mary
Ashley, Micha el Tierra, Trent Schroyer, Joanna Rinaldi, Kosta
Bagakis, Melod y James, Susan Collins, Kathy Coyne, and Susan and
Malcolm Terrence assured us that we could do it and cheered us on. We have attempted to emul ate the style of provocative inquiry
exemplied by Ted Kaptchuk  and Michael Broman and have been
encouraged by their support. Paul Unschuld provided inspiration. His thorough, reective examination of the history of Chinese
medicine challenges the myth that it is a strictly dened orthodoxy,
a xed, unchanging entity. Instead he insists we perceive any
medicine as a uctuating mode of thinking and practice that
inevitably takes on the hue and shading of its social and historical
context. Indire ctly he gave us permission to interpret the meaning
and signicanc e of Chinese medicine from the vantage point of our
own experience and culture. We have also built upon the somatic
psychology of Stanley Kelem an. Our study with him helped us to
develop the frame of reference from which our expression of
Chinese ideas emerges. It’s one thing to write a book and another to prepare it for
publication. Judy Olasov taught us that words could be processed aswell as written. Throughout  the writing process we relied on our
free-lance edito r, Deke Castleman, for his abundant good humor and
camaraderie as well as his expertise. That he could consistently
transform discouragement into mirth was no small feat. In reading
early versions, Dan Nevel, Angus McKenzie, Ani Chamechian,
Roberta Gardner, and Garry Meyers made suggestions which we
valued. Determined to bring awareness and knowledge of complementary
approaches to health into greater public view, Cheryl Woodru, our
editor at Ballantine, armed the value of this project from the start,
contributing her talent to its fruition. Our auspicious liaison with
her was fostered by our agents John Brockman and Katinka Matson. We gratefully acknowledge artists Susanne Panasik, Bruce Wang,
and Val Mina for creating the graphic images that accompany our
text. We owe a debt of gratitud e to our family. Dr. Gayle Pierce
provided lucid counsel throughout. Efrem’s father, Murray
Korngold, invited us to our rst acupuncture seminar, engaging with
us in animated dialogue about Chinese medicine ever since. The
unqualied faith of Harriet’s parents, Marjorie and Malcolm
Beineld, in our mission of communication buoyed our spirits and
determination. Our parents may not have taught us everything we
know, but from their ground our owers bloom. Harriet’s lineage of
physicians—grandfathers, Harry Koster and Henry Beineld; father,
Malcolm; sister, Lynn; uncles Robert Koster and Barry Singer;
cousins Harry Koster and Susie Singer; and our extended family
brothers, Alan Steinbach and John Edoga—have together
demonstrated several generations of devotion to the wonders and
perplexities of medicine. From them we gained perspective. And our
children, Natasha, Shem, and Bear Korngold, have patiently
witnessed how much longer it takes to write a book than to read
one. For their tolerance they deserve credit. Countless herbal meals were shared with Nam Singh, who
initiated us into the tradition of cooking Chinese medicinal food. Later, Edward Espe Brown contributed his poetic sensibility and,
along with Patti Sullivan, critically tasted these creations with us. Our teachers in Chinese medicine, Miriam Lee, Jane Tang, C. S. Cheung, Andrew Tseng, Zheng Wen Tao, Wang Weng-Jing, and Y. K. Tan, generously passed on their knowledge. No persons other than
ourselves are responsible for the fallibility of our ideas or their
expression. And our patients, who, through us, have placed their trust in
Chinese medic ine, have guided our experience and explanation of it. Their stories about how it has altered not only their symptoms, but
their deeper selves, in ways that often elude precise articulation,
continue to demonstrate to us the power of Chinese medicine to
shift consciousness, promote integrity of relationship, and, in that
way, assist us in the perpetual remaking of our world.
The author's co-author's enthusiasm and the author's own discipline, as well as their Water and Metal, enabled them to complete the book.
What is the author's inspiration for writing the book?
The physician's role is to mediate between the cosmic and somatic, just as the emperor's role is to mediate between the cosmic and political orders.
What is the role of the doctor in Chinese medicine, according to Nathan Sivin?
It is a logical system that describes the interaction between the organism and its environment, and is used to analyze and diagnose diseases.
What is the concept of "correspondence thinking" in Chinese medicine?
The Chinese concept of archetype refers to universal human characteristics, while the Western concept is used to describe the collective unconscious.
What is the difference between the Chinese concept of "archetype" and the Western concept of "archetype"?
The book aims to bring awareness and knowledge of complementary approaches to health into greater public view, as acknowledged by the editor, Cheryl Woodruff.
What is the purpose of the book, according to the author's co-author?