Mark Fielding Acupuncture
Introduction to Traditional Chinese Medicine (TCM)
A Brief History
Ancient Chinese history is said to have begun between 4,500 and 5,000 years ago. This was the age of the Five August ones, or the Five Emperors, legendary figures to whom much in Chinese culture is attributed. In particular, three of these are accredited especial significance in the development of Traditional Chinese Medicine (TCM). Fu Xi created the 'I Ching' (The Book of Changes), on which the principles of Chinese medical philosophy are based. Shen Nung systematically tested on himself several hundred herbal, mineral and animal compounds to ascertain their properties, classified them into 'superior', 'general' and 'inferior' drugs and compiled the first written work on herbal medicine. To the Yellow Emperor is ascribed the 'Nei Ching' (The Yellow Emperor's Classic on Internal Medicine), which is a highly perceptive work covering the diagnosis and treatment of disorders, and which is still considered essential reading for students of TCM today.
TCM, in fact, embraces several different, but mutually compatible therapies; these are acupuncture, moxibustion, herbal medicine, massetherapy and remedial calisthenics. Depending on a patient's problem, one therapy may be used instead of another, but more frequently they are used in combination because of the value of their mutually supporting effects. They all work with the same fundamental theories and an explanation of these in simple terms, before describing the therapies themselves, will help in understanding how they can restore and promote good health in a person.
The View of The Body in TCM
The body is traversed by lines of energy running beneath the skin. There are several types, but the two most important are 'meridians', which run along the body, and 'collaterals', which are branches of the meridians and which run across the body. There are 12 meridians and 15 collaterals. Meridians, along their length, approach the surface of the skin at various places, these are acupuncture points. Apart from a superficial course each meridian also has a portion going deep into the body and entering an organ. A meridian is named according to the organ which its internal portion The lung meridian penetrates, its superficial portion generally bearing no relation to this name. Thus, all parts of the body are covered with a network of energy lines which communicate internally with the organs. If there is a disharmony with a certain organ, then symptoms may result directly from that organ, or from some other part of the body along the associated meridian. For example, anxiety could upset the stomach resulting either in stomach ache itself, or perhaps in a rash of spots on the face - since the stomach meridian has branches on the face.
In addition to this simple relationship of disharmony and Creation symptoms is a more complex one. The internal organs are related as five pairs (the so-called 'five elements') and, not only do the two members of each pair interact, but also the five pairs themselves are co-ordinated in cycles of mutual creation and control. This allows the body to remain in balance in the face of many disturbances because when one organ's harmony is upset, the other organs help to pull it back into line - in this respect they behave like shock absorbers. This does mean, however, that if one organ is repeatedly disturbed, then the organs acting as shock absorbers may also start to show signs of imbalance. In such a case, there may be a range of symptoms, some relating to the organ primarily disturbed, and others to any organs secondarily disturbed. For example, prolonged mental agitation may have primary effects oil the heart (which houses the 'mind' in TCM) causing insomnia, and secondary effects on a person's appetite, digestion and frequency of urination. It is the job of a practitioner of oriental medicine to see the clutter of signs and symptoms, to establish the nature of primary and secondary disharmonies, and to provide therapy to redress the observed imbalance. An understanding of the causes of disharmonies is essential if an appropriate course of treatment is to be prescribed.
In addition to this simple relationship of disharmony and Creation symptoms is a more complex one. The internal organs are related as five pairs (the so-called 'five elements') and, not only do the two members of each pair interact, but also the five pairs themselves are co-ordinated in cycles of mutual creation and control. This allows the body to remain in balance in the face of many disturbances because when one organ's harmony is upset, the other organs help to pull it back into line - in this respect they behave like shock absorbers. This does mean, however, that if one organ is repeatedly disturbed, then the organs acting as shock absorbers may also start to show signs of imbalance. In such a case, there may be a range of symptoms, some relating to the organ primarily disturbed, and others to any organs secondarily disturbed. For example, prolonged mental agitation may have primary effects oil the heart (which houses the 'mind' in TCM) causing insomnia, and secondary effects on a person's appetite, digestion and frequency of urination. It is the job of a practitioner of oriental medicine to see the clutter of signs and symptoms, to establish the nature of primary and secondary disharmonies, and to provide therapy to redress the observed imbalance. An understanding of the causes of disharmonies is essential if an appropriate course of treatment is to be prescribed