BRIEF HISTORY OF TRADITIONAL CHINESE MEDICINE

The first history of Chinese medicine (Zhong yi), comes from the people of the Shang dynasty.
The Shang people were very religious and believed that illness occurs when their ancestors
were upset. Therefore their way of seeking wellness was through rituals to their ancestors. This
was known through inscriptions found on oracles bones and shells found to be dated back from
as far as 7000 years back.
However, the major medical classic (recognised work of art), was the Huang di Neiching classic
of internal medicine which is the yellow emperor’s classic of internal medicine. The classic was
written to consolidate ancient medical experiences into one concise but detailed collection.

Written development of the theoretical systems of TCM

● Classic on medical problems by Qin Yueren to supplement Huandi’s internal classic and
laid a further foundation for TCM theories. This was written around 220-207 BC, during
the Qin dynasty.
● Treatise on febrile and miscellaneous diseases by Zhang Zhongjing at the end of
eastern Han dynasty around 220 AD which was the first clinical medical book. This book
also emphasized methods of treatment based on systemic differentiation. This particular
book was later revised to two books; (i) Treatise on febrile disease and (II) synopsis of
prescriptions from the golden chamber by Wang Shuhe, a medical doctor.
● Treatment of different kinds of diseases by Chao Yuangfang was the first medical work
about aetiology, pathogenesis and syndrome analysis. This was written during the Jin
and Sui dynasties.
● Key to therapeutics of children diseases: this was the earliest paediatric monograph in
extant China by Qian Yi. This was in the Song Dynasty and in this same dynasty, two
prescriptions were assigned to the three categories of pathogenic factors of diseases by
Chen Wuze.
● Four schools were developed by four well known physicians during the Jin-Yuan
dynasty, which are:
● (1)School of cooling which emphasised the use of herbs that are cold and cool in nature
by Liu Wansu.
(2) School of purgation which believed that all diseases are caused by evil factors by Zhang
Congzheng.
(3) School of strengthening spleen and stomach which believed that internal diseases are
caused by injuries to spleen and stomach by Li Gao.
(4) School of nourishing yin which believed that the body already has more than enough Yang
but not enough yin.
● Treatise on pestilence by Wu Youke, who was the first to put up the theory of “pestilential
Qi” and believed that epidemic infectious diseases were caused by evil Qi that invade
the body through mouth and nose. This was in the Ming and Qing dynasties.
● Method of diagnosis and treatment of epidemic febrile diseases by establishing
differentiation of syndromes according to the theories of Qi, xue, wei, ying and sanjiao,
by Ye Tianshi and Wu Juting also in the Ming dynasty.
 ● Corrections on the errors of medical works where anatomical errors in the medical
classics were corrected and also theory of blood stagnation causing diseases was
developed as well as the treatment for it. By Wang Qingren in the Qing dynasty.
This is how traditional Chinese medicine evolved from one stage to the other before becoming
what it is today, and gaining world wide acceptance.
The importance of knowing this is to appreciate the fact that it’s an ancient form of medicine that
has been in practice with records even before the evolution of western medicine.
The fact that it is still in vogue with a wider acceptance shows that it’s an effective means of
healing with solid foundation.

For further readings, check:

Basic Theories of Traditional Chinese Medicine, edited by Zhu Bing and Wang Hongcai.

The Foundations of Chinese Medicine by Giovanni Maciocai.

https://link.springer.com/chapter/10.1007/978-1-4899-4545-7_1

https://thebiomedicalscientist.net/science/history-chinese-medicine
YIN AND YANG THEORY

Highlights of the topic.

● Brief illustration
● The concept of yin and Yang
● The literal meaning of yin and Yang
● Extended meaning of yin and Yang
● Attributes of yin and yang
● Equilibrium of the mutual consuming-supporting relationship between yin and
Yang.
● Applications of the yin and Yang theory

Brief illustration.

Have you ever reflected on anything around you, any natural phenomena or objects? A good
study will let you agree that everything in existence is of dual nature. Everything is created in
pairs or has an opposite or close to opposite side or counterpart, except the Creator Himself.
Let’s talk about some examples here: human beings, animals, plants, what else? Sea, oceans,
mountains, hills and so on.

The concept of yin and Yang ☯️

Yin and Yang is a general term for describing the opposite yet interdependent aspects of
objects, natural phenomena and even concepts. That is, two opposite aspects embedded in a
single object or phenomenon. Meaning opposition and unity.
Every object or natural phenomenon has two aspects; the yin aspect and the Yang aspect. It
may also represent two opposing phenomena coming together to bring about balance.
Examples include: water and fire, heaven and earth, day and night, brightness and darkness
and so on.

The Literal Meaning of Yin and Yang.

Originally from the Chinese people, yin means ‘the shady side’ while Yang means the ‘sunny
side’, let’s say of a hill or mountain.

The Extended Meaning of Yin and Yang.

Extensively, yin and Yang is applicable to everything opposite in nature, such as cold and hot or
cool and warm water, upward and downward, interior and exterior, static and dynamic Etc.
Attributes of Yin and Yang

Generally, things that are static, internal, solid, descending, cold, cool, dim, left, feminine etc.
Can be classified as yin while things that are dynamic, external, hollow, ascending, hot, warm,
bright, right, masculine etc. Can be classified as yang.

The basic nature of ying and yang include the following:

● Relativity of yin and Yang: this tells us that yin and Yang is not an absolute
phenomenon, it is relative. A good example is the day and night, where we usually don’t
have an equal division of both. There are times when the day will be longer and the night
shorter and vice versa.
● Infinite divisibility of yin and Yang. This means that there is always yin and Yang

☯️
inside yin and yin and Yang inside yang. Hence, we see the seed of yin inside yang and
yang inside yin in the yin and Yang symbol. An example is human nature, there will
always be a combination of feminine and masculine nature inside a male and also
masculine and feminine qualities in a female. No matter how minute. And if we continue
checking, we’ll always find this dual qualities in a single individual, phenomenon or
object.
● Mutual transformation of yin and Yang: as circumstances or conditions changes, yin
transforms into yang and yang transforms into yin. An example is egg and chick.
● Interdependence of yin and Yang: one depends on the other to exist. That is, there is
no existence of one without the other. In fact each is known through the quality
possessed by the other.
● Mutual consumption: This is also known as the supporting and controlling relationship.
It has to do with the continuous adjustment of yin and Yang levels whereby,
consumption of yang leads to gaining of yin and vice versa known as wane and wax of
yin and Yang. This leads to equilibrium between both.

APPLICATIONS OF THE YIN AND YANG THEORY

While we’ve been talking about the theoretical aspect of the topic, we need to delve into
applying the concept to what really is important to us here, talking about health and healing, the
following are crucial applications of the concept and attributes of yin and Yang.

● The structure of human body: talking about the anatomical classification of the human
body, we have organs that are at the upper and lower parts, like the upper and lower
limbs: the upper being yang and lower being yin in nature. Also, some are external while
others internal, comparing the skin with the internal organs or tissues like bones or the
likes will tell us that the skin is more yang in nature while the hidden organs are yin.
Then, we have lateral versus medial and so on.

● Relationship between internal organs. Another great application is in how internal

organs can be further classified into yin and Yang. We understand that the internal
 organs are yin in nature when compared with the externals, yet, according to the infinite
divisibility attribute of yin and Yang, we can still find yin and Yang inside the internal yin
organs and that is where we have the concept of the Zang Fu organs. Basically, there
are six yin and six yang organs from the visceral organs.
The six yin organs are the lungs, heart, pericardium, Spleen, kidney and liver. While the six
yang organs are the large intestine, small intestine, sanjiao (triple burner), stomach, urinary
bladder and gall bladder. The primary reason why the internal yin organs are classified as such
is for their solid nature and storage functions, while the yang organs are hollow in nature and
also transporting and transforming in functions. These organs are further classified as Zhang Fu
organs where we have 5 Zhang organs and six fu organs. The Zhang organs are the yin organs
as mentioned above, except that the pericardium is not regarded as a distinct organ, it’s
regarded as part of the heart. While the fu organs are exactly the six yang organs mentioned. In
essence, there are 11 Zhang Fu organs: 5 Zhang organs and 6 fu organs. This shall be treated
in details subsequently as a whole topic.

● Physiological functions of the body: this is another great application of yin and Yang.
For normal physiological state of the body, there must be a harmonious relationship
between yin and Yang of the body, especially the Zhangfu organs. Here, yin means
substance while Yang means function. What this means is that the body needs nutrients
to support the physiological activities and that is the substantial aspects known as yin. At
the same time, functional activities (Yang) are required to promote metabolism of the
substances. In this, we can as well see the relationship of interdependence, and mutual
consumption between yin and Yang. And when there is no longer interdependence
between yin and Yang in the human body, life reaches an end.

● Pathological changes of the human body.

In TCM, it is believed that diseases result from an imbalance between yin and Yang. That is,
when the controlling, consumption and supporting interrelationships of yin and Yang are not
balanced, it means one will be deficient and the other in excess. It is this deficiency and excess
that leads to diseases in human body. For example, each of the Zang Fu organs have yin and
Yang aspects which are maintained at certain range. When the range is not balanced, there will
be deficiencies of one and excess of the other which will lead to impaired physiological functions
and then diseases and even impairment of other organs and systems as well.
In essence, the basic pathogenic changes of diseases are conditions of excess or deficiency of
yin and Yang.

> An excess of yang leads to heat conditions which will overcome the yin, causing yin diseases.
> An excess of yin leads to cold which injure yang, causing yang diseases.
> Deficiency of yang leads to cold that injures yang Qi which becomes unable to restrain yin,
leading to cold syndrome.
> Deficiency of yin leads to heat syndrome from excessive yang
> Injured yang will affect yin through failure to generate yin fluid.
> Injured yin affecting Yang through failure to promote yang Qi.
> Both yin and Yang will also be affected.
> Transformation of yin and Yang into opposites in extreme cases.

● Diagnosis of diseases: One the most unique aspect of TCM is the principle of
diagnosis. There are eight principles for disease differentiation in TCM which are: yin
and Yang, exterior and interior, heat and cold, deficiency and excess. However, among
these eight, yin and Yang are the main and most fundamental. This is because the
remaining six can even be grouped under yin and Yang. As exterior, heat and excess
can be grouped as Yang while interior, cold and deficiency can be termed as yin.

● Treatment of diseases:
Since diseases are caused by imbalance of yin and Yang. The treatment of course should be
based on restoring balance between the two. This can be done by regulating and adjusting both
by reducing excess and tonifying as well as supporting deficiency. Examples of ways to achieve
these include:
>Treatment of cold syndrome caused by excess yin with heat mechanisms or heat temperament
herbs and diets.
> Treatment of heat syndrome caused by excess Yang using cold mechanisms or cold
temperament herbs and diets.
> Tonifying yin for yang disease caused by yin deficiency
> Strengthening yang for yin disease caused by yang deficiency.

● Remedies classifications
In TCM, remedies are classified based on nature (temperament), odour, taste and action. Hot
and warm temperament remedies are yang in nature and suitable for cold syndrome diseases
while cold and cool temperaments are yin and suitable for hot syndrome diseases.
Remedies that are sweet, acrid and bland in taste are yang while those that are sour, salty and
of bitter tastes are yin.
Remedies with lifting and floating actions are yang while those that have lowering and sinking
actions are yin. These are important in selection of suitable types of remedies for the target
treatments.

For further readings on yin and Yang:

Principles of Traditional Chinese Medicine by Xu, Xiancia.

Diagnosis in Chinese Medicine by Giovanni Maciocai.

Chinese Nutrition Therapy by Jeorg Kastner…

THEORY OF THE FIVE ELEMENTS

Through their objective observations and critical thinking, the Chinese people came up with five
basic natural substances we can’t do without. These substances are used in explaining the
properties of the organs, their mutual relationships, pathological changes as well as relationship
of the complete being with the nature. These substances are known as the five elements (Wu
Xing). They are: Wood, fire, earth, metal and water.

Basic qualities or characteristics of the five elements

Wood: the wood grows straight, it is flourishing and can bend, harmonious, grows freely (
hastes restrictions).
Fire: flares upward, warm and hot in nature.
Earth: permits growth, give birth to all things, has receiving and nurturing features.
Metal: can be moulded and hardens (transformational changes), has astringent effect.
Water: moisten and travel downward, cold and cool in nature.

Relationships among the five elements.

As these elements exist, they relate with one another according to the qualities possessed by
each. These relationships are important due to certain effects they on individual health and
wellness as well as the overall outcome of the applications.
Basically, four major effects occur as the elements relate among one another which are:

● Inter promoting: Mother and child relationship.

● Interacting or controlling relationship.
● Overacting.
● Counteracting.

>Inter promoting relationship of the five elements involves the generating relationship and it
refers to mutual production and generating among the elements, Whereby each element gives
birth to others which include the following:

Wood promotes fire. A good analogy is thinking about using wood to make the fire.

Fire promotes Earth: thinking about ashes from burning turning into soil particles.

Metal promotes water: thinking about metallic ions present in

Water or metallic tastes of some types of water.

Water promotes Wood: that is, we wet plants (wood) for adequate growth.
>The controlling relationship involves the ability of an element to put another under control that
is controlling will be acting while the one controlled will be acted upon. The order of interaction
is:
Wood controls Earth: Think about planting cover crops or plants generally, to control soil
erosion
Earth controls water: think about building drainages using Earth materials to control water
flooding.
Water controls fire: of course, water is used for extinguishing fire.
Fire controls metal: Thinking about remoulding metals into different forms by subjection to
heat.
Metal controls wood: instruments made of metals used for cutting trees or carrying out
planting activities can be used as an analogy for this.

>Overaction (over control) relationship: This occurs either when the controlling element is too
powerful or the controlled is too weak, Which can result in abnormality.
The sequence is exactly like that of the controlling or interacting relationship.

>countercontrolling relationship: this usually occurs when the controlling element is super weak
or the controlled element is super strong. For instance, instead of water to control fire, when the
fire is fully blown or very strong, water will fail to control fire and fire will control water
instead.Therefore, the counter controlling relationship will be the reverse of controlling
relationship as follows:

Wood counter controls metal.

Earth counter control wood.
Water counter control Earth.
Fire counter control water.
Metal counter control fire.

Application of the five elements in Chinese medicine.

One of the most important applications of the five elements that I find very interesting is in
determining individual constitutions.
Knowing the constitution of your patients will decode many information about them, such as:
Knowing the likely root causes of the diseases,
Knowing the most likely affected internal organs, determining the prognosis, the affected
emotions as well as knowing the appropriate lifestyle recommendations suitable for each
patient. Other applications include:
explaining the zang fu organs, their physiological functions as well as their
interrelationships: Each of the five zang organs and their fu coupled organs have a pertaining
element and as well exhibit the properties of the element.
The Iiver is pertaining to wood (permit free flowing of Qi).
The heart is pertaining to fire.
The spleen is pertaining to earth.
The lungs are pertaining to metal.
The kidneys are pertaining to water.

>To explain the mutual influences on the disorder of the five Zang organs, Known as
transmission: An example is sickness of the mother organ transferring to the child organ. As
we have in liver fire affecting the heart, since wood (liver) is the mother of fire (heart). Also,
overcontrol and counter action relationships.

>To guide diagnosis of diseases: the presented complaints together with observation,
inspections, olfaction, inquiry, palpating etc. will be compared to the five organs, five colours,
tones and flavours which were all classified from five elements.
>To guide on treatment: After knowing which of the organs are having issues, the next is to
determine the proper treatment for the particular condition in terms of the law of relationship
between the organs. Examples include:
>Tonifying mother for child deficiency and reducing child for mother excess. As we have in
nourishing water (kidneys) for wood (liver) deficiency, wood (liver) for fire (heart )deficiency, fire
(heart ) for Earth (spleen) deficiency, Earth (spleen ) for metal (lungs) deficiency.

>To determine suppression or enhancement in terms of laws of over control examples suppress
wood (liver) and support Earth (spleen ) in over controlling relationship, assist metal (lungs) and
suppress wood (liver) in counter control relationship, cultivate Earth (spleen) and administer
water in over control relationship.

For further readings on The Five Elements Theory:

Basic Theories of Traditional Chinese Medicine, edited by Zhu Bing and Wang Hongcai.

The Foundation of Chinese Medicine by Giovanni Maciocai.

THE THEORY OF THE ZANG FU ORGANS

In TCM, organs are perceived as both anatomical and conceptual entities. This means that, a
particular organ mentioned in Chinese medicine may not be totally the same as the organ you
are familiar with. For example, TCM liver may be conceptually different from the popular known
liver in function. Although, the anatomical location and some of the functions may be similar to
what we are familiar with, TCM organs always have more to offer.

>There are five Zang organs which are yin in nature

>There are six fu organs which are yang in nature
>There are six extraordinary fu organs which are fu in morphologyical structure and Zang in
function.

>The five Zang organs are:The heart, the lungs, the spleen, kidney the liver and the kidneys.
These organs are terms as yin because of their solid structures and their storage and
preservation functions.

> The six fu organs are:The small intestine, the large intestine, the stomach, the gallbladder
and the urinary bladder. These are Yang organs due to their hollow shapes and transformation
as well as transportation functions.

>While the six extraordinary fu organs are the brain, the marrow, the bones, the vessels, the
gallbladder and the uterus. They are extraordinary fu organs because they stay in between
zang and fu organs. Their structures are hollow like those of the fu organs while they store and
preserve substances like the zang organs.

The above mentioned organs are the most important according to TCM, despite the skin being
the largest organ in western medicine, it’s not given such recognition in Chinese medicine

After knowing these important concepts, the next is, what do we want to derive from it? To make
this clearer, there is another theory in TCM known has the ZANG XIANG THEORY. To get this
theory, we should know the meaning of ZANG and XIANG.
Zang simply means interior part of the body.
Xiang means the physio-pathological phenomena manifested on the exterior of the body.
Therefore, Zang-Xiang theory is the study of the physiological functions, pathological changes
and relationships between internal organs in human body through observation of the visible
physical conditions or manifestations. In this theory, the zang organs, fu organs and the
extraordinary fu organs are classified based on their physiological functions or characteristics.

The common physiological characteristics of zang xiang

>The five zang organs mainly store essence, they are therefore full of essence and not food.
They produce and preserve essential Qi.
> The six fu organs transport and transmit food and water. They are therefore full of food stuff
and not essence. They receive, digest food and water as well as excrete waste products.
> The extraordinary fu organs have the structure of fu organs but functions of zang organs, in
that they also produce and preserve essential Qi, except for the gall bladder.

To really get the application of zang Xiang theory, we need to study the zangfu organs, their
functions, properties and their relationships with other organs, body parts, nature, emotions as
well as other sensations.

The below table summarises the relationship of zangfu organs and other important concepts.

Zan Corr Asso Orifi Out Hou Gov Parti Asso In Asso Asso Asso
g espo ciate ces ward ses erns cular ciate char ciate ciate ciate
Orga ndin d (ope mani or Emo d ge of d d d
ns g fu elem ns to festa coor tion secr taste colou odou
orga ents ) tion dinat etion r r
ns e

Lung large meta nose skin Qi Skin sadn nasa all pung white rotte
s intes l and and and ess/ l body ent/a n
tine body respi body mela muc functi crylic
hair ratio hair ncho us onal
n ly activi
ties

Hear smal fire tong face mind bloo joy swe ment bitter red scorc
t l ue d at al hed
intes circu activi
tine latio ties
n

sple stom eart mout lips dige mus anxi saliv mate swee yello fragr
en ach h h stion cles ety a rial t w ant
basis
of
acqui
red
esse
nce,
Qi,
blood
and
body
fluids

Liver gall woo eyes nails moo nor ange tears tend sour gree ranci
blad d d mal r ons n d
der flow
of Qi
 kidn urina wate ears, head bone wate fear spittl repro salty black putri
eys ry r uret hair s r e ducti d
blad hra and meta on,
der and marr bolis growt
anus ows m h
and and
air devel
rece opm
ption ent

These are the five zang organs with their corresponding fu organs. The sixt fu organ is
‘sanjiao’ known as triple burner, triple warmer or triple heater. It’s comprises of the three body
cavities: the thoraxic, abdominal and pelvic cavities known as as the upper, middle and lower
jiao. This organ has no description in western medicine except for a recent discovery of
‘interstitium’ as an organ which fits in the features of sanjiao.
The sanjiao serves as the passage way for various Qi and body fluids. It also act as a
container for other organs.

For further readings:

Diagnosis in Chinese Medicine by Giovanni Maciocai.

The Foundation of Chinese Medicine by Giovanni Maciocai.

Basic Theories of Traditional Chinese Medicine, edited by Zhu Bing and Wang Hongcai.
THE FIVE FUNDAMENTAL SUBSTANCES.

In TCM, as we have five elements that are likened to the properties of the internal organs as
well as the whole being in relation with the nature and environment, we also have five essential
substances that constitute the body. ( in fact, there are many ‘interesting fives’ in TCM ). These
five substances are what come together to determine the make up, physiological functions as
well as pathological states of every individual. The substances are:

Qi known as life or Vital force

Jing known as the essence

Wei which is the blood

Jinye which is the body fluids

Shen known as the spirit or mind

Qi ( life or vital force) as a fundamental substance of the human body.

Qi can be defined is the force in the body that is present in every part of the body structure,
without which life will not be present. The body’s life activities are measured based on the
movement and change of this vital force, called Qi.

Formation of Qi
The Qi in human body is derived from 3 main sources, which are:
> Congenital source: derived from both parents.
> Food source: derived from the finest essence of the nutrients of food.
> Fresh air source: gotten from inhaled pure air.
Formation of Qi from the three listed sources are only possible through the actions of the zang
fu organs. The most important organs in Qi formation are: kidneys especially for the inherited Qi,
the spleen and stomach for the food source and lungs for air source. It is also important to note
that the activities of these organs in Qi formation are also interdependent as no single organ can
carry out the formation independently.
Types of Qi
Qi can be classified in different forms according to different schools of thought. According to Xu,
Xiangcai in ‘the principles of traditional Chinese medicine’, it’s classified into six forms, which
are:
> Primodial Qi (original Qi): which is formed from the kidney essence and depends on the food
essence from spleen and stomach for nourishment. It flows throughout the entire Boyd through
the sanjiao, which is its pathway.
> Pectoral Qi: this is formed from fresh air through the lungs and the refined food substances
transported by the spleen, all combined at the thorax. The pectoral Qi is usually detected at the
location where the cardiac apex beats ( known as the ‘Xuli’ position.
> Qi of the middle jiao: this type of Qi functions by controlling the actions of the spleen and
stomach in ascending, descending, entering and exiting of Qi and other substances as well as
keeping internal organs in their positions to avoid prolapse. When this Qi sinks, it can result to
lassitude, loose stool, protracted diarrhea and organs prolapse.
> Nutritive Qi : This is a vital essence circulating in the blood channels formed from pure and
pliable food essence, transported by the spleen and stomach. It is rich in nourishment. It
nourishes and replenishes the whole body parts and transforms into blood.
> Defensive Qi: This is also derived from food essence but flows outside the blood vessels. It is
relatively tough and swift in nature. It protects the body from exogenous pathogens, nourishes
and warms the zang fu organs. It also nourishes the body surface with hairs and helps in
maintaining relatively constant temperature by controlling the opening and closing of pores and
sweat discharge.
> Vital or genuine Qi: this is known as the healthy Qi of the body. It consists of the congenital Qi
from reproductive essence and acquired Qi from food essence. It permeates all through the
entire body.

Functions of Qi
The physiological functions of Qi include:
> impulsive functions: this is done by activating and promoting growth, development,
physiological functions of organs, channels and collaterals, producing and circulating blood as
well as distributing and excreting body fluids.
>Warming functions: This is done by supplying heat to the Zangfu organs, channels, collaterals,
and even blood in order to promote movement and prevent stagnation.
> Defending functions: This is reflected in protecting the body surface against invasion by
external pathogens. It is achievable by the coordinated actions between Qi, other essential
substances, Zhangfu organs, channels and collaterals.
> Controlling and regulating functions: this is reflected in keeping the blood circulation within
vessels and controlling the amount of body fluids used and excreted.
> Transforming functions: this implies the metabolism or transformation of Qi, essence, blood
and body fluids from one form to another. It can be reflected in transformation from essence to
Qi, blood and body fluids as well as transformation of food wastes into faeces and so on.

Movement of Qi
Qi function optimally by carrying out specific types of movements which can be summarised
basically into four types:
> Ascending action, which lifts the Qi
> Descending action, which sinks Qi
> Exiting action, which moves Qi laterally (outwardly)
> Entering action, which moves Qi medially (inwardly).

ESSENCE (JING) as a fundamental substance of the human body

Essence is the organic substance that forms the basis for growth, development, reproduction
and ageing. In children, it controls the growth of bones, teeth, hair, normal brain development
and sexual maturation. After puberty, it controls the reproductive function and fertility. It is
believed to form the basis for Successful conception and pregnancy. The natural decline of the
Essence during our lifetime leads to the natural declination of sexual prowess and fertility.
Ageing itself is a process of declination of the Essence.

Types of essence
1) Prenatal essence
2) Postnatal essence
3) Kidney essence
Prenatal essence is derived from the essence ovum of mother and sperm of the father during
fertilisation. The quality of this essence solely depends on what is gotten from the parents and
alteration of the quality of this type of essence is almost impossible. It is also known congenital
essence.
Postnatal essence is mainly derived from refined food substances. The finest part of food
substances are converted to essence which determines growth, development and even Qi
production. This type of essence can be replenished based on lifestyle changes.
Kidney essence: This is the combination of both prenatal and postnatal essence stored in the
kidneys. It determines the new constitutional essence of an individual and what will be passed
on to the progenitors. It determines the growth, development, maturation, reproduction and
ageing of a person and also production of marrow. It as well influence other extraordinary fu
organs.

Differences between Essence and Qi

● Essence is primarily derived from the parents before birth, while Qi is formed after birth.
● Essence is replenished only with difficulty, Qi can easily be replenished on a day-to-day
basis
● Essence follows very long cycles of 7 or 8 years, whereas Qi follows briefer cycles.
● Qi moves and changes quickly from moment to moment, whereas the Essence changes
only slowly and gradually.
●
Functions of essence

1) The basis for growth, reproduction and development

2) Basis of Kidney-Qi
3) Producer of Marrow
4) Basis of constitutional strength
5) Basis for the ‘Three Treasures’ (Essence, Qi and Spirit or mind).

BLOOD as a fundamental substance of the body

Another essential body constituent is the blood. The blood is a red liquid that flows in the
vessels. It possesses highly nourishing and moisturizing effects. It also maintains body life
activities.
How is blood formed?

According to the TCM, blood is formed from the nutritive Qi and body fluids. This formation is
affected by the functional states of the spleen and stomach as well as the nutrients taken in as
food.

What are the functions of blood?

A major function of blood is that it acts as the mother of Qi. That is, it is the means by which Qi
is being transported throughout the body. It is the carrier of Qi. Other notable functions include:
● The blood nourishes and moisturizes all the body tissues and organs, helping them to
maintain normal physiological functions.
● It is the material bases for mental activities, as good blood nourishment is needed for
good vigour, movement, consciousness, keen perception and other mental related
activities.
Factors that contribute to normal blood circulation?
Normal blood circulation majorly depends on the propelling and controlling actions of Qi and the
function of the heart generating the blood flow through beats. Other factors are:
> Dispersing and descending actions of the lungs
> Convergence of vessels in the lungs.
> Control of normal Qi flow by the liver
> Spleen’s function in keeping blood flow within the vessels.
> Livers ability to store adequate blood.
> Temperature of the blood
> unobstructed flow of Qi in the vessels.

BODY FLUIDS as a fundamental substance of the human body.

Body fluid is a general term for all normal liquid components of the body, save blood. It includes
the inner fluids existing in various tissues, and organs as well as their normal secretions. It
contributes to the maintenance of body and it’s life activities.

Formation of body fluid.

The body fluid is formed through the following activities:
1) Preliminary action of digestion by the stomach.
2) Absorption and separation of refined substances by the small intestine.
3) Spleen’s role in transportation of the fluids.
Distribution and excretion of body fluids
The distribution and excretion of body fluids is achieved by the actions of some zang fu organs,
chiefly the lungs, spleen and kidneys.
The spleen transports the body fluid through ascending actions towards the lungs.
The lungs disperse the body fluids downward towards the kidneys through descending actions.
The kidneys warm or steam the body fluid, lift the clear fluids for body use and lower the turbid
for excretion in form of urine.
The sanjiao serve as the passage way for body fluids distribution and excretion as it passes
through the upper, middle and lower cavities.

Functions of the body fluids.

1) it moistens the muscles and nourishes the skin when distributed throughout the body
surfaces.
2) It moistens and protects the orifices (eyes, nose, mouth).
3) It smoothies and nourishes the vessels when permeating them.
4) It moistens the internal organs.
5) It lubricates the joints
6) It nourishes and moistens the bone marrow, spinal cord and brain.

Shen (mind or spirit) as a fundamental substance.

The mind resides in the heart and is responsible for all mental activities.
It is formed from the most subtle or immaterial part of Qi together with kidney essence.
When the Qi, essence and blood are optimal, the mind will be sound and of keen alertness.
When these substances are however deficient or impaired, the spirit will be disturbed and
emotions will be affected. Basically, there are five emotions according to TCM which are
corresponding to the five elements and the zang fu organs. They are Sadness/melancholy, Joy,
anxiety, anger and fear.

Functions of Mind
The mind with other organs controls
Consciousness, Thinking, Memory,
Insight, Cognition, Sleep, Intelligence, Wisdom, Ideas, Affections, Emotions, Senses. Therefore,
mental alertness is not by accident but a result of good make up of all the fundamental
components of the body.

Relationships between the five fundamental substances.

● Qi is the commander of blood: it functions in blood production, it’s the motive force
behind propelling of blood, it helps blood stay in circulation by preventing it from
extravasating.
● Blood is the mother of Qi: it supplies Qi with adequate nutrients, it is the carrier of Qi, it’s
means of attachment for Qi, since Qi is full of vigor and can be easily loss.
● Body fluids and blood are derived from the same source, that is , from food essence and
they usually influence each other.
● Essence and spirit or mind are derivatives of Qi, with essence being the densest and
spirit being the most subtle while Qi takes the middle position.
For further readings:

Diagnosis in Chinese Medicine by Giovanni Maciocai.

Principles of Traditional Chinese Medicine by Xu, Xiancia.

Basic Theories of Traditional Chinese Medicine, edited by Zhu Bing and Wang Hongcai.

Thank you for your attention.