RULES OF THE FIVE ELEMENTS
The supporting and restraining functions in the five elements are in constant interaction. Therefore, the elements affect and balance each other. At the same time, each element has a Yin and a Yang front, balancing each other. If Yang increases, Yin decreases, and if Yang decreases, Yin increases. This is the balance and complement of the contrast within each element:
Tree Fire Earth Metal Water
Yin – Yang Yin – Yang Yin – Yang Yin – Yang Yin – Yang
This trend of change proceeds at various levels, with interactions within and between each element. This gives us the opportunity to get to know the Yin-Yang-based network of relationships among the Five Elements. In the supporting cycle in this Yin-Yang-based arrangement, the Yang of one element supports the Yang of the other element; We see that the Yin of one element also supports the Yin of the other element. In the restraint (control) loop; that one element’s Yang controls its own Yin, as well as another element’s Yin; In the same way, by controlling the Yang of another element, just as the Yin of one element controls its own Yang, we see that the Five Element system balances each other in this way. This balance is not only unidirectional, but bidirectional. In short, if Yin increases, Yang will decrease, if Yang increases, Yin will decrease. The Yin of the Wood element is supported by the Yin of the Water element, which in turn supports the Yin of the Fire element. The Yin of the Wood element is kept in balance by being controlled by the Yang of the Wood element and the Yang of the Metal element respectively. There is a delicate, fragile balance in all parts of the system. But if disharmony or imbalance arises anywhere within the system, many imbalances and transformation anomalies can be seen.
As we tried to explain, the Yin of the Wood element is directly related to the Yin of the Fire and Water elements, the Yang of the Wood element and the Yang of the Metal element. Thus, any state of imbalance in the Yin of the Wood element can directly affect any or all of them. The relative balance level of any of these determines which of these the Yin of the wood element will affect. The occurrence of a situation such as a relative excess of Yin or excess of Yang in any part of the system compared to other parts of the system will lead to an imbalance in the future. If such an imbalance occurs, then the imbalance of Wood Yin that develops can affect the Yin of the Water element in the opposite direction of supporting, the Yin of the Fire element in the supporting direction, the Yang of its own element again, and the Yang of the Metal element in the direction of restraint. Through this influence, the balance of any or all of these elements, whose relative equilibrium level depends on the balance of the other elements, will be disturbed.
When this transformation occurs, symptoms may appear that suggest that something is not going its way; or may develop without showing any symptoms. For example, if the Yin of the Wood element influences the Yang of the Wood element, this is a non-opposite aspect, then the energy can move to the Yin of the Earth element, causing the signs of imbalance of the Earth Yin. Again, the appearance of this picture depends on the relative equilibrium of the Earth Yin. If there is an excess of the Yin of the Wood element, this can create a deficiency in the Yang of the Wood element. If the Yang of the wood element is in some excess, it is not subject to adverse effects; rather, now the relative deficiency of the Yang of the Wood element will be able to pass into the Yin of the Earth element. If there is a mild deficiency of the earth element Yin, the symptoms may not be seen. The imbalance will alternately pass into the Earth Yang. If his Earth element Yin is normal or slightly deficient, then he will be negatively affected by the relative deficiency of his Wood element Yang.
We can apply the five element theory to the structure and functioning of the human body. In this way, the diagnostic markers we evaluate with the five element system can help us to get a full picture of the energy flow of the human body.
This theoretical thought contributes fully to the understanding of the practice of Five Elements Acupuncture. It is a perspective that good practitioners realize through their work. Thus, they have presented us that acupuncture is effective in the field of preventive medicine. In the diagnostic approach to the patient, it is more than theoretical to eliminate our existing doubts; It is important to remember the signs, symptoms, transformations and similarities. These are often the source of pain, suffering and fear and are treated with the help of Far Eastern medicine.
Source of Disease
Traditional Chinese Medicine considers disease to be an energy imbalance in humans. This state of imbalance; It includes various forms of excess and inadequacy. For example, Li She Zhen’s “How to Maintain Health?” In his book, he draws attention to the importance of movement and the danger of stagnation:
“The water in the stream is vital, at the same time the water is not motionless, the hinge
does not age, the door is still used because they are in motion.
The relationship between shape and energy ( Qi ) is also the same. vital if the shape does not move
essence (Jing) does not flow. If the vital essence does not flow, the life energy ( Qi ) does too.
it stagnates. If stagnation occurs first, it turns into a tumor-like formation.
or it becomes the wind that occupies a place. If the stagnation is in the ear, the hearing
will result in loss. ”
Again, in the source Lung Hun, written in 82-83 AD: “Illness is like disorder and confusion. The vital essence (Jing) and the soul have become confused and disorganized. A complementary perspective is seen in the source Hai Nan Zu. “What makes movement possible is that it is passed without any confusion. ” This exciting statement facilitates our understanding and broadens our horizons in the following text from the same source:
“If the vital essence (Jing) and spirit (Shen) rises{develops, expands}life
energy ( Qi ) cannot be dissipated. This is the truth and the rule. rule, neatness
means; neatness is to pass without any fuss.
Passing directly refers to the spirit (Shen). Spirit (Shen) is awesome
means that we can see it when we strive with concentration. Human
can see it. When you try hard to concentrate and listen,
you can hear. To do or be something with tremendous effort and focus
You can do it or be it whenever you want. So sadness and
Anxiety cannot come in. Life energy (Qi) does not hurt either.”
The symptoms of illness that we dislike and wish to subside are shifts of energy. In reality, these are the spirit (shen) that make us who we are, and the movements of energy that make up our mind. Therefore, in the diagnosis and treatment process, the tendencies and rules pointed out by the Five Elements system guide us in energy exchange and re-establishing the energy balance. Illness is the result of an imbalance in these relationships.
In Ancient Traditional Chinese Medicine resources; It is said that health and disease are in our hands. A student of the wise Lao Ze, who is considered the founder of Taoism, BC. As we will see in the following passage taken from the book of the Chinese philosopher Chuang Zu, who lived between 350 and 280 BC; breathing properly, eating and drinking according to the rules will give us health and strength, and offer a balanced life.
“In a state of pure concentration, calm, still and still,
keep your mind in a calm state, regardless of things. Movement
when you do, act according to the laws of Heaven; these are the spirit (Shen)
ways to improve.”
If the vital essence (Jing) and spirit (Shen) are complete, so that life energy (Qi) is not scattered, then emotions (emotions) and pathogenic energies cannot harm the body. Quotations from Hai Nan Zu and Chuang Zu will both seem to imply meditation. In the important works of Traditional Chinese Medicine, our ability to keep our vital essence (Jing), spirit (Shen) and other life energies in balance is very important in balancing the energies of the Five Elements.
Key Eligibility
The Five Elements theory states that the elements make up one another: Fire makes Earth, Earth creates Metal, Metal creates Water, Water creates Wood, and Wood creates Fire. However, the elements also control each other: Fire controls Metal, Metal controls Wood, Wood controls Earth, Earth controls Water, Water controls Fire. In the creative cycle, there is the Mother-Son rule. The creative element is the Mother and the created is the Son.
Different parts of the body can be associated with Yin and Yang, as with the relationship of the elements to the organs. Channels located in the upper part of the body are considered more Yang. The channels in the legs are considered as Yin compared to the others. The Pericardium and Triple Heater channels are considered to belong to the Fire element. The five governed indicate what the organs govern. As we will see in organ compatibility, the place where the organs open (mouth, window) is often useful in the clinic. For example; eye ailments can be corrected by treatment of the Liver. The two openings below are the Two Yins; anal and urethral opening.
The senses, colors, and relation of emotions to organs were compiled from Nan Jing and Ling Shu. These are straightforward and easily understandable. As for the similarities of the vital essence (Jing) or the soul (Shen); While describing these energies with various meanings, distinguishing them using different characters in Chinese, we can only translate them as “spirit” due to the weakness of our language. The character po is a general term used to imply the spirit. This spirit, which is hidden in the liver, is a wandering spirit (Hun), and in Christian thought; It is like the soul that leaves the body after death. The soul (Po) stored in the lungs is the soul of the body, and implies a material part of the body; It is the bone that is the soul that returns to the Earth after death. The meaning of the character Po is “white spirit”, implying the white skeleton of the physical body. The Shen character is another form of the soul and is related to the vital essence (Jing), which according to Yang is Yin. They are all interconnected and help each other to form. Hun and Po can be seen as the Yin and Yang faces of Shen.
Diagnostic Compliances
