Describing of Basic Substances of Life

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Table of Contents

Introduction
General Description and Functions
Yin and Yang
Interactions
Implementation
Conclusion
References

Introduction

Traditional Chinese medicine has a fundamental and very different outlook on human health developed and supplemented for over two thousand years. While modern Western medicine is reactive, focusing on the treatment of disease, traditional Chinese medicine focuses on health to prevent disease. This work in its content describes the fundamental substances of life, such as essence, Qi, blood, and body fluids. These substances are determinants of various processes in the body, which include diseases caused by their deficiency or malfunctioning. Their functioning and interaction also manifest itself in various aspects, which will be described below.

General Description and Functions

Energy is the manifestation and personification of the four main substances of life. Like the four cardinal points or the four elements of planet Earth sunlight, air, water resources, and energy sources, the four essential substances also form human life (Xutian et al., 2014). An essence is a certain energy of constant growth that can be inherited from parents and stored in the kidneys. This substance is quite difficult to replenish, therefore it is considered indispensable. Close monitoring of a person and constant care for him is a mandatory aspect of well-being (Wijesekera, 2017). Qi is a cosmic force that flows through the body along the meridians and has various tasks. This list includes the control, management, containment and retention of blood and fluids in various organs. Unlike the essence, it is constantly replenished, and the correct way of life is the key to the constantly positive dynamics of its renewal. Blood is created by the spleen and represents the energy of one of the most important fluids in the human body. It is well studied by representatives of Western medicine, but in China its functions of delivering oxygen to organs and controlling body temperature are equally important (Wijesekera, 2017). Mucous membranes, urine, saliva and other body fluids are produced in various organs and serve the functions that will be described later. They have almost similar functions to blood, bringing nutrition to cells and removing the wastes from the human body. Improper movement of fluids, their filling and quantity can lead to obvious dryness of the mucous membranes, and also to edema.

Each substance has its specific functions. Qi corresponds to specific points on the body and flows along certain meridians. Stopping or complicating this flow leads to illness, breathing problems, dry mouth, insomnia, or stress. An entity is most often medically associated with genetic material or DNA (Unschuld & Tessenow, 2011). The best development of the essence is facilitated by sleep, the absence of bad habits, and the necessary rest time. The negative consequences of the absence of essence in the body can lead to depression and mental illness, and accelerated aging (Xutian et al., 2014). Blood is the bodys transport system for Qi and essence. Unlike Western medicine, where the lack of blood is almost certainly due to anemia or a pathogen, Chinese medicine works with categories of pain, pale skin, and emotions such as anger. At the same time, fluids within the body are inseparably considered by Chinese medicine in conjunction with other aspects of life. Excessive sweating also suggests that blood levels in the body need to be increased or not decreased (Maciocia, 2000). Liquids also have a transport function like blood; however, their importance is more on eliminating unnecessary substances and aiding in metabolism with the participation of blood, Qi, and essence.

All substances are formed in different organs and are replenished in different ways. Qi can be formed in the process of eating, walking in the fresh air, and the natural energy that is transmitted from parents. Contrary to popular belief, the human temperature is not formed by blood, but Qi, which is responsible for warming a person and, in addition, stimulating organs. Blood is formed in the heart and responds to the functions of nutrition and hydration as well as body fluids. Metabolism contributes to the replenishment of almost all body fluids, including blood, while the essence is almost impossible to replenish, and by old age, it decreases to a minimum. Balancing substances play an important role in understanding their function, and therefore they are often associated with the philosophy of Yin and Yang.

Yin and Yang

Yin and yang are often associated with these substances to better understand them. These philosophical ideas and concepts also constitute eight classical universal essential diagnostic criteria in Chinese medicine theory, such as temperature, lack, or excess of fluids. In this understanding of balance, harmony is created due to the correct circulation, while its violation leads to organ diseases. This balance can be maintained by way of life, but a certain part of it is the result of inheritance from parents. Cosmic Chi energy can be innate, protective, nourishing and breastfeeding (Leong et al., 2015). The essence is not divided into types but is a dense physical substance that circulates through the main vessels and promotes the production of bone marrow fluid and sperm (Unschuld & Tessenow, 2011). Blood is a Qi variety that has a distinctive circulating ability. The types of body fluids are listed above. Balance is a key concept in the philosophy of yin and yang, therefore its achievement in the human body between all substances is the key to health.

However, there are different points of view regarding identification with yin and yang. (Xutian et al. 2014) believe that Qi is yang and body fluids are yin since essence and blood have a common source. At the same time, blood is often associated with yang, the personification of mobility due to its circulation (Che et al., 2017). The essence is almost always attributed to the nature of yin; its accumulation occurs in the kidneys. The stomach and the spleen are essential organs in producing blood and its healthy functions, although it is produced in kidneys. It is also believed that yin has a bodily form, which is why it is the personification of blood and body fluids, while the cosmic power and breath of Qi are symbolized by yang. Others identify the fifth component of human life the spirit (Wang & Yan, 2018). Shen, or spirit, is the foundation of thinking, reason, memory, and intention. It is formed by combining essence and Qi energy. Due to the wholeness approach to everything related to traditional Chinese medicine, Shen was not considered as a separate entity or characteristic of a person. Practitioners in the field assume that physical indicators and aspects can reflect mental and spiritual problems, so there is no need to consider them in this vein. However, consideration of these substances in their interaction with each other requires attention.

Interactions

Harmony is the main goal of the interaction of substances in the body. The violation of this balance is fraught with disorders and poor health since all substances are interdependent (Maciocia, 2015). As a result, the vital necessity of each of the substances becomes clear. For example, Qi produces, controls, and promotes blood circulation. Therefore, a weak Qi of the spleen can limit the production of blood, heart, and lungs circulation, and visceral organs saturation. In turn, blood allows carrying and producing Qi (Yao et al., 2013). As a result of food processing, the digestive organs supply blood and other body fluids with useful substances, which can be freely transformed among themselves. Therefore, it can be argued that these substances are homogeneous, like blood with essence. In this vein, the well-studied properties of these substances make it possible to successfully use them in medicine.

Implementation

The advances in oriental medicine are partly the result of the study of body fluids. Most human diseases are related to body fluids, even in the case of asthma and edema. Approaches using Chinese herbal medicine, acupuncture, and other techniques are used following the teachings of the four essential substances of life (Maciocia, 2000). The study of their interaction leads to an understanding of the physiology and morphology of fluids and, accordingly, more careful control over them to maintain balance. Below are the main techniques used based on this knowledge.

Acupuncture relied on Qi points and years of experience in empirical observation, from which treatment models were built. In herbal medicine, for a long time, a system and classification of herbs have been created according to five main characteristics: taste, action, symptoms, nature, and tropism (Xuan et al., 2014). In addition, reflexology is now developing based on traditional approaches to medicine, which includes the achievements of modern science in conjunction with the practical experience of Chinese medicine.

Conclusion

Such a layer of Chinese medicine in the study of body fluids and energy determines the full growth of a person. The identification of substances with yin and yang is achieved through an understanding of balance and harmony. As a result, a number of practices are formed that promote a healthy lifestyle. Rejection of bad habits, healthy sleep, and, most importantly, understanding are part of the art of traditional medicine, bringing fluids and energy inside the body into harmony and norm.

References

Che, C. T., George, V., Ijinu, T. P., Pushpangadan, P., & Andrae-Marobela, K. (2017). Traditional medicine. In Pharmacognosy (pp. 15-30). Academic Press.

Leong, P. K., Wong, H. S., Chen, J., & Ko, K. M. (2015). Yang/Qi invigoration: An herbal therapy for chronic fatigue syndrome with Yang deficiency? Evidence-Based Complementary and Alternative Medicine, 945901.

Maciocia, G. (2000). Fluid physiology and pathology in traditional Chinese medicine (2nd ed.). Elsevier.

Maciocia, G. (2015). The foundations of Chinese medicine: A comprehensive text (3^rd ed.). Elsevier.

Unschuld, P. U., & Tessenow, H. (2011). Huang Di nei jing su wen. University of California Press.

Wang, L., & Yan, L. U. (2018). Analysis of five visceral in polycystic ovary syndrome. Journal of Zhejiang Chinese Medical University, 42(1), 71-73.

Wijesekera, R. O. B. (2017). The medicinal plant industry. Routledge.

Xuan, S., Tai, S., & Yuan, C. S. (Eds.). (2014). Handbook of traditional Chinese medicine (In 3 Volumes). World scientific.

Yao, W., Yang, H., & Ding, G. (2013). Mechanisms of Qi-blood circulation and Qi deficiency syndrome in view of blood and interstitial fluid circulation. Journal of Traditional Chinese Medicine, 33(4), 538-544.

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