Origins of TCM Final

Could an understanding of this history assist us in modern clinical practice and society?

Chinese Dynasties*

Dynasties/Periods/Republics Years

Pre-Dynastic Pre-2070 BCE

Xia Dynasty 2070-1600 BCE

Shang Dynasty 1600-1046 BCE

Zhou Dynasty Spring and Autumn Period (Qun Qiu) Warring States Period

1046-221 BCE

770-476 BCE 475-221 BCE

Qin Dynasty 221-207 BCE

Han Dynasty 206 BCE – 220 CE

Three Kingdoms (Wei, Shu, Wu) Period 220-280 CE

Western Jin Dynasty Eastern Jin Dynasty

280-316 CE

317-420 CE

Northern (Tartar) Dynasty Southern Dynasty

317-581 CE

420-581 CE

Sui Dynasty 581-618 CE

Tang Dynasty 618-907 CE

Five Dynasties 907-960 CE

Song Dynasty Northern Song – including Liao and Xia Dynasties Southern Song – including Jin and Xia Dynasties

960-1279 CE

960-1126 CE

1127-1279 CE

Yuan (Mongol) Dynasty 1279-1368 CE

Ming Dynasty 1368-1644 CE

Qing (Manchu) Dynasty 1644-1911 CE

Republic of China 1912-1949 CE

People’s Republic of China 1949-present

* Referenced from Cotterell (1995), Fung (1983), Maciocia (2005), Marchment (2004), Mou (2009).

• The main period of ancient Chinese history we will focus on is between the Shang and Han Dynasties (1600BCE-220CE)

• Going back any further than the Shang Dynasty leads one into a period in history that can not be adequately proven.

• Having said that a village unearthed in 1952 at Banpo (roughly 1000km south west of Beijing) is dated roughly 4500BCE (Pre-Dynastic Period). The villages inhabitants seem to have worshipped their ancestors (Cotterell, 1995, pp. 4-8).

• The Pre-Dynastic Period supposedly had sorcerers and witches to regulate the spirits. “The fact that the spirits were supposed to be able to bestow happiness, receive sacrifices, and to enter into human beings, shows that they were regarded as anthropomorphic beings” (Fung, 1983, pp. 23-24).

Chinese Dynasties

Shang Tai (Dynasty) Map

• TCM originated out of the ashes of:

• Ancestor Worship.

• Tian Ming, Tian Zi, and Shang Di – Heavenly aspects.

• Demonological Therapy.

• Black Magic – including Contact Magic and Homeopathic Magic.

• Magical Healing.

• Wind Spirits/Demons (Feng Xie) and Qi.

• Yin Yang Philosophical School

• Wu Xing (Five Proceedings) Philosophical School/Five Element School.

• Other philosophical schools including Confucianism and Daoism – not discussed in this presentation.

How did TCM originate?

• Each of the phenomena discussed on the previous slide can be categorised into two different groups – Conforming and Nonconforming.

• Conforming phenomena include the Yin Yang School, Wu Xing School, Black (Contact and Homeopathic) Magic, and Magical Healing.

• Nonconforming phenomena include Ancestor Worship; Tian Ming, Tian Zi, and Shang Di; Demonological Therapy; Wind Spirits/Demons (Feng Xie) and Qi.

Categorising Phenomena

• “… any change to which one particular phenomena is subjected will also affect any corresponding phenomenon that shares the underlying principle” (Unschuld, 1985, p. 5).

• Conforming phenomena include the Yin Yang School, Wu Xing School, Black (Contact and Homeopathic) Magic, and Magical Healing.

Conforming Phenomena

• http://www.inmagine.com/ikonimages-004/ptg01879816-photo

• Was originally a philosophical school which developed around the 4th century BCE.

• Simply put, these philosophers believed the universe was dualistic.

• The titles given for the two parts of the universe were, of course, Yin and Yang.

• Even though they are opposite categories of correspondences, they also complement each other and cannot exist without their opposite. For example, you can’t have Hot without Cold.

Yin Yang Philosophical School

• http://english.eastday.com/e/zx/userobject1ai4041274.html

• Was originally a philosophical school which was supposedly created by Zou Yan in the 4th century BCE.

• Wu = the number five.

• Xing = to proceed.

• Known as Five Element Theory in modern terms and are Wood, Fire, Earth, Metal, and Water.

• Each element generates (Sheng) and controls (Ko) and is generated and controlled.

• Even though they are five different categories of correspondences, they are also complementary and cannot exist without the others.

Wu Xing Philosophical School

• http://liam-stock.deviantart.com/art/Black-Magic-20-129082815

• Black contact magic is based on the belief that all parts of a person make up the whole. So if someone were to gain access to a part of the whole this could be used to injure/kill the person from which it came.

• For example, a sorcerer or witch could use a piece of your hair (from a hairbrush) to injure your entire being, not just your hair.

Black (Contact) Magic

• http://www.legaljuice.com/2012/03/post_382.html

• Black homeopathic magic dictates that like equals like; as in, something resembling the person/demon one wishes to injure is as good as injuring the person/demon.

• See the picture as an example.

• Injuring a person would be considered black homeopathic magic, whereas injuring (or repelling) a demon would be considered a preventative homeopathic magic (see the ‘Demonological Therapy’ slide).

Black (Homeopathic) Magic

• http://1-healing.com/

• Magic didn’t have to be malicious, and was used regularly for healing purposes. This could be both as a preventative or healing the person after they became diseased.

• Contact magic didn’t have to be black magic. It could also be used for good. For example, using a part of the person to heal the whole.

• Homeopathic magic could also be used for good. For example, eating a walnut “… can be beneficial to the brain, since the two objects have similar appearances” (Unschuld, 1985, p. 52).

• A further example would be a sorcerer or witch crying into a river that had dried up in order to fill it with his/her tears (rain or water coming down from the highlands).

Magical Healing

• “… is based on the observation that phenomena, be they tangible or not, coexist independently and that they may, under specific conditions, exert influences upon one another that may be of a harmful or beneficial nature … The point is that these relationships are simply temporary, recurrent, or permanent encounters” (Unschuld, 1985, p. 6).

• Nonconforming phenomena include Ancestor Worship; Tian Ming, Tian Zi, and Shang Di; Demonological Therapy; Wind Spirits/Demons (Feng Xie)and Qi.

Nonconforming Phenomena

• http://www2.econ.iastate.edu/classes/econ355/choi/seri.htm

• The ancient Chinese believed that their community didn’t just comprise of the living; the dead also inhabited the world.

• Oracle bones were used to communicate with the dead (NOTE – this was initially exclusive to Tian Zi – Son of Heaven).

• Sacrifices of humans and animals was not uncommon to appease a dead ancestor.

• Leaving food, drink, crockery, money, hunting implements, and so forth, were also necessary.

Ancestor Worship

• Failure of the living to service the dead could result in displeasure and harm could subsequently befall the living.

• The “Curse of the Ancestor” (Zhou Zu) could create disease in a person; this may include abdominal bloating, toothache, nightmares, to name a few. It could also include disease to a community including floods, droughts, mass casualties in war, etcetera.

• “Even properly situated ancestral spirits were apt to curse their descendants if dissatisfied with their behaviour or with the sacrifices required for them to maintain their rank in the spirit world. The care of the living required care of the dead” (Hinrichs & Barnes, 2013, p. 7).

Ancestor Worship

• “Shang responses to illness began with divination to determine, for example, the cause (perhaps ancestral displeasure), the prognosis, and the appropriate treatment (usually exorcism) … They posed questions as positive and negative alternatives – is the toothache caused by X? Is the toothache not caused by X?” (Hinrichs & Barnes, 2013, p. 7).

• “Physicians used needles of stone and bone and perhaps fine jade knives for drawing blood, lancing boils, and excising putrid wounds. Other treatment methods included cauterisation, fumigation, and the sucking (Shun) of infected wounds or boils … [they] mixed herbs in mortars, divined with stalks, lived in shrines, and expelled demons” (Hinrichs & Barnes, 2013, p. 11).

Ancestor Worship

• http://www.personal.psu.edu/faculty/g/j/gjs4/textbooks/PM-China/ch2.htm

• Tian Ming stated that the Emperor on earth was the ‘Son of Heaven’ (Tian Zi) and therefore he would rule in a ‘Heavenly’ or ‘Virtuous’ way (De). As a result his subjects would worship him, and likewise be virtuous (De).

• “By the Warring States Period, the cultivation of potency or De took on the sense of nurturing inner moral qualities as well as outer physical ‘virtue’” (Hinrichs & Barnes, 2013, p. 14).

Tian Ming, Tian Zi, and Shang Di

• Tian = Heaven (as a anthropomorphic being sometimes called Shang Di, as opposed to a place).

• Ming = Mandate, Order, Decree.

• Shang Di = Supreme Emperor.

• Tian Zi = Son of Heaven.

Tian Ming, Tian Zi, and Shang Di

• http://www.inmagine.com/imagebrokerrm-134/ptg01177761-photo

• Was originally a Shang Dynasty concept where Shang Di (Supreme Emperor) used demons as he saw fit. The Zhou Dynasty expanded on this concept.

• The Zhou Dynasty considered demons to be either dead ancestors that were unhappy with their kin, or a living persons Hun (Ethereal Soul) that was wandering the heavens (whilst they were asleep) and that had the potential to harm others.

• Wu soothsayers/oracles were medicine-men employed to ensure the health of humanity by limiting the invasion of demons into healthy individuals. They were also employed for demonic exorcism.

• Furthermore, Wu soothsayers were responsible for ensuring demons didn’t wreak havoc on the environment via floods, droughts, an increase in poisonous creatures roaming the countryside, etcetera.

Demonological Therapy

• “Demons were behind rashes on a person’s skin, as well as diseases that spread within a family or community” (Hinrichs & Barnes, 2013, p. 24).

• Homeopathic magic, such as moxibustion smudging, was used to keep demons away from people who were sleeping. Mencius (Confucian scholar) agreed (Hinrichs & Barnes, 2013, p. 24).

• Since demons could see and smell, moxibustion was used to blind and repulse the demon from entering and navigating the house to find the sleeping people.

• Pepper seeds were another repellent (Hinrichs & Barnes, 2013, p. 27).

Demonological Therapy

• http://sw1lake.wordpress.com/2007/11/08/windspirit-speaks/

• Firstly, Feng Xie was originally considered a demonic tool for Shang Di (Supreme Emperor).

• Secondly, around the 2nd century BCE an alternate opinion arose which suggested that Feng Xie was a natural phenomenon caused by the demon Tai Yi* as he travelled through the Heavens. He could influence (positively or negatively) a person’s health or crop production, etcetera.

• Thirdly, Feng Xie in the text Huang Di Ne Jing Ling Shu (Yellow Emperor), is considered purely an EPF (External Pathogenic Factor) and a persons Qi (both Wei and Ying) was considered an important protector from both external and internal invasion.

Wind Spirits/Demons (Feng Xie) & Qi

• Tai Yi could be considered similar to the Roman Goddess Fortuna or the Greek Goddess Tyche. She held in each hand a bounty/cornucopia and a ships rudder (or ball). One minute she could bestow great gifts and wealth and the next shift the rudders course and rain down great misfortune on you.

• The first two concepts of Feng Xie (the previous power point slide) a person didn’t have much control over invasion, short of worshipping ancestors and employing the services of Tai Yi soothsayers/oracles, called Wu.

• The third concept however, put the emphasis firmly in the hands of the individual. If they were healthy in physical, mental, and spiritual planes then they had the best chance of avoiding invasion by Feng Xie.

Wind Spirits/Demons (Feng Xie) & Qi

• What, if anything, relates to modern TCM?

• Yin and Yang obviously do, as do the Wu Xing (Five Elements).

• Black (Contact) Magic could loosely stretch to treating a person with TCM herbs and/or acupuncture by treating an area completely removed from where the disease is situated but still (or for that exact reason) have a positive impact on their healing.

• Black (Homeopathic) Magic – for example, hair or blood analysis could be carried out to help determine what treatment to recommend.

• Ancestor worship. Use SP4 – Gong Sun – Grandfathers Grandson?

• One could argue that emotions (or any disease) can be carried from one generation to another when the previous generation didn’t deal with the emotion (disease) whilst they were alive.

Summary

• What, if anything, relates to modern TCM?

• Points with Tian in the name generally treat the Hun (Ethereal Soul), the Po (Corporeal Soul), and the Shen. They help ground you, allow you access to your higher self, and balance the Shen (memory, consciousness, thinking, sleep, emotions, etcetera); the Tian Di Ren triumvirate.

• What about: would it be possible to prompt someone to become more virtuous (De) with TCM?

• Demonic invasion – there are certain Eastern and Western disease states that could be considered a demonic invasion.

• TCM = Dian Kuang (Manic Depressive), or Phlegm Misting the Heart Shen.

• Western = Schizophrenic.

• In regards to Feng Xie, External Pathogenic Factors (EPF’s), Wei Qi and Ying Qi are all modern TCM concepts.

Summary

• Cotterell, A. (1995). China: A History (rev. ed.). London: Pimlico.

• Fung, Y. L. (1983). A History of Chinese Philosophy: Volume 1, The Period of the Philosophers (2nd ed.). Princeton: Princeton University Press. (D. Bodde, Trans.).

• Fung, Y. L. (1983). A History of Chinese Philosophy: Volume 2, The Period of Classical Learning. Princeton: Princeton University Press. (D. Bodde, Trans.).

• Fung, Y. L. (1976). A Short History of Chinese Philosophy: A Systematic Account of Chinese Thought from its Origins to the Present Day. New York: The Free Press. (D. Bodde, Trans, Ed.).

• Hinrichs, T. J., & Barnes, L. L. (Ed’s). (2013). Chinese Medicine and Healing: An Illustrated History. Cambridge: The Belknap Press of Harvard University Press.

References

• Maciocia, G. (2005). The Foundations of Chinese Medicine (2nd ed.). Edinburgh: Churchill Livingstone.

• Marchment, R. (2004). Chinese for TCM Practitioners. Melbourne: Ji Sheng.

• Mou, B. (Ed.). (2009). History of Chinese Philosophy: Routledge History of World Philosophies Volume 3. London: Routledge.

• Unschuld, P. U. (1985). Medicine in China: A History of Ideas. Berkeley: University of California Press.

• Unschuld, P. U. (2009). What is Medicine: Western and Eastern Approaches to Healing. Berkeley: University of California Press (K. Reimers, Trans.).

• Werner, E. T. C. (1922). Myths and Legends of China. London: George G. Harrap & Co.

References