Immortalizing Emotions: A Chinese Medicine perspective of Tattoos (eBook)

Prologue

In the western world, what we think of today as medicine is what is commonly referred to as allopathic, biomedical, or western medicine. In our modern lives, it is thought of not only as the cornerstone of truth based on the defi- nition of science but also a viewpoint that its relevance is based on evidence- based studies and professional recognition. Yet, science is defined as the observation of the physical body, and we mention this not to dispute the importance of treating the physical body (e.g., medicine) but rather to acknowledge that there is a duality in all things and within the human expe- rience it manifest both physically and energetically. Another way for us to say it, is that the physical properties of the human body and nature exist within a quantum field that extends beyond what is defined by observation alone. One simply cannot separate the physical human body from the energetic human body. Much of what is discussed in the foundations of TCM may sound foreign, archaic, or frankly strange. Yet these ancient theories were based on the observation and description of the properties of nature from two separate viewpoints; what powers nature, also powers the body and mind, and how it manifests in nature is similar to how it manifests within the human experi- ence. The physical body being only one part of that reflection and the human spirit, consciousness, emotions and the perceptions that drive behavior the other. We bring this point up for the reason that – yes, we agree that there is great importance to understand the human response, but we must also understand the importance of what powers it and how states of existence are reflected in perception and behaviors that influence the path that the body will take. Before the advent of science ancient healers did not have the tools to understand health and disease with microscopes or lab test. Instead they relied on their observations of nature and developed concepts of the human experience first discussed thousands of years ago and formed the basis of

Traditional Chinese Medicine as well as other medical practices around the world. Today many of the practitioners of these ancient medicines still use the original language in order to honor the origins but also because it helps express manifestations of our energetic body that are not easily expressed by strictly medical terminology.

Unlike western medicine, the theories that are used in Traditional Chinese Medicine (TCM) do not make absolute distinctions between the mind (our perceptions) and the physical body. They are merely different aspects of the same thing “Qi”. In TCM, a person’s health and state of disease are an expression of both the mind (the perceptions and behaviors that support or burden health) and body (how the body responds), which are both reflections of a field of Qi. What is Qi? Qi is a term used in traditional Asian culture to describe that force of vitality that is in all things, both physi- cal and non-physical. It has been described as “air”, “energy”, “life force”, “vital force”, and/or “life flow”. And the characters in Chinese literally represent the properties of air and grain, which in a general sense is that which one can and cannot see. Qi is really all those things and more. It is that indescrib- able “something” that you see without actually seeing. It is the interaction between all things. For example, you can look at a living or dead plant and innately know that difference without anyone having to explain it. From an allopathic perspective the assessment of the plant is isolated to the observer based on the characteristics of the plant but from a TCM perspective of Qi the interpretation is actually occurring on two fronts. That of the plant and the observer. Again, it is a term to encompass a whole category of what is ener- getic within the human body and around them as well. Generally, unless you have studied Chinese philosophy, martial arts or medicine, Qi is usually the only term you may know. And for the most part you may think that it ends with a simple acceptance that it exist without definition. What many do not know is that TCM uses the concept of Qi and isolates and defines aspects of how Qi manifests within a complex system of diagnostics, observations of how it manifests in nature and the human body, methods of treatments that influence it as well as behaviors to enhance and move it.

Additionally, often the word “Qi” is used interchangeably with the word “balance”. Usually, in an attempt to add another dimension to understanding of this concept of Qi. Although not incorrect per se, in western culture we have a tendency to naturally view things as static or more fixed in nature. While in TCM, life itself exists within the context of a duality between two forms of Qi (both internal and external but also referred to conceptually as Yin/Yang when used to expressed opposing expressions) and the exchange between these two different forces that are in constant motion define the degree of balance expressed by Qi. This constant motion ideally should be continuous harmonious transformations happening repeatedly over and over. A simple example is that we never exist in a single state of being. One day we feel energetic and every encounter is considered positive. Yet, the next day we feel deprived of energy and every encounter seems to take on a negative sense of struggle. Therefore, balance as a term that is used so frequently can be unintentionally misleading. Because balance is never static but fleeting, in a constant state of fluctuating energies.

In TCM, Qi is further divided into three categories that manifest within the human body: Qi, Shen, and Jing. Qi implying the physical body, Shen the mind, and Jing the core identity and strength we depend on to help us survive. All three categories are forms of Qi and are considered different, yet they are the same in regard to being a reflection of Qi. Therefore, from a TCM medical perspective when Qi is discussed it relates to the form of the physical body, functions or organs. Shen is the term that is used in rela- tion to what takes the form of the mind, our perceptions and our cognitive functions. Jing is the term used in relation to the soma or tangible qualities of the material and non-somatic body. For example, when we discuss inner strength and resolve, desire and performance and ability to sustain, support and recovery when the body is stressed or damaged it reflects the Jing. In other words, the ability to heal both physically and mentally, the speed at which one ages, perception, and behaviors that results in life outcomes are merely expressions of the ebb and flow of our lives based on our individual levels of Qi, Shen and Jing.

If the strength of this field of Qi (which is made up of our Qi, Shen and Jing) within the body is strong or excessive, this will resonate beyond the physical body and mind. Whereas if the field of Qi within the body is weak or diminished, there will be limitations and repression. However, in both situations it will influence the individual and those around them. Similar to the analogy of the plant and the observer mentioned above.

Another important aspect of Qi is that it exists beyond the human body. Thus, there is a constant interplay between the Qi around us and the Qi within us. There is the Qi of the universe and our personal Qi. Another way to look at this idea is using physics concepts such as the three laws of motion, and for every action in nature there is an equal and opposite reac- tion. For example, in terms of TCM, we are not only affected by our internal quality and quantity of Qi, but we are also affected by the Qi of the world around us. Hopefully, you are beginning to see that one of the fundamental aspects of TCM is that everything is relative to the context and therefore not linear in nature.

This brings us to the concept of Yin and Yang, which are both a form of Qi. Both spheres follow the principles of nature, with ebbs and flows between two forces of opposite character, occurring within and around us. This is what is commonly referred to as Yin and Yang. One example based on Qi and its influence on how we express ourselves is the cycle of sleep and activity. From a TCM perspective if we compare sleep to activity, sleep would be Yin in nature and activity would be Yang in nature. When our Qi is strong in body and mind we have the energy to accomplish multiple things during the day without feeling fatigued; when we rest for sleep there is ease in falling asleep and staying asleep; we wake up feeling rested and with resumed energy for the next day. This expresses that in this case there is balance between the Yin and Yang aspects. Whereas if your Qi is weak in body and mind, during the day one will have low energy; only be able to accomplish minimal tasks; complain of fatigue from minimal effort. The sleep pattern will often be disturbed with difficulty in falling asleep or waking up often and not feeling fully rested when we wake up. This would express that in this case there is no balance between the Yin and Yang aspects of the...