Traditional Chinese Medicine

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2013
Traditional Chinese medicine - Wikipedia, the free encyclopedia
Traditional Chinese medicine

From Wikipedia, the free encyclopedia
Traditional Chinese medicine (TCM; simplified Chinese: ; traditional Chinese: ; pinyin: zhng y;
literally "Chinese medicine") is a broad range of medicine practices sharing common concepts which have been
developed in China and are based on a tradition of more than 5,000 years, including various forms of herbal
medicine, acupuncture, massage (Tui na), exercise (qigong), and dietary therapy.[1]
The doctrines of Chinese medicine are rooted in books such as the Yellow Emperor's Inner Canon and the
Treatise on Cold Damage, as well as in cosmological notions like yin-yang and the five phases. Starting in the
1950s, these precepts were modernized in the People's Republic of China so as to integrate many anatomical
and pathological notions with modern scientific medicine. Nonetheless, some of its methods, including the model
of the body, or concept of disease, are not supported by modern evidence-based medicine.
TCM's view of the body places little emphasis on anatomical structures, but is mainly concerned with the
identification of functional entities (which regulate digestion, breathing, aging etc.). While health is perceived as
harmonious interaction of these entities and the outside world, disease is interpreted as a disharmony in
interaction. TCM diagnosis includes in tracing symptoms to patterns of an underlying disharmony, by measuring
the pulse, inspecting the tongue, skin, eyes and by looking at the eating and sleeping habits of the patient as well
as many other things.
Contents
1 History
1.1 Historical physicians
2 Philosophical background
2.1 Yin and yang
2.2 Five Phases theory
3 Model of the body
3.1 Qi
3.2 Xue
3.2.1 Jinye
3.3 Zang-fu
3.4 Jing-luo
4 Concept of disease
4.1 Disease entities
4.2 Patterns
4.2.1 Six Excesses
4.2.2 Typical examples of patterns
4.2.3 Basic principles of pattern discrimination
4.2.4 Considerations of disease causes
5 Diagnostics
5.1 Tongue and pulse
6 Herbal medicine
6.1 Prescriptions
6.2 Raw materials
6.2.1 Animal substances
en.wikipedia.org/wiki/Traditional_Chinese_medicine
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6.2.2 Human body parts

6.3 Traditional categorization
6.4 Efficacy
7 Acupuncture and moxibustion
7.1 Efficacy
8 Tui na
9 Qigong
10 Other therapies
10.1 Cupping
10.2 Gua Sha
10.3 Die-da
10.4 Chinese food therapy
11 Regulations
11.1 Hong Kong
11.2 United States
11.3 Malaysia
11.4 Singapore
12 See also
13 References
14 Further reading
15 External links
History
Traces of therapeutic activities in China date from the Shang dynasty
(14th11th centuries BCE).[2] Though the Shang did not have a
concept of "medicine" as distinct from other fields,[3] their oracular
inscriptions on bones and tortoise shells refer to illnesses that affected
the Shang royal family: eye disorders, toothaches, bloated abdomen,
etc.,[4] which Shang elites usually attributed to curses sent by their
ancestors.[3] There is no evidence that the Shang nobility used herbal
remedies.[5]
The Compendium of Materia Medica

is a pharmaceutical text written by Li
Shizhen (15181593 AD) during the
Ming Dynasty of China. This edition
was published in 1593.
Stone and bone needles found in ancient tombs have made Joseph
Needham speculate that acupuncture might have been carried out in
the Shang dynasty.[6] But most historians now make a distinction
between medical lancing (or bloodletting) and acupuncture in the
narrower sense of using metal needles to treat illnesses by stimulating
specific points along circulation channels ("meridians") in accordance with theories related to the circulation of
Qi.[7] The earliest public evidence for acupuncture in this sense dates to the second or first century BCE.[8]
The Yellow Emperor's Inner Canon, the oldest received work of Chinese medical theory, was compiled
around the first century BCE on the basis of shorter texts from different medical lineages.[9] Written in the form
of dialogues between the legendary Yellow Emperor and his ministers, it offers explanations on the relation
between humans, their environment, and the cosmos, on the contents of the body, on human vitality and
pathology, on the symptoms of illness, and on how to make diagnostic and therapeutic decisions in light of all
these factors.[10] Unlike earlier texts like Recipes for Fifty-Two Ailments, which was excavated in the 1970s
from a tomb that had been sealed in 168 BCE, the Inner Canon rejected the influence of spirits and the use of
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magic.[11] It was also one of the first books in which the cosmological doctrines of Yinyang and the Five Phases
were brought to a mature synthesis.[10]
The Treatise on Cold Damage Disorders and Miscellaneous Illnesses was collated by Zhang Zhongjing
sometime between 196 and 220 CE, at the end of the Han dynasty. Focusing on drug prescriptions rather than
acupuncture,[12] it was the first medical work to combine Yinyang and the Five Phases with drug therapy.[13]
This formulary was also the earliest public Chinese medical text to group symptoms into clinically useful
"patterns" (zheng ) that could serve as targets for therapy although the private scrolls held by families were
jealously guarded and although it is not known for sure what is in them, the traditional school today say that they
have had this information for much longer. Having gone through numerous changes over time, the formulary now
circulates as two distinct books: the Treatise on Cold Damage
Disorders and the Essential Prescriptions of the Golden Casket,
which were edited separately in the eleventh century, under the Song
dynasty.[14]
In the centuries that followed the completion of the Yellow Emperor's
Inner Canon, several shorter books tried to summarize or
systematize its contents. The Canon of Problems (probably second
century CE) tried to reconcile divergent doctrines from the Inner
Canon and developed a complete medical system centered on
needling therapy.[15] The AB Canon of Acupuncture and
Moxibustion (Zhenjiu jiayi jing , compiled by Huangfu
Mi sometime between 256 and 282 CE) assembled a consistent body
of doctrines concerning acupuncture;[16] whereas the Canon of the
Pulse (Maijing ; ca. 280) presented itself as a "comprehensive
handbook of diagnostics and therapy."[16]
Historical physicians
These include Zhang Zhongjing, Hua Tuo, Sun Simiao, Tao Hongjing,
Zhang Jiegu, and Li Shizhen.
Philosophical background
Acupuncture chart from Hua Shou

(fl. 1340s, Yuan Dynasty). This
image from Shi si jing fa hui
(Expression of the Fourteen
Meridians). (Tokyo: Suharaya
Heisuke kanko, Kyoho gan 1716).
Traditional Chinese medicine (TCM) is based on Yinyangism (i.e., the combination of Five Phases theory with
Yin-yang theory),[17] which was later absorbed by Daoism.[18]
Yin and yang

Main article: Yin and yang
Yin and yang are ancient Chinese concepts which can be traced back to the Shang dynasty[19] (1600
1100 BC). They represent two abstract[20] and complementary aspects that every phenomenon in the universe
can be divided into.[19] Primordial analogies for these aspects are the sun-facing (yang) and the shady (yin) side
of a hill.[21] Two other commonly used representational allegories of yin and yang are water and fire.[20] In the
yin-yang theory, detailed attributions are made regarding the yin or yang character of things:
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Phenomenon
Yin
Celestial bodies [22] moon
Yang
sun
Gender[22]
female
male
Location[22]
inside
outside
Temperature [22]
cold
hot
Direction[23]
downward upward
Degree of humidity damp/moist dry

The concept of yin and yang is also applicable to the human body; for
Yin and yang symbol for balance.
example, the upper part of the body and the back are assigned to yang,
In Traditional Chinese Medicine,
while the lower part of the body are believed to have the yin
good health is believed to be
[24]
achieved by a balance between yin
character.
Yin and yang characterization also extends to the various
and yang.
body functions, and more importantly to disease symptoms (e.g.,
cold and heat sensations are assumed to be yin and yang symptoms,
respectively).[23] Thus, yin and yang of the body are seen as phenomena whose lack (or overabundance) comes
with characteristic symptom combinations:
Yin vacuity (also termed "vacuity-heat"): heat sensations, possible night sweats, insomnia, dry pharynx,
dry mouth, dark urine, a red tongue with scant fur, and a "fine" and rapid pulse.[25]
Yang vacuity ("vacuity-cold"): aversion to cold, cold limbs, bright white complexion, long voidings of
clear urine, diarrhea, pale and enlarged tongue, and a slightly weak, slow and fine pulse.[26]
TCM also identifies drugs believed to treat these specific symptom combinations, i.e., to reinforce yin and
yang.[27]
Five Phases theory

Main article: Wu Xing
Five Phases (, pinyin: w xng), sometimes also translated as the
"Five Elements"[28] theory, presumes that all phenomena of the universe
and nature can be broken down into five elemental qualities
represented by wood (, pinyin: m), fire (pinyin: hu), earth (,
pinyin: t), metal (, pinyin: jn), and water (, pinyin: shu).[29] In this
way, lines of correspondence can be drawn:
Interactions of Wu Xing
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Phenomenon
Wood
Direction[30] east
Colour[31]
green/blue
Climate [30] wind
Fire
Earth
Metal
Water
south
center
west
north
red
yellow
white
black
heat
damp
dryness
cold
Taste [32]
sour
bitter
sweet
acrid
salty
Zang
Organ[33]
Liver
Heart
Spleen
Lung
Kidney
Small Intestine
Stomach
Large Intestine
Bladder
eye
tongue
mouth
nose
ears
above bridge
of nose
between eyes, lower

between eyes,
bridge of nose
part
middle part
cheeks (below
cheekbone)
inner/outer corner of upper and

the eye
lower lid
pupil
Fu Organ[33] Gallbladder
Sense
organ[34]
Facial
part[35]
Eye part[36] iris
sclera
Strict rules are identified to apply to the relationships between the Five Phases in terms of sequence, of acting on
each other, of counteraction etc.[29] All these aspects of Five Phases theory constitute the basis of the zng-f
concept, and thus have great influence regarding the TCM model of the body.[28] Five Phase theory is also
applied in diagnosis and therapy.[28]
Correspondences between the body and the universe have historically not only been seen in terms of the Five
Elements, but also of the "Great Numbers" (, pinyin: d sh)[37] For example, the number of acu-points
has at times been seen to be 365, in correspondence with the number of days in a year; and the number of main
meridians 12 has been seen in correspondence with the number of rivers flowing through the ancient Chinese
empire.[38][39]
Model of the body

Main article: TCM model of the body
TCM's view of the human body is only marginally concerned with
anatomical structures, but focuses primarily on the body's functions[40][41]
(such as digestion, breathing, temperature maintenance, etc.):
"The tendency of Chinese thought is to seek out dynamic functional
activity rather than to look for the fixed somatic structures that
perform the activities. Because of this, the Chinese have no system
of anatomy comparable to that of the West."
Ted Kaptchuk, The Web That Has No Weaver
These functions are aggregated and then associated with a primary
functional entity for instance, nourishment of the tissues and maintenance
Old Chinese medical chart on
of their moisture are seen as connected functions, and the entity postulated
acupuncture meridians
[42]
to be responsible for these functions is xu (blood).
These functional
entities thus constitute concepts rather than something with biochemical or anatomical properties[43]
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The primary functional entities used by traditional Chinese medicine are q, xu, the five zng organs, the six f
organs, and the meridians which extend through the organ systems.[44] These are all theoretically interconnected:
each zng organ is paired with a f organ, which are nourished by the blood and concentrate qi for a particular
function, with meridians being extensions of those functional systems throughout the body.
Attempts to reconcile these concepts with modern science in terms of identifying a physical correlate of them
have so far failed.[45]
Qi
Main article: Qi
TCM distinguishes not only one but several different kinds of qi (simplified Chinese: ; traditional Chinese: ;
pinyin: q).[46] In a general sense, qi is something that is defined by five "cardinal functions":[46][47]
1. Actuation (, tudng) of all physical processes in the body, especially the circulation of all body
fluids such as blood in their vessels. This includes actuation of the functions of the zang-fu organs and
meridians.
2. Warming (, pinyin: wnx) the body, especially the limbs.
3. Defense (, pinyin: fngy) against Exogenous Pathogenic Factors
4. Containment (, pinyin: gsh) of body fluids, i.e. keeping blood, sweat, urine, semen etc. from
leakage or excessive emission.
5. Transformation (, pinyin: qhu) of food, drink, and breath into qi, xue (blood), and jinye
(fluids), and/or transformation of all of the latter into each other.
Vacuity of qi will especially be characterized by pale complexion, lassitude of spirit, lack of strength,
spontaneous sweating, laziness to speak, non-digestion of food, shortness of breath (especially on exertion), and
a pale and enlarged tongue.[26]
Qi is believed to be partially generated from food and drink, and partially from air (by breathing).[48] Another
considerable part of it is inherited from the parents and will be consumed in the course of life.[48]
In terms of location, TCM uses special terms for qi running inside of the blood vessels and for qi which is
distributed in the skin, muscles, and tissues between those. The former is called yng-q (simplified Chinese:
; traditional Chinese: ), its function is to complement xu and its nature has a strong yin aspect (although
qi in general is considered to be yang).[49] The latter is called we-q (Chinese: ), its main function is
defence and it has pronounced yang nature.[49]
Qi also circulates in the meridians. Just as the qi held by each of the zang-fu organs, this is considered to be part
of the principal qi (, pinyin: yunq) of the body[50] (also called pinyin: zhn q, true qi, or
pinyin: yun q, original qi).[51]
Xue
In contrast to the majority of other functional entities, xu (, "blood") is correlated with a physical form the
red liquid running in the blood vessels.[52] Its concept is, nevertheless, defined by its functions: nourishing all
parts and tissues of the body, safeguarding an adequate degree of moisture,[53] and sustaining and soothing both
consciousness and sleep.[54]
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Typical symptoms of a lack of xu (usually termed "blood vacuity" [, pinyin: xu x]) are described as:
Pale-white or withered-yellow complexion, dizziness, flowery vision, palpitations, insomnia, numbness of the
extremities; pale tongue; "fine" pulse.[55]
Jinye
Closely related to xu are the jny (, usually translated as "body fluids"), and just like xu they are
considered to be yin in nature, and defined first and foremost by the functions of nurturing and moisturizing the
different structures of the body.[56] Their other functions are to harmonize yin and yang, and to help with the
secretion of waste products.[57]
Jny are ultimately extracted from food and drink, and constitute the raw material for the production of xu;
conversely, xu can also be transformed into jny.[58] Their palpable manifestations are all bodily fluids: tears,
sputum, saliva, gastric juice, joint fluid, sweat, urine, etc.[59]
Zang-fu
Main article: Zang-fu
The zng-f (simplified Chinese: ; traditional Chinese: ) constitute the centre piece of TCM's
systematization of bodily functions. Bearing the names of organs, they are, however, only secondarily tied to
(rudimentary) anatomical assumptions (the f a little more, the zng much less).[60] As they are primarily defined
by their functions,[61][62] they are not equivalent to the anatomical organs to highlight this fact, their names are
usually capitalized.
The term zng () refers to the five entities considered to be yin in nature Heart, Liver, Spleen, Lung, Kidney
, while f () refers to the six yang organs Small Intestine, Large Intestine, Gallbladder, Urinary Bladder,
Stomach and Snjia.[63]
The zng's essential functions consist in production and storage of q and xu; in a wider sense they are
stipulated to regulate digestion, breathing, water metabolism, the musculoskeletal system, the skin, the sense
organs, aging, emotional processes, mental activity etc.[64] The f organs' main purpose is merely to transmit and
digest (, pinyin: chun-hu)[65] substances like waste, food, etc.
Since their concept was developed on the basis of W Xng philosophy, each zng is paired with a f, and each
zng-f pair is assigned to one of five elemental qualities (i.e., the Five Elements or Five Phases).[66] These
correspondences are stipulated as:
Fire () = Heart (, pinyin: xn) and Small Intestine (, pinyin: xiachng) (and, secondarily,
Snjia [, "Triple Burner"] and Pericardium [, pinyin: xnba])
Earth () = Spleen (, pinyin: p) and Stomach (, pinyin: we)
Metal () = Lung (, pinyin: fe) and Large Intestine (, pinyin: dchng)
Water () = Kidney (, pinyin: shn) and Bladder (, pinyin: pnggung)
Wood () = Liver (, pinyin: gn) and Gallbladder (, pinyin: dn)
The zng-f are also connected to the twelve standard meridians each yang meridian is attached to a f organ
and five of the yin meridians are attached to a zng. As there are only five zng but six yin meridians, the sixth is
assigned to the Pericardium, a peculiar entity almost similar to the Heart zng.[67]
Jing-luo
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Main article: Meridian (Chinese medicine)

The meridians (, pinyin: jng-lu) are believed to be channels
running from the zng-f in the interior (, pinyin: l) of the body to the
limbs and joints ("the surface" [, pinyin: bia]), transporting qi and
xu.[68][69] TCM identifies 12 "regular" and 8 "extraordinary"
meridians;[44] the Chinese terms being (pinyin: sh-r jngmi,
lit. "the Twelve Vessels") and (pinyin: q jng b mi)
respectively.[70] There's also a number of less customary channels
branching off from the "regular" meridians.[44]
Concept of disease
In general, disease is perceived as a disharmony (or imbalance) in the
functions or interactions of yin, yang, qi, xu, zng-f, meridians etc.
and/or of the interaction between the human body and the
environment.[71] Therapy is based on which "pattern of disharmony" can
be identified.[72][73] Thus, "pattern discrimination" is the most important
step in TCM diagnosis.[72][73] It is also known to be the most difficult
aspect of practicing TCM.[74]
Acupuncture chart from the Ming

Dynasty (c. 13681644)
In order to determine which pattern is at hand, practitioners will examine

things like the color and shape of the tongue, the relative strength of
pulse-points, the smell of the breath, the quality of breathing or the sound of the voice.[75][76] For example,
depending on tongue and pulse conditions, a TCM practitioner might diagnose bleeding from the mouth and
nose as: "Liver fire rushes upwards and scorches the Lung, injuring the blood vessels and giving rise to reckless
pouring of blood from the mouth and nose.".[77] He might then go on to prescribe treatments designed to clear
heat or supplement the Lung.
Disease entities
In TCM, a disease has two aspects: "bng" and "zhng".[78] The former is often translated as "disease entity",[79]
"disease category",[80] "illness",[78] or simply "diagnosis".[78] The latter, and more important one, is usually
translated as "pattern"[79][81] (or sometimes also as "syndrome"[78]). For example, the disease entity of a
common cold might present with a pattern of wind-cold in one patient, and with the pattern of wind-heat in
another.[82]
From a scientific point of view, most of the disease entitites (, pinyin: bng) listed by TCM constitute mere
symptoms.[79] Examples include headache, cough, abdominal pain, constipation etc.[83]
Since therapy will not be chosen according to the disease entity but according to the pattern, two patients with
the same disease entity but different patterns will receive different therapy. Vice versa, patients with similar
patterns might receive similar therapy even if their disease entities are different. This is called
(pinyin: y bng tng zh, tng bng y zh,[73] "different diseases, same treatment; same disease, different
treatments").
Patterns
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In TCM, "pattern" (, pinyin: zhng) refers to a "pattern of disharmony" or "functional disturbance" within the
functional entities the TCM model of the body is composed of.[84] There are disharmony patterns of qi, xu, the
body fluids, the zng-f, and the meridians.[85] They are ultimately defined by their symptoms and "signs" (i.e.,
for example, pulse and tongue findings).[86]
In clinical practice, the identified pattern usually involves a combination of affected entities[87] (compare with
typical examples of patterns). The concrete pattern identified should account for all the symptoms a patient
has.[88]
Six Excesses
The Six Excesses (, pinyin: li yn,[89] sometimes also translated as "Pathogenic Factors",[90] or "Six
Pernicious Influences";[91] with the alternative term of , pinyin: li xi, "Six Evils" or "Six Devils"[92]) are
allegorical terms used to describe disharmony patterns displaying certain typical symptoms.[93] These symptoms
resemble the effects of six climatic factors.[91] In the allegory, these symptoms can occur because one or more
of those climatic factors (called , pinyin: li q, "the six qi"[94]) were able to invade the body surface and to
proceed to the interior.[95] This is sometimes used to draw causal relationships (i.e., prior exposure to
wind/cold/etc. is identified as the cause of a disease),[96] while other authors explicitly deny a direct cause-effect
relationship between weather conditions and disease,[97][98] pointing out that the Six Excesses are primarily
descriptions of a certain combination of symptoms[99] translated into a pattern of disharmony.[91] It is
undisputed, though, that the Six Excesses can manifest inside the body without an external cause.[95][100] In this
case, they might be denoted "internal", e.g., "internal wind"[100] or "internal fire (or heat)".[101]
The Six Excesses and their characteristic clinical signs are:
1. Wind (, pinyin: fng): rapid onset of symptoms, wandering location of symptoms, itching, nasal
congestion, "floating" pulse;[102] tremor, paralysis, convulsion.[95]
2. Cold (, pinyin: hn): cold sensations, aversion to cold, relief of symptoms by warmth, watery/clear
excreta, severe pain, abdominal pain, contracture/hypertonicity of muscles, (slimy) white tongue fur,
"deep"/"hidden" or "string-like" pulse,[103] or slow pulse.[104]
3. Fire/Heat (, pinyin: hu): aversion to heat, high fever, thirst, concentrated urine, red face, red tongue,
yellow tongue fur, rapid pulse.[105] (Fire and heat are basically seen to be the same)[106]
4. Dampness (, pinyin: sh): sensation of heaviness, sensation of fullness, symptoms of Spleen dysfunction,
greasy tongue fur, "slippery" pulse.[104]
5. Dryness (, pinyin: zo): dry cough, dry mouth, dry throat, dry lips, nosebleeds, dry skin, dry
stools.[107]
6. Summerheat (, pinyin: sh): either heat or mixed damp-heat symptoms.[108]
Six-Excesses-patterns can consist of only one or a combination of Excesses (e.g., wind-cold, wind-dampheat).[102] They can also transform from one into another.[102]
Typical examples of patterns
For each of the functional entities (qi, xu, zng-f, meridians etc.), typical disharmony patterns are recognized;
for example: qi vacuity and qi stagnation in the case of qi;[109] blood vacuity, blood stasis, and blood heat in the
case of xu;[110] Spleen qi vacuity, Spleen yang vacuity, Spleen qi vacuity with down-bearing qi, Spleen qi
vacuity with lack of blood containment, cold-damp invasion of the Spleen, damp-heat invasion of Spleen and
Stomach in case of the Spleen zng;[111] wind/cold/damp invasion in the case of the meridians.[112]
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TCM gives detailed prescriptions of these patterns regarding their typical symptoms, mostly including
characteristic tongue and/or pulse findings.[113][114] For example:
"Upflaming Liver fire" (, pinyin: gnhu shng yn): Headache, red face, reddened eyes, dry
mouth, nosebleeds, constipation, dry or hard stools, profuse menstruation, sudden tinnitus or deafness,
vomiting of sour or bitter fluids, expectoration of blood, irascibility, impatience; red tongue with dry
yellow fur; slippery and string-like pulse.[115]
Basic principles of pattern discrimination
The process of determining which actual pattern is on hand is called (pinyin: bin zhng, usually translated
as "pattern diagnosis",[116] "pattern identification"[117] or "pattern discrimination"[81]). Generally, the first and
most important step in pattern diagnosis is an evaluation of the present signs and symptoms on the basis of the
"Eight Principles" (, pinyin: b gng).[117][118] These eight principles refer to four pairs of fundamental
qualities of a disease: exterior/interior, heat/cold, vacuity/repletion, and yin/yang.[117] Out of these, heat/cold and
vacuity/repletion have the biggest clinical importance.[117] The yin/yang quality, on the other side, has the
smallest importance and is somewhat seen aside from the other three pairs, since it merely presents a general
and vague conclusion regarding what other qualities are found.[117] In detail, the Eight Principles refer to the
following:
Exterior (, pinyin: bia) refers to a disease manifesting in the superficial layers of the body skin, hair,
flesh, and meridians.[119] It is characterized by aversion to cold and/or wind, headache, muscle ache, mild
fever, a "floating" pulse, and a normal tongue appearance.[119]
Interior (, pinyin: l)refers to disease manifestation in the zng-f, or (in a wider sense) to any disease
that can not be counted as exterior.[120] There are no generalized characteristic symptoms of interior
patterns, since they'll be determined by the affected zng or f entity.[121]
Cold (, pinyin: hn) is generally characterized by aversion to cold, absence of thirst, and a white
tongue fur.[122] More detailed characterization depends on whether cold is coupled with vacuity or
repletion.[122]
Heat (, pinyin: r) is characterized by absence of aversion to cold, a red and painful throat, a dry
tongue fur and a rapid and floating pulse, if it falls together with an exterior pattern.[123] In all other cases,
symptoms depend on whether heat is coupled with vacuity or repletion.[124]
Vacuity (, pinyin: x) often referred to as "deficiency", can be further differentiated into vacuity of qi,
xu, yin and yang, with all their respective characteristic symptoms.[125] Yin vacuity can also be termed
"vacuity-heat", while yang vacuity is equivalent to "vacuity-cold".[126]
Repletion (, pinyin: sh) often called "excess", generally refers to any disease that can't be identified as
a vacuity pattern, and usually indicates the presence of one of the Six Excesses,[127] or a pattern of
stagnation (of qi, xu, etc.).[128] In a concurrent exterior pattern, repletion is characterized by the absence
of sweating.[123] The signs and symptoms of repletion-cold patterns are equivalent to cold excess
patterns, and repletion-heat is similar to heat excess patterns.[129]
Yin and yang are universal aspects all things can be classified under, this includes diseases in general as
well as the Eight Principles' first three couples.[130] For example, cold is identified to be a yin aspect,
while heat is attributed to yang.[130] Since descriptions of patterns in terms of yin and yang lack
complexity and clinical practicality, though, patterns are usually not labelled this way anymore.[130]
Exceptions are vacuity-cold and repletion-heat patterns, who are sometimes referred to as "yin patterns"
and "yang patterns" respectively.[130]
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After the fundamental nature of a disease in terms of the Eight Principles is determined, the investigation focuses
on more specific aspects.[117] By evaluating the present signs and symptoms against the background of typical
disharmony patterns of the various entities, evidence is collected whether or how specific entities are
affected.[131] This evaluation can be done
1.
2.
3.
4.
5.
in respect of the meridians (, pinyin: jng-lu bin zhng)[87]

in respect of qi (, pinyin: q xu bin zhng)[81]
in respect of xu (, pinyin: q xu bin zhng)[81]
in respect of the body fluids (, pinyin: jn-y bin zhng)[81]
in respect of the zng-f (, pinyin: zng-f bin zhng)[81] very similar to this, though less
specific, is disharmony pattern description in terms of the Five Elements [, pinyin: w xng
bin zhng][132])
There are also three special pattern diagnosis systems used in case of febrile and infectious diseases only ("Six
Channel system" or "six division pattern" [, pinyin: li jng bin zhng]; "Wei Qi Ying Xue system" or
"four division pattern" [, pinyin: we q yng xu bin zhng]; "San Jiao system" or "three
burners pattern" [, pinyin: snjia bin zhng]).[85][133]
Considerations of disease causes
Although TCM and its concept of disease do not strongly differentiate between cause and effect,[134] pattern
discrimination can include considerations regarding the disease cause; this is called (pinyin: bngyn
bin zhng, "disease-cause pattern discrimination").[87]
There are three fundamental categories of disease causes (, pinyin: sn yn) recognized:[71]
1. external causes: these include the Six Excesses and "Pestilential Qi".[71]
2. internal causes: the "Seven Affects" (, pinyin: q qng,[71] sometimes also translated as "Seven
Emotions"[135]) joy, anger, brooding, sorrow, fear, fright and grief.[135] These are believed to be able to
cause damage to the functions of the zng-f, especially of the Liver.[136]
3. non-external-non-internal causes: dietary irregularities (especially: too much raw, cold, spicy, fatty or
sweet food; voracious eating; too much alcohol),[137] fatigue, sexual intemperance, trauma, and parasites
(, pinyin: chng).[71]
Diagnostics
In TCM, there are five diagnostic methods: inspection, auscultation, olfaction, inquiry, and palpation.[138]
Inspection focuses on the face and particularly on the tongue, including analysis of the tongue size, shape,
tension, color and coating, and the absence or presence of teeth marks around the edge.
Auscultation refers to listening for particular sounds (such as wheezing).
Olfaction refers to attending to body odor.
Inquiry focuses on the "seven inquiries", which involve asking the patient about the regularity, severity, or
other characteristics of:
chills
fever
perspiration
appetite
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thirst
taste
defecation
urination
pain
sleep
menses
leukorrhea
Palpation includes feeling the body for tender A-shi points, palpation of the wrist pulses as well as various
other pulses, and palpation of the abdomen.
Tongue and pulse

Examination of the tongue and the pulse are among the principal diagnostic methods in TCM. Certain sectors of
the tongue's surface are believed to correspond to the zng-f. For example, teeth marks on one part of the
tongue might indicate a problem with the Heart, while teeth marks on another part of the tongue might indicate a
problem with the Liver.
Pulse palpation involves measuring the pulse both at a superficial and at a deep level at three different locations
on the radial artery (Cun, Guan, Chi, located two fingerbreadths from the wrist crease, one fingerbreadth from
the wrist crease, and right at the wrist crease, respectively, usually palpated with the index, middle and ring
finger) of each arm, for a total of twelve pulses, all of which are thought to correspond with certain zng-f. The
pulse is examined for several characteristics including rhythm, strength and volume, and described with qualities
like "floating, slippery, bolstering-like, feeble, thready and quick"; each of these qualities indicate certain disease
patterns. Learning TCM pulse diagnosis can take several years.[139]
Herbal medicine
Main article: Chinese herbology
See also: List of medicines in traditional Chinese medicine
Prescriptions
Typically, one batch of medicinals is prepared as a decoction of about
9 to 18 substances.[140] Some of these are considered as main herbs,
some as ancillary herbs; within the ancillary herbs, up to three
categories can be distinguished.[141]
Raw materials
There are roughly 13,000 medicinals used in China and over 100,000
medicinal recipes recorded in the ancient literature.[142] Plant elements
and extracts are by far the most common elements used.[143] In the
classic Handbook of Traditional Drugs from 1941, 517 drugs were
listed out of these, 45 were animal parts, and 30 were minerals.[143]
Assorted dried plant and animal parts

used in traditional Chinese medicines,
clockwise from top left corner: dried
Lingzhi (lit. "spirit mushrooms"),
ginseng, Luo Han Guo, dried curled
snakes, and turtle shell underbelly
(plastron).
Animal substances
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Some animal parts used as medicinals can be considered rather strange such as cows' gallstones.[144] Some can
include the parts of endangered species, including tiger bones[145] and
rhinoceros horn.[146] The black market in rhinoceros horn reduced
the world's rhino population by more than 90 percent over the past
40 years.[147] Concerns have also arisen over the use of turtle
plastron,[148] seahorses,[149] and the gill plates of mobula and manta
rays.[150]
Since TCM recognizes bear bile as a medicinal, more than 12,000
asiatic black bears are held in "bear farms".[151] The bile is extracted
through a permanent hole in the abdomen leading to the gall bladder,
which can cause severe pain.[151]
A number of animal species used in traditional Chinese medicine are
now raised on farms in large quantities.[152]
Australian scientists have developed methods to identify medicines
containing DNA traces of endangered species.[153]
Chinese red ginseng roots
Human body parts

Traditional Chinese Medicine also includes some human parts: the classic
Materia medica (Bencao Gangmu) describes the use of 35 human body parts
and excreta in medicines, including bones, fingernail, hairs, dandruff, earwax,
impurities on the teeth, feces, urine, sweat, organs, but most are no longer in
use.[154][155][156]
Traditional categorization
The traditional categorizations and classifications that can still be found today
are:
classification according to the Four Natures (, pinyin: s q): hot,
Artemisia annua, one kind of
[157]
wormwood, is used to treat
warm, cool, or cold (or, neutral in terms of temperature).
Hot and
fevers. It has been found to
warm herbs are used to treat cold diseases, while cool and cold herbs
[157]
have antimalarial properties.
are used to treat heat diseases.
classification according to the Five Flavors, (, pinyin: w wi,
sometimes also translated as Five Tastes): acrid, sweet, bitter, sour, and salty.[157] Substances may also
have more than one flavor, or none (i.e., a "bland" flavor).[157] Each of the Five Flavors corresponds to
one of zng organs, which in turn corresponds to one of the Five Phases.[32] A flavor implies certain
properties and therapeutic actions of a substance; e.g., saltiness drains downward and softens hard
masses, while sweetness is supplementing, harmonizing, and moistening.[157]
classification according to the meridian more precise, the zng-organ including its associated meridian
which can be expected to be primarily affected by a given medicinal.[158]
categorization according to the specific function. These categories mainly include:
exterior-releasing[159] or exterior-resolving[160]
heat-clearing[159][160]
downward-draining[159] or precipitating[160]
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wind-damp-dispelling[159][160]
dampness-transforming[159][160]
promoting the movement of water and percolating dampness[159] or dampness-percolating[160]
interior-warming[159][160]
qi-regulating[159] or qi-rectifying[160]
dispersing food accumulation[159] or food-dispersing[160]
worm-expelling[159][160]
stopping bleeding[159] or blood-stanching[160]
quickening the Blood and dispelling stasis[159] or blood-quickening[160]
transforming phlegm, stopping coughing and calming wheezing[159] or phlegm-transforming and
cough- and panting-suppressing[160]
Spirit-quieting[159][160]
calming the Liver and expelling wind[159] or Liver-calming and wind-extinguishing[160]
orifice-opening[159][160]
supplementing:[159][160] this includes qi-supplementing, blood-nourishing, yin-enriching, and yangfortifying.[160]
astriction-promoting[159] or securing and astringing[160]
vomiting-inducing[159]
substances for external application[159][160]
Efficacy
Regarding Traditional Chinese herbal therapy, only a few trials of adequate methodology exist and its
effectiveness therefore remains poorly documented.[161] For example, a 2007 Cochrane review found promising
evidence for the use of Chinese herbal medicine in relieving painful menstruation, compared to conventional
medicine such as NSAIDs and the oral contraceptive pill, but the findings must be interpreted with caution due
to the generally low methodological quality of the included studies (as, amongst others, data for placebo control
could not be obtained).[162]
Acupuncture and moxibustion

Main articles: Acupuncture and Moxibustion
Acupuncture means insertion of needles into superficial structures of the
body (skin, subcutaneous tissue, muscles) usually at acupuncture points
(acupoints) and their subsequent manipulation; this aims at influencing
the flow of qi.[163] According to TCM it relieves pain and treats (and
prevents) various diseases.[164]
Acupuncture is often accompanied by moxibustion the Chinese
characters for acupuncture (Chinese: ; pinyin: zhnji) literally
meaning "acupuncture-moxibustion" which involves burning mugwort
on or near the skin at an acupuncture point.[165]
In electroacupuncture, an electrical current is applied to the needles once
they are inserted, in order to further stimulate the respective acupuncture
points.[166]
Needles being inserted into a

patient's skin.
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Efficacy
Main article: Acupuncture#Effectiveness for specific conditions
The World Health Organization (WHO) has compiled a list of disorders
for which acupuncture may have an effect: adverse reactions to
chemotherapy and radiation, induction of labor, sciatica, dysmenorrhea,
depression, hypertension, rheumatoid arthritis, and low back pain.[167]
According to a 2007 review article, "the emerging clinical evidence
Traditional moxibustion set from
seems to imply that acupuncture is effective for some but not all
Ibuki (Japan)
conditions".[168] A 2011 Cochrane review documented that acupuncture
is effective in the treatment of migraines, neck disorders, tension
headaches, and some types of osteoarthritis, while results were inconclusive for efficacy in treating shoulder
pain, lateral elbow pain, and low back pain, and negative for rheumatoid arthritis.[169] There is evidence "that
acupuncture provides a short-term clinically relevant effect when compared with a waiting list control or when
acupuncture is added to another intervention" in the treatment of chronic low back pain.[170]
Several review articles discussing the effectiveness of acupuncture have concluded that its effects may be due to
placebo.[171][172][173][174]
There is general agreement that acupuncture is safe when administered by well-trained practitioners using sterile
needles.[175][176][177] Major adverse events are exceedingly rare and are usually associated with poorly trained
unlicensed acupuncturists.[178]
Tui na
Main article: Tui na
Tui na () is a form of massage akin to acupressure (from which shiatsu evolved). Oriental massage is
typically administered with the patient fully clothed, without the application of grease or oils. Choreography often
involves thumb presses, rubbing, percussion, and stretches.
Qigong
Main article: Qigong
Qgng ( or ) is a TCM system of exercise and meditation that combines regulated breathing, slow
movement, and focused awareness, purportedly to cultivate and balance qi.[179] One branch of qigong is qigong
massage, in which the practitioner combines massage techniques with awareness of the acupuncture channels
and points.[180][181]
Other therapies
Cupping
Cupping () is a type of Chinese massage, consisting of placing several glass "cups" (open spheres) on the
body. A match is lit and placed inside the cup and then removed before placing the cup against the skin. As the
air in the cup is heated, it expands, and after placing in the skin, cools, creating lower pressure inside the cup
that allows the cup to stick to the skin via suction. When combined with massage oil, the cups can be slid
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around the back, offering "reverse-pressure massage".
Gua Sha
Gua Sha is abrading the skin with pieces of smooth jade,
bone, animal tusks or horns or smooth stones; until red
spots then bruising cover the area to which it is done. It
is believed that this treatment is for almost any ailment
including cholera. The red spots and bruising take 3 to
10 days to heal, there is often some soreness in the area
that has been treated.[182][183][184][185]
Die-da
Di-d () or bone-setting is usually practiced by
martial artists who know aspects of Chinese medicine
that apply to the treatment of trauma and injuries such as
Acupuncture and moxibustion after cupping in
bone fractures, sprains, and bruises. Some of these
Japan
specialists may also use or recommend other disciplines
of Chinese medical therapies (or Western medicine in
modern times) if serious injury is involved. Such practice of bonesetting ( or ) is not common in the West.
Chinese food therapy

Main article: Chinese food therapy
Regulations
Many governments have enacted laws to regulate TCM practice.
Gua Sha
Hong Kong
The Chinese Medicine Council of Hong Kong was established in 1999. It regulates the medicinals and
professional standards for TCM practitioners. All TCM practitioners in Hong Kong are required to register with
the Council. The eligibility for registration includes a recognised 5-year university degree of TCM, a 30-week
minimum supervised clinical internship, and passing the licensing exam.[186]
United States
As of July 2012, only six states do not have existing legislation to regulate the professional practice of TCM.
These six states are Alabama, Kansas, North Dakota, South Dakota, Oklahoma, and Wyoming. In 1976,
California established an Acupuncture Board and became the first state licensing professional
acupuncturists.[187]
Malaysia
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The Traditional and Complementary Medicine Bill was passed by Parliament in 2012 establishing the Traditional
and Complementary Medicine Council to register and regulate traditional and complementary medicine
practitioners, including traditional Chinese medicine practitioners as well as other traditional and complementary
medicine practitioners such as those in traditional Malay medicine and traditional Indian medicine.[188][189][190]
Singapore
The TCM Practitioners Act was passed by Parliament in 2000 and the TCM Practitioners Board was
established in 2001 as a statutory board under the Ministry of Health, to register and regulate TCM
practitioners. The requirements for registration include possession of a diploma or degree from a TCM
educational institution/university on a gazetted list, either structured TCM clinical training at an approved local
TCM educational institution or foreign TCM registration together with supervised TCM clinical
attachment/practice at an approved local TCM clinic, and upon meeting these requirements, passing the
Singapore TCM Physicians Registration Examination (STRE) conducted by the TCM Practitioners Board.[191]
See also
Alternative medicine
American Journal of Chinese Medicine (journal)
Ayurveda
Capsicum plaster
Chinese classic herbal formula
Chinese food therapy
Chinese herbology
Guizhentang Pharmaceutical company
List of branches of alternative medicine
List of topics characterized as pseudoscience
List of traditional Chinese medicines
Medicinal mushrooms
Pharmacognosy
Public health in the People's Republic of China
Traditional Korean medicine
Traditional Mongolian medicine
Traditional Tibetan medicine
Turtle farm
HIV/AIDS and traditional Chinese medicine
Qingdai
Snake farm
References
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(http://nccam.nih.gov/health/whatiscam/chinesemed.htm)
2. ^ Unschuld 1985, p. 17
3. ^ a b Unschuld 1985, p. 19
4. ^ Unschuld 1985, p. 18; for detailed explanations of these ailments in Chinese, see Peng 2008, pp. 193217
5. ^ Unschuld 1985, p. 22
6. ^ Lu & Needham 1980, pp. 6970; Harper 1998, p. 5, note 2.
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28.06.2013
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^ Harper 1998, p. 5, note 2; Lo 2002, p. xxxiii; Epler 1980.
^ Unschuld 1985, pp. 9399; Liao 1991, pp. 27274; Harper 1998, p. 5, note 2; Lo 2002, p. xxxiii
^ Harper 1998, p. 4; Sivin 1993, pp. 19394; Lo 2002, p. xxix
^ a b Sivin 1993, p. 198
^ Harper 1998, p. 11
^ Sivin 1987, p. 179; Ergil & Ergil 2009, p. 30
^ Unschuld 1985, p. 169
^ Goldschmidt 2009, pp. 100101.
^ Sivin 1987, p. 89
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^ a b c d Ergil et al. 2009, p. 57
^ a b Wiseman & Ellis 1996, p. 6
^ Wiseman & Ellis 1996, p. 5
^ Kaptchuk 2000, p. 230
^ Ergil et al. 2009. p. 58
^ a b c Ergil et al. 2009, p. 60
^ a b Aung & Chen 2007, p. 8
^ a b Aung & Chen 2007, p. 8 (table)
^ Deng 1999, p. 13 (table)
^ a b Ergil et al. 2009, p. 61
^ a b Maciocia, Giovani (2005) The Foundations of Chinese Medicine, p. 26
^ Deng 1999, p. 18
^ Deng 1999, p. 19
^ Deng 1999, p. 21
^ Matuk 2006, p. 6
^ Camillia Matuk (2006). "Seeing the Body: The Divergence of Ancient Chinese and Western Medical
Illustration" (http://www.sesp.northwestern.edu/docs/publications/6074956944509ac426aaa6.pdf). Journal of
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^ "There are 365 days in the year, while humans have 365 joints [or acu-points]... There are 12 channel rivers
across the land, while humans have 12 channel", A Study of Daoist Acupuncture & Moxibustion, Cheng-Tsai
Liu, Liu Zheng-Cai, Ka Hua, p.40, [1] (http://books.google.com/books?
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2+acupuncture+%22365+days%22&source=bl&ots=rsClvQps3o&sig=DGpUyl70Yd4YtHE87RauAe_Q1U&hl=en&ei=OrJcTcaZOoqcsQO9u5nhCg&sa=X&oi=book_result&ct=result
&resnum=4&ved=0CCwQ6AEwAw#v=snippet&q=12%20rivers&f=false)
^ Matuk 2006, page 5
^ "Chinese medicine ... emphasizes function. Little emphasis is placed on structure, especially internal
structures." As seen at: Ross 1984, p. 6
^ Ross 1984, p. 13 (table)
^ "For example, [the term] Xue is used rather than Blood, since the latter implies the blood of Western
medicine, with its precise parameters of biochemistry and histiology. Although Xue and blood share some
common attributes, fundamentally, Xue is a different concept." As seen at: Flaws 1984, pp. 1213
^ a b c Aung, S.K.H. & Chen, W.P.D. (2007): Clinical introduction to medical acupuncture. Thieme Mecial
Publishers. ISBN 978-1-58890-221-4, p. 19
^ "... Even more elusive is the basis of some of the key traditional Eastern medical concepts such as the
circulation of qi, the meridian system, and the five phases theory, which are difficult to reconcile with
contemporary biomedical information but continue to play an important role in the evaluation of patients and the
formulation of treatment in acupuncture." As seen at: NIH Consensus Development Program (35 November
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46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
formulation of treatment in acupuncture." As seen at: NIH Consensus Development Program (35 November
1997). "Acupuncture Consensus Development Conference Statement"
(http://consensus.nih.gov/1997/1997Acupuncture107html.htm). National Institutes of Health. Retrieved 201202-28.
^ a b Aung & Chen 2007, pp 1112
^ "...()...()...()...()...()
[Physiological functions of qi ... 1.) Function of actuation ... 2.) Function of warming ... 3.) Function of
defense ... 4.) Function of containment ... 5.) Function of transformation ...] as seen at (24t October
2009). "" [Qi] (http://web.archive.org/web/20090108191112/http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm)
(in Chinese). Archived from the original (http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm) on 8 January 2009.
Retrieved 2 December 2010.
^ a b "What is Qi? Qi in TCM Acupuncture Theory"
(http://www.yinyanghouse.com/theory/chinese/what_is_qi#jing). 20 June 2006. Retrieved 3 December 2010.
^ a b Elizabeth Reninger. "Qi (Chi): Various Forms Used In Qigong & Chinese Medicine How Are The Major
Forms Of Qi Created Within The Body?" (http://taoism.about.com/od/qi/a/Qi_Forms.htm). Retrieved 6
December 2010.
^ "...... [After yuan-qi is created, it
disperses over the whole body, to the zang-fu in the interior, to the skin and the space beneath it on the
exterior...] as seen in (24t October 2009). "" [Qi]
(http://web.archive.org/web/20090108191112/http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm) (in Chinese).
Archived from the original (http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm) on 8 January 2009. Retrieved 6
December 2010.
^ "1 """"..." [1. Yuan-qi Yuan-qi is also
known as "yuan-qi" and "zhn q", is the body's most fundamental and most important (kind of) qi ...] as seen
at (24t October 2009). "" [Qi]
(http://web.archive.org/web/20090108191112/http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm) (in Chinese).
Archived from the original (http://www.zgxl.net/sljk/imgbody/zyrt/qi.htm) on 8 January 2009. Retrieved 6
December 2010.
^ "Blood from a TCM Perspective" (http://www.shen-nong.com/eng/principles/blood.html). Shen-Nong
Limited. Retrieved 4 April 2011.
^ "The Concept of Blood (Xue) in TCM Acupuncture Theory"
(http://www.yinyanghouse.com/theory/chinese/blood_theory_and_disharmonies). 24 June 2006. Retrieved 3
December 2010.
^ "Blood from a TCM Perspective" (http://www.shen-nong.com/eng/principles/blood.html). Shen-Nong
Limited. Retrieved 3 March 2011.
^ Wiseman & Ellis, p. 147
^ "Body Fluids (Yin Ye)" (http://www.sacredlotus.com/theory/substances/jinye.cfm). copyright 20012010 by
Sacred Lotus Arts. Retrieved 9 December 2010.
^ " ... ... ..." [3.) Functions of the Jinye: ...
3.3.)Harmonizing yin and yang ... 3.4.)Secretion of waste products ...] As seen at: "
. " [Basics of TCM theory. Chapter 4: Essence, qi, blood, jinye. Section 4:
jinye] (http://www.zysj.com.cn/lilunshuji/jichulilun/44-4-4.html) (in Chinese). Retrieved 9 December 2010.
^ "Body Fluids (Yin Ye)" (http://www.sacredlotus.com/theory/substances/jinye.cfm). copyright 20012010 by
Sacred Lotus Arts. Retrieved 3 March 2011.
^ "
" [The (term) jinye comprises all physiological bodily fluids of the zang-fu and
tissues, and physiological secretions, gastric juice, intestinal juice, saliva, joint fluid etc. Costumarily this also
includes metabolic products like urine, sweat, and tears, etc.] As seen at: "
. " [Basics of TCM theory. Chapter 4: Essence, qi, blood, jinye. Section 4: jinye]
(http://www.zysj.com.cn/lilunshuji/jichulilun/44-4-4.html) (in Chinese). Retrieved 9 December 2010.
^ "Cultural China Chinese Medicine Basic Zang Fu Theory" (http://kaleidoscope.culturalchina.com/en/118Kaleidoscope4651.html). Retrieved 8 January 2011.
^ Ross 1984, p.6: "... the Zang Fu, the organ systems of TCM, do not refer so much to structures as to
functions."
^ Kaptchuk 2000, p. 76: "The Chinese Liver is defined first by the activities associated with it, the Western liver
by its physical structure"
^ by citation from the Huangdi Neijing's Suwen: [Within
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63. ^ by citation from the Huangdi Neijing's Suwen: [Within

the human body's zang-fu, there's yin and yang; the zang are yin, the fu are yang]. As seen at: "
" [outline on the relationships between the zang-fu]
(http://www.yixuesheng.com/lunwen/zhongyi/zyjc/201001/5090.html) (in Chinese). 22 January 2010.
Retrieved 13 December 2010.
64. ^ "Cultural China Chinese Medicine Basic Zang Fu Theory" (http://kaleidoscope.culturalchina.com/en/118Kaleidoscope4651.html). Retrieved 26 February 2011.
65. ^ " [The Six Fu: gallbladder, stomach, small
intestine, large intestine, bladder, sanjiao; "transmit and digest"] as seen at "-" [Basics
of TCM theory The zangfu concept] (http://www.notedyy.com/news/html/?341.html) (in Chinese). 11 June
2010. Retrieved 14 December 2010.
66. ^ Aung, S.K.H. & Chen, W.P.D. (2007): Clinical introduction to medical acupuncture. Thieme Mecial
Publishers. ISBN 978-1-58890-221-4, pp 1516<
68. ^ "..." [The jingluo transport qi and blood
through the whole body, connecting the zang-fu with limbs and joints, connecting interior with surface, up
with down, inside with outside ...] as seen at ":
" [guide to basic TCM theory: the jing-luo concept and the emergence of jing-luo theory: the emergence
of jing-luo theory] (http://www.diyifanwen.com/kaoshizhuanti/fuxizhidao1/0781614101641980_497.htm) (in
Chinese). Retrieved 13 January 2011.
70. ^ " ... ..." [(3.) The Twelve Vessels ... (4.) The Extraordinary Eight Vessels
...] as seen at "" [meridian theory] (http://www.pharmnet.com.cn/tcm/knowledge/detail/100044.html)
(in Chinese). Retrieved 22 February 2011.
71. ^ a b c d e Wiseman & Ellis 1996, p. 77
72. ^ a b Ergil et al. 19, p. 148
73. ^ a b c Flaws & Finney 1996, p. 1
74. ^ Flaws 1990, p. 5
75. ^ Tongue Diagnosis in Chinese Medicine, Giovanni Maciocia, Eastland Press; Revised edition (June 1995)
76. ^ Maciocia, Giovanni (1989). The Foundations of Chinese Medicine. Churchill Livingstone.
77. ^ Peter Deadman and Mazin Al-Khafaji. "Some acupuncture points which treat disorders of blood"
(http://www.jcm.co.uk/product/catalog/product/view/7937/some-acupuncture-points-which-treat-disorders-ofblood/), Journal of Chinese Medicine
78. ^ a b c d Clavey 1995, p. xxx (30 of the introduction)
79. ^ a b c Ergil et al. 2009, p. 146
80. ^ Flaws 1990, p. 6
81. ^ a b c d e f Flaws 1990, p. 7
82. ^ Ergil et al. 2009, p. 126
83. ^ Ergil et al. 2009, p. 147
84. ^ Ergil et al. 2009, p. 122: "... Chinese medicine does not diagnose a disease, but rather a 'pattern of
disharmony'... the concept of disharmony ... refers to the functional disturbance of any bowel, viscus, or vital
substance."
85. ^ a b Clavey 1995, p. xxxi
86. ^ "The ground, however, is the total pattern. The ground is made up of all the other signs and symptoms that
are not necessarily pathognomonic of the diagnosed disease." As seen at: Flaws & Finney 1996, p. 3
87. ^ a b c Flaws 1990, p. 8
88. ^ Flaws & Finney 1996, p. 3
89. ^ Wiseman & Ellis 1996, p. 78
90. ^ Marcus & Kuchera (2004). Foundations for integrative musculoskeletal medicine: an east-west approach
(http://books.google.com/?
id=WbThUt45ZXgC&pg=PA159&dq=tcm+six#v=onepage&q=tcm%20six&f=false). North Atlantic Books.
ISBN 978-1-55643-540-9. Retrieved 22 March 2011. p. 159
91. ^ a b c Ross 1984, p. 39
92. ^ Ross 1984, p. 27
^ Ergil et al. 2009, p. 88: "The six evils are not detected in a lab, but are known through distinctive signs." 20/27
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^ Ergil et al. 2009, p. 88: "The six evils are not detected in a lab, but are known through distinctive signs."
^ Deng 1999 , p. 185
^ a b c Ergil et al. 2009, p. 88
^ Deng 1999, p. 185: "Or, abnormal changes in the weather, at inappropriate times for that weather condition,
can cause the emergence of disease."
^ Ergil et al. 2009, p. 88:"Whether the patient had a specific encounter with a cold wind shortly before the
onset of the symptoms is not necessarily relevant."
^ Ross 1984, p. 39: "The situation is not so much a linear chain of cause and effect,..."
^ Ergil et al. 2009, p. 88: "It is the patient's presentation that determines the nature of the evil."
^ a b c Deng 1999, p. 186
^ Wiseman & Ellis 1996, pp. 80 & 142
^ a b Ross 1984, p. 38
^ Ergil et al. 2009, p. 89
^ Ergil et al. 2009, p. 127
^ Wiseman & Ellis 1996, p. 145146
^ Wiseman % Ellis 1996, p. 147150
^ Ergil et al. 2009, p. 139 (table)
^ Flaws & Finney 1996, p. 169-173
^ cf. Flaws & Finney 1996, pp. 9133, 137151, 169174
^ cf. Wiseman & Ellis 1996, pp. 145 et sqq.
^ Ergil et al. 2009, p. 122
^ a b c d e f Wiseman & Ellis 1996, p. 127
^ Ergil et al. 2009, p. 124
^ Deng 1999, p. 167
^ Kaptchuck 2000, pp. 230231
^ "...if it not that the right is vacous, then it is that the evil is replete." As seen at: Deng 1999, p. 165
^ Tierra & Tierra 1998, p. 108
^ cf. Wiseman & Ellis 1996, pp. 80, 142, 193, 197
^ a b c d Wiseman & Ellis 1996, p. 138
^ "For instance, if by eight-principle pattern identification a heat pattern is detected, qi-blood pattern
identification will show whether the heat is located in the blood or qi; organ pattern identification will determine
what organ or organs are affected; and disease-evil pattern identification will identify any evil present." As seen
at: Wiseman & Ellis 1996, p. 127
^ Flaws & Finney 1996, p. 7
^ Flaws & Finney 1996, p. 6
^ Ross 1984, p. 26
^ a b Ross 1984, p. 40
^ Cheng, 1987, chapter 12.
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99% of prescriptions in the PR of China range from 6 to 20 herbs; in the majority, however, it is 9 to 12,...") A
seen at: Kiessler, (2005), p. 24
141. ^ "Innerhalb einer Rezeptur wird grob zwischen Haupt- und Nebenkruter unterschieden. Bei klassischen
Rezepturen existieren sehr genaue Analysen zur Funktion jeder einzelnen Zutat, die bis zu drei Kategorien (Chen,
Zun und Chi) von Nebenkrutern differenzieren." ("Regarding the content of the prescription, one can roughly
differentiate between main herbs and ancillary herbs. For classical prescriptions, detailed analyses exist for the
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Wiseman, N. & Ellis, A. (1996): "Fundamentals of Chinese medicine (http://books.google.com.hk/books?
id=3SOAjUt53UgC&pg=PA199&dq=summerheat+tcm&hl=zh-CN#v=onepage&q&f=false) Paradigm
Publications. ISBN 978-0-912111-44-5
Xu, L. & Wang, W. (2002) "Chinese materia medica: combinations and applications"
id=36dhuXGm3OgC&pg=PA1&dq=traditional+chinese+medicine+herb&hl=zhCN#v=onepage&q=traditional%20chinese%20medicine%20herb&f=false) Donica Publishing Ltd. 1st edition.
ISBN 978-1-901149-02-9
Further reading
McGrew, Roderick. Encyclopedia of Medical History (1985), brief history pp 56-59
Sivin, Nathan, ed. (2000). Medicine. (http://books.google.com/books?id=zd0ZoLtulgC&dq=nathan+sivin&client=firefox-a&source=gbs_summary_s&cad=0) (Science and civilisation
in China, Vol. VI, Biology and Biological Technology, Part 6). Cambridge: Cambridge University
Press. 10-ISBN 978-0-521-63262-1; 13-ISBN 978-0-521-63262-1; OCLC 163502797
(http://www.worldcat.org/wcpa/oclc/163502797)
External links
Medicinal Plant Images Database (http://libproject.hkbu.edu.hk/was40/search?
lang=en&channelid=1288) School of Chinese Medicine, Hong Kong Baptist University (traditional
Chinese)(English)
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28.06.2013
Chinese Medicine Specimen Database (http://libproject.hkbu.edu.hk/was40/search?channelid=44273)

School of Chinese Medicine, Hong Kong Baptist University (traditional Chinese)(English)
Retrieved from "http://en.wikipedia.org/w/index.php?title=Traditional_Chinese_medicine&oldid=561329788"
Categories: Traditional Chinese medicine Alternative medical systems Pharmacy
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Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine

Traditional Chinese medicine - Wikipedia, the free encyclopedia

6.2.2 Human body parts

The Compendium of Materia Medica

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Acupuncture chart from Hua Shou

Yin and yang

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Celestial bodies [22] moon

Degree of humidity damp/moist dry

Five Phases theory

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Climate [30] wind

between eyes, lower

inner/outer corner of upper and

Eye part[36] iris

Model of the body

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Main article: Meridian (Chinese medicine)

Acupuncture chart from the Ming

In order to determine which pattern is at hand, practitioners will examine

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

in respect of the meridians (, pinyin: jng-lu bin zhng)[87]

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Tongue and pulse

Assorted dried plant and animal parts

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Chinese red ginseng roots

Human body parts

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Acupuncture and moxibustion

Needles being inserted into a

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

around the back, offering "reverse-pressure massage".

Chinese food therapy

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

^ Lu & Needham 1980, pp. 6970; Harper 1998, p. 5, note 2.

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

63. ^ by citation from the Huangdi Neijing's Suwen: [Within

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Deng, T. (1999): "Practical diagnosis in traditional Chinese medicine" (http://books.google.com.hk/books?

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Traditional Chinese medicine - Wikipedia, the free encyclopedia

Chinese Medicine Specimen Database (http://libproject.hkbu.edu.hk/was40/search?channelid=44273)

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