CREATION and EVENT
All events are emerging transient forms, kaleidoscope-like images flashing in a prism of energies. All events, to be events, have movement that tends towards manifestation. And all movement moves towards the fulfillment of its imperative, which is change and transformation. All events are impermanent, mutable, and trans- formative. They serve their own constantly changing nature, and at the same time serve as transformative components for all other events. These transformations have local affects as well as unlimited cosmic affects- this is defined as relationship.
All events manifest two qualities. They move towards universal expression, and at the same time they resist their own dissolution. These two interpenetrating qualities are continually resolved in the irresistible desire to be- to be “all in all”. They are not polarities- they are complimentary, each reflecting the state of emergence and change which are inherent in all events. This desire to be “all in all” exists within the very core of creation and is expressed as the “seed point of existence” (Bija- Sanskrit), and the nature of cosmic Oneness embraced by Spirit, Echad (Hebrew).
Reality has no dynamic of its own but is defined by events taking place within the qaulity of its unresisting space. These events, regardless of their complexity, are metabolic and integrative in nature. Metabolism is a “fractal” phenomenon that assumes the existence of relationships reflecting a cosmic Unity that make the evolution of form and event possible. As such, metabolism, the dynamic of change and transformation reflects this balance and coherency belonging to the mystery of relationship.
Until we see the living organism as being a sensitive, subjective, ever flowing moment of creative relationship, until we see the workings of Creation’s relatedness as the very life of the organism- and every function as a universal event in time and space- then we will never understand the nature of healing nor the art of practicing medicine.
The Classical Medical sciences state that the foundation of all nutritive events taking place within the cells. These nutritive cell events as well as cellular immunity, lies in the functions of primary digestive metabolism that originates energetically in the Reproductive System. QiChong (Point 30 on the Stomach Main Meridian in European numeral acupuncture point classification), reveals essential relationships regarding basal nutrition and the function of general integrative immunity.
CATABOLIC and ANABOLIC ASPECTS OF REPRODUCTION
The Reproductive System not only “reproduces” offspring in a phylogenic context, but is constantly “reproducing” our own organism. Its metabolic events are the source of life, growth, and maturation. They are the mechanisms of change through which life expresses its ongoing creative vision through the evolution of synergistic relationships.
Metabolism is characterized by two interdependent polarities. These are the catabolic events that breakdown nutritive components releasing their inherent energies, and the anabolic events that use this energy to synthesize the new components necessary for cellular tissue function and regeneration. Catabolic and anabolic events involve all dimensions of being.
Spiritual, mental, emotional, and sensory events as well as ingested nutrients, are all part of the organism’s metabolic field. Without the digestion of, and the breaking down of the specific forms contained in these events, they would remain foreign and unique, retaining their own identity. It is the purpose of metabolism to render these events available to the organism, transforming them into the organism’s own integral needs and personal identity. This includes thought, emotional responses, and sensory information, as well as substances such as food, air, and water.
Everything that we ingest from outside our bodies has its own identity, and most be completly transformed in order for it to become an essential reflection of our personal identity. Identity is the intrinsic integrity of the form-creating and form-sustaining processes in any organism.
In its broadest context, all things, all events, must undergo the transformation of “death” in catabolic processes, in order to make way for the continual resurrection of new life, and the potentials inherent in growth, maturation, and relationship. The death of cells is an essential part of our health potential, and is manifested by the reproduction of new, more vital cells. Even the thought forms of the mind are the result of metabolic processes in the consciousness that predicate the maturation of the psyche. This is the birth and re-birth process reflected in, and controlled by the reproductive system of our body.
BIOLOGICAL VITALITY and IMMUNITY as PRODUCTS of METABOLISM
The energies involved in the metabolism of the reproductive system are very strong and subtle, and they produce essential biological vitality (Bala- Sanskrit. Ching ch’i- Chinese), as well as basal immunity (Ojas- Sanskrit. Wei ch’i- Chinese). Bala / Ching ch’i and Ojas / Wei ch’i circulate outside of the meridians conduits (Nadi- Sanskrit. Ching mo- Chinese), and permeate all cellular processes creating an interface with internal processes and external influences. It is important to note that Ojas and Bala are essentially two sides of the same configuration. They reflect each other and are functionally relative to one another.
Western allopathic physiology sees the immune system a “defense” mechanism, protecting the body from “attack”. These are also the metaphors used in the Confucian terminologies of Chinese medicine. However the earlier and more holistic concepts reflecting the Vedic, Taoist and Buddhist contribution to Chinese medicine, see the immune system as an integration system that serves to integrate all relationships within the functions of the body and mind. This integration is the basis of an organism’s ability to live within its full potentials, mature, and fulfill itself in a terrestrial and cosmic environment of diverse relationships.
Metaphorically, the reproductive system can be likened to the conception, nourishing, and care of a new child- the pattern of continual maturation and renewal which all organisms undergo throughout their biological life span. This is the domain of the reproductive metabolism- the mirror of our body/mind future.
Western allopathic medicine sees nutritive metabolic events as being essentially biochemical in nature, an equation of depletion and replacement- the body depletes nutritive elements through its life processes and must replace them through the identical nutrients found in food. The Classical medical traditions however, maintain that all nutritive elements in ingested substances are completely metabolized, metaphorically “burned up”, in the catabolic digestive process. The metabolic process as a whole is seen as a process of trans-formation embracing both catabolic and anabolic events in which ingested substances are transformed by the “fire” of metabolism, Agni (Sanskrit), Hua (Chinese). This process occurs not only in the digestive organs, but also in all tissue systems (Dhatvagni- Sanskrit). Each tissue system (Dhatu- Sanskrit. Tsang- Chinese) metabolizes nutrients according to its own needs, and sends the end products of the digested nutrients to other tissues for further metabolic transformations.
This is in reality a process of transmutation by which the body re-creates the elements it needs from the energy released by its metabolic processes, rather then simply utilizing the biochemical constituents of ingested matter. The metabolic process in its deepest sense is a process of individuation. An organism can only function by re-creating itself, by transforming the foreign matter of another organism into its own identity. This process is governed by the “identity creating” matrix- Ahamkara (Sanskrit), which preceeds and governs all nutritive events.
REPRODUCTIVE TISSUE METABOLISM
Processes in the Reproductive tissues Sukra dhatu- Sanskrit; Nu tzu pao- Chinese (collective term for reproductive tissues) ultimately govern the above-mentioned elements of nutrition and immunity. These same tissues also provide essential nutrition and immunity through the end products of their own metabolism. It is important to note that the end product, the most refined essence of all metabolic processes culminating in the Reproductive organs, is called “semen” (collective term for the seminal fertility and activity of both sperm and ovum). This is synonymous with Ojas (Sanskrit), and Ching (the ‘Ching’ aspect of Ching ch’i- Chinese). “Semen” is not only the unconfined vital biological energy utilized by all physical and mental processes, but it also represents the body and mind’s general immunity and its ability to develop, and integrate its life processes. All Classical medical therapies for rejuvenation and premature aging are designed to support and strengthen Ojas (Sanskrit) and Ching (Chinese).
QICHONG (ST 30) ETYMOLOGY
QiChong is one of the main points that access both the metabolic and immune origins of the organism. The terms used in Classical medical texts, both in Chinese and Sanskrit, designate a specific area or activity, and define the basic nature of these areas and activities. Chinese is written in pictographs called characters. The pictograph shows us the meaning of the word rather then merely delineating it as words do in the English language. Studying the etymology of these terms is therefore invaluable in understanding their true meaning.
We must also remember that there is an essential difference between allopathic approaches to medical science and the Classical traditions. Allopathic science describes results or manifestations proceeding from the actions of events, while the Classical traditions define the underlying motif and nature of the events themselves. This difference in basic approach has caused much confusion and regrettable conflict between two essentially complimentary sciences.
QiChong means “Pouring Ch’I” in its lexographic definition. It is comprised of two characters ch’i and chong. The written character for ch’i is a pictograph which shows curling vapors rising from the earth (Di- Chinese) into the clouds and heaven above (T’ien- Chinese). In Chinese medical and spiritual philosophy, the earth is the source of all things that are manifest. It is dense and heavy, containing all sources of life in an unrefined, or potential state that is inherent in the nature of matter. The “heavens” represent both cosmic energies (T’ien ch’i- Chinese), and the constitutional phylogenic energies of our heredity (Hsien t’ien chih ch’i- Chinese). Through the actions of the “heavenly” energies acting upon the earthy qualities of our nature, these potentials are transformed and released, becoming the form-creating functional energies through which we live. This is a picture or metaphor of metabolism, the ‘digestion’ of the earthy solids of foods, liquids, and air, which are transformed and metabolized by the digestive “fire” (Agni- Sanskrit. Hua- Chinese) into functional life energies, Ch’i.
The main radical in the original Chinese character for chong, shows an arrow penetrating the center of a target. It means “to attain that which is the ultimate center (of an event)”. The action of energy upon matter is transformation and renewal as the character illustrates. The two characters together Qi + Chong, is a picture that illustrates reaching into, and penetrating the center of the active and transformative character of Ch’i. The basic primordial Ch’i locked in the earthy forms of atoms, molecules, and nutrients (Gu ch’i- Chinese), is transformed by metabolism into the many different configurations of Ch’i that constitute the functioning of the living organism. Chong is the center of Ch’i.
QICHONG MERIDIAN CONNECTIONS
QiChong is a Reunion Point of the Stomach meridian (Wei mo- Chinese), with the Gall Bladder meridian (Tan mo- Chinese). It is a point on the Chong mo (Chinese) meridian, known as “The Sea of the Twelve Meridians”. Chong mo is a meridian that effects all deep circulations of energy, especially energies from the Reproductive Organs (discussed above) and the Kidney system (Shen- Chinese). QiChong is also the “Central reunion Particular Point of Food”, and called “The Sea of Nourishment”. In Chinese terminology a “sea” defines a dynamic potential containing the essence from which all of its attributes arise. The Sea of Nourishment then, is the origin of nutritive events.
QiChong’s reunion with the Gall Bladder meridian (Tan mo- Chinese) in the Reproductive Organ functions is significant. The Tan Mo governs the physical uterus (Nu tzo pao- Chinese) and its energy functions, as well as the functions of the cerebral cortex, termed the “Sea of Marrow” , and by extention, the nerve and bone sheaths. The Tan mo also enriches the “semen” (Ching ch’i- Chinese), and is the “Storehouse of Blood”, causing the movement of both “Blood and Breath” that is one of the fundamental energetic circulations of the physical and emotional body.
There is also an internal connection between QiChong and the Dai mo meridian (Chinese). The Dai mo meridian connects from the Liver (Kan- Chinese) and the Gall Bladder (Tan- Chinese) with the physiological functions of the Reproductive organs. The psychosomatic parameters of the Liver and Gall Bladder systems play an important role in the functions of identity. The Liver is understood as the body/mind matrix that “develops plans and strategies”; and the Gall Bladder “carries out decisions and manifests the will”. These two together reflect the subtle role of metabolism (Agni-Sanskrit) that works through the individuation template of the Ahamkara (Sanskrit) called the “I maker”.
The Dai mo is also connected to the “Gate of Life”, Mingmen (Chinese), which is the matrix of embryonic energies continually working as a feature of the reproductive system in the full-born. The Mingmen is essentially part of the Kidney system (Shen- Chinese) that plays a major role in all metabolic events by connecting the hereditary “ancestral” energy (Yuan ch’i- Chinese) of the organism with the external energies of the environment contained in food, liquids, and sensory/mental impressions. This is the process of individuation that all metabolic events must accomplish in order to be able to nurture the continually emerging organism.
The Stomach meridian (Wei mo) is a yang organ (Fu- Chinese) that provides the initial catabolic energy to metabolize primary nutrients necessary for building up the organism’s cells and tissues. According to Chinese medicine the results of metabolism are anabolic and belong to the yin domain which is carried by the Stomach’s partner the Spleen. This is synonymous in Ayurveda as belonging to the realm of the Kapha dosha (Sanskrit) and its Elements (Mahabhutas)- Earth (Prthvi) and Water (Ap).
Here we find the materialization of energies in the emerging forms of cells, tissues, and biochemical/hormonal substances. The metabolic process in the stomach organ itself is the domain of Kledaka Kapha (Sanskrit), a designation for the type of energy that creates the metabolism, and nourishes all other anabolic processes. In Chinese, this is termed Gu ch’i, and refers to the energy available in food, as well as the physiological energy assimilated from food.
These yin/kapha events dominate tissues and are the resistors of catabolic forces. If catabolic energies were not balanced by the resistance of matter to the dispersing forces of pure energy, the catabolic energies would soon break down the physical form of the body and the thought forms of the mind, fragmenting the identity matrix of form and matter that predicate the individual organism.
Here again we find the polarities of yin (matter/form and resistance to disintegration) and yang (pure energy events which metabolize matter/form into energy). The main parameters of treatment strategies in Chinese and Ayurvedic medicine attempt to achieve a balanced integration between the interpenetrating forces of yin (Kapha- Sanskrit) and yang (Vata- Sanskrit). This balancing factor is termed the Tao, which is the quintessential unity and relational integrity of all creative processes in the cosmos.
These descriptions reveal the deepest phylogenic and metabolic energies of the Kidney system (Shen- Chinese) and its reflection the Chong mo, as well as the prominent role it plays in nutritive events originating in the Reproduction Organs that Qichong connects with on a functional level. We must remember that the end products of digestive metabolism (Ahara- Sanskrit. Ying ch’i- Chinese) are primary vitality (Bala- Sanskrit. Ching ch’i- Chinese) and primary immunity (Ojas- Sanskrit. Wei ch’i- Chinese).
We also see that in Chinese Medicine, the immune energies (Wei ch’i) and the anabolic energies of digestion (Ying ch’i) are partners, inseparably connected to the digestive metabolic processes, the “limpid” yang products of digestion containing Ying Ch’i, and the “murky” yin components containing Wei ch’i.
The symptomology of Qichong also illustrates these connections: impotency; infertility; abdominal pain/colic (digestive); and rising catabolic energies that disturb the immune systems integration processes.
ENERGY and MATTER CONFIGURATIONS
It is important to note that the fully refined nutritive forces emanating from the metabolic events in the Reproductive Organs, arise from denser areas of energy/matter configurations (yin), to areas of lighter, more etheric configurations (yang). Here we see the great polarities of the body at work. The denser yin components finally exiting the lower (yin) part of the body as excrement and urine, while the final energy components (yang) resulting from air, food, and water metabolism in the Reproductive Organs, rise to the heart and lung systems (Shang Chiao- Chinese) in the upper (yang) part of the body, and result in consciousness, on both cellular and mental levels.
Here the nutritive forces produce Tsung ch’i (Chinese), which is the origin of the rhythmical physiological movement of the organism, most apparent in the parasympathetic and sympathetic cycle of the Autonomic Nerve System as respiration and the heart beat. From the Lung/Heart receptacle (Shang Chiao- Chinese) of the “upper ‘heater” (San Chiao- Chinese), the refined energies re-enter the cycle of tissue metabolism (Dhatvagni- Sanskrit) and nourish the first stage of primary digestion and tissue metabolism initiated primarily by the stomach tissues (Rasa dhatu- Sanskrit).
In the Rasa dhatu, newly ingested earthy food from the external environment is co-mingled with the etheric nutrition from the end product of reproductive organ tissues (Sukra dhatu- Sanskrit), carrying the full identity of the organism from the body’s own metabolic processes, into a new and recurrent metabolic cycle. The integrity of this cycle defines the entire current health status of the organism at any given time and is termed Hou t’ien chih ch’i (Chinese), which is a combination of the interactions on constitutional and metabolic levels that sustain the organism.
MEDICINE and TAO
Therapeutic strategies in Chinese Medicine (and by analogy, all Classical medical philosophies) are based on creating a phenomenological and functional balance between the event-forming qualities of Yin and the energetic parameters of Yang. We must remember that Yin and Yang are not energies themselves, but qualities (gunas- Sanskrit) that create tendencies in all events, including the energies, Ch’i’s. The balancing of Yin and Yang however is not done as a means of reconciling opposing polarities, but in reference to the Way, (Tao) which at one and the same time both contains and transcends the qualities of Yin and Yang. The Tao is both immanent and beyond. It contains all, and rules all, but does not create. It is the ultimate Space out of which all energies arise and produce phenomena; it is the womb of Creation.
The true physician does not manipulate the processes of life, but reflects the Tao in every point of the needle, each herb, every touch. He seeks beyond energies into the luminous, spacious immanence of unity and relationship, both for himself, his patients, and the world.