This book teaches both the theory and practice of natural healing methods used in China. Every branch of Chinese medicine is holistic, but there are numerous layers of holistic interconnection possible. In order to achieve the greatest synergy, they should be integrated according to the principles contained here. That’s how these methods are used to best advantage in China, with some variations as you’ll learn in Chapter 1 and throughout PART 2.
The book is presented in two distinct yet intimately entwined parts and follows the guidance of many wise teachers I’ve had the privilege to know over decades of study. Two core ideas were repeatedly encountered, and while some teachers worded them differently, the essential meanings were always the same.
The first core idea is “In order to learn any practice or discipline well, you need both a solid intellectual understanding and a strong foundation in its practical application.” All agreed that the actual practice (Qigong, Taiji, healing exercises, acupressure) or application of the method (acupuncture, herbal medicine, food therapies) is the ultimate goal. Greater intellectual understanding can support greater practical ability, but it is only valuable as it serves to further that end. Otherwise, it may provide for some interesting conversations but will not tangibly improve your health and life.
The second core idea is “Mastery means mastering the basics.” The basics are the root of both theory and practice. A broad, solid foundation provides the stability on which to build and grow. Even if you choose to not build more than a foundation, that will be your bedrock during any times of hardship.
PART 1, “Foundational Theories in Chinese Medicine,” introduces the theoretical underpinnings of all Chinese medical science and philosophy. While not as detailed as a medical textbook, it is fairly extensive for two reasons. It provides the intellectual core necessary for understanding and accomplishment, and it thoroughly acquaints the Western reader with a different way of looking at the world, from a Chinese perspective. The concepts and practices taught throughout this book grow out of that cultural perspective, and if we are to learn to apply those practices in our daily life, some effort must be made to drop our own cultural preconceptions and see things with fresh eyes. The detail in Part 1 is intended to facilitate that perceptual shift.
The majority of PART 2, “Holistic Self-Care with Chinese Medicine,” carefully teaches the practical basics of Chinese holistic self-care methods using principles learned in Part 1 and provides plenty of room to grow as you become more adept in each. Doing the practices regularly is most important and ultimately leads to mastery, giving you simple yet valuable and effective options for taking control of your health in a variety of natural and holistic ways. These are methods that you can use forever and that will greatly reduce the likelihood of needing to visit any physician, whether Chinese or Western.
There are times when an integrated natural healing approach might include professional medical help. The insights into Chinese medicine from Part 1 will prepare you well if you decide to seek such help. Part 2 opens with things you can expect when visiting a Chinese physician, beyond what many Westerners know, and introduces you to the diagnostics and treatments of Chinese medicine. This will help you have a more informed dialogue with your Chinese physician and establish realistic expectations and goals, making it most productive for you both.
Keep in mind that just as illness rarely happens overnight, healing won’t happen overnight either. Daily practice is required to make healing changes in your life.
Readers who want to jump right into the practices in Part 2 can safely do so, but realize that by better understanding any practice, including its basic theory and the ways in which it works within a holistic system, you will have more freedom and flexibility when selecting practices that match your specific needs and health goals.
Some Conventions Used in This Book:
Pinyin, Capitalizations, and Italics
Pinyin is the official standardized alphabetic transliteration system that has been in use in China since the early 1950s. It contains clues to the meaning and guidance in the correct pronunciation of Mandarin Chinese words not found in the older Wade-Giles spellings that may be more familiar to some readers. Pinyin is the intended transliteration system used here, except when quoting sources that may use older spellings. Some examples of pinyin, with Wade-Giles equivalents in parentheses, include Qi (Ch’i), Taiji (Tai Chi), Qigong (Ch’i Gung), and Jing (Ching).
Pinyin is a synthetic language, meaning that while each syllable is a discrete word, new words are made by joining those syllables/words into multisyllabic words. Common examples include Qigong (“energy” and “practice” or “cultivation”) and Taijiquan (“supreme ultimate fist”). Some authors prefer to split those words into their component syllables, depicting them as Qi Gong and Tai Ji Quan. While this is not strictly correct, it does allow the reader to clearly see the syllables that make up those words. Throughout this book, when an unfamiliar Chinese word is first introduced its component syllables will also be shown in parentheses, allowing readers with some pinyin experience to easily see the syllables that make up the word and quickly understand its meaning. This will also help less experienced readers see the commonalities among words that may at first appear very different. Examples involving different qualities of Qi include Jingqi (Jing Qi), Yuanqi (Yuan Qi), Guqi (Gu Qi), and Waiqi (Wai Qi).
Among the many Chinese words you’ll encounter, some will be more familiar—such as Qi, Yin, and Yang—while others like Tuina, Mingmen, or Dantian may appear strange to readers who are relatively new to these topics. They are not proper nouns, but all will be capitalized throughout the book to help readers recognize them as Chinese words. Their meanings are explained in the text.
Some English words are capitalized to distinguish them from their use as part of a Chinese medical designation. Most of the time those will be the names of organs (such as Spleen, Liver, or Kidneys) when referring to the holistic Organ System as described later, rather than to the organ as understood by Western medicine. Blood can have connotations outside of the English word meaning and will be capitalized when used in that way. Other English words will be capitalized when part of a principle designation, such as Yin-Yang theory, or when part of a Chinese medical pattern, such as Spleen Qi Deficiency. When not capitalized, they are used as commonly understood English words.
Last, the phrase “Chinese physician” is used to mean someone of any nationality who practices Chinese medicine, not necessarily a physician who is Chinese.