REIKI PRECEPTS (PRINCIPLES) KIKOU FACE MASSAGE FIVE ELEMENTS EXERCISES BASIC YIN YANG THEORY BASIC FIVE

ELEMENT THEORY
PRESENTED BY MARKUS VAN DER WESTHUIZEN

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Reiki Precepts
招福の秘法 Shōfuku no hihō (The secret of inviting happiness through many blessings) 萬病の霊薬 Manbyo no ley-yaku (The spiritual medicine for all illness) 今日大けは Kyo dake wa (For today only:) 怒るな Okolu*-na (Do not anger) 心配すな Shinpai suna (Do not worry) 感謝して Kansha shite (Be grateful)) 業をはげめ Goo hage me (Be honest in your work (spiritual work i.e. meditation and spiritual development)) 人に親切に Hito ni shinsetsuni (Be compassionate to yourself and others) 朝夕合掌して心に念じ口に唱へよ Asa yû gasshō shite kokorō ni neji kuchi ni tonaeyo (Do gasshō every morning and evening keep in your mind and recite) 心身改善臼井霊気療法 Shin shin kaisen Usui Reiki Ryōhō (Improve your mind and body, Usui Reiki Rhōhō) 肇祖臼井甕男 Chosso Usui Mikao (Usui Reiki Ryōhō Founder Mikao Usui)
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What are the Five Precepts?
The five precepTs, or gokai as they are called in Japan, are guidelines to aid students in their journey toward spiritual development. Usui san taught them from as early as 1915. The Usui Reiki Ryōhō Gakkai perform gokai sansho, or the chanting of the five precepts three times, at the end of their regular group meetings. The five precepts are the six sentences in the centre of the entire poetic teaching. The teaching consists of an introduction, the five precepts themselves, directions on how and when to use them and what the result of this practice will be.

The Five Precepts in Detail
There are many TranslaTions of the precepts, but most of them tend to be direct translations. The mark of a good translation is that it does not directly translate, word for word, and that it still carries the same energy and meaning of the original text. The precepts can be translated into any language and it can be recited in any language the practitioner is comfortable with. As long as the meaning and energy remains the same as the Japanese text. Many people have asked if there is a more positive way to translate the precepts, or a way to transform the precepts into affirmations. An affirmation is always written in the present tense and starting an affirmation with “I,” “I am” or “I have” is the most effective. Below are two examples of the precepts. One is a direct translation and the other is written as a powerful affirmation. For today only: Do not anger Do not worry Be grateful Work hard [on your spiritual work] Be kind to others NOW: I am gentle and calm I trust I am humble and grateful I am focused on my spiritual development I am kind to myself and others

Examples of different ways in which to translate the five precepts.
Just for today [i.e. focus in the here-and-now]: principle 1 has been variously sTaTed as: • Do not anger • Don’t get angry • Thou shall not anger • I will not be angry • I will let go of anger • I am gentle and calm principle 2 has been variously sTaTed as: • Do not worry • Don’t be anxious • Thou shall not worry • I will not worry • I will let go of worry • I trust principle 3 has been variously sTaTed as: • Be grateful • Show appreciation • Thou shall be grateful for the many blessings • I will give thanks for my many blessings • I will count my many blessings • Express your thanks • Show gratitude to every living thing • Honour your parents, teachers and elders • I am humble and grateful
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principle 4 has been variously sTaTed as: • Work hard • Study diligently • Devote yourself to your work • Earn thy livelihood with honest labour • I will do my work honestly • I am focused on my spiritual development principle 5 has been variously sTaTed as: • Be kind to people • Be kind to others • Be kind to thy neighbours • I will be kind to every living thing • I will be kind to every living creature • Show compassion to every living thing • I am kind to myself and others here is a look at some meanings that may lay behind the five precepts. The secret of inviting happiness through many blessings The spiritual medicine for all illness This first paragraph introduces the ‘secret’. It alludes to spirituality being an instrument to good health. The ‘many blessings’ may be the benefits of the repeated receiving of the Reiju (empowerments). Usui san and the Usui Reiki Ryōhō Gakkai performed Reiju on a regular basis, believing that it could lead to enlightenment. After many years of personal practice and the receiving of the Reiju it is understood that the practitioner becomes one with the universe. Another viewpoint may see the practitioner being showered with the blessings that the universe has to offer when practising the teachings. For today only [NOW]: It is a practical sentence to keep the practitioner’s minds focused on the NOW. It is the typical Buddhist stance. Each moment of life is NOW. If these precepts are practised NOW then they are being practised in each and every moment of the practitioner’s life. If you no longer want to create pain for yourself and others, if you no longer want to add to the residue of past pain that still lives on in you, then don’t created any more time, or at least no more than is necessary to deal with the practical aspects of your life. How to stop creating time? Realise deeply that the present moment is all you ever have. Make the NOW the primary focus of your life.
(Excerpt from The Power of NOW by Echart Tolle)

Do not anger [I am gentle and calm]: This is a basic Buddhist principle. Anger not only hurts those in the practitioner’s vicinity but the practitioner him- or herself. It is the antithesis of balance. Once the practitioner is no longer a victim to the senses then focus can energetically be placed on the spiritual path. Sometimes people feel that anger is useful because it brings extra energy and boldness. When we encounter difficulties, we may see anger as a protector. But though anger brings us more energy, that energy is essentially a blind one. There is no guarantee that the energy will not become destructive or our own interests. Therefore, hatred and anger are not all useful.
(Excerpt from the Power of Compassion by His Holiness the Dalai Lama)

Do not worry [I trust]: Worry causes stress at all levels. Stress lowers the immune system opening the practitioner up to the possibility of disease. To worry is a lack of faith. Fearfulness is a reaction that does not trust the universe to provide what is best for the practitioner. … Shantideva says: “If you can solve your problem, Then what is the need of worrying? If you cannot solve it, Then what is the use of worrying?”
(Excerpt from The Healing Power of the Mind by Tulku Thondup)

Be grateful [I am humble and grateful]: The practitioner will find this humbleness and thankfulness permeating each and every aspect of his or her life. Thoughts will be of a life of abundance rather than want. The importance of material circumstances will no longer be the gauge that existence is based on.
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… True happiness relates more to the mind and heart. Happiness that depends mainly on the physical pleasures is unstable; one day it’s there, the next day it may not be…
(Excerpt from The Art of Happiness by His Holiness the Dalai Lama and Howard C. Cutler)

Work hard [I am focused on my spiritual development]: This precept is reminding the practitioner to be truthfully dedicated to spiritual progress by focusing on meditation and other spiritual techniques as taught in the Reiki Ryōhō system and not becoming a ‘spiritual materialist’. … Understanding the energy consequences of our thoughts and beliefs, as well as our actions, may force us to become honest to a new degree. Lying, either to others or to ourselves, should be out of the question. Genuine, complete healing requires honesty with oneself. An inability to be honest obstructs healing as seriously as the inability to forgive. Honesty and forgiveness retrieve our energy — our spirits — from the energy dimension of ‘the past’.
(Excerpt from Anatomy of the Spirit by Carolyn Myss, PhD.)

Be kind to others [I am kind to myself and others]: The practitioner will remember the connections of all things in the universe. Mindfulness brings peace to life. This thought reminds human nature that it is compassionate and to understand and experience connectedness. Oneness. … numberless times in previous lives we have each fulfilled the role of a mother. The feeling of a mother for a child is a classic example of love. For the safety, protection and welfare of her children, a mother is ready to sacrifice her very life.
(Quote by His Holiness the Dalai Lama)

Do gasshō every morning and evening, keep in your mind and recite Gasshō is the placing of both palms together in the prayer position, in front of the chest. It is a sign of respect for oneself, the action and the energy. This simple act balances both the mind and the body. Keep these precepts in the mind throughout the day. They are not just for reading but also for living. Improve your mind and body with Usui Reiki Ryōhō Founder Mikao Usui The lasT Three lines name the motto, the system and its founder.

Precepts in our Daily Life
iT is almosT impossible to keep focused on these five precepts hundred percent of the time. Therefore it must not be considered a ‘sin’ when the practitioner is unsuccessful in following each one of them. Buddhist thought offers the idea that when a precept is ‘broken’ focus can be placed on forgiveness and kindness towards oneself. This contemplation brings the practitioner full circle back to the original precepts finding the focus, once more, on compassion and the five precepts.

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Techniques & Exercises
Kikô Face Massage and Sounding Heaven’s Drums
a Technique used To end mediTaTions and oTher energy-work
This meThod is said to calm the brain and stimulate the internal organs and is said to benefit the situation of those suffering from chronic disease such as insomnia, stomach and liver conditions, high blood pressure and heart disease. The face massage is very popular as a “wake up” exercise and is generally practised after kikou (qi gong) and meditations. Before beginning the face massage rub both hands together until you feel heat and then commence.

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1. Place both fists in the centre of the forehead, knuckles together, then gently slide the fists across the forehead towards the temples in a smoothing action, inside to out. Repeat this a few times. 2. Place the hands on the sides of the face, palms inwards, with the finger tips just below the ear. Stroke the face with the hands in an upward motion. Repeat this a few times. 3. Use your index or middle fingers to massage point number 1 a few times to stimulate energy flow. (Inside corner of the eye, next to the tear duct). 4. Massage point number 2 a few times to stimulate energy flow. (Inside end of the eyebrows). 5. Stroke the eyebrows a few times with your fingers, moving from the inside end of the eyebrow to the outside end of the eyebrows. 6. Massage point number 3 a few times to stimulate energy flow. (Middle of the eyebrows). 7. Massage point number 4 a few times to stimulate energy flow. (Outside end of the eyebrows). 8. Massage point number 5 a few times to stimulate energy flow. (Outside corner of the eyes). 9. Massage point number 6 a few times to stimulate energy flow. (Underneath the eye, in line with the pupils). 10. Massage point number 1 a few times to stimulate energy flow, making a complete cycle around the eyes. 11. Use the thumb and the middle or index fingers to stroke the outside of your nose from point number 1 to point number 7. 12. Massage point number 7 a few times to stimulate energy flow. (Next to the wings of the nose). 13. While holding point number 7 hook your thumbs around to point number 8 located behind the earlobes, in the depression between the earlobes and the lower jaw. 14. Bring your middle or index fingers around to point number 8, release the thumbs and massage. 15. Bring your thumbs to point number 8 and release your middle or index fingers and bring the palms of your hands around to point number 9 located on the temples. Release your thumbs and slide your hands up and massage point number 9 with the base of your palms. 16. Finally perform “Sounding the Heavenly Drums” by covering your ears with your palms, your index fingers in line with number 10 on the back of the head at the base of the skull. 17. Place your index fingers on your middle fingers and using the middle fingers as pivots, flick your index fingers down on the back of your head, gently hitting point number 10 24 times. 18. Only focus on the positive thoughts while Sounding the Heavenly Drums. Think about yourself, family and friends and send love and healing thoughts. 19. Immediately after sounding the 24th drum beat, open your eyes and move your body, shake your hands and kick your feet. Wake up and come back to the physical world.
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Five Elements Exercises
according To TradiTional chinese Medicine (TCM), energy flows in the body in terms of five energies — wood, fire, earth, metal and water. A sixth is closely related to fire and governs the immune system. The exercises are designed to balance the flow of energy in the body and to restore balance. • • • • • • • wood exercises balance the liver and gallbladder. The parts and systems of the body related to the wood element are the muscles, tendons, hip joints, hands, feet, eyes and neck. Any neck stretches and exercises stimulate and strengthen the wood element, liver and gallbladder. fire exercises balance the heart and small intestine. The parts and systems of the body related to the fire element are the circulatory system, heels, tongue and face. Any shoulder exercises stimulate and strengthen the fire element, heart and small intestine. earTh exercises balance the stomach and spleen. The parts and systems of the body related to the earth element are the knees, thighs, mouth and flesh. Any knee exercises stimulate and strengthen the earth element, stomach and spleen. meTal exercises balance the lungs and large intestine. The parts and systems of the body related to the metal element are the skin, wrists and nose. Any wrist exercises and stretches stimulate and strengthen the metal element, lungs and large intestine. waTer exercises balance the kidneys and bladder. The parts and systems of the body related to the water element are the reproductive organs, bone, marrow, ankles, ears and hair. Any hip and ankle exercises and stretches stimulate and strengthen the water element, kidneys and bladder. waTer exercises balance the kidneys and bladder. The parts and systems of the body related to the water element are the reproductive organs, bone, marrow, ankles, ears and hair. Any hip and ankle exercises and stretches stimulate and strengthen the water element, kidneys and bladder. immune sysTem exercises balance the triple burner (hara / katanden) and pericardium (heart protector). The parts and systems of the body related to the immunity element are the pericardium, immune system and nerve system. The immune system exercises are designed to strengthen the immune system and to release negative energy and toxins.

Five Elements Exercises
1. immune sysTem exercises: 1) heel bouncing (50x): Place feet shoulder-width apart. By flexing and extending the toe joints, lift the heels up and down without the heels touching the floor. Breathe slowly and fully, inhaling and exhaling through the nose. Allow the tension and negative energy to leave the body through the soles of the feet. This exercise releases heaviness and makes one feel refreshed. 2) arm swings (50x): Lift the arms straight up in line with the shoulders and drop them down snapping the wrists, releasing stress, tension and negative energy from the fingers. This exercise releases toxins from upper body. 3) body TwisT (10x To 30x): Allow the arms to hang loose and limp. Turn the body as far as possible to the left and try to look down at the right heel while keeping the spine as erect as possible. Turn the body as far as possible to the right and try to look down at the left heel while keeping the spine as erect as possible. Feel the organs in the body twist and imagine that all negative energy and toxins are squeezed out with each twist. Imagine that all toxins and negative energy are leaving the body through the soles of the feet and into the earth. 2. wood elemenT — neck exercises: 1) Move the neck up and down 2) Rotate the neck clockwise and then counterclockwise 3) Stretch the neck left and right as though trying to touch the shoulder with the ear 4) Pull the chin in and turn left and right looking at each shoulder. 5) Drop the head down and shake the head. Look up and shake the head. 6) Interlace the fingers with the palms toward the floor. Inhale deeply as the arms are raised as high as possible, stare up to the back of the hands. Exhale, bend at the waist and stretch down toward the left foot keeping the legs straight. Come up and repeat the exercise to toward the right foot and repeat again to the centre. This exercise is good for the spinal problems and also for thyroid problems. 3. fire elemenT — shoulder exercises: 1) With legs shoulder-width apart, lift and release the shoulders repeatedly, allowing the shoulders to bounce up and down, releasing negative energy. This exercise is good for tight shoulders. 2) With both hands on the shoulders and elbows bent, rotate the shoulders forward and backwards. 3) With both arms extended, swing the arms forward and backwards. This exercise is good for the heart, circulation and overall immune system. 4. earTh elemenT — knee exercises: 1) With legs shoulder-width apart, flex and extend the knees gently and repeat 10 times. 2) Squat down and up with chest and spine straight, keeping the feet flat on the floor at all times. This exercise is good for indigestion and other digestive problems.
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3) With the feet next to each other and knees touching, place the hands on the knees and gently flex and extend the knee joints allowing the body to bounce gently. 4) With the feet next to each other and knees touching, place the hands on the knees and draw an imaginary clockwise circle with the knees, 10 times. Repeat the exercise in a counter-clockwise direction. 5) With the feet next to each other and knees touching, place the hands on the knees. Flex the knees and as they move forward and draw two opposing circles with the knees, the left knee moving counter-clockwise and the right knee moving clockwise. Repeat 10 times and then reverse the direction. meTal elemenT — wrisT exercises: 1) Rotate the wrists 10 times and then reverse the direction and rotate another 10 times. 2) Straighten the left arm in front of the body at shoulder height, turn the hand so that the thumb point towards the floor and the palm faces left. Straighten the right arm and cross the right wrist over the left wrist with the thumb pointing towards the floor, interlock the fingers. Bend both arms at the elbows as the hands are brought towards the body and continue this motion until the arms are again outstretched in front of the body at shoulder height, creating a stretch in the wrist. Look up toward the sky, lean back, gently twist the hips to allow the hands and arms to swing from left to right. Repeat the swinging motion 10 times. Repeat the exercise with the right hand. 3) Extend the left arm in front of the body with the palms up, keeping the hand at shoulder height. Hyperextend the wrist to allow the fingers to point to the floor (palms away from the body) and use the right hand to pull the left hand back towards the body, hold for a few seconds. Release the left hand and flex the wrist to allow the fingers to point to the floor (palm towards the body) and use the right hand to pull the left hand towards te body, hold for a few seconds. Release the left hand and use the right hand to pull the left thumb back towards the body. Repeat the exercise with the right hand. waTer elemenT — hip and ankle exercises: 1) With the right foot flat, raise the heel of the left foot and rotate the ankle clockwise 10 times and then counter-clockwise 10 times. Repeat the exercise with the right ankle. 2) With the feet shoulder-width apart, place the hands on the hips and sway hips from left to right. 3) With the feet shoulder-width apart, place the hands on the hips and imagine drawing a big clockwise circle with the hips. Reverse the direction to draw a counter-clockwise circle. This exercise is good for lower back problems. wood elemenT — forward and side sTreTches: 1) Interlace the fingers with the palms toward the floor. Inhale deeply as the arms are raised as high as possible, stare up to the back of the hands. Exhale, bend at the waist and stretch down toward the left foot keeping the legs straight. Come up and repeat the exercise to toward the right foot and repeat again to the centre. This exercise is good for the spinal problems and also for thyroid problems. immune sysTem exercises: 1) hand opening exercises (100x): With the feet shoulder-width apart, the legs straight and the spine erect. Keeping the elbows close to the body, bend the arms to allow the hands to be in front of the chest, palms facing up. Close all the fingers into a fist, open all the fingers and stretch the fingers, repeat opening and closing the fingers without moving the arms. preparaTion for Tanden breaThing: 1) Tanden sTrengThening exercise (100x sTanding, 100x lying on back): Place both hands on the katanden (2 fingers below the navel). Inhale through the nose and push the katanden out. Exhale through the nose and pull the katanden back towards the spine. Repeat this action as quickly as possible with short, strong inhalations and exhalations. 2) kicking The feeT TogeTher (100x): Lie on the back with the arms in a comfortable position on or next to the body. Keep the straight legs together with the flexed feet touching (toes pointing toward the ceiling). Keeping the heels together, rotate the legs laterally to allow the toes to point to the sides (left foot toes pointing to the left, right foot toes pointing towards the right). With some force, rotate the legs medially so that the medial sides of the big toes hit against each other, toes pointing toward the ceiling again. Repeat this action as quickly as possible. This exercise releases negative energy and toxins from the lower part of the body and is good for releasing tension. Tanden breaThing: 1) Lying down on the back with the legs straight and feet flexed, toes pointing toward the ceiling, place the thumbs of both hands just below the navel. Form a triangle between the thumbs and index fingers. Inhale deeply through the nose while pushing the point under the index fingers out. Exhale slowly through the nose and pull the point under the index fingers down towards the spine. Repeat this action for 10 to 20 minutes with more emphasis on the exhalation than on the inhalation. The focus is on emptying out. 2) Lying down on the back with the legs straight and feet flexed, toes pointing toward the ceiling, place the thumbs of both hands just below the navel. Form a triangle between the thumbs and index fingers. Inhale deeply and slowly through the nose while pushing the point under the index fingers out. Exhale through the nose and pull the point under the index fingers down towards the spine. Repeat this action for 10 to 20 minutes with more emphasis on the inhalation than on the exhalation. The focus is on receiving more Universe energy.

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Introduction to Yin and Yang
yin and yang is one of the most fundamental concepts in Traditional Chinese Medicine, as it is the foundation of diagnosis and treatment. The earliest reference to Yin and Yang is in the I Ching (Book of Changes) in approximately in 700BC. In this work, all phenomena are said to be reduced to Yin Yang.

Four Main Aspects of Yin and Yang Relationship
Yin-Yang are opposites
They are eiTher on the opposite ends of a cycle, like the seasons of the year, or, opposites on a continuum of energy or matter. This opposition is relative, and can only be spoken of in relationships. For example: Water is Yin relative to steam but Yang relative to ice. Yin and Yang are never static but in a constantly changing balance.

Interdependent: Can not exist without each other
The Tai Ji (supreme Ultimate) diagram shows the relationship of Yin & Yang and illustrates interdependence on Yin & Yang. Nothing is totally Yin or totally Yang. Just as a state of total Yin is reached, Yang begins to grow. Yin contains seed of Yang and vise versa. They constantly transform into each other. For Example: no energy without matter, no day without night. The classics state: “Yin creates Yang and Yang activates Yin”.

Mutual consumption of Yin and Yang
relaTive levels of yin Yang are continuously changing. Normally this is a harmonious change, but when Yin or Yang are out of balance they affect each other, and too much of one can eventually weaken (consume) the other. Four (4) possible states of imbalance: Preponderance (Excess) of Yin; Preponderance (Excess) of Yang; Weakness (Deficiency) of Yin; Weakness (Deficiency) of Yang

Inter-transformation of Yin and Yang.
one can change inTo the other, but it is not a random event, happening only when the time is right. For example: Spring only comes when winter is finished.

General Qualities of Yin and Yang
yin darkness moon feminine shade resT wesT (sunseT = yin) norTh earTh righT flaT (like earTh) maTTer more maTerial/dense yang lighT sun masculine brighTness acTiviTy easT (sunrise = beginning of Yang) souTh heaven lefT round (like heaven) energy non-maTerial, rarefied

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Yin and Yang and the Human Body
yin fronT (chesT-abdomen) body inTerior (organs) below waisT anTerior-medial
venTral surface of The

yang back head exTerior (skin, muscles) above waisT posTerior-laTeral trunk and limbs qi TransformaTion/change small inTesTine, lg. inTesTine gall bladder, sTomach, bladder san Jiao “hollow organs”
back and dorsal surface

limbs

of the

sTrucTure blood/body fluids conservaTion/sTorage yin organs: hearT, lung, liver, spleen, kidney, pericardium “solid organs”

funcTion

Front and Back
fronT is more sofT and vulnerable (Yin). Back contains spine that holds ribs: protection. When human depicted as crouching, back receives sun (Yang) and front faces the earth (Yin), is in shade and is protected. All Yang channels (except the Stomach channel) flow on the dorsal or dorsolateral surface of the trunk and limbs. They carry Yang energy and protect the body from pathogenic factors. Yin channels flow on the anterior or anteromedial surface of the trunk and limbs.

Body and Head
yang channels eiTher end or begin on the head. Acupuncture points on the head can be used to raise Yang energy . When Yang energy is not cooled by Yin, it may rise to the head, causing signs such as red face and eyes. The head is easily affected by Yang pathogens such as heat and wind. The chest and abdomen (Yin) areas are more easily affected by Yin pathogens such as Cold and Dampness.

Interior and Exterior
The exTerior of The body such as the skin and muscles is more Yang. The exterior protects body from attack by external pathogenic influences such as Cold, Wind, etc. The classics state: “Yang is on the outside and protects Yin”.

Below the waist and Above the Waist
below waisT - closer to earth (Yin). Above, closer to Heaven (Yang). upper parT more affecTed by Yang pathogens, i.e. wind. lower parT more affecTed by Yin pathogens, i.e. cold damp.

Anterior/Medial and Posterior/Lateral Surface of the Limbs
yin channels flow on anterior-medial aspect of trunk/limbs yang channels flow on posterior-lateral aspect of trunk/limbs

Structure and Function
sTrucTure = someThing subsTanTial, i.e. Matter (Yin) funcTion = someThing insubsTanTial, action, energy (Yang) all parTs of The body have a structure (a physical form), and a function (their activity)

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however, all is relaTive. Even within the Yang category of function, there are Yin functions (i.e. storage, conservation) and Yang functions, i.e. transformation, transportation, digestion, excretion. wiThin The yin caTegory of form there are Yin forms (“solid”) and Yang forms (“hollow”)

Blood, Body Fluids, and Qi
qi is energy, more Yang. blood = denser and more material (therefore Yin). buT noTe ThaT “xue” (blood) not exactly like our concept of Blood. More like “thicker” form of Qi. noTe: There are several types of Qi. Each is relatively more Yin or Yang. • Ancestral QI (more Yin, more slow moving. Moves in long slow cycles). • Ying Qi (more Yang than Ancestral Qi, moves with Blood with which it is closely related). Ying is more Yin than Wei Qi. • Wei Qi the most Yang form of Qi. Circulates in the exterior in the daytime to protect us from pathogenic influences, and regulates opening/closing of pores.

Conservation/Store (Yin) and Transformation/Change (Yang)
yin organs sTore blood, Body Fluids, Essence, etc. yang organs consTanTly Transform, transport and excrete the products of digestion.

Solid and Hollow Organs (Zang Fu)
yin organs are “solid”: constantly active, involved in production and storage of the body’s vital Substances (Qi Blood, Body Fluids, Essence) Yang Organs are “Hollow”: receive and circulate but do not store, involved in digestion, transformation, excretion.

Yin and Yang in Pathology
clinical signs and sympToms can be interpreted via Yin-Yang theory. When Yin Yang are in dynamic balance and relating harmoniously, there are no symptoms to observe. When Yin and Yang are out of balance, they become separated. For example: a.) Yin does not cool and nourish Yang so Yang rises (headaches, red face, sore eyes, sore throats, nosebleeds, irritability, manic behavior. b.) Yang does not warm and activate Yin (cold limbs, hypo-activity, poor circulation of blood, pale face, low energy. Actual symptoms depend on specific pathologies, which Organ involved, etc. yin deficiency hypo-acTiviTy chronic disease/gradual onseT slowly changing sympToms quieT, leThargy, sleepiness wanTs To be covered lies curled up cold limbs and body pale face weak voice, no desire to talk shallow, weak breaThing no ThirsT/wanTs warm drinks copious, clear urine loose sTools (fluids noT transformed) yang excess hyperacTiviTy acuTe disease/rapid onseT rapid paThological changes resTlessness, insomnia Throws off bedcloThes lies sTreTched ouT hoT limbs and body red face loud voice, TalkaTive coarse breaThing ThirsT esp. for cold drinks scanTy, dark urine consTipaTion (damage To fluids by heat)

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clear, copious secreTions excessive moisTure degeneraTive disease pale Tongue, whiTe coaT empTy pulse Thick, sTicky whiTe/yellow secreTions excessive dryness (ThroaT, skin, eyes etc.) inflammaTory disease red Tongue, yellow coaT full pulse

The Theory of Five Elements
similar To The Theory of yin-yang, the theory of five elements — wood, fire, earth, metal and water — was an ancient philosophical concept used to explain the composition and phenomena of the physical universe. In traditional Chinese medicine the theory of five elements is used to interpret the relationship between the physiology and pathology of the human body and the natural environment. According to the theory, the five elements are in constant move and change, and the interdependence and mutual restraint of the five elements explain the complex connection between material objects as well as the unity between the human body and the natural world. In traditional Chinese medicine, the visceral organs, as well as other organs and tissues, have similar properties to the five elements; they interact physiologically and pathologically as the five elements do. Through similarity comparison, different phenomena are attributed to the categories of the five elements. Based on the characteristics, forms, and functions of different phenomena, the complex links between physiology and pathology as well as the interconnection between the human body and the natural world are explained. The five elements emerged from an observation of the various groups of dynamic processes, functions and characteristics observed in the natural world. The aspects involved in each of the five elements are follows: • fire: draught, heat, flaring, ascendance, movement, etc. • wood: germination, extension, softness, harmony, flexibility, etc. • meTal: strength, firmness, killing, cutting, cleaning up, etc. • earTh: growing, changing, nourishing, producing, etc. • waTer: moisture, cold, descending, flowing, etc.

FIRE

WOOD

EARTH

WATER

METAL

Sheng Cycle (Generating Sequence)
The generaTing sequence or Mother-Child Relationship As in the cycle of the seasons, each element generates another, i.e., one element is the “mother” of the next. wood (liver) creaTes fire (Heart) fire (hearT) creaTes earTh (Spleen) earTh (spleen) creaTes meTal (Lungs) meTal (lungs) creaTes waTer (Kidneys) waTer (kidneys) creaTes wood (Liver) wood (liver) is The Mother of Fire (Heart) fire (hearT) is The Mother of Earth (Spleen) earTh (spleen) is The Mother of Metal (Lungs) meTal (lungs) is The Mother of Water (Kidneys) waTer (kidneys) is The Mother of Wood (Liver)

naTurally, Therefore, each elemenT is generated by another: Fire is the child of Wood, Earth is the child of Fire, etc. In nature, we see this in the seasonal changes: Winter transforms into Spring, Spring changes into Summer.

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Ko Cycle (Controlling Sequence)
conTrolling sequence or faTher-child relationship Each element is said to control, check, or regulate another. • Wood controls Earth • Fire controls Metal • Earth controls Water • Metal controls Wood • Water controls Fire each elemenT is of course then controlled by another. • Earth is controlled by Wood • Wood is controlled by Metal, etc. This cycle ensures ThaT a balance is maintained between elements. The “father-child” symbology relates to traditional family roles, where the father was the patriarchal head of the household. The mother, by comparison, is seen as the creative and nurturing force.

Destructive Cycle (Overacting Sequence)
This is The same as the Ko cycle, but in this sequence, one Element is said to “over-control” or “destroy” another, causing the controlled element to become Deficient. This happens when balance breaks down so that one element becomes excessive in relationship to another. E.g. An excess of Wood energy will over-control Earth, causing Earth to become Deficient.

Anti-Ko Cycle (Insulting Sequence)
This cycle is The reverse of the Ko cycle or controlling sequence. In the Insulting Sequence, the element that should BE controlled becomes imbalanced and excessive, and controls the element that normally controls it. Example: Instead of Metal controlling Wood, if Wood becomes excessive, it can “insult” Metal, causing it to become imbalanced. This is akin to the child rebelling and insulting or trying to discipline its father.

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wood (exTends ouT) fire (raises) hearT small inTesTine Tongue circulaTory vessels sweaT biTTer laughing heaT growTh Joy summer souTh 2, 7 mars uTmosT yang beans
broccoli / cucumber apricoTs / TomaToes

earTh (sTabilizes) spleen sTomach mouTh digesTive muscles Thick saliva sweeT singing dampness ripening worry laTe summer cenTer 5, 10 saTurn cenTer rice pumpkin daTes yellow 9 venus lesser yin hemp onions peaches whiTe wesT auTumn harvesT sadness / grief dryness crying pungenT salTy groaning cold sTorage fear winTer norTh 1, 6 mercury uTmosT yin milleT seaweed chesTnuTs black phlegm / mucus skin bones saliva (excess) respiraTory urinary nose ears large inTesTine bladder lungs kidneys

meTal (inward)

waTer (downward)

zang organs (yin)

liver

fu organs (yang)

gall bladder

sense organs

eyes

sysTem

nervous

Tissues

Tendons / sinews

fluids

Tears

TasTes

sour

sounds

shouTing

climaTes

wind

sTages

germinaTion

emoTions

anger

36 Cranko Road, Observatory, Cape Town, 7925 • Tel: 021-447-7604 info@healthychoice.co.za •www.healthychoice.co.za

© Copyright 2011 — Healthy Choice

seasons

spring

direcTions

easT

numbers

3, 8

planeTs

JupiTer

yin-yang

lesser yang

grains

wheaT

vegeTables red

leeks

fruiT

apples / oranges

colors

green

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