Chapter 1 -- Holistic Perspectives

Chapter 1

Holistic Perspectives. 

Today we are in need of principles that unify Eastern and West-em, ancient and modern, spiritual and scientific, and holistic and analytical approaches to health and healing. As Norman Cousins states in Anatomy of an Illness:

At the various holistic health conferences I attended, I became aware of a troubling contradiction. A movement based on the concept of wholeness was itself becoming unwhole. Two dozen or more schools or approaches of varying validity, not all of them compatible and some of them competitive, were crowding the center of the holistic stage. Some conferences on holistic health seemed more like a congeries of exhibits and separate theories than the occasion for articulating a cohesive philosophy.

In Health and Healing: Understanding Conventional and Alternative Medicine, Andrew Weil, M.D. alludes to a similar problem in modern allopathic medicine:

Lacking a clear and unified theory, allopathy is a vast and cumbersome body of data concerning the identification of specific, physical agents of disease and the use of particular treatments directed against those agents. One consequence of this deficiency in theory is the difficulty of teaching the system. Medical school curriculums are notoriously unwieldy and inefficient because teachers have to expose students to endless facts and details. If they could teach a basic conceptual framework on which to organize the details, medical teaching could be simplified greatly.

In this chapter, we introduce a set of comprehensive principles that, if properly understood and applied, could unify the varied approaches to health and healing, both past and present, found throughout the world. These principles derive from an understanding of natural law, and apply not only to healing, but to all areas of life. In the sections that follow, we explore these principles in depth.

Unity in Diversity

All things in the universe share certain fundamental characteristics. Let us take as examples common objects such as a pencil, desk, book, and plant. Each of these objects exists within time and space; they all have this in common. Moreover, since they exist on earth at the present time, they share an infinitesimally small segment of the time-space continuum. They all have a physical form defined by such things as shape, size, color, weight, and density, and are formed by the coming together of atoms and molecules. At the same time, they will eventually decompose through the separation of these components. The atoms that comprise each object are all in a constant state of motion, and each object will ultimately change form. In that sense, each thing is ephemeral, existing for only a brief period within the endless ocean of time.

Attributes such as these are common to all things, from galaxies to atoms, stars to cells, water vapor to diamonds, and elephants to bacteria. All things share a common origin- the universe and pass through a life cycle defined by a beginning, middle, and end, followed by a new beginning in a different form. Everything is constantly moving and changing.

However, even though all things have certain characteristics in common, no two things are identical. Each is a unique manifestation of the universe. Perfect "sameness" does not exist. Things come into being and exist within time and space, yet no two occupy the same position in time and space. While all physical objects are made up of atoms and molecules, the number and combination of atoms and molecules is unique in each.

Returning to the four objects cited above, we see that although they all have color, texture, shape, density, and weight, these attributes are different in each. Although they are all produced by materials found on earth, the materials that comprise each are different, as are the methods involved in their creation. The pencil, table, and book are man-made, while the plant is created by nature. Each of the man-made objects is composed of wood, yet each is made of wood taken from a different tree, and processed in a different way. Each of these objects has some type of use, yet each is used differently. Each has value, yet the value of each is different.

Human beings are perfect examples of the principle of unity in diversity. If we compare any two people, we see that in comparison to other things, they look alike and move in pretty much the same way. In other words, they have a similar form and pattern of movement. They also share basic biological functions such as breathing, eating, discharging waste, sleeping, and reproduction. They also have a similar life pattern, beginning with birth, proceeding through growth, maturity, old age, and ending at death. Both have a mother, father, and ancestors stretching back through time. Moreover, they share a common environment, the earth, within a common time period, the latter part of the twentieth century. Both have been exposed to the values, concepts, and lifestyles that characterize modern civilization. They probably have read many of the same books, seen the same movies, watched the same television programs, and eaten the same types of foods. Both have basic physical needs, for example, for food, clothing, shelter, activity, and rest, and emotional needs such as the need for love, acceptance, friendship, and a sense of being part of a larger group. Both have a visible, physical nature, along with an invisible mental and spiritual nature. Like everyone else, both are seeking happiness and fulfillment in life.

However, even though people share certain basic characteristics, each person is completely unique. Each is born at a different line and in a different place, and each has a different size, weight, body build, facial features, hair color, and genetic make. up. Although human beings share basic life functions, each person has a different appetite and food preferences, each breathes in a different way, each pursues a different type and level of ac-tivity, and each needs a specific amount of rest. Although the pattern of life is potentially the same for all people, the way this patter plays out differs from person to person. We all share a common environment, the earth, yet each of us occupies a different portion of that environment. Although each person has eyes, ears, skin, and other sensory organs, each perceives the environment in a slightly different way. Similarly, although people today are living within modern civilization, the influence that each person receives from society depends on such variables as family background, place of birth, education, travel, reading, and a multitude of others. And although the pursuit of happiness is common to everyone, each person has his or her own definition of happiness. 

Polarity

One characteristic that all things have in common is that they are made up of numerous polarities. A chair, for example, is comprised of legs that project downward and a seat that extends up. ward in the opposite direction. Each section of the chair--and the chair as a whole contains an upper and lower part, a left and right side, a top and bottom, and an inside and outside. The polarities in each of these pairs complement one another, and each pair of polarities is complementary to all the others. Together they comprise the unity that makes up the chair.

Numerous polarities exist in a book. Books are composed of an outside and inside, a cover and contents. Their front and back covers complement one another: the front cover is usually bold and direct, while the back cover is understated and detailed. When we open a book, it divides into left and right-hand pages, and each page has a front and a back side. The book itself is defined by the polarity between its left- and right and upper and lower borders, its first and last pages, and its beginning and end. The pages of the book contain text and illustrations, printed type and blank space, headings and text, words and punctuation, letters and numbers, vowels and consonants, nouns and verbs, subjects and objects, and many other pairs of polarities.

The laws of economics, which govern the production and distribution of books and other consumer goods, are also driven by polarities. Economic activity is governed by the interplay between such things as supply and demand, income and expense, and producer and consumer. In order to compete successfully in the modern economy, producers must keep their costs as low as possible, while charging the highest possible price for their products. Consumers approach the marketplace from the opposite direction. They would like to see manufacturers spend as much as possible producing high-quality products while paying as little as possible for them.

Books, like everything else, do not exist in isolation. They exist in relation to other things in the environment and to the environment as a whole. These relationships are also defined by polarities. If we compare books, for example, we see that some are thick, others thin, some are colorful, others plain, some are large, others small, some are interesting, others dull, some are read by many people, others by few. Polarities also distinguish books from other objects, and make things appear distinct from the environment as a whole.

The biological world is also based on polarity. Complementary distinctions exist between plants and animals, more developed and less developed species, and creatures that live in water and those living on land. Some living things lay eggs, others carry their young inside their bodies, some eat plants, others are carnivorous, and some, like giant redwoods, live for centuries, while others, such as fruit flies, live for only several hours. Numerous polarities can be found within the structure and function of each living thing. If we take the human body as an example, we see that it has a left and right side, an upper and lower por. tion, a front and back, an inside and outside. The twin branches Of the autonomic nervous system - the sympathetic and parasympathetic - work in an antagonistic, yet complementary manner to control the body's automatic functions. The endocrine system operates in a similar way. The pancreas secretes insulin, which lowers the blood sugar level, and also secretes anti-insulin, which causes it to rise. Polarity exists at every level of biological organization. The bloodstream, for example, is counterbalanced by the lymph stream, estrogen and other female hormones by testosterone and other male hormones, DNA by RNA, red blood cells by white blood cells, growth-enhancing genes by growth-suppressing genes, activating neurotransmitters by inhibiting neurotransmitters, collagen by elastin, sodium ions by potassium ions, and so on throughout the body.

Polarities also exist in movement and function. Walking, for example, involves simultaneous up and down, forward and backward, and left and right motions. As one leg is lifted up, the other is pushed down. As one leg moves forward, the opposite arm moves backward, and so on in a series of alternating movements.

In any action, certain parts of the body will be engaged in active movement, while others remain relatively still; certain parts lead, while others follow; certain muscles expand, while others contract. Periods of active movement alternate with periods of rest.

Moment to moment, we breathe in and breathe out, as the movements of the heart, lungs, and digestive organs alternate between expansion and contraction, activation and inhibition. In the morning we get up, and at night we lie down. When we speak, our voice alternated between high and low tones, rapid and slow speech, and periods of sound and silence. When we write, our hand moves up and down, we press the pen to the leper and then relax it, we begin sentences and then complete them, and move from left to right across the page. One hand holds the pen, the other supports the paper.

The rhythms of daily life waking and sleeping, appetite and fullness, movement and rest- are animated by polarity, as are relationships between people. Some people are male, others female, some are large, others small, some are thin, others heavy, some are fair skinned, others have dark skin. Some people are intellectual, others physical, some are blonde, others brunette, some are born in the spring, others in the fall. Polarities provide the basis for comparisons between people, and underlie the relationship between self and other, I and the universe, and humanity and nature. They are at the root of all perception and evaluation. All things are composed of multiple polarities, and polarities define the relationships between all things. Reality is a unified field of countless interrelationships, all of which are defined and governed by polarity. Polarity is the one common factor unifying all of existence.

Alpha and Omega, Yin and Yang

If we consider the complex field polarities existing in ourselves and the world around us, we notice certain correspondences between them. These correspondences make it possible to categorize them in a consistent manner. Using our environment on earth as a frame of reference, let us evaluate several of the polarities cited above. We can begin with the polarity between up and down and horizontal and vertical. Movement in an upward direc-ton means movement away from the earth, while downward movement implies movement toward the earth. (The distinction between up and down exists only in relation to physical bodies, such as stars and planets. There is no "up" or "down" in interstellar space.) If something has a predominantly vertical form, a greater portion of its mass extends upward away from the earth, while if something has a primarily horizontal form, a greater portion of its mass lies closer to the earth. Therefore, upward movement gives rise to vertical forms, while downward movement gives rise to horizontal forms.

If we view the earth from a distance, we see that the center of the earth corresponds to the inside, while the surface or periphery corresponds to the outside. In effect, downward movement means movement in an inward direction toward the center of the earth, while upward movement implies movement in an outward direction away from the center and toward the periph. ery. Thus we can link these pairs of opposites as follows:

upward movement (up)               downward movement (down)

vertical                                         horizontal

outward movement                     inward movement

periphery (outside)                     center (inside)

When something expands, it increases in size, and when it contracts, it becomes smaller. Largeness is a property of expansion, and smallness a property of contraction. If we relate these attributes to position, expanding force tends to push things toward the outside or periphery, while contracting force causes things to gather toward the center. Upward movement is actually outward or expanding motion away from the earth, while downward movement is actually a form of contracting motion toward the earth. Largeness and expansion are therefore consistent with the characteristics in the left-hand column, while smallness and contraction are consistent with those in the right-hand column. If we add these new attributes to our list, our classification is as fol lows (for convenience, we will label the attributes on the left "al-pha" and those on the right "omega," using the Greek terms that denote polarity):

            

            Alpha                                         Omega

            upward movement (up)             downward movement (down)

            vertical                                      horizontal

            outward movement                   inward movement

            periphery (outside)                   center (inside)

            large                                         small

            expansion                                 contraction

Now that expansion and contraction have been added to our list, it is much easier to classify a variety of other complementary attributes in either of these categories. When things absorb wa-ter, for example, they expand and become larger, and when they dry out, they contract and shrink. Therefore, wetness can be included in the alpha column, and dryness in the omega column. As things expand, they become lighter and less dense, and when they contract, they become increasingly dense and heavy. Density and heaviness can thus be grouped with the qualities under omega, while lightness can be classified under alpha. Because solids are generally dense and heavy in comparison to liquids or gases, we would classify them under omega. Liquids and gases are light and diffuse, and are thus classified under alpha.

Heat is a property of contracting force or movement, while cold is a property of expansion. Space, which is infinitely expanded, is cold, while heat is a product of condensed material forms such as stars and planets. Space is also dark. Brightness is a characteristic of the condensed points known as stars. There-fore, heat and brightness can be classified under omega, while coldness and darkness match the characteristics under alpha.

All polarities can be classified as such into two categories. The multiple polarities that comprise reality are actually nothing but varied appearances of two primary forces. Physical attributes such as temperature, size, weight, structure, form, position, and wavelength yield numerous complementary tendencies that display a stronger tendency either toward expansive force, or toward contractive force. Thousands of years ago in China, these primary forces were given the names yin and yang. The term yin refers to the primary force of expansion (centrifugal force) found throughout the universe, and corresponds to the attributes listed above in the alpha column. The term yang refers to the primary force of contraction (centripetal force) found throughout the uni-verse, and corresponds to the attributes listed under omega. Although the terms yin and yang were first used in China, the understanding they represent is not particularly Oriental. An understanding of complementary polarity can be found in cultures throughout the world. In the table below, we classify a variety of complementary attributes into yin and yang. There are many ways to classify things into complementary categories, and this chart represents only one way based on the definition of yin and yang established above. Yin and yang are not absolute, if anything, they are absolutely relative. All things are composed of both energies, and nothing is exclusively yin or yang. Things are not yin or yang of themselves, but only in relation to other things.

Yin and yang can also be expressed in terms of heaven's and earth's forces. Heaven is yin or expanded, while the earth is relatively tiny, compact, and yang. However, even though its form is yin, the universe generates movement in the form of contracting spirals, similar to the way that cold (also yin) causes things to contract. Contracting energy spirals inward and becomes progressively more condensed. As these spirals make the transition from energy to matter, they give rise to preatomic particles and atoms, creating a countless number of stars, planets, and other material objects, each of which is tiny and contracted in comparison to the surrounding universe. Heaven's energy appears on our planet as a contractive, centripetal, or downward force (yang). Because the earth continuously rotates, it gives off a stream of expansive, centrifugal, or upward force (yin).

The classification of heaven's force as yang and earth's force as yin is consistent with that found in The Yellow Emperor's Classic of Internal Medicine. This ancient Chinese classic, originally known as the Nei-Ching, was composed thousands of years ago and is believed to be one of the oldest medical texts in existence. It is attributed to the Yellow Emperor, or Ko-Tei, the last of three legendary emperors credited with establishing the foundations of Chinese philosophy and medicine. In it the sky or heaven is classified as yang, while the earth is classified as yin.

The same classification appears in the I Ching, or Book of Changes, and is based on the energetic functions of heaven and earth described above. However, if we classify heaven and earth according to their physical nature, our classification is exactly opposite. Heaven is structurally large or expanded (yin), while the earth is tiny and compact (yang). As we can see, yin and yang are interchangeable. How we classify things depends on which criteria we use as the basis for our classification.

Table

As we see in the table above, human characteristics can be classified according to yin and yang. These classifications are not absolute. A variety of individual differences exist within each of these general categories. For example, on the whole, people living in northern regions are yang in comparison to people in the tropics, due to the effects of climate and diet. Some people who live in the north, for example, are yang due to a high intake of animal foods, while others are yin because of eating plenty of fruits and vegetables. Some have yang Type A personalities, others are yin Type Bs. Some are tall and thin, others short and stocky, and some are male, others female. Some are born in the spring and summer (yang) while others are bor in the fall and winter (yin). A person who eats plenty of animal food while performing hard physical labor would probably be more yang than someone who is vegetarian and who does office work, regardless of whether he lives in the north or south. A person who is yang according to one set of characteristics may be yin according to others. Therefore, a wide variety of factors need to be taken into consideration when determining whether someone is on the whole yin or yang.

Polarity within Polarity

Each set of polarities found in nature contains numerous sub-polarities. Let us turn to the human body as an example of the principle of polarity within polarity. On the whole, the upper regions of the body are yin in relation to the lower regions. Yet each region is made up of both soft and hard parts, peripheral and central regions, expanded and contracted organs, and bioenergetic and biochemical functions. At the same time, two complementary streams of body fluid- the yang bloodstream and the yin lymph stream- run through both regions. Numerous subpolarities exist within any of these sets of polarities. If we take the bloodstream as an example, we find polarity existing between the formed elements, which are yang or solid, and the more yin liquid or plasma. Among the formed elements, polarity exists between red blood cells, which are yang or compact, and white blood cells, which are yin or expanded. Because red blood cells are far more numerous than white blood cells, the bloodstream is on the whole yang in relation to the clear lymph stream.

Red blood cells are composed of yin and yang factors. Each cell contains a yin cell membrane and a yang cell body, and is composed of hemoglobin, a yang protein containing iron, and yin phospholipids. (Hemoglobin comprises 60 to 80 percent of the total solids of the cell; therefore, red blood cells are on the whole more yang.) Hemoglobin is itself composed of a yang iron-containing portion (hematin), and a yin simple protein (globin). Moreover, red blood cells continuously change polarity as they circulate from the central regions of the body out to the periphery and back again. When red blood cells become more yang, they bind with oxygen, a yin element. When they reverse polarity, they discharge oxygen and bind with carbon dioxide, a more yang compound.

The body's invisible, bioenergetic functions are yin in comparison to its physical, biochemical ones. Yet, among the meridians and chakras that comprise the body's energy system, certain ones are yin, others yang. (The chakras and meridians are discussed in detail in the following chapter.) The upper chakras, for example, are generally yin in relation to those in the lower body, while the meridians divide into those with an active energy flow (yang), and those with less active energy (yin). Moreover, all of the body's structures, both physical and energetic, are constantly in motion and these motions alternate between activation and inhibition, expansion and contraction, discharging and taking in.

EXAMPLES OF YIN AND YANG IN HUMAN STRUCTURE AND FUNCTION

Table

Yin and yang, or the forces of expansion and contraction, exist at every level of life, from the macrocosmic to the microcosmic, within our outer and inner environments. Each person exists as a yang, contracted center within the yin, expanded environment of the earth. However, the earth itself is part of a much larger unit, the solar system, and is yang or compact in relation to this expanded environment. The solar system in tum, is tiny and compact in relation to the Milky Way galaxy of which it is a part. And, as large as it is, the galaxy is actually a compact spiral exiting within the much larger environment of the universe as a whole.

Our internal environment is structured in a similar way. The organs, for example, exist as compact units (yang) within the more expanded environment of the body as a whole (yin). Each organ, in turn, provides the expanded environment for billions of compact units known as cells. Each cell, in turn, serves as the expanded environment for the condensed nucleus, while the nucleus serves as the expanded environment for tiny strands of DNA and RNA. Each strand of DNA forms the macrocosmic environment for individual molecules of protein and carbohydrate, and these provide an expanded environment for individual atoms. Atoms, which are composed largely of empty space, provide the yin, expanded environments within which preatomic particles, such as protons and electrons, exist.

Opposites Attract

Yin and yang, or complementary opposites, are not static, but dy. namically changing. Everything in the universe is constantly in motion and constantly changing. Motion and change are gov. emed by the attraction of opposites. Mutual attraction occurs everywhere, at all levels of life, and is the invisible force that drives the endless cycles of change that govern all things.

Atoms are formed by the strong attraction between positively charged protons and negatively charged electrons. A similar attraction causes atoms to combine and form molecules. Common table salt offers a good example of this principle. On the whole, sodium is a yang or contractive element, while chlorine is yin or expansive. They are strongly polarized, and therefore strongly attracted. When they combine, sodium atoms become more yang by giving up an electron to an atom of chlorine, causing the chlorine atom to become more yin. The sodium atoms then take on a positive charge, while the chlorine atoms become negatively charged. These oppositely charged atoms, or ions, bond with tremendous force, forming highly stable molecules of salt.

In each molecule of water, two atoms of hydrogen (yang) share electrons with an atom of oxygen (yin). These strongly polarized molecules link up with other molecules when the positively charged hydrogen nuclei of one molecule attract and link up with the negatively charged, peripheral electrons in the oxygen atom of a neighboring molecule. These so-called hydrogen bonds are very strong and are responsible for the tight cohesiveness of water.

DNA, the basic building block of life, is formed through the bonding and building up of basic organic compounds that occur because of mutual attraction. DNA is constructed of four nucleotide bases: adenosine, thymidine, guanine, and cytosine. Just like the positive and negative poles of a magnet, these four bases bond into pairs because of electromagnetic attraction. Thymidine is especially complementary to adenosine, and always pairs with it. Guanine is strongly polarized with cytosine, and always links up with it. Each coiled strand of DNA is held together by hydrogen bonds existing between the bases.

Hormones secreted by the endocrine glands circulate freely throughout the bloodstream, yet only affect specific "target" organs. These effects are due to the attraction of opposites. The attraction between hormone and receptor is highly specific: the molecules of a particular hormone match receptors on the cells of its "target" organ in the way that a key fits a lock. If a hormone does not match a particular receptor, it will continue circulating until it finds the receptor that complements it most perfectly. Hormones are either yin or yang, activating or inhibiting. A yang hormone, such as adrenalin, will bind only with the yin receptors that specifically match it.

Most viruses, including those associated with colds and flu, are yin in comparison to the cells of the body. The cells of the body are yang—dense and compact—and so the virus is strongly attracted to the body's cells. The attraction is so strong that the virus can penetrate the outer wall of the cell and proceed directly to its most yang region: the nucleus and the DNA within the nu. deus. Once the virus enters the nucleus, it fuses with the DNA of he use and, in a dramatic example of yang changing into yin, uses the cell's DNA to rapidly produce new viruses. The cell then disintegrates and bursts, releasing new viruses that are attracted to other cells, where this process is repeated. The immune response acts as a buffer between the external and internal environments, and blocks the attraction between vi. rises and cells. The immune response is based on the huge polarity existing between "self' and "non-self." Because of this polarity, foreign substances attract the specialized white blood cells that are part of the immune response. The immune response is flexible and specific. A yin antigen, such as a virus, triggers a variety of yang responses that perfectly match and neutralize it, while a yang antigen, such as a bacteria (on the whole, bacteria are more yang than viruses) elicits a variety of yin responses that counterbalance it. In a typical immune response, a virus will attract specialized white blood cells known as macrophages. These yang, active cells neutralize the virus by engulfing or "eating" it. Macrophages in tum attract a type of white blood cell known as granulocytes. These cells release a yin substance known as histamine that causes openings to form in the walls of the blood vessels, thus allowing lymphocytes and other white blood cells to enter the area and creating a barrier to the spread of the virus.

At the next level of immune response, macrophages carry viruses to the thymus gland, where in a process known as antigen recognition, sensitive lymphocytes read its characteristics. A variety of specialized cells are involved in this process, and they can be divided into two general categories: yin B-cells, and yang T-cells. T-cells further differentiate into helper T-cells that turn on the immune response (yang), and suppressor T-cells that shut it off (yin).

The helper T-cells stimulate the B-cells to secrete antibodies, natural substances that are opposite to the virus but that match it in the way that hormones specifically match the receptors of cells. Because the virus and antibody are specifically matched, they are strongly attracted to each other. After being secreted by B-cells, antibodies coat the virus, covering its receptors and blocking its attraction to the body's cells. Antibodies do this by interfering with the polarity that exists between the virus and the body's cells. By yangizing the virus, they make it less strongly attracted to the body's cells (yang). Once a virus has been neutralized in this manner, it attracts strong yin enzymes, similar to digestive enzymes, that dissolve it. (This process is known as complement activity.) Then, in a parallel process, other T-cells, known as effector cells, neutralize cells that have been penetrated by the virus. These cells have been yinnized by the virus and, as a result, attract these strongly yang T-cells.

Natural immunity is animated by the polarity between self and non-self, antigen and antibody, T-cells and B-cells, helper cells and suppressor cells. The immune response is not a process of war or battle, but a process of natural harmony. Viruses and other antigens are not "enemies" or "invaders," but a natural part of our environment. The modern notion of "cell wars," in which the immune system is described as a battlefield, is based on an incomplete understanding of the harmony of opposites found throughout nature.

Human appetites are based on the attraction of opposites. When we are hungry, we are attracted to food; when active, we are attracted to rest; when lonely, we are attracted to companion-ship; when stressed, we are attracted to relaxation; and when overworked, we are attracted to leisure. Relationships between the sexes are a particularly dynamic expression of this principle.

Men and women have opposite energies; men receive a stronger charge of heaven's downward force, and women, a stronger Charge of earth's rising energy. The attraction between heaven's force (yang) and earth's force (yin) is the invisible, driving force behind love and sexuality. To quote Tielhard de Chardin:

If there were no internal propensity to unite, even at a prodigiously rudimentary level- indeed in the molecule itself-it would be physically impossible for love to appear higher up.

Human reproductive cells the egg and sperm. are strongly polarized and therefore strongly attracted. Even though women are on the whole more yin than men, the human ovum is concentrated and strongly yang. Sperm are created through a process or differentiation and are strongly yin. (Only one egg is released a a time; several hundred million sperm are discharged in one ejaculation.) The egg and sperm are so strongly polarized that their union results in more than just a simple combination, in which two opposites join but retain their separate identities. The union of egg and sperm results in a complete fusion in which both lose their individual identities and merge into an entirely new being that blends the qualities of both into one.

The attraction of opposites always produces dramatic results. When egg and sperm unite, they begin a dramatic new process that culminates in the appearance of a new human being. When a man and a woman unite in love, they create a unity that transcends the individuality of each. When oxygen combines with hydrogen, these two elements create a new substance -water-that bears little resemblance to the two invisible gases that create it When yin and yang unite, yin becomes less yin and yang becomes less yang. The degree of attraction depends on the degree of polarity. The more strongly polarized things are, the more strongly they are attracted, and the more they change once they unite with their opposite.

Likes Repel

Counterbalancing the universal force of attraction is a universal force of repulsion. Just as opposites attract, likes repel. The force of attraction can be considered yang; it represents the fusion or coming together of opposites. The force of repulsion is yin; it results in the separation or coming apart of likes. Examples of repulsion abound in nature. Two positive electric charges or magnetic poles repel each other, as do two negative poles. Bright colors, which are yang, reflect sunlight, while yin dark colors absorb it. Animals, which are yang in relation to plants, breathe in or attract oxygen, a yin gas, while breathing out or repelling yang carbon dioxide. Being yin, plants perform the opposite function: they absorb carbon dioxide and repel oxygen.

In the world of subatomic particles, electrons and protons continually attract and repel one another. When two hydrogen atoms approach each other, both of their protons are attracted to he electrons of the other. An electrochemical bond is formed, creating a hydrogen molecule. However, as the two atoms approach one another, the forces of repulsion also come into play.

Both electrons repel each other, as do the protons, and this tends to push the two atoms apart. Because electrons are mobile, they tend to occupy positions as far away from each other, and as close to both protons, as possible. This allows the forces of attraction to prevail over those of repulsion, and the two atoms bond and form a molecule.

The movement of heat follows the pattern of attraction and repulsion. Heat is repelled by itself: it flows from hotter objects to colder ones. Moreover, substances that are yang have a greater resistance to heat (also yang) than more yin ones. As a result, metals, which are solid and yang, have much higher melting temperatures than more yin liquids or gases.

The immune response involves forces of repulsion and forces of attraction. The responses of the immune system are triggered by the polarity that exists between self and non-self. Immune cells are attracted to substances they determine to be "non-self," and their responses are aimed at neutralizing the polarity these substances have with the cells of the body. When antibodies coat a virus, for example, they reverse the polarity of its receptor mechanisms, causing them to become more yang. As a result, rather than being attracted to the body's cells, the virus is now repelled by the body's cells. The reversal of polarity renders the virus inactive by interfering with its ability to bind with cells. Normally, the immune response stops once foreign substances, such as virus or bacteria, have been neutralized and discharged from the body. Cells of the immune system do not react to the cells of the body. Immune cells and body cells are similar in that they are both "self," and are therefore repelled by one another. However, this healthy repulsion can change into unhealthy attraction if either the immune or body cells start to change. If either variety of cells degenerates due to extreme dietary imbalances, they may start to attract one another, triggering an immune response. This process underlies so-called autoimmune diseases such as rheumatoid arthritis and lupus erythematosus.

The closer two oppositely charged objects are to each other, the more strongly attracted they are. The closer two similarly charged objects are to each other, the more strongly repelled they are. Attraction and repulsion are also influenced by time. When any two opposites bond with each other, they both start to change. They become more like each other and less strongly attracted. When men and women marry, for example, the husband lends to become more yin, more domestic, while the wife becomes more yang, or assertive. The strong polarity that existed to bring the two together becomes more equalized. In the case of sex, it is impossible to continue sex indefinitely; there must be a period of separation so that a man can regain his masculinity and a woman her femininity. Then the cycle of attraction can be repeated. Parents and children are strongly attracted to each other because of the strong polarity existing between them, and are united by bonds of love and affection. However, as children grow into adults, this attraction becomes less strong and can change into repulsion. That is why grown children leave home and seek an independent life in the outside world.

As we know from daily life, whenever we are attracted to something, we are at the same time being repelled (or less attracted) by something else. Whatever it is we seek, be it food, health, rest, companionship, adventure, or success, is making balance with our present condition. We are attracted to what we lack, and are repelled by what we have. When we are hungry, we eat, and when we are full, we stop eating. If we are extremely active, we are attracted to rest. After a period of relaxation, we seek new activity. Attraction and repulsion continuously alternate with one another, creating perpetual cycles of movement and change. Yin continuously changes into yang, and yang changes in yin. The alternation of opposites can be found everywhere, from the life cycle of cells to the life cycle of galaxies, and from the rhythm of the tides to the rhythm of the heart. Understanding the universal pattern of change is essential if we wish to penetrate the source of health and healing.

Cycles of Energy

At any given moment, water exists in a variety of completely different forms in the environment. Think of the placid stillness of a pond and compare that to the active rush of water down a mountain stream. Then observe ice crystals, and compare them to the invisible molecules of water vapor in the air. In all of these ap-pearances, we are still talking about the same substance-water. The many forms of water are a perfect example of the diversity that arises from unity.

Water in its various forms is not static. It is constantly moving and changing form. Water is like a phantom that appears and disappears. One moment you see it, and in the next, you do not. In one incarnation, it may appear calm and peaceful, and in the next, turbulent and powerful.

In all of its forms and changes, water obeys the laws of yin and yang. It continually cycles back and forth between expansion and contraction. Its cyclic movements are a perfect example of the endless cycles that govern all things. Most of the water on earth exists in a yang or condensed form in the ocean. A small percentage exists as fresh water, most of which is locked into glaciers and polar ice caps in the form of ice. In its more yin forms, water exists as invisible water vapor that rises into the atmosphere, and as clouds above the earth's surface. Here it condenses and eventually falls as rain or other forms of precipitation in a continuous cycle.

The cycling of elements through the biosphere is also governed by yin and yang. The carbon and nitrogen cycles, both of which are vital to life, offer good examples. In their more yin forms, these elements exist as gases atmospheric carbon dioxide and atmospheric nitrogen and are converted by living organisms into more yang forms. (This process is known as "fixing. ) Plants fix carbon dioxide through the process of photosynthesis. Once fixed, carbon goes in several different directions before returning to a gaseous state. Fixed carbon is used to form the structure of the plant, and takes the form of cellulose, proteins, and lipids, and some is broken down to supply energy for cellular activities. Some carbon is stored for long periods in the form of wood, coal, and oil, and some is eventually burned and returned to the atmosphere. Some organic carbon is eaten by animals and people and broken down through the process of digestion, and discharged into the atmosphere through respiration.

Gaseous nitrogen forms about 70 percent of the earth's atmosphere. Bacteria, fungi, and algae fix nitrogen in the form of nitrite, and this is in turn provided to plants and used for their growth and development. These symbiotic bacteria live within the root systems of plants and receive nutrients from the plant tissues. Symbiotic relationships, which occur everywhere in nature, are an example of the attraction and harmony of opposites.

Bacteria and plants complement and benefit each other. Nitrate, a waste product of bacteria, serves as a nutrient source for plants, Nitrogen is used by the plant in the form of nitrate to form amino acids, proteins, nucleic acids, and other compounds. When plants die, bacteria decompose these compounds back into atmospheric nitrogen. When animals or humans eat plants, they discharge nitrogen compounds through excretion. Through a series of biochemical processes, bacteria convert these organic residues back into atmospheric nitrogen, and thus the cycle begins again.

In each of these cycles, there is a complete and continuous movement in a circular fashion, in which two opposite yet complementary movements occur. Carbon, nitrogen, and water continuously cycle back and forth between contraction and expansion, downward and upward movement, solidification and diffusion. This alternating rhythm of yin and yang is found everywhere; from the waxing and waning of the moon to the changing of the seasons and cycle of day and night, and represents the fundamental pattern of movement itself.

The basic polarity that gives rise to these alternating rhythms also creates numerous subpolarities. For example, the movement of the earth around the sun gives rise to two primary divisions winter, which is cold, dark, and yin, and summer, which is bright, hot, and yang. They represent the main poles in the repeating cycle of the seasons. Each of these movements further subdivides so that four seasons are produced. Spring represents the early form of summer, and so we classify it as small yang, while autumn represents the early stage of winter, or small yin. Small yang eventually develops into large yang, and small yin changes into large yin.

Moreover, each of the four seasons divides further into an early and late stage, such as early summer and late summer. These subdivisions yield eight clearly defined stages of change or transformation. The cycle of the seasons is but one example of the way all movements alternate between yin and yang. The cycle of day and night offers another example. The greatest polarity in the daily cycle is that between night (large yin) and day (large yang). Morning represents the early stage of day and corresponds to small yang, and evening, the early stage of night, to small yin. These opposite poles subdivide into early and late stages, yielding eight defined stages in the daily cycle.

In both of these cycles, one basic movement (e.g., the revolution of the earth around the sun or the rotation of the earth on its axis) gives rise to a recurring cycle based on the alternation of two opposite states. These opposites further divide into two, and each of these stages also divides into two. The process of subdivision is actually endless and arises because as of the basic waving pattern of all motion in the universe. All things pass through these stages in their evolution and development. The understanding of these recurring cycles is at the heart of Oriental and other traditional cosmologies, including Buddhism and the I Ching. The I Ching is based on a recurring cycle of sixty-four stages of change. Each stage is represented by a symbol, or hexagram, made up of six lines, with unbroken lines representing yang force or movement, and broken lines representing yin activity.

Ancient thinkers in the West, including Pythagoras, Aristotle, and Plato, were aware of the cyclic movements governing nature. They believed that these natural cycles are without beginning or end. Modern science has replaced this circular, cyclic view of time with the concept of time as a linear, or straight line motion. Scientists have the tendency to think that the universe began at some fixed point, such as the "big bang," rather than seeing the process of creation, destruction, and new creation as the expression of an eternal cycle. In reality, the flow of time is neither circular nor linear. Time unfolds in the form of a spiral. The spiral model explains why things are always new and fresh, yet change according to a repeating pattern.

The Five Energies

Cycles of change can be understood in terms of five recurring stages. This cycle, known as the five transformations, or Go. Gyo, lies at the heart of Oriental medicine, and is related to the ancient healing system of India, and to the medical philosophy of Hippocrates. It is a fundamental principle of holistic healing. This cycle describes the movement of energy through five progressive states. It is basically a more elaborate way of expressing the alteration between expansion and contraction, or yin and yang, found throughout nature. The cycle describes the dynamic movement of energy, not the interrelationship of static "elements." Referring to it as the "five element theory" is incorrect.

The world of matter, for example, is governed by cycles in which substances move back and forth between a yang or condensed phase and a yin, or expanded one. In its most diffused or energetic state, matter decomposes into its constituent parts. When heat is applied, the forces that hold molecules together break down. If more heat is applied, molecules break down into individual atoms, and if an even greater amount of heat is applied, atoms decompose into preatomic particles, such as when hydrogen breaks down into free electrons and protons. This ener sized state of matter is known as plasma, and is created when Bas is heated to a high temperature. In traditional Oriental cosmology, this diffused and energized state is referred to as Ka-Sei, or fire nature.

Upon reaching this diffused state, a yang process of solidification or condensation takes over and causes atomic particles to condense into atoms, and atoms to bond with each other to form molecules. In this process, known traditionally as Do-Sei, or soil nature, molecular bonding forces become stronger, and matter assumes a definite form.

In its least energetic state, matter exists in a solid form. Solids exist in two types: yin amorphous solids, such as glass, which display many of the properties of a viscous liquid, and yang crystalline solids. In solid matter, the forces of molecular bonding are strong enough to lock the atoms and molecules of a substance into rigid alignment. In contrast to plasmas, which are composed of diffused, energetic, and freely moving ions, the atoms and molecules in a crystal are densely packed and have a limited range of motion. Appropriately enough, ancient people referred to this yang, condensed state as Kin-Sei, or metal nature.

When a solid is exposed to energy, especially heat, its atoms and molecules begin to absorb energy and vibrate rapidly. The solid melts and changes into a liquid. The molecules of a liquid move more actively than do those of a solid, and have a relatively freer range of motion, yet are held together by strong forces of molecular bonding. In traditional cosmology, this state of change is referred to as Sui-Sei, or water nature.

If the molecules of a liquid are further energized, for example, through a rise in temperature, the forces of molecular attraction can be overcome, causing the substance to decompose. Molecules enter a condition of rapid and random motion, and the resulting state is known as a gas. In traditional cosmology, this actively expanding stage is referred to as Moku-Sei, or tree nature.

These five stages are found throughout nature and can be summarized as (1) ascending, rapidly expanding energy, or tree nature; (2) very expanded, activated free energy, or fire nature; (3) gathering, condensing, downward and inward moving ener-BY, Or soil nature; (4) fully consolidated, materialized energy or metal nature; and (5) slowly dissolving, floating energy on the borderline between strong condensation and strong expansion, or water nature.

Organs and the Five Energies

The bodily organs can be divided into two general categories. The organs are structured in pairs, one being yin and the other yang. The lungs and large intestine form an organ pair. The lungs are positioned in the upper body; the large intestine in the lower region. The lungs are packed with air sacs and blood vessels, and have a dense, compact structure, while the large intestine is a long, hollow tube. The lungs are structurally yang, and thus process gas (yin), while the structurally yin large intestine processes digested solids and liquids (yang). The degree of complementarity between these organs is very great.

The heart and small intestine also function as a pair. Their complementarity can be seen in their position- the heart in the upper body, and the small intestine in the lower and in their structure the heart is a compact muscle and the small intestine, an extended hollow tube. The structurally yang heart distributes blood throughout the body, while the structurally yin small intestine is the site in which nutrients are absorbed into the bloodstream for eventual distribution to all of the body's cells.

The kidneys and bladder comprise another complementary pair. The kidneys are solid and compact, and the bladder is hollow and expanded. The structurally yang kidneys are located toward the back of the body, while the structurally yin bladder is located toward the front.

The spleen and pancreas share the same blood and energy streams and in Oriental medicine, were considered as the differentiation of one meridian or energy system. They are complementary to the stomach. The spleen and pancreas both have a dense, compact structure (yang), and the stomach has a yin, hollow and expanded structure.

The liver and gallbladder are opposite in structure the liver being compact and yang, and the gallbladder taking the form of a yin hollow sac. The degree of complementarity between these organs is much less than that of the lungs and large intestine, heart and small intestine, and kidneys and bladder.

Each of the organ pairs corresponds to one of the stages of the five transformations. The liver and gallbladder are manifestations of tree energy; the heart and small intestine, fire energy; the spleen, pancreas, and stomach, soil energy; the lungs and large intestine, metal energy; and the kidneys and bladder, water energy. This classification can be found in The Yellow Emperor's Classic of Internal Medicine. However, it is important to understand why the organs are classified in this manner. The key to this is the understanding of energy. In Chapter 7, we explain why the organs are classified this way. Before reading this chapter, however, please try to discover on your own why the organs have this particular classification.

Cycles of Health and Sickness

All of the body's functions, including those involved in sickness and healing, can be understood according to the five transformations. We can take the common cold as an example. Colds and fu typically follow a natural course, and represent the movement of excessive energy within the body. The typical cold cycle be. gins with a yin, expansive and outward phase, and finishes with a yang, inward or consolidating phase. The yin phase is commonly called the acute or early stage. It usually lasts for three or four days, during which excess begins to accumulate and is dis. charged, primarily in an upward direction through the respiratory passages. The discharge is usually watery and loose at first, and inflammation begins and spreads throughout the mucous mem. branes of the nose and throat. Fever begins during this stage and the person may start to discharge through coughing.

Once the initial phase has been completed, the discharge enters a phase of consolidation and resolution. This is commonly known as the late stage of the cold. The thin, watery discharge usually becomes thicker and yellowish in color. The immune system becomes active and resists further spread of inflamma-tion, and appetite and energy start to return. Swollen, inflamed mucous membranes gradually return to a more normal, contracted state. Coughing usually continues through this stage, and may be worse in the evening when, according to the daily cycle of energy, the lungs and large intestine are especially active.

Ultimately, the body's normal discharge processes take over and handle the elimination of remaining excess. Discharge is then accomplished through the kidneys, skin, lungs, and intestines. At that time, the cold resolves itself and the person returns to a normal condition.  

The cold cycle can be divided into five general stages corresponding to the five transformations. The stages of onset and acute symptoms represent more yin, or outward phases, and correspond to tree and fire nature. The stages in which excess gathers and consolidates are more yang and correspond to soil and Cycles of Health and Sickness: 41

metal nature. The final breakup or resolution of the cold corresponds to the stage of water nature.

Degenerative conditions can also be charted according to the five transformations. Several years ago I spoke with a man who had cancer. Two years before he had felt a strange sensation in the abdomen and went to a hospital. An examination revealed cancer of the colon, and an operation was performed in which part of the colon was removed. He was also given chemotherapy.

For a while it appeared that the cancer had been controlled, so he returned to work.

However, after one year he started to feel pressure in the lower abdomen. An examination revealed that his prostate gland had become enlarged. Upon further examination, it was discovered that his prostate was cancerous. The prostate consists of seven layers, and in his case, five were cancerous. During the ex-amination, the doctors noticed that he had a condition that appeared to be jaundice. None of the doctors could explain why the cancer had spread from the colon to the prostate.

According to the five transformations, the colon represents metal energy. From metal, the cycle of energy changes to the stage of water. The kidneys and bladder are classified as water organs. The prostate is closely related to the kidneys and bladder, and also represents water energy. In this case, the cancer was spreading in accord with the flow of energy through the five transformations, originating in the colon (metal) and then appearing in the prostate (water).

According to this process, in which part of the body would the cancer appear next? It would appear in the organs that correspond to tree energy, or in other words, the liver or gallbladder.

The observation that jaundice was developing confirmed that problems were indeed starting in these organs. As I point out in The Cancer-Prevention Diet (New York: St. Martin's Press, 1983), there are two broad categories of cancer one caused by the excessive intake of extreme yang foods such as meat, eggs, chicken, cheese, and other animal products, and the other by the excessive intake of extreme yin foods including refined sugar, chemicals, ice cream, chocolate, and processed foods. The cycle of the five transformations can help us understand the cause of this cancer. The overall movement of energy this case to toward yin. Which region of the colon is most yin—the ascending colon, traverse colon, or descending colon? The ascending colon is most yin, since it develops in an upward direction. It was here that this man's cancer first appeared. The cancer began in an organ corresponding to metal energy, and then spread toward water and tree energy, following the movement of energy in a yin, upward direction.

Why did the cancer begin at the stage of metal energy. There are two broad categories of food—yin and yang, or plant foods and animal foods. Which of these types causes cancer in regions of the body corresponding to metal, the most condensed or yang of the stages of transformation?

Cancers appearing in the contracted regions of the body are caused by too much yang. Since yin and yang together result in harmony, yang, compacted regions of the body can absorb a greater volume of yin than more expanded regions. For example, when someone is physically active, he can take in more water and oxygen, both of which are yin. In terms of activity, the lungs and large intestine are more yang, since they are constantly working. They both attract and process yin substances; air, in the case of the lungs, and water in the case of the large intestine.

Because of their yang natures, these organs have a low tolerance for strong yang foods. This man's cancer appeared in the large intestine, and was caused by too much animal food. How-ever, since the cancer appeared in the yin ascending colon, and was progressing in a yin direction, dairy food, which is a yin form of animal food, was the primary cause. Milk is a yin form of dairy, while cheese is condensed or yang. This man's cancer was caused primarily from an excessive intake of milk. He had a milky complexion and he mentioned that he had consumed three or four glasses of milk per day for more than twenty years. Other dietary extremes, such as overconsumption of meat, eggs, chick-en, cheese, sugar, and chemicals contributed to his problem, but his overintake of milk was the primary cause.

Supporting and Overriding Energies

If we view the complete cycle of five stages as one continuous sequence, we see that each stage naturally supports or produces the energy of the following stage: soil energy creates and supports metal energy, which in turn gives birth to and reinforces water energy. Water nature creates and nourishes tree energy, and so forth. This sequential relationship is called the Shen cycle, or cycle of creation. The relationship of each stage to the next is called the parent-child relationship.

The other basic relationship to consider is that of each energy stage to those stages lying at the opposite half of the cycle. When the gathering, consolidating energy of soil nature is emphasized, naturally the opposite, dissolving or dispersing energy of water nature is inhibited. When water nature energy is encouraged, the energetic, active stage of fire nature is suppressed. Fire nature energy tends to cancel out or prevent the heavily materializing energy of metal nature, and so forth. This cycle of suppression or control is called the Ko cycle.

In subsequent chapters, we discuss this cycle in greater depth and explain how it can be used to understand the relationship between body and mind, humanity and nature, for the purposes of healing and regeneration.

The Cycle of Twelve

Traditional people also employed a cycle of twelve to divide the hours of the day, the months, and the years. The division of the cycle of yin and yang into twelve stages formed the basis for ancient cosmologies and healing systems in both East and West, and gave rise to the development of calendars, of which our modern calendar is a descendant. The twelve divisions correspond to the flow of electromagnetic energy, or Ki, in the earth's atmosphere and through the body during the course of a day, month, or year. The twelve-year cycle corresponds to the approximately twelve-year revolution of Jupiter around the sun and to the recurring cycle of sunspot peaks and lows. Each of these twelve divisions also corresponds to one of the twelve constellations of the zodiac. In all, there are fourteen meridians in our body that run on the surface of the skin; two, known as the governing and conception vessels, come from the original forces of heaven and earth. The remaining twelve correspond to the twelve constellations as follows:

Meridian Constellation

Lung Aires

Large Intestine Taurus

Stomach Gemini

Spleen Cancer

Heart Leo

Small Intestine Virgo

Bladder Libra

Kidney Scorpio

Heart Governor Sagittarius

Triple Heater Capricorn

Gallbladder Aquarius

Liver Pisces

Two of the meridians do not correspond to organs, but to body-wide functions. The heart governor corresponds to the overall circulation of blood and other fluids throughout the body, while the triple heater represents the comprehensive function of body metabolism, including the generation of heat and energy. The correspondences between the constellations and meridians or outer and inner environments originates during the embryonic period. The uterus is covered by invisible energy lines that are like the ridges on a squash or pumpkin. These lines conduct a powerful charge of electromagnetic energy, or Ki. The uterus is aligned along the mother's primary channel of energy, and receives a strong charge of heaven's and earth's forces. At its center is the hara chakra, one of the seven strongly charged energy centers in the body.

There are many similarities between the invisible energy system and the body-wide network of nerve cells. Both systems begin from a vertical line that runs through the center of the body. in the case of the energy system, this central line takes the form of a primary channel that flows deep within the body from the top of the head to the sexual organs. In the nervous system, it takes the form of the brain and spinal cord. The meridians radiate outward from the primary channel, while numerous peripheral nerves branch outward from the brain and spinal cord. The meridians originate within the highly charged energy centers known as chakras, and differentiate until they connect with each of the body's cells. The peripheral nerves emerge from the compact vertebrae that appear along the spine, and differentiate into many tiny nerve branches. There are twelve primary meridians branching from the primary channel, and twelve pairs of cranial nerves emerge from the brain.

When a fertilized ovum implants itself in the wall of the uterus, it begins to receive a strong charge of energy from the uterine meridians. This charge creates a strong energy field around the ovum, similar to the energy field surrounding the earth. The ovum begins to grow within this powerfully charged environment. The powerful energy that charges the uterus causes the fertilized ovum to spin actively, like the earth. On the surface of the earth, the force coming down from the universe (heaven's force) is stronger than the upward force being generated by the rotation of the planet. The predominance of heaven's force causes the ovum to extend downward on either side, while earth's force pushes up at the center, creating a split in the middle that causes the cell to divide into two. When the process of division reaches a certain point, an axis shift arises, just as it does from time to time on earth. The two daughter cells then begin to spin on a new axis and receive heaven's and earth's forces from a new direction. Soon, cell division again takes place, and another axis shift occurs. This happens many, many times, as the cells divide from one to two, four, eight, and so forth, eventually creating a multicellular organism. Throughout this process, these new cells are charged by various stars and celestial phenomena, and coordinate very beautifully with the cosmos. 

This mass of multiplying cells eventually begins to take on a definite embryonic form. During this time, heaven's and earth's forces directly influence this formation. The embryo also restores energy directly from the uterine ridges. it rotating, reendi-ans. Since in its early stages, the embryo is still rotating, energy from the uterine meridians curves or spirals inward toward its center. In the central regions deep inside the embryo, these ener. gies collect in dense, compact spirals, and are then discharged outward in the form of two huge streams of energy. One stream divides into two and becomes the arms, and other divides and becomes the legs.

We can see traces of the same process, for example, in the formation of a watermelon: if you halve a watermelon at the center, you can see a belt going around the periphery, spiraling in to. ward the inside and creating small, dense centers of energy. In the case of a watermelon, we call these seeds, while in the human body, we call these gathering places organs.

It is along the outer edge of the embryo that energy from the uterine meridians first enters the newly developing human form. This outer edge eventually becomes our back and spine. Energy gathers deep inside the embryo and from here is discharged out ward. This inner region eventually becomes the front of the body, including the digestive vessels. This current begins where energy from the uterine meridians enters the developing embryo. Then it gathers toward the center and creates dense spirals, or organs, and from here is discharged, forming the arms and legs. This entire current of energy is called the meridian system. Organs are not separate from meridians; they are simply the most dense or physical part of this entire process. Organs and meridians are part of one flowing continuum of energy.

The twelve currents of energy enter the developing embryo from the twelve meridians in the mother's uterus. The uterine meridians, in tum, are formed by the mother's own twelve body meridians. The source of energy exists outside the body in lie surrounding universe. The energy that charges the meridians originates in the twelve constellations of the zodiac. So, throughout life, the activity of the twelve meridians and organs is influenced and governed, not only by the type of food we take in and by the energy in our immediate environment, but also by the activities of the twelve constellations. That is why each meridian is particularly active at certain times of day and during certain months, according to which of the twelve constellations is most strongly influencing us at that time.

Spiral Motion

All movement in the universe occurs in the form of spirals. We can find traces of the spiral pattern in the movement of galaxies in the macrocosmic world, and in the formation of cells and preatomic particles in the microcosmic universe. The movements of daily life are reflections of this spiral pattern.

As we have seen, walking involves various complementary movements such as upward and downward, forward and back-ward, and expansive and contractive motion. These motions are all variations of one theme. The arms and legs are actually logarithmic spirals with seven orbits. We can see this clearly if we study their curled formation during the embryonic period. All movements occur because the various spirals of the human body are either contracted or rotated inward, or expanded or rotated outward. The arms, hands, and fingers can be curled either toward or away from the body, or rotated toward the right or left. The legs and feet also move in a similar pattern, as does the head, neck, spine, and torso. The organs and meridians take the form of energy spirals, as do each of the seven chakras, or energy centers, deep within the body.

The universe as a whole is structured as a vast logarithmic spiral. Each of us exists at the center of a huge spiral that originates within the infinite universe. In the infinite ocean of the uni-verse, beyond time and space, infinite streams of expanding motion arise. They move in all directions at infinite speed. When lines of infinite expanding force intersect, spirals arise, like whirlpools in a stream. These spirals are formed by centripetal force and wind inward. They give birth to the world of matter, and when they reach the center, they begin to expand and eventually dissolve back into infinite expansion. Each of these spirals gives rise to a complete universe.

Spiral of Materialization

Illustration

Our universe came into being because of the appearance of two complementary forces: the centripetal, materializing force that causes spirals to form, and the centrifugal, spiritual force that causes them to dissolve. These primary forces, which we refer to as yin and yang, give birth to space and time, and to the relative, ever-changing world. The primary polarization of the infinite universe creates the world of energy, or vibrations, and these travel along an incoming spiral and become condensed, giving birth to the world of matter. The condensation of energy gives rise to infinitesimally small units known as electrons, pro-tons, and other pre-atomic particles. These condense further into elements, and on the earth and other planets throughout the uni-verse, elements in the soil, water, and air combine with energy to create plant life. Plants in turn condense into animal life, and ultimately into human life. When we see this process of cosmic transformation from our point of view, we can say that we attract or take in the various worlds that comprise our environment in the universe. When we see it from the point of view of the uni-verse, however, it can be said that these worlds continuously change into one another and ultimately transform themselves into human life.

Our infinitesimally small world is a condensed form of the infinitely large world. At the same time, infinity is an expanded form of the infinitesimal world. Infinity moves at absolute speed, beyond time or space. The infinitesimal world moves at relative speed and is defined by space and time, expansion and contrac-tion, beginning and end. These worlds are not separate. One is a continuation of the other.

Infinity is the origin of this tiny, relative world, including all human beings. Infinity did not create us, but changed into us.

And we will eventually return to the infinite universe. We are one with the infinite universe, and achieving this realization is actually the goal of self-healing.

Although vegetables, animals, atoms, and molecules are manifestations of infinity, in our sensory domain, we regard them as separate material things. However, their existence is fundamentally vibrational. The difference between things that exist physically, such as cells, tissues, and organs, and those existing in the form of invisible energy, such as chakras and meridians, depends on whether their speed of vibration is slow or fast, condensed or diffused. Things composed of slower, more dense vibrations we consider material. Things with a higher vibrational rate we define as mental or spiritual. The material world is the visible front that we perceive with the senses. The vibrational world is the invisible back that we perceive through intuition. They are different aspects of the same reality.

Implications for Health and Healing

The ways in which these principles can be applied to health and The in are unlimited. If we take the principle of unity in diversity as an example, we see that everyone has a different physical and mental condition, yet these differences spring from common causes. Dietary and lifestyle imbalances are the most common causes of illness today. Lifestyle imbalances are like the trunk or a tree, out of which an endless diversity of symptoms appear just like branches and leaves. Moreover, because everyone is more of less eating what we can term the "modern diet," people today share many conditions in common. The following conditions, for example, underlie over 75 percent of the serious diseases in our society.

Deposits of Fat and Mucus Practically everyone today has this problem to one degree or another. The general feeling is one of stuffiness or blockage in the face and head, instead of the normal feeling of clarity. Mucus deposits also appear in the lungs and reproductive organs. Liquid from these deposits is discharged from the nose, eyes, and lungs. It also takes the form of earwax and vaginal discharge. Deposits of fat and mucus are a primary cause of menstrual irregularity, and if the Fallopian tubes become blocked, infertility results. In men, these deposits appear in the prostate gland, causing enlargement and a decrease in sexual appetite and impotence. Mucus deposits can lead to the formation of cysts and stones deep inside the organs.

Excessive mucus causes other symptoms such as headaches, loss of memory, hay fever, allergies, stuttering, swollen glands, thyroid problems, and difficulty in breathing. Deposits of mucus and fat in the intestines interfere with the digestion and absorption of food. We usually interpret these symptoms as being different conditions, but they all stem from the same cause.

Deposits of fat and mucus are caused by the overconsumption of foods such as fruit, fruit juice, sugar, cheese, milk, animal fat, soymilk, oil, and nut butters. Eating any food in excess leads to the production of excess fat and mucus in the body. The intake of flour products, even those made from whole grain flours, will cause mucus to form if they are eaten too often. If you give floury cereal or soymilk to a baby every day, for example, the baby will become swollen and watery. Even if your diet is generally balanced, if you eat too many flour products, nut butters, fruit, or too many oily or greasy dishes, your body will produce deposits of mucus and you may not feel as clear, active, and positive as you would normally.

To see whether or not you have these deposits, check the whites of the eyes. If you see white or yellow under the bottom lid next to the eyeball, it is sign of fat and mucus in the body, especially in the reproductive organs. This is frequently a sign of vaginal discharge and enlargement of the prostate.

Intestinal Problems The condition of the intestines appears in the lips. If the lower lip is swollen or bulging, it is a sign of intestinal trouble. If the lip is bulging and soft, the person is prone to diarrhea. If it is swollen and hard, or if the lips are tight and thin, the person is prone to constipation. If there is a white color to the lips, there is not enough blood circulation in the intestines.

Energy-activating treatments such as ginger compress and massage are helpful in these cases, as they stimulate circulation. Eating lightly cooked green vegetables on a daily basis helps relieve constipation.

In addition, thorough chewing and not eating for several hours before sleeping are helpful in restoring health to the digestive organs. It is important to minimize intake of baked flour products and oily or greasy dishes. Miso soup, with wakame sea vegetable and a variety of land vegetables, helps strengthen the intestines.

General Tiredness Fatigue is related to problems with the blood and circulation. A person who is tired all the time may be suffering from anemia. In order to check for this condition, touch the shoulders. If they are loose and the muscles are expanded (from excess fat and protein), there is a good possibility that the person is anemic. The shoulders and body as a whole should be firm but flexible, without a lot of excess. You can also see the nails. If they tum white when you stretch your fingers, it is a sign of anemia.

Anemia and fatigue arise when the proportion and combination of foods are unbalanced. Improper cooking and a lack of thorough chewing contribute to these conditions. If you take too much salt, liquid, or if you eat sugar or meat, for example, you will have a tendency to become tired. An optimal diet is based on about 50 percent whole grains, followed by 25 to 30 percent local vegetables, 5 to 10 percent sea vegetables and beans, and occasional supplementary foods such as low-fat white meat fish and seasonal fruit. Overeating also contributes to an overall feeling of tiredness, as does eating before sleeping. If your daily diet is balanced and if you are physically active, this condition will normally disappear.

General tiredness also results from chronic low blood sugar, or hypoglycemia. This condition is caused by the over-intake of animal foods such as chicken, cheese, and eggs. Foods such as these, which contain plenty of saturated fat, make the pancreas become hard and tight. In this condition, the pancreas may not secrete enough glucagon, or anti-insulin. This hormone raises the level of sugar in the blood, and complements the function of insulin. When the blood sugar drops below normal, a person feels mentally and physically tired, and craves sugar, chocolate or sweets in order to provide the body with a quick source of glucose. Tiredness resulting from hypoglycemia tends to be prevalent in the afternoon.

Skin Problems Discoloration of the skin is a reflection of internal imbalance. If the first section of the fingers is more red than the lower sections, it is a sign of coldness at the surface of the body due to poor circulation. Peripheral coldness is yin and is caused by eating too much fruit, salad, cold drinks, ice cream, and foods that chill the body. When your condition becomes healthy and sensitive, if you eat even one raw apple before you sleep, you will feel cold the following day. If the inside of the Implications for Health and Healing: 53

body is cold, it is from eating too much salt. When fat and mucus build up in the kidneys, intestines, and lungs, excess that would normally be discharged through these organs may start to come out through the skin, producing a variety of skin disorders, including acne, pimples, psoriasis, and eczema. Skin markings and growths are also a sign of the discharge of excess from the diet. Moles and warts, for example, are signs that excess protein (usually from animal sources) is being discharged. Freckles and age spots are caused by the discharge of simple sugars. Hard calluses on the hands and feet develop from the over-intake of animal protein and fat. They block the flow of energy along the meridians in the hands and feet, and diminish the flow of energy to the internal organs.

To recover from skin disorders naturally, it is helpful to minimize the intake of animal food and eat primarily vegetable foods, at least until the condition improves. It is also helpful to avoid the intake of raw or uncooked food, including raw salads and fruit. Quick, lightly cooked vegetables can be eaten instead along with a balanced diet of whole grains, beans, bean products, sea vegetables, and other whole natural foods.

Sexual and Reproductive Disorders Deposits of mucus and fat in and around the reproductive organs are the primary cause of sexual dysfunction, along with gynecological and prostate dis-orders. A second major cause is the overconsumption of fruits, sugars, alcohol, spices, and other expansive foods that weaken vitality. If you have lines or splits at the tips of your fingers or around the nails, that is evidence of problems in the reproductive organs. If these lines are more pronounced on the right hand, then the trouble is located in the right ovary or testicle. If the left side is worse, the organs on the left side are troubled.

In Oriental medicine, buckwheat was traditionally used to restore sexual vitality. It can be eaten from time to time along with other whole grains, either in the form of whole buckwheat, or kasha, or in the form of buckwheat noodles, or soba. Root vegetables, including burdock and wild mountain potato, or jinenjo (a completely different species than regular potato), also strengthen sexual vitality. Hokkaido pumpkin (a form of hard winter squash) and the leafy tops of root vegetables like daikon, carrot, and turnip are also good, as are azuki and black soybeans. To reduce an overactive sexual appetite, try foods such as cooked shiitake mushrooms, tofu, and quickly cooked leafy green vegetables.

Balancing Yin and Yang

Healing is a natural, unlearned ability. This innate human capacity is a reflection of the order of the universe, most notably, the tendency that all things have to seek harmony or balance. In simple terms, health is based on the dynamic balance between yin and yang in all aspects of life.

In Anatomy of an Illness, Norman Cousins describes how he recovered from ankylosing spondylitis through the use of humor, positive thinking, and vitamin C. His story illustrates how the adjustment of yin and yang in body and mind can produce self. healing. Ankylosing spondylitis is an inflammation of the lower spine that results in a fusion of the vertebrae. It is caused by an accumulation of yang, or contracting energy deep within the body. Humor, positive thinking, and vitamin C stimulate the opposite, more upward or expansive energy in the body. Although they did not cure the underlying imbalance that led to disease, these measures helped Cousins temporarily neutralize or counteract the buildup of extreme yang energy and thus led a remission of his disease.

In modern terms, the condition of harmony in the human body is referred to as homeostasis, from the Greek homios, meaning "similar," and stasis, meaning "position." During the latter part of the nineteenth century, the French physiologist Claude Bernard laid the foundation for the modern understanding of homeostasis when he demonstrated that the internal environment of living things needs to remain constant in spite of changes in the external environment. He stated that, "It is a fixity of the milieu interior (internal environment) which is the condition of free and independent life."

Although the body's internal condition remains fairly constant, homeostasis is not a static process. A complex array of biological and energetic processes are constantly working to maintain internal stability. Far from being static, homeostasis is actually a dynamic equilibrium, in which stability is maintained in the midst of constant internal and extermal change. Homeostasis is more than just a mechanical process, however. It involves the interaction between mind and body, spirit and matter, and energy and physical form. All of these aspects need to be balanced for homeostasis to be complete.

Medical science now recognizes that many sicknesses are actually self-limiting, which means that the body's power of natural healing is capable of correcting the imbalance without outside interference. Up to 90 percent of patients who seek medical attention are thought to be suffering from such conditions. These disorders serve to correct imbalance and restore the body to a condition of homeostasis. They serve a beneficial purpose in that they help the body get rid of excess, and protect it from serious trouble. These natural adjustments usually run their course once the discharge has been completed. A good example is the common cold. It is only when the body's systems for neutralizing and discharging toxins break down that the situation becomes potentially life threatening. Heart disease and cancer are examples of what can happen when, over time, the body's self-cleansing mechanisms are overwhelmed. However, even chronic conditions such as these are self-limiting if they have not progressed too far and we are able to remove the physical, mental, and spiritual obstacles to self-healing.

Ultimately, healing is a process of self-realization, through which we reconnect with our inner voice, or intuition, and with the universe around us. Mobilizing intuition is the key to living in harmony with nature, maintaining our health, and recovering from illness. Intuition does not mean day-to-day consciousness or learned knowledge, which obscures deeper awareness and obStructs positive action. Intuition is the unlearned, spontaneous awareness of the order of nature, or the principle of balance according to yin and yang, and the way to live in harmony with that order. It is the foundation for a long and healthy life on this planet. In the chapters that follow, we explain how the principle of yin and yang can help unify mind, body, and spirit in our approach to health and healing.