In this article we will look at the historical and cultural perspectives of the various Medical schemas, the concepts of subtle energies and their flow within the human body, contrast the basic elements of the various cultural medical schemas and propose a modern schema for the Philosophy of Bioelectromagnetic Medicine.

It is important to understand that the development of Medical practices in the multitude of cultures of mankind on the Earth spans many millennia of lifetimes. All knowledge passed down from medical practitioners to student was by direct transmission until centers of learning came into existence. The specter of politics always muddies the truth of existence to a conceptual scheme propounded by those with the power to command the taking of life. On the other hand, pragmatic experience dictates that the techniques, which work, are promulgated. Between these two extremes life continues its meandering way. Western Medicine as practiced today in the USA has become the result of greed by the Pharmaceutical Companies and Insurance Companies in the background and the result of greed by Medical Doctors in the foreground. The commodity of the ill person is used for the purpose of making a great deal of money. The purpose is to alleviate the symptoms so as to have the ill person return again for treatment over and over. Thereby deriving the greatest amount of income from them.

Oriental Medicine in the past has been focused upon the prevention of disease. Hopefully this tradition continues today. Oriental medicine works extremely well with few side affects as far as it is able to go. All Medical disciplines are dealing with the problems of genetic disease and parasitism. Oriental Medicine is based upon a foundation of concepts that are extremely ancient in origin. It is the intention of this article to bring those concepts up to date and into the realm of Bioelectromagnetic Medicine.

Historical and Cultural Perspectives

The understanding of the Sciences we now call Physics, Chemistry and Biology were in their infancy and not as delineated as today in the ancient world. The explanations of the workings of the world around the people whom lived in those times was based in part upon the observations of the environment by astute minds and the introspection of the body and mind by practitioners of the Meditative Art.

During the Western Han Dynasty in China (207 B.C.-24 A.D.), the basic principles of Chinese Medicine were in place. The "Yellow Emperors Internal Classic, Canon of Medicine" of 168 B.C. consisted of 2 parts in 18 volumes and 162 articles and was compiled between 500-300 B.C. (1) The concept of the whole person as part of and influenced by their environment is stressed. Also a concept of the theory of Yin/Yang and the theory of 5 Elements as applied to physiology, pathology, diagnosis and treatment of disease in relation to the solid/hollow visceral organs and the meridians is expounded.

The literature concerning the origins of what today is called Ayurvedic Medicine has its roots in the sub-continent of India some 7000 years ago. (2) The Medical information brought into China in about 300 B.C. was borrowed from India and Iran. Tsou Yen (c. 305-240 B.C.) introduced the idea of the 5 elements, their mutual generation and destruction, after which the Chinese Medical System was built upon the doctrine of the elements. (3) The Indian tradition was formalized much earlier than that in China. In fact, surgery was in a form of advanced techniques in India from about 5000 years ago.

The Western Medical tradition is said to start with Hippocrates of Cos whom lived in Hellas in 460 B.C.-377 B.C. (4). Hippocrates expounded a concept of 4 Humors based on the 4 Elements and a concept of Physis which means that one needs to consider the human being as an organic whole that must be viewed within the context of the environment within which they live. The observation of the influences of the environment upon the individual then determines the mode of treatment for the ill person.

With this background in mind; we next will discuss the Elements of the various Medical Schemas.

Let us start with the Two Opposites. As with all ancient philosophical schemas, the wording of concepts is that of analogy and metaphor. This is understandable and holds true for much of our seemingly "modern" ideation of the world around us. The Ayurvedic theory of opposite and interdependent polarities is based on the qualities of duality. Accordingly, all things in the universe may be classified and grouped into 2 categories. In relation to Ayurvedic Medicine, there is Prana(+) and Ether(-), right or Ida(+) and left or Pingala(-), male(+) and female(-), Sun(+) and Moon(-), hot(+) and cold(-), exterior(+) and interior(-), dry(+) and wet(-), excess(+) and deficiency(-) and dynamic(+) and static(-). All else is a matter of intermediate quality and quantity.

Ayurveda describes 5 physical Elements that are the basis for the entire material world. The makeup of all matter is a mixture of these 5 Elements in different ratios. Prana is the subtlest and is described as primordial energy. Energy and matter are said to be different frequencies of this primordial energy. It is the basis for Human Bio-energy and is (+), Masculine. The next in descending order of denseness is the primordial matter called Ether as (-), Feminine. The combination of Prana and Ether creates movement and gives rise to Wind, the next Element in lower frequency. The movement of Wind against Ether causes friction and gives rise to heat as Fire, the next Element. Fire heats some of the matter to liquefaction and gives rise to flowing Water, the next Element. The combination of Water with Ether formed a solidification and generated Earth the most dense and lowest of frequency resonances.

The combination of these 5 Elements then gave rise to what is described as the 3 Humors (Tridoshas) that give rise to physical forces and organs within the Human body. In Ayurveda the diagnosis of disease and individual constitutions is in terms of three psycho-physical doshas, or humors, called Vata, Pitta, and Kapha. The literal meaning of dosha is 'fault' because these three humors are the three ways in which the body tends to move out of balance. Each persons psycho-physical constitution can be described in terms of one or a combination of these doshas. The characteristics of the Humors are inherited and predispose a person to certain constitution or disease susceptibility.

The union of Ether and Wind caused a type of energy (humor) to be created known as Vata. Vata is the subtlest humor and considered to be catabolic in nature. Vata is located in the Pelvic Cavity of the Body. It is related to the Large Intestine and the Nervous System. As it is the closer to the source of Prana, it is easier to unbalance and results in most physical maladies. Imbalances result in general dryness, anxiety, and nervous reactions and are aggravated by cold wind.

The union of Fire and Water caused the humor of Pitta to be created. Pitta is the second subtlest Element and is involved in metabolism. Pitta is located in the Abdominal Cavity. It is related to the Small Intestine and the Hormonal System. Pitta imbalances result in inflammation, heat, rashes and redness.

The union of Water and Earth Elements caused the Humor of Kapha to be created. The Kapha Humor deals with growth (anabolism) and is the least subtle Humor. Kapha is located in the Chest Cavity. It is related to the Stomach and the body tissue. Imbalances result in the production of phlegm and may result in heaviness, congestion and stagnation. As it is related to growth, obesity and excessive muscle size as well as an abundance of body hair is a Kapha feature.

The Element of Fire provides the impetus for action but has no form. The Small Intestine (SI) is a hollow organ and the site of aggravation when Pitta becomes unbalanced. It is in the SI that Pitta problems are said to originate and then spread to other parts of the body. It is the Fire Element that is spread and lends to heat being the basis of problems.

Ayurveda considers the Blood to be a Pitta tissue. Blood and Blood vessels have a strong relationship with Pitta and Fire. The Heart propels the Pitta and heat to all parts of the body. Thus the SI and Heart are 2 organs related to Pitta and Fire.

The Earth Element is the basis from which most physical things are built by providing stability and allowing growth. The Earth Element is the major component of Kapha. When Kapha is aggravated, the Stomach is the site of accumulation that then spreads to other body areas. It is said the phlegm first accumulates in the Stomach and then attacks the lungs. As Earth is basically solid, it lends to the Kapha attribute of heaviness, congestion and lack of flow. The Spleen is an Earth organ since it controls muscle growth. In conjunction with the Panaceas, it controls fat accumulation. Thus a Kapha disorder results in excess muscle, excess fat or phlegm accumulation. The 2 organs associated with Kapha and Earth are the Stomach and the Spleen.

The Ayurvedic concept of Wind is that of air that creates movement. Air is breathed into the Lungs and so the Element of Wind is said to be related to this organ. This is the way the Prana from Nature enters the body. Another manner that Prana enters the body is from the food that is ingested. It is via the Large Intestine that Ayurvda likens this to happen and where abdominal gas is generated and expelled from. Excess Wind affects the nerves and a person with excess Wind is said to be easily agitated by a cold wind.

The correct flow within the body is said to be mediated by the Element of Water. Water also carries with it Prana, which is the Element of flux. As the Kidneys are related to water metabolism within the body for elimination and conservation, it is associated with the Element of Water. Imbalances result in edema. The Urinary Bladder is the hollow organ that receives the urine and voids it to the outside. Thus the kidneys and Urinary Bladder are connected with the Element of Water. Water imbalances result in swelling, coughs with phlegm, bloating and low fevers.

The concept of Ether is more difficult to define. It is associated with the Liver and Gall Bladder and they are Pitta organs. Imbalances result in a bitter taste in the mouth and emotional agitation and lead to Vata symptoms.

Lastly, there is a concept in Ayurvedic Medicine of the creation, control and destruction of the Elements and related humors in a cyclic manner that account for life rhythms and the functional processes tied to them. This is primarily the result of Prana flowing through the Nadis and secondarily the flow of the humors through the Srotas.

The round of Creation: Prana injects the energy for the 5 lower nodal points (Elements) to function and with Ether generate Wind which generates Fire which generates Water which generates Earth which then with Prana again generates Ether to complete the cycle. The round of Destruction: Ether destroys Wind which in turn destroys Fire which in turn destroys Water which in turn destroys Earth which in turn destroys Ether to complete the cycle. The round of Control: The Earth dampens the action of Water which in turn dampens the action of Fire which in turn dampens the action of Wind which in turn dampens the action of Ether which in turn dampens the action of Earth to complete the cycle. The round of Support: the Wind gives it energy to Water which in turn gives its energy to Ether which in turn gives its energy to Fire which in turn gives its energy to Earth which in turn gives its energy to Wind to complete the cycle.

Any influence the alters the relative abundance or lack of Subtle Energy in any one Elemental node or Chakra will then have an affect on the other Elements. According to the schema of controlling, too much energy injected in an over-controlling manner will adversely affect the Element being controlled by unbalancing the energy there and causing illness according to an excess of the humor associated. If an Element becomes deficient in Subtle Energy, the other Elements in relationship with it tend to over-control or further destroy the weakened element. This again gives rise to deleterious humoral generation and their associated illnesses as a result.

In the next section, many of the same concepts discussed above will be evident.

The concept of Yin and Yang in Chinese Philosophy is for all intents and purposes the same as that of Ayurvedic Philosophy and needs no further discussion. However, TCM goes a bit farther in describing the head as Yang and the hands and feet as Yin. Also, the back of the body is Yang and the front is Yin. The medial side of the body or any part is Yin and the lateral side is Yang. Lastly, the inside of the body in Yin and the outside is Yang.

The 5 Elements in TCM are said to refer to 5 categories in the natural world: Fire, Earth, Metal, Water and Wood. (6) As stated above, Tsou Yen (c. 305-240 B.C.) introduced the idea of the 5 elements, their mutual generation and destruction. In TCM, the theory of the 5 elements was applied to generalize and explain the Zang-Fu organ systems of the body, their inter-relationships and the relationship between human beings and the natural world.

The concept of the 5 Elements was incorporated into Chinese Medicine without the mention of the Chakras or Humors. The movement of Qi or energy between each of the 5 Elements is the same as that of Ayurvedic Medicine. Fire is said to generate Earth. Earth in turn generated Metal, which in turn generates Water. Water then generates Wood, which in turn generates Fire and completing the cycle. The generation cycle of the Elements is known as the "Mother-Son" relationship. Each Element is the Son of the one that generated it and the Mother of the one it generates. See the figure below:

The Controlling Cycle is one of bringing under control or restraint. In the Controlling relationship, Wood acts on Earth, Earth acts on Water, Water acts on Fire, Fire acts on Metal and Metal in turn acts on Wood to complete the cycle. See the figure below:

The generating and controlling cycles are relationships that both oppose and cooperate with each other. Without the generation of energy, there can be no growth and development. Without control, there can be no balance and coordination during growth and development. Thus, it is the relative balance between generation and control that ensures normal metabolic activities. If there is an excess or deficiency of energy in any of the 5 Elements, there will be an abnormal generation and controlling influence. An Element with an excess of energy will over-promote in the generation cycle and over-control in the controlling cycle. The over-controlling condition is known as "Insulting". See the figure below:

The normal balance of the 5 Elements may be changed by improper diet, exogenous pathogens and emotional trauma. The Element and associated Zang-Fu organs will be directly affected and results in a disharmonious condition that will lead to illness. The nature of the imbalance will be reflected in the symptoms of the illness. The spread of disharmony and influence of the initial Element involved will follow the flow patterns according to the described cycles.

The concept of opposites in Western Medicine seems to be only in the treatment of disease, as expressed in the phrase, "opposites cure". Only then in modern times does the concept of positive and negative arise in the context of Physics and Chemistry. Western Medicine does describe the head of the body as (-) and all else a graded (+), more positive the farther from the head (7). Also, the back of the body is more (+) than the front of the body.

The Elements and their relation to the 4 humors in Western Medicine can be found in the writings of ancient Hellas in the 5th & 4th centuries B.C. The works ascribed to Hippocrates being most informative. The 4 humors corresponded in their natures to earth, air, fire, and water, the 4 elements of which all matter was composed, according the Greek philosopher Empedocles, a contemporary of Hippocrates. As evident in the diagram below, blood was hot and wet like air; phlegm was cold and wet like water; yellow bile was hot and dry like fire; and black bile was cold and dry like earth. Health consisted in humoral equilibrium. Illness resulted when an excess or a deficiency occurred in one or more of the humors. The disturbance could result from overindulgence in food or drink, too much or too little physical exertion, or changes in the so-called "naturals," i.e., the uncontrollable environment and climate. Because of the similarity of the natural elements and humors, certain humors were more likely to become excessive during given seasons of the year. Phlegm increased during the winter, bringing with it bronchitis and pneumonia because phlegm was cold and wet. The warm & wet spring caused hot, wet blood to increase that caused dysentery and nose bleeds (5).

In Aryuvedic Medicine, there are described 2 basic kinds of channels or conduits. One is called the "Srotas", such as arteries, veins and lymph vessels, that conducts the flow of bodily fluids throughout the body. The other is called the "Nadis" that conduct the flow of subtle Prana or life energy throughout the body. The nadis parallel the srotas and directly influence the flow of the body fluids in them. Thus, when the flow of life energy in the nadis is impaired or somehow deranged, the flow in the srotas will reflect the condition in the nadis as well. This concept is extremely important in gaining an understanding of the causal relationship between subtle energy disharmony and the etiology of disease. Any obstruction to the smooth and harmonious flow of the subtle energy through the nadis will be directly reflected in the srotas. As Prana is a component of the Vata humor, it is Prana working through the body that is viewed as Vata. It is through the medium of external Wind that Prana enters the body to become the Vata humor. The Pitta and Kapha humors are completely quiet in the body without the assistance of Vata, containing Prana. Vata equates with movement and causes the other opposites of Pitta (heat) and Kapha (cold) to function.

Previously discussed was the Ayurvedic concept that the major organs of the body are related to another one and to one of the 5 Elements. The nadis and srotas are connected to all the organs and tissues of the body. Prana is said to circulate in a continuous loop through the body from solid organ to hollow organ, as in Heart to Small intestine, and on to another organ pair. In organ relationships located above the diaphragm, the pranic flow is from Chest to Hand to Head.

Chest to Hand-Solid Organs- Heart, Lung, Pericardium. Hand to Head-Hollow Organs- Small Intestine, Large Intestine, Tridosha.

For those below the diaphragm the flow is from Head to Foot to Abdominal Cavity.

Head to Foot-Hollow Organs- Gallbladder, Stomach, Urinary Bladder. Foot to Abdominal Cavity-Solid Organs- Liver, Spleen, Kidney.

The flow of Prana from the solid organs is along the inside of the arm or leg as they are inside the body, for the most part. The flow of the hollow organs is along the outside of the arm or leg as they are exposed to the outside world, for the most part. One of the 3 pairs of organ relationships in the arms and legs relates to one of the humors, refer below for the aspect relationship on the limb:

Arm:
Anterior Aspect (Thumb)-Vata: Inside- Lung, Outside- Large intestine.
Medial Aspect- Kapha: Inside- Pericardium, Outside- Tridosha.
Posterior aspect (Little Finger)- Pitta: Inside- Heart, Outside- Small Intestine.

Leg:

Anterior Aspect (Big Toe)-Vata: Inside- Kidney, Outside- Urinary Bladder.
Medial Aspect-Kapha: Inside- Spleen, Outside- Stomach.
Posterior aspect (Little Toe)-Pitta: Inside- Liver, Outside- Gallbladder.

The continuous loop then is from Vata pair (Lu, LI) to Kapha pair (St, Sp) to Pitta pair (Ht, SI) to Vata pair (UB, Ki) to Kapha pair (Pc, TD) to Pitta pair (GB, Lv) to the Vata pair (Lu, LI) again. Notice that there are 2 twelve hour repeating humoral sets of rotation- Lu & LI, Sp & St, Ht & SI and UB & Ki, Pc & TD, Gb & Lv.

The 7 major nodal points or junctions of Subtle Energy (Prana) in the body are called "Chakras" (wheels or that which rotates). The chakras are located in line with the Central Nervous System. Two are located in the head and 5 are located in the body. Minor nodal points are also located in the extremities at the elbows & hands and at the knees & feet. The 5 chakras located in the body are related directly with the 5 Elements. The 2 nodal points in the head are related directly to the Subtle Bio-energy as Prana. The Element of Earth is said to be at the base of the spine. The other Elements in ascending order are: Water in the sacral area, Fire in the solar plexus area, Wind in the heart area, Ether in the throat area, Prana in the brow area and at the top of the head. The 3 lower chakras are directly related to dysfunctions of the 3 humors due to physical location and the organs that are energetically related to them.

The above information then leads to a concept of what is termed the Pranic Mandala or Bio-energy Clock. This concept explains the relationship between the various biological pranic systems, the pranic nadis and the times of greatest activity of each and their susceptibility. The time flow for peak activity is as follows: Lu-3 A.M. to 5 A.M., LI- 5 A.M. to 7 A.M., St- 7 A.M. to 9 A.M., Sp- 9 A.M. to 11 A.M., Ht- 11 A.M. to 1 P.M., SI- 1 P.M. to 3 P.M., Urinary Bladder- 3 P.M. to 5 P.M., Ki- 5 P.M. to 7 P.M., Pc- 7 P.M. to 9 P.M., TD- 9 P.M. to 11 P.M., GB- 11 P.M. to 1 A.M., Lv- 1 A.M. to 3 A.M. and around again.

Each humor and associated organs may easily become unbalanced 2 times in 24 hours, once in the A.M. at their maximum and once in the P.M. at their minimum or vice versa.

Traditional Chinese Medicine (TCM)

The Meridians and Collaterals are the main pathways for the flow of Qi and Blood throughout the body. Qi is the counterpart to Prana in Ayurvedic medicine. Qi also moves with blood and body fluid to every cell and part of the body. The meridians are said to run interiorly and longitudinally while the collaterals run more externally and horizontally. In TCM they are collectively called the "JingLuo". The entire system includes the 12 main meridians, the 8 extra meridians, the 15 collaterals, the 12 divergent meridians, the 12 muscle regions and the 12 cutaneous regions. Much like the Nadis of Ayurvedic Medicine but better deliniated. The 12 main Meridians include: the 3 Yin Meridians of the Hand (Lung as Hand-Taiyin, Pericardium as Hand- Jueyin and Heart as Hand-Shaoyin), the 3 Yang Meridians of the Hand (Large Intestine as Hand-Yangming, San Jiao [3 Chambers] as Hand- Shaoyang and Small Intestine as Hand-Taiyang), the 3 Yin Meridians of the Foot (Spleen as Foot Taiyin, Liver as Foot-Jueyin and Kidney as Foot-Shaoyin) and the 3 Yang Meridians of the Foot (Stomach as Foot- Yangming, Gallbladder as Foot-Shaoyang and Urinary Bladder as Foot- Taiyang). These are the major channels for the distribution of Qi associated with the Zang (solid)-Fu (hollow) organs. The categories are based on the extremity, a Zang or Fu organ and Yin or Yang. The Zang organs are located interiorly within the body and are involved with the production and storage of essential substances the body uses to perform its functions. As the medial aspect of the limb is Yin, the Yin Meridians are located on the medial side of the limb. The Fu organs are located exposed to the exterior and are involved with reception and digestion of food and the transmission and excretion of waste. As the lateral aspect of the body is Yang, the Yang Meridians are located on the lateral side of the limb.

The 8 Extra Meridians are as follows. The Du or Governing Vessel runs along the back from upper lip of the mouth to the back lip of the anus. The Ren or Conception Vessel runs from the lower lip of the mouth to the front lip of the anus. The Chong or Thoroughfare Vessel runs parallel to the Ren and Du vessels slightly laterally on either side. Only the Ren and Du Vessels/Meridians are single, all the others are bilateral in the body. The Dai or Girdle Vessel goes around the waist connecting all the channels. The Yin/Yang Heel and Link Vessels connect the interior channel network to the superficial layers of the body and the exterior environment.

The network of the Meridians and Collaterals is intimately entwined with the tissues, organs and matrix of the body. They are involved in the physiology, pathology, prevention and treatment of diseases. The primary role is to transport Qi, Blood and Body Fluid within the body. The secondary role is the regulation of the balance of Yin and Yang within the body. Under normal conditions they resist pathogens. Under adverse conditions they reflect the symptoms and signs of illness. Finally, they may be manipulated by various means to regulate excess and deficiency conditions.

The main functions of Qi are the source of movement, the generation of warmth, the source of mental activity and vitality, the function of the organs and protecting the body. The flow of Qi from meridian to meridian and the time of ascendance is the same as that of Ayurvedic Medicine. The first course is Sp-Lu-LI-St and may be likened to Kapha. The second course is Ki-Ht-SI-UB and may be likened to Pitta. The third course is Lv-Pc-SJ-GB and may be likened to Vata. Notice that in TCM there 3 eight hour sets of 4 instead of 2 twelve hour sets of 6.

Western Medicine

With the burning of the Great Library at Alexandria, Aegyptus in 48 B.C., forever lost was the greatest repository of ancient knowledge in the western world. Galen (129 A.D.- 201 A.D.), the physician to the Gladiators in Rome, is the next major star in Western Medicine after Hippocrates. Galen followed the school of Asclepius in Hellas where he was a student and learned the methods of Hippocrates. He invented the scalpel in the course of his work in sports medicine. In addition to summarizing the state of medicine at the height of the Roman Empire, he reports his own important advances in anatomy, physiology, and therapeutics. He showed that veins are connected to the heart and that nerves come from the brain. Even as late as 1833, the index to Karl-Gottlob Kühn's edition (still the only nearly complete collection of Galen's Greek works) could be designed for working medical practitioners as well as for classical scholars. Galen absorbed into his work nearly all preceding medical thought and shaped the categories within which his successors thought about not only the history of medicine, but its practice as well. Galen believed that humans have a close connection with nature.

The physician known as Paracelsus (1493 A.D.-1591 A.D.) wrote about the Illiaster, a vital force and vital matter. This vital matter was reported to somehow allow life to exist. This vital force could be used for healing and spiritual work through the efforts of a skilled healer.

During the 1700s CE, the work of one man concerning Subtle Energies stands out above the rest, in my opinion. Dr. Franz Antone Mesmer (1734 A.D.-1815 A.D.), a physician, wrote upon what he describes as the magnetic fluid, which emanated at will from his hands during healing sessions. He could "charge" both animate and inanimate objects with this fluid, which could then be used to affect healing in others.

During the 1800s CE, the work of Baron von Reichenbach (1788 A.D.-1869 A.D.) is the next milestone in the description of the subtle energies. The Baron was a pre-eminent scientist of the day whom systematically studied for over twenty years what he termed the "Odic" force. This force was described in comparison with electromagnetism and chemistry.

The work of Dr. Wilhelm Reich (1897 A.D.-1957 A.D.), seemingly done independent of any input from Drs. Mesmer and Von Reichenbach, never the less corroborates their work. The essential message of Dr. Reich's writings is that there is a force and attendant energies in nature that Dr. Reich called Orgone that man and all living things are able to accumulate, use and project.

Today the absence of a comprehensive Western Medical theory such as that of Ayurvedic Medicine or Traditional Chinese Medicine that deals with the human as a whole within the environment is starkly evident. It is apparent that Prana, Qi, Od, Orgone and the Illiaster are all descriptions of the same phenomena. This leads us to the next topic.

Energy Dynamics for
Bioelectromagnetic Medicine

Bibliography