Holographic Medicine Encyclopedia

Author: Chief Editor: Li Laitian / et al
Publisher:
Publishing Date: 1997-11-01
Features: The book combines theoretical exploration and clinical application of holographic medicine as its writing purpose, incorporating the most advanced holographic medicine theory and clinical application methods to promote the development of this discipline. The entire book uses surface body parts as holographic units, with separate descriptions, divided into 28 chapters. Key chapters include: Fundamentals of Information Theory; Holographic Thought in Traditional Chinese Medicine; Holographic Diagnosis and Syndrome Differentiation in Traditional Chinese Medicine; Holographic Diagnosis and Treatment of Head and Face (including head, face, eyes, nose, mouth, philtrum, tongue, ear); Holographic Diagnosis and Treatment of Trunk (including chest, Bladder 17 points, intercostal spaces, abdomen, umbilicus); Holographic Diagnosis and Treatment of Limbs (including hands, wrists, ankles, Yangwei meridian, long bones, nails, feet); Holographic Massage for Children and Holographic Psychological Therapy, Holographic Medication Methods, and Prospects and Outlooks of Holographic Medicine. The book is concise in text, rich in illustrations, and serves as a reference for clinical physicians as well as for family health care and treatment.
Excerpt:
Chapter 1 Basic Theories of Holographic Medicine In the 1940s, physicist Dennis Gabor achieved an interference image on a photographic plate by using a reference wave and an information carrier wave, which could reproduce the amplitude and phase of the information. This discovery, after theoretical research and repeated experiments, formed a new technology—holography, which was quickly applied to stereoscopic microscopic X-ray technology, holographic photography, laser storage, and other fields, achieving significant development. Taking laser holography as an example, its greatest feature is that the photographic plate, even when broken into pieces, can still present the entire image of the object. In other words, the complete information of the whole object is retained on each fragment. Since the 1980s, this phenomenon has attracted the attention of biologists and medical researchers. When they reexamined the mysteries of the biological world and the human body from the perspective of holography, they were surprised to find that the human body, which had evolved over tens of thousands of years, already possessed this property. In particular, traditional Chinese medicine had long summarized this inherent characteristic of the human body two thousand years ago and incorporated it as a core component of its theory, which is why holographic medicine is considered a new branch of traditional Chinese medicine. In other words, the embryo of holographic medicine had already been nurtured in traditional Chinese medicine for thousands of years. It was not until 1989 that Professor Li Laitian of Shandong Medical University consciously combined this with holographic theory, first publishing "An Introduction to Holographic Medicine" in the Journal of Shandong Medical University (Social Sciences Edition) in 1989, and then releasing the monograph Holographic Medicine, proposing the concept and a series of connotations of holographic medicine, thus bringing this holographic medicine, which had been nurtured for thousands of years, into the world as an independent branch of new Chinese medicine. First, let's look at the holographic characteristics embedded in the human body.
Section 2 Holographic Characteristics of the Human Body The human body, which has evolved over tens of thousands of years, also follows the laws of material development and change. Although holography was only discovered in the 20th century, it had long been embedded in the human body, and people had already spontaneously discovered and applied this intrinsic relationship thousands of years ago to explain physiological and pathological changes in the human body and apply it clinically, contributing to human health and reproduction. Ancient Eastern philosophy, primarily in the dialectical form of Yin-Yang, Five Elements, and the Bagua, was full of holographic thought. In the Book of Documents·Hong Fan, written before 1100 BC, it is said: "The Five Elements: First is water, second is fire, third is wood, fourth is metal, and fifth is earth. Water is moist and flows downward, fire is fiery and rises upward, wood is bent and straight, metal is transformative, and earth is productive. Moisture flows downward, creating salt; fire rises upward, creating bitterness; wood is bent and straight, creating sourness; metal is transformative, creating pungency; earth is productive, creating sweetness." The five basic elements, with "earth" as the main element, control natural and social phenomena through the laws of mutual generation and mutual restraint among metal, wood, water, fire, and earth. Of course, the changes in the human body are no exception. The Yin-Yang theory explains nature and the human body through the contradiction and opposition of Yin and Yang Qi. In other words, Yin and Yang are holographic with the human body and all things, and the changes in the human body are a combination of "Yin-Yang" and "Five Elements." The Bagua originated from the Shang and Zhou dynasties, with its main ideas recorded in the I Ching. This book takes the eight common natural elements people encounter in daily life as the roots of all things in the universe, namely: Heaven (Qian, three lines), Earth (Kun, three lines), Thunder (Zhen, three lines), Fire (Li, three lines), Wind (Xun, three lines), Lake (Dui, three lines), Water (Kan, three lines), and Mountain (Gen, three lines). Among them, Heaven and Earth are the ultimate roots, producing Thunder, Fire, Wind, Lake, Water, and Mountain. Therefore, "Qian" and "Kun" hold a unique and important position in the Bagua, which is why there is the saying "to determine the universe." Here, the changes of Yin and Yang lines reflect the holographic relationship of the myriad changes in the universe and the human body. "A grain of sand can reveal the vast world" is the best summary of Taoist holographic thought. Laozi said: "The Dao is great, Heaven is great, Earth is great, and humanity is also great." "Humanity follows Earth, Earth follows Heaven, Heaven follows the Dao, and the Dao follows nature." Here, "follow" means to imitate, which is a "synonym" for the holographic nature between the "Four Greats." On the other side of the Earth, the ancient Greek philosopher Thales (c. 624–547 BC), the founder of the Milesian school, proposed that water is the origin of all things, and everything is composed of water and returns to water. In other words, a drop of water can see the entire "universe." Another representative of the Milesian school, Anaximander (c. 611–546 BC), further observed the phenomenon of biological recapitulation and believed that humans were produced from another animal, which was a fish, because humans were very similar to fish in the early stages. This was the initial sprouting of holographic thought in biology. The silk manuscripts Zubi Shiyipian Jiu Jing (Foot and Arm Eleven Meridian Moxibustion Classic) and Yinyang Shiyipian Jiu Jing (Yin-Yang Eleven Meridian Moxibustion Classic) unearthed from the Han of Mawangdui in Changsha are the earliest specialized works on meridian theory in China. In the earliest complete classic work of traditional Chinese medicine, the Yellow Emperor's Inner Canon (c. 475 BC), guided by the principle of holism, it discusses the Yin-Yang theory, Zang-Fu theory, and meridian theory, elucidating the holographic relationships between the Zang-Fu organs, between the Zang-Fu organs and the body surface, between the local parts of the human body and the whole body, and between the human body and the external environment in terms of physiology, pathology, diagnosis, and treatment. For example, in Suwen·Shengqi Tongtian Lun, it is said: "Since ancient times, those who connect with the heavens have their roots in Yin and Yang. Between Heaven and Earth, within the six realms, the Qi of the nine provinces and nine orifices, the five Zang organs, and the twelve joints are all connected to the Qi of Heaven. There are five types of Qi and three types of energy. Those who frequently violate this will suffer harm from pathogenic Qi, which is the root of longevity." In Lingshu·Suilu, it is said: "Humans are interconnected with Heaven and Earth, and correspond with the moon. Therefore, when the moon is full, the sea water in the west is at its peak, and human blood Qi accumulates, muscles become full, skin becomes dense, hair becomes strong, and the pores are tight. When the moon is at its waning phase, the sea water in the east is at its peak, and human blood Qi is deficient, the defensive Qi departs, and the body stands alone, muscles decrease, skin becomes loose, pores open, and hair thins, with thin skin and sparse hair. Here, it reflects the holographic thought of the interconnectedness between humans and Heaven."