Meta-systems and microsystems are both ways of defining relationships between related phenomena. The key difference between the two is the manner of organization. A meta-system is defined as a “system of knowledge that condenses large volumes of information into functional systems of relationship and transformation.” This action of condensing implies that meta-systems organize a broad range of phenomena from above by separating them into categories that can then be more effectively discussed than the whole itself. A microsystem is an actual “map of a larger whole projected on a smaller part of that same whole.” This projection is a way of considering how the whole can still be found in what may seem like a mere fragment.

Meta-systems are important in gaining a basic understanding of Chinese medicine because they provide a framework for developing understanding of all phenomena that are ultimately sourced from the Dao. While the heart is said to be capable of knowing the Dao intuitively, the mind cannot and meta-systems provide it with a means of understanding through evaluating parts of a larger whole. The first division or meta-system is that of Qi or chaos, energetic movement that can be perceived but not readily defined. The second division separates this Qi into two components creating the polarization of Yin and Yang. At this level the mind can begin understanding how juxtaposition relates to a sort of transformation from which all phenomena arise.

The Five Phases refers to another meta-system involving a division of five components that are in turn characterized by types of Qi and Yin Yang properties. This level provides such complexity that it is one of the main theories of Chinese medicine diagnosis and treatment. The Five Phases are organized as a meta-system in a two-step process: defining qualities and defining relationships. First, the categories are defined by qualities or adjectives that allow for the sorting of given phenomenon. Second, rules are defined that create functional relationships between the categories. The meta-system of the Five Phases is comprised of the qualities of Wood, Fire, Earth, Metal and Water as well as the cycles that create different kinds of relationships between them.

Microsystems depict a specific kind of relationship, a projection, as a way of visualizing the reflection of the macrocosm in a microcosm. In Chinese medicine this specifically refers to a map of the entire human body projected onto any given part. These maps can vary in size, overlap, and be too abstract to be readily interpreted. For this reason, there are several that are considered more useful including the ear, tongue, palm of the hand, sole of the foot, face, abdomen, and eye. Each of these can be studied and utilized in medical diagnosis as a means of bringing certain information into focus for interpretation.

Meta-systems and microsystems can be perceived as stand alone systems of organization, but it is also possible for a meta-system to show up as part of a microsystem map. This is seen in the bagua map used for abdominal acupuncture. This map depicts the Taijitu symbol Yin Yang dualism surrounded by the eight trigrams, yet another meta-system. Understanding this exemplary relationship helps to perceive the nesting, and complexity-building nature of meta-systems and the necessity of microsystems for providing interpretive guidance.

The ‘qualities’ of the Five Phases or Wu Xing refer to the specific and intrinsic properties of Wood, Fire, Earth, Metal and Water. Each phase’s nature is to produce characteristic movements or transformations based on several specific manifestations of Yin and Yang. An early description of the Five Phases is found in the Hong Fan section of Shujing or commonly translated as ‘The Great Plan’ of the ‘Book of Documents. While neither Yin Yang nor Wu Xing exists in reality, they are systems of organization that can help us understand the “processes that are occurring in both nature and the microcosm that is the body.” These organizational relationships and processes are but an expression of heavenly energies that manifest on earth and within humans. This is how human life is considered to be situated between heaven and earth and why “our physical form may be most visible” while “it is our Qi that is everything and lasts forever.” The Five Phases are, in the simplest terms, a way of defining and understanding these transforming energies.

Water and Fire are opposites and create a polarization similar to that of Yin Yang theory. While Water’s main action is to descend, Fire characteristically ascends. This is can be demonstrated by their purely physical forms, such as Water seeking to collect at the lowest point of a vessel or Fire’s ability to form flames that peak above what is actually burning. Water (shǔi) is characterized by nourishing Yin properties such as moistening, humidifying, and soaking actions that are capable of gathering what is necessary to support life. Its flow can range from an illusive trickle as raindrops gather in the center of leaves to a tumultuous river that carves ravines and carries earth downstream. In all instances, Water is a collecting force that merges with that which it encounters.

Fire (hǔo) is Yang in nature with warming, energizing and illuminating properties. It provides energy and light in abundance for reaching the highest potential such as that seen in a perfectly ripening fruit. Fire in balance provides just the right amount of energy to reach a peak. Imagine this quality observed on the scale of a single flame as it produces and disperses a slow and steady warming energy. A similar property is found in maturing fruits, especially those with high-energy content and warmth like litchi and sweet peppers. If it goes unchecked, however, fire’s immense energy can rage out of control and take over suddenly like a wildfire or spiking fever.

The Wood and Metal phases blend qualities of both Yin and Yang. Wood can be considered slightly more Yang in nature while metal is more Yin. This is related to the Generating (Sheng) Cycle since Wood becomes the Yang-like Fire and Metal becomes the Yin-like Water. The primary action of Wood is to stand erect but remain flexible while Metal is meant to obey and change form. Wood (mù) embodies the characteristics of a plant’s ability to bend in resistance to force and straighten to follow the pattern of light movement through the day and seasons. Something considered a weed, such as crab grass, might have strong Wood properties: springing up overnight and while initially appearing delicate it develops a strong trunk and roots that allow it to resist being tramped or easily uprooted. Wood expands out in all directions like a plant simultaneously taking root into the earth and extending up towards the sky. That which is easily bent, surprisingly hard to break, and quick to recover can be considered to have strong Wood properties.

The defining power of Metal (jīn) comes from its capacity to shape and define. It is yielding and condensing like Yin and modifying like Yang. Metal is capable of transmitting electrical and magnetic energies and thus is associated with the forces of rhythm and gravity. While Wood embodies the outward movement of a plant growing, Metal energy is expressed inward like a flower closing and forming seeds. The condensing and recycling action of Metal produces seeds, precious gems, and ores that have the ability to store potential that may give rise to new life or form.

The Earth (tǔ) phase creates stability for the other four phases by providing a center. This center allows for receiving and giving just as the physical earth receives seeds that are transformed into crops for harvest. Earth essentially provides a foundation to stabilize and harmonize the other four phases. Earth, as a planet, is the basis for the reflection of heavenly energies that are expressed as the Five Phases and beginning to make these connections brings us as humans closer to comprehending the oneness of all phenomena.

The main differences between Classical Chinese Medicine (CCM) and Traditional Chinese Medicine (TCM) are found in their underlying philosophies. While CCM is rooted in naturalism and Daoism, TCM is strongly influenced by scientific materialism and colored by the politics of its inception. In a way, CCM is a response to the restricted model of TCM in an attempt to return to its source.

The best window into the development of Chinese Medical thought is thorough the pages of ancient texts. These select “classics” demonstrate not only the tried and true of early medicine, but also the importance of self-cultivation and observance of nature. Developing a relationship with these texts and their practices can impart a highly adaptive way of thinking. This flexible thought process, or the ability to explore through multiple perspectives, is the essence of CCM and its unique ability to approach complex situations with relative ease.

The practice of CCM is not about strict adherence to remnants of the past, but rather a reverence for them and their holistic understanding of the process of life and its patterns that endure. Personally, I relate the experience of wholeness to feeling connected. Such instances occur when I feel I’m tuned into the natural flow of life, when it seems like I’m vibrating at a frequency that resonates with my surroundings, or when I perceive the potential that gives me a purpose and place within the universe. Overtime we have limited our ability as humans to observe interconnectedness, as we have focused instead on identifying and analyzing fragments while neglecting the whole. This has become especially true along the path of becoming a physician.

In TCM and biomedical training there is greater focus on training as a diagnostician rather than someone capable of perceiving what is manifesting on different levels of existence. Standardization is often valued over individualization, which makes it that much more difficult to understand the influences that affect health of body, mind and spirit. TCM is a highly edited version of CM made to fit within the views of science and politics with the goal of progress alone. It is prone to over simplification of protocols and challenged to prove itself through research. At its best, TCM provides concise references and has allowed the medicine to survive and spread far beyond its place of origin.

In contrast, CCM is an experienced-based medicine that relies heavily upon subjective sensory perception rather than objective measurement alone. While TCM is more concerned with the ‘what’ of health CCM is more concerned with the ‘why’ and ‘when.’ The essential message of the Daodejing that is translated as “the movements of human beings are determined by the movements of the earth, the movements of the earth are determined by the movements of the celestial forces, the movements of the celestial forces are determined by the universal principle of movement, and the universal principle of movement just is.” CCM focuses more on dynamic relationships compared to the materiality concerns of TCM.

The CCM approach calls for a return to the philosophical teachings that explain how the universe itself works. It emphasizes cultivating knowledge and skills through experience and scholarship rather than instruction alone. This educational style supports not only learning the theory and practice of CCM, but also striving to become more self-actualized in the process.

In Analects line 2:12, “The gentleman is not a vessel,” Confucius implies that unlike a ritual vessel, a gentleman should serve more than a single specific purpose. In terms of CCM practice, this can be viewed as the idea that a practitioner is not just a technician to be sought for his or her specialized skills. While mastery of these skills is essential, great value lies in the practitioner’s ability to think broadly and not be limited by a single view or task. This also relates to the Confucian idea of maintaining a balance between learning and thinking.

TCM excels in providing specialized training but often falls short of teaching practitioners how to think more broadly from the CM perspective instead of just utilizing the tools. The profundity of CM is dependent more on the approach and intention than the tools themselves. When it comes down to medical practice, however, efficacy is what matters and both TCM and CCM have their strengths. Ultimately, it is up to the individual practitioner to cultivate the space to allow healing and this is what CCM reminds us.

Language barriers and application to the present may challenge the CCM approach, yet its purity and historical context make it incredibly valuable. Its stark contrast to TCM and other modes of education can actually strengthen the ability to learn and especially to think critically. It allows for the development of a different way of thinking and allows decision-making to be based on what is presented in any given moment. It is difficult to outright applaud or criticize an approach to learning that is still somewhat new to me, and only time and my experiences will prove if it is possible to adequately embody CCM scholarship and practice.