[ENG]Part 4: Trigrams and Meridians
🧭 Part 4: Trigrams and Meridians — The Cosmic Map Imprinted on the Human Body
As mentioned in the introduction post of this series, today’s focus will be on the fourth part: how the trigrams (八卦, Palgwae) of the I Ching are connected to organ systems, meridians, and constitutional diagnostics in Oriental medicine. This episode explores how the symbolic system of the I Ching provides a cosmological map that is mirrored within the human body and clinical reasoning.
1. Trigrams and Their Correspondence to Organs
The eight trigrams (☰☷☳☴☵☲☶☱) represent fundamental natural forces—Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Lake. In Oriental medicine, each trigram corresponds with a specific internal organ, symbolizing its energetic qualities and physiological functions:
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☰ Qian (Heaven): Lung – firmness, descending clarity
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☷ Kun (Earth): Spleen – nurturing, receptive energy
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☳ Zhen (Thunder): Liver – dynamic, eruptive movement
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☴ Xun (Wind): Gallbladder – decision-making, flowing movement
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☵ Kan (Water): Kidney – storing, cooling, inward force
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☲ Li (Fire): Heart – outward expression, warmth
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☶ Gen (Mountain): Stomach – stillness, digestion
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☱ Dui (Lake): Large Intestine – communication, joy
These connections are not arbitrary; they reflect the inherent characteristics of both nature and human physiology. For instance, the Liver’s impulsive, upward motion aligns with the eruptive energy of Thunder (Zhen), while the Lung's quiet, descending movement resonates with the heavenly (Qian) force.
2. Meridians and the Trigrammatic Structure
Meridians in Oriental medicine are not merely anatomical or energetic pathways—they represent a cosmic grid that allows the human body to interface with Heaven and Earth. This system aligns remarkably with the directional and structural layout of the trigrams:
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The 12 principal meridians reflect the cosmic directions found in the I Ching's Bagua diagram.
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Meridian flow corresponds to the circular rhythm of Heaven’s qi descending and Earth’s qi ascending.
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Each organ-meridian pair acts as a resonant channel for natural energies to enter and leave the body.
Thus, diagnosis and treatment are not limited to mechanical processes but are part of a cosmic harmonization—restoring balance between the body and the greater rhythms of nature.
3. Constitutional Typing and Trigram-Based Diagnosis
Beyond physiology, the I Ching has long informed constitutional medicine—the idea that people are born with different internal configurations and emotional tendencies. The eight trigrams provide a symbolic lens for classifying these constitutions, integrating body-mind-spirit diagnostics into clinical practice.
| Trigram | Organ | Personality Trait | Pathological Tendency |
|---|---|---|---|
| ☰ Qian | Lung | Principled, resolute | Respiratory deficiency, dryness |
| ☷ Kun | Spleen | Caring, receptive | Digestive weakness, dampness |
| ☳ Zhen | Liver | Active, impulsive | Qi stagnation, anger-related issues |
| ☴ Xun | Gallbladder | Flexible, indecisive | Dampness, hesitation syndromes |
| ☵ Kan | Kidney | Introverted, cautious | Cold syndromes, fatigue |
| ☲ Li | Heart | Expressive, passionate | Heat signs, insomnia |
| ☶ Gen | Stomach | Stable, slow-paced | Indigestion, stagnation |
| ☱ Dui | Large Intestine | Cheerful, sociable | Skin issues, dryness |
Conclusion
The trigrams of the I Ching form a universal blueprint, mirrored in the organ systems, meridian flows, and even psychological dispositions of the human body. In Oriental medicine, this alignment offers a profound method of diagnosis and healing—one that respects both individual uniqueness and cosmic harmony.
In the next part of this series, we will explore how the dynamics of changing trigrams (called bian 變 and yi 易) reflect the transformation of symptoms and prognoses. We'll also look at how classical medical texts have applied these changes to track disease progression and anticipate recovery.
Shall we keep walking together through this fascinating terrain? 🌱
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