Medical theory comes from practice. Traditional Chinese medicine takes philosophy as the framework, attaches practice to it, and sublimates practice into theory. Influenced by Confucian classics, the theoretical system of traditional Chinese medicine also embarked on the road of Confucian classics at the beginning of its establishment, calling the original initial works "classics", such as Huangdi Neijing and Shennong Bencao Jing. The study of Confucian classics in Han dynasty was led by Yijing, which had the greatest influence. Under its influence, the way of thinking of medical scientists at that time was also the way of thinking by analogy. It consists of "image" and "number". The deduction of sixty-four hexagrams in Yijing mainly depends on hexagrams, and the analysis of hexagrams includes four aspects: real image, virtual image, righteous image and real image. For example, doing divination like heaven is a real image; Being a father is an illusion; Take behavior as health and righteousness as image; There are Yuan, Heng, Li and Zhen as images. The Book of Changes was philosophized in the Warring States Period. After the Book of Changes was written, it paid special attention to "image". The Book of Changes says on cohesion: "So do the Book of Changes." As one of the important concepts in the Book of Changes, "image" can be divided into phenomenon, image and legal image. The phenomena such as "the image hanging in the sky", "the image in nature", "observing the image in the sky" and "seeing is the image" in the copula are man-made phenomena. The images mentioned in it are "set up eight diagrams to observe the image", "Eight diagrams are arranged in a row, the image in China", "a gentleman must observe its image when he lives in a house", "the image of advancing and retreating" and "the image of day and night". "The sky hangs like an elephant, and saints must take it" and "saints have a vision of the world, but they deliberately describe it as if it were appropriate. This is the image of reason". In other words, the natural and artificial static or dynamic exposure of things can be intuitively regarded as a phenomenon; Imagination is an image from abstract thinking concept; Those who take dharma from the reasoning of phenomena and images are dharma images. The number of hexagrams in Yi-ology, like numbers and hexagrams, belongs to the symbol system of Yi-ology. The meaning of divinatory symbols is further abstracted by numbers, so that numbers can express a law, so that numbers can also achieve the effect of analogical thinking from symbols. Image number learning is to use "image" and "number" to express the characteristics of things and make analogical reasoning. Therefore, Neijing emphasizes that doctors should "adapt their skills".

The construction of the theory of Tibetan image in traditional Chinese medicine is the embodiment of the application of image mathematics in medicine. Concepts such as Qi (Six Explanations of Zangxiang), Guan (On Su Wenling and Mi Dian) and Zang-fu organs have been included in Neijing, but doctors' understanding of Zang-fu organs, meridians and organs is a kind of "phenomenon" except "sectioning their death" (Lingshui). Su Wen's Five Organs Generation Chapter says: "The image of five organs can be analogized". The related discussion of analogy is the image in the theory of Tibetan images. For living life, the function of internal organs can not be directly observed or dissected, and indirect methods can be used, such as "extrapolation", "extrapolation" and "knowing from the inside and knowing from the outside" (spiritual pivot extrapolation), so as to understand internal organs. For example, if you sweat too much and feel flustered, you can infer that "sweat is the liquid of the heart" and that "cold meridian kidney" is due to excessive cold and excessive urination. "Good is invisible, evil is visible" in the Collection of Collected Works of Yu Su is based on pathology. The author of this paper realizes that sometimes health information can only be captured in the case of disease.

The characteristics of people discussed in Zangxiang Theory are also due to the regular image. The ancients associated the function of zang-fu organs with four seasons and other factors, such as Yun Tieqiao said, "The five internal organs are four seasons and five internal organs", and included many factors such as orientation, color and so on, such as the characteristics of the liver: "Oriental blue enters the liver", "its color is pale", "it passes through spring qi" and "all winds dazzle and return to the liver". Theoretically speaking, we can know that the Tibetan images in Neijing include the synthesis of phenomena, images and legal images. Visually seen internal organs are phenomena, externally readable functions discuss self-help images, and legal images are discussed because of analogy. This shows that the theory of Zangxiang is a synthesis of anatomical observation, clinical practice and theoretical thinking, which goes far beyond the scope of zang-fu organs. This is also a big difference between Chinese medicine and western medicine.

Because of the different analogical archetypes, there are three Tibetan images in Neijing alone. The eight winds in the nine palaces of Lingshu are the correspondence between human viscera and eight diagrams, which are "eight diagrams hiding images"; In Su Wen's six-segment Tibetan image theory, there are six Tibetan images that divide a year into six segments according to six hexagons, corresponding to the six dirty images of six viscera. In Neijing, the most valuable is the five-element holographic Tibetan image. The sixty-four hexagrams in the Book of Changes have a holographic way of thinking, and it is recognized that any hexagram can have the information of sixty-four hexagrams. Lu Chunqiu and others also have such a view that people have information about everything in the world. Neijing also discusses in detail the information of viscera in a small range of human body in many places, such as five colors, chaos theory, biography of spiritual pivot and so on. This relationship between the part and the whole is holographic in function or information. In the early Western Han Dynasty, Yin and Yang, Eight Diagrams, Five Elements, Five Elements, Moon Phase and Heavenly Stem were combined in the Book of Changes in Fang Jing, and a unified image number model was established. Several authors of Neijing, such as Jingui and Yin Xiangda. Just combine the framework of Najia with the theory of Tibetan image and the theory of Tibetan image. This theory not only embodies the principle of human body order and overall optimization, but also has practical value in diagnosis and treatment.

There are many methods to predict diseases and disasters in the Yi-ology of Han Dynasty, such as five elements prediction and six qi prediction. In the Eastern Han Dynasty, Zheng Xuan put forward the hexagrams theory of Yi-ology by matching twenty-eight lodges with twelve hexagrams, twelve hexagrams and twelve laws. This theory is compatible with two forecasting methods of five elements and six qi. Later, in the "Seven Theories", the theory of five movements and six qi was formed by combining the cooperation between cadres and branches with medical knowledge. Although it was included in Neijing by Bing Wang in the Tang Dynasty, most scholars believe that it was written in the late Eastern Han Dynasty. The contribution of five movements and six qi to medicine is not only to predict, but also to develop the five elements into five movements, and put forward theories such as the inheritance of excessive harm and the pathogenesis of nineteen, which is another great contribution of Yi ology to the theoretical construction of traditional Chinese medicine.

The calligraphy school of Neo-Confucianism in Song Dynasty introduced all kinds of Yi Tu, including the river map, Luo Shu, Tai Chi map, infinite map and so on. There are five layers of Tai Chi diagram and Yin Yang fish Tai Chi diagram, among which the black and white Yin Yang fish Tai Chi diagram is the most refined and summarized. At that time, doctors not only accepted the holographic idea of "things have Tai Chi", but also explored personal Tai Chi in practice. At first, Li Dongyuan thought that the spleen and stomach were Tai Chi of human body. Later, Sun Yikui, Zhao Xianke and Zhang Jiebin all decided that Mingmen was the Tai Chi of the human body, which dominated everything. Sun Yikui put forward the theory of primordial qi, Zhao Xianke put forward the theory of qi in kidney, and Zhang Jiebin put forward the theory of qi in fire and water. Although the contents of the three theories are different, they all try to unify Yin-Yang and Five Elements with Ming-Men as the supreme master. Although they were not recognized, they made a breakthrough in consciousness, promoted the establishment of the school of warming and reinforcing, and made contributions to the development of Chinese medicine theory.