THE UNION OF HEAVEN AND HUMAN BEINGS

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HUANG DI said, : From ancient times it has been recognized that there is an intimate1) relationship between the activity and life of human beings and their natural environment. The root of all life is yin and yang; this includes2) everything in the universe, with heaven above and earth below, within the four directions and the nine continents. In the human body there are the nine orifices of ears, eyes, nostrils, mouth, anus, and urethra ; the five zang organs of kidneys, liver, heart, spleen, and lungs ; and the twelve joints of elbows, wrists, knees, ankles, shoulders, and hips, which are all connected with the qi of the universe. The universal yin and yang transform into the five earthly transformative3) energies, also known as the five elemental phases that consist of wood, fire, earth, metal, and water.

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These five elemental phases also correspond to the three yin and the three yang of the universe. These are the six atmospheric influences that govern the weather patterns that reflect in changes in our planetary ecology7). If people violate or disrupt this natural order, then pathogenic8) forces will have an opportunity to cause damage to the body.

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The yang qi of the body is like the sun. If the sun loses its brilliance or illuminating effect, all things on earth become inactive. The sun is the ultimate yang. This heavenly energy of the sun, yang qi, surrounds the earth. Correspondingly, in the body this means that the yang qi circulates around the center or core11) and has the function of protecting the body.

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Huang Di continued : Living in a cold climate, one must take extra care with one’s activities. Just as people indoors are protected from harsh weather, the yang qi acts as the walls in a house to protect the body. It is important to be orderly21) and not allow any openings ; pathogenic energy cannot invade if the castle doors are closed.

During the winter, if one lives improperly, giving in22) to impulsive23) desires and emotions such as anger and irritability24), the spirit becomes restless, causing the yang qi to disperse25) at the surface. At this point the yang qi can no longer control the orifices and pores of the body. The result will be an outpouring26) of the qi and subsequent27) vulnerability28) to invasions.

In the summer, if too much sweating occurs in the heat, the qi will escape, the breath will become coarse29) and rapid, and one will feel irritable. These are the symptoms of heat attacking the exterior30).

If summer heat attacks and enters the interior, it will affect the mind and spirit, causing delirium31), muttering32), and fever33). In order to relieve these symptoms, the pores must be opened to release the heat.

When damp invades the body, the head will feel heavy and distended34), as if tightly bandaged. The large muscles and tendons will contract, and the small muscles and tendons will become flaccid35), resulting in loss of mobility, spasms36), and atrophy37).

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When one is overworked and overstressed, the yang will overheat, eventually depleting41) the yin and jing/essence. If this continues into the summer, the body fluids and yin will be dehydrated42). This is known as the jian jue syndrome, syncope caused by the consumption of yin fluids, with symptoms of blurred43) vision, deafness, and ear congestion.

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Further, if one indulges in extreme anger, it will force the energy to flow recklessly49), obstructing blood flow in the head, resulting in syncope50). When this type of congealing51) takes place, it is known as bo jue, syncope due to a battle between qi and blood.

When the tendons become damaged they lose their elasticity52) and contractibility53); thus mobility becomes impaired. Sweating on only one side of the body is a warning sign of pian ku, hemiplegia54). If the pores are open and dampness invades, this can cause zuo fei-rash55), dermatitis56), and furuncle57). Consuming large amounts of rich, greasy58) food can induce ding chuang, larger lesions with pus59).

After heavy exertion60) and sweating, wind and cold can invade the skin, causing zha, or red spots on the nose. If this wind and cold are allowed to accumulate over a long period, there will be zuo chuang, lesions on the buttocks61) and in the rectal62) area, with ulcerations63) and boils64).

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The yang qi transforms the jing/essence to nourish the shen/spirit and harmonizes with the ying qi to sustain71) the tendons. Should the skin pores lose their regulating function, the pathogenic cold can enter, and the yang qi becomes obstructed or damaged. Tendons will then lose their source of nourishment, and the body will become stiff72) and movement difficult and painful.

When cold invades through the shu/transport points of the acupuncture meridians and continues to move through the circulation into the organs, it will manifest as fear, fright, or startling73) nightmares.

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The ying/nutritive qi usually flows in the channels, but if pathogenic cold is present and the ying qi is blocked in the muscles, yong zhong, suppurative76) swelling77) with cysts78) and pus conditions will manifest. If a weak person sweats excessively, wind and cold can obstruct the pores, and fluid will accumulate in the muscle level. The shu/transport points can become blocked, causing feng nui, wind malaria with alternating chills and fever, headache, and irritability.79)

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Pathogenic wind is the root of all evil. However, if one is centered and the emotions are clear and calm, energy is abundant and resistance is strong ; even when confronted81) with the force of the most powerful, vicious wind, one will not be invaded. When it remains in the body for a long time, the pathogenic factor will transform, internalize82), and stagnate83) to the point where the flow of qi is impaired, from top to bottom, side to side, or between yin and yang. Even the most accomplished doctor finds it difficult to remedy84) this condition.

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When the yang qi is stuck, it is necessary to purge85) with herbs86) and sedate87) promptly with acupuncture ; otherwise, death may result. A mediocre88) doctor may not recognize the severe consequences of yang qi that has become stuck.

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The yang qi moves like the sun. As the sun begins to rise at dawn, the yang qi begins to move to the outer body, and the pores open. The peak of the yang qi is at noon, and when the yang qi is most active it is advisable to relax and stay quiet so that the yang qi does not escape. As the sun sets, the yang qi moves inward and the pores begin to close. At this time it is harmful to engage in strenuous89) physical activity or expose oneself to cold, damp, mist, or fog. If one violates the natural order of the yang qi as it rises, peaks, and sets, the body will gradually be weakened by pathogenic factors and be subject to disease and degeneration.

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Qi Bo added to the discussion : Yin is the essence of the organs and the fountain of the qi. Yang protects the exterior of the body against pathogens and makes the muscles function. When the yin fails to contain the yang, the flow in the channels will become rapid, causing the yang qi to become excessive and reckless. If the yang qi is deficient93) and unable to counterbalance94) the yin, communication between the internal organs will be disrupted95), and the nine orifices will cease to function.

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The sages, who understood the principles of yin and yang, were able to let their bodies perform all function harmoniously. When yin and yang are balanced, the five zang organs function appropriately96) together ; the tendons, ligaments, vessels, channels, and collaterals all flow smoothly ; the muscles, bones, and marrow97) are abundant and strong, qi and blood follow the right path, internal and external are synergistic,98) vision is clear, and hearing is acute. Thus the zhen/true qi becomes unshakable, and pathogens cannot invade.

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When the evil wind invades the body, it gradually turns to heat and consumes the body’s qi, jing/essence, and blood. When the blood becomes depleted, the liver is not nourished and it malfunctions.

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If one overeats, the muscles and blood vessels of the stomach102) and intestines103) overexpand and suffer from food retention.104) This leads to dysentery105) and hemorrhoids.106) Overindulgence in alcohol causes the energy to rise to the head. If intercourse107) is attempted, the energy will not be in the right place and the kidney qi will be drained, causing damage and degeneration of the low back. When qi is not in the kidneys during sex, the body will draw qi from the bones and marrow.

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The key to mastering health is to regulate the yin and yang of the body. If the yin and yang balance is disrupted, it is like going through a year with spring but no winter, or winter but no summer. When the yang is excessive and cannot contain itself, the yin will become consumed. Only when the yin remains clam and harmonious will the yang qi be contained and not be overly expansive, the spirit normal, and the mind clear. If the yin and the yang separate, the jing/essence and the shen/sprite will also leave each other.

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When one is attacked by wind and exposed to fog, a condition of heat and cold will ensue.110) If during spring one is affected by wind that is not expelled111), it will attack the spleen, causing diarrhea, indigestion, and food retention.

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If during the summer one is invaded by summer heat, malaria may occur in the autumn, if one is affected by dampness and damp accumulates in the lung, it will cause wei jue, cold limbs114) with flaccidity,115) cough,116) and emaciation117) of the body and limbs. Cold invading in winter will incubate118) and manifest as febrile119) disease in spring, because everything rises at that time of year. The seasonal changes can cause damage to the organs if one is not careful and strong.

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The source and preservation120) of the yin come from the five flavors of food in the diet, but improper use of the five flavors may also injure the five zang organs.

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Too much sour taste may cause overactivity of the liver and underactivity of the spleen. Too much salty taste can weaken the bones and cause contracture123) and atrophy of the muscles,124) as well as stagnate the heart qi. Too much sweet taste can disturb the heart qi, causing it to become restless and congested,125) as well as cause imbalance of kidney energy, which turns the face black. Too much bitter taste disrupts the spleen’s ability to transform and transport food, and causes the stomach to digest ineffectively and become distended.126) The muscles and tendons may become scattered.127)

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Therefore, one should be mindful128) of what one consumes to insure129) proper growth, reproduction,130) and development of bones, tendons, ligaments, channels, and collaterals.131) This will help generate the smooth flow of qi and blood, enabling one to live to a ripe age.132)

THE INTERPLAY OF YIN AND YANG  

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HUANG DI said, : I understand that heaven and the sun are considered yang, and earth and the moon are considered yin. Because of the natural movement of heaven and earth the sun and moon, we experience a change of long months and short months and go through three hundred and sixty days, which form one year in the Chinese calendar. The energy flow within the human body through the channels corresponds to this. Can you elaborate further?



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Qi Bo answered : The reaches of heaven and earth and yin and yang are vast, and ultimately everything in the universe can be classified into the polarity of yin and yang.



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Yin and yang are not absolute, but their principle never changes. The law that governs does not falter, although everything around it changes according to the point of reference. For example, before the birth of all things and creatures above ground, the living potential resided in the place of yin. This is called yin within yin. Once it was born and appeared above ground, this phenomenon was called yang within yin.



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Yin provides form. Yang enables growth. Warmth of the spring gives rise to birth, the fire of the summer fuels rapid growth and development, the coolness of autumn matures all and provides harvest, and the coldness of winter forces inactivity and storing. This is the rhythmic change of nature. If the four seasons become disrupted, the weather becomes unpredictable and the energies of the universe will lose their normalcy. This principle also applies to the body.



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Huang Di then said, : I wish to hear you expound on the separation and the union of the three yang.



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Qi Bo replied, : The sage stands facing south. In front of him is guang ming or broad expanse, in back of him is tai chong or great fall. Traveling in this lower region of tai chong is a channel called shaoyin or minor yin. Above this is the taiyang or major yang/bladder channel. The lower part of the taiyang/bladder channel begins at the outside of the small toe at the point zhiyin (B67). The upper part connects with jingming (BI) in the face near the eyes.

The taiyang/bladder channel is couple with the shayin/kidney channel. The taiyang/bladder is lateral and exposed to the sun and is considered external. The shaoyin is medial and is in the shade and is considered internal. We call this yang within yin.

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Now let us take a look at the upper part of the body. The upper is yang and is called guang ming. The lower is yin and is called taiyin or major yin. Anterior to the taiyin area is the yangming or moderate yang. The most distal point of the yangming/stomach channel ends on the tip of the second toe at the lidui point. Because yangming is the exterior that is exposed to the sun, relative to the taiyin, it is also called yang with in yin.



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The interior of the body is yin. Just exterior to that gives rise to the minor yang, as it is gradually exposed to the sun. This is called shaoyang, which is the pivot between the interior and the exterior. The shaoyang/gall bladder channel begins at the zhuqiaoyin point. Jueyin is the extreme of yin and the end of yin, and it gives birth to the beginning of yang. We call this shaoyang within yin. Now we should differentiate and summarize the three yang channels.



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Taiyang is on the surface, and its nature is open and expansive; it is the outside. The yangming is internal and its action is storing; thus it is the house. The shaoyang, which is between the internal and external, acts as a bridge and is considered the hinge between interior and exterior. The three yang, however, do not act separately, but rather in unison. So, collectively we call them one yang.



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Huang Di asked : What about the separation and the union of the three yin?



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Qi BO replied : The outside is yang and the inside yin; that has been established. What is inside consists of the three yin. The taiyin/spleen is medial and is in the shade. This channel begins on the side of the big toe at the point yinbai. It is callled yin within yin.



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Behind the taiyin there is the shaoyin/kidney channel, which begins at the bottom of the foot at yongchuan point. It is considered the shaoyin within yin.



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Anterior to shaoyin we have jueyin or extreme yin. The jueyin/liver channel begins on the other side of the big toe at the point dadun.



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In summary, we can say that the taiyin is the most superficial of the three yin channels, and its nature is expansive. The jueyin is the deepest inside of the yin. Its nature is that of storing and thus it is considered the house. The shaoyin is in between, and acts to connect and is considered the hinge or door. The three yin must also work in unison. Collectively, too, these are considered one yin.

So you have one yin and one yang. The qi of the yin and of the yang move unobstructed throughout the entire body. This is because of the interplay of the yin and yang and the relationship of the exterior and interior.