The ancient Chinese medical text Shang Han Lun provides an interesting insight about Yang ming disease through a simple question and answer. When asked why someone’s aversion to cold spontaneously stops, the text explains that this happens because Yang ming resides in the center of the body and governs earth. It notes that all things converge here and go no further, which is why the initial aversion to cold will naturally stop after two days in Yang ming disease.
184 Question: Why does aversion to cold cease spontaneously? Answer: Yang ming resides in the center and governs earth. All things converge here and nothing passes further. Although at the beginning there is aversion to cold in two days it will spontaneously cease, indicating yang ming disease.
To understand this better, we should look at what Yang ming actually is in the body. It represents what Chinese medicine calls the “hollow realm” – essentially the body’s main passageways and organs including the lungs, stomach, intestines, bladder, and uterus. The stomach system is particularly important in this hollow realm, as it forms the main pathway through our bodies.
Yang ming has a special relationship with Earth in Chinese medicine. While it’s physically located in what’s called the middle burner of the body, its influence extends much further. The stomach and spleen are the main organs associated with Earth, and they work together like a pivot – the stomach’s energy moves downward while the spleen’s energy moves upward.
When Chinese medicine talks about Earth in this context, it means more than just these organs. Earth represents our entire physical body, especially its ability to grow, nourish itself, and contain energy (Qi). Yang ming plays a crucial role by helping bring Yang energy into the body’s Yin areas, which is necessary for producing energy and maintaining circulation. It also helps ensure that Yang energy properly settles down at night.
Yang ming is often described as the body’s “sea” because it’s where all the body’s vessels connect, like rivers flowing into an ocean. It acts as the final station before substances leave the body and manages how fluids are discharged. This role of Yang ming as both the center and Earth is just as important as the traditional connection between Earth and the spleen in Chinese medicine.
This explanation maintains all the key points but presents them in a more conversational, flowing style. Would you like me to clarify anything about these concepts?
This text provides a comparative analysis of two significant herbal formulas in Traditional Chinese Medicine (TCM): Xiao Chai Hu Tang and Da Chai Hu Tang. Both formulas, rooted in classical TCM theory, play vital roles in addressing disorders within the Shao Yang and Yang Ming conformations. By exploring the shared and unique herbal components of these formulas, the document delves into their respective therapeutic functions, principles of formulation, and underlying philosophical significance.
The analysis emphasizes the role of key herbs, such as Chai Hu, Huang Qin, and Ban Xia, in harmonizing and balancing the body’s internal systems. It also highlights the differences, particularly the inclusion of Zhi Gan Cao in Xiao Chai Hu Tang for harmonization versus the strong descending actions of Da Huang and Zhi Shi in Da Chai Hu Tang. These distinctions reveal how subtle changes in formulation can shift the treatment focus from harmonizing to purging or descending Qi.
This discussion not only sheds light on the intricacies of these two formulas but also serves as a gateway to understanding broader TCM principles, including the roles of Yin-Yang balance, Qi movement, and organ relationships in maintaining health.
Ingredients
Xiao Chai Hu Tang contains the herbs:
Chai Hu 24
Huang Qin 9
Ban Xia 12
Ren Shen 9
Sheng Jiang 9
Da Zao 9
Zhi Gan Cao 6
Da Chai Hu Tang contains the herbs:
Chai Hu 24
Huang Qin 9
Ban Xia 12
Sheng Jiang 15
Da Zao 9
Bai Shao 9
Zhi Shi 6
Da Huang 6
By examining the differences in ingredients, much can be learned about the structuring of formulas in general.
Shared Herbs and Functions
Both formulas use the herbs Chai Hu, Huang Qin, Ban Xia, Sheng Jiang, and Da Zao:
Chai Hu decongests the Shao Yang realm to free the movement of ministerial fire.
Huang Qin dries excess damp heat in the Shao Yang and Yang Ming realms.
Ban Xia addresses damp accumulation in the Yang Ming stomach organ and corrects counterflow Qi that causes retching.
Sheng Jiang warms and disperses cold and excess fluid in the Yang Ming stomach, working synergistically with Ban Xia to correct counterflow Qi.
Da Zao prevents excessive drying of Yin fluids, tonifies the stomach, and nourishes blood.
Key Differences
Zhi Gan Cao in Xiao Chai Hu Tang
Zhi Gan Cao is unique to Xiao Chai Hu Tang. It tonifies the stomach, nourishes Yin fluids, and harmonizes the formula. Harmonization facilitates the natural expression of Yang energies, akin to the Earth element’s role in enabling seasonal transitions. In Xiao Chai Hu Tang, Zhi Gan Cao restores the harmonizing function of Earth, which is why it is omitted in Da Chai Hu Tang.
Absence of Zhi Gan Cao in Da Chai Hu Tang
In Da Chai Hu Tang, Zhi Gan Cao would hinder the formula’s strong descending effect. Da Chai Hu Tang requires downward movement to achieve its therapeutic goals, distinguishing it from the harmonizing focus of Xiao Chai Hu Tang.
Role of Bai Shao and Zhi Shi in Da Chai Hu Tang
Bai Shao nourishes Yin fluids and calms internal wind, alleviating muscle cramping.
Zhi Shi promotes the downward movement of Gall Bladder Qi and supports the descent of Yang Ming stomach and large intestine Qi. Together with Chai Hu, it restores the pivotal balance of the middle Jiao.
Da Huang in Da Chai Hu Tang
Da Huang is a powerful Yang Ming stomach mover. It clears excess heat and restores the stomach’s descending function, often working synergistically with Zhi Shi.
Broader Implications
Xiao Chai Hu Tang is a harmonizing formula that corrects physiological functions by simultaneously clearing excess and tonifying. By contrast, Da Chai Hu Tang focuses on purging and descending, reflecting its more targeted therapeutic goals. Both formulas underscore the importance of tailoring treatments to specific conditions and imbalances.
Philosophical Considerations
The gallbladder plays a significant role in both formulas. According to Chapter 8 of the Yellow Emperor’s Classic, “The gall bladder holds the office of centered righteousness.” It is described as vital for making judgments and maintaining the balance between channels. Purging the gallbladder’s Jing essence would have profound implications, highlighting the need for careful formulation.
Formula Comparisons
Da Cheng Qi Tang:
Hou Po 6
Da Huang 12
Mang Xiao 9
Zhi Shi 3
Hou Po San Wu Tang:
Hou Po 24
Da Huang 12
Zhi Shi 6
Ju Zhi Jiang Tang:
Ju Pi 48
Zhi Shi 9
Sheng Jiang 24
Ma Zi Ren Wan:
Huo Ma Ren 12
Da Huang 12
Hou Po 9
Xing Ren 6
Bai Shao 6
Zhi Shi 6 (plus honey)
Zhi Shi Shao Yao San:
Zhi Shi 9
Shao Yao 9
By comparing these additional formulas, one gains deeper insight into how herbal combinations address specific physiological and energetic imbalances. This knowledge is essential for mastering the art and science of TCM.
The intricate balance and interplay of energies within the human body, as described in classical Chinese medical texts, serve as a foundation for understanding health and vitality. This post explores the profound teachings from the Yellow Emperor’s Classic on Needle Therapy (Huang Di Nei Jing Ling Shu), focusing on the concepts of Camp and Guard Qi. These two forms of energy, representing the Yin and Yang principles, are examined in detail, highlighting their origins, functions, and significance in maintaining the body’s equilibrium. Through ancient metaphors, physiological descriptions, and cosmological alignments, this document aims to connect the timeless wisdom of traditional Chinese medicine with its applications in fostering harmony within the human body and its connection to the Dao.
In chapter 18 from the Yellow Emperor’s Classic on Needle Therapy, or Huang Di Nei Jing Ling Shu, which is also commonly translated as the Spiritual Disclosure, describes the secret to living long and healthy.
It revels the source of our energy, and describes the different kinds of Qi in our body. The text specifically describes these kinds of Qi which we know as Jing nutritive qi and Wei defense qi.
Camp and Guard Qi – Generating and Meeting
Where from does man receive his Qi? Where do Yin and Yang meet? Which Qi constitute the camp Qi? Which Qi constitute the Guard qi? Where are Camp and Guard qi generated? And where do they meet?
Man receives his Qi from somewhere. We are referring to Qi in a general sense. The gathering of Qi gives rise to form. In other words our body is formed from something, and Huang Di wants to know where does it come from.
This text from the Yellow Emperor’s Classic states that Qi gives rise to form. Form is understood to be the myriad things.
The Yellow Emperor’s Classic; Qi gathers together and then form comes into being.
Camp and Guard qi are terms used in an army. The Camp qi is the aspect of the army that stays home and the Guard qi is the aspect of the army that goes out on patrol. Yet, both the Camp and the Guard qi are part of one army.
We define Camp qi as the Yin aspect of the Qi that gives rise to form. We define Guard qi as the Yang aspect that brings life to the Yin aspect. They work together in nourishing and protecting the body as reflected in the following text from the Yellow Emperor’s Classic.
Yang rises, Yin grows, Yang declines, Yin stores.
This illustrates the relationship between Yin and Yang qi, Fire and Water, Camp and Guard qi. Together they bring life to beings.
Camp and Guard qi are other names for the true Fire and true Water of the body. By calling them Camp and Guard qi we are defining their function even more specifically.
The Qi of the old and the Qi of the strong differ. The Yin and the Yang qi change their positions. I wish to be informed of where they meet.
Beginning with the age of fifty one is old. Beginning with the age of twenty one is strong.
Man receives his Qi from the grain. The grain enters the Stomach, and from there its Qi are transmitted to the Lung. This way, all the long term Depots and the short term Depots receive qi.
Depots are referring to the organs, it is where something is kept for safe keeping and storage. The storage can be both for short term and long term. The long term storage Depots are the Yin Zang Organs and the short term Depots are the Yang Fu organs.
The grain is referring to all that we eat that nourishes our body. The Qi from what we eat enters the Stomach, where the process of rotting and ripening occur. What we can use is called Gu food qi and this is separated out in the Small intestine. The Small intestine receives the useful part as a sacrificial gift. The Gu qi is then raised to the Lung by the Tai yin Spleen qi. If the Spleen is not strong the raising is lacking and there will be less nourishment for the Lung to distribute.
The Tai yin Spleen must raise the Gu qi to the chest. This is known as Middle qi or raising of Clear qi. The Spleen raises the Clear qi and the Stomach family descends the unclear part. This is referred to as the pivot of the Middle. The pivoting function of Earth, Spleen and Stomach, must perform their duty correctly or pathology occurs.
The raising of Clear qi to the chest and Lungs depends on the true Fire and true Water of the Lower burner that is a combination of Yuan original qi and Ministerial fire. It is helpful to visualize a rice cooker to represent how the heat from the Lower burner steams and raises the steam upwards to the Lungs and Heart.
The Shao yin Heart and Kidneys work together as true Fire and true Water. The Fire and Water must be balanced and strong.
This whole system is what brings Spirit brightness to the head as beauty. It is what brings life to our face. It is our radiance. It also connects us to the eternal Dao.
The long term Depots are named long term Yin Organ because they store. The function of the Yin organs is to store Jing essence qi. We call these Yin organs because they store Qi just like Earth stores Yang qi and nourishment.
The short term Depots are referring to the Stomach family, which is the Stomach, Small intestine and Large intestine. The short term Depots are Yang because they circulate Qi just like the Heavenly qi.
The following text from the Yellow Emperor’s Classic explain why some Organs are Yang and some Yin.
Thus, the five Yin Organs store the Essence or Jing qi. They do not transport. The six Yang Organs receive the food and digest, absorb, and transport it. They are often full but still do not store.
As for the so-called Five depots, they store the essence qi and do not drain it.
Hence, even if they are full they cannot be replete.
The Brain, the Marrow, the Bones, the Vessels, the Gall bladder, and the female Uterus, these six are generated by the Qi of the Earth. Their storing is associated with Yin, their image is that of Earth.
Hence, they store and do not drain. They are called Extraordinary Palaces.
Now, the Stomach, the Large intestine, the Small intestine, the San jiao, and the Urinary bladder, these five are generated by the Qi of Heaven. Their Qi resembles Heaven.
The image of the Yin Organs is that of Earth
The image of the Yang Organs is that of Heaven.
The image of Heaven and Earth are best illustrated by the trigrams from the I Ching.
Trigram 1 is Heaven (qián or ch’ien), consisting of three solid Yang lines. Yang stands for Heaven, light, and warmth. The trigram represents creativity, since Heaven is in ancient Chinese thought regarded as the origin of the world and the mightiest force in it. It also denotes the dry warming of the sun, and it suggests the male principle.
The Chinese character for this trigram, shown below represents the drying light and warmth of the sun.
Trigram 8 is Earth (kun or k’un), consisting of three broken Yin lines. It’s the symbol of the female principle in ancient Chinese tradition. The trigram for Earth, then, is all about Yin. The trigram represents the receptive, since that is traditionally seen as the role of Earth in relation to Heaven. It also represents the field on which is grown what we need to survive.
The Chinese character for this trigram, shown below represents Earth and female.
The Chinese character for this trigram, shown above to the right, represents Earth and female.
Qian Heaven and Kun Earth interact and all things come into being. The two create six different forms of images of Yang and Yin.
The Classic of Changes, Qian heaven trigram and the Kun earth trigram gave birth to six offspring.
The three male offspring, Zhen Thunder, Kan Water, Gen Mountain.
The three female offspring, Sun Wind, Li Fire, Dui Lake.
The three male offspring are Zhen Thunder, Kan Water, Gen Mountain
The three female offspring are Sun Wind, Li Fire, Dui Lake
True Transmission of Medical Principals; Of Qian and Kun’s six children, the youngest and the oldest are all imbued with biases of Qian and Kun. Only the middle male and female have received their natural disposition from Qian and Kun. People receive the cardinal Qi of their original nature from Heaven and Earth and thereby come to life. Kan and Li therefore act as the root of establishing life.
Kan Earth and Li Fire are able to act as the root of establishing life. The original nature of Kan Water is Yang, which is why Yin Water is placed in the male group. Yang brings life to Water. The original nature of Li Fire is Yin, which is why Yang Fire it is placed in the female group. Yin allows Yang to burn.
Qian Heaven and Kun Earth create Li Fire and Kan Water. The original nature of Fire is Yin because Yang needs Yin Water to support and nourish transformation. The Yin broken line in the trigram for Fire illustrates this original nature and the function of the Yin Organs. The original nature of Water is Yang because Yin Water needs Yang Fire which causes movement of Yin. The Yang solid line in the trigram of Water illustrates this original nature and the function of the Yang Organs.
Their clear parts become the Camp qi. The turbid parts become the Guard qi. The Camp qi are in the vessels. The Guard qi are outside the vessels. They circulate without stop. After fifty circulations a grand meeting happens. Yin and Yang qi penetrate each other’s realm. This is like a ring without an end.
The mention of a ring without an end brings the connection with the eternal Dao into focus. Of what is raised by the Spleen there are two parts, the Clear and Turbid. Of what is raised to the Heart and Lungs contains two parts of one whole. The Gathering qi spreads this around the body. The Clear qi are Yin and their nature is that of Jing essence purity. Hence they transform to Blood and are situated in the vessels. They move inside the Vessels and are called the Camp qi. The Turbid qi are Yang and their nature is that of being wild, smooth, and fast. Hence their flow does not follow the Vessels. Rather, they proceed directly into the skin and they are the exterior. They fill the space in the skin and are the function of the flesh. They are the Guard qi. After fifty circulations the Yin and Yang become one Qi that flows in the Vessels.
The Tai yin controls the interior. The Tai yang controls the exterior. They pass through twenty five units each, divided by day and night. Midnight is the Yin apex. After midnight the Yin weakens. At dawn the Yin qi are exhausted and the Yang Vessels receive the Qi.
In chapter 15 of the Ling Shu the circulation of Qi in the body is described. The circulation of the body corresponds with the circulation of the Heavens. The circulation of Qi in man requires one full day to cover 1008 divisions. The sun also passes through 28 constellations and each has 28 divisions which totals 1008. In the course of 13,500 breathings the passage of the Qi covers 50 circulations in the body.
The Tai yin controls the interior and the Camp qi. The Tai yang controls the exterior and the Guard qi. The Guard qi begin their flow in the foot Tai yang Vessel and they return to the foot Tai yang Vessel. Hence the Tai yang qi controls the exterior. The Camp qi begin their flow in the hand Tai yin Vessel, and they return to the Tai yin Vessel. Hence the Tai yin qi controls the interior.
After midnight the Yin weakens. At 01:00 the Jue yin conformation closes the Yin levels and gives birth to the Yang. The Jue yin period ends at 07:00. Yet, the Yang starts to rise at 03:00 in Shao yang and continues to grow into Tai yang.
At noon theYang has reached its apex. When the sun is in the West, the Yang qi weakens. When the sun goes down, the Yang qi are exhausted and the Yin vessels receive the Qi. At midnight there is a grand meeting. All the people are asleep. That is called the link up of the Yin qi. At dawn the Yin qi are exhausted and the Yang Vessels receive the Qi. This continues without end. It is the same set-up as that of Heaven and Earth.
The following text describes the normal physiology and pathology.
When old people cannot close their eyes during the night, which Qi causes this to be so? When young, strong people are unable to close their eyes during daytime , which Qi cause this to be so?
In strong persons the Yang qi and Blood abound. Their muscles and their flesh are smooth and the paths in the Vessels are passable. The movement of their Camp and Guard qi never loses its regularity. Hence, they are of a clear mind during the day time, and they close their eyes at night.
In old persons the Yang qi and Blood are weak. Their muscles and their flesh wither and the paths in the Vessels are rough. The Qi of the long term Depots strike at each other. The Camp qi are weak and diminished, and the Guard qi attack their own interior. Hence, they are not of a clear mind during the daytime, and they do not close their eyes at night.
In pathology the normal control and nourishing of the Yin Organs fails which causes disease. The occurring weakness causes a loss of connection with the Dao. The Spirit brightness and radiance becomes weak.
I wish to be informed of the places where the Camp and Guard qi move. On which paths do they come?
The Camp qi emerge from the Central burner. The Guard qi emerge from the Lower burner.
The Camp qi emerge from the Central burner and start their circulation with the Lung. Which is also the starting place in the traditional meridian and channel system used in acupuncture. The Central burner is the Stomach and Spleen. They each have their own Yang qi transformational energy. Yet they are very dependent on the body’s own source of circulating Yang qi. Tai yang and Shao yin are internally and externally connected and represent the body’s true Fire and Water. The Guard qi emerges from the Lower burner and is dependent on the Yang qi just like the Center burner.
I wish to be informed of the locations where they emerge from the San jiao.
The Qi of the Upper burner emerge from the Upper opening of the Stomach. They ascend parallel to the throat, penetrate the diaphragm and dissipate in the chest. They extend further into the armpit, follow a section of the Tai yin Vessel, turn around to the Yang ming Vessel, ascend to the tongue and descend the foot Yang ming Vessel.
They usually move together with the Camp qi in the Yang Vessels over twenty five units, and in the Yin Vessels over twenty five units. This constitutes one circulation. The fact is, after fifty units another grand meeting occurs in the hand Tai yin Vessel.
The following text discusses pathology. It involves a pre-condition where Heat is present internally. The addition of grains causes pathological sweating. The result is that the normal circulation of the Guard qi is disturbed.
Excessive sweating causes disease because the loss of fluids causes dryness of Earth. This dryness causes a weakening of Yang qi. The difference between Tai yang and Shao yin is that in Tai yang disease there is loos of Yang function, and in Shao yin disease there is material loss which leads to a loss of Yang function. The Shao yin material loos is described in the Shang Han Lun in Line 281. In Shao yin disease there is a thin and delicate pulse. The thin pulse illustrates the material loss.
When a person has heat in his body and ingests beverages and food that move down into the Stomach, and before the Qi are stabilized this results in sweating, sometimes in the face, sometimes in the back, sometimes involving half the body, that is, the sweat does not follow the paths of the Guard qi and leaves the body, why is that?
That is a harm caused by Wind from the outside. Internally the skin structures open. The body hair is steamed with Heat, and the skin structures experience outflow. The Guard qi proceed there. Hence they are unable to follow their regular paths. These Qi are wild, smooth and fast. When they see that the skin structures have opened they leave from there. Hence they are unable to follow their regular paths. Hence, that is called leakage outflow.
I wish to be informed of the location where the Qi emerge from the Central burner.
The Qi of the Central burner, they to emerge from the Stomach opening, they emerge from behind the Upper burner. The Qi received there are discharged as dregs, steamed as Jin and Ye body liquids, and transformed to fine Jing essence. The latter pours upwards into the Lung vessel where it is transformed to Blood which in turn is supplied to the entire body. There is nothing more precious! Hence it may pass only through the Vessels. It is called Camp qi.
Now, Blood and Yang qi, their names differ, but they are the same type. What does that mean?
The Camp and Guard qi are essence Jing qi. The Blood is Spirit qi. Hence Blood and Yang qi may have different names, but they are of the same type.
The fact is, When someone has lost his Blood, he has no sweat.
When someone has lost his sweat, he has no Blood.
Qi contains two aspects. And the two aspects are describing one thing.
This is expressed by the saying; The one is two, and the two are one.
Qi has two aspects, namely Yin and Yang qi, which is reflected in the Chinese Character.
The Chinese character for Qi has two parts. The first part represents vapor, steam, or gas. The second part represents a grain of rice. The Chinese symbol for Qi is represented by steam and uncooked rice suggesting the release of energy and potential for energy and the material all in one.
氣 Qi 气 Damp 来 Rijst
The transformational power of Yang qi is what moves the Yin generating, nourishing blood. The Yin blood is what anchors and stores the Yang function. Just like Fire and Water. Sweat and Blood have the same source and a demise of one leads to a demise in the other. When Blood is severely deficient one is not able to sweat. Excessive sweat loss leads to a loss of Blood. Sweat is seen as Heart Blood. This explain why it is stated; Now, Blood and Yang qi, their names differ, but they are the same type. Blood and Yang qi are two aspects of Qi.
The fact is, In his life man has two things that may causes him to die, but he does not have two independent items that keep him alive.
When Blood and sweat are absent, man cannot generate himself.
I wish to be informed of the location where the Qi emerge from the Lower burner.
The Lower burner discharges into curved Intestine and pours out into the Urinary bladder where its liquid seep in.
The fact is, water and grain are regularly present together in the Stomach. There they are transformed to dregs and together they descend into the Large intestine. Where they constitute the Lower burner, where its liquid seep in. A separate juice is secreted along the Lower burner and seeps into the Urinary bladder.
When someone drinks wine, the wine enters the Stomach. The grain consumed earlier has not been digested yet, and the urine is discharged separately first. How is that?
Wine is a liquid made from fermented grain. Its Qi are wild and clear. Hence even if it is digested only after an earlier ingestion of grain, it will precede the grain and leave the stomach as a liquid first.
Good, I have been informed.
The Upper burner is like a fog.
The Middle burner is like a humidifier.
The Lower burner is alike a ditch. That is what is meant here.
Conclusion
The timeless insights from the Yellow Emperor’s Classic on Needle Therapy emphasize the delicate balance of Camp and Guard Qi in sustaining life and health. By understanding their functions, paths, and interactions, we uncover a profound connection between the physiological processes of the human body and the universal principles of Yin and Yang. These teachings not only provide a framework for diagnosing and addressing imbalances but also serve as a reminder of humanity’s intrinsic link to the natural world and the eternal Dao. As modern interpretations of ancient wisdom continue to evolve, the integration of these principles offers valuable perspectives on achieving holistic well-being.
The role of the Organs in Chinese Medicine is pivotal, as elucidated in chapter 8 of the Yellow Emperor’s Classic. This chapter provides insight into the individual and collective functions of each Organ. The Treatise on the Spiritual Orchid Secret Canon employs a social framework metaphorically to represent the human body, where the sovereign commands the subjects, assigning each to its proper role. This concept is crucial, whether in the context of the Five Elements or the specific duties of each Organ.
Chapter 8 describes the organs according to their functions, combining the Stomach and Spleen. This implies that the Stomach and Spleen share the same function, acting as the Earth element that stores grain.
The Heart holds the office of the sovereign and ruler. The Lungs hold the office of chancellor and mentor. The Liver holds the office of general. The Gall bladder holds the office of centered righteousness. The Pericardium holds the office of minister and envoy. The Spleen and Stomach holds the office of the granaries. The Large intestine holds the office of transmitting along the way. The Small intestine holds the office of receiving sacrifices. The Kidneys holds the office of making strong. The San jiao holds the office of clearing the canals. The Urinary bladder holds the office of regional rectifier
Maoshing Ni translates this text differently which gives another perspective of each function of the Organ.
The Heart is the sovereign of all organs and represents the consciousness of one’s being. It is responsible for intelligence, wisdom, and spiritual transformation. The Lung is the advisor. It helps the heart in regulating the bodies qi. The Liver is like the general, courageous and smart. The Gall bladder is like a judge for it power of discernment. The Pericardium is like the court jester who makes the king laugh, bringing forth joy. The Stomach and Spleen are like warehouses where one stores all food and essences. They digest, absorb, and extract food and nutrients. The Large intestine is responsible for transportation of all turbidity. All waste products go through this organ. The Small intestine receives the food that has been digested by the spleen and stomach and further extracts, absorbs, and distributes it throughout the body, all the while separating the pure from turbid. The Kidneys store the vitality and mobilize the four extremities. They also aid the memory, will power, and coordination. The San jiao promotes the transformation and transportation of water and fluids in the body. The Bladder is where water converges and where, after being catalysed by the qi is eliminated. However, the decision making is the kings job. If the spirit is clear, all functions of the other organs will be normal. It is in this way that one’s life is preserved and perpetuated, just as a country becomes prosperous when all its people are fulfilling their duties. If the spirit is disturbed and unclear, the other organs will not function properly. This creates damage. The pathways and roads along which the qi flows will become blocked and health will suffer. The citizens of the kingdom will also suffer.
Stomach and Spleen
The Yellow Emperor’s Classic provides a detailed account of the functions of the Stomach and Spleen, assigning them distinct official roles. The Stomach is likened to the official of the granaries, from which the five flavors arise. These flavors represent the nourishment of the body, with each distinct flavor nurturing a different transforming Agent and giving rise to an Organ.
The spleen received its own line, the Spleen holds the office of remonstration. Understanding the complete cycle originates from it.
The office of Jian remonstration was an official post in ancient times, and later it was referred to as the senior official of remonstration.
Explaining Writing and Analyzing Characters; Jian means to differentiate between good and evil, and present these finding to the Ruler. It is because of this official that the Ruler was able to make his Spirit bright, and could not become fatuous and self-indulgent.
The definition of fatuous means complacently or inanely foolish.
To avoid errors and fully comprehend the entirety of matters, the ruler depends on the Spleen.
Great Commentary of the Dao De Jing; By knowing the complete cycle of the myriad things, the Dao can transform everything under heaven, so that nothing is overstepped.
In summary this is what you should learn
The Heart, the sovereign and ruler. The Stomach, the granaries. The Spleen, the remonstration and complete cycle understanding. The Lungs, the chancellor and mentor. The Kidneys, the making strong. The Liver, the general. The Pericardium, the minister and envoy. The Small intestine, the receiving sacrifices. The San jiao, the clearing the canals. The Large intestine, the transmitting along the way. The Gall bladder, the centered righteousness. The Urinary bladder, the regional rectifier.
In contemporary Chinese Herbal Medicine education, herbs and herbal formulas are classified according to the Eight Methods. This organizational system poses a challenge for students learning Chinese Herbal Medicine because it is not integrated with the foundational principles of Chinese Medicine. Allow me to elaborate.
The system of placing herbs and herbal formulas in categories belongs to Cheng Zhong-Ling. He was a doctor during the Qing dynasty.
Cheng organized herbs and formulas into Eight methods. Most of us have learned these categories in our basic educations. They are:
Sweating, Vomiting, Draining Downward, Harmonizing, Warming, Clearing, Reducing, and Tonifying.
These categories are treatment methods and in clinic they are useful. Yet, they do not help us understand the herbs and formulas that we use. The categories not are organized according to the basics of Chinese Medicine.
The basics of Chinese Medicine are Yin and Yang, the Five agents of transformation or Five elements, and the Six climatic influences.
All herbs and herbal formulas need to be understood according to the basics of Chinese Medicine. So we need to the define herbs and formulas according to Yin and Yang, the Five elements or Six qi.
All herbs and herbal formulas must represent human physiology, pathology and treatments at the same time.
For example the most common herb Gui zhi, Cinnamomi cassiae ramulus is:
Gu zhi is a Yang and Yin herb. It is Yang because it warms and moves. It is Yin because it nourishes.
Gui zhi is a Wood, Fire and Water herb. It is Wood because it warms, moves, and nourishes Wood. It is a Fire herb because it warms, moves, and nourishes Fire. It is a Water herbs because it warms and moves Water.
Gui zhi is a Tai yang and Shao yin herb. It is a Tai yang herb because it warms the surface. It is a Shao yin herb because it warms the Heart and Kidneys. Tai yang and Shao yin are internal and external couples.
Describing herbs like this give us a general understanding of how gui zhi represents physiology and pathology.
This now makes it easier to understand why gui zhi is placed in the Sweating, Warming and Tonifying categories.
Next time you are learning a new herb look at the characteristics of the herb and try describing it according to Yin and Yang, Five elements, and Six qi. Then look at formulas that contain the herb and try to understand what the herb is doing in the formula.
fu zi 30 fu ling 9 bai zhu 6 bai shao 9 sheng jiang 9
This is the representative formula for shao yin cold water accumulation.
The disease triggers for a Zhen Wu Tang pattern are described in the following texts from the Classic on Cold Damage.
When in tai yang disease, sweating has been promoted and sweat issues but the disease does not resolve, the person still has heat effusion, and there are palpitations below the heart, dizzy head, generalized twitching and the person is quivering and about to fall, zhen wu tang governs.
When shao yin disease has not ceased after two or three days, and at four and five days there is abdominal pain, inhibited urination, heaviness and pain in the limbs, and spontaneous diarrhea, it means there is water qi and the person may cough, or have uninhibited urination, or diarrhea, or retching, therefore zhen wu tang governs.
These are the classic modifications of Zhen Wu Tang.
If there is a cough, add wu wei zi, xi xin, and gan jiang.
If the urine in flows freely remove the fu ling.
If there is diarrhea remove the bai shao and add gan jiang.
If there is retching remove the fu zi and add gan jiang.
If you are using Zhen Wu Tang for the Kidney Yang deficiency pattern and there is diarrhea, which is often the case, then remove the bai shao and replace it with gan jiang.
Fu Zi Tang has been modified to create Zhen Wu Tang to disperse cold water by replacing ren shen with sheng jiang.
Fu zi tang
fu zi 30 bai zhu 12 fu ling 12 bai shao 9 ren shen 6
Zhen wu tang
fu zi 30 bai zhu 6 fu ling 9 bai shao 9 sheng jiang 9
It is the addition of sheng jiang that makes Zhen Wu Tang better at warming and transforming Water qi. Sheng jiang warms the Tai yin and Fu zi warms the Tai yang and Shao yin.
Fu zi is a Yang herb in that it warms and transforms fluids. Fu zi brings the Heavenly yang qi to the Earthly yin qi. Fu zi brings Fire to Earth and Water.
Fu zi warms the Original yang qi of the body as Imperial fire of the Heart and Kidneys.
Fu zi infuses the body with Fire which promotes water transformation through the descent of Fire into the Water reservoirs of the body.
The formula name Zhen Wu Tang is based on the True Warrior Zhen Wu.
The True Warrior Zhen Wu warms the icy cold waters of the North.
The origins of the deity Zhen wu, the perfected warrior go back to the Warring States and Han dynasty periods. At that time, he was known as Xuan wu, the dark warrior, and was simply represented by a tortoise entwined by a snake. Xuan wu was the ancient symbol of the North and often appeared with three other animals: the dragon, red bird, and tiger, to symbolize the four directions.
Eastern region is represented by the blue green dragon.
Southern region is represented by the vermillion bird.
Western region is represented by the white tiger.
Northern region is represented by the black tortoise.
Chai hu gui zhi gan jiang tang also known as chai hu jiang gui tang
chai hu 24 gui zhi 9 gan jiang 6 huang qin 9 tian hua fen 12 mu li 6 zhi gan cao 6
In this formula gui zhi is restoring the Yang of the summer and South, while chai hu is freeing the spring and East. When the Yang qi fails to rise and transform fluids excess accumulations occur.
Huang qin can be considered a Shao yang and a Yang ming herb. It is Shao yang because it clears excess accumulations that prevent the proper circulation of the Ministerial fire. It is Yang ming because it clears excessive heat. Heat can prevent Yang ming from descending, collection, and cooling of the Yang.
It is the gan jiang that brings Fire to Earth. By warming Earth it transforms excess fluids and allows for the transformation of the Yang energies to occur. In this way gan jiang is harmonizing the formula along with zhi gan cao.
Harmonizing is always the roll of Earth in a formula. Earth belongs to no season but to the last 18 days of each season. It is the Earth that allows the transition from one season to the next.
When cold damage has lasted five or six days, and sweating has been promoted and then precipitation has been used and there is fullness in chest and rib side and mild bind, inhibited urination, thirst without retching, sweating only from the head, alternating cold and heat and heart vexation, it means that the disease has not yet resolved, chai hua gui zhi gan jiang tang governs.
Chai hu jiang gui tang treats malaria with mostly cold, and mild heat, or only cold and not heat.
This formula harmonizes Shao yang, warms and transforms water rheum. The rheum causes a mild chest bind and pain on the rib sides. Yang qi has been weakened and now all three yang levels are affected.
Chai hu disperses Shao yang pathogens. On the exterior chai hu relieves the surface from Wind heat evils, while on the interior it frees the body from evils that have entered the Shao yang realm and have transformed into heat. Chai hu courses Gall bladder qi depression and clears congested heat, frees Liver qi and the flow of the Gall bladder qi. It frees the Liver and eliminates depression and aligning Yin and Yang. Chai hu as a Wind herb frees the rising Yang qi of Liver Wood by opening the movement of Wood into the Yang realm and giving birth to the Gall bladder movement of Qi. Chai hu facilitates the rise of the clear subtle essences of water and grain of the Spleen.
Gui zhi warms and moves the Ministerial fire. Gui zhi warms the Tai yang level and clears the cold that has accumulated. Gui zhi warms Yang and promotes the free flow of Yang. It strengthens the surface and frees the flow of Spleen and Heart Yang by warming the vessels and stirring Yang qi.
Gan jiang warms the Tai yin and interior. It is the main herb to warm the Tai yin level and treat excessive dampness by introducing Yang ming dryness in Tai yin dampness. It is a dry stagnant herb that warms the middle and so anchors gui zhi inward preventing excessive dispersing.
Tian hua fen flushes phlegm out the bowels. It also moistens fluids which prevents excessive drying from the gan jiang and gui zhi.
Muli is salty and astringent, restores the Heart and Kidney connection while softening yin dampness and hardness.
Zhi gan cao always harmonizes the herbs. The sweet taste of zhi gan cao moderates and so adds balance to other herbs such as pungent gui zhi by anchoring its dispersing nature. Zhi gan cao strengthens the Tai yin Spleen qi and buffers the effects of drying herbs.
Gui Zhi Ren Shen Tang is a variation of Li Zhong Wan with the addition of Gui Zhi.
Gui Zhi Ren Shen Tang: Ren Shen 9, Bai Zhu 9, Gan Jiang 9, Zhi Gan Cao 12, Gui Zhi 12
Li Zhong Wan: Ren Shen 9, Bai Zhu 9, Gan Jiang 9, Zhi Gan Cao 9
To comprehend the rationale for adding Gui Zhi to Li Zhong Wan, it is beneficial to examine the disease triggers mentioned in the Treatise on Cold Damage.
In Tai Yang disease, where the exterior pattern remains unresolved and precipitation has been used excessively, resulting in persistent complex diarrhea, a hard glomus below the heart, and unresolved exterior and interior conditions, Gui Zhi Ren Shen Tang is indicated.
Tai Yang disease involves surface cold, and repeated precipitation draws the cold inward, creating a Tai Yin pattern with cold present both externally and internally.
The inclusion of Gui Zhi addresses the Tai Yang surface and fortifies the body’s Yang Qi.
Damage to Yang Qi impairs the spleen’s transformation function, leading to stagnation that hinders the Qi dynamic. This results in turbid damp accumulation in the middle jiao, presenting as a ‘hard glomus below the heart’ or focal distension in the epigastrium. The spleen’s inability to elevate clear Yang manifests as incessant diarrhea.
The pathogenesis of Gui Zhi Ren Shen Tang pattern is a Tai Yang wind strike with pre-existing spleen Yang deficiency, characterized by cold affecting both the exterior and interior. Symptoms include fever, aversion to cold, hard glomus in the epigastrium, continuous diarrhea, abdominal pain relieved by warmth and pressure, cold extremities, a pale tongue with a white coating, and a floating, moderate pulse.
Gui Zhi is a Tai Yang herb that warms the surface and the Tai Yang bladder.
Gui zhi is a Tai yang herb that warms the surface and the Tai yang bladder. It is a Shao yin herb warm the Imperial fire, which in turn warms the Ministerial fire. The combination of Gui zhi and zhi gan cao creates the formula Gui zhi gan cao tang, which addresses both a deficiency of Yang qi and Yin fluids. It strengthens and nourishes the Heart Yang, with zhi gan cao facilitating the transformation of Yang through its Earthly energy.
Gan jiang and bai zhu work together to warm and dry excess fluids within, thus warming and drying the Earth element.
Ren shen boosts the spleen qi, elevating it to the chest to enable the Heart and Lungs to distribute clear qi throughout the body, and also enhances the Original qi of the kidneys, supporting the circulation of Ministerial fire.
Chapter 9 of the Yellow Emperor’s Classic is significant for various reasons. It is primarily recognized for its depiction of the Yin organs, but it also offers a distinctive description. In it, each Yin organ is linked to a specific season and one of the six conformations. This association is particularly intriguing because it diverges from the usual correlation of seasons with the five elements of transformation, also known as the five elements. The reminder of interconnectedness in Chinese Medicine, where everything is related and correspondences abound, is indeed valuable.
Huang Di, What are the phenomena associated with the depots? The Heart is the basis of life. It is responsible for changes of the Spirit. Its effulgence is in the face. Its fullness manifests in the blood vessels. It is the Tai yang in the Yang. It communicates with the Qi of summer.
The Lung is the basis of Qi, it is the location of the Po-soul. Its effulgence is in the body hair. Its fullness manifests in the skin. It is the Shao yin in the Yang. It communicates with the Qi of autumn.
Lin Yi comments, Even though the Lung is categorized among the twelve vessels as Tai yin, within the yang section it should be regarded as minor yin. This corresponds to three other sources, the Jia yin jing, Tai su, and Su wen.
The Kidneys are responsible for hibernation, they are the basis of seclusion and storage. They are the location of the Jing essence. Their effulgence is in the hair on the head. Their fullness manifests in the bones. They are the Tai yin in the Yin. They communicate with the Qi of winter.
Lin Yi comments, The Quan Yuanqi edition, the Jia yi jing and Tai su have major yin instead of minor yin.
The Liver is the basis of exhaustion to the utmost. It is the location of the Hun-soul. Its effulgence is in the nails. Its fullness manifests itself in the sinews. It serves to generate Blood and Yang qi. Its flavour is sour and colour greenish. It is the Shao yang in the Yang. It communicates with the Qi of spring.
The Spleen and the Stomach, Large intestine, Small intestine, San jiao, and Urinary bladder are the basis of grain storage. It is the location of the Camp qi. They are named containers. They are able to transform the dregs. They are the places where substances are turned and enter and leave, Its effulgence is in the lips, and in the four whites of the eyes. Its fullness manifests itself in the muscles. Its flavour is sweet and the colour is yellow. It is the category Tai yin. It communicates with the qi of the soil.
It belongs to Tai yin because they represent Earth.
It always struck me as strange that there are twelve organs and when placed in the system of the five agents of transformation the fire element ends up with two sets of organs.
In other words there are five elements and six yin and yang pairs of organs.
I have studied this for years now and come to the conclusion that it was never the intention of the ancient Chinese to combine these two systems of thought. How have we come to accept this model of understanding? I surmise that it was born in the universities of China when they created the basic curriculum for Chinese Medicine. This made its way to the west and has been promoted as gospel ever since.
Are we supposed to combine the five elements and six climatic influences?
I do not think so.
In the Huang Di Nei Jing Su Wen there is no mention of the yang organs belonging to one of the five agents of transformation. I went through all eighty one chapters and could find one mention of the yang organs being associated with the five elements.
It is however mentioned in the Huang Di Nei Jing Ling Shu, In chapter 2.
In the Ling Shu chapter 2 it is written that the yin organs are united with a yang organ. Yet, this does not mean that they share the same quality of the element associated with the yin organ.
In other words just because the liver belongs to wood and the liver is united with the gall bladder does not mean that the gall bladder also belongs to wood.
The word united can mean different things. It could mean that the two organs are connected. Which is the case in the acupuncture theory of the channels. United could mean that the two organs are united in an element, but then they are still different because of their yin and yang function and qualities.
The yin and yang organs are very different in function. The yin organs are yin because they store. They store Jing, which is yang in stored form. The yin organs store just like earth. The yang organs are yang because they transport and their nature is circulatory, just like the heavens.
In the Huang Di Nei Jing Su Wen it is written:
On the other hand, the stomach, large and small intestine, san jiao, and bladder are formed of the heavenly yang qi. Their function, like that of the heavenly circulation of continuous flow, is to transport rather than store. They receive the turbid qi from the five yin organs. Thus, they are named the palaces of transportation.
Thus, the five yin organs store the essence or jing qi. They do not transport. The six yang organs receive the food and digest, absorb, and transport it. They are often full but still do not store.
Hans Fruehof explains the difference between five and six.
Numerology is an important aspect of ancient symbol science. As such, numbers were always used to symbolically represent a specific quality and/or dimension. While the number five is generally related to the earth element and the realm of the manifest, the number six most often signals a relationship to heavenly source energy.
Five is related to earth and to manifest things.
Six is related to the heavens and the source of our yang energies. There are many names for this heavenly yang energy. It is our connection to nature and the Dao.
The Chinese character for Yuan means source.
Yuan refers to a spring, as a spring of water that flows from behind a rock.
The Shuo Wen Jie Zi states, Yuan is the root origin of water.
The Yuan qi, has many names in Chinese Medicine. It is the basic qi, the original qi, the fundamental qi, pre-natal qi, pre-heaven qi, the ming men, the dragon fire, or the source qi.
This source connects us to the Dao, the pre-energetic state that precedes the development of form.
In Daoism it is considered the Great, it is the source of all possibilities. Water is the source.
The Nan Jing source theory is one of the most important theories in Oriental Medicine. It describes the root or core of the body, the root of all the organs and meridians as being located in the abdomen below the navel. This is considered the gravitational center of the body.
This theory states that there is an energetic center of the body. It is an energetic layer called the source. Around this layer revolves all the other layers of energetic manifestations and functions. This includes the meridians, the five yin and six yang organs, stems, branches, and phases. They are like concentric ripples of an energetic vortex. It is the source of all movement in the body and is described as a moving qi. It is most commonly known as the “moving qi between the kidneys”.
I believe that it was never the intention to combine the five elements and six climatic qi. Five is the number of the physical manifestation and transformation of changes. The number six corresponds with the heavenly yang that circulates in our universe and our body. In our body it brings life and causes transformation to occur.
