Jing and shen are received from heaven, subsequently, the form and the body are received from earth.

Therefore it is said, one creates the two, the two creates the three, three creates the myriad things.

The myriad things carry yin on their backs and embrace yang in their arms.

Using harmonious qi it creates harmony.

Jing and shen are received for heaven.

After Qi gathers together, form rises, the lighter things drift upwards to heaven and the heavier things sink to earth.

Heaven is symbolic for yang qi. In the  pre-heaven arrangement of the eight trigrams heaven is represented by three yang lines.

Heaven represents yang and this is where the jing and shen come from.

Jing is yang in stored form. Shen is yang brightness. It is our connection with the Dao. Shen is the yang aspect of the heart. It represents yang fire, the imperial fire, the dragon fire, the ming men.

The form and body are received from earth.

It is yin that gives form to our body. Our body is synonymous with earth. Earth represents the yin and it is what allows growth while it nourishes and it stores yang qi in the form of jing.

Therefore it is said, one creates the two, the two creates the three, three creates the myriad things.

In the Classic of Changes it states, one creates the two, the two creates the three, three creates the myriad things. This is naturally referring to yang and yin creating the myriad beings. It is also referring to the statement of, the one is two and the two is one. In other words everything is Qi which has two aspects called yang and yin. The changes and transformation occur through their interaction.

The myriad things carry yin on their backs and embrace yang in their arms.

Using harmonious qi it creates harmony.

This poem gives us the image of receiving gifts. The first gift we receive from the heavens. The second from the earth. It is what changes, grows, declines and stores. By the interaction of these gifts the rising, falling, entering, and exiting in our body occurs. This brings us to life. It connects us to the eternal Dao.

fu ling 12 fu zi 9 zhi gan cao 6 gan jiang 3 ren shen 3

Line 69 After sweating, if purged, and the disease still has not resolved, there is vexing restlessness, for fu ling si ni tang governs.

Fu ling and ren shen have been added to si ni tang which is fu zi, gan jiang, and zhi gan cao.

If fluids have been trapped when there was a purging it causes vexation and restlessness.

It is the fu ling that promotes urination which helps to transform fluids due to a yang deficiency.

Ren shen moistens tai yin fluids that have been lost due to sweating and it prevents excessive drying, while raising original qi.

This formula treats a pattern which is between a si ni tang and a zhen wu tang pattern.

Si ni tang warms the tai yang and shao yin, and earth. There is no water accumulation.

Fu ling si ni tang warms the tai yang and shao yin, and earth, while moving water. There is slight water accumulation.

Zhen wu tang warms the tai yang and shao yin, and earth while warming and dispersing water. There is excess cold water accumulation.

There are eight different natural phenomena which are represented by the eight trigrams. They are organized in two different ways, the pre-heaven model and the post-heaven model.

The pre-heaven, 前天 is the unconditioned, celestial state, distinguished by oneness and the true consciousness, when the original spirit is present. I consider this comparable to a perfect world where just pure function resides. The original spirit is present and perfect.

The post-heaven 后天 is after the interaction and transformation of heaven and earth. This represents the functionality of yang and yin. The post-heaven is the conditioned, human state, distinguished by discriminating consciousness, when the original spirit is hidden behind human activity.

Post-heaven is after the interaction and transformation of heaven and earth has occurred. This represents the form of yang and yin. I consider this comparable to a chaotic world that manifests from the interaction of heaven and earth. The original spirit is still present but harder to see.

In the post-heaven the original sprit or consciousness is hidden behind, acquired conditioning, compulsive habits, wandering thoughts, and the seven emotions. When the celestial yang is overcome by the mundane yin, reality is obscured. The reality is that heaven and earth are always present.

In the pre-heaven Qian heaven represents how the yang causes change.

In the pre-heaven Kun earth represents how the yin grows and changes.

In the post-heaven Qian heaven becomes fire but its function never changes. Fire arises due to the interaction of Qian heaven and Kun earth.

In the post-heaven Kun earth becomes water but its function never changes. Water arises due to the interaction of Qian heaven and Kun earth.

The compass is divided into four orthodox directions and four angles.

In the pre-heaven configuration Qian heaven is placed in the south and Kun earth in the north, and Kan water in the west and Li flame in the east. 

In the post-heaven configuration Qian and Kun move to an oblique corner, but Kan and Li vault from east and west to north and south.  

In the pre-heaven pattern, Kan and Li occupy the latitudinal poles, and in the post heaven pattern, Kan and Li occupy the longitudinal poles. This illustrates how important Li flame and Kan water are. The two trigrams that are the most prominent in the Classic of Changes are Kan water and Li flame.

In the post-heaven configuration, once we have transitioned from form to function, where do Qian and Kun move. They move to the oblique corners. The oblique corners, northwest and southeast, are a step down from the cardinal directions. The six children, the myriad of things all emerge from them. As soon as the six children of Qian heaven and Kun earth are born, as soon as water and fire take over, they retire from their positions.

To treat disease in Chinese Medicine we must seek its root in yin and yang.

One of the most important chapters in the Huang Di Nei Jing Su Wen is chapter 74. It describes exactly how a disease will manifest.

Huang Di, The six qi are not identical in their conforming to tip or root, how is that?

Qi Bo, Among the qi are those conforming to the root; there are those conforming to the tip and root; and those conforming to neither the tip nor the root.

Fang Yaozhong, To conform refers to the focus in diagnosing and treating the disease.

Qi Bo, The shao yang and the tai yin conform to the root.

Wang Bing, The root of shao yang is fire; the root of tai yin is dampness.

Zhang Jiebin, Of the six qi shao yang qi is the minister fire. That is shao yang qi is the transformation product of fire.

In other words, the root of shao yang is fire and the root of tai yin is dampness.  

When looking for a shao yang disease look for, bitter taste, dry throat and dizzy vision.

When looking for a tai yin disease look for, abdominal fullness and vomiting, inability to eat, severe spontaneous diarrhea, abdominal pain.  

The shao yin and the tai yang conform to the root and the tip.

Wang Bing, The root of shao yin is heat; its tip is yin. The root of tai yang is cold, its tip is yang.

The tip of shao yin is yin because it is one of the three yin. The tip of tai yang is yang because it is one of the three yang.  

Shao yin disease can manifest as heat or yin. In shao yin disease look for a deep thin pulse and a desire to sleep.

Tai yang disease  can manifest as cold or yang. In tai yang disease look for a floating pulse, painful head and nape, and an aversion to cold.

The yang ming and the jue yin conform to neither the tip or the root, but conform from the center.

The center of yang ming dryness is tai yin dampness. In yang ming disease look for signs of excess stool and heat. When the tai yin dampness fails to nourish the yang it becomes excessively dry and hot.  

The center of jue yin wind is shao yang fire. In jue yin disease look for signs of dispersion thirst, qi surging upwards striking the heart, painful heat in the heart, hunger without desire to eat. When the shao yang fire is weak a separation of yin and yang occurs.

These are the ways a disease can manifest and how to recognize it.

This chapter from the 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. Commonly known as Jing Nutritive Qi and Defence Wei Qi.

Chapter 8 Ling Shu

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. Our body is formed from something, so please tell me where does it come from.

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. 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.

Yang rises, yin grows, yang declines, yin stores. This illustrates the relationship between yin and yang. Together they bring life to beings.

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.

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 grain 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 grain 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 its duty correctly.

The raising of clear Qi to the chest and then lungs depends on the original Qi from the kidneys in the lower burner. The original Qi is referring to the shao yin heart and kidneys that 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 is referring to the storage of essence Qi. We call these yin organs because they store Qi just like earth stores yang Qi and nourishment.

The short term depots is 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.

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 part that is raised to the heart and lungs contains two parts of one whole. We call it clear Qi. The gathering Qi spreads this around the body.

The clear Qi are yin and their nature is that of essence purity. Hence they transform to blood and are situated in the vessels. They move inside the channel 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 channel vessels. Rather, they proceed directly into the skin and they are the exterior. They fill the space in the skin and are the partings of the flesh. They are the guard Qi.

After fifty circulations the yin and yang become one Qi that flows in the channel vessels.

The tai yin controls the interior. The tai yang control 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 channels vessels receive the Qi.

Interior refers to the camp Qi and exterior refers to 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 control the interior.

At noon the yang has reached its apex. When the sun is in the west, the yang Qi weaken. 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.

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.

The yin organs over control each other in the five agents movement. The person loses their connection to the Dao. The spirit brightness becomes weak. The 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 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.

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 is processed 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 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 Qi, their names differ, but they are the same type. What does that mean?

The camp and guard Qi are essence Qi. The blood is spirit Qi. Hence blood and 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.

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 its 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.

Xu ming tang

gui zhi 9 ma huang 9 xing ren 9 shi gao 9 ren shen 9 dang gui 9 chuan xiong 6

gan jiang 9 zhi gan cao 9

Xu ming tang comes from Gu jin lu yun (ancient and modern records of proven formulas): indicated for wind stroke disability manifesting in the inability to contract muscles, inability to speak, lack of pain sensation, or hypertonicity preventing one from turning over onto one’s side.

This formula originated with Zhang Ji, but was later modified.

It is built around the famous tai yang wind cold formula ma huang tang.

Ma huang, xing ren, gui zhi, and zhi gan cao are the four ingredients for ma huang tang.

This gives the impression that xu ming tang treats some form of tai yang wind cold. Yet, it treats wind stroke.

The key symptoms are inability to contract muscles, inability to speak, lack of pain sensation, or hypertonicity preventing one from turning over onto one’s side.

These symptoms occur when yang and yin are both depleted as in a taxation pattern. Which can get suddenly worse when an exterior tai yang wind strike patterns occurs.

The gui zhi and ma huang strongly tonify the heart yang qi to restore function of the muscles.

Dang gui and chaun xiong are supporting the movement of yang qi.

Zhi gan cao is nourishing and tonifying of the heart yang. Zhi gan cao is ensuring a smooth transformation of energies.

Ren shen is tonifying and nourishing the original qi and gathering qi. It is also supporting the nourishing of blood and yin, working together with dang gui and zhi gan cao.

Dang gui is nourishing of yin and blood and chuan xiong is moving yang qi in blood to restore proper function of the muscles.

But what about the gan jiang and shi gao. They seem out of place at first glance.

Normally sheng jiang would be used to support the gui zhi for tonifying yang on the surface. Sheng jiang is warm and pungent dispersing and in this pattern gan jiang is used to prevent excessive movement. There is a Chinese expression about gan jiang. Fu zi is only hot when used together with gan jiang. It is the gan jiang that anchors the fu zi to warm the internal yang qi. This is being done in the formula si ni tang.

Gan jiang is hot pungent and astringent. Its astringent nature anchors the yang which prevents excessive outward movement. The person is already in a weakened state and sheng jiang would disperse outwards causing further weakening.

Shi gao is cold pungent and this disperses heat. It cools any heat that rises from the deficiency of yin and blood. The nature of shi gao balances the warm nature of gui zhi and ma huang.

The next time you see a tai yang wind strike pattern in a person that is in a weakened state think about xu ming tang.

A tai yang wind pattern can manifest as tai yang wind strike or tai yang wind cold. The difference is the amount of cold closure and sweating on the surface.

Tai yang represents all the yang qi on the surface and in the interior. There are many references to this in the Yellow Emperor’s Classic. Tai yang connects all the yang in the body. The acupuncture point Dazhui Du-14 is this connection.

Plain Questions Chapter 31, The tai yang channel controls the surface of the body. Its channel connects with all the yang channels in the body. Therefore tai yang is also considered a governor of the yang qi.

Clear qi is yang and turbid qi is yin. Clear qi disperses over the body and yin qi nourishes the organs. Clear pure qi strengthens the extremities and the turbid qi is transported out of the body.

Plain Questions Chapter 5, The clear yang qi disperses over the surface of the body, the turbid yin qi flows and nourishes the five zang organs. The pure yang qi expands and strengthens the four extremities, and the turbid yin qi fills the six fu organs.

Yang fire is the functional aspect of the body. Yin water is the nutritive aspect of the body.

Plain Questions Chapter 5, The elements of fire and water are categorized into yang and yin, the fire being yang and the water being yin. The functional aspect of the body is yang and the nutritive aspect is yin.

In a tai yang pattern the yang qi is damaged, meaning there will be less of it to govern the surface and the interior, which gives rise to excessive sweating and or no sweating. The different patterns that can arise can best be seen on a spectrum.  This range of patterns goes from excessive heat formation to excessive cold accumulation.

A pattern in the middle of this range will present with a mixture of cold and heat. When this happens the surface becomes half open and sweating occurs, or half closed which prevents sweating.

In the Shang Han Lun tai yang formulas can be organized around this concept.

An example of a formula where the surface is closed is ma huang tang. In this pattern of tai yang wind cold there will be no sweating. It is the ma huang that strongly tonifies the heart yang is increase the yang circulation to clear the excessive cold.

An example of a formula where the surface is closed is da qing long tang. In this pattern of tai yang wind cold there will be no sweating and excessive heat. The heat accumulates because it can not be regulated or expelled. It is the ma huang and shi gao that promote the dispersing of heat and opening of the surface.

An example of a formula where the surface is open is gui zhi tang. In this pattern of tai yang wind strike there will be sweating. It is the gui zhi that restores the function of yang qi to control the skin to stop the sweating. It is the bai shao that nourishes the yin needed to anchor the yang to keep it from becoming reckless.

An example of a formula where the surface is half open and  half closed is ge gen tang. In this mixed pattern of tai yang wind cold and wind strike there will no sweating and sweating. It is the ma huang that clears the cold to promote sweating. It is the gui zhi that restores the function of yang to stop excessive sweating. It is the ge gen and bai shao that nourishe the yin to anchor the yang to keep it from becoming reckless.

In the formula gui zhi ma huang ge ban tang the surface is half open and half closed. In this formula there is more cold than sweating.  

In the formula gui zhi er ma huang yi tang the surface is half closed and half open. In this formula there is more sweating than cold.

A half open and a half closed pattern means that yang qi has become weak in the presence of excessive cold. The question is how much of each do you need to treat to restore normal function.  

Chai hu jia long gu mu li tang

chai hu 24 huang qin 9 ban xia 12 ren shen 9 sheng jiang 9 gui zhi 9 fu ling 9 long gu 9 mu li 9 da zao 6 da huang 12 dai zhe shi 9

Line 107 When in cold damage that has lasted for eight or nine days, precipitation is used, and there is fullness in the chest, vexation and fright, inhibited urination, delirious speech, heaviness of the entire body, and inability to turn sides, chai hu jia long gu muli tang governs.

This formula treats fullness in the chest, vexation and fright, inhibited urination, delirious speech, heaviness of the entire body, and inability to turn sides.

In this formula the absence of the herb zhi gan cao is obvious and teaches us about one of its main characteristics and use. If the zhi gan cao was included it would have created the formula gui zhi gan cao long gu mu li tang. Gui zhi gan cao long gu mu li tang treats shao yin heart deficiency that causes vexation and agitation.

Line 118 If adverse treatment by fire is followed by precipitation, and because of red hot needling there is vexation and agitation, gui zhi gan cao long gu muli tang governs.

The vaxation and agitation are treated by the warm pungent yang herb gui zhi. The long gu anchors the yang with its sweet heavy nature.

In this formula there is a need for a strong downward movement, and the sweet earth herb zhi gan cao would hold back this movement.

This formula treats a combined tai yang, yang ming and shao yang pattern. This can arise due to the progression of the disease from tai yang to the other channels, or from a pre-condition of yang ming and shao yang that develops into a tai yang pattern. In line 107 the pattern is due to a mistreatment.

Yang pungent gui zhi is being anchored towards the interior by sweet long gu. The long gu is replacing the calming and anchoring effect of zhi gan cao. The zhi gan cao calms excessive movement of the gui zhi, but it also tonifies the center, which prevent the qi from descending.

Gui zhi treats the cold on the exterior, while warming and tonifying the yang of the interior. Gui zhi is working together with sheng jiang in this regard.

Ban xia and sheng jiang are restoring the pivot of earth, ban xia descends the stomach and sheng jiang raises the spleen qi. Together they form the formula xiao ban xia tang. Ban xia and da huang are working together to descend the yang ming which zhi gan cao would prevent.

Chai hu jia long gu muli tang is a modification of chai hu gui zhi tang. The bai shao has been removed and replaced by dai zhe shi.

Chai hu gui zhi tang

chai hu 24 huang qin 9 ban xia 12 ren shen 9 gui zhi 9 bai shao 9 sheng jiang 9 da zao 9

zhi gan cao 9

Dai zhe shi, Haematitum, is cold and bitter. It calms and suppresses the upward movement of qi and blood by directing it downward.

Fu ling has been added to drain excess fluid accumulation in the body and limbs and to promote the transformation of water.

Muli has been added to break up the accumulation of dampness in the chest and body.

Da huang has been added to drain heat and accumulations in the yang ming so it can once again descend.

Modifying chai hi jia long gu mu li tang

If yang ming is open then remove da huang. If there is an obstruction of the yang ming which prevents yang from descending then the use of da huang will clear the obstruction. Once the heat and stool is cleared consider removing it.

If there is a soft damp stool consider removing the da zao. Da zao creates yin fluids to nourish blood and tonify earth.

If there is excessive cramping in the abdomen consider removing the huang qin. Huang qi dries dampness, which can worsen the cramping. Consider adding bai shao to nourish yin and blood to calms excessive movement and moisten dryness causing cramping.

Chai hu jia long gu mu li tang is a an advanced form of the pattern treated by chai hu gui zhi tang.

Chai hu gui zhi tang treats tai yang and shao yang. If there is a dry stool start with adding da huang. This will clear excessive heat.

We tend to believe that Qi is static. Yet, it moves just like the Dao does.

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 rise suggesting the release of energy and potential for energy and the material all in one.

All phenomena in the universe contains Qi, and Qi must be a part of the Dao. Dao is the way of heaven and earth. All Dao has movement so then Qi must have movement. The movement of the Dao starts with the great water and moves away from water towards fire, wood and metal to finally return. This movement describes the transformation from non-being to being, and  back again.

Vapor corresponds with the heavens and rice corresponds with the earth.

Huai Nan Zi says this about the Dao, Dao originated from emptiness and emptiness produced the Dao, that which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth.

Dao originated from emptiness in the great void. It contains a yang and yin aspect. The lighter forms of qi drift upwards to become heaven, and the heavier forms of qi gather to form earth.

Zhang Zai says this about the great void, The great void consists of Qi. Qi condenses to become the myriad things. Things of necessity disintegrate and return to the great void. If qi condenses, its visibility becomes effective and physical form appears.    

Qi contains the generating and birthing quality and the collecting and storing quality. Qi contains the yang and yin of all phenomena.

Yang births, yin grows, yang declines, yin stores.

Qi births, and grows, it declines and stores.

Qi is connected to the Dao, it forms the heaven and earth. It is the way of heaven and earth, the father and mother of change and transformation, the fundamental principal governing the myriad things, the base and beginning of generating and declining, it is the palace of spirit brilliance.

During my studies I discovered that I did not know all of the five agent associations. I have decided to share them since it has deepened my understanding of the qualities of each element.

I have grouped the association into categories. A general category and one for each of the elements.

General

Chapter 4

The five depots correspond to the four seasons. Do all of them have something specific that they collect and receive? Yes they do.

What is it they collect and receive. The directions collect things that are the same.

The Great Commentary of the Classic of Changes, The directions of the compass gather things of their ilk, creatures are thereby gathered together and separated out.

Chapter 5

Water is yin, fire is yang, yang is qi, flavor is yin.

Flavor turns to physical appearance. Physical appearance turns to qi. Qi turns to essence. Essence turns to transformation.

Essence is nourished by qi. Physical appearance is nourished by flavor.

Transformation generates essence. Qi generates physical appearance.

Flavor harms physical appearance. Qi harms essence. Essence transforms into qi. Qi is harmed by flavor.

This is a description of how water and fire transform and give birth to the many beings.

Chapter 25

When wood meets metal it is felled

When fire meets water it is extinguished

When soil meets wood it is penetrated

When metal meets fire it is destroyed

When water meets soils it is interrupted in its flow

These five processes apply to the interactions among all the myriad beings, their validity is never exhausted.

Chapter 66

Huang Di asked, Heaven has the five agents, they control the five positions. Thereby the five agents generate cold, dryness, dampness, summer heat, and wind.

Man has the five depots, they transform the five qi, thereby generating joy, anger, pensiveness, anxiety, and fear. How is this linked to the three yin and three yang?

Cold, dryness, fire, dampness, summer heat, and wind. These are the yin and yang of heaven. The three yin and three yang act on their behalf.

Wang Bing explains, Tai yang is cold, yang ming is dryness, shao yang is fire, tai yin is dampness, shao yin is summer heat, and jue yin is wind. They all have their origin in heaven.

The five agents give birth to the three yin and three yang atmospheric influences which are also know as the six conformations.

Chapter 69

Qi Bo, Now, the movements of the qi indicating changes have never been regular.

Virtues, transformations, policies, commands, catastrophes, and changes are the different manifestations of the movements indicating changes.

Hence through investigating their movement, there is virtue and there is transformation, there is policy and there is command, there is change and there is catastrophes to be recognized, and how all things originate from them, and how man corresponds to them.

Chapter 23

Where the five flavors enter

Sour enters the liver

Acrid enters lung

Bitter enters the heart

Salty enters the kidneys

Sweet enters the spleen

There relationships are called the five enterings.

When the qi in the five depots have a disease

In the heart it causes belching

In the lung it causes coughing

In the liver it causes talkativeness

In the spleen it causes swallowing

In the kidneys it causes yawning, and it causes sneezing

In the stomach it causes qi to move contrary, it causes hiccup and fear

In the large intestine and the small intestine it causes outflow,

Wand Bing, The large intestine is the palace representing transmission and the small intestine is the palace of accepting riches.

In the lower burner, if it causes overflow it causes water

In the urinary bladder, if it does not pass freely it causes protuberance illness, if it is unrestrained, it causes involuntary loss of urine. Protuberance indicating closure of  the bladder.

In the gall bladder it causes anger

These are the so-called five diseases

Where the five essences collect

When essence qi collects in the heart joy results

In the lungs, sadness results

In the liver, anxiety results

In the spleen, fright results

In the kidneys, fear results

These are the so-called five accumulations

What the five depots dislike

The heart dislikes heat

The lung dislikes cold

The liver dislikes wind

The spleen dislikes dampness

The kidneys dislike dryness

These are the so-called five dislikes

The fluids transformed by the five depots

The heart generates sweat

The lungs generates snivel

The liver generates tears

The spleen generates spittle

These are the so-called five fluids

What the five depots store, with commentary from Wang Bing

The heart stores the spirit, spirit brightness, shen. The spirit is a transformation product of the essence qi.

The lungs store the po-soul. It assists the essence spirit.

The liver stores the hun-soul. It supports the essence spirit.

The spleen stores the sentiments. They record and do not let one forget.

The kidneys store the will. It focuses the sentiment on one goal and does not let them shift elsewhere.

These are the so-called, what the five depots store.

What the five depots rule

The heart rules the vessels

The lung rules the skin

The liver rules the sinews

The spleen rules the flesh

The kidneys rule the bones

These are the so-called five rulings

Chapter 44

The lungs rule the body’s skin and body hair

The heart rules the body’s blood and vessels

The liver rules the body’s sinews and membranes

The spleen rules the body’s muscles and flesh

The kidneys rule the body’s bones and marrow

Chapter 52

Each depot has an important location where it can be harmed. Commentary from Wang Bing

The liver generates life on the left. The liver reflects the wood, it flourishes in spring. The spring is yang and brings things to life. Hence, it generates on the left. Remember the sage faces south, so the east is where the sun starts to rise, which is on the left.

The lungs store of the right. The lung reflects the metal, it flourishes in autumn. The autumn is yin, it gathers and kills. Hence, it stores on the right. The sage facing south has the setting sun on his right.

The heart commands in the exterior. The yang qi rules the exterior, the heart reflects the fire.

The kidneys govern the interior. The yin qi rules the interior, the kidneys reflect the water.

The spleen serves as their messenger. It transports, without ceasing, the dregs, the water, and the grains.

The stomach serves as their market place. This is where the water and the grains turns to, all five flavors enter here. It resembles the variety of food at the market.

Above the ge-huang, in the middle there are the father and mother. Yang Shangshan, Below the heart and above the diaphragm is the huang. The heart is yang, it is the father. The lung is yin, it is the mother. 

Chapter 57

What are the regular colors of the vessels?

The color associated with the heart is red.

The lung is white

The liver is green-blue

The spleen is yellow

The  kidneys is black

Do the yin and yang sections of the network vessels reflect the colors of these vessels too?

The colors of the yin network vessels reflect those of the respective vessels.

The colors of the yang vessels change. They have no permanence. The colors are activated in accordance with the four seasons.

Chapter 62

How are the five states of surplus and deficiency generated.

Now, the heart stores the spirit

The lung stores the qi

The liver stores the blood

The spleen stores the flesh

The kidneys store the will

And this completes the physical appearance.

Chapter 66

In chen and xu years the tai yang appears above. Center heavenly stems

In mao and you years the yang ming appears above. Wood and metal heavenly stems

In yin and shen years the shao yang appears above. Wood and metal heavenly stems

In chou and wei years the tai yin appears above. Center heavenly stems

In zi and wu years the shao yin appears above. Water and fire heavenly stems

In si and hai years the jue yin appears above.  Fire and water heavenly stems

Zhang Ziebing, Above is to say, governs heaven.

In chen and xu years the tai yang appears above. Center heavenly stems

In chou and wei years the tai yin appears above. Center heavenly stems

In mao and you years the yang ming appears above. Wood and metal heavenly stems

In yin and shen years the shao yang appears above. Wood and metal heavenly stems

In zi and wu years the shao yin appears above. Water and fire heavenly stems

In si and hai years the jue yin appears above.  Fire and water heavenly stems

Tai yang and tai yin correspond with the center.

Yang ming and shao yang correspond with wood and metal.

Shao yin and jue yin correspond with fire and water.

Chapter 70

A year of the wood period with balanced qi is called extended harmony

Fire qi is called ascending brilliance

Soil qi is called perfect transformation

Metal qi is called secured balance

Water qi is called quiet adaptation

Inadequacy qi is

A year of the wood period with inadequate qi is called discarded harmony

Fire is called hidden brilliance

Soil is called inferior supervision

Metal is called accepted change

Water is called dried-up flow

Great excess qi is

A year of the wood period with great excess is called effusive generation

Fire is called fire-red sunlight

Soil is called prominent mound

Metal is called firm completion

Water is called inundating flow

Wood and the East

Chapter 2

The three months of spring, they denote effusion and spreading.

Heaven and earth together generate life, the myriad beings flourish.

Chapter 4

The east, blue green color.

Having entered it communicates with the liver.

It opens an orifice in the eyes.

It stores essence in the liver.

The disease it brings forth is shock.

Its flavor is sour

Its class, herbs and trees

Its domestic animal, chicken

Its grain, wheat

Its correspondence with the four seasons, above it is Juniper.

Hence the qi of spring is in the head.

Its tone, jue.

Its number, eight

Hence one knows that its diseases are located in the sinews.

Its odor, fetid.

Chapter 5

The east generates wind

Wind generates wood

Wood generates sour

Sour generates the liver

The liver generates the sinews

The sinews generates the heart

The liver rules the eyes

Among the depots it is the liver

Among the colors it is greenish

Among the tones it is jue

Among the voice it is shouting

Among the movements indicating changes it is grasping

Among the orifices it is the eyes

Among the flavors it is sour

Among the states of mind it is anger

The east is yang. As for the yang, its essence collects above.

Chapter 12

The fact is, the region of the east, this is where heaven and earth give life first.

This is the land of fish and salt, beaches border on the water.

Chapter 19

In spring, the movement in the vessels is a liver movement.

The east is wood, this is whereby the myriad beings come life first.

Hence, when this qi comes, it is soft, weak, light, depleted, and smooth.

It is straight and extended. Hence it is called string like. A movement contrary to this is called disease.

Chapter 22

The liver rules is spring. The jue yin and the shao yang vessels rule its treatments.

Its days are jia and yi. Jia and yi are wood. They are the heavenly stems of the east.

When the liver suffers tensions, quickly consume sweet flavor to relax these tensions.

Chapter 61

In spring, it is said, take the network vessels in the partings of the flesh. Why is that?

In spring, the wood begins to govern. The qi of the liver begins to stimulate generation. The liver qi is tense, the wind of this is swift.

Chapter 64

In spring, the qi of heaven begins to disperse into the open. The qi of the earth begins to flow out. What is frozen breaks open, the ice melts. The water flows and the vessels are passable.

Hence, the human qi is in the vessels.

Chapter 67

The east generates wind

Wind generates wood

Wood generates sour

Sour generates the liver

The liver generates the sinews

The sinews generates the heart

The spirit in heaven it is wind

On earth it it is wood

In man’s body it is the sinews

Among the depots it is the liver

Its nature is warm

Its virtue is harmony

Its operation is movement

Its color is greenish

Its transformation is blossoming

Its creatures are hairy

Its policy is dispersion

Its commands are spreading and effusion

It causing changes is to break and pull things

Its flavor is sour

Its state of mind is anger

Chapter 69

The east generates wind

Wind generates wood

Its virtue is to extend harmony

Its transformation brings about generation and blossoming

Its policy is unfolding and opening up

Its command is wind

Its change to the extreme causes shaking and effusion

Its catastrophe are dispersing and falling down

Chapter 70

A year of the wood period with balanced qi is called extended harmony

A year of the wood period with inadequate qi is called discarded harmony

A year of the wood period with great excess is called effusive generation

In an arrangement of extended harmony

The virtue of wood prevails everywhere

Yang qi unfolds and yin qi spreads

The five transformations are spread widely and balanced

Its qi is uprightness

Its nature is adaptive

Its operation manifests itself in what is curved and straight

Its transformation brings beings to life and makes them flourish

Its class is herbs and wood

Its policy brings about effusion and dispersion

Its climatic manifestation is warmth and harmony

Its seasonal command brings about wind.

Its depot is the liver

As for the liver it fears coolness

It rules the eyes

Its grain is sesame

Its tree fruit is the plum

Its fruit are those with a kernel

Its corresponding season is spring

Its creatures are hairy

Its domestic animal is the dog

Its color is greenish

It nourishes the sinews

Its illness is internal tightness and propping fullness

Its flavor is sour

Its tome is jue

Its material items are firm in the center

Its number is eight

Fire and the South

Chapter 2

The three months of summer, they denote opulence and blossoming.

The qi of heaven and earth interact and the myriad beings bloom and bear fruit.

Chapter 4

The south, red color

Having entered it communicates with the heart

It opens in the ears

It stores essence in the heart

Hence the disease it brings forth is in the five depots

Its flavor, bitter

Its class, fire

Its domestic animal, sheep

Its grain, glutinous millet

Its correspondence with the four seasons, above it is Mars.

Hence one knows that its diseases are located in the vessels.

Its tone, zhi

Its number, seven

Its odor, burned

Chapter 5

The south generates heat

Heat generates fire

Fire generates bitter

Bitter generates the heart

The heart generates the blood

The blood generates the spleen

The heart rules the tongue

Among the zang yin organs or depots, it is the heart

Among the colors it is red

Among the tones it is zhi

Among the voices it is laughing

Among the movements indicating changes it is anxiety

Among the orifices it is the tongue

Among the flavors it is bitter

Among the states it is joy

Chapter 12

The south, this is the region where heaven and earth bestow growth and nourishment, it is the place where yang qi is present in abundance.

Chapter 19

In summer, the movement in the vessels is a heart movement.

The south if fire, this is whereby the myriad beings abound and grow.

Hence, when this qi comes, it is abundant, when it leaves it is weak.

Hence it is called hook like.

A movement contrary to this is called disease.

Chapter 61

In summer, it is said, take the conduit vessels with qi at the interstice structures. Why is that?

In summer, the fire begins to govern. The qi of the heart begins to stimulate growth.

Chapter 64

In summer, the vessels are full and the qi overflows. It enters the tertiary network vessels which there by receive blood. The skin is filled and replete.

Chapter 67

The south generates heat

Heat generates fire

Fire generates bitter

Bitter generates the heart

The heart generates the blood

The bold generates the spleen

In heaven it is heat

On earth it is fire

In man’s body it is the vessels

Among the qi it is breath

Among the depots it is the heart

Its nature is summer heat

Its virtue is clarity

Its operation is dryness

Its color is red

Its transformation is lushness

Its creatures are feathered

Its policy is brilliance

Its commands are pressure and steam

Its causing changes is to generate flames and melting

Its causing a calamity is to cause burning heat

Its flavor is bitter

Its state of mind is joy

Chapter 69

The south generates the heat

Heat generates fire

Its virtue is obviousness and clarity

Its transformation brings about opulence and lushness

Its policy is brilliance and luster

Its command is heat

Its change to the extreme causes fusing and melting

Its catastrophe is burning heat

Chapter 70

A year of the fire period with balanced qi is called ascending brilliance.

Fire with inadequacy is called inferior supervision.

Fire with great excess is called fire-red sunlight.

In an arrangement of ascending brilliance

The proper yang governs

The virtue of fire is applied ubiquitously, means, in a way that seems to be everywhere

The five transformations are evenly balanced

Its qi is highness

Its nature is fast

Its operation manifests in burning

Its transformation brings about opulence and lushness

Its class is fire

Its policy brings about brilliance and luster

Its climatic manifestation is flaming summer heat

Its seasonal command brings about heat

Its depot is the heart

As for the heart, it fears cold

It rules the tongue

Its grain is wheat

Its tree fruit is the apricot

Its fruit are those with a network

It corresponding season is summer

Its creatures are feathered

Its domestic animal is the horse

Its color is red

It nourishes the blood

Its illness is twitching flesh and muscle spasms

Its flavor is bitter

Its tone is zhi

Its material items have vessels

Its number is seven

Earth and the Center

Chapter 4

The center, yellow color

Having entered it communicates with the spleen

It opens an orifice in the mouth

It stores essence in the spleen

Hence the disease it brings forth is at the base of the tongue

Its flavor, sweet

Its class, soil

Its domestic animal, ox

Its grain, panicled millet, Proso millet panicles, common millet

Its correspondence with the four seasons, above it is Saturn

Hence one knows that its diseases are in the flesh.

Its tone, gong

Its number, five

Its odor, aromatic

Chapter 5

The center generates dampness

Dampness generates soil

Soil generates sweetness

Sweet flavor generates the spleen

The spleen generates the flesh

The flesh generates the lung

The spleen rules the mouth

Among the depots it is the spleen

Among the colors it is yellow

Among the tones it is gong

Among the voices it is singing

Among the movements indicating change it is hiccup

Among the orifices it is the mouth

Among the flavors it is sweet

Among the states of mind it is pensiveness

Chapter 12

The center, its land is flat and damp. It is here that heaven and earth generate the myriad beings in large numbers.

Chapter 19

The spleen movement in the vessels is associated with the soil. The spleen is a solitary depot serving to pour qi into the four sides.

Chapter 22

The spleen rules in late summer. The tai yin and yang ming vessels rule its treatment. 

Its days are wu and ji. Wu and ji are soil, they are the heavenly stems of the center.

When the spleen suffers from dampness, quickly consume bitter flavor to dry it.

Chapter 64

In late summer, the vessels and the network vessels all abound with the contents which internally overflow into the muscles.

Chapter 67

The center generates dampness

Dampness generates soil

Soil generates sweetness

Sweet flavor generates the spleen

The spleen generates the flesh

The flesh generates the lung

In heaven it is dampness

On earth it is soil

In man’s body it is the flesh

Among the qi it is fullness

Among the depots it is the spleen

Its nature is resting and union

Its virtue is sogginess

Its operation is transformation

Its color is yellow

Its creatures are naked

Its policy is tranquility

Its commands are clouds and rain

Its causing changes is to generate movement and out pour

Its causing a calamity is to generate excessive rain and massive flooding

Its flavor is sweet

Its state of mind is pensiveness

Chapter 69

The center generates dampness

Dampness generates soil

Its virtue is humidity and steam

Its transformation brings about prosperity and perfection

Its policy is peace and resting

Its command is dampness

Its command to the extreme causes floodings because of rainstorms

Its catastrophes are continuing rain and massive flooding

Chapter 70

A year of the soil period with balanced qi is called prefect transformation.

 A year of the soil period with inadequate qi is called inferior supervision

A year of the soil period with excess qi is called prominent mound.

In an arrangement of perfect transformation

The qi is in harmony and heaven is beautiful

The virtue of soil flows into the four policies

The five transformations are equally refined

Its qi is balance

Its nature is adaptive

Its operation manifests itself high and below

Its transformation brings about prosperity and copiousness

Its class is soil

Its policy brings about peace and resting

Its climatic manifestations is humidity and steam

Its seasonal commands bring about dampness

Its depot is the spleen

As for the spleen, it fears wind

It rules the mouth

Its grain is panicled millet

Its fruit-tree is the date

Its fruit are those with flesh

Its corresponding season is late summer

Its creatures are naked

Its domestic animal is the ox

Its color is yellow

It nourishes the flesh

Its illness is blockage

Its flavor is sweet

Its tone is gong

Its material items have a skin

It number is five

Metal and the West

Chapter 2

The three months of autumn, they denote taking in and balance.

The qi of heaven becomes tense, the qi of earth becomes bright.

Chapter 4

The west, color white

Having entered it communicates with the lung

It opens an orifice in the nose

It stores essence in the lungs

Hence the disease it brings forth is in the back.

Its domestic animal, horse

Its grain, rice

Its correspondence with the four seasons, above  it is Venus.

Hence one knows that its diseases are in the skin and body hair.

Its tone, shang

Its number, nine

Its odor, fishy

Chapter 5

The west generates dryness

Dryness generates metal

Metal generates acrid flavor

Acrid generates the lung

The lung generates skin and body hair

Skin and body hair generate the kidneys

The lungs rule the nose

Among the depots it is the lungs

Among the colors it is white

Among the tones it is shang

Among the voices it is weeping

Among the movements indicating change it is coughing

Among the orifices it is the nose

Among the flavors it is acrid

Among the states of mind it is it is anxiety

The west is yin. As for the yin, its essence collects below.

Chapter 12

The west, this is region of gold and jade. It is the location of sand and stone.

It is where heaven and earth contract and pull things together.

Chapter 19

In autumn, the movement in the vessels is a lung movement.

The west is metal, this is whereby the myriad beings are gathered after they have reached maturity.

Hence, when this qi comes, it is light, depleted, and floating.

It comes tense and leaves dispersed. Hence, it is called floating.

A movement contrary to this is called disease.

Chapter 22

The lung rules in autumn, the tai yin and the yang ming vessels rule its treatment.

It days are geng and xin. Geng and xin days are metal. They are the heavenly stems of the west.

When the lung suffers from qi rising contrary to its regular course, quickly consume bitter flavor to drain it.

Chapter 61

In autumn, it is said, take the vessel transporters. Why is that?

In autumn, the metal begins to govern. The lung is about to gather and kill.

Chapter 64

In autumn, the qi of heaven begins to contract things. The interstice structures are obstructed and the skin is pulled together tightly.

Chapter 67

The west generates dryness

Dryness generates metal

Metal generates acrid flavor

Acrid generates the lung

The lung generates skin and body hair

Skin and body hair generate the kidneys

In heaven it is dryness

On earth it is metal

On man’s body it is the skin and its hair

Among the qi it is completion

Among the depots it is the lung

Its nature is coolness

Its virtue is clearness

Its operation is hardening

Its color is white

Its transformation is contraction

Its creatures are armored

Its policy is force

Its commands are fog and dew

Its causing changes is to cause sternness and killing

Its causing a calamity is to cause aging and falling

Its flavor is acrid

Its state of mind is anxiety

Chapter 69

The west generates dryness

Dryness generates metal

Its virtue is clearness and cleanliness

Its transformation brings about tightness and contraction

Its policy is force and cutting

Its command is dryness

Its change to the extreme causes sternness and killing

Its catastrophes are aging and falling down

Chapter 70

A year of the metal period with balanced qi is called secured balance

A year of the metal period with inadequate qi is called accepted change

A year of the metal period with excessive qi is called firm completion

In arrangement of secured balance

There is gathering but no fright

Killing but no invasion

The five transformations are widely promulgated. Announced publicly

Its qi is cleanliness

Its nature is hard

Its operation manifests itself about firmness and contraction

Its class is metal

Its policy is forceful and stern

Its climatic manifestation is clear and cutting

Its seasonal command brings about dryness

Its depot is the lung

As for the lung, it fears heat

It rules the nose

Its grain is rice

Its fruit-tree is the peach

Its fruit are those with a shell

Its corresponding season is autumn

Its creatures are armored

Its domestic animal is the chicken

Its color is white

It nourishes the skin and body hair

Its illness is cough

Its flavor is acrid

Its tone is shang

Its material items are firm on the outside

Its number is nine

Water and the North

Chapter 2

The three months of winter, they denote securing and storing.

The water is frozen and the earth breaks open.

Chapter 4

The north, black color

Having entered it communicates with the kidneys

It opens an orifice in the two yin sites, urethra and anus

It stores essence in the kidneys

Hence the disease it brings forth is in the ravines. This is the location in the flesh where water flows and stagnates.

Its flavor, salty

Its class, water

Its domestic animal, the swine

Its grain, the bean

Its correspondence with the four seasons, above it is Mercury

Hence one knows that is diseases are in the bones.

Its tone, yu

Its number, six

Its odor, foul

Chapter 5

The north generates cold

Cold generates water

Water generates salty

Salty generates the kidneys

The kidneys generate the bones and the marrow

The marrow generates the liver

The kidneys rule the ears

Among the depots it is the kidneys

Among the colors it is black

Among the tones it is yu

Among the voices it is groaning

Among the movements indicating change it is shivering

Among the orifices it is the ear

Among the flavors it is salty

Among the states of mind it is fear

Chapter 12

The north, this is the region where heaven and earth secure and store.

Its land lies at a high elevation, its people live in earthen mounds.

Wind, cold, and piercing frost dominate.

Chapter 19

In winter, the movement in the vessels is a kidney movement.

The north is water, this is whereby the myriad beings are brought together and stored.

Hence, this qi comes in the depth and is beating. Hence, it is called encamped.

A movement contrary to this indicates disease.

Chapter 22

The kidneys rule in winter, the shao yin and the tai yang vessels rule its treatment.

Its days are ren and gui. Ren and gui are the heavenly stems of water of the north.

When the kidneys suffer from desiccation, or dryness, quickly consume pungent to moisten them.

Chapter 61

In winter, it is said, take the well and  brooks. Why is that?

In winter, the water begins to govern. The kidneys are about to stimulate closure.

Chapter 64

In winter, everything is covered and stored away. Blood and qi are in the center. They are attached to the bones and the marrow internally and penetrate the five depots.

Chapter 67

The north generates cold

Cold generates water

Water generates salty

Salty generates the kidneys

The kidneys generate the bones and the marrow

The marrow generates the liver

In heaven it is cold

On earth it is water

In man’s body it is the bones

Among the qi it is hardness

Among the depot it is the kidneys

Its nature is piercing cold

Its virtue is cold

Its operation is storage

Its color is black

Its transformation is sternness

Its creatures are scaly

Its policy is resting

Its commands closure

Its causing changes is to cause piercing frost

Its causing a calamity is to cause ice and hail

Its flavor is salty

Its state of mind is fear

Chapter 69

The north generates cold

Cold generates water

Its virtue is chilling temperatures

Its transformation brings about clarity and tranquility

Its policy is freezing and sternness

Its command is cold

Its change to the extreme causes piercing cold

Its catastrophes are ice, snow, frosts, and hail.

Chapter 70

A year of the water period with balanced qi is called quiet adaptation

A year of the water period with inadequacy is called dried-up flow

A year of the water period in great excess qi is called inundating flow

In arrangement of quiet adaptation

There is storage but no injury

There is order and benevolence extends to those below

Its qi is brilliance

Its nature is to move downward

Its operation manifests itself in pouring and inundation, flooding

Its transformation brings about congealing and firmness

Its class is water

Its policy brings about excessive flow

Its climatic manifestation is freezing and sternness

Its seasonal command brings about cold

Its depots are the kidneys

As for the kidneys, they fear dampness

They rule the two yin openings

Its grain is the bean

Its fruit-tree is the chestnut

Its fruit are those with moisture

Its corresponding season is winter

Its creatures are scaly

Its domestic animal is the swine

Its color is black

It nourishes the bones and marrow

Its illness is recession

Its flavor is salty

Its tone is yu

Its material items have moisture

Its number is six