Scientific Qi Exploration. Part1.

Qi in Chinese
Medicine
February 15, 2011 Martin Eisen

Qi in Chinese Medicine
(Part 1 of 2)
Marty Eisen, Ph.D. and Kevin W Chen, Ph.D.
1. What Is Qi?
Before any scientific investigation of Qi, the concept of Qi and its properties in Chinese philosophy
must be known, in order to judge how closely any modern scientific interpretation fits.

Qi is a fundamental concept or terminology in traditional Chinese medicine

(TCM) with multiple levels of meanings. If you read enough in TCM, you would find that TCM
seems to use qi to describe almost all invisible forces that affect human lives and health. More
specifically, Qi can describe the invisible forces both outside and inside the human body in many
different ways (1). We will introduce some of these uses here as we lay out some basic background
of Qi in Chinese philosophy and culture.
Qi might have been first discussed by Chinese philosophers (2). Huai Nan Zi, a Daoist book around
122 B.C., states that the Dao originated from Emptiness and Emptiness produced the universe. The
universe produced Qi. Here it was most likely referred to qi energy outside of body.
Zhang Zai (1020-1077) said that the Great Void consists of Qi. Qi condenses to become the myriad
of things. He clearly understood the concept of the matter-energy continuum, in the sense of modern
physics, even though these ideas were conceived centuries later. He also saw the indestructibility of
matter-energy as revealed by his statement Qi in dispersion is substance and so is it in
condensation. Qi forms myriads of things implies that Qi must also involve information, in
modern terminology. He also said that every birth is a condensation and every death a dispersal of
Qi. Thus, just as Qi is the energetic foundation of the universe, it is also the physical and spiritual
substratum of human life. Zhu Xi (1131-1200) confirmed that Qi condensing can form beings and
the conservation of energy, when he stated: When dispersing, Qi makes the Great Void, only
regaining its original misty feature, but not perishing; when condensing it becomes the origin of all
beings.
From these classic discussions (and the recent research findings to be presented later), we should
say that a modern scientific explanation of Qi must involve aspects of matter, energy, and
information, which remind us of the new finding in modern physics, the hidden dimensions.
This universal Qi, postulated by Chinese philosophers, will be denoted by Qi to differentiate from
its usage in Chinese medicine, which will be denoted by Qi (without quotation). TCM has been
using concept of Qi primarily in two senses. The first use is in abbreviation of functions or

conditions that nothing else can explain well. Qi is used to describe the complex of functional
activities of any organ. For example, Heart-Qi is not a refined substance in the Heart, but indicates
the complex of the Hearts functional activities, such as governing the Blood, controlling the Blood
vessels, etc. Thus, there is Liver-Qi, Heart-Qi, Lung-Qi, etc. In a sense, it is also used to indicate
disorders of the organs function or bodys disorder for example, Qi Bi (Qi constipation) and
Qi Liu (Qi tumor). These abbreviations will not be discussed in more details here, but Qi as an
actual refined substance will.

The second use of Qi is vital energy, which stems from the Chinese character
for Qi (). Qi can be decomposed into two radicals, which stand for vapor, steam or gas and
(uncooked) rice or grain. In the second case, it is the energy or life-resource within the grain that is
called qi, not the material or chemical part itself. This is evidence by the fact that rice could lose its
taste and gain qi after being offered as oblation to the soul. This usage implies that Qi can be used as
immaterial as vapor and as dense and material as rice. It also implies that Qi could be just subtle
substance (vapor) produced from a coarse one (rice), just as cooking rice produces steam. Thus,
sinologists generally agree that Qi is matter-energy in the sense of modern physics.

Natural energies, which are not tangible or visible are particular specializations of this use of
Qi for example, Seasonal Qi, Heavely Qi , Earthly Qi and Food Qi. Other examples are
environmental factors or forces that may affect human health, such as cold, dampness,
dryness, etc.
Just as Qi is the energetic foundation of the universe, it is also the physical and spiritual
substratum of human life. In Chinese medicine, the terminology employed depends on the
state of the energy-matter. Energetic material, ranging from less dense to denser, is termed:
Spirit (Shen ), Energy (Qi ), Essence (Jing ), Blood (Xue ), Body Fluids (Jin Ye ),
Marrow (Sui ), and Bone (Gu ).
The three most important energetic substances for the function of the body are Jing, Qi and
Shen, representing different stages or phases of life phenomenon. These are known as the
Three Treasures or San Bao.
2. Jing
In order to understand the concept of Qi, we need briefly discuss another related TCM concept
Jing. Jing is usually translated as Essence. The Chinese character implies that it is a refined
substance derived from a coarser one. In many senses, Jing could be the internal sources or structure
base of Qi. Jing itself can be divided into different types or be looked from different angles. If Qi is
used in the sense of function, Jing would be understood as the physiological structure. If Qi is
considered as vital energy, then Jing would be the physiological systems that support the energy.
For example, endocrine system is frequently referred as jing in TCM. Keep it in mind that there
are disagreements on what can be called Jing, what can not. Basically there are three different types
of Jing discussed in TCM classic books.
Prenatal Jing (Pre-Heaven Essence)

At conception, the Prenatal Jing passes from the parents to the embryo. This essence, together with
nourishment derived from the Kidneys of the mother, nourishes the embryo and fetus during
pregnancy. It is the only kind of essence present in the fetus.
Prenatal Jing determines basic constitution, strength, vitality, and so individual uniqueness. Since
Prenatal Jing is inherited from the parents, it is very difficult to influence in later life. Some say the
quality and quantity of Prenatal Jing cannot be altered. The way to conserve Prenatal Jing is by
striving for balance in all life activities moderation in diet, work/rest, and sexual activity.
Irregularity or excess in these areas wastes Prenatal Jing. Certain exercises help conserve Prenatal
Jing, such as Tai Chi and Qigong. Tortoise breathing may also positively influence it.

Postnatal Jing (Post-Heaven Essence)

After birth, the infant starts to eat, drink, and breathe on its own. The Spleen and Stomach then
extract and refine Qi from the food and drink and the Lung gets Qi from the air. Postnatal Jing is the
complex of essences thus refined and extracted. It is the material basis for the functional activity of
the bodys internal organs and metabolism. The Kidneys store any surplus Jing to be released when
requirestnatal Jing is continually being used by the body and replenished by food and drink. The
Prenatal Jing is enriched and functions optimally only through the action of the Postnatal Jing.
Without the function of the Prenatal Jing, the Postnatal Jing cannot be transformed into Qi.
Kidney Jing
Kidney Jing plays important role in physiology. It arises from both Prenatal and Postnatal Jing. It is
hereditary, like Prenatal Jing and determines ones constitution. However, it is partly replenished by
the Postnatal Jing. Kidney essence is stored in the Kidneys, but has fluid-like nature and circulates
all over the body. Kidney Essence is said to have the following functions:
(i) It is the basis for growth, development, sexual maturation, and reproduction. It moves in long,
slow developmental cycles (mens Essence flows in 8-year cycles; womens in 7-years) and
presides over the major phases of development in life. Kidney Jing declines naturally, producing the
signs of aging, such as: hair/teeth loss, impairment of memory, etc.
(ii) It is the basis for Kidney Qi Jing is fluid-like and therefore more Yin and so can be considered as
an aspect of Kidney Yin. It forms the material basis for Kidney Yin to produce of Kidney Qi. Kidney
Yin is warmed by Kidney Yang and the heat from the Ming Men to produce Kidney Qi.
(iii) Kidney Jing produces Marrow Marrow produces bone marrow, the brain, and fills the spinal
cord. (Marrow in Chinese medicine has no exact equivalent in Western Medicine). The Brain in TCM is

called the Sea of Marrow. Therefore if Kidney Jing is weak, the brain may be undernourished, leading
to poor memory or concentration, dizziness, a feeling of emptiness in the head, etc.
(iv) It determines our Constitution Protection from exterior pathogens depends largely on the
strength the Defensive (Wei Qi), as discussed below.
(v) Jing and Qi are the material foundation for Shen (Mind) This postulate is used in Chinese
medicine because Jing, Qi and Shen represent three different states of the condensation of Qi, from
coarse, to rarified, to subtle and immaterial, respectively. If Jing and Qi are healthy and plentiful, the
Mind will be happy. If both Jing and Qi are deficient, the Mind will suffer.
3. Different Types of Qi
To help students of TCM to understand Qi, modern TCM books started to define different Qi one
way or another. These exploratory definitions discussed below may inspire us to think about the concept
of Qi more carefully and comprehensively. They may also create new problems in understanding the
true meaning of Qi and its applications in TCM, since the Dao that can be told in words is not the
eternal Dao. However, as long as we keep it in mind that Qi is more of a multi-meaning or multicomponent concept than a specific matter, energy or function, we would be less likely to deviate from
the original meaning of Qi.
Some TCM books have classified the life-force energy according to its location and function in the body
(2, 3). Here are some examples of the definitions of various Qi for us to start thinking this abstract
concept in a more concrete way:
Prenatal Qi (Yuan Qi )
Yuan Qi is said to be Jing (Essence) in the form of Qi. Yuan Qi has its root in the Kidneys and spread
throughout the body by the San Jiao (Triple Burner). It is the foundation of all the Yin and Yang
energies of the body. Yuan Qi, like Prenatal Jing, is hereditary, fixed in quantity, but nourished by
Postnatal Jing.
Yuan Qi is the dynamic force that motivates the functional activity of internal organs, and is the
foundation of vitality. It circulates through the body in the channels, relying on the transporting system
of the San Jiao (Triple Burner). It is the basis of Kidney Qi, and dwells between the two Kidneys, at the
Gate of Vitality (Ming Men). It facilitates transformation of Qi described below, and participates in
producing Blood. It emerges and stays at the 12 Source points.
Center Qi (Zhong Qi )
Energy generated from the Spleen and Stomach, whose function is to transport the Qi from food into the
chest where it is combined with the Hearts and Lungs Qi.
Food Qi (Gu Qi )
Food entering the Stomach is first rotted and ripened; then transformed into a usable form by the
Spleen. The energy derived from this food essence is divided into Pure Yang Qi and Impure Yin Qi by
the Spleen. The Pure Yang Qi is sent upward to the chest by the Center Qi via the Middle Burner. First,
it goes to the Lungs where it combines with the Heavenly Qi to form Gathering (Zong) Qi. Then, it is
transported to the Heart, where it unites with the Yuan Qi from the Kidneys to produce Blood. The
turbid Yin Qi of Gu Qi is sent down by the Spleen via the Middle Burner to the Lower Burner to be
further refined and excreted.

Clear Qi (Qing Qi )
This is the pure energy from the Gu Qi sent by the Spleen to the Upper Burner and chest via the
Middle Burner, also known as Yang Qi.
Turbid Qi (Zhuo Qi )
This is the impure energetic essence of Gu Qi transported by the Spleen via the Middle Burner to
the Lower Burner to be further refined and excreted.

Gathering Qi (Zong Qi )
This is also called Chest Qi (Xiong Qi), Big Qi Da Qi) and Big Qi of the Chest. The Spleen
sends the pure energetic essence of Gu Qi up to the Lungs, where (with the help of Yuan Qi and
Kidney Qi) it combines with air and transforms into Zong Qi.
Zong Qi nourishes the Heart and Lungs. It enhances and promotes the Lungs in controlling Qi and
respiration and the Hearts function of governing the Blood and Blood Vessels. If Zong Qi
(Gathering Qi) is weak, the extremities, especially the hands, will be weak or cold. Zong Qi gathers
in the throat and influences speech (which is under control of the Heart) and the strength of voice
(under control of Lungs). The strength of Zong Qi can also be determined from the voice weak
(strong) voice, weak (strong) Zong Qi. It is easily affected by emotional problems, such as grief and
sadness, which disperse the energy in the chest and weaken the Lungs. The Lungs and Kidney
mutually assist each other via Zong Qi and Yuan Qi. Zong Qi flows downward to aid the Kidneys
while Yuan Qi flows upward to aid in respiration (and the formation of Zong Qi). The chest area
where Zong Qi collects is called the Sea of Qi. Zong Qi and the Sea of Qi are controlled by
Shanzhong (Ren-17). Gathering Qi is also treated by the Heart and Lung Channels and breathing
exercises.
True Qi (Zhen Qi )
Zong Qi originates in the Lungs. It is transformed into Zhen Qi with the catalytic action of Yuan Qi.
Zhen Qi is the last stage in the transformation and refinement of Qi. It is the Qi that circulates in the
channels and also outside the body and nourishes the organs. Zhen Qi has two different forms, Ying
Qi and Wei Qi.
Ying Qi (Nutritive Qi )
Ying Qi nourishes the internal organs and the whole body. It spends two hours in each channel,
moving through all twelve channels in a twenty four hour period (termed the Horary Cycle). During
these periods, the corresponding organs are nourished and maintained by the Ying Qi.
It is closely related to Blood, and flows with Blood in the vessels as well in the channels. Ying Qi is
the Qi that is activated by insertion of an acupuncture needle. It is closely related to the emotions,
since it can be directed by thought.
Wei Qi (Protective Qi )
Wei Qi is fast moving, slippery and more Yang than Nutritive Qi. It flows primarily under the
skin and in between the muscles, especially in the Tendino-Muscular meridians. Wei Qi protects the
body from attack by exogenous pathogenic factors such as harsh weather conditions,
microorganisms, harmful emotions, and evil spiritual forces. For example, a deficiency of Wei Qi
can make someone prone to frequent colds.
There are three Wei Qi fields extending several feet from the body. All energetic forms of the body,
including organs, blood vessels, nervous system, etc., can be accessed and treated through these
fields.
Wei Qi warms, moistens, and aids in nourishing skin and muscles. For example, a
person with a deficiency of Defensive Qi will tend to feel easily cold.
Wei Qi adjusts the opening and closing of pores; thus, regulating sweating and the body
temperature. It is controlled by the Lungs, which regulates its circulation.
Deficient Wei Qi can lead to spontaneous sweating. When an exogenous pathogen (e.g.,
Wind-Cold) invades the exterior, the pathogen can block the pores, inhibiting the
function of the Wei Qi, and blocking sweating.
Defensive Qi has its root in the Lower Burner (Kidneys). It is nourished by the Middle
Burner (Stomach and Spleen) and is spread outwards by the Upper Burner (Lungs).
Wei Qi has a complex circulation pattern, of 50 cycles during a 24 hour period, 25 times in

the day and 25 at night. In the daytime, Wei Qi circulates in the Exterior, but at night it
goes into the Interior to protect the Yin Organs.
It is said that sleeping under an open window at night gives exogenous pathogens a better
chance for attack than during the daytime, since the Exterior of the body is less well
protected. Hence, it is easier to catch a cold at night than in the daytime.
Wei Qi can become thicker and extends farther out during Qigong practice. Therefore, it
may take longer to move inward at night, causing some Qigong practitioners to have
difficulty falling asleep after evening practice.
Upright Qi (Zheng Qi )
Upright Qi is also known as Righteous Qi. This is not another type of Qi but a general term to indicate
the various Qi protecting the body from invasion by Xie Qi.
Postnatal Qi (Hou Tian Zhi Qi )
Energy derived from food and drink (from Earth) and air (from Heaven) which are cultivated after birth.
Postnatal Qi depends on Prenatal Qi for development. Both form the foundation for the bodys vital
energy.
Organ Qi (Zang and Fu Qi )
This is the energy responsible for the functioning of the internal organs. The Yang-Fu, hollow bowels,
produce Qi and Blood from food and drink. The Yin-Zang, solid viscera, store vital substances. Each
organ has its own energy corresponding to one of the Five-Element energies, which respond to the
universal and environmental energy fields. Thinking, feeling, metabolism and hormones can influence
the Organ Qi.
References
1. Wiseman N. English-Chinese Chinese-English Dictionary of Chinese Medicine. Hunan, China: Hunan
Publish of Science and Technology. 1996
2. Maciocia, G. Foundations of Chinese Medicine. Churchill Livingstone, New York, 1989.
3. Johnson, J. A. Chinese Medical Qigong Therapy. International Institute for Medical Qigong, Pacific
Grove, 2000.

[Dr. Eisen is a retired scientist, who constructed mathematical models in medicine. He has
studied and taught Judo, Shotokan Karate, Aikido, Qigong, Praying Mantis Kung Fu, and
Tai Chi in different places. He took correspondence courses in Chinese herbology and
studied other branches of Chinese medicine with a traditional Chinese medical doctor. He
was the Director of Education of the Chinese Medicine and Acupuncture Institute in Upper
Darby, PA. You can get more information about Dr. Eisen from
http://home.comcast.net/~carolezak]

Scientific Qi Exploration. Qi in Chinese

Medicine (Part 2 of 2)
March 14, 2011 Martin Eisen
Marty Eisen, Ph.D.

In part 1 of this series, the universal concept of Qi was introduced. Then,

the various types of bodily Qi, used in traditional Chinese medicine to explain health and disease,
were defined. Here the functions of Qi and its relation with the Chinese Organs and various
substances in the body will be discussed.
4. Functions of Qi
The following are six observed functions of Qi.
Moving Produces motion within the body and moves the body.
Transforming Kidney and Bladder Qi transform fluids and urine, respectively. Spleen Qi
transforms fluids into food Qi, which is transformed into Blood (the Chinese concept discussed
below) by Heart Qi.
Holding Lung Qi holds sweat. Spleen Qi hold Blood and fluids in the blood vessels. Kidney and
Bladder Qi hold urine.
Raising Spleen Qi raises the organs.
Protecting Lung Qi protects the body from external pathogenic factors.
Warming Spleen Qi and, especially, Kidney Qi warm the body.
5. Movement of Qi
The internal organs perform specific functions, normally in relation to a specific type of Qi. In order
to perform these functions, the various types of Qi have to flow in appropriate directions. The Liver
controls the smooth flow of Qi in all directions. The movement of Qi is based on directions and can
be described by: ascending, descending, entering and exiting. Ascending refers to the upward
movement of Qi from a lower area; descending means the downward flow of Qi from an upper area.
Exiting means the outward movement of Qi, and entering indicates the inward movement of Qi.
The following examples illustrate this directional flow.
The Lungs cause the Qi to descend directing it downwards to enter the Kidney and Bladder. The
Kidneys receive the Lungs Qi, while Kidney Qi ascends to the Lungs. The Lungs control
exhalation and the Kidneys inhalation. Furthermore, Liver Qi flows upward to help balance the
downward flow of Lung Qi. Spleen Qi ascends to the Lungs and Heart, while Stomach Qi
descends. Thus, the clear Qi obtained by the transformation of the Spleen ascends and the Stomach
sends the unrefined part of the food to the Small Intestine for further processing.
Some organs perform movements in all four directions. Lung Qi moves in and out during breathing.
However, when disseminating nutritional essence to the body, Lung Qi ascends, but descends when
liquefying waste is to be sent to the Kidneys. Qi exits the Yin organs to flow in the corresponding
meridians, while Qi enters the yang organs from their Yang meridians. Qi can also enter and exit the
body from acupoints.
Besides the basic four movements, Qi movement is sometimes described as gathering (entering into
a location) and dispersing (leaving to a different location). The terms expanding and contracting are
also used, but these are just examples of exiting and entering.
6. Qi Pathology
There are four different types:
Deficient Qi The Lungs, Spleen and Kidneys are prone to this condition.
Sinking Qi Deficient Qi, especially Spleen Qi, can lead to sinking, which can cause prolapsed
organs.

Stagnant Qi Qi does not move. Liver Qi is susceptible to this condition.

Rebellious Qi This occurs when Qi moves in the wrong direction. For example, when Stomach
Qi ascends instead of descending, nausea, vomiting, or belching can occur.
7. Blood and Qi
In Chinese medicine Blood (Xue) is not the same as in Western medicine. Of course, Blood is a
dense form of Qi. However, Blood is derived from Qi in two ways:
(i) Food Qi, produced by the Spleen, is sent upward to Lungs, and Lung Qi pushes it to the Heart,
where it is transformed into Blood. The transformation requires the assistance of the Original Qi
stored in the Kidneys.
(ii) Kidney Essence produces Marrow, which generates Bone Marrow which also forms Blood.
Note that although Essence plays an important role in the formation of Blood, it is nourished and
replenished by the Blood. The bloodforming function of the bone marrow was introduced during
the Qing dynasty, before this concept appeared in western physiology!
After a massive loss of Blood, one can develop signs of Qi deficiency, such as, breathlessness,
sweating and cold limbs. Qi depletion, such as after heavy, prolonged sweating, can lead to signs of
Blood deficiency, such as, palpitations, pallor, numbness and dizziness.
Nutritive Qi is closely related to the Blood and flows with it in the blood vessels and the channels.
Four aspects of the close relationship between Blood and Qi are:
(a) Qi generates the Blood (See 7 (i).)
(b) Qi moves the Blood This relationship is contained in the sayings When Qi moves, Blood
follows and If Qi stagnates, Blood congeals. Lung Qi infuses Qi into the blood vessels to assist
the pushing action of the Heart.
(c) Qi holds the Blood This action is a function of Spleen Qi. The saying Qi is the commander
of Blood is often used to summarize the above three aspects.
(d) Blood nourishes Qi Qi relies on the Blood for nourishment. Moreover, Blood provides a
material and dense basis, which prevents Qi from floating, and giving rise to the symptoms of
the disease pattern of Empty-Heat (1). These two aspects are often summarized by the saying
Blood is the mother of Qi.
8. Qi and Body Fluids
Body Fluids in Chinese medicine are called Jin Ye. The character Jin means moist or saliva
and so can be interpreted as anything liquid or fluid. The word Ye means fluids of living
organisms. There are two types of Body Fluids:
Jin These fluids are quick-moving, clear, light, thin and watery, and they circulate in the exterior
of the body (skin and muscles) with the Wei Qi. They are controlled by the Lungs, which
disseminate them to the skin aided by the Upper Burner, which controls their transformation and
movement towards the skin. They moisten and partially nourish skin and muscles. The Jin is
manifested as sweat, tears, saliva, mucous and parotid secretions. They are also a
component of the fluid part of Blood.
Ye These fluids are the more turbid, dense, heavy and slower moving fluids, which circulate in
the interior of the body with the Ying (Nutritive) Qi. They are under control of (transformed by)
Spleen and Kidneys. They are moved and excreted by Middle and Lower Burners. They lubricate
the joint cavities; nourish and lubricate the spinal cord and brain, bone marrow and the orifices of
the sense organs i.e. eyes, ears, nose and mouth
Production of Jin Ye (Body Fluids) Body Fluids arise from food and drink. They enter the
Stomach from which they are transformed and separated into pure and impure parts by the Spleen.
The Spleen sends the pure part upward to the Lungs and the impure part downward to the Small
Intestines. The Small Intestine separates the impure part into a pure and impure part. The pure part
of this second separation goes to the Bladder and the impure part to the Large Intestine, where some
of the water is re-absorbed. The Bladder, aided by the Qi from the Kidney, further transforms and

separates the fluids it receives into pure and impure parts. The pure part is sent upwards to the
exterior of the body, where it forms sweat. The impure part is flows downwards and is transformed
into urine. The Lungs disperse part of the pure part to the space under the skin and the remainder
down to the Kidneys. The Kidneys vaporize some of the fluids they receive and send it back up to
moisten the Lungs.
9. Organs and Transformation and Movement of Qi
Chapter 5 of the book Plain Questions states: Water and fire are symbols of Yin and Yang. This
means that water and fire represent opposite aspects. Based on the properties of water and fire,
everything in the natural environment may be classified as either Yin or Yang. Those with the
properties of fire, such as heat, movement, brightness, upward and outward direction, excitement
and potency, pertain to Yang. Those with the properties of water, such as coldness, stillness,
dimness, downward and inward direction, inhibition and weakness, pertain to Yin. Accordingly,
within the field of Chinese medicine different functions and properties of the body are classified as
either Yin or Yang. For example, the Qi of the body, which has moving and warming functions, is
Yang, while the Qi of the body, which has nourishing and cooling functions, is Yin. Yin Qi is
sometimes called Water and Yang Qi, Fire. Qi condenses to form the material body and is Yin.
When Qi disperses, it moves and is Yang. These Yin and Yang
aspects of Qi are the basis of Chinese physiology. The proper transformation of Qi allows birth,
movement, growth and reproduction to take place. The movement and transmutation of Qi depend
on the function of Chinese organs and will be described below.
The motive force for the transformation of Qi is the Fire stored in the Gate of Vitality or Life Gate
(Ming Men), an area between the Kidneys. Historically, the Life Gates location has been postulated
in several different places. Its Fire is referred to as the Minister Fire. This Fire supplies heat for
all bodily functions and for the Kidney Essence. The Ming Men Fire and the Essence provide
another example of the Yin-Yang concept. The Fire depends on the Jing to provide the biological
substances for all life processes. Jing relies on the Ming Men Fire for the motive force and heat that
transforms and moves the various physiological substances. Without the Ming Men Fire, Jing would
be a cold and inert, incapable of nurturing life. This relationship is summarized by the expressions
Qi is transformed into Essenceand Essence is transformed into Qi. Gathering Qi flows down to
the Life Gate to provide Qi and Ming Men Fire flows up to the Lungs to provide heat.

Mutual Assistance of Heart and Kidney

The Heart is in the upper Jiao and corresponds to the element Fire. It is Yang in nature, and relates
to movement. The Kidneys are in the lower Jiao and correspond to Water. They are Yin in nature
and relate to non-movement. These two elements represent the Yin and Yang of all the organs (Fire
and Water). Heart Fire is called Imperial Fire. Heart Yang descends to warm Kidney Yin, Kidney
Yin ascends to nourish Heart Yang. The Heart and Kidneys are constantly communicating. If
Kidney Yin is deficient it cant rise to nourish the Heart Yin, which leads to hyperactive Heart Fire
(insomnia, restlessness, anxiety, flushed cheeks, night sweats, red tongue with no coat and a midline

crack). If the Fire of the Heart does not descend to the Kidneys, Heart Heat develops which can
damage Kidney Yin and so Water cannot rise. Kidney Yang becomes deficient and edema results.
The ascending and descending of Kidney and Heart Qi also affects other organs. If Kidney Yin
does not nourish Liver Yin, Liver Qi may ascend too much, causing headaches and irritability. If
Heart Qi does not descend, Lung Qi may also fail to descend, causing coughing or asthma. Heart
and Kidney Qi provide the Fire and Water necessary for the
functions of the Spleen and Stomach in digestion, transformation and transportation.
Spleen and Stomach
Spleen Qi normally ascends to the Heart and Lungs to direct the pure food essence up to these two
organs, where it is transformed into Qi and Blood. Stomach Qi normally descends to send the
impure part of food, left after the Spleens transformation, down to the intestines. If Spleen Qi does
not rise diarrhea can occur. After some time, Qi and Blood deficiency will occur, since insufficient
food essences will be transported to the Lungs and Heart. Prolapse of various organs and
hemorrhoids can also ensue, since the rising of Spleen Qi lifts and keeps the organs in place.
Liver and Lungs
Qi flows smoothly when the ascending of Liver Qi and the descending of Lung Qi are balanced. If
Liver Qi does not ascend and extend, it can stagnate in may different areas of the body causing
feelings of constriction or distention. Stagnate Liver Qi can also invade the Stomach, causing
epigastric pain, nausea and vomiting, or the Spleen, causing diarrhea. It can go downwards to the
Bladder, resulting in distention of the hypogastrium and slight retention of urine.
Excessive rising of Liver Qi to the head causes headaches and irritability. It can also affect the
Lungs preventing Lung Qi from descending, causing coughing or asthma.
If Lung Qi does not descend, fluids will not be carried to the Kidneys and Bladder, resulting in
urinary retention or edema of the face. Lung Qi may also stagnate in the chest, causing coughing or
asthma.
Transformation of Qi by the Triple Burner (San Jiao)
The Triple Burner is a Yang organ and has been historically defined in several different ways (1).
The three divisions of the Triple Burner in the Table 1 are based on the functions of the pertaining
organs and not on their location. It ensures the correct movement of all types of Qi. If it
malfunctions, Qi, Blood and Fluids will not flow harmoniously and they will overflow, routes will
be blocked and Qi will stagnate.
Table 1. Three Divisions of the Triple Burner
Division
Upper Burner
Middle Burner

Defining Organ
Heart
Stomach, Spleen

Lower Burner

Liver, Kidneys,Bladder,
Intestines

Qi Functiom
Disperses Defensive Qi to skin & muscles
Ensures proper digestion & transformation of
food it & transportation of Food Qi to Lungs &
Heart. It makes sure that Spleen Qi ascends &
Stomach Qi descends
Supervises the transformation, transportation and
excretion of wastes. It controls the downward
movement of Qi of the Bladder & Intestines

References
1. Maciocia, G. Foundations of Chinese Medicine. Churchill Livingstone, New York, 1989.
2. Changguo, W., (Compiler). Basic Theory of Traditional Chinese Medicine, Publishing House of
Shanghai Univ. of TCM, 2002

[Dr. Eisen is a retired scientist, who constructed mathematical models in medicine.

He has studied and taught Judo, Shotokan Karate, Aikido, Qigong, Praying Mantis Kung Fu, and
Tai Chi in different places. He took correspondence courses in Chinese herbology and studied
other branches of Chinese medicine with a traditional Chinese medical doctor. He was the
Director of Education of the Chinese Medicine and Acupuncture Institute in Upper Darby, PA. You
can get more information about Dr. Eisen from http://home.comcast.net/~carolezak]