HOANG TI NEI KING SO OUENN

BOOK I
HOANG TI NEI KING SO OUENN

BOOK I

DR. NGUYEN VAN NGHI

 To my Vietnamese compatriots

For many long years, our medicine has been suppressed. Today, we are liberated and independent. The cadres aid the compatriots, help
the government, and promote a medical system respondent to the needs of our people that rests on these ideas: Science, Nation, Popular
Adhesion.

In times past, our grandparents gained valuable experience on the treatment of disease thanks to Vietnamese medicine. In order to
enlarge our medical horizon, nephews and nieces should conduct research for the coexistence of Oriental and Occidental Medicine.

HO CHI MINH.

(Letter to the Minister of Health;

Hanoi, February 27, 1955)
 Introduction to Book I

Book I of the Nei King is comprised of four chapters, each of which discusses the following topics in some detail.

1. The principle of conserving ‘TINH’ or ancestral and pure energy is discussed in chapter I under the heading of ‘THE
ANCIENT CELESTIAL ORIGIN’ (Thuong Co Thien Chan Luan).

2. The principle of conserving ‘THAN’ or ‘mental energy’ is discussed in chapter II under the heading ‘THE
HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES’ (Tu Khi dieu Thân Luan).

3. The principle of conserving ‘SINH KI’ or ‘vital energy’ is discussed in chapter III under the heading ‘RELATIONSHIPS
BETWEEN VITAL ENERGY AND THE ENERGY OF HEAVEN’ (Sinh Khi Thong Thien Luan).

4. The principle of conserving ‘HUYET’ or ‘blood’ is discussed in chapter IV under the title ‘INSCRIPTION ON THE
GOLDEN CHEST’ (Kim Quy Chan Ngon).

The collection of principles, called ‘TAO’, explain the fundamentals of Eugenics.

 Book I

CHAPTER I
THE ANCIENT CELESTIAL ORIGIN (1)

(Thuong Co Thien Chan Luan)

 BOOK I CHAPTER I - THE ANCIENT CELESTIAL ORIGIN

‘Hoang Ti Nei King So Ouenn’ – Chapter I, Paragraph I

Hoang Ti (2) asks the Grand Master:

‘I have been told that in ancient times man lived beyond 100 years. In our day, man struggles to live half a hundred years, and is always
tired. Is this due to various circumstances, or is it the fault of man?’

Ki Pa responds:

‘In ancient times, those who understood the TAO (3) imitated Yin and Yang, strived to live in harmony with the ‘universal destiny’
(Thuat So) (4), used moderation in their diet and exercise, lived according to their fate and passed 100 years (5).

‘In our times, people are not the same. We habitually drink wine as if it were water, do the abnormal instead of the normal, and have
intercourse in a drunken state. This is the cause of the exhaustion of Tinh (6) and the essential energy of the body (7). We do not know
how to look after our Tinh and mental energy, and only think of ‘satisfying the heart’ (8). This is contrary to the laws of Longevity. One
journeys without end… This is why, struggling to arrive at 50 years, one is always tired!’

EXPLAINATIONS AND COMMENTARIES

1. THE ANCIENT CELESTIAL ORIGIN

a. The word ‘ancient’ (Thuong Co) refers to the first manifestations of human life.

b. The term ‘celestial origin’ (Thien Chan) comes from the 2nd celestial stem ‘I’ (bamboo) – Spring (wood-wind) – birth. It
is chronologically composed of two successive parts:
i. ‘Kia’, representing the concentration of energy.
ii. ‘I’, representing the manifestation of energy.

Among the celestial stems,

- ‘Kia’ is Yang,
- ‘I’ is Yin.

In this present case,

- ‘Kia’ represents the concentration of energy, or the movement of Yang towards Yin (concentration).
- ‘I’ represents the manifestation of energy, or the movement of Yin towards Yang (manifestation).

Thus, the above two terms are pictured in all of their dynamic aspects.

c. The term ‘ancient celestial origin’ is used to refer to the first manifestation of human energy, or more precisely, to the
TINH, ancestral or chromosomal energy. This is why this chapter is concerned with the study of longevity, according to
the way of life of the ancient ‘perfect men’ (Chan Nhan). They strived to maintain and conserve their TINH during birth,
growth, weakening and old age.

2. THE EMPEROR HOANG TI

According to history, Hoang Ti had the family name of CONG TON and the surname of HIEN VIEN. He was the son of the
king HUU Hung and succeeded king THAN NONG (Chen Nung). He built his capital on a hill called HIEN VIEN, which
means ‘very rich earth’. This is why he had the name of HOANG TI. (Hoang = yellow, color of the earth, Ti = emperor).

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3. THE TAO

In oriental medicine, TAO is the collection of principles that enable one to categorize and effectively treat all of man’s vital energies.
They are:
- TINH – ancestral energy
- THAN – mental energy
- YING – nourishing energy
- WEI – defensive energy
Together, both Ying and Wei comprise our essential energy.
- HUYET – blood

4. ‘UNIVERSAL DESTINY’

‘Universal Destiny’ or THUAT SO, is the TAO (collection of principle) of Longevity in conformity to Yin-Yang.
Yin and Yang are the origin of all beings and all living things. If we obey their laws, life is attained, if we disobey them, disease and
death will occur.
Going deeper into the text of the Nei King, Thang Tche Tsong said: ‘Universal Destiny’ is the method of applying longevity, or more
precisely, the way of conserving TINH’.

5. FUNDAMENTAL BASIS OF LONGEVITY

The two basic fundamentals of longevity are:

A. Developing mental energy by exercise and movement.

a. Displacement – movement.
According to the Five Elements, the first movement is likened to Wood – Wind – Birth.

b. Mental energy is related to heart (Fire) energy. Wood is mother to Fire, thus movement engenders mental energy.

This is comparable to the basic notions of the 5 Elements.

B. Conservation of TINH by working.

During the period of Indian Summer, man worked to harvest and store grain fro the autumn and winter months. In the
same way, work allows one to gather or harvest, and conserve his TINH.
Therefore, when we have a sufficient quantity of TINH and mental energy, there is no reason to fear premature death.

6. PRINCIPLE CAUSES OF PREMATURE DEATH

The three principle causes of premature death are: excessive drinking, thoughtless acts, and sexual intercourse in an inebriated
condition.
- wine or alcohol injures the spleen. As a result, spleen energy is weakened to the point where it is unable to extract enough
nourishing energy to reinforce it. Indigestion and troubles with the vital energy are symptoms of this.
- Thoughtless acts injure mental energy.
- Sexual intercourse while drunk injures TINH.

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7. ‘SATISFY THE HEART’

In Chinese energetic physiology, mental energy is said to be stored in the heart. This is why one must not ‘oversatisfy’ the heart, as it
must be calm and serene in ordertfor it to fulfill its proper functions.

There is a precept which says:

‘Satisfy the heart, this is injurious to the spirit (mental energy). The heart corresponds to joy, excessive joy injures the heart.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter I, Paragraph II

‘The ancient sages counseled to avoid the energy and perverse wind (1), and to always have the heart in a state of ‘serenity and
nothingness’ (2), so that the ancestral energy would remain harmonious, while TINH and mental energy would remain firmly on the
interior. Thus, how could illness attack?

‘This is why the ancient men had a calm spirit and few passions. They were tranquil and feared nothing. Their bodies became only
moderately fatigued. Because of this, their ancestral energy was harmonious. They were always satisfied by their deeds (3). Appreciating
their nourishment, content with their garments, the men of this era had peaceful habits. They lived in harmony with each other,
without jealousy or envy. This is why they were called ‘Phac’ (simple and sincere). No obscene utterance could trouble their heart, and no
desire could tire their eyes. Ignorant ones or scholars, sages or not, they had no fear of external phenomena… Always in harmony with the
TAO of longevity, they could live well beyond 100 years without their health diminishing. This was due to the ‘perfect virtue’ (Duc
Toan) (4).’

EXPLAINATIONS AND COMMENTARIES

1. PRESERVES ENERGY

This type of energy may manifest from either internal or external phenomena, and will adversely affect those areas of the body that
are weakened during times of illness. This was traditionally given the name of ‘Hu Ta’ (Hu = empty, in a state of weakness; Ta =
perverse energy).

Thus, perverse wind is a cosmic wind that will penetrate into weak and susceptible organisms.

2. SERENITY AND NOTHINGNESS

These are the true principles one must observe in order to experience the ‘nothingness’ described by the ancient taoist, LAO TSU.
The terms ‘serenity and nothingness’ (Diem Dam Hu Vo) were also used by Khi Pa when he described this state of being:

‘… at the interior, examine the heart, examine the appearance, the appearance is no longer the appearance. Outside, examine all
that exists, that which exists no longer exists … Thus, one sees that there is only nothingness.

‘Then, in contemplating the nothingness, one finds only nothingness. If there is no nothingness, there remains only nothingness. The
nothingness is already nothing, the nothing of nothing is also nothing. Therefore, the nothing of nothing is still nothing.

‘Usually, the void is very calm. If the calm is more calm, how can desires be born? Desires that do not manifest, this is the true
repose.

‘Life corresponds to all living things. It also corresponds to TINH, either to its movement, or to its rest. At that time, the rest is
called ‘pure rest’ (Thanh Tinh).’

The above paragraphs convey the spiritual state of the sage, who, after a long day, would meditate or ‘go out of himself’ in order to
rejoin the ‘Primordial Unity’ and ponder the precariousness of nature. He envisioned the idea of ‘nothingness’ very clearly, and
because of this, acquired serenity.

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3. UNIVERSAL PEACE

Because of his state of serenity and nothingness, the good and generous man had few desires. His Tinh and mental energy were well
balanced, thus his heart remained tranquil and doubted nothing. People the world over worked together in peace and joy.

4. PERFECT VIRTUE

The following definition of ‘Perfect Virtue’ (Duc Toan) was written by Nguyen Tu Sieu (Hanoi, 1952):

- ‘Virtue’ (Duc) refers to the highest morality granted by heaven.

- ‘Perfect’ (Toan) implies all that has not been overwhelmed by desire.

This is why Tchang Tzeu (1115-1260 AD) said:

‘When man conserves the TAO, virtue is perfect. When virtue is perfect, form is perfect. When form is perfect, this conforms to the
TAO of the sages.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter I, Paragraph III

Hoang Ti asks:

‘Arriving at old age, on is no longer able to have children, is this due to the exhaustion of TINH or is it the fault of the ‘celestial numbers’
(Thien So) (1)?

Khi Pa responds:

‘In young girls, at the age of 7 years (2), the kidney energy abounds (3), the mild teeth change, and their hair grows longer.

‘At the age of ‘2x7’ (14 years) the ‘Celestial Koei’ (Thien Qui) (4) arrives, the Jenn Mo circulates abundantly, the Tchong Mo is
prosperous (5), menstruation begins according to a determined cycle, and young women are able to conceive.

‘At the age of ‘3x7’ (21 years), the kidney energy is sufficient, the wisdom teeth appear.

‘At the age of ‘4x7’ (28 years), the muscles and bones become solid, the hair attains its maximum length, the body is very robust.’

‘At the age of ‘5x7’ (35 years), the Yang Ming (6) energy begins to weaken, the face begins to wither, the hair begins to die.

‘At the age of ‘6x7’ (42 years), the energy of the three Yang (7) weaken on top, the face dries, and the hair turns white.

‘At the age of ‘7x7’ (49 years), the Jenn Mo is empty, the Tchong Mo is weakened, the ‘Celestial Koei’ disappears, the ‘canals of the
Earth’ (Dia Dao) (8) become obstructed. This is why the body becomes exhausted, and women can no longer conceive.

‘In young boys, at the age of eight years (9), the energy is active, their hair lengthens and the milk teeth change.

‘At the age of ‘2x8’ (16 years) the energy of the kidneys abounds, the ‘Celestial Koei’ appears, the TINH overflows, the Yin is in accord
with the Yang (10), and young men are fertile.

‘At the age of ‘3x8’ (24 years), the kidney energy is full, the muscles and bones become firm and solid, and the wisdom teeth appear.

‘At the age of ‘4x8’ (32 years), man is robust, his skin and flesh is fully developed.

‘At the age of ‘5x8’ (40 years), the kidney energy slowly weakens, the hair falls out, and the teeth begin to lose their luster.

‘At the age of ‘6x8’ (48 years), the Yang energy weakens on top, the face withers, the temples turn grey.

‘At the age of ‘7x8’ (56 years), the liver energy is empty (11), the tendons and muscles weaken, the ‘Celestial Koei’ disappears, the TINH
decreases, the kidneys begin to malfunction, and the body feels heavy and fatigued.

‘At the age of ‘8x8’ (64 years), the teeth and hair fall out.

‘The kidneys correspond to water. They receive and conserve the TINH of the five organs and six bowels. This is why, when the organs
and bowels are flourishing, kidney TINH overflows. If the kidneys become weak, the muscles and bones become flaccid, the ‘Celestial
Koei’ disappears. This is why the hair and beard turn white, the body becomes heavy, walking becomes laborious, and men are no longer
fertile (12).’

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EXPLAINATIONS AND COMMENTARIES

1. CELESTIAL NUMBERS

‘Celestial numbers’ are used to determine the duration of the various evolutive phases of corporeal transformation. Example:
number ‘7’ is the celestial number corresponding to young women, number ‘8’ corresponds to young men.

2. YOUNG WOMEN, CHAO YIN, AND NUMBER ‘7’

Young women are Yin, but more specifically Chao Yin. Chao Yin is ‘small Yin’, the beginning of all movement. Therefore, it is
used to explain the movement of life (life – movement) by its Yang root. At this stage, Yang is already determined. This is why the
odd, Yang, number 7 is used as the base to regulate a woman’s cyclic evolution. (See our explanation in ‘Energetic Pathology and
Pathogenesis’ by Dr. Nguyen Van Nghi).

3. ‘TINH’ ANCESTRAL ENERGY

In this chapter, ‘TINH’ refers to the ancestral or ‘chromosomic’ energy that comes form the parents. This energy plays an important
role in corporeal and sexual development.

4. ‘CELESTIAL KOEI

‘Koei’ is the 10th celestial stem which corresponds to Water – kidneys. (See the chapter on ‘Movements and Energies’ in ‘Pathology
and Pathogenesis’ by Dr. Nguyen Van Nghi). ‘Koei’ signifies ‘TINH’. It is classified as Yin because it comes from the kidneys.

Among the ‘celestial stems’:

- Jen, the 9th, is Yang,
- Koei, the 10th, is Yin.

In the present case,

- Jen represents the manifestation of energy, or more specifically the movement of Yin towards Yang (manifestation).

We can now see the extent of the symbolic representations of both ‘Jen’ and ‘Koei’.

According to Khi Pa, ‘celestial Koei’ is innate. Future generations are strengthened from the TINH of celestial koei coming
from food. This nourishing Tinh is synonymous with the 5 Flavors. They enter the spleen directly, which then distributes
them to their corresponding organs. Example: Sour goes to the liver, pungent travels to the lungs, salt goes to the kidneys, etc.
(see Figure 1)

When there is an excess of TINH in the organs, the kidneys absorb and conserve it, distributing it to the body when it is
needed.

TINH stored in the kidneys enters the heart by the intermediary of the liver, following the production cycle of the 5 Elements.
Instead, this Tinh may be transformed into blood (which equals heart). This is shunted into the curious meridians, the
Tchong Mo and Jenn Mo, in order to nourish the flesh and body hairs. (see explanation #5).

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Figure 1. The flavors and the organs.

This is why, when a young man’s vital energy is strong, ‘celestial Koei’ is transformed into blood and enters the Tchong Mo and
Jenn Mo which converge at the chin and lips, forming beards and moustaches.
When ‘celestial Koei’ arrives in women, menstruation begins.

In summation, ‘celestial Koei’ refers to TINH and blood, and not only to menstruation as the venerable doctor Wang Ping has
said. Thus, Wang Ping’s idea does not agree with the spirit of Hoang Ti Nei King So Ouenn:

‘Menstruation and sperm are manifestations of celestial Koei’.

Thus, kidney energy can be:

• innate = ancestral energy

Jen and Koei
• acquired = TINH (flavors) from nourishment.
YING.

In order to ensure proper growth and development, this energy overflows into the following regions during childhood:
- bones, marrow (kidneys),
- muscles, blood (liver).

This follows the production cycle of the five elements.

During puberty, this innate and acquired energy is very prosperous. At this time, because the supplying of growth factors is not
so important, part of this energy is directed to the genital organs and curious meridians on which they depend.

When the male and female climacteric periods commence, hereditary energy potential decreases. However, it is kept active by
the energy acquired from nourishment. At this time, essential energy maintains our existence. The limited energetic potential
is spread into the vital centers at the expense of other areas (particularly genital).

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According to Chinese thought, therefore, ‘Koei’ refers to:

• the celestial stem,

• the maintenance of the celestial stem (Koei),
• and all of its manifestations.

5. JENN MO AND TCHONG MO

The Jenn Mo and Tchong Mo form part of a group of eight ‘curious’ meridians. They are:
- Jenn Mo (Conception Vessel),
- Tou Mo (Governing Vessel),
- Tchong Mo (Junction Vessel),
- Tai Mo (Girdle Vessel),
- Yin Chiao (Yin Balancing Vessel),
- Yang Chiao (Yang Balancing Vessel),
- Yin Wei (Yin Linking Vessel),
- Yang Wei (Yang Linking Vessel).

Together, the Jenn Mo and Tchong Mo comprise a storage system for blood and energy. That is why they are sometimes called ‘Sea
of Blood and Energy’. In gynecology, the Jenn Mo controls uterine functions, while the Tchong Mo supervises the blood
(menstruation). These two meridians do not communicate with each other until the age of 14 years.

According to the Nei King Ling Shu:

‘The Tchong Mo and Jenn Mo begin in the kidneys which are the origin of all the principal and secondary meridians. They emerge
on the abdomen and ascend up to the throat, then arrive at the chin in order to contour the lips. In persons whose blood and energy
are balanced, the energy of these two meridians overflows in order to enter and warm the flesh. In persons whose blood and energy
flourishes, the energy in these meridians enters the flesh, impregnates the skin, and supplies energy for hair growth. Generally, in
women, the energy is strong and the blood is weak (because of menstruation), and since the buccal portions of the Jenn Mo and
Tchong Mo are imperfect, beards and moustaches will not grow.’

This explanation is extremely important. The idea of ‘blood-energy’ (Yin-Yang) is finally clafified:

- Man has more blood than energy, this he has beards and moustaches.
- Women have more energy than blood, they cannot grow beards and moustaches under normal conditions.
- When referring to energy and blood, energy is Yang, blood is Yin.
- In women (Yin), blood (Yin) is exhausted more rapidly than energy (Yang), in men it is
just the opposite.

6. YANG MING ENERGY

This energy travels up to the face, contours the cranium, and irrigates the hair roots via the pathways of the principal and secondary
meridians of the colon (Tendino-Muscular meridian) and stomach (facial branch of main meridian). This is why the face begins to
wrinkle and the hair starts falling out when Yang Ming energy is empty (deficient).

The Tsou Yang Ming (stomach) meridian is closely related to the Jenn Mo and Tchong Mo. It receives numerous branches from
both of these curious meridians at the point Tienn Tsrou (ST-25).

The energy brought by the Jenn Mo and Tchong Mo is directly to the stomach, which then enters the chest via the secondary vessels
(Lo Longitudinal and Distinct meridians). This relationship explains why the stomach energy becomes empty when the Jenn Mo
and Tchong Mo are deficient.

7. THE THREE YANG

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The three Yang are comprised of:

- Tai Yang
- Chao Yang
- Yang Ming

They are divided into:

- Three Yang meridians of the hand; Chou Tai Yang (small intestine), Chou Chao Yang (three heater), and Chou Yang
Ming (stomach)
- Three Yang meridians of the food; Tsou Tai Yang (bladder), Tsou Chao Yang (gall bladder), and Tsou Yang Ming
(stomach)

The energy in these Yang meridians rises to the head via two main routes: one is by the secondary meridians and the other is an
independent route outside the meridians. As a result, when their energies are deficient, the face withers and the hair turns white.

8. CANALS OF THE EARTH

‘Canals of the Earth’ or ‘Dia Dao’ are meridians located in the lower abdomen, most of which are internal vessels of the main
kidney meridian.

Let us now read from the chapter on ‘the three parts and the nine regions of the body’ in the Ling Shu:

“… the inferior region (lower abdomen) refers to the Tsou Chao Yin (Kidneys). When the ‘celestial Koei’ is weak, the Tsou Chao
Yin does not circulate properly, causing exhaustion and sterility.”

9. YOUNG MEN, CHAO YANG, AND NUMBER ‘8’

Young men correspond to Chao Yang. In order to thrive, Chao Yang must be engendered by its Yin root. Therefore, it is the Yin,
even number ‘8’ that is used as a base in order to regulate the evolutionary cycle in man.

10. YIN AND YANG

In this instance, Yin refers to young women and Yang refers to young men.

11. KIDNEY AND LIVER ENERGY

The energies of both the liver and kidneys have well-determined functions.
Liver energy maintains the tendons and muscles, and controls the function of blood.
Kidney energy maintains the bones and marrow, and controls the formation of energy in the body.
Both the kidneys and liver are very closely related because of the interactions of Yin-Yang, Blood-Energy, Water-Fire, and the
production cycle of the Five Elements: Water (Kidneys) engenders Wood (Liver).
As a result, whenever there is a renal insufficiency, hepatic functions may suffer as well.

12. CELESTIAL KOEI IN MAN

In men, ‘celestial Koei’ disappears at the age of ‘8x8’ (64 years), and in women at the age of ‘7x7’ (49 years). This is the approximate
life span of ‘celestial Koei’, even though energy and blood continue to circulate. In aged persons, the bones and muscles may remain
in good working order because of harmonious functioning of the spleen and stomach energies.

In certain women whose age surpasses 49 years, the disappearance of menstruation is delayed because of the presence of blood
circulating in the perfect meridian or ‘Kinh Toai’ (meridians that guard the blood long after the disappearance of menstruation).
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This blood then ‘floods’ the Jenn Mo and Tchong Mo. These women usually have a yellowish complexion with a thin, dry body
and often complain of pains in the bones (menopausal rheumatism) and muscular fatigue.

We should remember that blood (Ying) belongs to the ‘perfect’ meridians circulating in the meridians. The blood (Ying) circulating
in the Tchong Mo and Jenn Mo diffuses outside of them causing menstruation.

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‘Hoang Ti Nei King So Ouenn’ – Chapter I, Paragraph IV

Hoang Ti asked:
‘Certain aged persons are able to bear children, why is this?’

Khi Pa responded:
‘This is because their ‘innate’ (1) energy is prosperous, their ‘acquired’ (2) energy in the meridians is abundant, and their kidney energy
flourishes. These people can bear children. Nevertheless, generally speaking, the lifespan of the TINH energy from Heaven and Earth (3)
is limited to ‘eight x eight’ (8 x 8 = 64) in man and seven x seven (7 x 7 = 49) in women.

Hoang Ti asked:
‘Those who follow the TAO and attain 100 years, can they procreate?’

Khi Pa responded:
‘Those persons who follow the TAO, not only do they retain their youth, but more importantly, they safeguard the integrity of their
body. Thus, in spite of their age, they can bear children.'

EXPLANATIONS AND COMMENTARIES

1. ‘INNATE’ ENERGY

This term is used in order to refer to the Tinh, or ‘ancestral’ energy, which everyone possesses.

2. ‘ACQUIRED’ ENERGY

This refers to the Tinh of ‘food’. It is comprised of the pure Ying (nourishing) and Wei (defensive) energies.

‘Tinh’ therefore, refers to pure forms of energy. It is contained in:

- ancestral energy
- pure forms of food energy
- pure forms of external, cosmic energy

3. ‘TINH’ ENERGY OF HEAVEN AND EARTH

This type of energy was traditionally described as having its origins in the ‘Heavens’ and on the ‘Earth’, sometimes referred to as:
- the ‘Heavenly’ father
- the ‘Earthly’ mother

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‘Hoang Ti Nei King So Ouenn’ – Chapter I, Paragraph V

‘In ancient times, the ‘perfects’ (Chan Nhan) (1) were able to control the forces of nature, harmonize the Yin and Yang (2), breathe pure
energy (3), firmly conserving their body and spirit, their flesh would not change… They were persons who lived in accord with the TAO;
that is why they could live forever.

‘During the Middle-Age, the ‘sages’ (Chi Nhan) (4) sought virtue and united with the TAO, harmonized with Yin and Yang, lived in
accord with the four seasons, withdrew from life’s materialism, conserved the TINH, completely restored their THAN (mental energy);
walking in nature, they directed their gaze beyond the eight frontiers (5)… This is because they knew how to conserve and discipline,
they became robust and lived as long as the ‘perfects’.

‘At the lower level, there were the men called ‘saints’ (Thanh Nhan); living harmoniously with Heaven and Earth, they followed the rules
of the ‘Eight Winds’ (Bat Phong) (6). They had desires similar to us, possessed the same habits and head-dress, frequented temples and
palaces like we do, having neither learning nor malcontentment, they bore no malice. At the exterior, their bodies would not tire from
work; at the interior, their spirit would not weaken from misfortune. For them, gaity was commonplace, personal satisfaction a
pleasure… Because of this, their form would not tire, their mental energy remained intact. This is why they could live beyond 100 years.

‘To a lesser degree, the ‘virtuous’ (Hien Nhan) (7) acknowledged the movements of Heaven and Earth, Sun and Mon; responding to the
rise and fall of Yin and Yang (8), they distinguished the four seasons… Like the ancients, they practiced the TAO. Because of this, they
could live a very long time.

EXPLANATIONS AND COMMENTARIES

1. THE ‘PERFECTS’ OF CHAN NHAN

CHAN = origin
NHAN = man

Thus, the ‘perfects’ were those who could conserve their mental energy and keep in contact with their ‘energetic origins’.
According to Hoai Nam Tu:
‘Beginning at birth, some of the ancient men became initiates to the TAO and conserved forever their ‘celestial origin’ (Thien
Chan). This is why they were called ‘perfects’.

2. YIN AND YANG

Yin and Yang are two opposing yet complementary forces existing in all natural phenomena. For example:
The Sun is Yang, the Earth is Yin.
The day is Yang, the night is Yin.
Man is Yang, Woman is Yin.
Energy is Yang, blood is Yin.

However, their classification is not always that simple. To be sure, every object or being possess either Yin or Yang characteristics,
but within each of these is contained some of its opposing qualities. Khi Pa gave the following definition:

‘Yin and Yang are the name but not the form; count one hundred, but think one thousand; count one thousand, but think on
hundred thousand.’

The day and night cycle mentioned in the Nei King explains the complexity of the ‘Yin-Yang’ philosophy:

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‘Within Yin there is Yin; within Yang there is Yang. From daybreak to midday, this is the Yang part of the day, corresponding to
‘Yang within Yang’; from midday to dusk, this is also Yang, but corresponds to ‘Yin within Yang’; from sunset to the crow of the
cock, this is the Yin part of the day corresponding to ‘Yin within Yin’; and from midnight to sunrise, this is also Yin, but corresponds
to ‘Yang within Yin’.

Within the framework of traditional medicine, all organic activities, the appearance and disappearance of symptoms, and all
pathologies are bound by the mutations of Yin and Yang. Thus, the opposing yet complementary interaction of Yin-Yang can also
be seen and used in the practice of oriental medicine.

3. RESPIRATION OF PURE ENERGY

According to Tchang Tsing yao (alias Kai Pin, 1561-1639 AD):

‘… the expiration marks the continuity of man with Heaven, this is why he is bound to the energy. The inspiration marks the
continuity of man with Earth, this is why he is bound to the TINH. Energy and Tinh are connected to his ‘energetic origin’.

4. THE ‘SAGES’, OR CHI NHAN

CHI = will
NHAN = man
Sages, therefore, were men who ‘possessed the will to remain intact with their ‘celestial origin’ (Tchang Tzeu).

5. … BEYOND THE EIGHT FRONTIERS

Having the ability to see beyond the ‘eight frontiers’ meant that the sage could actually see, understand, and meditate on everything
that occurred within our universe (see explanation #6).

6. THE ‘EIGHT WINDS’

These ‘winds’ arise from the eight cardinal points:

- East, West, North, South
- Southeast, Southwest, Northeast, Northwest

7. THE ‘VIRTUOUS’ OR HIEN NHAN

HIEN = pleasant, generous, good, amiable

NHAN = man
This, ‘Hien Nhan’ were virtuous men. Even though they experienced life in a world similar to ours, they did not preoccupy
themselves with personal pleasures. Any difficulty that arose could be rectified immediately. Their spirit remained clear, like ‘the
sun and moon’, TINH and THAN (ancestral energy and mental energy).
The perfects and sages, however, lived apart from society and its morals in order to practice the TAO and conserve their ‘celestial
origin’ (Thien Chan). Being free, they were not bound to anything, and being unattached, they coveted nothing.
The saints, on the other hand, lived in society and held social bonds and morals. In order to control themselves, they used the
principles of ‘inaction’. Their body and spirit would not tire, thus they could also live beyond 100 years. The five generations of De
(Phuc Hy, Than Nong, Hoang Ti, Duong Nghieu, Ngh Thuan), and the three generations of Hoang, Chu Cong, Confucius, and
others, all lived according to the way of life of the ‘saints’.

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BOOK I CHAPTER I - THE ANCIENT CELESTIAL ORIGIN

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 Book I

CHAPTER II
THE HARM ONIZATION OF M ENTAL ENERGY (I)

BY THE FOUR ENERGIES (2)

(Tu Khi Dieu Thân Luan)

 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph I

‘The three months of spring bear the name of Phat Tran (to produce and unfold) (3). The energies of Heaven and Earth become
manifest, all living things are in full bloom.

‘To retire at dusk, to arise at dawn, to exercise in the early morn, to wear the hair free and flowing (4), wearing loose garments; Acting in
such manner produces the Chi (Will) (5).

‘Produce, but do not destroy; give, but do not take back; reward, but do not punish; Acting in such manner is responding to the energy of
spring, conforming to the TAO (6).

‘To act otherwise is injurious to the liver; it will not be strong enough to respond to the energy of summer. Thus, in summer, the sickness
will be of a cold nature (7).’

EXPLANATIONS AND COMMENTARIES

1. MENTAL ENERGY

This energy begins to manifest at the moment of conception. During fetal development, its functions begin to differentiate along
with the development of the five organs. After birth, its continuity is maintained by the action of nourishing TINH within the
organs. This is why the text states: ‘mental energy is created by the five organs’.

Every organ corresponds to a season. As a result, the harmonization of mental energy is carried out by the energy of the four seasons.

NOTES

Mental energy is conserved within each of the five organs, thus it has been named differently according to its location.

- At the heart, it is called Thân (mental = energy)

- At the lungs, it is called Phach (vital essence)
- At the liver, it is called Hon (soul = energy + vital essence)
- At the spleen, it is called Y (thought)
- At the kidney, it is called Chi (will)

Mental chi (Thân) and will (Chi) are the two most often used terms in physiology because Thân represents heart Fire (Yang) and
Chi represents kidney Water (Yin). These two elements form a Yin-Yang interaction, which helps to maintain a proper balance in
the body.
Yin YANG
WATER FIRE
KIDNEYS HEART
WILL MENTAL CHI

2. THE FOUR ENERGIES

In reference to the energy of the four seasons:

- springtime = windy and mild
- summer = hot
- autumn = dry
- winter = cold

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3. ‘PHAT TRAN’ (to produce and unfold)

The term ‘Phat Tran’ means ‘to produce, to unfold’. It is used to convey the idea of creating the new in order to replace the old in
this paragraph.

4. FREE AND FLOWING HAIR

According to Tchang Tche Tsong:

‘Wind-wood energy from the East (liver energy) enters the cranium and flows out to the hair. This is why hair should be long and
flowing, so that the energy is spread about harmoniously.’

5. THE ‘CHI’ (kidneys, will)

All other energies in the body are produced by this ‘chi’. This type of ‘chi’ should always conform to the TAO of the four seasons.

Healthy living and dietary habits enable the energy of the liver to circulate (hair free and flowing) toward all of the other meridians.
Of course, there must be no impediments along their trajectories blocking this flow (thus the wearing of loose fitting garments).

The Y (thought, spleen energy) is in charge of distributing all of the other energies. Y and Chi have the role of:
- Directing the Tinh (pure energy) and Thân (mental energy) to their proper organs
- Conserving the soul (Hon, liver) and vital fluid (Phaoh, lungs)
- Transmitting Yin and Yang, cold and heat, throughout the body
- and numerous other functions not mentioned here

6. THE GREAT ‘TAO’ OF NATURE

The ‘Tao’ of nature can be summarized in the following way:

- In spring, the energy is born
- In summer, the energy grows
- In autumn, the energy declines
- In winter, the energy is hidden

7. THE COLD DISORDER

This is caused by an insufficiency of heart (Fire) energy resulting from weak liver energy. According to the Law of the Five
Elements, Wind-Wood is incapable of producing the Fire-Heart.

Then why, might we ask, does this cold disorder manifest in summer?

The reason is because summer is the season when the heart (Fire) energy should be very strong. Kidney (Water, cold) energy controls
and maintains its equilibrium.

If the heart energy becomes deficient in summer (due to deficient liver energy), kidney (cold) energy will dominate, causing the
‘cold disorder’ in summer (see figure 2).

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

Figure 2. Internally produced ‘cold disorders’ are caused by:

 deficient Liver energy

 encroachment from Kidney energy

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph II

‘The three months of summer bear the name of ‘Phon Tu’ (fresh and fair) (1). The energies of Heaven and Earth unite, giving rise to
fruits and flowers (2).

’To retire at dusk, to arise at dawn, not fearing the length of a day, not allowing the Chi (will) to be destroyed by anger, restoring the
Thân (mental energy) into a state of well-being, allowing the energy of the interior to circulate freely towards the exterior, acting in such
manner conforms to the energy of summer. This is the principle of longevity.

‘To act otherwise is injurious to the heart, in autumn, fevers will arise (Giai Nguoc) (3).

‘If the heart is injured, it will no longer aid the lungs in their ‘collecting and storage’ (Thau Liem). Thus, at winter solstice, the disorder
will be aggravated.’

EXPLANATIONS AND COMMENTARIES

1. PHON TU (fresh and fair)

In summer, all living things willingly receive the Yang energy of nature needed for growth. Thus, it is said they are ‘Phon Tu’, fresh
and fair, in full development.

2. THE ENERGIES OF HEAVEN AND EARTH UNITE

Here, the Yang energy has attained its maximum potential and begins to decline (to sink towards the bottom, which is Yin). The
Yin, which is at minimum strength, begins to unfold (to elevate towards the top, which is Yang.) Thus, when the movements of
these two energies meet, all living things receive the energy needed for proper growth and full development.

3. IN SUMMER, ALLOW THE YANG ENERGY TO CIRCULATE FREELY FROM THE INTERIOR TOWARDS
THE EXTERIOR

If this energetic circulation is upset by one of the emotions such as anger, the liver will be injured and will adversely affect the spleen.

In effect, the 6th lunar month (Indian Summer) is the time when Fire (heart) ‘produces’ the Earth (spleen). If anger is experienced (a
Yang phenomena), the Yang energy of the liver becomes excessive and will injure the spleen. Also, the Yin energy of the liver will
become deficient and will be unable to support the heart. Therefore, the heart becomes deficient and can no longer produce the
earth (see figure 3).

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HOANG TI NEI KING SO OUENN

Figure 3. Internal causes of deficient spleen energy:

- Deficient Yin energy of the liver

- Excessive Yang energy of the liver

When anger occurs, the following two phenomena occur in succession:

First, there is an overpowering of Liver Yin, which causes the liberation of Liver Yang. This gives rise to further anger. Eventually,
this will turn into a chronic type of condition characterized by irritability and quick-temperedness.

Secondly, the liberated Yang ascends towards the top of the body. However, it is unable to be nourished by Yin due to the severing
of their communications in the liver. Because of this, the Yang diminishes and the Yin accumulates. Thus, this phenomena is
progressively reversed so that liver Yin, which was weakened at the beginning, becomes progressively full which then reverberates
back on kidney Yin. This, in turn, restrains the transformation of ‘Fire’ into ‘Earth’.

4. IN SUMMER, THE HEART IS INJURED … IN AUTUMN, THE DISORDER TURNS INTO FEVER … IN WINTER, IT
BECOMES AGGRAVATED

‘Giai Nguoc’ or ‘Autumn Fever’, can be explained in two ways:

a. Normally, in summer, the Yang energy of the body travels to the exterior. In autumn, it retires in order to allow the body’s Yin
energy to enter the exterior.
However, if there is any fighting between Yin and Yang, the result will be fever.

b. The Yang (Wei) energy comes from the ‘Treasure-Yin’ of the Three Heaters. (In this instance, ‘Treasure-Yin’ refers to the
lower heater. As we know, the three heater is divided into three sections: upper, middle and lower. The lower part is Yin, and
communicates with the upper part which is Yang).

Normally, in spring, the Yang is released towards the upper sections of the body; in summer, this energy appears at the most
external portions of the body; in autumn, it begins to re-enter the interior; in winter, it resides in the lower and more internal
parts of the body.

If an external portion of the body is injured in summer, the Yang energy in autumn will be unable to retreat properly towards

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

the interior, giving rise to fevers. Because of this, there will be an insufficient amount of Yang energy to nourish the ‘Treasure’
in winter. We can say, then, that the Yang energy is unable to return to its place of origin in winter. Winter is the season when
Water (cold) energy develops. Here, there will not be enough Yang (heat) energy to heat the body. As a result, a major imbalance
between Yin (cold) and Yang (heat) occurs, bringing about an aggravation of the disorder in winter.

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HOANG TI NEI KING SO OUENN

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph III

‘The three months of autumn bear the name of ‘Dung Binh’ (full and calm) (1). The energy of Heaven revives, the energy of Earth
becomes clear (2).

‘Retiring at dusk, arising at dawn with the cock’s crow, (3) leaving the ‘Chi’ (will) in peace, pacifying the excess of autumn, accumulating
mental energy, purifying the lung energy (4); acting in such manner conforms to the energy of autumn, this is the Tao (the Way) to aid
‘collection and storage’.

‘To act otherwise is injurious to the lungs; collection and storage become deficient, diarrhea will appear in winter (5).’

EXPLANATIONS AND COMMENTARIES

1. ‘DUNG BINH’ (full and calm)

In autumn, all living things become calm and tranquil, their appetites have been satiated and are not ready for the winter torpor.
This is why they have been given the name of ‘Dung Binh’; full and calm, which depicts their state of being.

2. THE YIN AND YANG OF AUTUMN

In autumn, Yin energy rises. The climate becomes crisp and dry due to the lack of rain. Also at this time, Yang energy recedes, thus
the surface of the earth becomes vibrant and pure.

3. MAN AND AUTUMN

In autumn, the cock crows at dawn but does not leave his roost. Man should awaken at the first crow of the cock, but should not
arise until he leaves his roost. In comparison to spring and summer, man should arise a bit later, conforming to the ‘collection and
storage’ of autumn.

4. HOW MAN SHOULD BEHAVE IN AUTUMN

a. ‘Leaving the Chi in peace’: Do not become too impulsive or spontaneous, as this is injurious to the kidneys. The reason this is
harmful to the kidneys is due to the fact that if the lungs become either excessive or deficient, the imbalance that results will
reverberate onto the kidneys.

b. ‘Pacifying the excess of autumn’: The emotional imbalances that correspond to the autumn season (and to the lungs) are
anxiety and sadness. As a result, one should not have an excess of chi within the lungs in autumn. This will insure their total
state of health, including the essence of vital fluid (Phach) that corresponds to this organ.

c. ‘Accumulating mental energy’: In this instance, the term ‘mental energy’ refers to the heart energy and its regulating effect on the
lungs. Mental intelligence is acting on the ‘vital fluid’. This is considered to be an ‘internalizing’ process of the body which
occurs in autumn.

d. ‘Purifying the lung energy’: The lungs not only distribute energy towards the principle meridians and superficial zones of the
body, but they also use and store some of this energy in the form of pure Tinh energy. This is done in order to maintain the
Phac (mental energy of the lung). Thus, ‘purifying the lung energy’ means conserving enough Tinh in order to supply
nourishment to the Phac whenever it becomes necessary.

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HOANG TI NEI KING SO OUENN

If we understand that the balance of psychic energy will be disturbed due to poor hygiene and living habits, the above ideas take on
tremendous importance. When our emotional state becomes imbalanced, various other types of disorders, both mental and
physical, can easily manifest.

According to Tchang Tche Tsong:

‘In order to purify the lung energy, man should ‘conserve’ his mental energy so that the lung energy will be able to maintain its
warmth and purity.’

As we know, the mental energy discussed in this paragraph corresponds to the Phach or ‘vital essence’ described in paragraph 5,
explanation #1. ‘Purify’ means to conserve this pure form of energy (Phach).

5. DIARRHEA IN WINTER

According to the Law of the 5 Elements, Metal (lungs) engenders Water (kidneys).

If the lungs are damaged, they are no longer able to engender the kidneys. This causes diarrhea in winter because:
- A lung insufficiency gives rise to a kidney insufficiency
- A kidney insufficiency gives rise to an excess of the heart
- Heart excess causes a fullness of the spleen
- Fullness of the spleen will increase the kidney insufficiency which will in turn sap even more energy from the lungs, thus
magnifying the seriousness of the disorder
- The insufficient kidney energy can no longer ‘metabolize’ the water coming from the lower heater. As a result, this water
accumulates in the intestines.

In addition, an excess spleen will function poorly, and the stomach (which is the origin of the three heaters), its coupled viscera, will
be unable to fulfill its normal role of distributing organic liquid, which will not descend into the intestines. This will add even more
water to the intestines, as the kidneys will be unable to extract this liquid from the internal duct in order to form urine.

The spleen corresponds to humidity, thus a fullness of the spleen also means an excess of humidity, which will further add to the
problem.

Diarrhea appears in winter because the imbalance, which occurred in autumn manifests at the change of seasons, a common
occurrence in these types of disorders (see figure 4).

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

Figure 4. The result of an internally produced insufficiency of Lung energy: diarrhea in winter.
- Insufficiency of Kidney energy
- Fullness of heart and spleen energy
- Encroachment by Spleen energy on Kidney energy causing diarrhea in winter.

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph IV

‘The three months of winter bear the name of ‘Be Tang’ (to hide, preserve) (1). Water transforms into ice, the Earth freezes, at this
moment, the Yang energy is tranquil (2).

‘Retiring early, arising late, conserving the Chi (will) in order to preserve the Y (thought) (3); avoiding the cold, seeking warmth, avoiding
perspiration to keep the Yang energy conserved within (4); acting in such manner conforms to the energy of winter, this is the principle
(Tao) of aiding conservation.

‘To act otherwise injures the kidneys. In springtime, ‘Nuy Quyet’ (5) (paralysis of the members) will appear.’

EXPLANATIONS AND COMMENTARIES

1. ‘BE TANG’ (to hide, preserve)

In winter, the energy of Heaven resides within and does not produce the Yang. Nature imitates this movement in order to conserve
its energies for the coming months.

2. IN WINTER, DO NOT DISTURB THE YANG ENERGY

In winter, the cold, Heavenly energy is found at the exterior, the Yang energy of the body concentrates within. Thus, man should
avoid strenuous work so that his Yang energy will not be drawn to the exterior, which would deplete it. If the Yang circulates toward
the exterior, sickness will occur because the normal evolution of the energy of the four seasons will be opposed.

3. IN WINTER, ONE MUST CONSERVE THE CHI (WILL)

By so doing, the balance between the kidneys (water, will) and the heart (fire, mental) will be protected. Not complying to this will
cause an insufficiency of kidney energy, giving rise to:
- Encroachment from the spleen
- Loss of balance between kidney-water (will) and heart-fire (mental energy). When the kidneys (will) are empty and the
heart-fire (mental energy) is full, mental disturbances may arise.

4. THE YIN AND YANG OF MAN IN WINTER

In winter, just as in every season, man’s energies flow in accordance with the normal evolutions; because Yin is strong in winter it is
found on the exterior of the body, while Yang is conserved within due to its weakened state.

5. NUY QUEYT
- Nuy = paralysis of the four members
- Quyet = cold, icelike

Thus, Nuy Quyet means ‘paralysis of the four members with cold condensations’.

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HOANG TI NEI KING SO OUENN

This paralysis is due to a weakness in the nutritive functions of the liver (Wood) acting on the muscles. The weakness is caused by
deficient kidney (Water) energy following the Law of the Five Elements (see figure 5).

Figure 5. Deficient kidney energy causes a weakness in the nutritive functions of the liver energy.

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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph V

‘The energy of Heaven is pure, calm, and resplendent (1). Because of its external forces of conservation (Tang Duc) (2) and movement, it
will never decline.

‘Without this force, the Sun and Moon would lose their brilliance, and man’s orifices would be invaded by perverse energy (3).

‘Without this force, the energy of Heaven would become troubled, the Earth energy would be violated; there would neither be clouds
nor mist (Bac Lo) (4). The Top and Bottom would no longer communicate (5), Yin and Yang would lose their equilibrium, life would
not develop, the flora would yellow, wither and decay (6). The abnormal evolution of the four seasons would give rise to ‘menacing
energies’ (Ac Khi) (7), to winds and rains unaccustomed to an absence of dew, forsaking the laws of birth and growth. Because of this,
life expectancy would be reduced to half.

‘This does not happen to the Sages who meticulously practice the Tao and knowingly respond to the world’s natural evolution. This is
why they do not fall sick. They respect the rules of Eugenics, their vital energies do not weaken (8).’

EXPLANATIONS AND COMMENTARIES

1. The preceding four paragraphs explained how to conserve mental energy by following the rules of the four seasons. The seasonal
energies depend on Heaven energy which should be harmonious and mild.

In this paragraph, Hoang Ti examined the problems concerning the energies of Heaven and Earth.

Now that we have completed a detailed study on mental energy, we will turn our attention to the study of Man’s Ying and Wei
energies. Throughout this investigation, we shall constantly make reference to the harmony between the energies of Heaven and
Earth.

2. ‘TANG DUC’ (force and conservation)

- Tang = conservation
- Duc = virtue, force, power

Wang Ping said:

‘The force of conservation and movement created by Heaven energy is the basis of creation and transformation of all living things. It
does not reveal itself ‘outwardly’. This is why it is called Tang Duc, or force and conservation.’

The force of ‘conservation and movement’ can be explained by the principle of Taoism. In effect, it represents the antagonistic yet
complementary relationship between Yin (conservation) and Yang (movement). The essence of this relationship can be applied to
all naturally occurring phenomena in our universe.

3. WEI AND PERVERSE ENERGY

The Yang (Wei, defensive) energy has the function of protecting the upper and more external areas of the body. Because it is Yang,
it normally flows towards the upper, more external portions of our body. When it becomes weakened, perverse energy can enter our
body orifices (nose, mouth …) giving rise to many different disorders.

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HOANG TI NEI KING SO OUENN

4. ‘BACH LO’ (mist)

The following explanation was given by Tchang Tche Tsong:

‘Normally, part of the Earth energy rises to form dense clouds, which, during the movements, change into rain under the action of
the descending energy of Heaven. If it (Earth energy) rises without the descent, the mist (Bach Lo) will not form.’

5. YIN AND YANG, TOP AND BOTTOM

Normally, Top and Bottom communicate under the action of rising Yin (Earth) energy and descending Yang (Heaven) energy.
This same phenomenon occurs in man. As an example, let us look at the liver and gallbladder meridians:
- The liver meridian starts at the big toe and rises to GV-20 on the head.
- The gallbladder meridian begins at the external corner of the eye and descends to GB-44 on the fourth toe.

This shows that man is a reflection of the universe along with its energetic organization. As we can see, our Yang (Heaven) energy
descends from the top and our Yin (Earth) energy ascends from the bottom.

6. DISHARMONY BETWEEN THE ENERGIES OF HEAVEN AND EARTH

Here, Hoang Ti examined the anomalies in the interactions between the Yin (Earth) energy and the Yang (Heaven) energy. If both
become blocked, we may see a pathological manifestation of Yin rising without the descent of Yang or vice-versa.

‘The absence of solar rays’ is a lack of sunlight. This occurs because the clouds, formed by the rising Earth energy, are unable to
transform into rain due to disequilibrium in the energy of Heaven. Thus, the clouds will not disperse, the sun will not shine, and the
heaven will remain ‘covered’ by clouds.

Therefore, the absence of solar rays is due to a disharmony between the energies of Heaven and Earth.

According to Wang Ping:

‘The disequilibrium between the two energies of Heaven and Earth can give rise to fine drizzles that rot the Earth or hot winds that
parch the trees. If this occurs, all the flora will die and man will fall victim to disease.’

The ‘drizzles’ are different from rain. They are formed from free and stagnant Earth humidity, while rain is made from Earth
humidity that has risen to form clouds, which then descend under the influence of Heaven energy. In the latter case, the energies of
Heaven and Earth are balanced. In the case of ‘drizzles’, they are imbalanced.

In the case of hot winds, the opposite occurs. The energy of Heaven descends, but the Earth energy is blocked, unable to rise.

7. ‘AC KHI’ (‘menacing’, energy)

- Ac = menacing, destructive
- Khi (or Tsri) = energy

Tchang Tcne Tsong said:

‘Ac Khi, this is the energy which menaces’.

In terms of ‘Movements and Energies’, when we study the ‘annual movement (Tue Van) of the 4th energy (or ‘energetic division’),
we successively distinguish:

13 – Dai Thu: great heat

14 – Lap Thu: beginning of autumn
15 – Xu Thu: dry heat
16 – Bach Lo: dense mist. Tai Yin (Earth, humidity) dominates
(see ‘Energetic Pathology and Pathogenesis’ by Dr. Nguyen Van Nghi).
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 BOOK I CHAPTER II - THE HARMONIZATION OF MENTAL ENERGY BY THE FOUR ENERGIES

As a result, in this paragraph:

- ‘Ac Khi’ is perverse energy that manifests only during the spring and summer months
- ‘The rains and winds unaccustomed’ refer to the abnormal energies of spring and summer
- ‘Mists’ refer to the stagnation of Indian summer energy (heat-humidity)

Actually, ‘menacing energy’ is energy that corresponds to its season but becomes menacing and risks becoming noxious.

If this occurs:
- It manifests after the termination of the season to which it pertains,
- Or it can manifest before its corresponding season arrives.

In the first case, the energy is too strong, it remains beyond its natural time limit. In the second case, the energy is insufficient.

8. THE SAGES AND EUGENICS

The following commentary was written by Nguyen Tu Sieu of Hanoi (1953):

‘When examining the life of fauna, we can see that every animal has its proper amount of vital energy. Even when it is exposed to
disequilibrium between Yin and Yang, its energy remains intact. This does not hold true for human beings because we possess
‘feelings of desire that constantly drain our vital energy’. This is why we fall sick and sometimes die when experiencing
disequilibrium between Heaven and Earth, Yin and Yang.

‘As for the Sages, they practiced the principles of maintenance and defense in order to respond to an imbalance of the four seasons;
their vital energy was always abundant and never deficient.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph VI

‘Disobeying the energy of spring, this obstructs the producing functions of the Chao Yang (gallbladder); the liver energy becomes
congested at the interior, giving rise to disease.

‘Disobeying the energy of summer, this obstructs the growth functions of Tai Yang (small intestine); the heart energy becomes empty at
the interior, giving rise to disease.

‘Disobeying the energy of autumn, this obstructs the gathering functions of Tai Yin (lungs); the lung energy becomes excessive, giving
rise to disease.

‘Disobeying the energy of winter, this obstructs the conserving functions of Chao Yin (kidneys); the kidney energy becomes isolated
within, giving rise to disease.’

EXPLANATIONS AND COMMENTARIES

In the book entitled ‘Autumn-Spring’, it is said:

‘We choose the term Chao Yang to designate the Spring time; Tai Yang for summer; Tai Yin for autumn; and Chao Yin for winter.’

Thus, Chao Yang, Tai Yang, Tai Yin, and Chao Yin are large denominations designating the four seasons.

This paragraph explains the two Yin and Yang energies of the four seasons:
- Spring and Summer are Yang
- Autumn and Winter are Yin

A. If our body’s defensive mechanisms become weak, the organ or bowel corresponding to the season in which this occurred may
come under direct attack. The Five Element Law plays no part in this pathology. The illnesses described above were not caused by a
weakness in the organs preceding those that were affected.

In effect, the Chao Yang (gallbladder) corresponds to the Spring time energies of production and freshness. If one upsets his Spring
time energy, the Chao Yang energy will not rise to the top of the body, it passes into the liver causing congestion, because the liver
and gallbladder have internal-external, Yin-Yang relations.

The Tai Yang (small intestine) corresponds to the summer energies of growth and maintenance. If the Tai Yang does not grow, it
will not maintain the heart; if this occurs, the heart energy will become deficient.

The Tai Yin (lungs) correspond to the autumn energy of gathering. If the Tai Yang cannot fulfill its functions, the lung energy
stagnates causing an insufficiency (emptiness) of kidney energy. This is why ‘the kidney energy becomes isolated within.’

In summation, Hoang Ti illuminated two very important ideas:

1. An upset to one of the ‘bowels’ energies will always affect its corresponding organ.
2. An upset to one of the organ’s energies will always affect that organ, but may not affect its corresponding bowel.

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B. The ‘internal-external’ relations of the organs and bowels can be explained in the following fashion:

1. The gallbladder is the ‘Kia’ (Wood, Kia = 1st celestial stem), the liver is the ‘I’ (Wood, I = 2nd celestial stem). Thus, the
gallbladder and liver have internal-external relations by the intermediary of ‘Kia-I’, which is the Chao Yang (gallbladder)
meridian.

2. The small intestine is the Ping (Fire, Ping – 3rd celestial stem), the heart is the Ting (Fire, Ting = 4th celestial stem). Thus,
the small intestine and heart have internal-external relations by the intermediary of ‘Ping-Ting’, which is the Tai Yang
(small intestine) meridian.

It is the same for the others…

Thus, because of this internal-external, Yin-Yang, organ-bowel relationship, the non-production of the gallbladder will cause a liver
disease. This same phenomenon can occur in all organ-bowel relationships.

It is most important that we understand the use and meanings of the ‘terrestrial branches’ cited in the preceding chapter. By so
doing, we can comprehend the final manifestations of Heaven and Earth.

In this chapter, the ‘celestial stems’ have been referred to. They are considered to be manifestations of Earth in Heaven (see
‘Energetic Pathology and Pathogenesis’ by Dr. Nguyen Van Nghi).

According to the book entitled ‘Kia-I’ by Hoang Fou Mi (215-282), the term ‘isolated within’ is analogous to ‘pure and deep’
because kidney energy is one of the pure (Tinh) energies.

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‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph VII

‘Thus, the Yin and Yang of the four seasons are the origin of all beings and all living things. This is why the Sages maintain their Yang
energy in spring and summer and their Yin energy in autumn and winter (1).

‘Acting in such manner reinforces the source of life, in the hopes of living harmoniously with all living things who follow the same laws
of birth and growth. To act otherwise, is to poorly guard one’s health.

‘There is a precept that says: ‘The Yin-Yang energies of the four seasons are the beginning and end of all living things. They are the origin
of life and death.’ This is why, upsetting Yin and Yang, is to find misfortune, living according to their principles, this is avoiding disease.

‘It was the Sages who meticulously followed the Principal (Tao); the ignorant ones were negligent.’

EXPLANATIONS AND COMMENTARIES

1. YIN AND YANG OF THE FOUR SEASONS

During spring and summer, Yang energy manifests at the exterior of the body while becoming deficient within. In autumn and
winter, Yin energy manifests at the exterior while becoming deficient on the interior. This is why the Sages maintained their Yang
energy in spring and summer and their Yin energy in autumn and winter. Thus, they would seek to maintain their life by following
the patterns of other living things.

The preceding paragraph explained that Yin energy has the function of gathering and conserving in autumn and winter. In this
present paragraph, Yin energy becomes fully manifest at the exterior of the body. This needs an explanation.

Heaven is Yang; Earth is Yin. Heaven covers the Earth, while Earth elements can be found in Heaven. Yin energy comes from the
Earth, and is called ‘Yin within Yin’. When it escapes from the Earth, meaning that it does not return, it is called ‘Yang of Yin’,
because of its Yang movement.

Therefore, when discussion the ‘Yin that gathers and conserves’, it refers to the ‘gathering and conserving’ of Yang that has not
escaped.

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‘Hoang Ti Nei King So Ouenn’ – Chapter II, Paragraph VIII

‘Thus, conformance to the Yin-Yang principle, this is life, non-conformance means death. Conformity assures peace; disobedience stirs
trouble (1). Conforming to the opposite, this causes a separation between man and the exterior phenomena. For this reason, the Sages
practiced preventative measures to insure their health before troubles arose (2).

‘Therefore, waiting for sickness before applying the remedies or waiting until trouble arises before enforcing health, this is like waiting
for thirst before digging a well or waiting for war before supplying arms. Is this not already too late?’

EXPLANATIONS AND COMMENTARIES

1. CONFORMANCE TO YIN AND YANG

This refers to the regulatory rules of Yin and Yang following the production cycle of the Five Elements:
- The East, the Liver, the Wood … engenders the South, the Heart, the Fire.
- The Fire engenders the Earth, the spleen,
- The Earth engenders the Metal, the lungs,
- The Metal engenders the Water, the kidneys,
- The Water engenders the Wood, the liver …

The above examples demonstrate that the energies of the five organs are bound between themselves in a determined order.
Violating this order creates trouble.

2. TAKE CARE OF ONESELF BEFORE DISEASE CAN MANIFEST

The Grand Master Tchang Tchong King (165) author of ‘Kim Kouei’ (Collections of the Golden Chest) and of ‘Chang Han
Louen’ (Treatise on the Evolution of Cold Disorders) was interrogated:

“What did you mean by saying ‘the superior doctors treat before the onset of disease?’

The Master responded:

“Take for example, an affection of the liver. This disorder propagates to the spleen (Wood-Liver destroys Earth-Spleen). One must
immediately tonify the spleen so that it will have sufficient force to resist destruction by the liver. In so doing, the liver energy is
obliged to follow its normal evolution towards the heart (Wood-Liver engenders Fire-Heart).

“Taking such action is to render normal that which is abnormal, like stopping a rebellion in order to insure the peace. If one waits
until the five organs become troubled, now can one arrive at a cure?”

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Figure 6. Normal and abnormal evolution of ‘Wood-Liver’.

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 Book I

CHAPTER III
RELATIO NSHIPS BETW EEN THE ENERGY OF HEAVEN AND VITAL ENERGY

(Sinh Khi Thong Thien Luan)

 BOOK I CHAPTER III - RELATIONSHIPS BETWEEN THE ENERGY OF HEAVEN AND VITAL ENERGY

‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph I

Hoang Ti asked:

‘The Sages of olden times, when pondering the celestial TAO, recognized that ‘the energy of Heaven is the origin of life’.

‘This energy is none other than Yin and Yang which engenders all beings and all living things. Thus, man is the product of Yin and Yang.

‘Therefore, in the space between the ‘Sau Coi’ (1) (six cardinal points), the energy of Heaven diffuses on the Earth. The Earth possesses
nine regions (2) that diffuse on the body of man, man has nine faculties (3), five organs (4), and twelve great articulations (5).

‘The Yin-Yang energy of Heaven creates the Five Elements of the Earth (6). In their cycle, the Five Elements of the Earth respond to the
three Yin and three Yang of Heaven (7).

‘If man disobeys the rules of ‘Heaven-Earth-Man’ (Thien, Dia, Nhan), perverse energy will damage the body.

‘This is the basis of longevity that we should adhere to.’

EXPLANATIONS AND COMMENTARIES

1. SIX CARDINAL POINTS

The ‘Sau Coi’, or six cardinal points, refer to the Top, the Bottom, and the four cardinal points we have previously studied. The
Earth is found in the space surrounded by the six cardinal points.

2. NINE REGIONS

Here, the term ‘Earth’ refers to China. When the Nei King was compiled, it was divided into nine regions. They were called: Ky,
Duyen, Thanh, Ti, Kinh, Dzuong, Du, Duong, and Ung.

3. NINE FACULTIES

Man has nine faculties. They are: 2 ears, 2 eyes, 2 nostrils, a mouth, urethra, and anus.

4. FIVE ORGANS

The five organs are: the heart, liver, spleen, lungs and kidneys.

5. TWELVE ARTICULATIONS

This term is used in reference to the twelve great ‘energetic pathways’.

According to the Nei King Ling Tsrou:

‘The Earth has 9 regions, man has 9 faculties. Heaven has 5 sounds, man has 5 organs. The year has 12 months, man has 12 great
articulations. The year has 365 days, man has 365 small articulations (points). The Earth has 12 great rivers, man has 12
‘energetic pathways’ (principal meridians).

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‘The great articulations are where the energy flows. The 9 faculties are for the entry and exit of the energy of the organs. The 5
organs are places where the reunion and polarization of Yin and Yang takes place. The energy of these different body parts is bound
to that of Heaven.’

6. FIVE ELEMENTS

The five elements (of the Earth) are: Wood, Fire, Earth, Metal and Water.

7. THREE YIN AND THREE YANG

The three Yin and three Yang are the three energies of Heaven. In their proper evolution, they are: Tsiue Yin, Chao Yin, Tai Yin,
Chao Yang, Yang Ming, and Tai Yang.

The Earth ‘responds’ under their influence and releases the six energies that correspond to them. They are:

Three Yin energies: Cold, Dryness, Humidity

Three Yang energies: Wind, Fire, Heat

According to Wang Ping:

‘These three Yin and Yang energies result from combining the energy of Heaven with that of Earth.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph II

‘The vital energy of Man is related to that of Heaven. When the energy of Heaven is pure and serene, the Y (thought) of Chi (will)
become calm and tranquil (1).

‘Obedience to this Law (2), this renders the Yang energy strong and solid (3), perverse energy cannot attack. This is the principle of
accommodation to the four seasons.

‘The Sages of old knew how to follow these precautions. If they did not, the nine interior faculties would close, at the exterior, the flesh
blocked and the Wei (defensive) energy could not carry out its protective functions.

‘Thus, this type of Man found sickness, because his essential energy was deficient.’

EXPLANATIONS AND COMMENTARIES

1. HEAVEN ENERGY

Here, ‘the energy of Heaven’ refers to Yin and Yang (see the definition in paragraph 1).

2. OBEDIENCE TO THIS LAW

This refers to the Law of Yin and Yang.

3. YANG ENERGY

Man’s ‘acquired’ energy is composed of Ying (nourishing, Yin) and Wei (defensive, Yang) energy. We must understand this in order
to grasp the meaning of the text. Therefore, Man’s Yang energy is the Wei, defensive energy.

‘Perverse energy’ is the term used to designate cosmic, exterior energy. Pathological symptoms occur when this energy penetrates into
the body.

The following dissertation on Wei energy was given by Wang Ping:

‘Wei energy is a type of energy that gives heat to the flesh. It is mainly carried in the flesh, and gathers in the hairs and skin pores in
order to facilitate their opening and closing. Thus, it protects the exterior parts of the body. It is therefore, Yang in nature. It may be
likened to a fence that surrounds and protects someone’s property.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph III

‘Man’s Yang energy is to him what the Sun is to the universe.

‘When the sun is abnormal, no living thing is able to subsist. Therefore, when the Yang of Man becomes troubled, his lifespan will be
limited.

‘This is why one must use the brightness of the Sun in order to understand the movements of the universe.

’The Yang of the body should also flow towards the top and exterior in order to complete its protective functions.’

EXPLANATIONS AND COMMENTARIES

In this paragraph, the influence of the Sun on our natural world is talked about in order to explain the movements and functions of the
body’s Wei (Yang, defensive) energy. Wei energy is likened to Solar energy because both have similar properties and functions.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph IV

‘Thus, the Yang energy has its root at Tche Yin (1), it responds immediately to the call of the exterior (skin and flesh) when it is attacked
by cold. This counter-movement is extremely rapid, like the movement of a door on its hinge (Van Khu) (2).

‘If one experiences a heat stroke (Thu, energy of summer) (3), the clinical manifestations are:
- perspiration,
- sadness,
- dyspnea.

‘If the patient is not sad, it is because the perverse heat has entered the interior. The patient talks incessantly, his body feels like it is on
fire. He will be cured after sweating (4).

‘When one is attacked by humidity, the head feels very heavy, like it is being crushed. If the heat-humidity is not dispersed at this stage,
the great tendons and muscles retract, the small tendons and muscles become slack or paralyzed (Bai Liet), sickness of contractions or
tendino-muscular slackening becomes manifest (5).

‘Often, the paralysis is accompanied by edema, this is due to emptiness (energetic insufficiency). Then one sees alternating symptoms of
swellings to the hands and feet: this phenomenon is exhaustion of Yang energy within the body (6).’

EXPLANATIONS AND COMMENTARIES

1. TCHE YIN: ROOT OF THE BODY’S YANG ENERGY

Here, we should realize that Khi Pa was talking about the most superficial energy layer of the body; Tai Yang. This has its root at
BL-67. Thus, Tche Yin is a very important ‘junction’ point for two reasons:

1) The Yang nourishing energy of the bladder penetrates into the kidney meridian changing its polarity from Yang to Yin.

2) The Wei, defensive energy is located most superficially here. If man is attacked by external elements, it can diffuse very rapidly
towards the skin and flesh via its corresponding tendino-muscular meridian.

Tche Yin (BL-67, Arrival of Yin) is the Ting Point of the bladder meridian where the tendio-muscular meridian leaves the main
meridian in order to convey Wei energy towards the skin and flesh.

2. COUNTER-MOVEMENT OF YANG ENERGY

If the superficial energy zones of the skin and flesh are suddenly attacked by perverse Wind-Cold energy, the body’s Yang energy will
counter-attack causing fevers.

According to Mao Si Yong (1524):

‘This fever is due to the fight between two energies: the perverse cold and the body’s Wei energy’.

Example:
In Tai Yang disorders, the essential signs are fevers and headaches with a deep pulse (Tram) instead of a superficial pulse. In this
case, we must treat the interior immediately.

Explanation:
The pulse physiology of Tai Yang should be superficial. Here, it is deep, which indicates that the Yang energy is unable to
execute its movement towards the exterior.
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We must treat the ‘interior’, which means helping the Yang enter the exterior in order to combat the cold:
a) If it is done with needles, puncture the long point (2nd antique point) of the Yin meridians.

b) If it is done with remedies, use one with a Yang (heat) base such as Rhizoma Zingibiris (Can Khuong) or Radix Aconit
Carmichaeli praeparata (Phu Tu).

PHARMACODYNAMIC NOTES DURING THE NEI KING ERA

+ RHIZOMA ZINGIBRIS:

- Properties: pungent flavor, Yang

- Action on the meridians: Heart, Lungs, Stomach, Spleen, Kidneys, Colon
- Therapeutic action:
o Lower Heater,
o Combats cold,
o Revives Yang,
o Activates the energetic circulation.

+ RADIX ACONIT CARMICHAELI PRAEPARATA

- Properties: pungent-sweet flavor, Yang, toxic

- Acts on all meridians
- Therapeutic action:
o Revives the Yang,
o Clears away all abnormalities,
o Tonifies Fire in order to help Yang,
o Chases the wind, the cold, and perverse humidity.

3. CLASSIFICATION OF ‘HEAT’

In Chinese medical terminology, we can distinguish between two types of heat:

- Specific heat of summer (Thu)

- Heat referred to in a general sense (Nhiet)

4. EXPLANATION OF THE CLINICAL SIGNS ACCOMPANIED BY HEAT STROKES

a) The Yang of Heaven (heat) attacks the Yang of Man (Wei, defensive energy). The Wei, being injured, is no longer able to
protect the exterior of the body, giving rise to sweats. Sweat, therefore, is one of the signs indicating the presence of ‘perverse
heat’ in the body.

b) The perverse heat (perverse Yang) overheats the energy zone and penetrates into the upper heater (Lungs + Heart). Here, it
attacks the lungs following the destructive cycle of the Five Elements (Fire destroys Metal) causing:
- sadness
- dyspnea

c) If the patient is not sad, it is because the heat has entered the interior. In other words, the perverse heat has passed from the
lungs to the heart constrictor, causing:
- logorrhea

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d) At a more advanced stage, the perverse Yang attacks the deep Yang of the body (Wei energy). The two energies (human and
cosmic) engage in battle, the body becomes scorching hot. Thus, the fever is due to the presence of perverse energy (heat).

e) When the perverse heat encounters the Yin elements of the body (organic liquid), it will disperse them, causing sweat.
Therefore, when we perspire during the course of an illness, both organic liquid and perverse Yang (cosmic) energy gets
discarded.

To summarize, if sweating is due to the presence of perverse ‘heat’, the body’s energy will find and encounter this in order to chase it
from the interior to the exterior in a medium of organic liquid. Therefore, the resultant perspiration is composed of:
- perverse energy,
- essential body energy,
- organic liquid.

Remarks:
a) According to Tchang Tchong King (168), in his book entitled ‘The Evolution of Cold Disorders’ (Chang Han Louen), it is
said:
‘… Sweat is provoked by a disharmony of the body’s energy in the presence of perverse energy. Facilitating perspiration by
the remedies or needles, this is re-establishing equilibrium to the Ying (nourishing) and Wei (defensive) energy by
reinforcement; this will cure.’

Thus, ‘attacked by the heat of summer, the patient sweats’, means that perverse Yang has injured the Yang of the body; the Wei
(defensive) energy is imbalanced.

We can effectuate a cure by sweating because the Ying (nourishing) and Wei (defensive) energies return to their normal state
when this occurs.

The sweating technique consists of attracting the Ying and Wei energy of the spleen towards the lungs, which conveys this
energy to the skin.

b) We can distinguish two types of heat disorders:

- Heat disorders arising while performing strenuous physical work: Trung Nhiet (direct attack of heat).
- Heat disorders occurring naturally during the summer months: Trung Thu (direct attack of heat in summer).

TRUNG NHIET:
This disorder can happen to anyone working in direct sunlight, and can occur in any season. The clinical signs show an
accumulation of perverse Yang energy:

o headaches o excessive sweating

o sadness o dyspnea
o great thirst

Thus, Trung Nhiet is due to the ‘destruction’ of lung (Metal) energy by perverse Yang (heat, Fire). The clinical signs have Yang
characteristics.

TRUNG THU:

The following explanation was given by Li Che Tchen (1518-1593):

‘In summer, the birds try to avoid the heat by travelling to the cool and humid places. During the lapse of time, if they fall
sick, the affection is called ‘Trung Thu’, the clinical signs are those of accumulation of perverse cold (Yin):

o headaches o scorched body

o muscular contractions o no sweat
o restlessness o articular pains

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In effect, in summer, the Yang of the body is normally full on top and at the exterior. If perverse cold occupies the external zone, the
Yang recedes, causing:

- signs of heat at the interior: headaches, restlessness, scorching hot body.

- Signs of external cold: muscular contractions, articular pains, lack of sweat.

Thus, Trung Thu is accompanied by the presence of perverse Yin (cold) energy in the body. This prevents the essential energy
from ‘responding’ to the energy of Heaven in summer.

Therefore, the fundamental difference between Trung Nhiet and Trung Thu is the following:

- In Trung Thu disorders, perverse energy (cold, humidity) prevents the normal movement of the body’s Yang energy from
internal to external in summer.

- In Trung Nhiet disorders, the heat becomes aggressive because of its penetration into the organism. Eventually, it follows
the law of the five elements: ‘Fire destroys Metal’ and attacks the lungs.

5. HUMIDITY AND MUSCLE

Perverse ‘humid-heat’ energy can decompose into:

- Perverse heat that attacks the superficial layers of the body blocking the circulation of Wei energy. ‘The small tendons and
muscles slacken’ under its influence and may cause paralysis.

- Perverse heat that penetrates more deeply and blocks the distributing action of spleen energy (cold-humidity) causing an
excess of this energy leading to retraction of the large tendons and muscles.

6. HUMIDITY AND EDEMA

If swelling and edema of the four members occurs, it is because of weakened Wei energy being unable to move from the interior
towards the exterior at the members. In this case, the edema is caused by perverse humidity.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph V

‘When one is overly fatigued or excessively sad, the Yang energy becomes tense and overflows (1). This is one of the causes of the
exhaustion of Tinh energy (2).

’If the same phenomena occurs at the beginning of summer, perverse heat (Thu) will penetrate giving rise to ‘Tien Quyet’ (3) (cold
disease accompanied by an exhaustion of Tinh), thus the clinical manifestations are essentially characterized by:
- cold members
- vision problems
- auditory difficulties causing sensations of ‘apprehension’ or of ‘thunderous sounds of water breaking through dikes’ or
‘turbulent floods’…

‘Yang energy can also cause trouble by rising to the top following an outburst of anger (4). At that time, the King-Lo (principle and
secondary meridians) become obstructed, the blood and organic liquid accumulates on top, giving rise to ‘Bac Quyet’ (5) (troubles of
blood and energy).

EXPLANATIONS AND COMMENTARIES

1. EXCESSIVE FATIGUE AND SADNESS

Sadness affects the lungs and fatigue affects the kidneys. Because both are Yin (Metal and water form cold energy), a loss of balance
will occur between Yin and Yang. Yin will become deficient and Yang will become excessive.

2. EXHAUSTION OF TINH ENERGY

Normal Yin-Yang interactions can be upset by emotional disturbances. Yang energy will be unable to circulate normally, and as a
result, will overflow towards the exterior. Because of this, it is unable to guard the Yin on the interior. Tinh is left unprotected and
malnourished which in turn causes its exhaustion.

3. ‘TIEN QUYET’ (cold disease caused by an emptiness of Tinh)

This is a ‘latent’ type of disease that becomes manifest when least expected. Only the Tinh (ancestral energy) is affected here. In this
instance, it is unable to enter the orifices (eyes and ears) and the four extremities. This causes coldness in the members, vertigo and
tinnitus (ringing in the ears).

4. YANG RISES DUE TO ANGER

Under normal circumstances, Yang energy is fed to the Tau Ly (flesh and muscles). Excessive anger forces it to rise to the top of the
body following the route of the liver meridian. Blood will then follow the energy causing congestion in the head. Problems of blood
and energy will soon manifest, and eventually turn into the ‘Bac Quyet’ disease.

5. BAC QUYET

This syndrome is characterized by energy rising to the top of the body. As a result, the rest of the body becomes cold.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph VI

‘If the tendons and muscles are attacked, they loosen, body movements are unable to follow the will.

’If only one half of the body perspires (1), this is the precursor of ‘Thien Kho’ (hemiplegia) (2).

‘If, after sweating, one is exposed to humidity, this produces ‘Tha Phi’ (swellings, flatulence). High living causes ‘Dinh’ (furuncles) (3).
This dermatosis has pus that can be evacuated very easily.

‘If, after hard work or during the course of sweating, one is exposed to a cold wind, it becomes trapped within the skin and flesh, giving
rise to ‘Tra’ (acne) (4). If the cold remains very long, it produces ‘Toa’ (small pimples that resemble measles).’

EXPLANATIONS AND COMMENTARIES

1. ONLY ONE HALF OF THE BODY PERSPIRES

This occurs because the Yang energy is unable to enter the other half.

2. THIEN KHO (hemiplegia)

The origin of this hemiplegia is external. The body half that does not perspire becomes paralyzed because perverse heat, unable to be
evacuated, attacks the tendons and muscles. As a result, essential energy is unable to circulate in this half of the body.

3. FAT AND FURUNCULOSIS

According to the theoretical foundations of oriental medicine, fat releases heat. Excessive fat (due to eating too many rich foods and
sedentary habits) becomes toxic to the body. The excess heat that is released causes ‘Dinh’ (furuncles). Therefore, an excessively rich
diet that contains too much fat releases ‘Yang heat’ energy, which causes certain types of dermatosis and dysentery.

4. COLD WIND AND ACNE

In this instance, Yang energy is unable to travel towards the exterior in order to combat cold. This coldness becomes trapped in the
skin, which eventually transforms into acne.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph VII

‘The body’s Yang energy has the ability of transforming into ‘pure’ (Tinh) energy, in order to nourish the mental energy (Thân Khi), and
into ‘supple and contractile’ energy (Nhu Nhuan), in order to nourish the tendons and muscles.

’Improper functioning of the cutaneous orifices (pores) (2) facilitates the penetration of perverse cold. The Wei energy becomes injured,
unable to feed the muscles and tendons, causing difficult movements, curved back (3).

‘If perverse cold penetrates deeply into the blood vessels, it prevents the blood from circulating and provokes ‘Lau Sang’ (fistulas). If it
stays in the flesh for long, the disease is incurable.

‘If the perverse cold penetrates into the Iu points (3rd antique point) (4), it attacks the organs and bowels causing restlessness.

‘In the presence of perverse cold, even though the Ying (nourishing energy) circulates in the meridians, it is unable to follow its normal
route, deviates to a shorter route towards the muscular fibers, and causes phlegm.

‘If, during the course of a fatigue, the sweat is unable to totally leave, and one is suddenly attacked by ‘cold-wind’ (Phong Han), the sweat
will be retained in the flesh and muscles, the essential energy will be destroyed by perverse energy, and immediately, the Iu points will
become obstructed, giving rise to the disorder called ‘Phong Nguoc’ (wind-fever) (5).

EXPLANATIONS AND COMMENTARIES

1. YANG (WEI) ENERGY AND MUSCLES

The Yang (Wei, defensive) energy is pure energy derived from cereals during the digestive process in the lower heater. It has the
ability of reinforcing the mental energy.

By definition, Yang, pure energy has the tendency of travelling towards the top and exterior, thus towards the head, muscles and
tendons.

Above all, it corresponds to the spring and summer, thus to the liver and gallbladder, heart and small intestine. It is distributed to the
spheres controlled by these organs, the muscles (liver), the psyche (heart), and the circulation.

The characteristics of this energy can in some ways be modulated by its own functions. Its supple and rigid characteristics are those
of the primary Yang (Chao Yang, gallbladder and three heater), which give suppleness to the tendons and muscles.

Remarks:

a) At the beginning of this chapter, Hoang Ti explained that mental energy has its origin in Heaven. In this paragraph, he talks of
mental energy being reinforced and maintained by the pure energy of the five organs. Thus, he is describing the ‘innate’ and
‘acquired’ energies of Tinh (ancestral energy and pure energy from cereals), Khi (essential energy = Ying, nourishing and Wei,
defensive), and Thân (mental energy).

The ‘innate’ mental energy needs reinforcement from the ‘acquired’ energy of food in order to be nourished and maintained.
This is why it is said:

‘The two pure energies which mix are called Thân’ (mental energy).

Thus, these two energies are the Tinh of ‘I’ (2nd celestial stem of the decimal cycle) and the Tinh of cereals (terrestrial Tinh).
According to chapter I, the Tinh of celestial ‘I’ = manifestation of energy; while ‘Kia’ = concentration of energy.

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b) According to Wang Ping:

‘At the interior, the Yang energy transforms into a ‘pure type’ in order to nourish the mental energy. At the exterior, it becomes a
more supple and contractile type in order to consolidate the tendons and muscles’.

Here, the term Tinh designates that which is pure in order to maintain the organism.

2. THE PORES

In the text, the exact term for pores is ‘Khai Nap’ meaning ‘pores which open and close’, similar to the opening and closing of a
door.

3. THE INJURED WEI ENERGY

This condition facilitates the penetration of perverse cold which causes the sickness. Therefore, one must insure the body’s defense
by the Wei energy.

Sou Kong, doctor of the emperor Kao Tsong (649-683), explained:

‘To protect the exterior, this is protecting the skin and hairs. If the skin pores are unable to close, the superficial secondary
meridians (tendino-muscular meridians) will be directly attacked by the perverse energy’.

Mao Si Yong, of the Ming Dynasty (1368-1644) added:

‘Foods excessively rich in fat release ‘toxic heat’ energy. This enters the flesh causing anthrax. On the other hand, perverse energy
from the exterior (cosmos) penetrates into the flesh giving rise to furunculosis ...’

The body hairs and epidermis are found in the zones protected by Wei (Yang, defensive) energy. Therefore, we should nourish and
maintain our Wei energy so that we will not succumb to perverse energies.

4. IU POINT OF THE LUNGS

This is the 3rd antique point of the lungs (Cheou Tai Yin) – LU-9, Iu-Iunn point.

When the pores are unable to close and the muscle fibers become disjointed, they become the ideal refuge for the body’s Yang
energy as well as the perverse energy.

If ‘cold perverse’ energy is held by the muscle fibers, it will fight with the Yang energy and cause fevers. This Yang (Wei) energy will
be unable to enter the meridian in which it naturally ‘resides’ because:
- the way towards the Iu-Iunn point is blocked
- the Iu-Iunn point is closed (a natural defensive reaction when perverse energy is present)

5. ‘PHONG NGUOC’

This is the disorder provoked by wind (Phong) with fever (Nguoc). The essential signs are:

- sadness, because the perverse energy is lodged in the skin (epidermis, dermis) which is controlled by lung energy
- headaches
- the patient fears the wind and detests the cold
- sweats
- fever manifests first, then shivering (cold)

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NOTES

In this paragraph, the term ‘sweat’ translates as ‘Phach Han’:

- Phach: vital essence, ‘pure’ lung energy, like the Hon (soul, pure liver energy) or Thân (mental, pure heart energy)
- Han: sweat

Thus, ‘Phach Han’ is a type of sweat provoked by an imbalance of the ‘pure’ lung energy.

In oriental medicine, it is commonly said that:

‘Sweat has very intimate relations with the lungs, because pulmonary energy ‘reunites’ at the pores and body hairs. The lung is the
center of ‘Phach’; as a result, the sweat is none other than ‘Phach Han’. (see above explanation).

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph VIII

‘It is said that Wind (1) is the primary cause of hundreds of disorders, it suffices for the ‘Y’ and ‘Chi’ (thought and will) to be in peace
(2), that the Yang energy should be well guarded, so that the skin and flesh have enough force for defense. This wind, should it be vicious,
will be unable to attack.

’The essential is to follow the principles of ‘response’ to the evolutionary effects of the four seasons.’

EXPLANATIONS AND COMMENTARIES

1. PERVERSE WIND

This paragraph underscores the importance of protecting the Yang (Wei) energy so that the flesh and muscles are able to conserve
their defense and consistency.

Perverse wind is a cosmic energy characterized by its swiftness and numerous transformations. When it is found in the muscles and
flesh, it enters the meridians directly, provoking a group of disorders known as ‘Trung’ (direct attack), as well as diverse other
disorders.

- ‘TRUNG’ GROUP:
This can be Wind accompanying cold, giving rise to Trung Han (direct attack of cold), or Wind accompanying Heat,
causing Trung Nhiet (direct attack of heat).

- ‘DIVERSE’ GROUP:
This is either ‘Thien Kho’ (hemiplegia), or ‘Tich Tu’ (accumulation of energy).

The preceeding paragraphs explained the energies of cold, heat and humidity. At the exterior, these can injure the Yang energy. This
is why one must take care of this energy so that it will not weaken. By contrast, the above paragraph explained the direct penetration
of wind into the meridians, implying that they are a line of defense similar to our Wei energy.

Tchang Tsing Yao (1561-1639) said:

‘When the perverse energy, that of cold, heat and humidity, injure the Wei energy, it is always the Wind which accompanies them.
This is why wind is considered to be the primary cause of all disease.’

2. ‘… IN PEACE’

This refers to Lao Tseu’s (Diem dam hu vo) idea of ‘calmness and sobriety, serenity and nothingness’ (see chapter I, paragraph II).

Wang Ping said:

‘Not to be carried away by pleasure and desire, this is called serenity.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph IX

‘If the sickness caused by perverse energy remains untreated for long (1), it moves within. When it arrives at the stage where the top and
bottom no longer communicate (2), it is incurable, even if it is treated by the best doctor.

’This is why, when the Yang energy is obstructed (3), its accumulation will cause death. In this case, one must quickly employ, in a
correct manner, the method of DISPERSION, if not, death is certain.

‘During the day (4), the Yang energy protects the exterior. At dawn, it begins to generate; at midday, it is at full strength; in the evening, it
grows weak, the ‘doors of energy’ (Tsri Men) (5) begin to close.

‘When the Yang energy enters into the Yin parts (6), the doors of energy are shut further. Therefore, during the night, one must leave this
energy to rest and well hidden, and the doors of energy well closed; do not use the muscles and bones; do not become exposed to the
white frost. Any violation to the rules of evolution of the Yang energy, during these three periods of the day, excites and offends the
perverse energy, the organism becomes weakened.’

EXPLANATIONS AND COMMENTARIES

1. CHRONIC DISORDER

The disorder is called chronic because the perverse energy has remained in the organism a long time. It evolves from exterior to
interior, following a mechanism described by Tchang Tche Tsong:

‘At first, the perverse energy offends the skin and hairs. If it remains, it evolves towards the flesh. If it settles here, it evolves towards
the King Lo by the intermediary of the Iu points. If it remains here, it evolves towards the organs and bowels.’ (fig. 7).

2. SEPARATION OF YIN AND YANG

When the top and bottom no longer communicate, it is said:

‘There is a separation between Yin and Yang. This is death.’

3. OBSTRUCTION OF YANG ENERGY

Here, the Yang (Wei) energy is obstructed because of the presence of perverse energy.

4. HUMAN ENERGY AND DIFFERENT STAGES OF THE DAY

According to Nei King Ling Tsrou:

‘The springtime produces,

‘The summer grows,
‘The autumn gathers,
‘The winter conserves…’

This is the normal evolution of the energy of Heaven. Man’s energy follows this evolution as well. The course of the day follows this
order as well:

- At sunrise, it is springtime,
- At midday, it is summer,
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- In the evening, it is autumn,

- At midnight, it is winter.

Figure 7. Penetrating mechanism of the perverse energy into the King Lo.

This perverse energy can be transformed into cold or heat, ‘accumulation of dryness’ or ‘humidity-mucus’ … all due to the fact that
in the Cosmos there are six perverse energies (evil cosmic energies: Luc Dam) corresponding to the six energies of man.

5. ‘THE DOORS OF ENERGY’

The ‘doors of energy’ are the pores, because these are the places where the energy disperses.

6. THE YIN PART OF THE BODY

Here, they are referring to the interior of the body.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph X

Khi Pa added:

‘Yin is the Tinh (pure energy) of the organs, the supply base for the body’s energy. Yang is the energy that protects the exterior, so that the
Yin will be well hidden (1).

‘If Yin is unable to overcome Yang (2), the energetic circulation accelerates. If the Yang is excessive, it will manifest by madness.

‘If Yang is unable to overcome Yin, there will be a loss of equilibrium of the energy of the five organs, causing a lack of communication
between this energy with the nine faculties (3).

’The Sages had an excellent understanding of Yin and Yang; the Yin and Yang not being troubled, the muscles and vessels harmonized,
the bones and marrows strengthened, the blood and energy could circulate, the interior and exterior were balanced and perverse energy
could not damage them, no troubles of hearing, no troubles of vision. The energetic root remained unaltered and could not be damaged
by perverse energy (4).

EXPLANATIONS AND COMMENTARIES

1. ‘TINH’, ORIGIN OF CORPOREAL ENERGY

Khi Pa described the Yin in this paragraph, while in the preceding paragraph, Hoang Ti described the origin of life and
demonstrated that Yang is engendered by Yin.

Tinh, therefore, can be referred to as the corporeal energy, which is and is also the ‘Yin’ of the five organs.

2. MADNESS REPRESENTS AN IMBALANCE BETWEEN BLOOD AND ENERGY

When we speak of blood and energy, Yang (fire) refers to energy and Yin (water) refers to blood.

When Yang-Fire is excessive and Yin-Water is unable to overcome it, a great imbalance between blood and energy occurs. An
overall disturbance in the energetic circulation is produced, which then gives rise to madness.

3. THE ENERGY OF THE FIVE ORGANS BECOMES IMBALANCED

This is due to a struggle between the energies of the five organs. Because of this, they are unable to communicate with the exterior.
An explanation of this phenomena was given by Tchang Tche Tsong, alias Tchang in Am, one of the great commentators of the
Nei King during the Tsing Dynasty (1644):

‘The five organs are Yin. The nine faculties are orifices for the entry and exit of Kidney-Water energy.
‘The organs are Yin, the Blood is Yin. The energy is Yang, the nine faculties are Yang. At the interior, the energy is Yin; at the
exterior, it is Yang.
‘The five organs secrete Tinh (Yin), the bladder conserves water (Yin). The energy (Yang) is created from the pure substance of this
water, at the level of Kidney-Water.’
‘The energy (Yang) located at the skin and flesh comes from the five organs (Yin).

From the above information, we may deduce that Yang energy is created from pure (Tinh) substances contained within Yin. Thus,
when the energies of the five organs struggle amongst themselves, they will be unable to communicated with the exterior, which is
Yang (and corresponds to the nine faculties in this instance).

To summarize this paragraph, we can say that:

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1. Yin energy governs the interior, Yang energy rules the exterior.
2. A loss of balance between Yin and Yang, interior and exterior, may degenerate into mental disturbances.

4. HARMONY OF YIN AND YANG

If Yin and Yang are harmonious, perverse energy cannot attack. Tinh will rise to the ears, Thân (mental energy) will ascend to the
eyes. Therefore, if many is in good health, his ability to hear and see will be normal.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph XI

‘The ‘guest’ Wind infiltrates the energy, the Tinh is injured; perverse chi damages the liver (1).

‘If, at the same time, there is an excess of nourishment, the muscles and vessels (2) distend, causing dysentery and hemorrhoids.

‘If, at the same instance, there is an excess of drink, perverse energy rises to the top (3).

‘If, at this same instance, one does excessive labor, the kidney energy becomes damaged, giving rise to lumbago (4).

’Therefore, the essential of Yin and Yang is that Yang should be vigorous; health will be assured (5).’

EXPLANATIONS AND COMMENTARIES

1. WIND AND THE LIVER

Wind is a type of perverse Yang energy. When it affects the body, it will slowly transform into heat inside the body.

Wind (springtime) --- Heat (summer), which in turn damages the body’s energy. When Tinh and blood become weak, perverse
energy is able to enter the liver because:

Wind = Springtime = Liver

2. MUSCLES AND VESSELS

The musculature and vessels of the stomach and intestines are being referred to here. When the liver has been damaged by perverse
Wind, overeating will then damage the stomach and intestines due to a loss of balance between Wood (liver) and Earth (spleen-
stomach). (fig. 8)

3. EXCESSIVE DRINK AND BRONCHIAL DILATION

According to Wang Ping:

‘Excessive drinking causes dilation of the bronchi, this leads to energy rising towards the top.’

Tchang Tsing Yao said:

‘When alcohol is combined with perverse wind, the latter profits from the ‘pungency’ of the alcohol in order to enter the lungs.’

4. LUMBAGO AND PHYSICAL LABOR

The lumbar region registers the state of the kidneys. This is why BL-23 (Yu point of the kidneys) and GB-25 (Ma point of the
kidneys) are often needled in cases of lumbago.

5. YANG AND HEALTH

This phrase summarizes the preceding paragraphs by underlining the extreme importance of balanced Yin and Yang energy.

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Figure 8. Disequilibrium between Wood (Liver) and Earth (Spleen-Stomach).

- ‘contempt’ action by the spleen causes distention of the muscles and blood vessels.
- ‘humid-heat’ acts on Yang Ming (Stomach and Colon) causing hemorrhoids.
- ‘humid-cold’ acts on Tai Yin (Spleen) causing dysentery.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph XII

‘If Yin and Yang lose their equilibriums, it is like a springtime without autumn, a winter without summer. Seeking to harmonize them,
this is applying the principles of the Sages (1).

’If Yang is excessively tense and full, it will be unable to carry out its protective functions at the exterior, at the interior, Yin will disappear.

‘Yin would be calm, if Yang was well guarded (2), Tinh and mental energy would become tranquil. However, if Yin and Yang separate,
Tinh is exhausted (3).’

EXPLANATIONS AND COMMENTARIES

1. PRINCIPLES OF THE SAGES

Tchang Tche Tsong said:

‘This phrase summarizes the significance of the preceding paragraph; that Yang energy must be properly maintained. Yang being
well guarded, is without offense from perverse energy, without exhaustion of Tinh energy. If there is no anxiety, Yang cannot escape
to the exterior, Tinh cannot dry at the interior. These are the earliest principles of longevity.’

2. CALM … WELL GUARDED

In this instance, these terms are used to indicate a state of harmony and tranquility.

3. EXHAUSTION OF TINH

When Tinh is exhausted, it leaves the Yang. As a result, Yang becomes exhausted during its cycle because it is no longer nourished by
Yin (Tinh).

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph XIII

‘If one is attacked by wind and mist, the ‘Cold-Heat’ (1) disorder will arise.

‘In spring, if one is attacked by wind, this perverse energy remains in the body a long time and provokes diarrhea (2) in summer.

’In summer, if one is attacked by heat, fever (3) will occur in autumn.

‘In autumn, if one is offended by humidity, this perverse energy enters the top of the body giving rise to coughs. Without treatment, the
sickness evolves into paralysis (4).

‘In winter, if one is offended by cold, ‘On Benh’ (5) occurs in springtime.

‘This is the reason why the changing of seasonal climates can injure the five organs (6).’

EXPLANATIONS AND COMMENTARIES

1. COLD-HEAT DISORDER

Mist is Yin, wind is Yang; cold is Yin, heat is Yang.

This is why the disorder caused by mist and wind is called ‘Cold-Heat’ (Han Nhiet).

2. DIARRHEA AND SPLEEN ENERGY

In spring, wind damages the energy of the liver, because:

Wind = Springtime = Liver

In summer, this perverse wind can become very strong and enter the spleen (Earth) via the control cycle of the Five Elements, giving
rise to diarrhea.

3. FEVER OF AUTUMN

In summer, if a patient is attacked by heat bud does not ‘perspire the heat’, it will rest in a latent state until autumn, the time when
Yin appears. The Yin will encounter this latent perverse heat and cause fever (Nguoc). This disorder is called ‘autumn fever’.

4. PERVERSE HUMIDITY AND PARALYSIS

If one is attacked by perverse humidity in autumn, the bottom part of the body is always first to be affected because:

Humidity = Spleen, Stomach

This ‘humid’ disorder (Yin) evolves from bottom to top to cause coughs. It also evolves from the interior towards the exterior,
which may cause paralysis.

After attacking the lungs, the humidity will attack the exterior zones of the liver (muscles and tendons) if it is not treated.

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Wang Ping said:

‘The energy of humidity infiltrates into the organ and bowel (spleen and stomach) in order to provoke cough (following the Law of
the Five Elements: spleen  lungs). Then it enters the exterior (muscles and tendons) giving rise to paralysis (Nuy Quyet).’

5. ‘FEVER OF SPRINGTIME’

If one is offended by cold in winter, the manifestations may not be immediate. It may remain in a latent state until spring, when the
Yang energy appears. This Yang energy will encounter the perverse cold and cause ‘On Benh’ (fever of spring).

These are the four elementary principles of the evolution of disease and the transformation of perverse Yin and Yang in the
organism.

NOTE

We have used the term ‘Nguoc’ and ‘On’ because:

- NGUOC: is fever caused by the presence of latent perverse heat in summer encountering the
Yin energy of the body which appears in autumn. Thus, this is a disease of autumn.

- ON: is fever caused by the presence of latent perverse cold energy of winter meeting the body’s Yang energy in spring. Thus, this
is a disease of spring.

6. ‘DISORDERS OF THE FIVE ORGANS’

Not only can there be an abnormal evolution of Yin and Yang, but the organs themselves may fall ill, because chronic affections
always enter the organs.

When there is a penetration of perverse energy, its pathological manifestations may not be immediate. They may arise:

- In the intermediary periods (autumn and spring) showing febrile symptoms due to a fight between Yin and Yang.
- In summer and winter, showing typical symptoms of the organs concerned.

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‘Hoang Ti Nei King So Ouenn’ – Chapter III, Paragraph XIV

‘Tinh is created from the five flavors of nourishment. The five organs conserving Tinh can be weakened by the five flavors (1).

This is why:

‘If the flavor is excessively sour, the liver energy becomes greatly excessive; the energy of the spleen becomes deficient (2).

‘If the flavor is too salty, the bones (3) loosen, the flesh and muscles become retracted, the heart energy becomes extinguished (4).

‘If the flavor is too sweet, the energy of the heart becomes agitated, the patient presents sadness and dyspnea, the kidney energy loses its
equilibrium, the complexion turns blackish (5).

‘If the flavor is too bitter, the energy of the spleen cannot fulfill its role, the stomach energy becomes overly abundant (6).

‘If the flavor is too pungent, the muscles and vessels become loose and distended, the Tinh and mental energy are injured (7).

‘This is why one must know how to harmonize the five flavors in order to give strength to the bones, suppleness to the muscles and
tendons, and make the blood circulate; the flesh and the epidermis become closed, and the pores shut properly.’

‘Therefore, in order to live a long time, men should conform to the principles of Longevity (Tao) (8).’

EXPLANATIONS AND COMMENTARIES

1. ‘TINH’ AND THE ‘FIVE FLAVORS’

Mental energy is maintained by the nourishing Tinh (pure energy) of the five organs. Tinh is created from the five flavors:

• Toan (Chua = sour) maintains the liver energy

• Khô (Dang = bitter) maintains the heart energy
• Cam (Ngot = sweet) maintains the spleen energy
• Tân (Cay = pungent) maintains the lung energy
• Ham (Màn = salty) maintains the kidney energy.

Therefore, the five flavors activate the functions of the five organs (fig. 9).

2. FULLNESS OF THE LIVER, INSUFFICIENCY OF THE SPLEEN

This paragraph talks of an insufficiency of spleen energy caused by a great excess of liver energy, following the destructive cycle of the
Five Elements (Wood-Liver destroys Earth-Spleen).

3. LUMBAR VERTEBRAE AND MUSCULAR CONTRACTIONS

In this paragraph, the term ‘Bones’ (Cao Côt) refers to the lumbar vertebrae.

Tchang Tché Tsong said:

‘The ‘Gao Côt’ are the bones of the lumbar region, the most important of which is situated at GV-4 (Ming Men).’

Relating to that, we know:

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- The kidneys register the bones, in particular the lumbar vertebrae. Excess salty flavor damages the kidneys; this is why the bones
of this region become loose.

- That ‘salt’ absorbs water. Kidney water offends the ‘Earth-Spleen’ following the contempt cycle of the Five Elements. The
spleen energy becomes deficient, and is no longer able to nourish the flesh and muscles. As a result, the flesh and muscles
become retracted.

4. OPPRESSION AND BREATHLESSNESS

Water enters the Heart-Fire via the Five Elements cycle of destruction, causing oppression and breathlessness (fig. 10).

Figure 9. The Five Flavors and Five Organs

Note: An excess of flavors causes a fullness of the energies of the five organs except the kidneys ( insufficient) because flavor (=
Energy) destroys Water (= Matter).

Thus, when Yin energy (Tinh) of the five organs is weakened, it is due to one of the five flavors dominating over all the others.

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Figure 10. Destruction and contempt phenomena of Kidney-Water

5. CARDIAC PALPITATIONS

Excessively sweet flavors cause a fullness of the spleen. This excess energy further inhibits Kidney-Water (Five Elements destruction
cycle) which gives rise to an excess of Heart-Fire energy. As a result, the heart becomes agitated (because the kidneys are deficient).

The excess energy of the heart destroys the lungs (Metal) energy, causing sadness and dyspnea.

The blackish complexion is caused by circulatory troubles of kidney energy (black is the pathological color of the kidneys) (fig. 11).

Figure 11. The outcome of excessive Spleen energy (‘sweet’ flavor in excess):

- Kidney insufficiency due to ‘destruction’, causing fear, blackish complexion and urinary troubles.
- Fullness of the Heart due to ‘Kidney insufficiency’ causing palpitations.
- Deficiency of Lung energy caused by ‘destruction’, causing sadness and oppression.

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6. SPLEEN ENERGY AND STOMACH ENERGY

Yang Ming has a secondary vessel (distinct meridian), which travels to the heart. Therefore, the Son (Earth, stomach) and the
Mother (Fire, heart) communicate.

In the stomach, the bitter flavor rises to the heart. As a result, if this flavor is excessive, the mother (heart) energy becomes excessive
and the energy of the stomach (son) becomes strong.

When the stomach (heat-humidity) becomes strong, it loses its liaison with the spleen because the latter is unable to furnish more
cold-humidity to make balance.

7. MUSCULAR TROUBLES AND MENTAL ENERGY

When the Metal (lung) energy is excessive, the liver (Wood) becomes suppressed (Law of the Five Elements: Metal destroys Wood)
causing muscular troubles (because Wood registers the muscles – Law of destruction) along with dysfunctions of Tinh and mental
energy (= heat, law of contempt).

8. PRINCIPLES OF LONGEVITY

If we apply the principles of Yin and Yang (interior – exterior) and avoid all excesses so as not to damage the Yang, and if we
harmonize the five flavors in order to nourish Yin, Yin and Yang would balance very well, and there would be no reason to fear
disease or premature death.

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 Book I

CHAPTER IV
INSCRIPTION OF THE GO LDEN CHEST

(Kim Qui Chân Ngôn Luân)

 BOOK I CHAPTER IV – INSCRIPTION OF THE GOLDEN CHEST

‘Hoang Ti Nei King So Ouenn’ – Chapter IV, Paragraph I

Hoang Ti:

‘The Heaven has ‘Eight Winds’ (Bat Fong) (2), the King (3) has ‘Five Winds’ (Ngu Fong) (4). How do you explain this?

Khi Pa:

’Among the ‘Eight Winds’, if it is the ‘perverse Wind’ (Ta Fong) (5) which offends the King, this causes ‘Wind of the King’ (King Fong)
(6) which invades the five organs and causes disorders due to perverse energy.

‘The ‘triumphant’ characteristic (So Thang) (7) of the energy of the four seasons has important relations with the disease:

- Springtime triumphs over Indian summer (8)

- Indian summer triumphs over winter
- Winter triumphs over summer
- Summer triumphs over autumn
- Autumn triumphs over springtime.

These are the ‘triumphs’ (So Thang) of the four seasons.’

EXPLANATIONS AND COMMENTARIES

1. THE ‘SLOGAN’ OR CHAN NGON

Chân = true, just

Ngôn = word

‘Chân Ngôn’ means ‘slogan’: words that express a thought or sentiment in a concise manner.

According to Tchang Tché Tsong: “It was the sages who understood the Tao so that they could express these words.”

2. THE ‘EIGHT WINDS’ (BAT FONG)

These are winds that come from the eight regions:

- North, South, East, West

- North-East, North-West, South-East, South-West

3. THE KING

‘King’ are the pathways in which the energy of the five organs and six bowels flows. In the Occident, they are called ‘meridians’.

4. THE FIVE WINDS (NGU FONG)

In this instance, Fong means: messenger of Heaven and Earth. It is the movement which forms the basic unity of the Sun with our
universe and refers to expansion.

When we talk of Eight Winds and Five Winds, we are studying various combinations of Yin and Yang but in a different manner
than we have up to now.
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THE EIGHT WINDS: refer to different combinations of Yin-Yang mutations in our world according to Y King.

- Different combinations of one ‘Yin’ and one ‘Yang’ creates Tai Yang, Chao Yang, Tai Yin and Chao Yin.

- If we add a third element we obtain the ‘Eight Marvels’ which correspond, among other things, to the eight directions of
space: North, South, East, West, Northeast, Northwest, Southeast, Southwest. As we know, these correspond to the Eight
Winds.

THE FIVE WINDS: refers to the generating cycle of Yin and Yang (Yin = 2; Yang = 3).

We will study the following two cases:

- Yang is engendered by Yin, thus we multiply 2 x 3 = 6; giving us the Six Energies of Heaven and the terrestrial branches.

- Yin is engendered under the protection of Yang, thus we add 2 + 3 = 5; giving us the Five Elements representing the
evolution of energy and the nature of the celestial stems. These correspond to the Five Winds.

It is evident that there is a correspondence between these two cycles: in man, Water and Fire are the third and sixth ‘Marvels’, which
correspond to kidney-water and heart-fire.

5. PERVERSE WIND (TA FONG)

Ta = false, poor, perverse

Fong = Wind

Thus, the term ‘perverse wind’ refers to the exterior energy penetrating into the organism causing disease.

Perverse wind can also be a vehicle by which other perverse energies can enter the body. It may enter alone, or in combination with
other, more static energies (Heat, Dryness, Humidity, Cold).

6. ‘WIND OF THE KING’ (KING FONG)

This refers to a disease of the meridians due to the presence of perverse wind.

7. ‘TRIUMPHANT’ CHARACTERISTIC (SO THANG)

In order to understand the ‘triumphant’ characteristic of the energy of the four seasons, we should be familiar with the beneficial
action of Heaven and Earth energy of man.

- Heaven has five seasons: Spring, Summer, Indian Summer, Autumn, Winter
- Earth has five elements: Wood, Fire, Earth, Metal, Water
- Man has five organs: Liver, Heart, Spleen, Lungs, Kidneys

Each seasonal energy is related to an element and thus an organ:

‐ Spring corresponds to Wood and liver

‐ Summer corresponds to Fire and heart
‐ Indian summer corresponds to Earth and spleen
‐ Autumn corresponds to Metal and lungs
‐ Winter corresponds to Water and kidneys

Normally, each seasonal energy has a beneficial action on its corresponding organ. Therefore, when:

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- The energy of Spring acts on the Liver: The liver energy becomes prosperous.
- The energy of Summer acts on the heart: The heart energy becomes prosperous.
- The energy of Indian summer acts on the spleen: The spleen energy becomes prosperous.
- The energy of Autumn acts on the lungs: The lung energy becomes prosperous.
- The energy of Winter acts on the kidneys: The kidney energy becomes prosperous.

Thus, the energy of the four seasons corresponds to the evolution of Yin and Yang in both Man and the Universe. The energy of the
five seasons explains how each organ, bound to each season, has a preference for the action of Heaven and Earth.

In abnormal circumstances, the seasonal energy can become ‘upset’; the energy of spring may still be manifest during the period of
Indian summer.

In this instance, the spring energy is called ‘victorious energy’, or, more exactly, ‘triumphant energy’.

As a result, each seasonal energy has a ‘triumphant’ characteristic:

- The energy of spring triumphs over that of Indian summer.

- The energy of Indian summer triumphs over that of winter.
- The energy of winter triumphs over that of summer.
- The energy of summer triumphs over that of autumn.
- The energy of autumn triumphs over that of spring.

In Man, this ‘triumphant energy’ has a specific action on the organs:

- If the energy of spring manifests in Indian summer, the liver profits in order to triumph over the spleen.
- If the energy of summer manifests in autumn, the heart profits in order to triumph over the lungs.
- If the energy of Indian summer manifests in winter, the spleen profits in order to triumph over the kidneys.
- If the energy of autumn manifests in spring, the lungs profit in order to triumph over the liver.
- If the energy of winter manifests in summer, the kidneys profit in order to triumph over the heart.

The above explains the exact meaning of the term ‘triumph of the four seasons’.

8. INDIAN SUMMER (TRUONG HA)

This is the period which includes both the end of summer and the beginning of autumn. It corresponds to the sixth lunar month.

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Figure 12. ‘Triumphant’ characteristics of the Five Seasons

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‘Hoang Ti Nei King So Ouenn’ – Chapter IV, Paragraph II

‘Often, the East Wind manifests in spring (1), the sickness settles in the liver meridian (2), the treatment is done at the Iu points (3)
situated on the nape of the neck and the neck (4).

‘Often, the South Wind manifests in summer, the sickness settles in at the heart meridian, the treatment is performed at the Iu points,
situated on the chest and sides.

‘Often, the West Wind manifests in autumn, the sickness settles in at the lung meridian, the treatment is performed at the Iu points,
situated on the shoulders and back.

‘Often, the North Wind manifests in winter, the sickness settles in at the kidney meridian, the treatment is done at the Iu points located
at the loins and thighs (5).

‘The center (6) corresponds to Earth, the sickness settles in at the spleen meridian, the treatment is done at the Iu points situated on the
spinal column (7).

’This is why the energy of springtime often accompanies (8) head disorders (9); the energy of summer, often the organ sickness (10); the
energy of autumn, often disorders of the shoulders and back (11); the energy of winter, often disorders of the four members (12).

‘This is why, in springtime, one often has a plugged nose and epistaxis (Cuu Muc) (13); in summer, often the sickness of the chest and
sides (14); at Indian summer, often diarrhea and the sickness ‘of cold to the center’ (Han Trung) (15); in autumn, often ‘the fever caused
by wind’ (Fong Nguoc) (16); in winter, often ‘the numbness and the cold’ to the four members (Ty Quyêt) (17).

‘This is why, in winter, one must nourish the Yang energy so that it will not disperse to the exterior (18); no massage (An Kiêu) (19), no
physical fatigue. If this is done, in spring, there will be neither epistaxis nor the sickness of the head and neck; in summer, no sickness of
the chest and sides; in Indian summer, no diarrhea nor the sickness of ‘cold to the interior’; in autumn, no ‘fever caused by wind’; in
winter, no numbness and cold to the four members’, and no ‘sickness of the interior’ (20), as a result, no sweating (21).

‘Thus, one must know the Tinh (22), vital base of Man. This is why those who know the Tinh of the organs will not see the heat
sickness (On Bênh) (23). In summer, if the heat does not provoke sweating, in autumn, it transforms into ‘Fong Nguoc’ (fever caused by
wind) (24).

‘These are the rules of the Mo (vessels) (25) in a healthy man.’

EXPLANATIONS AND COMMENTARIES

1. THE EAST WIND MANIFESTS AT SPRINGTIME

Spring corresponds to ‘Kia’ and ‘I’. They are the first and second celestial stems responding to Wood that are found in the East. This
is why the East Wind manifests in spring.

We would apply the same reasoning for the other winds (South, West, North) (see ‘Energetic Pathology and Pathogenesis in
Chinese Medicine’ by Nguyen Van Nghi).

2. THE SICKNESS SETTLES AT THE LIVER MERIDIAN

This is due to the action of Heaven energy (spring, wind) on the corresponding organ (liver).

Tchang Tché Tsong said:

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‘The energy of the organ being excessive, the sickness is of external origin. The energy of the organ being deficient, the sickness
is due to an internal disturbance.’

The first case is due to the presence of perverse energy (eg. Wind) in the meridians. The second case is due to an internal
disturbance of the organ (eg. Anger).

Thus, the terms ‘empty’ and ‘full’ are extremely important in diagnosis and treatment.

When there is a penetration of perverse energy, an emptiness will precede a fullness, thus enabling perverse energy to penetrate. In
spring, an East Wind will manifest causing a disequilibrium of energy in the liver meridian.

3. IU POINTS

These Iu points do not correspond to the Iu points on the back nor do they relate to the 3rd antique point (Ting, Iong, Iu, Iunn,
King, Ho).

It is a particular term used to designate certain ‘dynamic’ points on a meridian.

4. THE TREATMENT IS DONE AT THE IU POINTS SITUATED ON THE NAPE OF THE NECK AND THE NECK

According to Wang Ping:

‘The energy of spring embellishes and refreshes the top part of the body’.

Wang Ping’s commentary is not complete, because the text whishes to explain the process of penetration, evolution, and location of
perverse energy (wind) at the following points:

FONG FOU: Wind Palace (GV-16)

FONG TCHEU: Wind Pond (GB-20)
I FONG: Wind Screen (SJ-17)
FONG MEN: Door of Wind (BL-12)
PING FONG: Wind Receiver (SI-12)

All of these points are located on the neck or nape of the neck, and are found on the top part of the body.

5. THE TREATMENT IS DONE AT THE IU POINTS SITUATED ON THE LOINS AND THIGHS

All of these Iu points are on the bladder meridian because:

- The bladder is coupled with the kidneys.

- The lumbar region and the thighs are ‘aroused’ by the energy of the bladder and kidneys (Ma Tche).

6. THE CENTER

This term corresponds to the ‘end of summer’, which is situated at the middle of the four seasons. Thus, it corresponds to the Earth
and spleen.

7. THE TREATMENT IS DONE AT THE IU POINTS LOCATED ON THE SPINAL COLUMN

These Iu points are:

CHEN TAO: ‘Divine Passage’ (GV-11) which receives energy from the tendino-muscular meridian of the
spleen.

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TCHE YANG: ‘Arrival of Yang’ (GV-9) which is opposite to BL-67 ‘Arrival of Yin’.

Thus, the meridians that arrive at Yang and Yin are Tai Yang and Tai Yin, Yang and Yin supreme.

At BL-67, Tai Yang arrives at the Yin of Chao Yin, deep Yin.

At GV-9, Tai Yin arrives at Tou Mo, Yang, Sea of Yang.

AT THE THORAX

- The lung (energy) is Yang, thus we treat them on a zone in back of the shoulders on the back (on the large intestine
meridian).

- The heart (blood) is Yin, thus we can treat it on the chest and sides, where the principal and secondary meridians of the
heart and heart constrictor are found.

ON THE ABDOMEN

- The spleen is in the center.

- The liver (spring) is Yang; its energy rises to the nape of the neck and neck where we find the ‘wind’ points.
- The kidneys (winter) are Yin; their energy descends to the loins and thighs, which are aroused by the principal and
secondary meridians of the bladder and kidneys.

8. ‘OFTEN ACCOMPANIES’

Perverse energy coming from the exterior will attack the external trajectories of the principal and secondary meridians corresponding
to the organs and bowels.

This explanation is based on the Yin-Yang philosophy as it relates to the human body. It is divided into an:

External, Yang zone:

• Skin and flesh where Wei (defensive) energy circulates. It contains the tendino-muscular meridians. This zone is
called ‘Yang of Yang’.

External, Yin zone:

• Muscles and bones in which Ying (nourishing) energy circulates. It contains the principal meridians. This zone is
called ‘Yin of Yang’.

Internal, Yang organs:

• Bowels. These bowels are classed as ‘Yang within Yin’.

Internal, Yin organs:

• Organs. They are classified as ‘Yin within Yin’.

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skin and flesh

Yang of Yang Wei (defensive energy)
secondary meridians
YANG
muscles and bones
Yin of Yang Ying (nourishing energy)
principal meridians
Yang of Yin bowels
YIN
Yin of yin organs

As a result, perverse energy (from the cosmos, and not from food) must pass from the external environment into the superficial
meridians (tendino-muscular) and then into the principal meridians in order to penetrate into the organs or bowels.

If perverse energy enters the principal meridians of the hand, it will follow the pathways of the Yang meridians. If it enters the foot
meridians, it will follow the pathways of the Yin meridians.

From this study, it can be seen that disease should not be studied only in relation to the meridians or organs, but also in relation to
the movement of Wei energy in its daily and seasonal rhythms.

9. ‘ENERGY OF SPRING OFTEN ACCOMPANIES HEAD DISORDERS’

The following explanation was given by Nguyen Tu Siêu:

‘Here, the author simply wanted to demonstrate that in spring, the Wei, defensive energy circulates abundantly in the top of
the body (head) and that it can be attacked by perverse wind causing headaches.’

Certain ideas of energetic medicine may be clarified as a result of this explanation:

• Exterior perverse energy penetrates into the body when the Wei energy is in a weakened condition.

• The clinical signs vary according to the location of perverse energy. It may be located in the superficial or deep meridians,
or in the bowels or organs.

10. THE ENERGY OF SUMMER OFTEN ACCOMPANIES ORGANIC DISEASES

Following the idea of emptiness and fullness, Tchang Tché Tsong said:

‘In summer, the Yang (Wei) energy is found at the exterior and in a state of fullness. The Yin (Ying, nourishing) energy is
within and in a state of emptiness. Perverse energy profits from this emptiness in order to offend the organism.’

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Figure 13. The Yang (Wei) defensive zone is empty, perverse energy penetrates.

Therefore, it is because ‘the fullness of one gives rise to an emptiness in another and vice-verssa’ (Nei King) that the deep (principal)
meridians traversing the organs are in an empty condition. Because of this emptiness, perverse energy can enter the organs when the
Wei (defensive) energy is weak.

11. THE ENERGY OF AUTUMN OFTEN ACCOMPANIES DISORDERS OF THE SHOULDER AND BACK

Here is the explanation of Tchang Tse Tsong:

‘Autumn is the time of ‘gathering’ and ‘withering’. During this season, the energy of the body retires towards the interior and
does not defend the exterior. Perverse wind penetrates directly into the Iu points of the meridians, causing ‘diseases of the
shoulder and back’.

This explanation needs some clarification:

- In autumn, Yang energy retires towards the interior, but not completely, because autumn is the season of ‘withering’ and
not ‘conservation’ (concentration).
- Thus, in autumn, the Yang energy is found in the deep portions of the meridians trajectories, between the Ho point and
the entrance or exit points of the organs or bowels located in the regions of the neck and groin.
- We can not say that, in autumn, the deep portions of the meridians are excessive while the superficial portions are
deficient.
- The superficial portion of the meridian corresponds to the antique points (Ting, Iong, Iu, Iunn, King, Ho). Because it is
empty, it enables that perverse energy to enter into the Iu point (3rd antique point, point of absorption).
- The perverse energy enters the deep part of the meridian and rests there.
- We know that:
Autumn = Lungs, Large Intestine

As a result, the large intestine meridian will be attacked. The points Tsienn Iu (CO-15), Ku Kou (CO-16), and Ta Toui (GV-14)
are usually painful in disorders of the shoulder and back (fig. 14).

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Figure 14. In autumn, the superficial portion (between the Ting and Ho points) is empty. Perverse energy penetrates into the Iu
point and settles in the deep portion of the trajectory.

12. THE ENERGY OF WINTER OFTEN ACCOMPANIES DISORDERS OF THE FOUR MEMBERS

The following explanation was given by Tchang Tché Tsong:

‘The four members are the places where the Yang energy originates. In winter, the Yang energy is hidden within (lower
abdominal region) causing an emptiness of the meridians found at the exterior. This emptiness favors the penetration of
perverse energy, giving rise to disorders of the four members.’

At first glance, this explanation seems rather difficult to understand, because we have not grasped the notions of Energy and
Meridian:

- The four members are the places where the Yang energy originates, because the secondary (tendino-muscular) meridians
start at the Ting points of the fingers and toes before entering the upper parts of the body.
- In winter, these meridians are empty because the Yang energy is hidden in the interior, thus causing disorders of the four
members due to the penetration of perverse energy.
- The tendino-muscular meridians are not the only pathways involved. The Lo longitudinal vessels leaving from the Lo
points are the distinct meridians which arise from the joints of the members are also involved.

13. BLOCKED NOSE AND EPISTAXID (CUU MUC)

CUU: Rhinitis, disorder caused by cold having the following signs: blocked nose, sneezing, and runny nose.

MUC: Epistaxis.

However, one must specify that the blocked nose comes from the Wind-Cold, and the epistaxis comes from the Wind-Heat.

14. OFTEN, ONE HAS DISORDERS OF THE CHEST AND SIDES IN SUMMER

About this subject, Sou Kong:

‘The principal and secondary meridians of the heart and heart constrictor go to the chest and sides, the sickness manifests at
this region. Why did Khi Pa not name this sickness?’

To which Tchang Tsing Yao (alias Kai Pin) responded:

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‘Because the first three paragraphs and those following are only concerned with the study of “the exit and re-entrance” of the
energies of the organs and their corresponding meridians.

‘Nevertheless, Khi Pa did mention certain clinical signs, those of epistaxis, diarrhea … in order to demonstrate that:

- When the sickness pertains to the meridian situated at the head, it provokes epistaxis.
- When the sickness pertains to the organ, within the abdomen, it provokes diarrhea.’

The symptoms here are studied in relation to the zones of body layers involved, and not in relation to the organs, meridians, or
movement of Wei energy.

YANG  Top
 External, secondary meridians

YIN  Bottom
 Interior, principal meridians
 Interior, energy and blood
 Interior, organs

15. AT THE END OF SUMMER, OFTEN ONE HAS DIARRHEA AND THE DISORDER OF ‘COLD TO THE CENTER’
(HAN TRUNG)

HAN: Cold
TRUNG: Center = Earth = Spleen

Thus, the ‘cold to the center’ is a disease of splenic origin accompanied by an imbalance between stomach Yang (Humidity-Heat)
and spleen Yin (Humidity-Cold): the Yang of the stomach is deficient, the Yin of the spleen is excessive, causing cold at the center
(spleen).

Here is the explanation of Tchang Tché Tsong:

‘The spleen is the Tché Yin (arrival of Yin) within Yin. Because it is unable to transform into heat, the cold sickness will
manifest.’

(See the explanation of Tché Yin farther on, paragraph III, #9)

However, this sickness can have an external origin (perverse energy). In effect, at the beginning of summer, ‘Earth-Humidity’ (Thâp
Thô) is the dominant energy. Wind penetrates very easily into the Iu points of the spleen meridian in order to enter the interior.
This gives rise to diarrhea. At this time, one says: ‘The Wind-Wood triumphs over the Earth.’ This can be explained by the
destructive cycle of the law of the Five Elements (fig. 15).

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Figure 15. ‘Wind-Wood’ triumphs over ‘Earth-Spleen’ by the control cycle of the Five Elements.

16. IN AUTUMN, ONE OFTEN HAS ‘FEVER CAUSED BY WIND’

Nguyen Tu Siêu explained the mechanism of this fever:

‘In autumn, the Yang energy of the body retires to the interior; the Yin energy circulates towards the exterior. The perverse and
essential energy of the body (Yin-Yang) meet in the intermediary zone (between the interior and exterior) and begin to fight,
causing fever.’

17. IN WINTER, ONE OFTEN HAS ‘NUMBNESS WITH COLD SENSATIONS’ (TY QUYET) OF THE MEMBERS

Ty: Numbness
Quyêt: Determination

Thus, Ty Quyêt is a winter disease characterized by weakness and cold at the four members. It does not signify rheumatism (Ty =
Pei) as certain authors have counseled because:

- Rheumatism is a disease caused by the grouping of many perverse energies: wind, cold, humidity…
- In this paragraph, the author only studied the cold, energy of winter.

18. IN WINTER, ONE MUST NOURISH HIS YANG ENERGY SO THAT IT WILL NOT DISPERSE TOWARDS THE
EXTERIOR

Khi Pa insisted here on the defensive role of Yang (Wei, defensive) energy. By nourishing Yang, we will prevent the penetration of
perverse energy into the Iu points of the meridians.

19. MASSAGE (AN KIEU)

An: to mold, knead, or press between the fingers

Kiêu: manipulation of the members

Thus, ‘An Kiêu’ (massage) had been understood and practiced long before the period of the Nei King (2800 B.C.)

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Massage is a very superficial type of therapy, and is applied to the Yang, exterior. Its action is similar to that of strenuous exercise, in
that it causes an expenditure of Yang (Yang = action).

20. DISORDERS OF THE INERIOR (XAN TIET)

The term ‘Xan Tiêt’ applies to all disorders located at the interior of the body, and in particular those disease associated to the
organs (Yin within Yin).

21. SWEATING

This was meant to imply ‘disorders of the exterior’ opposite to the ‘disorders of the interior’. This is why Nguyen Tu Siêu said:

‘If we protect our mental, essential, and ancestral energies, and our blood, perverse energy will not be able to offend the
meridians in order to cause the diseases of the interior (Xan Tiêt), nor the Yang energy, which would cause sickness of the
exterior, that manifests by sweating.’

The reason for sweating here is due to a reaction of the organism, which rejects exterior perverse energies. This occurs in external
diseases.

22. TINH, VITAL BASE OF MAN

Thân (mental energy) and Huyêt (blood) are created and maintained by Tinh (pure energy, see explanation in Chapter I). Tinh,
therefore, is the source of life.

This is why, when we nourish and guard the interior, blood and energy remain intact, and perverse energy is unable to attack. If this
is not done, two types of disorders may become manifest:

- ‘On Bênh’: heat disease that manifests in spring

- ‘Fong Nguoc’: fever caused by wind that manifests in autumn

These are two types of seasonal, evolutive disorders.

23. ‘ON BENH’ OF SPRINGTIME

If the Tinh is not nourished (Tinh = Pure Yin = Winter = Cold), ‘cold’ winter energy penetrates into the body and remains in a
latent state until spring, when it will turn into heat, because:

- According to the law of the Five Elements:

Winter (Water, Cold)  Spring (Wood, Wind)

- According to the law of the Four Seasons:

‘In spring, the Yang (heat) energy begins to manifest’ (Nei King)

Thus, the ‘heat disease’ of spring is one of the clinical manifestations of ‘perverse cold’ caught in winter.

24. ‘FONG NGUOC’ OF AUTUMN

In summer, sweating is a normal physiological manifestation, which facilitates the elimination of perverse (heat) energy. If this does
not occur, the perverse energy will rest in a latent state. In autumn, it encounters the ‘gathering’ energy in the body’s intermediary
zone. A fight ensues which causes fever to develop. (see explanation #9 of this paragraph).

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25. RULES OF ‘MO’

Mo: Vessel

In energetic medicine, we can distinguish two types of Mo or vessels:

King Mo: King Vessels, principal meridians

Lo Mo: Lo Vessels, secondary vessels

In this paragraph, Khi Pa examined the evolution of perverse energy in the Mo vessels only. This can be either the principal or
secondary vessels.

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‘Hoang Ti Nei King So Ouenn’ – Chapter IV, Paragraph III

‘This is why it is said:

‘Within Yin, there is Yin,

Within Yang, there is Yang.’

’In effect, the day is Yang; the night is Yin. From dawn to midday (1), it is Yang within Yang; from midday to dusk (2), it is Yin within
Yang; from dusk to the chant of the cock (3), it is Yin within Yin; from the cock’s crow to the break of day (4), it is Yang within Yin.

‘It is the same in men.

‘With regard to the Yin and Yang of the entire body, the exterior (Biêu) is Yang, the interior (Ly) is Yin; the back is Yang, the abdomen
is Yin.

‘With regard to the Yin and Yang of the organ and bowel, the organ is Yin, the bowel is Yang; the liver, heart, spleen, lungs and kidneys
are the five organs, thus Yin; the gallbladder, stomach, large intestine, small intestine, bladder and three heater are the six bowels, thus
Yang (5).

‘Thus, to know why Yin is found within Yin, Yang is found within Yang, this is understanding that in winter, the disease is localized at
the Yin (6); in summer, the disease is at the Yang (7); in spring, the disease is at the Yin (6); in autumn, the disease is at the Yang (7).
Because of this, one must always examine the location of the disease before applying the treatment with the stone needle (Biêm Thaeh)
(8).

‘Also, with regards to the back which is Yang, the heart is Yang within Yang, the lungs are Yin within Yang (9).

‘With regards to the abdomen which is Yin, the liver is Yang within Yin, the spleen is the ‘Tché Yin’ (arrival of Yin) within Yin, the
kidneys are Yin within Yin (9).

‘These are the interactions of Yin and Yang, of interior and exterior, of ‘Thu’ and ‘Hung’ (10) in man as in all beings which, together
with the Yin and Yang of Heaven, evolve and transform.’

EXPLANATIONS AND COMMENTARIES

1. FROM DAWN TO MIDDAY

From ‘Mao’ to ‘Ou’ (Ngo): Chinese hours

European hours: from 6 AM to 12 noon

2. FROM MIDDAY TO DUSK

From ‘Ou’ to ‘Iou’ (Daû): from 12 noon to 6 PM

3. FROM DUSK TO THE CHANT OF THE COCK

From ‘Iou’ to ‘Tse’ (Ty): from 6 PM to midnight

4. FROM COCK’S CROW TO THE BREAK OF DAY

From ‘Tse’ to ‘Mao’: from midnight to 6 AM

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NOTES

A. One Chinese house equals two European hours.

B. The 12 Chinese hours are the 12 ‘terrestial branches’ (Dia Chi) (see Energetic Pathology and Pathogenesis by Nguyen Van
Nghi) which are the 12 characteristics of heaven. They are:
i. Tse (Ty) -------------------------------------- 11 PM to 1 AM
ii. Tchreou (Suu) -------------------------------- 1 AM to 3 AM
iii. Yin (Dan) -------------------------------------- 3 AM to 5 AM
iv. Mao (Mao) -------------------------------------- 5 AM to 7 AM
v. Tchrenn (Thin) --------------------------------- 7 AM to 9 AM
vi. Se (Ti) ----------------------------------------- 9 AM to 11 AM
vii. Ou (Ngo) -------------------------------------- 11 AM to 1 PM
viii. Oe (Vi) -------------------------------------- 1 PM to 3 PM
ix. Chenn (Thân) --------------------------------- 3 PM to 5 PM
x. Iou (Dau) -------------------------------------- 5 PM to 7 PM
xi. Siu (Thuât) ------------------------------------- 7 PM to 9 PM
xii. Rae (Hoi) -------------------------------------- 9 PM to 11 PM

C. The ‘celestial stems’ (Thiên Can) and the ‘terrestrial branches’ (Dia Chi) are the symbols used in the theory of ‘Movements and
Energies’. They are used to calculate the mutations of the five Movements of Earth and the six Energies of Heaven.
D. The following is an explanation of the evolution of Yin and Yang in a 24 hour day:
- From the chant of the cock to the early morning (midnight to 6 AM): Yang energy begins to appear.
- From early morning to midday (6 AM to 12 noon): Yang energy is at maximum amplitude, it corresponds to the energy of
summer. Thus, it is Yang within Yang.
- From midday to dusk (12 noon to 6 PM): Yang energy begins to decline. This corresponds to autumn energy, and is thus
Yin within Yang.
- From nightfall to the cocks crow (6 PM to 12 midnight): Yang energy gathers within. This corresponds to winter energy,
and is thus Yin within Yin (fig. 16).

Tchang Tchong King (168 B.C.) said:

‘In one day, there is also four seasons. The entrance and exit of the Yin and Yang of Man also has four seasons.’

This implies that, in a healthy person, the circulation of the ‘King’ and ‘Lo’ vessels correspond to the cycle of the four seasons.

Figure 16. Yin and Yang of the four seasons and a 24 hour day.

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5. ‘ENERGETIC PATHWAYS’ AND THE ORGANS

Here, Khi Pa explained the relations of the energetic pathways (meridians).

The meridians are created from the five elements of Earth (nourishment). These respond to the six energies of Heaven
(respiration…). This is why, when studying the meridians, we always relate them to the five organs and five elements, before relating
them to the bowels.

At the interior, the meridians bind the organs to the bowels. At the exterior, they traverse the entire body. The Yin and Yang
(meridians) ‘exit and enter’; they circulate in the interior and exterior in order to assure ‘birth, growth, gathering and conservation’ …
following the ‘Mo’ principles in Man.

From the interior of the body, the Tou Mo (GV) enters the back. This governs all the Yang energies. The Jenn Mo (CV) rises to the
abdomen and governs all of the body’s Yin energies.

This is why the back is Yang and the abdomen is Yin.

6. IN WINTER AND SPRING, THE DISEASE IS LOCALIZED IN THE YIN

According to the idea of the three heater, the lower heater is Yin in comparison to the upper heater which is Yang. The liver and
kidneys are located in the lower heater and are Yin. Diseases of winter and spring refer to disorders of the liver and kidneys.

This same idea applies when discussing the energies of the liver and kidneys in relation to the Yin and Yang of the four seasons. The
ilver (= spring) is Yang within Yin, the kidneys (= winter) are Yin within Yin (see paragraph 5). As a result, any disorder of the liver
or kidneys will be located in the Yin in this case.

7. IN SUMMER AND AUTUMN, THE DISEASE IS LOCALIZED IN THE YANG

This explanation is analogous to the one above. The upper heater is Yang in comparison to the lower heater, which is Yin. The
heart and lungs are located in the zone of the upper heater thus they are Yang.

When studying the heart and lung energy in relation to the Yin and Yang of the four seasons, the heart (= summer) is Yang within
Yang, the lungs (= autumn) are Yin within Yang. As a result, their disorders are located in the Yang.

This is why Tchang Tché Tsong taught us:

‘The idea of Yin and Yang is of great importance in energetic medicine. We should study this deeply. One must understand
the significance of the terms YIN WITHIN YIN, YANG WITHIN YANG … so that one can know and find the disease
before treating with needles, in using only the Iu points of the Yin meridians…’

8. STONE NEEDLES (BIEM THACH)

Both gold and silver have the same role in Chinese energetic therapeutics. Tonification and dispersion depends upon the manner of
needling and not on the material the needle is made from.

9. THE YIN ORGAN, YANG ORGAN, AND TCHE YIN

The idea given by Tchang Tsing Yao completes that of the three heater:

‘The heart and lungs are Yang organs because they are situated above (Yang) the diaphragm and are nearer to the back than the
other organs. The liver and kidneys are Yin organs because they are situated below (Yin) the diaphragm and are not as close to
the back as the other organs.’

The spleen is the Tché Yin (arrival of the Yin to Yang) because the Yang stomach energy arrives here first before going to the other
organs during the course of digestion.
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However, the term Tché Yin (Ting point, BL-67) refers to the evolution of Ying (nourishing) energy in the meridians. Here, the
Tai Yang meridian energy (bladder), which is the most superficial, meets the Chao Yin (kidney) meridian, the deepest Yin.

10. EXTERIOR MANIFESTATION, INTERIOR MANIFESTATION (BIEU, LY); EXTERNAL, INTERNAL (NOI,
NGOAI); STRONG, WEAK (THU, HUNG)

These are terms explaining the various characteristics of Yin and Yang in all living things.

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‘Hoang Ti Nei King So Ouenn’ – Chapter IV, Paragraph IV

Hoang Ti asked:

‘The five organs correspond to the four seasons. Do they have their influences on them? (1).

Khi Pa responded:

’Certainly.

‘The energy of the East has the color green (2). It penetrates up to the liver and travels to the eyes (3). Part of this pure energy remains in
the liver, its disturbance will cause fright. (4)

‘Among the flavors, the liver corresponds to sour (5); among the elements, to Wood (6); among the animals, to the chicken (7); among
the grains, to corn (côc mach) (8); among the seasons, to springtime; among the planets, to Jupiter (9); among the musical tones, to ‘Giac’
(10); among the numbers, to 8 (11); among the odors, to ‘Hôi’ (fetid) (12); thanks to this, one knows that in spring, the disease often
manifests at the head, because the liver energy rises to the top part of the body; often the muscles because its energy registers there (13).

‘The energy of the South is a red color, it penetrates up to the heart and travels to the ears. Part of this pure energy remains in the heart
(14), its disturbance will affect all the other organs (15).

‘Among the flavors, the heart responds to bitter (16); among the elements, to Fire; among the animals, to the goat; among the grains, to
red corn; among the seasons, to summer; among the planets, to Mars; among the musical notes, to ‘Chuy’ (17); among the numbers, to 7
(18); among the odors, to ‘Hac’ (acrid) (19); thanks to this, in summer, the disease often manifests in the blood, because the heart energy
registers this; often to the organs, because the heart is their master (20).

‘The energy of the Center is yellow in color. It penetrates up to the spleen and travels to the mouth. Part of this pure energy remains in the
spleen, its disturbance provokes the sickness at the base of the tongue (21).

‘Among the flavors, the spleen corresponds to sweetness; among the elements, to Earth; among the animals, to the Ox (22); among the
grains, to yellow millet; among the seasons, to the end of summer; among the planets, to Saturn; among the musical notes, to ‘Cung’;
among the numbers , to 5 (23); among the odors, to ‘Huong’ (Thom, fragrant) (24); Thanks to this, at the end of summer, the disease
often manifests at the base of the tongue, because the spleen has relations with the tongue; often at the flesh, because its energy registers
there (25).

‘The energy of the West is white in color (26). It penetrates up to the lungs and travels to the nose. Part of this pure energy remains in the
lungs, its disturbance causes sickness to the shoulder (27).

‘Among the flavors, the lungs respond to pungent; among the elements, to Metal; among the animals, to the horse (28); among the grains,
to rice (29); among the seasons, to autumn; among the planets, to Venus (30); among the musical notes, to ‘Thuong’ (31); among the
numbers, to 9 (32); among the odors, to ‘Tanh’ (insipid, nauseous) (33). Thanks to this, in autumn, the sickness often manifests at the
shoulder, because the energy of the lungs passes to the shoulder; often to the skin and body hair, because these register the lung energy
(34).

‘The energy of the North is black in color. It penetrates up to the kidneys and travels to the two Yin (35). Part of this pure energy remains
in the kidneys, its disturbance causes sickness of the ‘KI’ (36).

‘Among the flavors, the kidneys respond to salt (37); among the elements, to Water; among the animals, to the pig (38); among the
grains, to black haricot (39); among the seasons, to winter; among the planets, to Mercury (40); among the musical notes, to ‘Vu’ (41);
among the numbers, to 6 (42); among the odors, to ‘Huc Muc’ (odor of mildew) (Moc am). Thanks to this, in winter, the disease
manifests at the ‘Ki’ because the kidney energy irrigates them; often to the bones, because the kidney energy registers there.

‘Thus, a good doctor takes the pulse very carefully, observes very attentively ‘the submission and insubmission’ (Nghich Tong) of the five
organs and six bowels, studies very minutely the relations of Yin and Yang, of Interior and Exterior, of ‘Thu’ and ‘Hung’, before
prescribing the treatment. This science is extremely precise. It should be written down and meditated on. It is the upright and capable
man who can receive this teaching. This is how one should observe the Tao (43).’

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EXPLANATIONS AND COMMENTARIES

1. HOANG TI’S QUESTION IS VERY SUBTLE

We may interpret it in the following manner:

When the five organs correspond to the Yin and Yang of the four seasons, their energies and colors will also correspond to the five
cardinal points of the four seasons.

However, Hoang Ti’s question contains the term ‘Thu Thu’, which is very difficult to translate.

The following explanation was written by Lu Kuoang during the Han Dynasty (206 to 580 BC):

‘The action of collecting the five colors, effectuated by the five organs, is called ‘Thu’. The action of receiving and conserving is
called ‘Thu’.

Tchang Tsing Yao added:

‘Thu-Thu’ refers to two phenomena of the same nature that attract one towards the other.’

Thus, we have used the word ‘influence’ for the term ‘Thu-Thu’, in order to conform to occidental understanding.

NOTE:

In terms of energetic material, this paragraph is very important. Cosmic (Heaven) energy communicates with the energy of
Man. Part of this energy remains in an organ, while another part of this same energy rises towards heaven via the Eight Faculties
(nose, mouth, eyes, ears, etc.)

The energetic circulation between Heaven and Man conforms to the principles of Yin and Yang. Any disturbance of this
energetic equilibrium will provoke trouble in its corresponding orifice.

2. EAST, SOUTH, CENTER, WEST, NORTH

When referring to Heaven, these are the five cardinal points. When referring to Earth, they are the five elements. When referring to
Man, they correspond to the five organs.

We may say that:

East = Wood = Liver

South = Fire = Heart
Center = Earth = Spleen
West = Metal = Lungs
North = Water = Kidneys

3. LIVER ENERGY TRAVELS TO THE EYES

This movement is produced by the internal trajectory of the Tsiue Yin (Liver) meridian. Its trajectory reaches the vertex of the
cranium.

NOTE:

In this paragraph, Khi Pa described the relationships between man’s energy and the energy of the Cosmos (5 cardinal points)
within the regions of the 9 orifices:

Liver energy -- Muc (Mât: eyes) (2) -- East

Heart energy -- Nhi (Tai: ears) (2) -- South
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Spleen energy -- Khân (Mieng: mouth) (1) -- Center

Lung energy -- Ty (Lo Mui: nostrils) (2) -- West
Kidney energy -- Nhi Am (2 Yin: anus & urethra) -- North

The relationships of all the above can be explained by the ‘King-Lo’ system (principal and secondary meridians).

4. A DISTURBANCE OF LIVER ENERGY WILL CAUSE FRIGHT

During Spring, the Yang energy begins to grow. A disturbance of this energy will cause fear to manifest. This phenomena is
explained by the 5 Element Law: when the body undergoes a shock, wood will no longer be nourished by water.

5. THE FIVE FLAVORS ARE

- Bitter
- Acid (sour)
- Hot (spicy)
- Sweet (sugar)
- Salty

6. THE FIVE ELEMENTS ARE

- Wood
- Fire
- Earth
- Metal
- Water

7. THE FIVE PRINCIPAL DOMESTIC ANIMALS ARE

- Chicken
- Goat
- Cow
- Horse
- Pig

8. THE FIVE CEREAL GRAINS ARE

- Wheat
- Corn
- Beans
- Rice
- Millet

9. THE FIVE PLANETS CORRESPONDING TO THE FIVE ELEMENTS ARE

- Mercury -- Thuy Tinh (Water Planet)
- Mars -- Hoa Tinh (Fire Planet)
- Jupiter -- Môc Tinh (Wood Planet)
- Venus -- Kim Tinh (Metal Planet)
- Saturn -- Thô Tinh (Earth Planet)

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10. THE FIVE MUSICAL NOTES ARE

- Cung (Kong) earth
- Thuong (Chang) metal
- Giac (Kiao) wood
- Chuy (Tcheu) fire
- Vu (Yu) water

The five oriental musical notes are derived from noises produced from the energies of the five elements. The ‘sound’ of wood is
‘giac’. Liver (wood) energy can produce a noise that sounds like ‘giac’.

11. THE NUMBERS 5, 6, 7, 8, 9

These are the symbols used in energetic medicine for calculating the degree of movement of the five elements as they relate to the
energy of Heaven and Earth.

According to the Y King, the numbers 1, 2, 3, 4, 5 are the energetic numbers belonging to Heaven and are thus static. They do not
transform, but they do represent Water (1), Fire (2), Wood (3), Metal (4), and Earth (5). They are considered to be Yang although
they do contain some Yin, and are ready at any moment to transform into a dynamic, ‘evolutionary’ number, capable of change.

Thus, the number 5 is the number that corresponds to Earth. It is considered to be both its static and dynamic number. If we add
the numbers 1, 2, 3, 4 which are static and correspond to Water, Fire, Wood, and Metal respectively, we will get the dynamic
number corresponding to each of these elements. Thus:

- Water: 5+1=6
- Fire: 5 + 2 = 7
- Wood: 5+3=8
- Metal: 5+4=9

By examining the dynamic numbers 5, 6, 7, 8, and 9, we may conclude that: Without the Earth’s number 5, nothing would be
produced. In the Y King it is said:

‘The number 3 of Heaven produces Wood energy, while the number 8 (5 + 3) gives the form.’

This means that number 8 is the symbol of the energetic materialization of wood, brought about by the association of number 5
(Earth energy – Yin) with the number 3 (Heaven energy – Yang).

12. THE FIVE ODORS

- Hôi (fetid) released by Wood.

- Hac (acrid, stifling) released by Fire.
- Thom (sweet) released by Earth.
- Tanh (nauseating) released by Metal.
- Môc-âm (mildew: Môc:, allied to humidity: âm) released by Water.

13. THE LOCATION OF DISEASE

Two very important remarks were made on this subject by Tchang Tché Tsong:

 Cause and location of disease:

‘Find the ‘immaterial’ action of the energy of Heaven (corresponding to Energy) for the cause of the disease and find
the ‘material’ action of Earth energy (corresponding to Form) such as the muscles and bones…
For the location of the disease, thus you will know how to determine the interactions between these two energies
(Heaven and Earth). In Man, this is called disease.’

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 Action of Mental Energy (Tinh) of the Heart on the pure energy (Tinh) of the five organs.
‘It is under the action of the Tinh of the Heart that the pure (Tinh) of the five organs transforms into blood. (Blood
– red – heart).’

14. PURE HEART ENERGY

According to the Nei King Ling Shu:

‘The energy and blood of the 12 meridians (King) comprise those of the 365 reunions (points) entering the head and traveling
to the Eight Faculties (nose, ears, etc.). That which enters the ear in order to create the sense of audition is a particular energy
called ‘distinct’ (Biêt Khi).

According to Nguyen Tu Siêu, the ‘distinct’ energy that travels to the ear is the energy of the heart.

According to Nguyen Van Nghi, auriculotherapy is the practice of regulating this ‘distinct’ energy in the ears.

15. RELATIONSHIPS OF PURE HEART ENERGY

The heart has very close relations with the five organs. This is why the energies of the five organs become disturbed when heart
energy is off balance.

16. BITTER

This is the flavor of Fire. Heart energy communicates with the energy of the South (Fire). Thus, !Fire!, ‘bitter’, and ‘heart’ are all in
the same category.

17. ‘CHUY’

This is the sound produced by Fire. It corresponds to the heart.

18. NUMBER 7

The two components of this number are 5 + 2. Five (5) is the number of Earth, and 2 is the static number of Fire, corresponding to
Heaven.

Therefore, the combination of these two numbers creates the ‘evolutionary’ (dynamic) number of Fire (see note 11).

This is why it is said in the Y King: ‘the number 2 of Heaven produces Fire energy; the number 5 of Earth gives it the form.
Number 7 is that of the heart.’

19. THE ENERGY BURNT BY FIRE

Releases the acrid (Hac) odor.

20. THE HEART REGISTERS THE BLOOD

This is why heart troubles may result in various types of blood disorders.

NOTE

In order to treat the blood, we must treat the energy of the Three Heater, Spleen and Liver because:

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 The middle heater fabricates Ying (nourishing) energy.

 The spleen distributes it.
 The liver concentrates the pure energy and feeds the heart.

21. SPLEEN ENERGY

According to the Nei King Ling Shu:

‘The spleen receives energy from food (Ying). By the mouth and the tongue, we can distinguish ‘the affection and the
antipathy’, ‘the auspicious and inauspicious’.

What this really means is that the energy of the spleen connects with the tongue, and can be diagnosed there.

22. DO NOT CONFUSE THE OX WITH THE BUFFALO

The ox, called ‘Nguu’ or ‘Bo’, is yellow in color. The buffalo, called ‘Thuy Nguu’ or ‘Trau’ (literally meaning ‘aquatic cow’ because
this animal grazes in rice paddies that are inundated with water) is black in color.

The ox, due to its yellow coloration, is an animal that corresponds to the spleen (spleen – yellow – earth).

23. NUMBER 5

This is the ‘static’ (1st energetic stage) as well as ‘dynamic’ number corresponding to the movement of the Earth.

In the Y King it is said:

‘The number 5 of Heaven produces Earth energy, the number 10 (5 x 2) gives it the form. The ‘productive’ number 5 applies
to the Earth.’

24. SPLEEN ENERGY HAS NO ODOR

When energies from various foods enter the spleen, the odor it gives off is sweet or fragrant to the smell.

25. THE SPLEEN CONTROLS THE FLESH

When the spleen is adversely affected, disorders of the flesh may manifest.

Therapeutically speaking, the cause of most spleen disorders is usually due to perverse humidity either from food or from external
climatic factors. We must remember that humidity corresponds to the spleen.

When the spleen is affected from internal factors (emotions) its energy becomes depleted. In order to treat it effectively, the Law of
the Five Elements must be used. There may also be an imbalance of Yin-Yang within the Earth element itself. In this case, we must
reestablish the equilibrium of the stomach (humidity - Yang) with the spleen (humidity – Yin).

26. METAL

The Metal element releases its energy towards the West. It is whitish in color. Energy coming from the West enters the lungs and
travels to the nose where it then leaves the body again in order to travel to the West.

This is why:

Lungs = Metal = White = West

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27. THE PERVERSE ENERGY OF AUTUMN

This energy penetrates into the secondary meridians (tendino-muscular) on the shoulder and back. This causes ‘external’ diseases
from autumn energy (see paragraph 2).

28. HORSES AND THE METAL ELEMENT

According to the Y King, the ‘Koua Ken’ corresponds to horses while ‘Ken-Metal’ corresponds to the lungs.

29. RICE

Rice is white in color, which corresponds to the lungs, thus rice is beneficial for the lungs.

30. PURE ENERGY OF METAL

This energy travels to the planet Venus, called ‘Metal Planet’ (Kim Tinh) by the Orientals.

31. THE SOUND OF METAL

‘Thuong’ is the sound of metal corresponding to the West. Lung energy will produce this ‘Thuong’ sound.

32. NUMBER 9

The components of this number are 5 + 4. Five (5) is both the static and dynamic number of Earth, 4 is the static number of Metal,
corresponding to Heaven.

The combination of these two numbers creates the moving (dynamic) number of Metal (see note 11).

It is said in the Y King:

‘The number 4 of Heaven produces Metal energy; the number 5 of the Earth gives it the form. Number 9 (5 + 4) belongs to
Metal.’

33. THE ODOR OF LUNG ENERGY

Man’s lung energy has a nauseous, dull like odor. In Vietnamese, it is called Tanh (odor of Metal).

34. THE FUNCTION OF LUNG ENERGY

Lung energy controls the skin and hair. Disorders of these areas will manifest when the energy of the lungs is depleted.

Therapeutically speaking, both the lung and spleen energy must be treated, because ‘Earth (spleen) produces Metal (lungs) according
to the Law of the Five Elements.

35. THE TWO YIN

In Man, this refers to the urethra (anteriorly) and anus (posteriorly).

Water energy enters the North (black). Energy from the North enters the kidneys and travels to the two Yin in order to return to its
Heavenly course.
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36. ‘KOU’ AND ‘KI’

The great reunion of the flesh is called ‘Kou’ or ‘Côc’. The small reunion of the flesh is called ‘Ki’ or ‘Khé’. Kou and Ki are the large
and small insertions of articular ligaments found under thin layers of skin.

According to Tchang Tché Tsong:

‘The kidneys control the bones, the Ki are created from the energy of the Kou.’

37. THE ASIATIC PIG

This animal is black in color. It corresponds to the 12th terrestrial branch (Rae). This is why the kidneys correspond to the pig.

38. BLACK HARICOT BEANS AND THE KIDNEYS

According to the Chinese pharmacopeia, the black bean has ‘subversive’ (Yin, deep) characteristics. Thus, Kidney-Water
corresponds to these beans.

39. THE KIDNEYS AND PLANET MERCURY

According to Oriental thought, Mercury is considered to be the ‘Water Planet’ (Thuy Tinh). Therefore, the kidneys (Water)
correspond to this planet.

40. THE SOUND OF WATER

‘Vu’ is the sound produced by water energy.

41. NUMBER 6

The two components of this number are 5 + 1.

Five (5) is the dynamic and static number of Earth, 1 is the static number of Water, pertaining to Heaven. The combination of
these two numbers creates the moving (dynamic) number of Water (see note 11). In the Y King, it is said:

‘The number 1 of Heaven produces Water energy. The number 5 of Earth gives it the form. Number 6 belongs to the
Kidneys.’

42. ENERGY OF THE KIDNEYS AND BONES

The kidneys control the bones. When the kidneys become disturbed, various bone disorders may manifest.

According to Ling Shu:

‘The liver produces the tendons and muscles, the heart produces blood, the spleen produces the flesh, the lungs produce the skin
and hair, the kidneys produce the bones…’

What this means is that the muscles, bones, flesh, skin and hair will all have their origins with the five organs. If one of these organs
becomes sick, its ‘productive’ energies will become depleted, thus affecting those body parts under its control.

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This same reasoning applies to the preceding paragraphs where it was said: ‘The energy of spring causes disorders in the head; the
energy of summer causes disorders of the organs; the energy of autumn, diseases of the shoulders and back; the energy of winter,
disorders of the four members…’

43. OBSERVING THE TAO

‘Disobeying’ the rules of the four seasons is a type of ‘insubordination’ (Nghich); obeyance of their rules means to ‘submiss’ to them.

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 Book I

CHAPTER V
CORRESPONDING PHENOM ENA OF YIN AND YANG

(Am Duong Ung Tuong Dai Luân)

 BOOK I CHAPTER V – CORRESPONDING PHENOMENA OF YIN AND YANG

‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph I

‘Yin and Yang are the Tao (2) of Heaven and Earth. They are the origin of all beings, the father and mother of appearance and
disappearance (3), the beginning and end of production and destruction, the treasures in which ‘Thân Minh’ (unforeseeable mutations
of Yin and Yang) (4) are contained. Therefore, in order to treat disease, one must discern its cause and evolution, that which is not
contained within the framework of Yin and Yang (5).

‘This is why one must know that:

 Yang energy accumulates on top to form Heaven; Yin energy accumulates on the bottom to form Earth (6).
 Yin is rest, Yang is activity (7).
 Yang engenders, Yin grows.
 Yang destroys, Yin conserves (8).
 Yang produces energy, Yin gives the form (9).
 At the extremes, cold transforms into heat, heat into cold (10).
 ‘Cold’ energy can transform into impure Yin energy;
‘Heat energy can transform into pure Yang energy (11).
 Pure Yang energy may cause diarrhea when it is located on the bottom and is unable to rise; impure Yin energy may
cause oppression and indigestion when it is located on top and will not descend.

’These are the normal and abnormal changes (obedience and disobedience – Nghich, Tong) of Yin and Yang (12).’

EXPLAINATIONS AND COMMENTARIES

1. This chapter is concerned with the study of Yin and Yang, Heaven and Earth, Fire and Water, and with the energy of the four
seasons and Five Elements corresponding to the organs and bowels. It is also concerned with matter and energy in the body, its
turbidity and clearness… All of this should conform to the Tao.

The same idea applies in therapy when palpating the pulse and examining the facial characteristics. The examiner must always be in
harmony with Yin and Yang.

2. TAO refers to the principle of Yin and Yang, rest (Tinh – absolute Yin) and movement (Dong – absolute Yang).

In the I King it is said:

‘The Sun is created by Movement, the Earth by Rest. This is why Yin and Yang are the principles (Tao) of Heaven and Earth.’

3. APPEARANCE AND DISAPPEARANCE

Sou Ché, a scholar during the Song Dynasty (960 – 1279) said:

‘Disappearance (destruction) is a stage advancing towards appearance (production). Appearance is the end result of
disappearance.’

Therefore, Yin disappears in order to become Yang, Yang disappears in order to become Yin. The principles (Tao) of
transformation are always called the ‘father’ and ‘mother’ of change. Thus, the Law of Mutation is based on the principles of Yin
and Yang.

According to the I King:

‘Heaven is Energy (Yang); Earth is Matter (Yin). Mutation occurs within these forms; Energy and Matter.’
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The following was also written in the I King:

‘Heaven takes Yang for production, Yin for growth. Earth takes Yang in order to diminish and Yin in order to conserve.’

4. THAN MINH

This is literally translated to mean ‘Spirit of God’. The mutations of Yin and Yang cannot be measured because they are so
unpredictable. This is why the text calls them ‘Thân Minh’.

5. YIN AND YANG IN MEDICINE

Organ and bowel, blood and energy, interior and exterior, top and bottom… All of these, along with the cosmic energies (Cold and
Heat, etc.) and terrestrial energies (Five Elements) can be classified according to Yin and Yang.

Of course, the principles of Yin and Yang are used in therapy as well. When we choose the characteristics of flavor of an herb, or
when we use needles, or even when we examine the pulse, the principles of Yin and Yang are always used.

In practice, we must first find the cause of the disease (Yin or Yang, Cold or Heat) and then its characteristic (Yin or Yang, Empty
or Full) and location (Yin or Yang, Deep or Superficial). After this is accomplished, we must choose an appropriate remedy
depending on its flavor and Yin-Yang characteristic. In acupuncture, if the disease has a Yin (empty) character, we must tonify; if
there is pain (Yang, fullness), then we must disperse.

6. ACCUMULATION OF YIN OR YANG ENERGY

This term is used to explain the location of disease. It may be located on top (Yang, Heaven) or on the bottom (Yin, Earth). Thus,
even in therapy the principles of Yin and Yang must be followed. They are:

‘The Tao of Heaven and Earth.’

7. REST AND ACTIVITY OF YIN AND YANG

The Yin (Material) substance of Earth corresponds to ‘Rest’ (Tinh, Yin) or continual ‘non-activity’. The Yang energy of Heaven
corresponds to ‘Movement’ (Dong, Yang) or perpetual activity.

8. BIRTH, GROWTH, DESTRUCTION AND CONSERVATION

These terms are used to explain the various stages of Yin and Yang during the process of life.
 When anything develops, Yang begins to manifest itself while Yin grows.
 When something declines, Yang diminishes, Yin accumulates and stagnates.

Tchang Tché Tsong said:

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‘Spring and Summer are the Yin and Yang of Heaven; that is why they correspond to birth and growth. Autumn and Winter
are the Yin and Yang of Earth; that is why they correspond to diminution and conservation.’ (fig. 18)

Figure 18. The Yin and Yang of Heaven and Earth.

9. YANG PRODUCES ENERGY, YIN CREATES FORM

This sentence implies that Yang transforms into invisible energy while Yin changes into visible matter.

Said in another way:

 Yang engenders the energy of all living things. Therefore, Man’s energy is also created from Yang.
 Yin engenders the form of all living things. As a result, the form of Man is created from Yin.

Tchang Tsing Yao said:

‘Yang, because of its activity, disperses; this is why it transforms into energy. Yin, because of its rest and concentration, becomes
the form.’

10. MAXIMUM COLD TRANSFORMS INTO HEAT AND VICE-VERSA

‘Cold’ and ‘Heat’ are the two principle energies of Yin and Yang. Maximum Cold transforms into Heat because Yin produces Yang.
Maximum Heat transforms into Cold because Yang produces Yin.

Si Siué of the Tsing Dynasty (1644 – 1911) said:

‘When the movement begins to manifest, this is the moment when Yang forms. When the movement is at its maximum,
this is the moment when Yin forms.

‘When ‘Rest’ begins to manifest, this is the moment when Nhu (suppleness) forms. When the rest is complete, ‘Cuong’
(rigidness) forms.’

The following explanation conforms to the principle of Yin and Yang:

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‘The aged disappear, the young ones do not … All that attains its maximum must change.’

On this same subject, Ma Tché said:

‘If one examines the evolution of the four seasons, after winter solstice (Dong Chi) comes the Great Cold (Dai Han); after
the Great Cold is the beginning of Spring (Lap Xuan). In this case, there is a transformation of winter Coldness into the
‘heat’ energy of spring and summer.

‘After summer solstice (Ha Chi) is the ‘Great Heat’ (Dai Thu); after the Great Heat is the beginning of autumn. In this
case, there is a transformation of summer heat into the ‘cold’ energy of autumn and winter.

‘Man is the same. He has both ‘cold’ and ‘heat’ energy. His maximum cold changes into heat and his maximum heat
changes into cold. Therefore, when there are signs of heat (fever) in a cold disorder, or when there are signs of cold
(shivering) in a heat disorder, they can be explained by the transformations of maximum Yang and maximum Yin.’

11. COLD ENERGY AND HEAT ENERGY

Cold energy is a ‘heavy’ (Yin) energy. Without Heat (Yang) energy, it will stagnate on the bottom and become impure. From this it
can be deduced that ‘Yin needs Yang in order to grow.’ In fact, nothing would be able to grow without Yang.

Heat energy is a ‘light’ (Yang) energy. Thanks to Cold (Yin) energy, it rises to the top of the body in order to become pure.
Therefore, ‘Yang needs Yin in order to produce.’ Without it, nothing would grow.

The following explanation was given by Tchang Tché Tsong:

‘This impure energy is none other than the Yin (Ying, nourishing) energy. This is why it is found on the bottom. If it is not,
indigestion and oppression may occur, as there will be a ‘rise without the descent.’

‘This pure energy is none other than the Yang (Wei, defensive) energy. This is why it is located on top. If not, it will provoke
diarrhea, because in this instance, there will be a ‘descent without a rise.’

NOTE: The existence, as well as the functions of the distinct and tendino-muscular meridians can be explained by this rising of
Yang energy.

12. DISOBEDIENCE AND OBEDIENCE (Nghich, Tong, Abnormal and Normal)

Tchang Tsing Yao said:

‘Consent, favorable, allegiance … these are terms that express obedience (Tong).

‘Dissatisfaction, insubordination, resistance … these are terms that express disobedience (Nghich).’

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph II

‘This is why pure Yang is Heaven, impure Yin is Earth.

’The Earth energy rises and transforms into clouds, while Heaven energy descends and changes into rain. Because of Earth energy, rain is
formed, and thanks to the energy of Heaven, clouds are formed. (1)

‘The movement and transformation of Man’s energy follows this same phenomena. Pure Yang evaporates by the upper orifices. Impure
Yin drains via the lower orifices. (2) Pure Yang enters the flesh and epidermis; impure Yin penetrates into the five organs (3). Yang
flourishes at the level of the four members, impure Yin collects at the six bowels (4).’

EXPLANATIONS AND COMMENTARIES

1. THE ‘MEETING’ OF YIN AND YANG

This paragraph is concerned with the phenomena of ‘top and bottom’ as it pertains to the Yin and Yang of Heaven and Earth.
Because of this phenomena, Yin and Yang interact with each other. This occurrence is called ‘growth action’ by the Nei King.

Khi Pa said:

‘The meeting of the Yin and Yang of Heaven and Earth produces the phenomena of ‘rising clouds’ and ‘descending rain’.
Thanks to this, all living things may multiply and flourish.’

We can interpret this explanation in the following manner:

‘Pure Yang is ‘celestial’, Impure Yin is ‘terrestrial’. Supposing that the Earth is found on the bottom, its energy rises to form
clouds; if Heaven is found on top, then its energy descends to form rain.’ (Lang Ong 1720 – 1782).

In other words:

 Rain is formed from the rising clouds. Rain, which descends, comes from the clouds formed by Earth (Yin) energy. This is
why the text says: ‘Rain forms under the action of Earth energy.’

 Clouds are formed from descending rains. Clouds, which rise, come from the rain formed by Heaven (Yang) energy. In the
Nei King it says: ‘Clouds form under the action of Heaven energy.’

 Clouds and rain are therefore products of the interactions from Yin and Yang, Heaven and Earth. Without these
‘interactions’, mutations become impossible. These same phenomena occur within the organism as well.

2. THE ‘RISE’ AND ‘DESCENT’ OF THE YIN AND YANG OF MAN

The pure Yang of Man corresponds to Heaven; it communicates with it at the upper orifices (nose, mouth, eyes and ears). The
impure Yin of Man corresponds to Earth; it communicates with it at the lower orifices (anus and urethra).

Man’s pure and impure energies rise and fall in the same way as those of Heaven and Earth.

3. THE ‘LIGHT’ AND ‘HEAVY’ ENERGY

‘Pure’ energy is the same as ‘light’ energy here. It relates to the Wei (defensive) energy. ‘Impure’ energy is the same as ‘heavy’ energy,
which is the Ying (nourishing) energy. This is why the text says:

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‘Pure-Yang’ energy circulates towards the flesh and skin, while the ‘Tinh and blood’ (Tinh, Huyet), corresponding to impure
Yin, circulates towards the five organs.’ (This is because they play a role in the conservation of Tinh. See chapter I).

The above explanation from the Nei King demonstrates that our body’s energy follows more than one route. Not only does it flow
from ‘top to bottom’ (head-feet) or ‘bottom to top’ (feet-head), but it also circulates from exterior towards the interior (organs) and
from the interior towards the exterior (skin and flesh).

This is why Doctors of Acupuncture attach a special importance to the flow of energy from ‘top to bottom’ (Thuong Ha), ‘external
to internal’ (Bieu Ly), ‘left to right’ (Ta Huu) and ‘right to left’ … As a result, a profound knowledge of the principal and secondary
meridians (curious, distinct, Lo, and tendino-muscular) is imperative.

4. COLLECTION OF PURE ENERGY

This phrase implies that the pure Yang energy coming from food gets directed towards the four members, while impure waste
material collects in the six bowels.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph III

‘Water is Yin, Fire is Yang (1). Yang is the energy (2), Yin is the flavor (3). Flavor follows (Quy) the form (4); form follows the energy;
energy follows the Tinh; Tinh follows the transformation.

’Therefore, Tinh requires energy; form, the flavor (5); transformation produces Tinh; energy, the form (6); flavor can damage the form;
energy, the Tinh (7); Tinh transforms into energy, energy is injured by flavor (8).’

EXPLANATIONS AND COMMENTARIES

1. INTERPRETATION OF THIS PARAGRAPH

We can interpret this paragraph in the following manner:

‘If one examines Fire and Water, Water corresponds to Yin, Fire to Yang.

‘If one examines the Yin and Yang of Man, his organic functions are Yang; the food he eats is Yin. Food creates form, form
requires Tinh (pure energy) from the organs for its maintenance.

‘Stated differently, Tinh maintains organic functioning; Tinh is maintained from digestion and assimilation; the form is
sustained by the food which creates Tinh;

‘This is why overeating damages the form, overwork damages the energy (Tinh). Tinh is the origin of all the organic functions;
but irregular eating habits can cause organic malfunction and damage the Tinh.’

All of the above is based on the idea of Water (Yin) and Fire (Yang), which Hoang Ti labeled the Yin and Yang of energy (Heaven,
Yang, respiration) and flavor (Earth, Yin, food).

‘The pure energy of Water impregnates the bottom, this is why it is Yin. The pure energy of Fire rises to the top, this is why it
is Yang.

‘Pure Yang rises, this is why it is energy; impure Yang descends, this is why it is flavor’ (Wang Ping.

2. ENERGY

In oriental medicine, the term ‘energy’ (Ch’i or Khi) designates both energy (from respiration and digestion) and ‘potential force’
which produces activity in the organs.

Tchang Tsing Yao said:

‘The origin of human energy is in the absorption of the energy of Heaven (respiration) and Earth (digestion and assimilation).
This energy maintains the body.’

At this point in time, however, there are no instruments capable of measuring this energy.

3. FLAVOR

This term designates the energies released from the food that we eat. The five flavors are: bitter, sweet, pungent, sour and salty.

According to Tchang Tsing Yao:

‘The energy is not form, it rises, it is Yang. The flavor is substance, it descends, it is Yin.’
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On the same subject, Tchang Tché Tsong explained:

‘Yin is flavor; Yin creates form. The Earth gives Man the five flavors in order to nourish the form, this is why the Nei King said:
‘The flavor maintains the form.’

‘Yang is the energy; all the Yang energy is directed towards the skin and flesh in order to give the form. This is why the Nei
King said: the form maintains the energy. Yang energy is created from Tinh-Yin (pure Yin substances), this is why the Nei
King said: ‘The energy maintains Tinh.’ It is the pure (Tinh) from grains, which transforms into the Tinh of the body. This is
why the Nei King said: ‘Tinh hastens transformation.’

The explanation of energy and flavor in terms of Yin and Yang helps one to understand some of the more difficult passages in the
Nei King. Their comprehension enables one to understand the practical and clinical applications cited in volume I.

Therefore:

 When we speak of energy, Wei (defensive energy) is Yang, Ying (nourishing energy) is Yin.
 When speaking of energy and blood, energy is Yang, blood is Yin.
 When speaking of energy and flavors, energy is Yang, flavor is Yin.
 When we speak of blood, Ying energy is Yang, the liquid portion is Yin.
 When we speak of energy traversing the back and abdomen, the energy in the back is Yang, that of the chest and abdomen
is Yin.
 When speaking of energy located on the top or bottom parts of the boy, the energy on top is Yang, the energy on the
bottom is Yin.
 When we speak of the Tinh (pure energy_ of the organs, Tinh of the heart (Mental energy, Fire minister) is Yang, Tinh of
the kidneys (Will) is Yin.

To summarize: Yang (energy) encourages movement towards the top (growth); Yin (flavor) descends and encourages concentration
of matter.

4. FORM

According to Wang Ping, the term ‘form’ (Hinh) applies to all the organs and bowels, muscles and flesh, blood (as opposed to
energy), tendons and bones, and to the skin and hair.

Tchang Tsing Yao said:

‘The five flavors produce pure energy and blood in the hopes of activating the development of form.’

5. TINH OF GRAINS

This type of Tinh (food energy) is transformed into useable organic energy under the action of energy. This is why the Nei King
says: ‘Tinh requires energy.’

As in all chemical reactions, one must have energy for the metabolism of food. When food is broken down, there is a release of
energy.

The five flavors enter the stomach and spleen in order to nourish the form. This is why the Nei King says: ‘The form requires flavor.’

This means that flavor (Yin) is necessary in the formation of matter (- form – human organism).

6. ENERGY PRODUCES THE FORM

The Tinh of grains transforms into organic Tinh. This in turn nourishes the form. This is why the text says: ‘Transformation
produces Tinh, energy produces form.’

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Tchang Tché Tsong said:

‘Heaven nourishes Man by the five energies (energies of the five organs), and the Earth, by the flavors. Energy and flavor
produce Tinh in order to nourish Man’s constitution and form.’

In the above paragraph, it is clear that not only is form mentioned in the sense of physical substance, but also in the context of Man’s
physical structure or figure.

7. FLAVOR DAMAGES FORM

Form depends upon flavor; Tinh depends on energy (see above). However, if there is an excess of flavor, various troubles may arise.
Excessively rich foods are a health hazard, and eating too much of the may damage the form (such as obesity). The explanation of
energy and flavor in terms of Yin and Yang helps one to understand some of the more difficult passages of the Nei King. Its
comprehension makes it easy to apply these ideas in clinical practice.

8. ENERGY IS DAMAGED BY FLAVOR

Form depends upon flavor; flavor maintains Tinh. Tinh is the source of the body’s essential energy. When too much of one flavor
damages the body, the energy is also affected. It becomes blocked and is unable to circulate effectively.

CONCLUSION

‘Transformation of the four elements’ (Flavor – Tinh – Energy – Form) is the ‘Tao’ of Yin and Yang in Man. These changes are
very complex, and must be profoundly understood because they are the very basis of oriental medicine (Nguyen Tu Sieu).

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph IV

‘The flavors exist via the lower orifices, the energy by the upper orifices (2).

‘Vi Hau’ (flavor in excess) corresponds to Yin, ‘Vi Bac’ (lack of flavor) corresponds to Yang, ‘Khi Hâu’ (excess of energy) corresponds to
Yang, ‘Khi Bac’ (lack of energy) corresponds to Yin (3).

‘Vi Hâu evacuates, Vi Bac circulates. Khi Bac secretes, Khi Hâu engenders heat (4).

‘Great Fire’ (Trang Hoa) weakens, ‘Small Fire’ (Thiêu Hoa) reinforces (5). ‘Great Fire’ damages the energy; energy depends upon the
‘Small Fire’. The ‘Great Fire’ disperses, the ‘Small Fire’ produces.

’The spicy and sweet flavors are dispersants; they are Yang. The sour and bitter flavors tonify, they are Yin.’

EXPLANATIONS AND COMMENTARIES

1. INTERPRETATION OF PARAGRAPH

Flavor is Yin; it descends towards the lower orifices. Energy is Yang; it rises towards the upper orifices.

Excessively rich foods are totally Yin, and are classified as ‘Yang within Yin’.

Excessively strong energies are totally Yang, and are classified as ‘Yin within Yang’.

Excessively rich foods may cause diarrhea, while more mild foods circulate in the meridians. Weak energies enter the exterior to
cause sweat, while strong energies aid the body’s Yang (Wei) energy to produce heat (fever).

When ‘excessive Fire’ (Great Fire) weakens, the ‘weak Fire’ (Small Fire) reinforces. A strong Fire destroys the energy when it reaches
its maximum, while a normal fire nourishes the energy. This is why excess Yang disperses the energy, while normal Yang tonifies it.

The spicy and sweet tastes are dispersants among the flavors due to their Yang characteristics, bitter and sour flavors tonify because
of their Yin characteristics.

2. ENERGY AND FLAVORS

Flavors are classified as ‘heavy’ energies (impure Yin), they descend towards the two Yin (urethra and anus).

Energies are classified as ‘light’ energies (pure Yang), they rise towards the upper orifices (mouth, nose …).

3. CLASSIFICATION OF ENERGY AND FLAVORS ACCORDING TO THEIR ‘FORCE’

Generally speaking, flavors are Yin because of their terrestrial origin (food); energies are Yang because of their celestial (energetic)
origin (see paragraph 2).

Why are the more mild and least rich foods classed in the Yang group, while the more mild and weaker types of energies are classed
in the Yin group?

Because:

 Mild types of foods contain more energy (Yang) than flavor (Yin). Therefore, they are referred to as Yang within Yin.
 Weak energies contain more flavor (Yin) than energy (Yang). These are classified as Yin within Yang.

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From both a philosophical as well as practical point of view, we can see that within Yin and Yang, there is also Yin and Yang.

4. ESSENTIAL ROLES OF ENERGY AND FLAVOR, THEIR ‘RISE’ AND ‘DESCENT’

 ‘Vi Hâu’ (excess flavor) is Yin within Yin (totally Yin). The Tinh descends, thus ‘Vi Hâu’ become evacuated.
 ‘Vi Bac’ (lack of flavor) is Yang within Yin. Here, the Tinh rises, thus ‘Vi Bac’ directs the circulation.
 ‘Khi Bac’ (lack of energy) is Yin within Yang. The Tinh descends, thus ‘Khi Bac’ is in charge of secretions (sweating).
 ‘Khi Hâu’ (excess energy) is Yang within Yang, thus Tinh rises. This is why ‘Khi Hâu’ forms heat (fever, when in
combination with the Yang Wei of the body).

NOTES:

This paragraph is concerned with the study of Yin and Yang, energy and flavor and their ‘rise’ and ‘descent’ (fig. 19).

Figure 19. ‘Rise’ and ‘Fall’ of flavor and energy.

The classification of herbs in oriental medicine is based on these same ideas.

Four types of plants are classified:

 ‘Vi Hau’
 ‘Vi Bac’
 ‘Khi Bac’
 ‘Khi Hau’

To those, we can add:

 ‘Ou-Tse’ (Mau-Ty : 5-1) which pertains to the ‘celestial stems’ (Thien Can) and ‘terrestrial branches’ (Dia Chi). (see
‘Classification of Medicinal Plants’, p. 351 in annex).

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5. ‘GREAT FIRE’ AND ‘SMALL FIRE’ (Trang Hoa, Thiêu Hoa)

Energy is Yang and Fire is Yang. Therefore, energy is Fire (Hoa).

The term Fire is used according to its origin:

 ‘Imperial Fire’ is hereditary and is stored in Kidney-Yang (Ming Men). It has an ancestral origin.
 ‘Ministerial Fire’ is created from the pure energy of food in the Three Heater (especially the middle and lower heaters). Its
origin is from food. It circulates throughout the body from interior to exterior. When it arrives at the ‘envelope vessel’ of
the heart (Tam Bao Lac: Heart Constrictor) we label it ‘Fire Minister’.

This ‘Fire Minister’ can be either ‘great’ or ‘small’ depending on the quality and quantity of the flavor ingested. Once it is
in the body, the ‘Great Fire’ or excessive flavor transforms into a state of emptiness, while a ‘Small Fire’ or normal flavor
aides the body’s energy which may then become excessive.

The following explanation was given by Wang Ping:

‘In the first case, the excessive Fire ‘disperses’ the body’s energy. By mixing with it, its strength decreases to become less
excessive (empty, insufficient). By contrast, in the second case, it is the body’s energy which ‘disperses’ the middle Fire
(small fire) and after mixing with it, becomes strong (excessive, full).’

The explanation of emptiness and fullness above demonstrates that nourishing energy (flavor), like cosmic energy, can be the
causative factor of disease. It depends on the quality and quantity of the food (flavor) and/or air that is absorbed.

Therefore:

 Because ‘excessive Fire’ can ‘disperse’ the body’s energy, it can also ‘destroy’ Man’s energy. This is why the Nei King
says: ‘The energy of excessive Fire weakens.’
 Man’s energy can ‘absorb’ the energy of ‘middle fire’ for reinforcement. This is why the text says: ‘The energy of middle
Fire becomes excessive.’

NOTE 1:

Khi Pa used the term ‘nourishment’ (Thuc, An) in order to designate ‘the action of energetic absorption’.

According to Tchang Tché Tsong:

‘The word ‘nourishment’ used in the Nei King means: ‘to invade quickly in order to reunite’ … this is why
Fire minister, once liberated by an insufficiency of Water, becomes harmful to the body’s essential energy. It
is comparable to perverse cosmic energy.’

As can be seen, it is extremely difficult to conserve the true meaning of the ancient Chinese texts in translation. Thus,
many Chinese scholars have mistakenly translated the word ‘energy’ into ‘breath’, and the word ‘harmful’ by ‘pirate’.

NOTE 2:

Lang Ong said:

‘The doctors of our time understand Cold and Heat, On (mild, temperate) and Binh (peaceful, balanced).
Many, however, do not understand the meaning of Yin and Yang, pure and impure, rise and fall, superficial
and deep. Therefore, the treatments they give are often ineffective.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph V

‘Yin being victorious, Yang is sick. Yang being victorious, Yin is sick (1).

’Victorious Yang provokes heat; victorious Yin, cold.

‘Cold at its maximum transforms into heat; maximum heat, into cold (2).

‘Cold damages the form; heat, the energy. Energy, when traumatized, causes pain; the form, when traumatized, causes edema (3).

‘If the pains appear before edema, it is because the energy damaged the form. If edema appears before pain, it is because the form
damaged the energy (4).’

EXPLANATIONS AND COMMENTARIES

1. THE YIN AND YANG OF MAN MUST BE BALANCED

If the Yin is too strong (victorious), then Yang will be too weak (sick). If it is weak, it will be unable to contend with external
perverse energies. As a result, the patient will fall ill. Inversely, when Yang is too strong, the Yin will become sick.

Ma Tché said:

‘If one uses an excess of sour and bitter flavors, Yin will become victorious. When this occurs, the Yang part of the body will be
unable to fend off perverse cold, thus Yang will be damaged.

‘If one uses an excess of sweet and spicy flavors, Yang will be victorious. When this occurs, the Yin part of the body is unable to
fight perverse heat; this is why the Yin becomes sick.’

In the first case, Yin triumphs over Yang causing signs of cold. In the second case, Yang triumphs over Yin causing symptoms of
heat.

2. INVERSION LAWS OF YIN AND YANG

When Yin triumphs over Yang, a Yin syndrome appears. When Yang triumphs over Yin, a Yang syndrome appears.

At their maximum degree, cold manifests by signs of heat and heat by signs of cold.

These phenomena are called ‘victory and defeat’, ‘disappearance and growth’ of Yin and Yang. When Yin and Yang attain their
maximum, the laws of inversion are attained.

EXAMPLES

 The bitter flavor transforms into Fire energy at the heart, the sour flavor transforms into Wood energy at the liver.

As a result, absorbing remedies that have a very strong bitter and sour flavor may cause a ‘formation of heat’ in the body.
This is produced by the Fire (heart) and Wood (liver). By applying the laws of inversion, we can see that these Yin
remedies will change into Yang in the organs.

 The spicy flavor changes into Metal energy in the lungs. The sweet flavor transforms into Earth energy in the spleen.

Therefore, absorbing remedies having an excess of spicy and sweet favors causes ‘formation of cold’ in the body due to

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humidity (Earth, spleen – lungs, Metal). Again, if we use the law of inversion, these Yin flavors transform into Yang energy
in the organs.

Two different phenomena may be produced then by the action of tonifying remedies on the body:

 Augmentation of the body’s energy if the prescription is correct.

 Diminution of the body’s energy if the prescription is incorrect or given in the wrong amounts.

In the second case, there is a transformation of Yang energy into Yin. This can cause premature death.

3. YANG IS THE ENERGY, YIN IS THE FORM

Energy does not correspond to form (abstract) or pain. The form is something concrete, where edema or swelling may be seen.

Therefore, if one is cold, there is an excess of Yin. This can damage the form. If one is too hot, this is an excess of Yang. This can
damage the energy.

4. FORM COMES FROM ENERGY, ENERGY CREATES FORM

This is the phenomenon of concordance between the Yin and Yang of form and energy. This is why the form is sick when the
energy is damaged and vice-versa.

If pain appears before edema, it is because of energetic complications, which then affect the form. If edema or swelling appears
before pain, it is due to a dysfunction of the form which then affects the energy.

We can see that this paragraph, just as in all the paragraphs in this chapter, is concerned with the study of energy and flavor, Yin and
Yang, cold and heat …

Thus, the cause of disease may be due to the ‘victory of Heaven’ (overpowering cosmic energy) over Man.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph VI

‘If perverse wind is victorious, it causes agitation (Dong) (1).

’If perverse heat is victorious, it may give rise to inflammations (Thung) (2).

‘If perverse dryness is victorious, it can cause desiccation (Can) (3).

‘If perverse cold is victorious, it will cause edema (Phu) (4).

‘If perverse humidity is victorious, it can cause diarrhea (Nhu Ta) (5).’

EXPLANATIONS AND COMMENTARIES

REMARKS: In this paragraph, Khi Pa examines the four seasons of Heaven, the five elements of Earth, and the five organs and five
energies of Man. Man is attacked on the exterior by the six perverse energies, on the interior, he is affected by the five emotions. All are
derivations of Yin and Yang, cold and heat.

1. AGITATION (Dong)

A characteristic of wind is agitation. When it enters our bodies, stiffness, contractions, and trembling may occur successively.

2. INFLAMMATION (Thung)

An excess of heat will damage the energy, which may bring on inflammation.

3. DESICCATION (Can)

Too much dryness is damaging to bodily fluid, thus excessive dryness will cause desiccation.

4. EDEMA (Phu)

According to Tchang Tché Tsong:

‘Cold damages Yang, this is why mental energy travels out to the skin and flesh to cause edema.’

On the same subject, Wang Ping said:

‘When cold is victorious, the Yin energy of the body concentrates in the flesh, while the Yang energy tries to enter the interior,
giving rise to edema.’

We may now summarize that edema results when there is a clash between Yin and Yang energies in the presence of perverse cold.
The clinical symptoms are: loose diarrhea, no stools, borborygmus without pain.

NOTE: Wind and heat are Yang energies of Heaven; cold, dryness and humidity are Yin energies of Heaven. Diseases of the four
seasons and the five elements occur when these energies are victorious (celestial victory - Thien Thang).

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph VII

‘The natural world (Heaven and Earth) has four seasons and five elements in order to create birth, growth, accumulation and
conservation, and also to engender coldness, heat, dryness, humidity and wind (1).

’Man has five organs that conserve the five energies in order to produce joy, anger, sadness, anxiety and fear (2).

‘Joy and anger damage the energy; cold and heat damage the form (3). An excess of anger damages Yin; an excess of joy, the Yang. Rising
energy accompanying an overflow of the vessels, this damages the form (4).

‘Joy and anger being violent, cold and heat being excessive, life’s duration will not be long (5). This is why, when there is a ‘coincidence
of Yin’ (Trung Yin) (6), the patient will certainly be Yang in nature; when there is a ‘coincidence of Yang’ (Trung Yang) (7), the patient
will certainly be Yin in nature (8).

‘If, in winter, one is damaged by cold, in spring we see ‘On Binh’ (spring heat sickness); if, in spring, one is damaged by wind, in summer
we see ‘Xan Tiet’ (diarrhea with non-digested material); if, in summer, one is damaged by heat, in autumn we see ‘Nguoc’ (crises of
shivering and fever); if, in autumn, one is damaged by humidity, in winter we see ‘Khai Khau’ (coughs and mucus).’

EXPLANATIONS AND COMMENTARIES

1. EVOLUTION AND TRANSFORMATION OF NATURAL PHENOMENA

They evolve following the law of the Four Seasons (spring, summer, autumn, and winter) and the Five Elements (metal, wood,
water, fire, earth), in order to produce the Five Seasonal or Climatic energies (wind, heat, humidity, dryness and cold). These five
energies influence the lives of every living thing, and therefore create the rules of birth, growth, accumulation and conservation.

‘The ten ‘celestial stems’ are the origin of the Five Elements (of the Earth). They are bound to the six Energies of Heaven. This
is why, when the ‘Water-Movement’ reigns on Earth, the ‘cold’ energy rules in Heaven; when the ‘Fire-Movement’ reigns on
Earth, it is the ‘Heat’ energy which dominates Heaven; when the ‘Metal-Movement’ reigns on Earth, ‘Dry’ energy rules in
Heaven; when the ‘Earth-Movement’ reigns on Earth, it is the ‘Humid’ energy which dominates Heaven; when the ‘Wood-
Movement’ reigns on Earth, the energy of ‘Wind’ dominates in Heaven …’

These are the combined manifestations of Heaven and Earth.

2. THE FIVE ENERGIES OF THE ORGANS

These are the ‘pure’ (Tinh) energies conserved in the five organs. They can be transformed into five ‘emotions’

Therefore:

 Anger is the emotion of Wood (liver).

 Joy is the emotion of Fire (heart).
 Sadness is the emotion of Earth (spleen).
 Anxiety is the emotion of Metal (lungs).
 Fear is the emotion of Water (kidneys).

Tchang Tsing Yao said:

‘The Five Energies are the pure energies of the five organs. They transforms into the five emotions: joy, anger, sadness, anxiety,
fear. The heart corresponds to joy; the liver, to anger; the spleen, to sadness; the lungs, to anxiety, and the kidneys to fear.’

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In summation, Man has five organs that respond to Heaven and Earth. Normally, each organ contains ‘Tinh’ (pure energy) which
can change into a psychological or emotional manifestation. As a result, an excess of one or more of these sentiments can damage
the body’s energy making it more susceptible to the penetration of perverse energy from external sources.

3. JOY AND ANGER DAMAGE THE ENERGY; COLD AND HEAT, THE FORM

Joy and anger manifest on the interior and move towards the exterior. They can injure both the Yin and Yang energies.

Perverse (cold and heat) energy manifests on the exterior and moves towards the interior. It may enter the body more easily when the
Yin or Yang energies are upset, first by entering the skin and flesh, and then into the organs by the intermediary of the ‘Lo’ vessels.

Ma Tché said:

‘The text did not cite joy or anger, but by deduction one can understand the effects of anxiety, reflexion and fear. The text did
not cite cold and heat, but by deduction one can understand the effects of dryness, humidity and wind.’

4. ANGER IS YIN, JOY IS YANG

This is why extreme anger will damage the Yin, while excessive joy will injure the Yang. The Yin and Yang energy we are discussing
here is the Tinh of the organs. It overflows into the ‘King’ and ‘Lo’ vessels first, and then enters the dermis and epidermis. This may
bring about changes in the form.

5. EXCESSIVE JOY, ANGER, COLD AND HEAT

We must learn to temper our joy and anger, and to harmonize our reactions to cold and heat, otherwise we become more
susceptible to troubles of Yin and Yang.

Khi Pa said in the Nei King Ling Tsrou:

‘… with respect to the Tao (longevity), the Sages knew how to live following the law of the Four Seasons, they could adopt the
cold and heat, harmonize joy and anger, temper their manner and conduct. Thus, they lived a very long time.’

6. COINCIDENCE OF YIN, COINCIDENCE OF YANG (Trung Yin, Trung Yang)

When the climate is Yin (such as in winter), we are dominated by Yin energy. If we become disturbed by perverse cold (Yin), this
can be called a ‘coincidence of Yin’. The symptoms experienced will be of a Yang nature.

When the climate is Yang (in summer for example), we are dominated by Yang energy. If, at this time, one falls ill due to perverse
heat (Yang), we call it a ‘coincidence of Yang’. Here, the symptoms will be of a Yin nature.

EXAMPLES

 In winter, if one is attacked by cold (Yin) following an emotional upset (Yin) or a bout of anger (Yin), the perverse cold
will enter the body and remain dormant until spring. At that time, symptoms of ‘spring heat disease’ (on) will manifest.
The reason for this is because cold transforms into ‘warmness’ following the law of the Four Seasons.

Winter - Spring

 In, in spring, one is attacked by ‘Wind’ energy (Yang) after being physically fatigued (Yang) or after experiencing excessive
joy (Yang), the perverse wind will enter the liver. If it is strong enough, the Yang energy of the liver will be damaged (liver-
Yang), and the energy will suppress the ‘Spleen-Earth’ (by the control cycle of the Five Elements). The energy will then
remain dormant there until late summer (Spleen) at which time symptoms of diarrhea will arise.

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 In summer, if one does not sweat and experiences a heat attack (sweat pushes out perverse heat), the heat will enter the
body and remain in a latent state until autumn. It then encounters a ‘cool wind’ (Luong Fong). When this occurs, the two
energies fight giving rise to symptoms of shivering and fever (Nguoc).

 In autumn, if one is attacked by humidity, the energy will be ‘re-heated’ in the body and transform into heat. Heat, as we
know, corresponds to ‘Heart-Fire’. It will attack the ‘Lungs-Metal’ following the destructive chain of the Five Elements
and then remain in a latent state until winter. It then encounters cold energy, and a fight will ensue between Fire (heat) and
Water (cold). Symptoms of coughing and spitting may appear.

To review, if we examine very closely disorders pertaining to spring and summer, we can see why a ‘coincidence of Yin’ will
lead to a Yang disease. If we look at the disorders pertaining to autumn and winter, we can see why a ‘coincidence of Yang’ will
lead to a Yin disease:

Winter: Internal disturbance + cold

Fever without shivering in spring.

Spring: Internal disturbance + wind

Diarrhea at the end of summer.

Summer: Internal disturbance + heat

Shivering and fever in autumn.

Fall: Internal disturbance + humidity

Coughing and spitting in winter.

Thus, we may say that seasonal diseases are one that evolve from a latent state.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph VIII

Hoang Ti interrogates (1):

‘I understand that the ancient sages perfectly understood the human body. They clearly distinguished between the organs and bowels, and
closely examined:

’The principal and secondary trajectories (Doan Loc) of the ‘King Mo’ (2).

‘The ‘Six Reunions’ (Luc Hop) (3).

‘The circulatory direction of the vessels (4).

‘The points (5) where energy manifests along with its name.

‘The ‘Kou’ and the ‘Ki’, and the articulations with their point of departure (6).

‘The distribution of the skin and flesh according to the top and bottom (7).

‘With regard to the Four Seasons and to Yin and Yang, they studied their laws along with their internal-external relations with the
human body.

‘Is all of this true?’

EXPLANATIONS AND COMMENTARIES

1. This paragraph is important because it is the synthesis of all that is to follow.

2. PRINCIPAL AND SECONDARY TRAJECTORIES (Doan Lac)

Tchang Tché Tsong explained:

‘Doan’ are the large trajectories, ‘Lac’ are the small trajectories. The King Mo (King: meridians; Mo: vessel) are the system of
vessels that comprise the twelve principal meridians of Man.’

In Chinese energetic physiology, therefore, we must take two systems of vessels (Mo) into account:

 Meridian vessels or King Mo. These are the principal meridians.

 Lo vessels or Lo Mo. These are the secondary vessels.

3. THE ‘SIX REUNIONS’ (Luc Hop)

Tchang Tsing Yao said:

‘The place where two principal meridians meet is called a ‘Hop’ (reunion). The place where two principal meridians
communicate is called a ‘Tchong’ (communication).’

Tchang Tché Tsong said:

‘The ‘Six Reunions’ are the places where the twelve principal meridians meet.’

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Therefore, the ‘Six Reunions’ are the areas where the six couples of the secondary vessels (from the twelve principal meridians) meet.
These secondary vessels are called ‘King Biét’ (King: meridian; Biét: distinct).

The six couples are:

 Tsou Tai Yang (bladder) and Tsou Chao Yin (kidneys). This is the first couple (1st reunion) (fig. 20).
 Tsou Chao Yang (gallbladder) and Tsou Tsiue Yin (liver) for the second couple (2nd reunion) (fig. 21).
 Tsou Yang Ming (stomach) and Tsou Tai Yin (spleen) form the third couple (3rd reunion) (fig. 22).
 Cheou Tai Yang (small intestine) and Cheou Chao Yin (heart) form the fourth couple (4th reunion) (fig. 23).
 Cheou Chao Yang (three heater) and Cheou Tsiue Yin (heart constrictor) form the fifth couple (5th reunion) (fig. 24).
 Cheou Yang Ming (large intestine) and Cheou Tai Yin (lungs) form the sixth couple (6th reunion) (fig. 25).

These distinct meridians reinforce the principal meridians. Their topographical and clinicial study have been printed for the first
time in the west by Dr. Chamfrault and myself.

It should be noted that certain authors call them ‘collateral merdians’. We believe that this term does not describe these meridians
accurately, and does not conform to the spirit of the Nei King (see ‘Human Energetics’ by Chamfrault and Nguyen Van Nghi)

4. CIRCULATORY DIRECTION OF THE VESSELS

The energy in these meridians follow very specific pathways:

 In the principal meridians, energy circulates in an ‘endless’ cycle from the interior towards the exterior and from the
exterior towards the interior.
Also, it flows from the top toward the bottom and from the bottom towards the top.
 In the secondary meridians, energy always flows from bottom to top.

5. ENERGETIC POINTS

These are places where the energy of the meridians concentrates. At these points, the principal and secondary meridians cross. They
were called ‘articulations’ in ancient times. This is why the Nei King says:

‘Man has 365 reunions (points) in order to respond to the 365 days of the year.’

6. ‘KOU’ AND ‘KI’

Kou (Coc) = valley

Ki (Khe) = small stream

Kou and Ki are places where the muscles and tendons meet. Nguyen Tu Sieu’s explanation clarifies this:

‘When examining a tendon, we see only one tendon. But we must know the point of departure for this tendon. When
examining an articular ligament, we only see this ligament, but we should also know the point of departure for this ligament.’

Kou are the points of insertion for the tendons, while Ki are the insertion points for the ligaments. As a result, these are the points
of insertion for the tendino-muscular meridians. Their pathways are described in our ‘Energetic Pathology and Pathogenesis in
Chinese Medicine’.

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7. DISTRIBUTION OF SKIN AND FLESH

This relates to the distribution of different layers of the body.

Tchang Tché Tsong said:

‘Every layer of the body is traversed by its corresponding meridian. These meridians are divided into three Yin and three Yang.’

This explains the locations of the principal and secondary meridians.

 The tendino-muscular meridians are located in the flesh.

 The principal meridians are located in the muscles.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph IX

Khi Pa responds (1):

‘The East engenders wind; wind, the Wood; Wood, the sour flavor; sourness, the liver; liver, the muscles and tendons; muscles and
tendons, the heart; the liver registers the eyes (2).

’That which pertains to Heaven is called the ‘Mystery’ (Huyên); to Man, the principle (Tao); to Earth, the Mutation (Hoa) (3).

‘Mutation engenders the five flavors; the Principle, intelligence (Tri); the Mystery, the supernatural (Thân) (4).

‘The ‘Supernatural’ of Heaven is Wind; that of Earth, the Wood; that of Man, the muscles; that of color, green; that of the musical notes,
‘Gaic’ (sound of Wood); that of voice tones in shouting; that of behavior is spitefulness; that of the human orifice, the eyes; that of flavor,
sourness; that of emotion is anger.

‘Anger damages the liver, but anxiety triumphs over anger. Wind damages the muscles, but dryness triumphs over wind. Sourness
damages the muscles, but pungent triumphs over sour.’

EXPLANATIONS AND COMMENTARIES

1. This paragraph, along with the four to follow, are concerned with the relationships between the five organs and the ‘Great Three’
(Sann Tae), or Heaven, Earth and Man.

2. WHAT IS ENGENDERED BY THE EAST, WOOD, BITTERNESS…

Yang energy rises in the East, it therefore produces wind in the process, thus, the East engenders Wind.

Wind stimulates plants and trees to grow and become productive, thus wind engenders Wood.

Usually, plants and trees have a sour flavor. Therefore, wood engenders sourness.

Sourness produces liver energy, thus: sour engenders the liver.

Liver energy nourishes and reinforces the muscles and tendons. Thus we can say that the liver engenders muscle.

Liver energy enters the eyes via the internal pathway of its principal meridian (the liver maintains normal vision in Chinese
medicine). Thus, the liver is said to register the eyes.

On the subject of wind, Tchang Tché Tsong wrote:

‘Wind is the essential energy of the East.

‘When Khi Pa talked of ‘the east that engendered wind’ he was speaking of a specific climatic phenomena which occurred in
spring, following the law of the Four Seasons. This phenomena (wind) is part of a ‘pleasant and moderate’ group of
phenomena that occurs with the morning Sunrise (which wind enhances).

3. THE ‘GREAT THREE’

In studying the collection of the Great Three (Sann Taé: Heaven, Earth, Man), we can see that they all have something in common.

For Heaven, this something is called the ‘Mystery’ (unexplained Secret). In Heaven, there are ‘habitual and unexplainable changes
that evolve and transform continuously.’

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Tchang Tsing Yao said:

‘The reason for Heaven and Earth is a reason ‘without end’ (Khong Cung: unexplainable). The East is the side where Yang is
produced, spring is the season when everything starts to grow… this is why Khi Pa used the term Huyên (mystery), so that he
could explain it.’

For Man, it is called ‘Tao’ (everyone can know what this is intuitively). The Great Tao inhances and engenders our intelligence.

Tchang Tsing Yao explained:

‘Tao is the determination of Heaven and Earth from which Man is created. Only by understanding the origin of this creation
can one speak of the Tao.’

For Earth, that something is common is called Mutation. The multiplication and division of all living things is created from the
five flavors.

Tchang Tsing Yao said:

‘Mutation existed before the creation of all living things. They in turn determine the beginning and end. All beings are created
from Nothingness. This is called ‘Mutation’.

Therefore, we can conclude that the ‘Great Three’ all stem from the same source.

Generally speaking, therefore, wind is one of the six energies of Heaven, Wood is one of the Five Elements of Earth, the muscles and
tendons are among the five layers of the body; and the liver is one of the five organs.

Subdividing these classifications even further, we can say that green is one of the five colors, ‘giac’ is one of the five musical tones:
shouting is one of the five voice types; spitefulness is among the five types of behavior; the eyes are one of the five orifices; sour is
one of the five flavors; anger is one of the five emotions… Even though all of these subdivisions are different, they are all
manifestations from the same thing, and all of them pertain to Wood.

If one of the organ’s manifestations becomes excessive within the body, chances are it will damage the organ corresponding to it.
Thus anger, the emotion of the liver, will damage that organ when in excess. In this case, ‘Lungs-Metal’, which registers ‘Bi’ (sadness,
compassion, pain, pity, lamenting, melancholy), is able to triumph over anger. (Metal-Sadness destroys Wood-Anger) (fig. 26).

Figure 26. Diagram showing how Metal controls Wood.

Other Examples:

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 Wind – energy of Heaven – penetrates the liver meridian causing disturbances in the muscles and tendons. In therapy,
only the energy of Metal-Dryness (corresponding to the West) can triumph over this wind. Thus, we can say:
‘Metal-Dryness destroys Wind-Wood’.

 Sourness is one of the Earth’s flavors; excess acidity damages the muscles and tendons. In therapy, only Pungent-Metal can
triumph over sourness. Thus we can say:
‘Pungent-Metal destroys Sour-Wood’

 In summation, the ‘reason’ for this phenomenon is unique. In all cases, the phenomena of inhibition over Wood occurs,
thus:
‘Metal destroys Wood’.

4. THE SUPERNATURAL

This term should not be taken literally here. It signifies something that is not under man’s control. It englobes the sense of
‘disappearance and appearance, evolution and transformation in a natural manner’, without human interference.

Khi Pa said:

‘The strength of the evolution and transformation of Yin and Yang is immeasurable. This is a ‘supernatural’ force.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph X

‘The South engenders Heat; Heat, the Fire; Fire, bitterness; bitterness, the heart; heart, the blood; blood, the spleen; the Heart registers the
tongue. (1)

’To the Heaven, it is Heat; on Earth, it is Fire; (2) in Man, the ‘Mo’ (vessels). Among the organs, it is the heart; (3) among the colors, it is
red; among the musical notes, it is ‘chuy’ (sound of fire); among voices, it is laughter; among behavioral types, it is restlessness; among the
orifices, it is the tongue (mouth); among flavors, it is bitterness; among the emotions, it is joy.

‘Joy damages the heart, but fear triumphs over joy; heat damages the energy, but cold triumphs over heat; bitter damages the energy (of
the body), but salt triumphs over bitter.’ (4)

EXPLANATIONS AND COMMENTARIES

1. HOW DOES THE SOUTH ENGENDER HEAT, FIRE, BITTER, HEART AND BLOOD?

Yang energy manifests in the South, thus ‘the South engenders Heat’.

Heat will eventually create Fire, thus ‘Heat engenders Fire.’

Fire will bring about a bitter flavor (by burning), thus ‘Fire engenders Bitterness.’

Bitterness maintains the energy of the heart; thus ‘bitterness engenders the heart.’

The heart enables the blood to circulate, thus ‘the heart engenders blood.’

Ying energy (blood) is created in the middle heater, it then passes to the spleen, lungs etc. in order to accomplish its energetic cycle,
thus ‘blood engenders the spleen’.

Heart energy connects with the tongue via its secondary vessels, thus ‘the Heart registers the tongue.’

We must now explain how all of this conforms to the law of Yin-Yang and the Five Elements.

Bitter is the flavor of the Heart because:

 The flavor is Yin in comparison to the energy which is Yang compared to the food (Yin) which contains it. Therefore,
bitter is ‘Yang within Yin’.
 Organs are Yin in comparison to the bowels which are Yang, but the heart is Yang because of its anatomical position
(chest = Yang; abdomen = Yin). Thus, the heart is ‘Yang within Yang’.

When we apply the law of ‘Movements and Energies’ to this, we can see that:

‘Yang within Yin’ = movement of ‘Yang within Yang’ (see fig. 27). Thus, the bitter flavor comes from the heart.

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Figure 27. Movement of ‘Yang within Yang’  Bitter (heart).

Blood produces the energy of the spleen because:

 Blood is Yin in comparison to the energy, which is Yang. It is Yang because of its natural characteristic of movement
(Yang) as opposed to repose (Yin). Blood is like the heart, ‘Yang within Yang’.
 Yang within Yang corresponds to Fire (see fig. 27). Following the production cycle of the Five Elements, we can see that
Fire (heart) produces the Earth (spleen).

Heart energy travels to the tongue in order to ‘discern’ the five flavors.

 Heart energy is the same as mental energy (Fire = Yang),that which all other organs depend on. By examining the tongue,
we can diagnose the normal and abnormal state of each organ.

2. THE YIN AND YANG OF HEAVEN, EARTH AND MAN

Wind, cold, heat, humidity and dryness are the Yin and Yang of Heaven. Wood, Fire, Earth, Metal and Water are the Yin and Yang
of Earth. Man possesses five organs, thus his energy can transform into anger, sadness, anxiety, joy and fear, all conforming to the Yin
and Yang of Man.

Tchang Tché Tsong said:

‘To the Heaven, Yin and Yang create the appearance; on the Earth, the form. In Man, the Yin and Yang are those of Heaven
and Earth, they give him appearance and form.’

3. THE HEART DOES NOT HAVE A IU POINT

Every organ possesses an Iu point (3rd antique point) except the heart. This is why heart troubles are always caused by internal
disturbances (emotions). When the heart is sick, its energy flows towards the lungs following the chain of inhibition of the Five
Elements. This will cause anxiety.

4. INJUIRES WITHIN THE DIFFERENT LAYERS OF THE BODY

In this paragraph, Khi Pa studies the various body layers before the organs, because Man is exposed to the energies of Heaven and
Earth, coming from the exterior, before they penetrate into the interior.

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Therefore, we can establish a table showing the locations of perverse energy (from air and food) in the various body layers. This will
be in accordance with the five cardinal points and the five seasons.

 Perverse energy present in the flesh (Yin within Yang).

With regards to the Center (end of summer = Earth – spleen), the Nei King said:
‘Humidity damages the flesh, sweetness damages the flesh.’

 Perverse energy present in the blood (Yang within Yin).

With regards to the South (Summer, fire, heart), the Nei King said:
‘Heat damages the energy, bitterness damages the energy.’

With regards to the North (Winter, water, kidneys), the text said:
‘Cold damages the blood, salt damages the blood.’

 Perverse energy present in the skin and hair (Yang within Yang).
With regards to the West (Autumn, metal, lungs), the text said:
‘Dryness damages the skin and hairs, pungent damages the skin and hairs…’

Therefore, in order to gain maximum benefits from therapy, we must understand the various types of ‘damage’ that may take place.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XI

‘The Center engenders humidity; humidity, the Earth; Earth, the sweet flavor; sweetness, the spleen; the spleen, the flesh; flesh, the lungs.
The spleen governs the mouth.’ (1)

‘To the Heaven, it is humidity; on the Earth, it is soil, in Man, the flesh. Among the organs, it is the spleen; among the colors, it is yellow;
among the musical notes, it is ‘cung’ (sound of Earth); among voices, it is singing; when troubled, it is hiccups (2); among the orifices,
the mouth; among the flavors, sweetness; among the emotions, it is reflection (3).

’Reflection damages the spleen, but anger triumphs over reflection. Humidity damages the flesh, but wind triumphs over humidity.
Sweetness damage the flesh, but sour triumphs over sweet.’ (4)

EXPLANATIONS AND COMMENTARIES

1. HOW DOES THE CENTER ENGENDER HUMITIY, EARTH, SWEETNESS, SPLEEN AND FLESH?

Humidity (energy of Heaven) permeates and thus fertilizes the Earth. Therefore: ‘The center engenders humidity, and humidity,
the Earth.’

The Earth produces grains, which have a sweet taste. During the course of digestion, this flavor travels to the spleen, thus: ‘The Earth
engenders sweetness, and sweetness, the spleen.’

Spleen energy maintains the flesh. When the flesh is well nourished, it aids the functioning of lung energy. This is why the Nei King
says: ‘The spleen engenders the flesh and the flesh, the lungs.’

We can explain these ideas by using Yin and Yang:

 Humidity engenders the Earth:

In Heaven there is energy (Yang),
On Earth there is form (Yin),
Form is concentrated energy.
Therefore, we can say that humidity gives form to the Earth.

 The flesh engenders the lungs:

Flesh is the ‘substance’ formed by spleen (Earth) energy. According to the productive cycle of the Five Elements, Earth
produces Metal. Thus we can say that the flesh (spleen, Earth) engenders the lungs (Metal).

2. HICCUPS

According to the text, if spleen energy concentrates in the space between the lungs and the stomach, quick spasmodic contractions
of the diaphragm will occur. These are immediately followed by movements of relaxation. When this occurs, a small amount of air
may enter the thorax causing some noise.

3. REFLECTION

This emotion corresponds to the spleen. Deep reflection may bring about a serenity seen often in happy individuals. Often, we can
notice that they like to sing to themselves, which is a sign of joyousness.

4. TRIUMPHANT MANIFESTATIONS

These are due to the phenomena of destruction and inhibition following the law of the Five Elements.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XII

‘The West engenders dryness; dryness, Metal; Metal, pungent; pungent, the lungs; lungs, the skin and hair; skin and hair, the kidneys; the
lungs control the nose. (1)

’To the Heaven, it is dryness; on Earth, it is Metal; in Man, the skin and hairs. Among the organs, it is the lungs; among the colors, white;
among the musical tones, the ‘Thuong’ (sound of metal); among voices, it is weeping; when troubled, it is coughing; among the orifices,
the nose; among emotions, it is compassion. (2)

‘Compassion (3) damages the lungs, but joy triumphs over compassion (Fire destroys Metal), heat damages the skin and hairs, but cold
triumphs over heat; spice damages the skin and hairs, but bitter triumphs over pungent.’

EXPLANATIONS AND COMMENTARIES

1. HOW DOES THE WEST ENGENDER DRYNESS, METAL, PUNGENT, LUNGS, SKIN AND HAIR?

The climate of the West is ‘windy and hot’, which creates a lot of dryness. Dryness reinforces Metal energy (energy produces form).
This Metal energy produces a pungent flavor (form produces flavor). The pungent flavor maintains the lunge energy (flavor produces
the organ). Lung energy nourishes the skin and hair (the organ maintains the form). When the skin and hair are nourished properly,
kidney function is enhanced. Lung energy is closely related to the nose.

2. THE LUNGS ENGENDER THE SKIN AND HAIR

This is because Metal energy produces form, and is directly related to the skin.

Lung energy ‘governs’ the skin and hair, and they are said to make up our ‘form’. This form is then able to maintain the kidneys
following the law of the Five Elements (fig. 28).

Figure 28. ‘Productive’ chain of Metal: The Lungs maintain the Kidneys.

3. WEEPING

This emotional manifestation is brought about by too much compassion, a sentiment corresponding to the lungs.
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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XIII

‘The North engenders cold; cold, Water; Water engenders salt; salt, the kidneys; kidneys, the bones and marrow; marrow, the liver. The
kidneys control the ears. (1)

’To the Heaven, it is coldness; on Earth, the Water; in Man, the bones. Among the organs, it is the kidneys (2); among the colors, it is
black; among the musical notes, it is ‘Vu’ (sound of water); among voices, it is singing (3); when troubled, it is fright; among the orifices,
it is the ears; among the flavors, it is salty; among the emotions, it is fear.

‘Fear damages the kidneys, but reflection triumphs over fear; cold damages the blood (4), but dryness triumphs over cold; salt damages the
blood, but sweetness triumphs over salt.’

EXPLANATIONS AND COMMENTARIES

1. HOW DOES THE NORTH ENGENDER COLD, WATER, SALT, THE KIDNEYS?

Yin energy concentrates in the North. This creates cold. Coldness enables Water energy to prosper. Therefore, it can be said that
form controls the energy, but energy engenders the form.

Water energy can produce salt. The salty flavor nourishes the energy of the kidneys. Kidney energy maintains the bones and marrow.
‘Strong’ bones and ‘abundant’ marrow maintain Liver-Wood. Thus, the five organs are able to ‘produce’ due to the five energies of
Heaven and the five elements of Earth.

2. ENERGETIC EVOULTION OF THE FIVE CARDINAL POINTS

Paragraphs 9-13 can now be outlined in the following manner:

The five cardinal points engender the five energies; the five energies engender the five elements; the five elements, the five flavors;
the five flavors, the five layers of the body and the five organs… thus, we can say that Man is the product of the Heaven’s ‘energy’ and
the Earth’s ‘form’.

The text also said: ‘To the Heaven it is cold (energy), on the Earth, it is Water (form); to the marrow (energy) is the bone (form); for the
organs (energy) are the kidneys (form).’
Thus, Heaven and Earth are said to have both an aspect and a form because of their source in the unforeseeable transformations of
Yin and Yang.

3. SIGHING

In both Chinese and Vietnamese, the word for sighing (Ren Ri) is composed of two words; gathering (to gather) and groaning (to
rattle).

Kidney energy is located in the lower half of the body and circulates from bottom to top. In an abnormal state, this physiological
action will not occur unless the patient somehow attracts the energy to the top. This is accomplished by sighing, which enables this
energy to rise towards the top of the body.

4. COLDNESS DAMAGES BLOOD

Some of the ancient masters have said:

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‘Wind damages the tendons and muscles; humidity damages the flesh… this is because energy damages the form. But, as it
relates to the heart and kidneys, the Nei King said:

‘heat damages the energy,

cold damages the blood.’

We might ask ourselves why this is so.

ANSWER

Energy is Yang, blood is Yin. Fire is Yang, Water is Yin. The Heart controls the Fire which engenders heat; the kidneys control
the Water which engenders coldness.

This is why heat damages energy and cold damages blood.

This theory is called: ‘That which resembles a gathering’ (two energies of the same nature bind with each other).

The same is said in paragraph 14:

‘Yin and Yang are the blood and energy of the two sexes. Water and Fire are the signs of Yin and Yang. The heart and kidneys
are the masters of Fire and Water; Yin and Yang …’

Thus, even though the marrow and the organs are different in terms of their physical structure, they have the same origin and
significance in terms of energy.

5. DRYNESS

Dryness controls the energy of heat and autumn. This is why it is able to triumph over coldness.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XIV

‘This is why it is said: Heaven and Earth are the top and bottom of all beings (1); Yin and Yang are the blood and energy, male and
female (2); the left and right are the communicating pathways of Yin and Yang (3); Water and Fire are the symbolic manifestations of
Yin and Yang (4); Yin and Yang are the original forces of creation. (5)

’This is why we say: Yin is found on the interior in order to govern the Yang, Yang is found at the exterior in order to aid the Yin.’ (6)

EXPLANATIONS AND COMMENTARIES

1. HEAVEN AND EARTH

The Heaven covers, the Earth transports. Therefore, Heaven and Earth already have their respective positions; one is on the top, the
other is on the bottom. All beings produce and transform within this space of Heaven and Earth.

2. BLOOD AND ENERGY, MALE AND FEMALE

When speaking of homo sapiens, Yin pertains to woman, Yang pertains to man. Within the body, Yang is energy and Yin is blood.

The following explanation was given by Tchang Tché Tsong:

‘All being are created because of Yang and given form because of Yin. In man, the blood is Yin, the energy is Yang. This is why
young men are Yang; they possess more energy than blood. This means that within Yang there is also Yin.

‘Young women are Yin, but do not possess only blood, as they contain some energy as well. This means that within Yin, there is
Yang. Thus, the Yin and Yang of human beings are the young men and women who possess this blood and energy (Yin within
Yang and Yang within Yin).’

3. LEFT AND RIGHT

Within the space comprised of Heaven and Earth and the Six Regions (Top, Bottom and the four cardinal points):

 The South-East is to the left and on top,

 The North-West is to the right and on the bottom (fig. 29).

The two Yin and Yang energies, along with the top and bottom and the four sides (cardinal points), circulate day and night… The
Yin and Yang of Man also circulates day and night following the Yin-Yang rhythm of Heaven and Earth. This is why the Nei King
said: ‘the left and right are the communicating pathways of Yin and Yang.’

Wang Ping said:

‘The Yin and Yang energies change places during their cycles; that of the left goes to the right, that of the right goes to the left. This is
why we say: the left and right are the pathways of Yin and Yang.’

4. SYMBOLIC MANIFESTATIONS

Water and Fire are the symbolic manifestations of Yin and Yang because:

 Fire is Yang and has a tendency to rise.

 Water is Yin and has a tendency to descend.

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Figure 29. The South-East and North-West positions.

Ma Tché said:

‘When speaking of Water and coldness; Heat and Fire, this is to determine the symptoms of Yin and Yang.’

Lang Ong explained:

‘Heaven contains the number ‘1’ in order to engender the ‘Water-Movement’ (Water-Element); Earth contains the number ‘2’
in order to engender the ‘Fire-Movement’ (see chapter 4).

‘Fire is Yang; Water is Yin. Fire and Water are ‘material things’ representing Yin and Yang which are ‘immaterial things’.’

5. ORIGINAL FORCES

This represents the source of energy.

Wang Ping said:

‘The source of energy is the commencement of all transformations, of all creations.’

6. ‘INTERIOR’ AND ‘EXTERIOR’ ROLES OF YIN AND YANG

Yin (rest) is on the interior of the body. Yang (activity) is at the body’s exterior. All beings are able to produce and transform thanks
to the movement of Yin and Yang.

The receeding paragraphs were concerned with the study of Yin and Yang energies of Heaven and Earth along with their
movements within space (top, bottom, and the four sides). This paragraph studied the ‘interior and exterior’ roles of Yin and Yang.

Therefore, when speaking of Heaven and Earth, the energy of Heaven (Yang) covers the Earth (Yin). When referring to Man, the
Yang (Wei, defensive energy) is the ‘rampart’ which protects the Yin (Ying, nourishing energy).

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XV

Hoang Ti asked:

‘What are the rules of Yin and Yang employed in medicine? (1)

Khi Pa answered:

’When Yang is victorious (2), the body is hot and the pores close, causing dyspnea with the head bent either towards the front or back;
lack of perspiration, fever, dry teeth, restlessness. If abdominal distention occurs, this is a sign of possible death. The patient may live
through winter, but not up to summer.

‘When Yin is victorious (3), the body is cold; sweat covers it and there is shivering. When the body is cold, the members are ice-like;
when the members are frozen and the abdomen is distended, this is a sign of death. The patient may live up to summer, but not up to
winter.

‘These are the movements of the ‘celestial victory’ (Thien Thang) of Yin and Yang, along with the rules of clinical manifestations.’

EXPLANATIONS AND COMMENTARIES

1. YIN AND YANG IN MEDICINE

Kao Che Che (alias Kao Tche Tsong, who lived in the 1700’s) said:

‘We imitate Yin and Yang in order to practice correct therapeutics. In order to do this, one must understand the rules written
in the Nei King:

 The terms used by Khi Pa:

‘When Yang is victorious, the body is hot …
‘When Yin is victorious, the body is cold …’

means that the ‘celestial victory’ is one of the causes of disease.

Also, all the diagnostic techniques are based on the laws of Yin and Yang. This is why Khi Pa chose to call this chapter
‘Corresponding Phenomena of Yin and Yang.’

2. VICTORIOUS YANG

Yang is said to be ‘victorious’ because heat (Yang, Fire) is the most prevalent energy in the body here. The clinical manifestations
vary according to the location of this Yang:

 When it is found at the exterior (skin and flesh), the pores close which causes fever.
 When it is found in the interior, there wil be difficult respiration, causing dyspnea.
 When it is found in the abdomen, the patient lowers his head and bends towards the front.
 When it is found in the lumbar region, the patient glances upward and bends backward.
 When it is found throughout the entire body, the patient does not sweat and the whole body is hot.
 When it enters the kidneys (which govern water), the teeth become dry due to a lack of organic liquid.
 When it enters the heart (which controls blood), the patient becomes sad and nervous due to an exhaustion of blood (the
blood becomes dry or viscous).
 The abdomen becomes distended (full) because there is an exhaustion of Yang energy in the middle heater (Yang = Wei
energy).

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These are the death symptoms pertaining to the ‘celestial victory’ of ‘Yang-heat’. The patient may linger on through winter, but
death is inevitable in summer.

This paragraph studied the relationship between the Yin and Yang of Man with those of Heaven and Earth in order to create life
and death.

3. VICTORIOUS YIN

Yin is ‘victorious’ because the body’s Yang energy is empty (weak). This causes sweating to occur. The clinical manifestations vary
according to the location of the Yin:

 When Yin is victorious at the external parts of the body (skin and flesh) the body is often cool.
 When Yin dominates internally, the patient presents shivering and cold.
 If both the interior and exterior parts of the body are cold, the four members become frozen because this is where Yang
begins (see above).
 When the four members are frozen, the abdomen is distended because the energy in the abdomen is in an empty state.

These are the death symptoms pertaining to the ‘celestial victory’ of ‘Yin-cold’. With the aid of the ‘Yang-heat’ energy of summer,
the patient can often be saved.

To review, these are the symptoms of Yin and Yang during the course of disease.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XVII

‘The energy of Heaven is deficient in the Northwest. This is why the Northwest corresponds to Yin and that, in Man, the right ear and
eye are weaker than those on the left.

‘The energy of Earth is deficient to the Southeast. This is why the Southeast is Yang and that, in Man, the left arm and leg are not as
strong as those on the right. (1).

Hoang Ti asks:

‘Why is that?

Khi Pa answers:

’The East corresponds to Yang. Because it is Yang, the pure energy (Tinh) floats towards the top. At that time, the top is clear and the
bottom is empty. The eyes and ears are clear and sharp, while the members are weak. (2)

‘The West corresponds to Yin. Because it is Yin, the pure energy sinks towards the bottom. At this time, the bottom is prosperous and
the top is empty. This is when the eyes and ears are weak, and the members are strong. (3)

‘Thus, when perverse energy attacks the top of the body, it is the right side that is affected most. When it attacks the bottom of the body,
it is the left side. This is due to the fact that Heaven and Earth, Yin and Yang, are not able to be entirely perfect; perverse energy profits
from this fault. Thus, Man is adversely affected.’ (4)

EXPLANATIONS AND COMMENTARIES

1. GENERAL EXPLANATION

The process of birth, growth, stagnation and conservation of all living things takes place because of the incessant evolutions of Yin
and Yang and the permanent circulation of Tinh (pure energy).

Thus, one must understand the relationships between the Yin and Yang of Heaven and Earth with those of Man in order to
reinforce the body’s defense in the head and members, according to the location and penetration of perverse energy.

• ‘Heaven is deficient in the Northwest…’

In the explanation that follows, man is considered to be facing the South. Thus, the face and top correspond to the South, the
back and lower extremities correspond to the North.

• The Northwest is the movement of Yin towards Yang, or more exactly, Yin within Yang. This is why the Nei King
says: ‘The Northwest corresponds to Yin.’

• In the same area of Heaven (Northwest), Yin within Yang is clearly insufficient in comparison to ‘Yin within Yin’
(see fig. 30).

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Figure 30. Heaven is deficient in the Northeast … the right (Yin) ear and eye are weaker than those on the left (Yang).

When Yin is deficient on top, the opposite (Yang) side should be stronger. This is why ‘The right (Yin) ear and eye are weaker
than those on the left.’

• ‘The Earth is deficient in the Southeast …’

The Southeast corresponds to the movement of Yang towards Yin, or ‘Yang within Yin’. This is why the Nei King says the
Southeast corresponds to Yang.

• In the Southeast area of Heaven, Yang within Yin is much more deficient in comparison to ‘Yang within Yang’ (see
fig. 31).

Figure 31. The Earth is deficient in the Southeast…, the left members are weaker than those on the right.

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• Left – Yang; right – Yin.

When the Yang side is deficient on the bottom, the Yin opposite side should be stronger. Thus it is said: ‘The left
members are weaker than those on the right.’

2. THE IMPORTANCE OF THE LOCATION OF TINH ACCORDING TO THE MOVMENT OF HEAVEN AND
EARTH

The East is Yang, therefore the Tinh of Man follows this movement by rising towards the top (Yang). As a result, the body’s energy
is strong on top (eyes and ears) and empty on the bottom (the members are weak).

The West is Yin, and the Tinh of Man follows this movement too. Here, it descends towards the bottom, thus his energy prospers
there (the members become strong) while becoming empty on top (the eyes and ears become weak).

4. CONCLUSION

In Man, the right side of the body is weaker on top, while the left side is weaker on the bottom. This ‘deficiency’ in Man is a natural
phenomenon and corresponds exactly to the Yin and Yang of Heaven and Earth.

From this, we can conclude:

‘All beings, and all living things, and Man in particular, obey without exception the laws of Heaven and Earth. This is why Man
should imitate the ways of Yin and Yang.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XVIII

‘Therefore, Heaven corresponds to Tinh (pure energy); Earth to ‘form’. The Heaven has its ‘Bat Ky’ (eight seasonal periods) (1), the
Earth, its ‘Ngu Ly’ (five regions) (2). This is why Heaven and Earth are the father and mother of all living things.

’Pure Yang rises to Heaven, impure Yin descends to the Earth (3). This is why Movement (Dòng) and Rest (Tinh) are the two marvelous
rules of transformation, development, and in an uninterrupted fashion, birth, growth, gathering, and conservation.

‘Only the Sages use the ‘head’ of the body in order to compare it with Heaven, the ‘foot’ in order to compare it with Earth, and the
‘middle’ in order to compare it with ‘human affairs’, in order to maintain the five organs.

‘The energy of Heaven communicates with the lungs (4); that of the Earth with the ‘Ich’ (throat); that of wind, with the liver; that of
thunder, with the heart; the ‘Côc’ (mountain slopes) energy with the spleen; that of rain, with the kidneys. (5)

‘The six meridians (6) are like rivers; the intestines and stomach, like the sea; the nine orifices are where the energy of water spring forth.

‘Therefore, when we compare the Yin and Yang of Heaven with that of Man, the sweat of original Yang (7) corresponds to rain; the
Yang (8) energy responds to ‘Tât Fong’ (quick wind); the ‘violent’ energy corresponds to thunder (9); the ‘flourishing’ energy corresponds
to the Yang energy of Heaven (which rises).

‘In therapy, if we do not follow the rules of Yin and Yang, Heaven and Earth, we will be unable to cure any disease.’

EXPLANATIONS AND COMMENTARIES

1. ‘BAT KY’

Bat = eight; Ky = period

‘Bat Ky’ designates the eight periods of 15 days (8 x 15 = 120) of the four seasons (365 days). Each period has a specific name.

• Beginning of spring (Lâp Xuan)

• Beginning of summer (Lâp Ha)
• Beginning of autumn (Lâp Thu)
• Beginning of winter (Lâp Dông)
• Spring equinox (Xuân Phàn)
• Summer solstice (Ha Chi)
• Autumn equinox (Thu Phàn)
• Winter solstice (Dông Chi)

These eight yearly periods mark the various phases of Yin-Yang transformations during the four seasons.

2. ‘NGU LY’

Ngu = five; Ly = region

‘Ngu Ly’ designates the five regions of Earth: East, West, South, North and Center.

3. PURE YANG RISES TO HEAVEN, IMPURE YIN DESCENDS TO EARTH

(see explanation in paragraph 17)

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Nguyen Tu Siêu said:

‘The top of the body corresponds to Heaven in order to conserve the strength of the eyes and ears; the bottom of the body
corresponds to Earth in order to cure the weakness of the lumber region and lower members. To economize on the five flavors and
living according to the five wills (emotions) is to conserve the five organs… Thus, perverse energy cannot damage the body.’

4. THE ENERGY OF HEAVEN COMMUNICATES WITH THE LUNGS

The following explanation is based on the ideas of the ‘Pa Kua’ (Bat Quai) in the I King:

‘The lungs correspond to ‘Kan-Metal’ (first sign of the Pa Kua or ‘Eight Marvels’). They designate Heaven, thus their location is
very high. Because of this, the lung energy directs all of the other bodily energies. This is why it communicates with the energy of
Heaven.’ (Tchang Tché Tchong).

The simplest explanation was written in the Nei King.

Khi Pa said:

‘The orifices of the head communicate with Heaven. The part of the body located between the lumbar region and the feet
communicates with Earth. Because of this, the five organs, the six bowels, the nine orifices, the six meridians … all
communicate with the energy of Heaven and Earth.’

5. EXPLANATION OF TERMS

 ‘Ich’ or ‘Ach’ means trachea.

According to the book entitled ‘Kia I’ (Giap At, Fir and Bamboo), ‘Ich’ means throat. It is noted in chapter XXVI of the
Nei King So Ouenn: ‘The throat commands the Earth energy.’

 The energy of wind communicates with the liver. This means the energy from the exterior (Heaven, Earth)
communicates with the energy of the interior (Man).

 The sound of thunder is said to be caused by ‘celestial Fire’. It communicates with ‘human Fire’ (heart) because both
belong to the same element.

 ‘Kou’ energy (Côc in Vietnamese)

The term ‘Kou’ here refers to a stream encased between two or more mountains. In Man, the term refers to the area
between two or more muscles.

Tchang Tché Tsong explained:

‘The Côc energy is released in mountain crevices.’

Certain authors claim that ‘Kou’ refers to various cereal grains, however this is erroneous as we can see.

 The energy of rain communicates with kidney energy because both belong to the ‘Water’ element.
Thus, all of these terms help to explain the relationships between the energy of Heaven and Earth with the energy of Man.

6. THE SIX MERIDIANS

 Tai Yang
 Yang Ming
 Chao Yang
 Chao Yin
 Tai Yin
 Tsiue Yin
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Tchang Tsing Yao said:

‘The three Yin and three Yang are the pathways of blood and energy, comparable to rivers. In Man, they designate the twelve
‘Ching-Vessels’ (Ching Lo).

7. THE SWEAT OF ORIGINAL YANG

Perspiration is engendered by organic liquid (Yin). However, it is Yang energy that enables it to be secreted. This is why it is called
‘sweat of original Yang’.

8. ‘TAT FONG’

Yang energy is engendered by Yin energy located deep within the body. It is often called Tât Fong because Yang energy circulates
very rapidly throughout the body, so that it can respond to an attack from exterior perverse energy.

9. ‘VIOLENT’ ENERGY

This is referred to as ‘angry’ energy. Tchang Tsing Yao explained:

‘Heaven has its thunder; Man has his Fire. Fire accumulates and transforms into anger… Certain types of anger release energies,
which rise to the head; this is why it is said: ‘A crisis of anger gives rise to thunder and lightening.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XIX

‘When perverse Fong (wind) (1) attacks Man, its action is quicker than a storm.

‘This is why the best doctors treat the disease when the ‘Fong’ penetrates the skin and hairs; lesser doctors, when the Fong is found in the
flesh; even lesser ones, when the Fong enters the ‘Can Mo’ (muscle vessels, tendino-muscular meridians), the inferior doctor treats when
the Fong arrives at the six bowels; if totally incompetent, when the Fong is located in the five organs. The patient is between life and
death.

’This is why, when perverse energy from Heaven attacks, it damages the five organs; when perverse energy from food (cold or heat)
attacks, it damages the six bowels; when the humid energy of Earth attacks, it damages the skin, flesh and ‘Can Mo’. (3)

EXPLANATIONS AND COMMENTARIES

1. PERVERSE WIND

In this paragraph, the term ‘perverse wind’ refers to the six abnormal cosmic energies, called ‘Six irregular energies’ or ‘Luc Dâm’.
These are considered to be one of the greatest causes of disease. (see ‘Energetic Pathology and Pathogenesis in Chinese Medicine’).

Ma Tché said:

‘This is the perverse wind described in chapter 1 of the So Ouenn: ‘Ancient Celestial Origines’.

Tchang Tché Tsong explained:

‘Khi Pa used perverse wind as an example, without mentioning other types of irregular energies, because wind is the greatest
cause of disease.’

2. THE PENETRATING PROCESS OF PERVERSE ENERGY

 We must consider two systems of meridians:

- ‘Can Mo’ (Can = muscles and tendons, Mo = vessels). These are superficial meridians called ‘tendino-muscular’ meridians.
- ‘King Mo’ (King = meridian, energetic pathway). These are the deep meridians called principal meridians.

 Now we must consider three possibilities:

- In order to penetrate the body, perverse cosmic energy must: first attack the Can Mo in the hair, skin and flesh; then
penetrates into the King Mo in the muscles and bones. These in turn first penetrate the bowels, then go to the organs. (see
fig. 7 chapter 3, paragraph 9).
- When the perverse energy from food (Earth) is involved, the disease will evolve from the interior (from the bowel, then the
organ) towards the exterior (to the tendino-muscular meridians) via the pathways of the principal meridians (fig. 32).
- If perverse humid energy from the Earth is involved, it will first manifest in the skin, then travel to the flesh, and finally to
the tendino-muscular meridians in order to enter the deeper aspects of the body.

3. HOW CAN WE DISPERSE THE PERVERSE COSMIC ENERGY WHEN IT IS LOCATED IN DIFFERENT LAYERS
OF THE BODY?

 First, let up list the three great energetic layers:

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- Superficial layer, this is the most Yang layer, where Wei, defensive energy circulates.
- Middle layer, where Yin and Yang mix. Both Wei defensive and ying nourishing energy circulate here.
- Deep layer, where Yin is located. Ying, nourishing energy circulates here.

 When Man is affected by perverse energy (eg. Wind), it will attack the superficial, Yang-Wei zone first, located in the skin and
hair. A good doctor is able to summon the Yang, Wei energy in order to push the Yang perverse (wind) energy out. This in turn
prevents the perverse Yang from entering more deeply into the flesh.

 If the perverse wind is not dispersed in the skin and hair zones, it will eventually enter the flesh and the tendino-muscular
meridians. To treat this effectively, one must first re-direct the perverse energy to the skin and hair, then disperse it in that
zone.

 If the perverse wind is not dispersed in the flesh, it will eventually enter the deep (muscular) zone where the King Mo (meridian
vessels) are located. The Lo Mo (Lo vessels) are also located here, and they are indirect contact with their corresponding bowel
organ.

Figure 32. Evolution of perverse, food energy: from interior to exterior.

You can now see two possibilities:

Where the perverse energy penetrates directly into the bowel without any sign of attack to its corresponding principal or Lo
meridian. In order to treat this effectively, we must re-direct the energy out through the King and Lo before it can be dispersed.

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Another possibility would be to find the perverse energy located in the King and Lo. Here, we would disperse it at this level for
proper treatment.

 If the perverse energy is not dispersed by the time it reaches the bowel, it will penetrate into the corresponding organ.
This penetration is carried out through a system of meeting vessels called ‘internal systems of Yin-Yang relations’. This is
opposite the system of external Yin-Yang relations located on the fingers and toes. Within the body, one of two phenomena is
likely to occur:

- One is where perverse energy will enter an organ in a very abrupt, ‘staccato-like’ manner. According to the Nei King, ‘it
appears and disappears into the energetic zone travelling to the organ before penetrating into it.’ The treatment is easy in this
instance: we would simply re-direct the perverse energy to the corresponding bowel and principal meridian before
dispersing it.
- Another is where perverse energy penetrates into an organ. Treatment is very lengthy and often ineffective in this instance.

Thus, the term ‘between life and death’ used by Khi Pa refers to the second, more serious type of penetration by perverse energy
into the organ.

We must remember the following ideas:

- The skin and flesh pertain to the superficial, Yang zone containing the Wei energy and tendino-muscular meridians.
- The principal and Lo longitudinal meridians appear in the vascular (blood) zone which is Yin and contains Ying,
nourishing energy.
- The exterior is Yang; the interior is Yin.
- Treating perverse energy is easy when located within a Yang zone. If it passes into a Yin zone, successful treatment is often
difficult.

Therefore, it is important to take preventative measures at the start of the disorder. Failing to do so may make treatment
difficult if not impossible.

EXPLANATION OF THESE TERMS ACCORDING TO THE IDEAS OF YIN-YANG

 Perverse energy penetrates into the interior (organs) via the exterior (skin and flesh) which is Yang. This is why the text said: ‘…
damage to the five organs.’
 Foods not agreeable to the stomach either because they are too cold (Yin) or too hot (Yang), or because they are unable to be
absorbed properly (excess of Yin – food (Yin) within the bowel (Yang), will cause problems in the stomach and intestines. This
is why the text said: ‘… damage to the six bowels.’
 Humidity (Yin) comes from the Earth (Yin). Thus, this energy can attack Man starting from the feet.
 Organs are Yin; bowels are Yang. The muscles, tendons, King and Lo are Yin in comparison to the flesh, hair and tendino-
muscular meridians, which are Yang.
 The energy of Heaven can be either Yin or Yang. Food can also be either Yin (cold) or Yang (hot).
 Diseases too are either Yang (exterior, flesh, muscles, bones) or Yin (organs, bowels) according to their location.

This is why ‘… the best doctors can discern that which is Yin and that which is Yang in order to chose an appropriate therapy.’ See
‘Pathology and Pathogenesis in Chinese Medicine’.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XX

‘Thus, those who always handle the needles (1) know how to conduct the energy of the Yin zone towards the Yang zone, of the Yang
zone towards the Yin zone; take the right side in order to cure the left side, take the exterior in order to diagnose the interior; take the
psyche of the patient in order to judge the state of the disease (2).

’Doing thus, is finding the cause and location of the disease, distinguishing the perverse energy from the body’s energy, the emptiness and
the fullness… Thus, by these means, dangers are avoided.’

EXPLANATIONS AND COMMENTARIES

1. THE NEEDLES

Various points on the meridians and small blood vessels are punctured with steel needles in order to evict perverse energy from the
body. The techniques used are not only those of dispersion, but of tonification as well.

The following chapters are most specially concerned with the practice of acupuncture. A more detailed study of acupuncture can be
found in the ‘Nei King Ling Shu’, a book that follows the ‘Nei King So Ouenn’. It is in the process of being translated.

2. A FEW ACUPUNCTURE PROCEDURES

According to Tchang Tché Tsong:

‘Man is a whole. The Yin and Yang, blood and energy, exterior and interior communicate with and are bound with each other.
The good acupuncturists know that:

 When disease is located in the Yang, it will soon pass into the Yin. At that time, one must needle the Yin in order for the
perverse energy to return to the Yang, where it will be dispersed. The same holds true when the disease is located in the
Yin. At that time, one should needle the Yang.

 The points located on the left side are needled in order to cure a disease located on the right side and vice-versa.

 ‘External manifestations define the evolutive state of the disease located in the interior.’

The following techniques of acupuncture are extremely effective.

 The Yin-Yang principal meridians are coupled by their Iunn-Lo points.

 Principal meridians and corresponding tendino-muscular meridians are joined by the points of tonification and
dispersion.

 Principal meridians and distinct meridians are activated by the Ting points on the opposite side.

 Principal meridians and their corresponding organs or bowels are affected by the Su (antique) points.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XXI

‘MISSING TEXT*********

EXPLANATIONS AND COMMENTARIES

1. ***

2. ***

If the pulse is slippery (Hoat), the disease will be found in the energetic zone. This is Yang. If the pulse is rapid (Sac), the disease
will be found in the blood zone. This is Yin.

Therefore, when we find a superficial, deep, slippery or rapid pulse, we are not only locating the disease, (top, bottom, interior,
exterior, blood, or energetic zone), but we are also determining the cause. A more detailed study of the pulse is found in chapter 17
(volume II of Nei Jing So Ouenn).

3. EXPLANATION OF THE PULSES OF THE FOUR SEASONS FOLLOWING THE RULES OF ‘QUYEN, HANH,
QUY, CU’

Quyên : balancing weights

Hanh : balancing beams
Quy : compass
Cu : square

During springtime, the pulse corresponds to a ‘Quy’ because the Yang energy is ‘supple’ and flexible, thus resembling a compass.

In summer, the pulse is like a ‘Cu’ because the Yang energy is robust and strong, thereby resembling a square.

In autumn, the pulse corresponds to a ‘Hanh’ because the Yin and Yang rise and fall in the same way as a balancing beam would do.

In winter, the pulse corresponds to a ‘Quyên’ because the Yang is found on the bottom of the body.

4. CORRESPONDENCES BETWEEN THE PULSE AND THE CAUSES OF DISEASE

Pulse examination is done in order to determine the location and cause of the disease:

 The state of the ‘thumb’ (Thôn) pulse corresponds to the disorder located on the top of the body; this is a Yang pulse.
 The state of the ‘foot’ (Xich) pulse corresponds to the disease located on the bottom of the body; this is a Yin pulse.
 The state of the ‘barrier’ (Quan) pulse corresponds to the disease located in the middle parts of the body; this pulse is both
Yin and Yang.

If the pulse is superficial, the disease will be located on the exterior. This is Yang. If the pulse is deep (Trâm), the disease
will be on the interior. This is Yin.

This is why Khi Pa said:

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‘A good clinician should know how to distinguish the Yin and Yang in order to determine the nature of the disease.’

5. FINDING THE PURE AND IMPURE IN ORDER TO LOCATE THE DISEASE

This refers to examining the facial complexion. It may be either bright (pure) or somber (impure). By observing the complexion and
facial characteristics, we are then able to diagnose the location of the disease in the body. (see fig. 33)

Figure 33. Facial Characteristics.

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‘Hoang Ti Nei King So Ouenn’ – Chapter V, Paragraph XXII

‘That is why, when disease is declared, one should be able to cure with acupuncture (1). When the disease is in full evolution, one must
await its decline in order to use the needles (2).

‘Otherwise said:

’When the disease is benign, one must take advantage in order to disperse the Yang. When the disease is aggravated, it will weaken slowly
(3).

‘When the blood and energy decline, they must be reestablished. (4)

‘When the constitution is weak, one must tonify the energy by heat; when the Tinh (pure energy) is deficient, one must prescribe the
flavors (remedies) (5).

‘When the disease is located on top, one must use vomiting, when located on the bottom, use diuretics; when the sickness is located in
the middle part (causing abdominal distension), use purging (6).

‘When the disease is of perverse origin, one must use absorptive techniques (7); when it is located in the skin and hairs, sweating; when it
is erratic, use massage, when it is excessive (8), use purging or dispersion.

‘Thus:

 ‘Examining the Yin and Yang, this is discerning the ‘Mou’ (Nhu) and the ‘Dur’ (Cuong) (9); this is also treating the Yin, when
the sickness is at the Yang; treating the Yang, when the sickness is at the Yin.
 Determining the location of the disease, this is forecasting the evolution of the sickness from the blood zone towards the
energetic zone, and vice-versa (10); this is also bleeding when the blood is excessive; it is also to introduce energy (11) when the
energy is empty (12).’

EXPLANATIONS AND COMMENTARIES

1. AT THE START OF THE DISEASE, ONE SHOULD TREAT BY ACUPUNCTURE

This is because the perverse energy will be found on the exterior (skin and flesh). In this case, the tendino-muscular meridians are
utilized.

2. DO NOT NEEDLE WHEN THE DISEASE IS IN FULL EVOLUTION

Needling at this time may injure the body’s energy, which is combating the perverse energy. This is why Khi Pa explained in the So
Ouenn (chapter 35):

‘One must know to wait when the disease is grave. Acupuncture treatment will be more effective when the disease has diminished.’

By contrast, Tchang Tché Tsong said:

‘The disease is grave because the perverse energy is victorious, thus strong. One must needle lightly and prudently, and leave the
needles in place until the perverse energy becomes dispersed.’

3. HOW TO NEEDLE BENIGN AND SERIOUS CASES

In benign cases, needling should be done lightly and more superficial. Tchang Tsing Yao said:

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‘When the manifestations are external (Yang), the disease is not serious. One must use the method of dispersing perverse
energy.’

The same author also talked about he opposite case:

‘When the manifestations are internal (Yin), the dispersion should be done in steps and needling should be deep.’

4. HOW TO REESTABLISH THE BLOOD AND ENERGY

At the terminal stage, the perverse energy dominates and the body’s energy is weak. As a result, both the blood and energy must be
tonified either by herbs, needles or both. The meridians treated here would be the Yang Ming (stomach) and Tai Yin (spleen).

As we can see, this paragraph studied various acupuncture techniques according to the different stages of disease.

 Beginning stage (So): also called ‘period of combat’ (Công). Perverse energy is combated in this stage.

 Stately stage (Trung) also called ‘period of regulation’ (Hoa). The methods of cure must be ‘supple, balancing and non-
violent’ so as to break up the perverse energy in a gentle manner.

 Terminal stage (Mat) also called ‘period of recuperation and tonification’ (Thâu, Bô) which consists of restoring the tonus
of blood and energy.

This paragraph is concerned with both the practice of acupuncture and the use of Chinese pharmacopeia.

5. HOW TO TONIFY THE FORM (CONSTITUTION) AND ENERGY WHEN THEY ARE DEFICIENT

Chinese medicine uses both acupuncture (energy) and herbs (flavors, the Chinese pharmacopeia) to treat this condition.

 In paragraph 4 of this chapter, we said:

‘The flavor follows the form,

the form is maintained by the flavor.’

Thus, when the form is deficient, we should prescribe herbal remedies (flavors) in order to re-heat the form.

However, in this paragraph, Khi Pa insists on the use of energy in order to re-heat the form, because flavor (Yin) cannot
exist without energy (Yang).

Thus, when the form is deficient, we can use both energy (acupuncture) and herbs (flavors) in order to tonify it.

 In paragraph 4, it says:

‘Energy follows Tinh, Tinh is maintained by the energy.’

Therefore, when the Tinh is weak, we must use energy in order to tonify it.

But, in paragraph 22, Khi Pa advises:

‘Use flavors for tonification’ because the energy (Yang) cannot exist without flavor (Yin).

Thus, in order to tonify a deficiency of Tinh (pure energy), it would be best if both remedies and acupuncture were used.

6. THE ‘TOP, BOTTOM AND MIDDLE’ PARTS OF THE BODY

The energy of the three heater circulates within these three divisions of the body.

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 The ‘Top’ corresponds to the area in which the energy of the upper heater circulates. It is comprised of the thorax
(including the lungs and heart). If perverse energy is found in this region, it must be chased out of the body by the upper
route. This is done by causing the patient to vomit (emesis).

 The ‘Bottom’ is where the energy of the lower heater circulates. This corresponds to the region below the umbilicus, and
includes the liver and kidneys. If perverse energy is present in this region, diuretics must be prescribed so that it may be
eliminated via the urine.

 The ‘Center’ is the region where the energy of the middle heater circulates. This area includes the stomach and spleen. If
perverse energy is present in this area, purging is necessary, thus elimination would occur via the rectum.

Lang Ong (1720–1782) said the following about purging:

‘According to the Nei King Ling Shu, abdominal distension is caused by energetic troubles of the organs and bowels. It is
unnecessary to find the emptiness or fullness. One must always use the purging technique either by needles or by remedies. But,
during our time, my colleagues hesitate to prescribe this technique. As a result, the affection often becomes chronic. Death is
due to a ‘slow’ obstruction of the King Lo vessels.’

7. ABSORPTIVE TECHNIQUES

This is a very ‘ancient’ technique, which consists of wrapping the body of the patient in a towel soaked in a special pharmaceutical
solution. This is done when the disease has been caused by perverse, cosmic energy.

8. CLASSIFICATION OF FULLNESS

Fullness should be classed into:

 Yin fullness (caused by cold)

 Yang fullness (caused by heat)

When it is caused by cold, dispersive technique must be employed, when caused by heat, purging must be used.

9. ‘MOU’ AND ‘DUR’

Yin and Yang correspond to the ‘celestial Tao’, Mou and Dur pertain to the ‘terrestrial Tao’. Yin and Yang are considered to be
immaterial (energy); Mou and Dur are material substance (matter). One cannot exist without the other. A profound understanding
of these two Tao is essential if one is to apply the correct treatment.

In this chapter, the term ‘Dur’ pertains to the action of perverse Yang from the exterior on the body. The term ‘Mou’ refers to the
action of food (Earth) during the course of digestion. Both of these actions can cause disease.

If the origin of the disease is from the perverse Yang of Heaven, the body’s Yin energy must be bolstered; this will disperse the
perverse Yang. If the origin is from perverse Yin of Heaven, the Yang energy of the body must be treated. This will disperse the
perverse Yin. Proper treatment can only be given if the laws of Heaven and Earth are clearly understood.

Tchang Tsing Yao concluded:

‘The form can pathological signs have their ‘dur’ and their ‘mou’. The pulse and the complexion have their ‘dur’ and their
‘mou’. The ‘Mou’ pertain to the Yin, the ‘Dur’, to the Yang.’

10. LOCATION OF THE DISEASES AND PROTECTION OF NON-CONTAMINATED ZONES

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If perverse energy is found in the Yang (energy) zone, the Yin (blood) zone must be protected. If perverse energy is found in the Yin
zone, the Yang must be protected. The blood and energy zones must be watched very carefully, and the perverse energy must be
contained in the contaminated zone.

In order to facilitate the treatment:

 Bleed when the blood is excessive.

 Use induction when the energy is deficient.

Following the principles of Yin and Yang, blood and energy, we know that:

 Perverse Yang damages the energy.

 Perverse Yin damages the blood.

11. ENERGETIC INDUCTION

The term ‘induction’ (Xièt) is frequently used in acupuncture. It refers to various needle techniques that are used to enable energy to
circulate when it is deficient:

 Needling points situated on two meridians having the same name is one method; eg. Yang Ming of the hand (large
intestine) and Yang Ming of the foot (stomach) are needled.

 Needling points located on two coupled meridians is another method; eg. large intestine and lung.

12. EMPTINESS AND FULLNESS

In the Nei King Ling Shu it is said:

‘Perverse energy penetrates the body because the essential energy is empty.’

This phrase is very important. It explains the words ‘empty’ and ‘full’ used in this paragraph.

The term ‘fullness’ corresponds to perverse energy in accordance with the following equation: emptiness + perverse energy = fullness.

The word ‘empty’ refers to the state of the body’s energy.

As a result, when perverse energy is found in the blood zone, the blood becomes excessive; the perverse energy must be dispersed by
bleeding. However, when the perverse energy is found in an energy zone, it is because this area is deficient. The body’s energy must
be attracted to this zone in order to combat the perverse energy.

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CHAPTER VI
SEPARATIO N AND REUNION OF YIN AND YANG

(Am Duong Ly Hop Luân)

 BOOK I CHAPTER VI – SEPARATION AND REUNION OF YIN AND YANG

‘Hoang Ti Nei King So Ouenn’ – Chapter VI, Paragraph I

Hoang Ti asks:

‘I hear it is said that Heaven is Yang, the Earth Yin, that the sun is Yang, the Moon, Yin. By adding the complete and incomplete
months, one counts 360 days during one year. In Man, one finds the same duality. Why is it that the three Yin and three Yang meridians
of Man do not always correspond to the Yin and Yang of Heaven and Earth (2)?

Khi Pa responds:

’According to Yin-Yang reasoning, one counts ten, but the deduction carries to one hundred; one counts one hundred, but the
deduction carries to one thousand; one counts one thousand, but the deduction carries to ten thousand… finally one can no longer count.
The essential is the ‘uniting’ principal of Yin-Yang (3).

‘All beings live between Heaven which covers them and Earth which supports them. Those that do not appear on the surface of the
Earth are defined as ‘Yin Su’ (stationary within Yin), and carry the name of ‘Yin within Yin’. Leaving the Earth, they qualify as ‘Yang
within Yin’ (4).

‘The Yang develop their essential energy, the Yin conserve. Thanks to this, there is birth in spring, growth in summer, gathering together
in autumn, conservation in winter (5). If this does not happen, there will be a certain blockage (6) of the energy of the four seasons. As a
result, troubles of Yin and Yang, associated to human conditions, can be ‘evaluated’ and ‘examined’.

EXPLANATIONS AND COMMENTARIES

1. SEPARATION AND REUNION OF YIN AND YANG

Generally speaking, Yin and Yang are considered to be one energy. But they can also be divided up into an infinite amount of
energies as well. Because of this, Yin and Yang do not designate only one process of transformation.

In Man, the principal and secondary meridians, called ‘King Lo’, follow the same principles of Yin and Yang. As a result, they are
classified into Yin meridians and Yang meridians.

The Yang meridians are:

Tai Yang (small intestine and bladder)
Chao Yang (three heater and gallbladder)
Yang Ming (large intestine and stomach)

The Yin meridians are:

Tai Yin (lungs and spleen)
Chao Yin (heart and kidneys)
Tsiue Yin (heart constrictor and liver)

Considering all of these as one unit, they are traversed by only ‘one’ energy traveling from interior to exterior and vice-versa. Thus, in
case of trouble, the meridian concerned must be harmonized. ‘The separation and reunion of Yin and Yang’ therefore, is a study on
how to harmonize the ‘King Lo’ following the rules of Yin and Yang.

Tchang Tché Tsong said:

‘This chapter of the So Ouenn, along with that of the Ling Shu (chapter 5), constitutes one of the important fundamentals in
explaining Chinese medicine.’

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2. THE THREE YIN AND THREE YANG MERIDIANS

The terms ‘three Yin’ and ‘three Yang’ refer to the meridians of the hand (Cheou) and foot (Tsou). In spite of their Yin-Yang
classification, they still obey the ‘uniting principle’.

3. UNITING PRINCIPLE

In terms of Yin and Yang, the explanation of this unifying principle can be very difficult unless we think in conceptual terms. This
is why there can be ten thousand or more explanations of this principle. All one has to understand, however, is that Yin and Yang are
two opposing yet complimentary ideas, neither one of which can exist without the other. Thus it is called the unifying principle
because both together create one.

Khi Pa gave the following definition:

‘Yin and Yang have a name, but no form. They are not measurable. The essential, is the unifying principle… ‘One’ Yin and ‘One’
Yang together are called the ‘Tao’ (principle).’

Ma Tché Ki (Ma Tu Tan) explained:

‘Heaven and Earth determine the orientation; the Sun and Moon determine its perpetual movement. The cold and heat
change; Yin and Yang come and go… All of these phenomena are caused by the transformation of the ‘first principle’ (Thai
Cuc) energy.’

4. ‘YIN WITHIN YIN’ : ‘YANG WITHIN YIN’

The development of all living things takes place due to the ‘entrance’ and ‘exit’ of the Yin and Yang energy of the four seasons and
five elements. The movement of this energy determines their ‘beginning and end’.

Using a plant as an example, we can see that when its shoot is still in the ground, it is classified as ‘Yin Su’ (to be within Yin).
Therefore, it is at the ‘Yin within Yin’ stage.

Growing up out of the earth, it become Yang, thus it is called ‘Yang Su’ (to be within Yang). However, Khi Pa said that it is at the
‘Yang within Yin’ stage because we cannot separate Yang and Yin. It is within Yin because the root of the plant is still in the earth –
Yin.

5. RELATIONSHIP BETWEEN YIN ENERGY (EARTH) AND YANG ENERGY (HEAVEN)

The ‘entrance’ and ‘exit’ of Earth energy associated with the entrance and exit of the energy of the four seasons (Heaven) is able to
complete the functions of birth and conservation. These natural occurrences are normal phenomena resulting from ‘separation’ and
‘reunion’ of Yin and Yang. If this does not occur, trouble will arise.

6. BLOCKAGE OF ENERGY

Tchang Tsing Yao explained:

‘If Yin and Yang separate, their interaction is broken, causing a lack of communication.’

In this instance, Tchang Tsing Yao is talking about an abnormal evolution of energy from the four seasons, not conforming to the
principles of Yin and Yang.

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7. DISTURBANCES OF YIN AND YANG IN MAN CAN BE EVALUATED AND EXAMINED

When the changes of Yin and Yang of Heaven and Earth can be determined, the changes of Yin and Yang within Man can also be
determined, even though they may be very complex.

NOTE: Sie Siué said the following about Yin and Yang:

‘Yang cannot be independent; it should maintain the Yin in order to manifest. Yin is unable to appear; it should maintain the
Yang for guidance.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter VI, Paragraph II

Hoang Ti asked:

‘Will you please tell me of the separation and reunion of the three Yin and three Yang meridians?

Khi Pa responded:

’When the Sage (1) faces South, the front is called ‘Koang Ming’ (vast luminescence); the back ‘Tai Tchong’ (great crossroad) (2).

‘The ‘King Mo’ (King vessels – meridians) that circulate in the region of Tai Tchong are called the Chao Yin (kidneys). Above the Chao
Yin is the Tai Yang (bladder); that has its root at the point Tche Yin (arrival of Yin, BL-67), it rises to the face in order to concentrate (3)
at the point Tsing Ming (BL-1) (4) and carries the name of ‘Yang within Yin’.

‘If one considers the top and bottom of the body (5), the upper half is Yang, also called Koang Ming, the lower half is Yin, called Tai Yin
(spleen) (6). In front of the Tai Yin is the Yang Ming (stomach) (7). This last has its root at Li Toe (ST-45) and also carries the name of
‘Yang within Yin’.

‘If one considers the exterior and interior of the body, the exterior part of the Tsiue Yin (liver) meridian is called the Chao Yang
(gallbladder) (8), it has its root at the point Tsiao Yin (GB-44). This is the ‘Chao Yang within Yin’.

‘This is why, when contemplating the separation and reunion of the three Yang meridians (9), we see that:

 The Tai Yang ‘opens’ (Khai)

 The Yang Ming ‘closes’ (Nap)
 The Chao Yang is the ‘hinge’ (Khu)

‘Among these three meridians, none is the principle. Between themselves, they have very close relations (10). Collectively, they carry the
name of ‘One Yang’ (Nhât Duong).’

EXPLANATIONS AND COMMENTARIES

1. HOANG TI, THE SAGE

In this paragraph, the word ‘Sage’ used by Khi Pa refers to the venerable emperor, Hoang Ti.

2. KOANG MING (VAST LUMINESCENCE) AND TAI TCHONG (GREAT CROSSROAD)

‘Koang Ming’ corresponds to Yang. ‘Tai Tchong’ corresponds to Yin.

Therefore, the front anterio-superior parts of the body are ‘Koang Ming’, the back lumbar regions correspond to ‘Tai Tchong’ (fig.
34).

Tchang Tché Tsong said:

‘When Man faces South, the back corresponds to the North; the left, to the East; the right, to the West. Because the South is
Yang, one calls it ‘Koang Ming’.

‘The North is found in back and on the bottom of the body. Thus, the North is Yin, this is why one calls it ‘Tai Tchong’.

Furthermore, Koang Ming represents the heart and chest (the chest is on top, thus it is considered to be ‘Yang of Yin’; the heart =
South = Fire = Yang). Thus, Koang Ming is the area where all of the Yang of the body crosses before dividing into the Yin region
(chest and abdomen).
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Tai Tchong represents the kidneys and lumbar region, because the renal region is in the bottom of the back, thus it is Yin. Also,
kidneys = North = Water = Yin.

Therefore, Tai Tchong is a type of crossroads where all the Yin energies meet after coming from the kidneys. After meeting in this
region, they all separate into the Yang (back) region.

All of this is in conformance to the principles of Yin and Yang; ‘within Yin, there is Yang; within Yang there is Yin’.

Figure 34. ‘Koang Ming’ and ‘Tae Tchong’.

North-South: South – Koang Ming (Heart & Chest). North – Tae Tchong (Kidney & Bladder).
Top-Bottom: Top – Koang Ming. Bottom – the stomach meridian is ‘in front’ of the spleen meridian.
Interior-Exterior: relatively speaking, the GB meridian is ‘outside’ while the liver is ‘inside’.

3. THE TAI YANG (BLADDER) RISES TO THE FACE

This explanation appears to contradict what we may already understand about the bladder meridian: ‘the principal Tai Yang
(bladder) meridian starts at Tsing Ming (BL-1) and terminates at Tche Yin (BL-67).

In this instance, Khi Pa was trying to demonstrate that the principal bladder meridian ‘opens’ to the exterior via its secondary
branches. In effect:

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 From the Ting point Tche Yin (BL-67), a superficial vessel rises to Tsing Ming (BL-1). This superficial trajectory forms
the bladder tendino-muscular meridian.

 From the Ho point, Wei Tchong (BL-40), a vessel leaves which is both superficial and deep. This vessel, along with
another vessel coming from the kidney principal meridian, terminates at Tsing Ming as well. This forms the Tai Yang
distinct meridian. It is classified as ‘Yang within Yin’.

 When ‘the Yin is on the bottom, the Yang is on top’ means that all the distinct meridians rise to the head via their
corresponding Yang trajectories. This is why the Nei King says ‘the part situated on top of Chao Yin is called ‘Tai Yang’.

4. ‘TSING MING’ (BL-1) AND ‘MING MEN’

The original text used ‘Ming Men’ (Door of Life) in place of Tsing Ming.

According to the Nei King Ling Shu (chapter 5):

‘Ming Men is the eye. Its point is Tsing Ming.’

This is why we prefer to term Tsing Ming instead of Ming Men. Ming Men (GV-4) is a point located on the curious Tou Mo
(Governing Vessel).

5. THE TOP AND BOTTOM OF THE BODY

Celestial (Yang) energy dominates on the top half of the body. Yin (Earth) energy dominates on the bottom half.

It can also be said that the Yang manifests from the Yin or bottom half of the body. This is why the text used the term Koang Ming
when referring to the front, upper half of the body.

6. POSITION OF TAI YIN (SPLEEN)

The Tai Yin (spleen) corresponds to the Earth (center). It is referred to as ‘Tche Yin within Yin’ (Tche Yin – arrival of Yin). It is
called this because the Yang stomach energy (humid-heat, Earth, food) travels to the spleen before entering any other organ.

7. POSITION OF YANG MING (STOMACH)

The Yang Ming (stomach) is placed in front of the Tai Yin (spleen) because both of their distinct meridians correspond to the
Earth (center), and both are located in front of Tai Yin (a Tche Yin organ).

8. THE TSIUE YIN (LIVER) AND CHAO YANG (GALLBLADDER)

Tsiue Yin means ‘end of Yin’ or ‘extreme Yin’.

According to the principles of Yin and Yang, Yang appears when Yin disappears. Thus, extereme Yin is found at the interior and
engenders the Yang, exterior. This is why the Nei King insists on the position of Tsiue Yin (liver) and Chao Yin (gallbladder):

‘At the exterior of Tsiue Yin is found Chao Yang.’

9. SEPARATION AND REUNION OF THE THREE YANG MERIDIANS

The term ‘three Yin, three Yang’ is extremely important in the practice of acupuncture. This explains the movement of energy
within the meridians and is comparable to the opening and closing of a door on a hinge (opening, closing, hinge). A profound
understanding of this term enables one to exactly determine the normal and abnormal circulation of these energies.

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Tchang Tsing Yao explained:

‘The Tai Yang opens because Yang energy manifests towards the exterior, which is the external zone of the three Yang.

‘The Yang Ming closes because Yang energy tends to flow to the interior, the zone of the three Yin.

‘The Chao Yang is the hinge because the energy is found between the interior and exterior, and at this moment can be opened
or closed.’ (see fig. 35)

Tchang Tché Tsong also talked on the importance of this ‘hinge’:

‘Without a hinge, one cannot have a door. Without a closing, there can be no introduction. Without an opening, there can be
no appearance.’

Thus, there must be a previous reunion before there can be a separation.

This paragraph marks the beginning of an energetic study concerned with the various positions and relationships of the Yang
meridians. The fundamental idea of ‘interior-exterior- can thus be understood from this paragraph.

10. THESE THREE YANG HAVE VERY CLOSE RELATIONSHIPS

It must be understood that there is only one type of Yang energy, and these three classifications only denote different states and
positions of this energy.

Thus:

 When Yang energy travels to the exterior, it is called Tai Yang.

 When it travels to the interior, it is called Yang Ming.

 When it hovers between the interior and exterior, it is called Chao Yang. (see fig. 35)

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Figure 35. Opening and Closing Positions of the three Yang.

Tai Yang – Opens Chao Yang – Hinges Yang Ming – Closes

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‘Hoang Ti Nei King So Ouenn’ – Chapter VI, Paragraph III

Hoang Ti asked:

‘Will you tell me of the separation and reunion of the three Yin?

Khi Pa responded:

’The exterior is Yang, the interior is Yin (1). This is why the internal parts correspond to the three Yin.

‘The Ky Tchong (2) is on the bottom. The vessel that is found in front of the Chao Yin (kidneys) is called Tai Yin (spleen), thus its root
is located at the point Yin Po (Sp-1). This is the ‘Yin within Yin’.

‘The vessel that circulates in back of the Tai Yin meridian is called the Chao Yin (kidneys), its root is found at the point Iong Tsiuann
(KD-1). This is the ‘Chao Yin within Yin.’ (3)

‘The vessel that circulates in front of the Chao Yin meridian is called Tsiue Yin (liver) (4), its root is found at the point Ta Toun (LR-1)
(5). The Yang does not arrive here: it is the ‘end of Yin within Yin’. (6)

‘This is why, when pondering the separation and reunion of these three meridians (7), we see that:

 The Tai Yin opens (Khai).

 The Tsiue Yin closes (Hap).
 The Chao Yin is the hinge (Khu).

‘However, among these three meridians, none plays the principal role. They have very close relations between themselves and are referred
to as ‘One Yin’ (Nhât Am).’

EXPLANATIONS AND COMMENTARIES

1. INTERIOR AND EXTERIOR, YIN AND YANG

Yang energy ‘leaves’ in order to govern the exterior, Yin energy ‘enters’ in order to govern the interior.

2. KY TCHONG (KIDNEY MERIDIAN)

The term ‘Ky Tchong’ refers to the kidney meridian (Chao Yin). It means that it circulates in the space of Tai Tchong (great
crossroad).

Ma Tché said:

‘The Tchong vessel is on the bottom.’

In effect, the Tchong vessel or Tchong Mo (curious meridian) is very closely related to the Chao Yin (kidney) meridian. This is why
Ty Tchong also refers to the kidney meridian.

The Tchong is on the bottom because it sends its secondary vessels to the big toe, which then join the Tai Yin (spleen) meridian is
order to re-enter the Tai Tchong (great crossroad). Thus, Tai Tchong is another name for Tai Yin, that which determines the
circulation of the Tchong Mo.

The circulation of the Tchong Mo is particularly important to know. According to the Nei King Ling Shu:

‘It is the origin of the twelve meridians. The three Yin and three Yang depend on it.’
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3. THE ‘CHAO YIN WITHIN YIN’

The kidneys are great energy produces in the body, and one of the first Yin energies to emanate from them in Chao Yin energy.
This is why it is called ‘Chao Yin (young Yin) within Yin’.

4. POSITON OF TSIUE YIN (LIVER) AND CHAO YIN (KIDNEYS)

The Chao Yin (kidneys) correspond to Water, the Tsiue Yin to Wood. Following the productive chain of the Five Elements:
Water engenders Wood. Wood is thus the ‘son’ of Water and is placed in front of it. Water is ‘mother’ to Wood. (fig. 34)

5. TA TOUN (LR-1)

According to the Nei King Ling Shu:

‘The point Ta Tun (grand vase of flowers) is found at the ‘three hairs’, on the articulation called ‘Nguoc Duong’ (precious palace)
on the big toe.’

6. ‘END OF YIN WITHIN YIN’

The Tsou Tsiue Yin (liver) meridian is called ‘the end of Yang’ (Tuyêt Duong) because Yang does not arrive here. Only Yin energy
within the Tsiue Yin can be found in it. It marks the end of the circulation of Yin energy, thus it is called ‘end of Yin within Yin’.

7. SEPARATION AND REUNION OF THE THREE YIN MERIDIANS

Tchang Tsing Yao explained:

‘The Tai Yin opens, because Yin energy manifests at the external zone of the three Yin.

‘The Tsiue Yin closes, because Yin energy manifests at the internal zone of the three Yin.

‘The Chao Yin is the hinge, because the Yin energy opens on the Tai Yin which closes on the Tsiue Yin.’ (see fig. 36)

Lang Ong said:

‘The Tai Yin opens to the exterior, because it confines most of the Yin energy.

‘The Tsiue Yin closes to the interior, because it marks the end of each cycle in the circulation of Yin energy.

‘The Chao Yin is the hinge, because it marks the place where the energy of the ‘first Yang’ begins to manifest.’ (This refers to
Kidney-Yang). (see fig. 36)

Wang Ping concluded:

‘Opening, closing, hinge are only words used to explain the indivisibility of energy.’

REMARKS

This chapter is concerned with the study of the great superficial circulation of Yang energy on the head and the large, deep
circulation of Yin energy in the organs.

The superficial circulation of the three Yang and three Yin at the level of the head and chest is studied in detail in chapter 5 of the
Nei King Ling Shu (in preparation).

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The circulation of energy in their secondary meridians (tendino-muscular and distinct meridians) has been described in ‘Human
Energetics’ and ‘Pathology and Pathogenesis in Chinese Medicine’.

This energy circulation permits us to understand:

 Human energetic physiology

 How perverse energy penetrates into the body
 The evolution and location of disease in the body
 The analgesic action of specific points used in acupuncture analgesia

8. THE THREE YIN AND THREE YANG HAVE VERY CLOSE RELATIONSHIPS

Khi Pa explained:

‘Normally, the Yang energy is light and superficial; but it should not be too superficial. The Yin energy is heavy and deep, but it
should not be too deep.’

‘When the energy of the three Yang meridians is opened and closed in the body, and the Yin energy is opened and closed in the
organs, the Yang energy is found at the exterior, commanded by the Yin of the interior; the Yin is found on the interior,
protected by the Yang of the exterior.’

All this means is that Yin and Yang are inseparable. They are classified into three Yin and three Yang because it is easier to
determine the movement and position of the energy corresponding to each organ. Thus, even though there is ultimately only ‘one
Yang’ and ‘one Yin’, the circulation and transformation of this energy causes their ‘separation’ and ‘reunion’, which forms the three
Yin and three Yang (fig. 37).

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Figure 36. Opening and Closing Positions of the Three Yin.

Tai Yin – Opens
Tsiue Yin – Closes
Chao Yin – Hinges

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Figure 37. Circulatory relationships between the three Yin and three Yang.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VI, Paragraph IV

‘Yin and Yang come and go without cessation, circulating by a ‘Chu’ (cycle) throughout the body. This leads to a good end, thanks to the
energy and the form, the interior and exterior, in a word, thanks to the ‘separation’ and ‘reunion’. (1)

EXPLANATIONS AND COMMENTARIES

1. THE ENERGY CYCLE

Yin energy is conserved on the interior; Yang energy propagates towards the exterior. Yang energy begins to manifest at sunrise; at
midday, it is at its maximum; at sunset, it begins to weaken; at night, it reenters into the Yin. This is a 24 hours (day and night)
cycle called a ‘Chu’.

In Man, Yin energy opens and closes on the interior; Yang energy will enter and leave the exterior. This movement occurs due to the
‘separation’ and ‘reunion’ of Yin and Yang.

Perpetual movement is created from the separation and reunion of Yin and Yang. In order to complete one whole cycle (Chu), Yin
and Yang must pass through the following meridians in order:

 Chou Tai Yin (lungs)

 Chou Yang Ming (large intestine)
 Tsou Yang Ming (stomach)
 Tsou Tai Yin (spleen)
 Tsou Chao Yin (heart)
 Chou Tai Yang (small intestine)
 Tsou Tai Yang (bladder)
 Tsou Chao Yin (kidneys)
 Chou Tsiue Yin (heart constrictor)
 Chou Chao Yang (three heater)
 Tsou Chao Yang (gallbladder)
 Tsou Tsiue Yin (liver) (see fig. 38)

According to the ancient hourly systems, human energy accomplishes one complete cycle during two ‘Kro’ (Khâc – 14 minutes and
21 seconds). Therefore, in a day of 24 hours (100 Kro), 50 cycles are completed.

Orientals count hours in the following two ways:

 Hours are based on the 10 ‘celestial stems’: a 24 hour day is divided into 10 equal parts or 10 ‘celestial ché’.
 Hours are based on the 12 ‘terrestrial branches’: a 24 hour day is divided into 12 equal parts or ‘terrestrial ché’, one Chinese
hour being equal to two European hours.

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Figure 38. Energy circulation in the meridians following European (24 hour) and Chinese (12 hour) clocks.

The name for every hour corresponds to a meridian:

 Yin (Dan) - 3 to 5 am - Chou Tai Yin (lungs)

 Mao (Mao) - 5 to 7 am - Chou Yang Ming (large intestine)
 Tchrinn (Thin) - 7 to 9 am - Tsou Yang Ming (stomach)
 Se (Ti) - 9 to 11 am - Tsou Tai Yin (spleen)
 Ou (Ngo) - 11 to 1 pm - Tsou Chao Yin (heart)
 Oé (Mui) - 1 to 3 pm - Chou Tai Yang (small intestine)
 Chenn (Thân) - 3 to 5 pm - Tsou Tai Yang (bladder)
 Iou (Dau) - 5 to 7 pm - Tsou Chao Yin (kidneys)
 Siu (Tuat) - 7 to 9 pm - Chou Tsiue Yin (heart constrictor)
 Rae (Hoi) - 9 to 11 pm - Chou Chao Yang (three heater)
 Tse (Ty) - 11 to 1 am - Tsou Chao Yang (gallbladder)
 Tchreou (Suu) – 1 to 3 am - Tsou Tsiue Yin (liver) (see fig. 38)

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2. NOTE – STUDY OF THE UNIFYING PRINCIPLE OF THE THREE YIN AND THREE YANG
(after the ‘Manual of the Acupuncture Doctor’, #4, Sept. 1973)

INTRODUCTION

A. DUALISM

The duality of Yin-Yang forms the origin of all living things. This can be seen everywhere in our natural world.

In the orient, people believe that the universe is composed of three autonomous yet closely bound phenomena called the
‘Santsai’ or ‘Great Three’. They are Heaven, Earth and Man.

Each of these forces possesses its own order or ‘Tao’.

They are harmonized between themselves because of the balance and perfection of the universe itself. The harmonization can
be seen in the balance of Yin and Yang.

The antagonistic yet complimentary union of Yin and Yang can be seen in all phenomena.

Characteristics of Yin-Yang Opposition

In all beings, there is a contradiction between Yin and Yang. However, this characteristic is neither clear-cut nor stable. There
is neither an absolute Yang nor absolute Yin. Yin and Yang are opposites, yet they cannot be separated and one cannot exist
without the other.

The movement of the universe in general, and life in particular, proceeds because of the antagonisms between Yin and Yang. If
they separate in life, death will immediately follow. Their separation in the universe will provoke a lack of movement
throughout the entire galaxy.

B. UNITY

The antagonistic yet complimentary relationships between the forces of Yin and Yang enable us to define the ‘Unitary
Theory’ of Yin and Yang.

* Everything in our natural world contains both Yin and Yang. Yin and Yang do not escape as they are always present.

Within Yin or Yang, we can see that each one contains an opposing Yin-Yang relationship. An example of this can be seen
during the course of a 24 hour day. The day is Yang and the night is Yin, thus we have a ‘day-night’ opposition.

However, within the night, we have an opposition between ‘sunset-midnight’ and ‘midnight-daybreak’. This too is a Yin-
Yang opposition. Sunset is considered to be ‘Yin within Yin’, while daybreak is classified as ‘Yang within Yin’.

The movement of everything in our universe can be explained by the antagonistic union of Yin-Yang. In order for Yin to
change into Yang and vice-versa, it is imperative that neither one separate from the other. The unitary duality of Yin and Yang
explains the contradictory development of these two phenomena and their interactions can now be understood.

• Their interactions never cease, as they exist in a dynamic equilibrium.

• Yin changes to Yang and Yang changes to Yin; each one engenders the other.
• Yin and Yang are always balanced, when Yang declines, Yin grows and vice-versa.
• As opposites, Yin and Yang attract each other, however, Yin repels Yin and Yang repels Yang.

EXAMPLE

Night (Yin) and day (Yang) succeed one another in a continuous cycle, each engendering the other. When the day declines,
night begins to manifest, when night declines, daylight starts to grow. However, night contains day and day contains night,
night maximum (Yin within Yin) seems to contradict these principles until we understand that this is actually the time when

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Yang begins to appear. This same phenomena occurs during the day maximum; Yang within Yang is when Yin beings to
appear.

C. THE THREE YIN AND THREE YANG IN MAN

If the initial duality of Yin-Yang is found in the autonomous forces of Heaven and Earth, then why, asked Huang Ti, do we
find three Yin and three Yang in Man, who is in fact a product of Heaven and Earth?

RELATIONSHIPS OF THE THREE FORCES

Man, a living being, is an autonomous individual. However, he cannot be disassociated from his environment. It is through his
exchanges with his surroundings (the four seasons of Heaven, the five elements of Earth) that his life develops harmoniously.

The exchanges that take place follow two patterns: the entrance and exit of Yin and Yang energy. The harmony between this
entrance and exit determines the development of Man from beginning to end.

From the upper entrance to the exit is the growing process: from the upper exit to the entrance is a declining process, while
their separation creates a state of non-existence or non-life.

Proper balance is maintained when there is a harmonious circulation of energy (time: the four seasons) and matter (the five
elements) between Man and his surrounding forces (Heaven and Earth).

By understanding the Yin-Yang disturbances of Heaven and Earth, we can then predict Yin-Yang disturbances of Man, because
Heaven, Earth and Man are very closely bound, each one influencing the other.

This is why Hoang Ti (3000 years before Christ) asked:

‘How is one able to connect the three types of Yin and three types of Yang?’

The separation of Yin-Yang in Man into three Yin and three Yang corresponds to the topography of the meridians and the
circulation of energy. It must be understood, however, that there is always only one principal Yang and one principal Yin.

THE THREE YANG

• Tai Yang is formed from two meridians; one is called Chou Tai Yang or Small Intestine meridian, located on the upper
member; the other is called Tsou Tai Yang or Bladder meridian and is situated on the lower members. The Tsou Tai Yang is
actually a continuation of the Shou Tai Yang, thus forming one continuous Tai Yang division.

Tai Yang = Small Intestine  Bladder

• Yang Ming is also formed from two meridians, one being located on the upper member and the other being located on the
lower member. The Chou Yang Ming or Colon meridian is found on the upper members, while the Tsou Yang Ming or
Stomach meridian is found on the lower members. The Tsou Yang Ming is a continuation of the Chou Yang Ming, both
being unified and unable to be separated.

Yang Ming = Colon  Stomach

• Chao Yang is formed from two meridians also. The Chou Chao Yang or Three Heater meridian is located on the upper
members, while the Tsou Chao Yang or Gallbladder meridian is located on the lower members. The Tsou Chao Yang is a
continuation of the Chou Chao Yang, and like all the other Yang meridians, is unified with and unable to be separated from
its coupled Yang meridian.

Chao Yang = Triple Heater  Gallbladder

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‘OPENING, CLOSING, HINGE’ ACTION OF THE THREE YANG

The three Yang (Tai Yang, Yang Ming and Chao Yang) can be distinguished topographically and physiologically:

• The Tai Yang part is most external where we find the Small Intestine and Bladder meridians. Its zone is in contact
with the exterior energies of Heaven and Earth, thus it is the place where perverse energy may penetrate the body. Tai
Yang plays the role of opening the collection of all the Yang.

• The Yang Ming part includes the Colon and Stomach meridians and is the least external. This zone is also in contact
with the exterior and protects the Yin against perverse energy. Thus it is said to have a ‘closing’ action.

• The Chao Yang sector contains the Three Heater and Gallbladder meridians. It is the intermediary between the Tai
Yang and Yang Ming, thus it plays the role of a ‘hinge’.

These three Yang are in fact indivisible, and they play the dual role of:

• Contacting the energy of Heaven and Earth (opening)

• Protecting the Yin (closing)

The Yang hinge assures the unity and harmony of all three working together.

CLINICAL APPLICATIONS OF THE THREE YANG

In the case of an attack by perverse energy, we can distinguish three types of syndromes following the degree of penetration by
perverse energy:

• Tai Yang syndrome

• Chao Yang syndromes
• Yang Ming syndrome

We will not cover their symptoms here, as they have been dealt with extensively in our other books.

However, in case of internal disturbances or ruptures in the circulation of energy within these three Yang, very important
clinical manifestations can be distinguished. Therefore:

If the ‘opening’ is ruptured or if the circulation of Tai Yang (SI + BL) is blocked, the muscle fibers become slack making it easy
for external, perverse energy to penetrate the body. All types of disorders may manifest when this occurs. According to the Ling
Shu (chapter 5), one must, in this case:

‘Needle the Tai Yang meridians, and recognize whether they are excessive or deficient in order to tonify or disperse.’

If the ‘closing’ is ruptured, meaning if the body’s energy does not arrive at Yang Ming (ST + CO), the members will become
paralyzed. This is why,

‘In paralytics, one must needle the Yang Ming meridians and recognize whether they are excessive or deficient in order to
tonify or disperse.’ (Ling Shu, chapter 5)

If the ‘hinge’ is ruptured, meaning that if the body’s energy does not arrive at Chao Yang (TH + GB), the articulations will
become weakened, the patient will be unable to hold himself upright. In the Ling Shu (chapter 5), it is said:

‘In this patient, one must needle the Chao Yang meridians, recognize whether they are excessive or deficient in order to
tonify or disperse.’

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THE THREE YIN

• The Tai Yin is formed from two meridians. One is the Chou Tai Yin or Lung meridian and is found on the upper members,
the other is the Tsou Tai Yin or Spleen meridian and is located on the lower members. The Chou Tai Yin is actually a
continuation of the Tsou Tai Yin, thus they are unified and unable to be separated.

Tai Yin = Spleen  Lung

• The Tsiue Yin is formed from an upper and lower meridian. The Chou Tsiue Yin or ‘Heart Governor’ meridian is located on
the upper members, while the Tsou Tsiue Yin or Liver meridian is found on the lower members. Both are unified and unable
to be separated.

Tsiue Yin = Liver  Heart Governor

• The Chao Yin is also formed from an upper and lower meridian. The Chou Chao Yin or Heart meridian is located on the
upper members; the Tsou Chao Yin or Kidney meridian is located on the lower members. The Chou Chao Yin is a
continuation of the Tsou Chao Yin, and like the other Yin, are unified and unable to be separated.

Chao Yin = Kidney  Heart

‘OPENING, CLOSING, HINGE’ ACTION OF THE THREE YIN

The three Yin (Tai Yin, Tsiue Yin, Chao Yin) are all located on the anterior surface of the body. They can be distinguished
topographically and physiologically between themselves in the following manner:

• The Tai Yin part (where we find the Lungs and Spleen) is the most external. It is in contact with the Yang (described
above). Thus, it is called the ‘opening of Yin’, because the Yin of the interior nourishes and controls the Yang of the
exterior.

• Tsiue Yin part (Liver and Heart Governor) is termed the ‘closing of Yin’, because this is where the circulation of the
Yin cycle ends, thus it is the end of Yin within Yin.

• The Chao Yin part (Heart and Kidneys) is an ‘intermediary’ between the Tai Yin and th Tsiue Yin, thus it has the
role of a ‘hinge’.

It should be noted that, in contrast to the Yang, the Yin hinge is considered the deepest Yin. Even though it assures the unity
and harmony of all the Yin, it is topographically found on the bottom, making it the most Yin.

CLINICAL APPLICATIONS OF THE THREE YIN

In the case of an attack by perverse energy coming from Yang Ming, we can distinguish three types of syndromes according to
the gravity of the attack:

‘opening  hinge  closing’

• Tai Yin syndrome

• Chao Yin syndromes
• Tsiue Yin syndrome

A detailed explanation of these syndromes can be found in our other books ‘Human Energetics’ and ‘Energetic Pathology and
Pathogenesis in Chinese Medicine’.

However, in the case of internal disturbances when there is a rupture or blockage in the circulation of energy within these three
Yin, clinical manifestations of internal origin can be distinguished (anguish, oppression, sensation of being tied in a ‘knot’
etc.). Therefore:

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If the ‘opening’ is ruptured and there is a lack of communication between Tsou Tai Yin (Spleen) and the Chou Tai Yin
(Lungs), the syndrome called ‘Cach Dong’ occurs. Spasms of the cardia of the stomach occur, as this is where the energy of the
upper heater rises from. Also, dilation of the pylorus, the area where the energy of the lower descends from, will occur. The
symptoms are anguish, abdominal distension and pain or discomfort at the solar plexus. According to the Ling Shu (chapter 5):

‘In this case, one must needle the Tai Yin meridians, recognizing if they are full or empty in order to tonify or disperse.’

If the ‘closing’ is damaged, causing a lack of communication between the Tsou Tsiue Yin (liver) and Chou Tsiue Yin (Heart
Governor), a disharmony between the energy (Heart Governor) and blood (Liver) will occur. The patient may groan and moan
continuously. According to the Ling Shu (chapter 5):

‘In this case, one must needle the Tsiue Yin meridians, recognizing whether they are full or empty in order to tonify or
disperse.’

If the ‘hinge’ is damaged, making it impossible for the kidneys (Chao Yin) to furnish energy to the meridians, areas of the body
will become stiff and knotted, or there may be ankylosed joints. According to the Ling Shu (chapter 5):

‘In this case, one must needle the Chao Yin meridians, recognizing whether they are full or empty in order to tonify or
disperse.’

PRACTICAL APPLICATIONS OF THE THREE YIN AND THREE YANG

In acupuncture, it is mandatory that the unifying principle of Yin and Yang be thoroughly understood. The ‘opening’, ‘closing’ and
‘hinge’ enables one to explain and understand the indivisibility of energy.

Each of the three Yin and three Yang have their own movements of minimum and maximum energetic concentration, called
‘Roots’ and ‘Knots’ (Can, Kêt).

Every Yin meridian, along with the Yang meridians of the foot and hand, has a different movement of energetic concentration
called ‘Root’, ‘Convergence’, ‘Concentration’ and ‘Penetration’ (Can, Iuu, Rot, Dôn).

All of these energetic movement are described in this chapter and in chapter 5 of the ‘Nei King Ling Shu’.

Khi Pa said:

‘If the acupuncturist does not know where the Knot and the Root of the three Yin and three Yang are located, or where the energy of
the meridians concentrates, he will needle incorrectly, crossing the meridians of the five organs and six bowels causing trouble.
Firstly, in acupuncture, one must know where the beginning and end (Chung Thuy) of the energetic circulation is found. Any
acupuncturist who does not understand this idea is committing a grave error.’ (Nei King Ling Shu, chapter 1)

‘ROOTS’ AND ‘KNOTS’

Every Yin and every Yang has its own ‘root’ and ‘knot’.

The ‘Root-Point’ is the point where the concentration of energy is at a minimum (end of Yang, beginning of Yin).

The ‘Root-Points’ of the three Yang are the last points of each Yang division:

• Tai Yang (SI – BL) – BL-67, Tche Yin, Arrival of Yin

• Chao Yang (TH – GB) – GB-44, Tsiao Yin, Small Yin
• Yang Ming (CO – ST) – ST-45, Li Toe, Exchange of wildness

The ‘Root-Points’ of the three Yin are the first points of each Yin division:

• Tai Yin (SP - LU) – SP-1, Yin Po, Hidden White

• Tsiue Yin (LR - HG) - LR-1, Ta Toun, Great Hill
• Chao Yin (KD – HT) - KD-1, Yong Tsiuann, Bubbling Spring
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As we can se, all of the ‘Root-Points’ for both the Yin and the Yang are located on the feet.

The ‘Knot-Point’ is the point where energetic concentration is at a maximum. This point binds the meridians of the foot to
the hand and vice-versa.

The three Yang ‘Knot-Points’ are:

• Tai Yang (SI – BL) - BL-1, Tsing Ming, Bright Eyes

located in the inner canthus of the eyes.

• Chao Yang (TH – GB) - TH-21, Thong Iung or Eu Menn, Ear Door
located in front and above the tragus.

• Yang Ming (ST – CO) - ST-1, Sing Iap, Vase of Tears

located in the maxillary sinus.

The three Yin ‘Knot-Points’ are:

• Tai Yin (SP – LU) - CV-12, Tchong Iuenn, Stomach Center

located in the epigastric region

• Tsiue Yin (LR – HG) - CV-18, Iou Trang, Jade Palace

located below the sternum on the thorax

• Chao Yin (KD – HT) - CV-23, Lien Tsiuann, Active Source

located on the neck in the middle of the upper border of
the hyoid bone

It should be noted that the three Yang ‘Knot-Points’ are located on the head, while the three Yin ‘Knot-Points’ are all found in
the thoraco-abdominal region.

The ‘Root’ and ‘Knot’ points are needled when disturbance of these three Yin or three Yang are present. They are either
tonified or dispersed according to whether the symptoms are empty or full.

‘ROOTS’, ‘CONVERGENCE’, ‘CONCENTRATION’ AND ‘PENETRATION’

We know that all of the Yin and Yang principle meridians of the hands and feet contain Su or ‘antique’ points (Ting, Yong, Iu,
Iunn, King, Ho). These are located between the elbows and fingers or between the knees and toes.

However, if we were to look at each Yin or Yang meridian in its totality, we can see that its energetic circulation is at a
minimum at the Ting (root) point, this energy then converges at the Iunn point, concentrates at the King point and penetrates
into the Lo and ‘Window of the Sky’ points.

In chapter 5 of the Nei King Ling Shu, it is said:

‘The Tsou Tai Yang (BL) has its root at the point Tche Yin (BL-67, Ting); its energy converges at the point Tsing Kou (BL-
64, Iunn), concentrates at Kroun Loun (BL-60, King) and penetrates into the points Fei Yang (BL-58, Lo) and Tsien Tsu
(BL-10, Window of the Sky).’

‘The Tsou Chao Yang (GB) has its root at the point Tsiao Yin (GB-44, Ting); its energy conveRges at the point Iao Chu (GB-
40, Iunn), concentrates at Yang Fou (GB-38, King) and penetrates at the points Koann Ming (GB-37, Lo) and Tienn Iong
(SI-17, Window of the Sky).’

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‘The Tsou Yang Ming (ST) has its root at the point Li Toé (ST-45, Ting); its energy converges at the point Tchong Yang (ST-
42, Iunn), concentrates at Tchi Ki (ST-41, King) and penetrates into the points Fong Long (ST-40, Lo) and Ran Ying (ST-
9, Window of the Sky).’

‘The Cheou Tai Yang (SI) has its root at the point Chao Tché (SI-1, Ting); its energy converges at Oann Kou (SI-4, Iunn),
concentrates at the point Yang Kou (SI-5, King) and penetrates into the points Tché Tchang (SI-7, Lo) and Tienn Tchang
(SI-16, Window of the Sky).’

‘The Chou Chao Yang (TH) has its root at the point Koann Tchrong (TH-1, Ting); its energy converges at the point Yang
Tcheu (TH-4, Iunn), concentrates at the point Tsi Kao (TH-6, King), and penetrates into the points Wei Koann (TH-5, Lo)
and Tienn Fou (TH-16, Window of the Sky).’

‘The Chou Yang Ming (CO) has its root at the point Chang Yang (CO-1, Ting); its energy converges at the point Ho Kou
(CO-4, Iunn), concentrates at the point Yang Ki (CO-5, King), and penetrates into the points Prenn Li (CO-6, Lo) and Fou
Ti (CO-18, Window of the Sky.’

‘Secondary branches from the 12 principal meridians leave from these points. If they are in a state of excess, one must needle
them.’

CONCLUSION

The three Yin and three Yang are unable to be isolated or separated. On the exterior parts of the body (hands and feet), they are
directly bound between themselves. On the interior, they are bound within the organs and bowels. There are also many other
‘indirect meeting points’, which we have not mentioned in this discussion.

The interactions of Yin and Yang in Man follow the same general laws described at the beginning of this chapter. These meeting
points help describe the mechanism by which these movements occur.

Therefore, the study of energetic physiology and pathology represents a practical application of the universal theory of Yin and Yang.

A more thorough and precise understanding of this energetic physiology is made possible by the study of the ancient acupuncture
classics.

The advancement of modern day acupuncture is made possible by following two complimentary avenues of research:

 Study of the ancient texts in order to better understand all of the theories in oriental medicine.
 Modern research helps to integrate all of the ideas and theories of traditional acupuncture into contemporary science.

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CHAPTER VII
SPECIAL STUDY ON YIN AND YANG

(Am Duong Biêt Luân)

 BOOK II CHAPTER VII – SPECIAL STUDY ON YIN AND YANG

‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph I

Hoang Ti asked:

‘Man has four ‘King’ and twelve ‘Tung’. What does this mean?

Khi Pa answered:

’The four ‘King’ are the normal pulses of the four seasons (1); the twelve ‘Tung’ (2), the twelve ‘King Mo’ (meridians) corresponding to
the twelve months (3).’

EXPLANATIONS AND COMMENTARIES

1. NORMAL PULSES OF THE FOUR SEASONS

The four ‘King’ designate the four normal pulses corresponding to the four seasons:

 In spring, the pulse is taut (Huyên)

 In summer, the pulse is full and ample (Hông)
 In autumn, the pulse is superficial (Phu)
 In winter, the pulse is deep (Trâm)

2. THE TWELVE ‘TUNG’ OR ‘MERIDIANS’

The twelve ‘Tung’ refer to the energy circulating within the three Yin and three Yang meridians of the hands and feet. This energy
circulates from the Chou Tai Yin (Lungs) to the Tsou Tsiue Yin (Liver), and corresponds to the twelve months of a lunar year.
according to Tchang Tché Tsong:

 Chou Tai Yin (lungs) -------------------------------- 1st month : Yin (Dân)

 Chou Yang Ming (colon) ------------------------ 2nd month : Mao (Mao)
 Tsou Yang Ming (stomach) ------------------------ 3rd month : Tchremm (Thin)
 Tsou Tai Yin (spleen) ----------------------------- 4th month : Se (Ty)
 Chou Chao Yin (heart) ------------------------ 5th month : Ou (Ngo)
 Chou Tai Yang (small intestine) -------------------- 6th month : Oé (Mui)
 Tsou Tai Yang (bladder) ---------------------------- 7th month : Chenn (Thân)
 Tsou Chao Yin (kidneys) ---------------------------- 8th month : Iou (Dâu)
 Chou Tsiue Yin (heart governor) ------------------- 9th month : Sui (Tuât)
 Chou Chao Yang (three heater) -------------------- 10th month : Rao (Hôi)
 Tsou Chao Yang (gallbladder) ---------------------- 11th month : Tsé (Ti)
 Tsou Tsiue Yin (liver) ------------------------------ 12th month : Tchréou (Suu)

Wang Ping explained:

‘Tung’ refers to the celestial energy that normally circulates during the twelve periods of the year. This is why the ‘Tung’
corresponds to the twelve months. Among these twelve months:

 The three months of spring are: Yin, Mao, Tchrenn (Dân, Mao, Thin)
 The three months of summer are: Sé, Ou, Oé (Ty, Ngo, Mui)
 The three months of autumn are: Chenn, Iou, Sui (Thân, Dâu, Tuât)
 The three months of winter are: Raé, Tsé, Tchréou, (Hoi, Ti, Suu)

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3. THE TWELVE MERIDIANS CORRESPONDING TO THE TWELVE MONTHS

There are two ways in which this can be explained, one way has been explained above according to Tchang Tché Tsong. The
following explanation was written by Ma Tché:

‘Springtime corresponds to the liver and gallbladder.

‘Summer corresponds to the heart and small intestine.
‘Autumn corresponds to the lungs and large intestine.
‘Winter corresponds to the kidneys and bladder.

‘The four months ‘Tchrenn, Sui, Tchreou, Oé’ respond to the four above-mentioned meridians (liver, heart, lungs, and
kidneys) and includes those of the spleen and stomach.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph II

‘The pulse can be either Yin or Yang. Understanding the Yang pulse, one is able to understand the Yin pulse; recognizing the Yin pulse,
one is able to understand the Yang pulse. (1)

’There are 5 Yang pulses: 5 x 5 gives 25 Yang pulses. (2)

‘It is called ‘Yin-organ’ (3), the pulse that does not contain the energy of the stomach. A totally Yin pulse indicates the complete
exhaustion of stomach energy, this means death.

‘The Yang pulse designates a pulse that receives the energy of the stomach (4). This is why, knowing how to distinguish the state of a
Yang pulse, this is knowing how to locate the disease (5); knowing how to distinguish the state of a Yin pulse, this is knowing the
moment of death. (6)

‘The three Yang are found on the head; the three Yin, on the hand (7). In spite of this distinction, they are one whole unit. (8)

‘Knowing how to distinguish the Yang pulse, this is knowing how to determine the state of the disease and the action of perverse energy.
Knowing how to distinguish Yin pulse, this enables one to determine the survival time and the period of death.

‘When one is able to distinguish the Yin and Yang pulse, further debate is no longer necessary.’ (9)

EXPLANATIONS AND COMMENTARIES

1. YIN AND YANG PULSES

The pulses are categorized into Yin or Yang by the organs and bowels. These viscera in turn feed the pulses with their Yin or Yang
energies. Because of this bi-polarity, a Yin pulse may only be felt and understood when one is able to feel a Yang pulse and vice-versa.

2. THE FIVE YANG PULSES AND THEIR 25 CORRESPONDING YANG PULSES

Each organ has its own proper pulse, creating a total of 5 Yang pulses.

Every pulse follows a specific evolution according to the seasons. This creates a series of 5 x 5 = 25 Yang pulses.

Every Yang pulse possesses two characteristics:

 A specific characteristic:
- The liver pulse is taut.
- The heart pulse is full.
- The spleen pulse is smooth and calm.
- The lung pulse is superficial.
(sometimes described as being sharp like a blade: Lungs = Metal)
- The kidney pulse is deep.

 A seasonal characteristic:
- The pulse of spring is taut.
- The pulse of summer is full.
- The pulse of autumn is superficial.
- The pulse of winter is deep.
- The pulse of Indian summer is soft and harmonious.

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These can be further categorized into 25 different Yang pulses. For example:

 During spring, the liver pulse is taut and long.

 During spring, the heart pulse is full and slightly taut.
 In summer, the pulse of the heart is full and large.
 In summer, the pulse of the liver is taut and slightly full…

3. THE ‘YIN-ORGAN’ PULSES

The term ‘organ’ here implies the idea of conserving pure (Yin) energy. This pure energy is detained within the organs under the
effect of the Yang stomach energy. When this Yang energy becomes weakened, the pure energy becomes liberated and appears at the
exterior of the body. This liberated energy can be felt on the pulse.

A ‘Yin-organ’ pulse is a totally Yin pulse, without any sign of Yang. This pulse is a sign of death.

Tchang Tsing Yao said:

‘A Yin pulse is a pulse without Yang, for example, a completely taut or completely full pulse. These are pulses of the ‘Yin-organs’
because there is an exhaustion of stomach energy. This means death.’

4. THE YANG PULSES AND STOMACH ENERGY

The 25 Yang pulses are nourished by the energy of the stomach, which is distributed among the five organs. Yang stomach energy is
synthesized during the process of digestion in the middle heater. This is the energy that gives each of the pulses their particular
characteristics. Every pulse should be slightly ‘harmonious, regular, supple, and slightly taut’, as these are the qualities of the stomach
energy.

5. THE YANG PULSES AND THE LOCATION OF DISEASE

Perverse energy travels from exterior to interior and from the surface towards the deeper aspects of the body. Therefore, it travels in
the following manner:

 From Tai Yang (small intestine, bladder) towards Chao Yang (three heater, gallbladder) or Yang Ming (large intestine,
stomach).

By palpating the pulse we can detect the location of the disease among these three Yang.

6. YIN PULSES AND THE MOMENT OF DEATH

The Yin pulse depicts the manifestation of pure energy on the exterior. Normally, this energy is conserved within the body (see
paragraph 3). This is a serious symptom, which enables one to determine the date of death. As a result, if the liver pulse is deprived
of stomach energy, death will result in 18 days.

7. THE THREE YANG ARE FOUND ON THE HEAD, THE THREE YIN ON THE HAND

 Ren Ying (ST-9) is a reunion point of the three Yang. By examining the pulse here, we can determine the emptiness or fullness
of the three Yang meridians.

Tchang Tsing Yao said:

‘Ren ying is situated on the external carotid artery one and a half divisions lateral to the adam’s apple. It also carries the
name of ‘Three Yang of the Head.’

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 The three Yin of the hand designate the placement of the radial pulse. It is called the ‘mouth of energy’ (Tsri Hao). The
emptiness or fullness of the three Yin meridians can be determined by palpating this pulse.

Tchang Tsing Yao said:

‘According to the Nei King So Ouenn (chapter 11), the five flavors are conserved in the stomach in order to maintain the
energy of the five organs. These energies appear at the ‘Mouth of Energy’ which also corresponds to the Tai Yin (lungs).
This is why the text said, ‘The three Yin of the hand.’

 Therefore, we may generalize and say that the pulses found on the radial artery correspond to the organs and those found at Ren
Ying (ST-9) correspond to the three Yang of the Head.

8. THE THREE YANG OF THE HEAD AND THE THREE YIN OF THE HAND FORM ONE COMPLETE UNIT

The term ‘three Yang of the Head’ refers to the three Yang meridians that start on the hand, travel to the head, and end on the feet.

The ‘three Yin of the Hand’ refers to the three Yin meridians that begin on the feet, travel to the abdomen, and end on the hand.
The designation of the Yin meridians by the term ‘three Yin meridians of the Hand’ suggests that the Yang meridians of the hand
are in fact continuations of these Yin meridians.

Thus, the meridians are classed into Yin and Yang, Chou (hang) and Tsou (foot); collectively, these meridians form one whole
complete ‘circle’ (Nhat Quan). (see fig. 39).

9. CONCLUSION

This paragraph described the pure energy (Tinh) of the organs as being Yin in comparison to the energy of the stomach, which is
Yang. This contrasts with chapter 5, which is concerned with the study of Yin and Yang as it pertains to the King Lo.

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Figure 39. Circulation of the twelve principal meridians.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph III

‘With respect to the Yin and the Yang, in order to determine the movements of the pulse, the departure (Khu) is Yin, the arrival (Chi or
Lai) is Yang, the repose (Tinh) is Yin, the movement (Dong) is Yang, the slowness (Tri) is Yin, the rapidity (Sac) is Yang.’

EXPLANATIONS AND COMMENTARIES

1. YIN AND YANG MOVEMENT OF THE PULSE

According to the ancient master Ma Tché:

‘When the pulse begins to leave its position, the movement is called Khu, or the movement of departure. This is the Yin
movement.

‘When the pulse reappears at its position, the movement is called Chi, or Lai, the movement of arrival. This is the Yang
movement.

‘Thus, beneath the finger, the pulses of the organs are Yang (superficial) because their movement travels from the Khu to the
Chi, the pulses of the bowels are Yin (deep) because their movement travels from the Chi to the Khu.

‘The meridians belong to the six organs (including the Heart Governor) and to the six bowels are, belonging to them as well,
Yin and Yang. Therefore, in order to distinguish these, one must be acquainted with the movements of the pulse:

 Departure (Khu) = Yin

 Arrival (Chi, Lai) = Yang
 Repose (Tinh) = Yin
 Movement (Dong) = Yang
 Slowness (Tri) = Yin
 Rapidity (Sac) = Yang’ (see fig. 40)

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Figure 40. Beneath the finger, to the opposite of ‘Khu’ are found the pulses of the organs. They are superficial (Yang). To the
opposite of ‘Chi’ we find the pulses of the bowels. They are found on a deeper level and are thus Yin.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph IV

‘By the Chi (movement of arrival) one can understand the ‘Yin-organ’ pulse, deprived of stomach energy (1,2).

‘Thus, if the Chi of the liver pulse is neither supple or tense, but very hard, the patient will die in 18 days. (3)

‘If the Chi of the heart pulse is neither supple nor taut, the patient will die in 9 days. (4)

‘If the Chi of the lung pulse is neither supple nor taut, the patient will die in 12 days. (5)

‘If the Chi of the kidney pulse is neither supple nor taut, the patient will die in 7 days. (6)

’If the Chi of the spleen pulse is neither supple nor taut, the patient will die in 4 days.’ (7)

EXPLANATIONS AND COMMENTARIES

1. ‘YIN-ORGAN’ PULSES AND THE ENERGY OF THE STOMACH

The normal pulses for the organs should assume ‘harmonious’ characteristics – they should be regular, supply and slightly taut, like
the energy of the stomach. A pulse which is neither very supple nor taut, but hard, is considered ‘abandoned, destroyed’ pulse that
has been deprived of stomach energy (see paragraph 3, #3). The Chi (movement of arrival) of the pulse enables one to determine its
pathological characteristics.

2. DETERMINING THE DATE OF DEATH ACCORDING TO THE ‘YIN-ORGAN’ PULSES

The date of death can be determined from the ‘celestial stems’. The Five Element cycle creates a cycle of 10 days.

1. Kia (fir tree) Wood, Liver

2. I (bamboo)
3. Ping (burning wood) Fire, Heart
4. Ting (flaming lamp)
5. Ou (hill) Earth, Spleen
6. Ki (plain)
7. Keng (armor) Metal, Lungs
8. Sin (metalsmith)
9. Jen (tidal wave) Water, Kidneys
10. Koei (small stream)

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Figure 41. The 10 ‘Celestial Stems’ and the 10 days cycle of the Five Elements (organs).

3. THE LIVER PULSE AND DEATH IN 18 DAYS

The length of survival can be determined here by the ‘celestial stems’ (Thiên Can), or by the meeting of the ‘Metal-Lung’ energy
with that of the ‘Wood-Liver’. According to the Law of the Five Elements, this type of meeting causes the destruction of Wood
(Liver) by Metal (Lungs).

There are two phases by which this destruction takes place:

 This phase is a meeting between the energy of the liver with that of the lungs. We calculate from the days Kia-I (fir tree,
bamboo; 1,2) corresponding to Wood, up to the days Keng-Sin (armor, metalsmith; 7,8) corresponding to Metal. This
takes 8 days. During this time, the liver energy is still being maintained by the kidneys. (Water-Kidneys produces Wood-
Liver).

 This phase occurs when the energy of the kidneys (which feeds the liver-Wood) meets with the lung energy. Here we
count from the days Jen-Koei (tidal wave, small stream; 9,10) corresponding to Water, up to the days Keng-Sin (Metal).
This process takes 10 days.

As a result, the liver energy is not completely destroyed until 18 days have elapsed. (see fig. 42)

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Figure 42. This diagram depicts the time it takes for the liver (Wood) energy to complete its cycle of meeting with the lungs (Metal)
energy. This cycle takes 18 days to complete.

4. THE HEART PULSE AND DEATH IN 9 DAYS

Here, we can determine the duration of survival by using the ‘celestial stems’ by the meeting of Fire (heart) energy with that of
Water (kidneys). Here, Water destroys Fire.

We count from the day of Ping-Ting (burning wood, flaming lamp; 3,4) corresponding to Fire, up to the days Jen-Koei (tidal wave,
small stream; 9,10) corresponding to Water. This process takes 8 days.

As can be seen, the heart energy lasts 8 days before meeting with the energy of the kidneys. However, in the text it says that death
will occur on the 9th day. This means that fire (heart) energy is not completely extinguished until the end of the 8th day, or until the
start of the 9th day. (see fig. 43)

Figure 43. This chart depicts the time it takes for the Fire (heart) energy to reach the energy of the kidneys. The time elapsed is 9
days.

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5. THE LUNG PULSE AND DEATH IN 12 DAYS

Here, we are looking for the time it takes for the Metal to accomplish a complete cycle (Metal  Metal) by passing through the fire.
We count from the days Keng-Sin (armor, metalsmith; 7,8) corresponding to Metal, up to the days Ping-Ting (buring wood,
flaming lamp; 3,4) corresponding to Fire. We then count from the days Ping-Ting (Fire) up to the days Keng-Sin (Metal), which
takes a total of 12 days to complete. (see fig. 44)

Figure 44. Chart showing how much time it takes for the Metal (lung) energy to complete one whole cycle by passing through the
Fire (heart). The total time elapsed is 12 days (8 + 4 = 12).

6. THE KIDNEY PULSE AND DEATH IN 7 DAYS

Here, we want to calculate how much time it will take for the kidney (Water) energy to encounter the energy of the spleen (Earth).
We count from the days Jen-Koei (9,10) corresponding to Water, up to the day Ou (hill; 5) corresponding to the first manifestation
of Earth energy. This takes 7 days (see fig. 45).

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Figure 45. Chart showing the time it takes for the Metal (lung) to meet with that of Earth (spleen). The total time elapsed is 7 days.

7. THE SPLEEN PULSE AND DEATH IN 4 DAYS

Here, we want to calculate the time it takes for the energy of the spleen (Earth) to meet with that of the liver (Wood). We count
from the days Ou-Ki (hill, plain; 5,6) corresponding to Earth, up to the days Kia-I (fir tree, bamboo; 1,2) corresponding to Wood.
This process takes 8 days to complete.

However, the text insists on a survival time of 4 days because Khi Pa calculated from the time it took for Metal, son of Earth, to
encounter Wood. He counted from the day Sin (metalsmith; 8) corresponding to the 2nd manifestation of Metal, up to the day Kia
(fir tree; 1) corresponding to the 1st manifestation of Wood, a process that takes 4 days (see fig. 46).

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Figure 46. Chart showing the length of time it takes for the son of Earth (Sin – 8, Metal) to meet with the 1st manifestation of
Wood (Kia – 1). The total time elapsed is 4 days.

REMARKS

Determining the date of death as mentioned above is not an absolute rule, because within Yin and Yang, there are not only
phenomena of destruction at work but also phenomena of production, which may offset a predicted death.

Wang Ping said:

’Eighteen days is beyond the number of formation and production for Metal and Wood; nine days is beyond the number of
producing and forming Water and Fire; twelve days is beyond the number for forming and producing Metal and Fire; seven
days is beyond the number for producing and forming Water and Earth; four days is beyond the number for producing and
forming Wood.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph V

‘The disease of secondary Yang (2nd Yang, Yang Ming, Stomach and Large Intestine) may manifest by troubles of the heart. The patient
becomes sad. If it is a woman, she will have amenorrhea. If the disease is chronic, it changes into ‘Fong Tiêu’ (destruction by wind)
having signs of ‘Tuc Bôn’ (short and rapid respiration). This is incurable.’

EXPLANATIONS AND COMMENTARIES

1. THE DISEASE OF SECONDARY YANG (YANG MING)

This paragraph was concerned with the study of a Yang Ming (stomach) disorder having a psychological origin.

Various emotional disturbances such as malcontentment, sadness, or deception can adversely affect the heart energy causing an
imbalance between the Fire (heart) and Water (kidney) elements. This causes an imbalance to occur in the Jenn Mo and Tchong
Mo (which have their sources in the kidneys) resulting in amenorrhea.

Deficient heart energy is unable to maintain the energy of the spleen (Earth). As a result, the stomach (coupled organ to the spleen)
will no longer receive the support it needs from the spleen in order to change food into energy. A deficiency in the production of
pure energy (Tinh) will follow along with an insufficient amount of organic liquid being produced. This organic liquid is heated by
the body’s Yang energy, which is then transferred into heat.

When this heat becomes excessively hot (Fire), it will transform into a type of ‘wind’ that is destructive to the body. This wind is
called ‘internal wind’ (Nôi Fong), and the disorder it brings about is called ‘Fong Tiêu’, which literally means ‘destruction of the
body by internal wind’. A cachexia or overall debilitated state of the body will result.

At a more advanced stage, this Fire will offend Metal (lungs) causing symptoms of suffocation, oppression, short and rapid
respiration (Tuc Bôn).

In short, all of these signs explain that:

 The heart is the master of blood.

 The lungs are the masters of energy.
 The spleen is the origin of the five organs.
 The stomach is the sea of the six bowels.

In this paragraph, some of the physiopathology of amenorrhea, cachexia and dyspnea (a type of empty-asthma) has been explained.

Most of these symptoms are frequently found in young women with psychological problems.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph VI

‘A tertiary Yang disease (3rd Yang or Tai Yang, Bladder and Small Intestine) manifests with symptoms of alternating cold and heat; or, if
found in the bottom of the body, by abscesses, weakness, cold feet or numbness of the calves (1). If the disease become chronic, it
manifests by a dryness of the skin (2) or by orchitis (Doi San) (3).’

EXPLANATIONS AND COMMENTARIES

1. TERTIARY YANG (TAI YANG)

In this instance, Tai Yang refers to the bladder.

Tai Yang (bladder) energy defends the exterior of the body. When perverse energy attacks from external environments, a fight ensues
between this energy and Wei, defensive energy. The resultant reaction is one of shivering and fever.

Energy from the Tai Yang (bladder) organ flows out towards the exterior. When in trouble, it will remain on the interior of the
body. This enables the perverse energy to penetrate rather easily. If it settles in the flesh and muscle tissue, abscesses will form.

Tai Yang governs both energy and muscle. This is why Tai Yang disorders will always cause:

 Muscle and tendon disorders. When this occurs, the disease is called ‘Nuy’, which literally means weakness of the legs and
feet.

 Energetic disturbances. These diseases are called ‘Quyet’ (meaning cold memebers) and ‘Xuyen Quyen’, which means
weakness of the calves.

2. DRYNESS OF THE SKIN

This is caused by an excess amount of heat within the body’s blood and energy systems.

3. ORCHITIS

This will occur when there is a disturbance of liver energy. It also indicates that the disease has penetrated very deeply into the Yin
(liver) meridian.

In retrospect, we see that this paragraph has focused on the study of Tai Yang disorders cause by perverse energy.

The first symptoms to manifest in a Tai Yang disorder will be:

 Shivering and fever
 Abscesses in the bottom of the body
 Weakness of the members
 Cold feet
 Numbness of the calf muscles

If there are any complications, the symptoms are:

 Dryness of the skin
 orchitis

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph VII

‘A disease of Primary Yang (Chao Yang, Gallbladder and Three Heater) manifests by a lack of vital energy. The patient may suffer coughs
or diarrhea (1).

’If the disease become chronic, it will manifest either by heart pains (Tam Thông) (2) or by indigestion and constipation (Cach) (3).’

EXPLANATIONS AND COMMENTARIES

1. PRIMARY YANG (CHAO YANG)

In this instance, Chao Yang refers to the gallbladder. Chao Yang energy manifests before any of the other three Yang. If any
imbalance occurs within Chao Yang, a lack of vital energy will follow. The symptoms are:

 Short respiration
 Sensations of fatigue coupled with short, rapid respiration on every bodily movement

The ‘Fire Minister’ is contained within Chao Yang. When there is a lack of energy, this ‘fire’ energy will escape and damage the
lungs. This causes coughing.

When Chao Yang energy is deficient, the penetration of Wind-Wood (liver) energy is facilitated. Following the inhibiting cycle of
the Five Elements, this will attack the Earth (spleen) causing soft stools or diarrhea.

2. HEART PAINS

Under normal circumstances, the heart is fed pure (Tinh) nourishing energy from the liver via the production cycle of the Five
Elements. The origin of this pure energy is the stomach and spleen (see fig. 47).

When Chao Yang is diseased, the spleen and stomach are no longer able to complete their digestive functions. As a result, the heart
will no longer receive pure Tinh (nourishing energy) from the liver. The result of this deficiency will be heart pain.

3. ‘CACH’ (INDIGESTION AND CONSTIPATION)

Tchang Tsing Yao gave the following explanation for this term:

‘Because Wood is harming Earth, the stomach and spleen become injured. This causes the ‘Cach’ syndrome.’ (see above
explanation)

‘Cach’ does not refer to the diaphragm. It does refer to a digestive disorder caused by the destruction of the Earth (spleen) from
the Wind-Wood (liver).’

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Figure 47. Heart pains caused by perverse nourishing energy travelling towards the liver from the spleen-stomach via the ‘contempt’
cycle of the Five Elements.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph VIII

‘A disease of secondary Yang (Yang Ming, stomach) and primary Yin (Tsiue Yin, liver) manifests by intense fear and pain in the back.
The patient frequently belches and yawns. This disease is called ‘Fong Quyêt’ (literally meaning ‘sickness caused by liver-wind’) (1).

‘A disease of secondary Yin (Chao Yin, kidneys) and primary Yang (Chao Yang, gallbladder) manifests by abdominal distension and
fullness of the heart. From time to time, the patient will start sighing (2).

’A disease of tertiary Yang (Tai Yang, bladder) and tertiary Yin (Tai Yin, spleen) manifests by ‘Thiên Khò’ (hemiplegia, paralysis of one
half of the body), ‘Nuy Dich’ (weakness or paralysis of the members), or by impotence of the members (3).’

EXPLANATIONS AND COMMENTARIES

1. SECONDARY YANG AND PRIMARY YIN DISEASE

This refers to disease associated with the Yang Ming (stomach) and Tsiue Yin (liver).

 The liver corresponds to the East and Wind-Wood.

Liver-Wind enters the stomach via the ‘inhibiting’ cycle of the Five Elements, causing trembling and intense fear.

 The back is Yang. Tsiue Yin (Wind) corresponds to springtime, liver, Wood and Yang. Because of these correlations, the
back may become painful when the liver is sick.

 When perverse energy is found in the stomach, the normal stomach energy will rise towards the top of the body trying to
push out the perverse energy. This causes frequent belching.

All of the symptoms described above correspond to a ‘Wind-Wood’ disease that affects the Earth-Stomach.

‘Fông Quyêt’ is any disorder caused by Wind. The clinical signs are:

 Fear and trembling

 Back pain
 Frequent belching and yawning. (see fig. 48)

Tchang Tsing Yao said:

‘There are many disorders called ‘Fông Quyêt’.

 ‘In this paragraph, it relates to a disease of primary Yang and secondary Yin corresponding to the stomach and liver.
 ‘In chapter 31 of the Nei King So Ouenn and chapter 23 of the Nei King Ling Shu, ‘Fông Quyêt’ refers to a disease of the
Tai Yang (bladder) meridian and Chao Yin (kidney) meridian.
 In chapter 46 of the Nei King Ling Shu, Khi Pa said: ‘the patient attacked by ‘Fông Quyêt’ transpired… because the flesh was
not fed with energy and the pores remained open.’

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Figure 48. Diagram showing the development of ‘Fông Quyêt’ (Liver  Stomach).

2. SECONARY YIN AND PRIMARY YANG DISEASE

This disease is associated to the Chao Yin (kidneys) and the Chao Yang (gallbladder).

In this instance, perverse energy attacks both at the same time. The kidneys become excessive, affecting both the gallbladder and
heart. The gallbladder affects the Spleen-Earth causing abdominal distension, while heart fire also become overactive. This energetic
pathology follows the ‘destructive’ cycle of the Five Elements (see fig. 49).

Figure 49. ‘Destructive’ cycle of the liver and kidneys:

Liver  Spleen = abdominal distension
Kidney  Heart = fullness of the heart

Ma Tché said that when the energetic systems become contracted, all of the other meridians also become constricted. Very often,
the patient starts sighing when this occurs, as this action helps to expand the energetic pathways.

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3. TERTIARY YANG AND TERTIARY YIN DISEASE

This disease is associated to the Tai Yang (bladder) and Tai Yin (spleen).

The pathology starts at the bladder and evolves towards the spleen following the ‘contempt’ cycle of the Five Elements (see fig. 50).

Figure 50. Disorders associated to the Tai Yang and Tai Yin:
hemiplegia or impotence of the four members.

Both the Tai Yang and Tai Yin meridians control the members. When both of these pathways are attacked simultaneously,
disorders such as hemiplegia, ‘flaccid’ paralysis, or impotence of the four members may arise.

It should be pointed out that only a profound understanding of the laws of Yin and Yang, the Five Elements, and the principal and
secondary meridians will enable one to fully comprehend the evolutionary process of disease.

All Chinese therapeutic techniques are based on these principles as well, and have been formulated over many thousands of years of
study and practice.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph IX

‘Under the finger, if the movement is that of the first Yang, the pulse is called ‘Cau’ (hook, clamp).

‘If the movement is that of the first Yin, the pulse is called ‘Mao’ (hair, feather).

’If the Yang movement is hurried, the pulse is called ‘Huyen’ (taut).

‘If the Yang movement appears to diminish into nothing, the pulse is called ‘Thach’ (stone-like).

‘If the Yin and Yang movements are balanced, the pulse is called ‘Luu’ (gliding, flowing).’

EXPLANATIONS AND COMMENTARIES

1. This passage is concerned with the normal aspects of the pulse. Some authors have erroneously suggested that the pathological
characteristics of the pulse were talked about here, however our research suggests this idea to be incorrect. In order to translate and
interpret the Nei King correctly, one must have a very deep and proper understanding of both the ancient oriental language used as
well as Chinese medicine in general.

Like the four seasons, Man’s pulses are also determined by the movements of Yin and Yang.

The movement called ‘first Yang’ and ‘first Yin’ indicate both the force and characteristics of the pulse beat. These are classified in
the following way:

 A forceful pulse is Yang.

 A pulse without force is Yin.
 A pulse with ‘light force’ corresponds to the first Yang.
 A ‘slightly weak’ pulse corresponds to the first Yin.

Tchang Tché Tsong said:

‘One must use the word ‘Câu’ (hook, clamp) instead of the word ‘Huyên’. He must have meant the word ‘Huyên’ by the word
‘Câu’. Here, Khi Pa studied the pulse of the four seasons. The energy of the first Yang should be taut like the energy of spring.
The energy of the first Yin should be light and supple (like a feather), corresponding to the energy of autumn.’

To this he added:

‘Luu (gliding) means flowing because Yin and Yang are coming and going. At the end of summer, Yang energy begins to
decline, Yin starts to rise; Yin and Yang intersect, this is why the pulse is flowing.’

Therefore, when the rising movement (departure) of the pulse is strong, and the descending movement (arrival) is weak, the pulse is
called ‘Câu’ (hook), because the pulse is full and sufficient at one moment and sinuous and rapid the next. This is the normal
(undulating) pulse of the heart in summer.

When the movement is slightly weak, but that of arrival is supple and light (lively), the pulse is called ‘Mao’ (feather). This is the
normal (superficial) pulse of the lungs in autumn.

When the movement is strong, but hurried, like the string of a lute, the pulse is called ‘Huyên’ (taut). This is the normal (taut) pulse
of the liver in spring.

If, when applying the finger, the movement is strong, but weak when the finger is raised, the pulse is called ‘Thach’ (stone-like). This
is the normal (slightly hard) pulse of the kidneys in winter.

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When the movement is weak while still maintaining a certain force, and the rise and fall are harmonious and regular, like ‘a
peacefully flowing stream’, the pulse is called ‘Luu’ (gliding). This is the normal (peaceful and flowing) pulse of the spleen in Indian
summer.

In the ‘Mo King’ (Classic of the Pulse), Wang Shou Ho (Vuong Thuc Hoa) asked:

‘How can one determine the pathological pulse without first understanding the normal pulse?’

It is imperative, therefore, that the student of Chinese medicine understand the characteristics of a normal pulse before undertaking
the study of pulse pathology.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph X

‘If Yin is struggling at the interior and Yang is troubled at the exterior (1), ‘Pach Han’ (meaning ‘sweat secreted from the Tinh of the
lungs’) will no longer be retained in the organ, energy flows towards the lungs causing strong dyspnea (2).

’If Yin is able to engender, it is due to the harmony of Yin and Yang, or to the interaction of a ‘hardness’ (Cuong) with a ‘softness’ (Nhu)
(3).

‘If hardness encounters hardness, the dispersion of Yang and the destruction of Yin occurs (4).

‘If only the Yin is victorious, the hardness and softness lose their balance. This causes the energy within the meridians to dry up (5).’

EXPLANATIONS AND COMMENTARIES

1. IMPORTANCE OF HARMONY BETWEEN YIN AND YANG

The harmony and disharmony between the Ying (nourishing) energy and the Wei (defensive) energies are discussed in this
paragraph. These can also be classified into Yin and Yang, blood and Energy.

According to the Nei King:

‘Harmony is the production; while disharmony is destruction of Yin and Yang.’

The King-Mo, the organs and the bowels are all perpetually communicating between themselves within the body. This is done in a
very harmonious way in order to maintain proper balance.

It is written in the Nei King that:

‘The Yin at the interior supervises the Yang, the Yang of the exterior defends the Yin.’

However, if only the Yin is victorious, it will struggle within, because Yang is no longer able to balance it. This same phenomena
occurs when only Yang is victorious, trouble occurs at the exterior because of a lack of Yin.

Tchang Tché Tsong said:

‘If Yin and Yang are imbalanced, the phenomena of accumulation occurs between Yin and Yang. By contrast, when the
‘hardness’ encounters the ‘hardness’, Yang passes to Yang and Yin passes to Yin. This is the separation of Yin and Yang, and
death follows the end of Yin and Yang.’

2. TINH SHOULD BE CONSERVED AT THE INTERIOR (WITHIN THE ORGANS)

Khi Pa insists on maintaining balance between Yin and Yang within the organs because they conserve Tinh. If Yin and Yang lose
their equilibrium, Tinh will no longer be retained at the interior. It will then escape to the exterior causing sweats.

Ma Tché explained:

‘At the interior, the lung energy retains Tinh; at the exterior, it controls the skin and hair. If Tinh escapes to the exterior, it is
because the lung energy loses its functions.’

Tchang Tché Tsong added:

‘If Tinh is not retained in the organ, it transforms into sweat at the exterior, a harmful occurrence for both Tinh and blood.’

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Sweating from Tinh is not the same as that caused by a fight between Wei (defensive) energy and perverse energy from external
sources. Sweat from Tinh is studied in the following paragraph written by Nguyen Tu Siêu:

‘Lung energy controls the circulation of Yang and Wei, Yin and Yang. When Tinh from the lungs escapes to the exterior,
spontaneous phenomena of disequilibrium between Yin and Yang are produced; the Yang is no longer controlled by Yin,
causing signs of ‘dry-heat’ characterized by strong dyspnea. When this heat attacks very strongly, it transforms into cold, causing
coldness in the memebers.’

3. INTERACTIONS BEWEEN ‘HARD’ AND ‘SOFT’

Total harmony is attained as a result of their interactions. As a result, a concordance between Yin and Yang is achieved.

Tchang Tché Tsong said:

‘Yang is created from Yin, because Yang is harmonious with Yin. This is true harmony.’

4. ‘HARDNESS’ (YANG) ENCOUNTERS ‘HARDNESS’ (YANG)

The occurrence of this phenomenon is brought about due to the fact that Yang is no longer concordant with Yin. The Yang
becomes dispersed and, as a result, the Yin disappears.

5. ONLY YIN IS VICTORIOUS

‘Cold-humidity’ become excessively strong here, causing a loss of balance between ‘hard’ and ‘soft’. A resultant ‘evaporation’ of both
blood and energy occurs.

Lei Kung (Ngô Công) said:

‘This paragraph expresses the harmful qualities of Yin when it is the only excess. It transforms into humidity, meaning
awkward, dangerous energy.’

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph XI

‘Within the group of diseases called ‘Mortal Yin’ (Tu Am), death occurs in three days. Within the group of diseases called ‘growing
Yang’, cure appears in about four days (1).

’The energy of the liver passes to the heart, it is called ‘growing Yang’; that of the heart passes to the lungs, it is called ‘Mortal Yin’; that of
the lungs to the kidneys, this is the ‘redoubling of Yin’ (Trung Am); that of the kidneys to the spleen, this is the ‘decline of Yin’ (Tich
Am), this disease is incurable (2).’

EXPLANATIONS AND COMMENTARIES

1. ‘MORTAL YIN’ AND ‘GROWING YANG’

These terms are used to explain the evolution of disease according to the Law of the Five Elements.

When a disease travels via the production cycle, a cure will be attained. This is the normal route for it to follow, and disorders of this
type are called ‘growing Yang’ disease.

When a disease progresses via the destructive cycle, severe debility of death will mostly likely follow. Because of this abnormal
evolution, these disorders are called ‘Mortal Yin’ diseases.

EXAMPLES

 ‘Growing Yang’ diseases:

- Liver (Wood) disorders passing to the heart (Fire)
- Heart (Fire) disorders passing to the spleen (Earth)
- Spleen (Earth) disorders passing to the lungs (Metal)
- Lung (Metal) disorders passing to the kidneys (Water)
- Kidney (Water) disorders passing to the liver (Wood)

It will take a minimum of four days for there to be a cure following the productive cycle of the Five Elements. This conforms
to the Laws of ‘Movements and Energies’, because production is Yang (even numbered pairs: 2, 4, 6 …) (see fig. 51). For a
further explanation, please read ‘Energetic Pathology and Pathogenesis in Chinese Medicine’ by Dr. Nguyen Van Nghi.

 ‘Mortal Yin’ diseases:

- Heart (Fire) disorders passing to the lungs (Metal)
- Lung (Metal) disorders passing to the liver (Wood)
- Liver (Wood) disorders passing to the spleen (Earth)
- Spleen (Earth) disorders passing to the kidneys (Water)
- Kidney (Water) disorders passing to the heart (Fire)

Death occurs following the cycle of destruction here. According to the Laws of ‘Movements and Energies’, this process takes
three days. Remember that destruction (Yin) relates to the odd numbers (3, 5, 7 …) (see fig. 51).

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Figure 51. Evolution of ‘Mortal Yin’ and ‘Growing Yang’ diseases following the cycles of production and destruction. The duration
of time is calculated according to the Laws of ‘Movements and Energies’ (celestial stems).

NOTE

Disease often evolves following the travelling routes of the meridians. These are relatively easy to cure.

EXAMPLES

 Disease of the lung meridian passing to the large intestine meridian.

 Disease of the large intestine meridian passing to the stomach meridian.
 Diseases of the stomach meridian passing to the spleen meridian.
 Disease of the spleen meridian passing to the heart meridian.
 Disease of the heart meridian passing to the small intestine meridian.
 Disease of the small intestine meridian passing to the bladder meridian.
 Disease of the bladder meridian passing to the kidney meridian.
 Disease of the kidney meridian passing to the heart governor meridian.
 Disease of the heart governor meridian passing to the three heater meridian.
 Disease of the three heater meridian passing to the gallbladder meridian.
 Disease of the gallbladder meridian passing to the liver meridian.
 Disease of the liver meridian passing to the lung meridian.

Finally, we should remember that disease evolves in a cyclic manner, passing continuously from one organ to another, changing from
Yin to Yang or from Yang to Yin, all according to the Laws of the Five Elements (see fig. 52).

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Figure 52. Diagrams depicting energy flowing the wrong way in the meridians causing disease.
(a) The energy flows via the ‘production-destruction’ cycles.
(b) The energy flows via the ‘production-inhibition’ cycles.

When energy flows in the above manner, the disease manifestation is usually incurable. Examples can be seen when liver (Wood)
energy flows first to the heart (Fire), and then to the lungs (Metal). Another example is when lung energy flows to the kidneys
(Water) first, and then from there travels to the spleen (Earth).

2. THE ‘REDOUBLING’ AND ‘DECLINE’ OF YIN

The ‘redoubling of Yin’ (Trung Am) defines the passage of energy from one organ to another following the ‘production’ cycle of the
Five Elements. Such is the case when energy passes from the lungs to the kidneys, or from Yin to Yin. The reason this is a serious
disease is because there is no Yang involved, the disorder is located in the Yin.

The ‘decline of Yin’ (Tich Am) defines the passage of energy from one organ to another following the ‘inhibiting’ cycle of the Five
Elements. An example may be seen when energy passes from the kidneys to the spleen. This disease is incurable because it follows an
abnormal evolutionary cycle (see fig. 14).

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph XII

‘The concentration of perverse energy in the Yang causes swelling of the four members (1).

‘The concentration of perverse energy in the Yin causes a loss of blood. This varies at different stages:

 At the first stage, there is a ‘bushel’ of blood in the stools.

 At the second stage, there are two ‘bushels’.
 At the third stage, there are three ‘bushels’ (2).

’The simultaneous concentration of perverse energy in both the Yin and Yang causes ‘Thach Thuy’ (Water in the kidneys,
hydronephritis) and ascites (3).

‘The concentration of perverse energy in the secondary Yang (Yang Ming, stomach energy) causes ‘Tiêu Khat’ (polydipsia) (4).

‘The concentration of perverse energy in tertiary Yang (Tai Yang, bladder energy) causes a disease called ‘Cach’ (separated by an obstacle)
(5).

‘The concentration of perverse energy in tertiary Yin (Tai Yin, spleen energy) causes ‘Thuy Thung’ (edema) (6).

‘The concentration of perverse energy in the primary Yin (Tsiue Yin, liver energy) and primary Yang (Chao Yang, gallbladder energy)
causes ‘Hâu Ty’ (throat pain) (7).’

EXPLANATIONS AND COMMENTARIES

1. SWELLING OF THE FOUR MEMBERS

Under normal circumstances, Yang is produced in the members. In the Nei King, it states that ‘the four members are the source of all
the Yang energies’ because of the polarization of Yin and Yang energy that occurs there. When this Yang energy becomes weakened,
perverse energy may then accumulate in these areas. Because energy transforms into matter, the Nei King stated that ‘Energy follows
the form’. Thus, when perverse energy concentrates within the form, swellings may occur causing a change in the shape of the body.
In this instance, perverse energy is concentrating within the area of the three Yang.

2. MELENA

The concentration of perverse energy in the Yin meridians blocks the circulation of blood. This will in turn ‘overflow’ and spill into
the bottom, causing melena. The quantity of blood in the stools will vary depending on the severity of the attack and number of
meridians involved.

 When only one Yin meridian is involved, a ‘bushel’ (1/5 of a liter) of blood will be found.
 When two meridians are involved, there will be two ‘bushels’ found.
 When three meridians are involved, there will be three ‘bushels’ found.

NOTES:

SYMPTOMS OF PERVERSE ENERGY WITHIN THE THREE YIN AND THREE YANG

 Within the three Yang:

- Superficial and rapid pulse
- Very little appetite
- Constipation

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 Within the three Yin:

- Deep and slow pulse
- No appetite
- Sensation of a heavy body
- Hard stools

In order to ascertain whether there is perverse energy in either the three Yin or three Yang, one must not only know the
symptoms, but one must also thoroughly understand the subtleties of pulse diagnosis.

CLINICAL AND THERAPEUTIC EXPLANATIONS

 Edema of the four members is a sign of perverse energy concentrating in the three Yang. In this instance, the Yang must be
tonified.
 When there is at least 3/5 of a liter of blood in the stools, perverse energy is collecting in the Yin. Here, the Yin must be
tonified.
 Polydipsia is a sign that perverse energy is concentrating in the secondary Yang (Yang Ming, stomach). There is a specific
technique to treat Yang Ming in this instance by using the ‘Tsri’ point, Leang Lao (ST-34).
 Affections of the diaphragm are signs that perverse energy is concentrating in the third Yang (tertiary Yang, Tai Yang,
bladder and small intestine). In this instance, we must use the ‘Tsri’ point of the bladder, Tchinn Menn (BL-63).

3. HYDRONEPHRITIS (THACH THUY) AND ASCITES

The following explanation was given by Tchang Tché Tsong:

‘In regards to the human body, the exterior is Yang, the interior is Yin, the stomach is Yang and the kidneys are Yin.

‘The kidneys are the doors of the stomach’ reads the Nei King. In effect, the stomach communicates with the kidneys via the
intermediary of the lower heater. The latter sends nourishing liquid towards the intestines, then from the intestines towards
the kidneys via its ‘internal canal’ (see fig. 53).

‘When the doors (kidneys) are closed, water accumulates in the space (peritoneum) situated between the kidneys and stomach,
causing ascites and heaviness of the abdomen. It may also accumulate in the kidneys causing hydronephrosis.

‘These diseases have a tendency to affect the Yin side more than the Yang side, which is wy there are more Yin type symptoms
than Yang ones.’

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Figure 53. Pathways of energy from the lower heater and kidneys.

4. POLYDIPSIA (TIEU KHAT)

This is a sign that perverse energy has concentrated in the second Yang (Yang Ming, stomach and large intestine). This hinders the
production of ‘Water’ coming from food, causing polydipsia. It should be noted, however, that this disorder can have numerous
causes. (Read our study further on).

5. THE DISEASE CALLED ‘CACH’

‘Cach’ means ‘separated by an obstacle.’

This disorder is caused by a concentration of perverse energy in the tertiary Yang (Tai Yang, bladder and small intestine). Here, the
circulation of energy is blocked between the top and bottom or bottom and top of the body. The blockage usually occurs in the
region of the esophageal hiatus, located in the upper heater. A few authors have translated ‘Cach’ to mean ‘disorder of the
diaphragm’ for this reason.

In energetic physiology, the bladder and its coupled organ, the kidneys, have the function of receiving liquid nourishment from the
‘internal canal’ (internal trajectory) of the three heater. They transform this energy into Wei, defensive energy. It is then released to
the liver, and from there travels to the diaphragm and upper heater where it gets distributed to the chest, flanks, and from there, to
the eyes and exterior portions (skin and flesh) of the body. Wei energy circulates outside of the meridians during the day and in the
meridians at night.

Therefore, when perverse energy concentrates at the diaphragm, the upper heater (including the esophageal hiatus) becomes
obstructed, causing poor digestion.

REMARKS

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Wei (defensive) energy enters the exterior parts of the body (skin and flesh) by the following routes:

 Via the liver meridian, it enters the eyes and cranium.

 Via the organs and bowels. Wei energy coming from the kidneys arrives at the liver, then travels via the Five Element
production cycle to the heart, spleen, and lungs. Thus, each organ has both a Yang (Wei) energy portion and a Yin (Ying,
nourishing) energy portion. It should be remembered that ‘Yin needs Yang in order to produce’.

‘The Yin (Ying) and Yang (Wei) of each organ communicates with the exterior by the intermediary of the Ma points located on the
(Yin) thorax and abdomen and the Yu points located on the (Yang) back.

Therefore, the Ma points (meaning ‘origin, source’, and pertain to Yin) are the areas from which Yin (Ying) energy of the organs
and bowels communicates with the exterior and anterior (Yin) parts of the body. This occurs on the thoraco-abdominal region,
which also pertains to Yin.

The Yu points (meaning ‘continual movement’, a Yang phenomena) are the areas from which the Yang (Wei) energy of the organs
and bowels communicates with the exterior. This occurs on the posterior surface of the body, which is Yang.

The ‘Yu-Ma’ theory can be explained by the Law of Yin and Yang:

‘Yin without Yang is unable to produce; Yang without Yin cannot prosper. Within the Yin (organ) there is Yang; within the
Yang (bowel) there is Yin.’ (see fig. 54)

6. EDEMA (THUY THUNG)

This disease can have many causes, but in this paragraph it is due to the concentration of perverse energy in the tertiary Yin (Tai
Yin, spleen and lung energy).

The spleen is an organ whose energy has the job of setting the vital energy from food into movement. When perverse energy
concentrates in the Tai Yin, two phenomena may occur:

 Organic liquid is unable to be changed into energy, the function of the stomach (coupled organ to the spleen) becomes
sluggish, causing water to accumulate in it.

 The energy circulating in the flesh and epidermis becomes stagnant, causing edema.

7. THROAT PAIN (HAU TY)

This is due to the concentration of perverse energy in the primary Yin (Tsiue Yin, liver and heart governor energy).

Liver energy corresponds to ‘Wind-Wood’. It has the role of governing the energy along with the aid of strong ‘Fire’ energy coming
from Chao Yang (gallbladder, its coupled bowel).

Due to the presence of perverse energy, Wind and Fire may concentrate to force the energy from Metal (lungs) to escape. This
follows the destructive cycle of the Five Elements (Fire destroys Metal) and causes affections of the throat (pain, obstruction)
because lung energy passes through it.

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Figure 54. The ‘Iu-Mo’ points of the organs and bowels.

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NOTE:

STUDY OF POLYDIPSIA

The concentration of perverse energy in the Yang Ming is not the only cause of polydipsia. According to the theory of the three
heaters, affections of the five organs can also cause this disorder because:

 The lungs and heart are viscera located in the zone controlled by the energy of the upper heater.
 The stomach and spleen are viscera located in the zone controlled by the energy of the middle heater.
 The liver and kidneys are viscera located in the zone controlled by the energy of the lower heater. (see fig. 55)

Figure 55. Zones controlled by the energy of the three heaters.

Upper – lungs and heart

Middle – stomach and spleen
Lower – kidneys and liver

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UPPER HEATER (LUNGS AND HEART)

The energy of the upper heater defends and controls lung and heart energy. When its energy becomes attacked, there will either
be signs of dryness (lungs), fire (heart) or a combination of symptoms (lungs and heart) may arise.

 Symptoms of lung attack (dryness):

- Thirst, the patient drinks a lot
- Lack of appetite
- Normal stools
- Clear and abundant urine
- Superficial and rapid pulse

 Symptoms of heart attack (fire):

- Nervousness, irritability
- Polydipsia
- Pulse of the ‘foot’, ‘thumb’, and ‘barrier’ will be feeble and dispersed

In this case, the energy is excessive while the blood is empty.

 Associated symptoms:
in this instance, the ‘Fire’ of the heart travels to the lungs (Metal) causing signs of destruction. This follows the
‘destructive’ cycle of the Five Elements.

In the Nei King Ling Shu it says:

‘In this case, the pulse of the heart is fine and small with signs of polydipsia and jaundice. The pulse of the lungs is find and
small with signs of polydipsia and jaundice.’

It is rare that polydipsia stemming from the upper heater will have only lung symptoms. In most cases, there are symptoms
arising from both the heart and lungs because the heart ‘Fire’ is the destructive force here.

MIDDLE HEATER (STOMACH AND SPLEEN)

The middle heater is often given the name of ‘central heater’, because it’s ‘central’ energy controls and defends the stomach and
spleen. When it is adversely affected, the patient may show signs of ‘cold-humidity’ (spleen, Yin) or ‘hot-humidity’ (stomach,
Yang). It is also possible for both organs to be affected at the same time.

 Symptoms of a stomach attack (hot-humidity):

- Polydipsia
- Excessive hunger
- Reddish-yellow urine
- ‘full’ (long) pulse

 Symptoms of a spleen attack (cold-humidity):

- lack of thirst
- no appetite
- hot members
- soft of liquid stools
- superficial, weak and retarded pulse

Polydipsia occurs when a spleen disease enters the stomach.

 Associated symptoms:
If a spleen disease is not treated, cold-humidity will remain dormant within the body and eventually transform itself
into heat. This heat enters the stomach, causing polydipsia and jaundice. The symptoms are:
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- Dry mouth
- Patient eats and drinks to excess
- Loss of weight
- Polyuria
- Constipation
- ‘empty’ (dispersed) pulse

Therefore, polydipsia having its origin in the middle heater is due to a stomach (Yang Ming) disorder described above.

LOWER HEATER (KIDNEYS AND LIVER)

This heater is also called ‘kidney heater’ (Tieu Than) or ‘center strength’ (Cuong Truang). Kidney troubles usually manifest
with symptoms of kidney energy dysfunction.

 At the start of the disease, the symptoms will be:

- Thirst
- Difficult urination
- Urinary problems
- Deep, rapid and weak pulse

 At a more advanced stage, the symptoms will be:

- Grayish-black complexion
- Polydipsia
- Loss of weight
- Asthenia
- Dried or withered ears
- Urinary problems with mucus
- Spermatorrhea, priapism (penis always erect)
- Deep, slow and weak pulse

According to Tchen Wen Tche:

‘This affection is due to kidney trouble, caused by sexual abuse and an overabundance of medicine.

‘However, when the lower heater is troubled due to the presence of perverse energy, the patient will have symptoms of a
simultaneous attack of the kidneys and liver.

According to the Nei King Ling Shu (chapter 4):

‘In this case, the kidney pulse is small and fine with signs of polydipsia and jaundice; the pulse of the liver is small and fine with
signs of polydipsia and jaundice.’

Therefore, polydipsia stemming from the lower heater can have two causes:

 One is due to internal disturbance arising from sexual abuse or abuse of medicines.
 The other is due to the presence of perverse energy.

This chapter gives us a small glimpse of the physiopathology of polydipsia. In future chapters, this disorder will be studied in further
detail and its treatment will be elucidated.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph XIII

‘If, under the finger, the Yin (‘foot’) pulse, beating strongly, is different than the Yang (‘inch’), this is a sign of pregnancy. (1)

’If, under the finger, both the Yin and Yang pulses are empty, in case of dysentery, this is a sign of death. (2)

‘If, under the finger, the Yang pulse inserts into the Yin pulse, this is a sign of sweating. (3)

‘If, under the finger, the Yin pulse is feeble and the Yang pulse is bounding strongly, this is a sign of metrorrhagia.’ (4)

EXPLANATIONS AND COMMENTARIES

1. THE PULSE OF PREGNANCY

In this paragraph, the Yin pulse refers to the ‘foot’ pulse (Yin); the Yang pulse refers to the ‘inch’ pulse (Yang).

According to Kao Ché Tsong:

‘When the Yin pulse of the foot is excessive, it encroaches upon the deeper internal part, so that it no longer resembles the pulse
of the foot.’

The following explanation was given by Wang Ping:

‘The Yin designates the pulse of the foot, this pulse is always different than the inch pulse. This means that the Yang energy is
dispersing itself. This is a sign of pregnancy.’

2. ‘EMPTY’ PULSES OF YIN AND YANG

Ying and Wei, essential energy and blood are the vital elements in man. If the pulse of the ‘foot’ (Yin) and ‘thumb’ (Yang) are both
empty, this means that there is a loss of these vital elements (caused by dysentery).

3. INSERTION OF THE YANG PULSE INTO THE YIN PULSE (SIGN OF SWEATING)

All liquid elements correspond to Yin. These elements enter the skin and hairs under the action of Yang energy. When it is too
strong, the imbalance registers at the pulse: the Yang pulse becomes very rapid, inserting itself into the Yin pulse. Therefore, sweating
is the result of Yang (heat) action on the Yin (organic liquid).

4. YIN PULSE IS EMPTY, YANG PULSE IS FULL (SIGN OF METRORRHAGIA)

At the uterus, the Yang (energy) attacks the blood (Yin) causing it to circulate in a chaotic manner. Because of this, it flows from the
interior towards the exterior, causing metrorrhagia.

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NOTE

STUDY ON METRORRHAGIA

The study of this disorder will help clarify the terms ‘Envelope of the Heart’ (Heart Governor) and ‘Envelope of the Uterus’.

ENVELOPE OF THE HEART

This ‘organ’ is made up of an extremely dense network of secondary (Lo) vessels called ‘Sinn Pao Lo’. This literally means ‘envelope
of the heart’. All of these vessels meet at Trann Tchong (CV-17) which then flow out to form the ‘King vessel’ (meridian) of the
Heart Governor.

ENVELOPE OF THE UTERUS

This is also comprised of a very dense network of secondary (Lo) vessels, called ‘Pao Lo Kung’ meaning ‘vessels which envelope the
uterus’. They communicate with the abdomen at the points Tchong Tsri (CV-3), Koann Iuann (CV-4) and Tsri Hai (CV-6), all
located on the curious Jen Mo (conception vessel). They all communicate with the kidneys (interior) via an internal trajectory.

 The first network, envelope of the heart, protects the heart; the second protects the uterus.
 When there is an ‘emptiness’ of the uterine vessels, the energy in the twelve principal meridians will quickly converge at
the Jen Mo around the points already cited. The blood ‘follows’ the energy (see preceding chapter) which then overflows at
the exterior, causing metrorrhagia with an empty Yin pulse (lack of blood) and an excessive Yang pulse (excess of energy).
 This insufficiency of uterine energy is due to a very large internal disturbance (shock or psychological trauma, trauma acts
on the kidneys and uterus). Other organic disturbances can be eliminated here.
 The principle of the treatment is to ‘redirect’ the blood towards the meridians, strengthen the energy to protect the vessels,
and ‘arrest’ the hemorrhage.

It should be pointed out that certain authors relate the Heart Governor with sexuality, calling it ‘Circulation-Sex’. This is erroneous
and should be noted here.

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‘Hoang Ti Nei King So Ouenn’ – Chapter VII, Paragraph XIV

‘If, under the finger, the pulse of tertiary Yin (Tai Yin, spleen and lungs) is too strong (1), death will occur in twenty days, at midnight (2).

’If, under the finger, the pulse of secondary Yin (Chao Yin, heart and kidneys) is too strong, death will occur in thirteen days, in the
evening (3).

‘If, under the finger, the pulse of primary Yin (Tsiue Yin, liver and heart governor) is too strong, death will occur after the end of ten
complete days (4).

‘If, under the finger, the pulse of tertiary Yang (Tai Yang, bladder and small intestine) is too strong, death will occur in three complete
days (5).

‘If, under the finger, the pulse of tertiary Yin and tertiary Yang is too strong, if the abdomen is full, if the Yin and Yang energies are
dispersed, if the patient presents with anuria and constipation, death will occur after five complete days (6).

‘If, under the finger, the pulse of secondary Yang (Yang Ming, stomach and large intestine) is too strong at the time of the ‘On’ disease,
death will irrevocably occur in ten days. (7)’

EXPLANATIONS AND COMMENTARIES

1. PULSE TOO STRONG

In this paragraph, Khi Pa studied what happens when the pulse is deprived of stomach energy. When the pulse begins to leap and
bound forcefully, death will occur a short time thereafter.

2. THE TERTIARY YIN PULSE … DEATH IN 20 DAYS AT MIDNIGHT

If the tertiary Yin pulse (Tai Yin, spleen and lungs) becomes bounding and forceful, the patient will die at midnight on the
twentieth day because:

 Midnight is the time when Yin (nighttime) begins to disappear and Yang begins to grow. If Tai Yin energy does not
produce the Yang, Yin will encounter Yin causing destruction and death.
 According to the Law of Mutation (I King), the number 20 = 2 x 10, and 2 is the first Yin number while 10 is the last Yin
number.

Therefore, the time it takes for the first Yin to encounter the last (Tche Yin, Tai Yin) is 2x10 days.

3. THE SECONDARY YIN PULSE … DEATH IN THIRTEEN DAYS IN THE EVENING

If the pulse of secondary Yin (Chao Yin, kidney and heart) is leaping forcefully, death will occur in the evening of the thirteenth day
because:

 According to the Law of Mutations (I King):

- The celestial number ‘1’ creates Water and the terrestrial number ‘6’ gives it the form.
- The celestial number ‘2’ creates Fire and the terrestrial number ‘7’ gives it the form.

As a result, the thirteenth day (6 + 7) is the last day in the formation of the ‘Water’ and ‘Fire’ elements.

 Evening – sunset – end of day

The patient dies in the evening due to the ‘Yin’ characteristics of Chao Yin (Water-Fire, kidneys-heat).
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4. THE PRIMARY YIN PULE … DEATH IN TEN DAYS

We should be aware that:

 ‘10’ is the last of the Yin numbers.

 Primary Yin (Tsiue Yin, liver and heart governor) is the last ‘division’ where Yin energy can be found.

Therefore, death occurs in 10 days because this is when the last of the Yin energy disappears.

5. THE PULSE OF TERTIARY YANG … DEATH IN THREE DAYS

Tertiary Yang is the Tai Yang (bladder and small intestine, Water and Fire).

Like Chao Yin, Tai Yang also corresponds to Water and Fire. However, Tai Yang energy controls the body’s exterior, while Chao
Yin energy controls the interior of the body.

According to the Law of Mutations (I King):

 The celestial number ‘1’ creates Water.

 The terrestrial number ‘2’ creates Fire.

As a result, death occurs following the numbers of ‘creation’ of Heaven and Earth (1 + 2 = 3 days).

6. THE PULSES OF TERTIARY YIN AND TERTIARY YANG … DEATH IN FIVE DAYS

Together, both tertiary Yin and tertiary Yang represent all of the Yin-Yang energy of the Five Elements.

When the Yin and Yang energies are imbalance, their pulses begin to leap and bound. The patient will not be able to live past the
number of the Five Elements (5 days).

The abdomen is the area where Yin and Yang are said to ‘interact’. If Yang rises to the chest, its control and activity will decrease at
the abdomen. This in turn liberates Yin, causing abdominal distension (fullness).

NOTE

This passage is concerned with the imbalance of Yin and Yang on top (chest) and on the bottom (abdomen). The following passage
explains how Yin and Yang lose their equilibrium due to the presence of cold and heat.

7. THE PULSE OF SECONDARY YANG … DEATH IN TEN DAYS

The Yin and Yang of Man is created from grain within the Yang Ming (stomach).

If the pulse of Yang Ming is bounding too strongly, it is because the stomach (where Yin and Yang are created) has been totally
destroyed.

If there is a simultaneous disappearance of Yin and Yang energy, the disease is incurable.

According to the Law of Mutations (I King):

 9 is the last Yang number.

 10 is the last Yin number.

Thus, death will occur when Yin disappears, at the 10th day.

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REMARKS

The explanation of how to determine the date of death based on the numbers of ‘creation’ found in the I King is extremely difficult
to comprehend. Nevertheless, it presents us with some extremely valuable information that is worthy of further research.

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Glossary of Terms

The ‘antique’ points:

• Ting = Jing Well

• Iunn = Ying Spring
• King = Jing River
• Ho = He Sea
• Tsri = Xi Cleft
• Ma = Front Mu
• Yu = Back Shu

Jenn Mo = Ren Mai

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