Five Substances

Five SubstancesThe top five basic substances and their approximate translation are listed in the following table:

Chinese word

Approximate translation

Jing

Shen

Qi

Xue

Jin Ye

Gasoline, Ancestral Energy

Spirit

Energy

Blood

Body Fluids

The term Qi is better than the latter because of energy refers to energy, as opposed to the material.

In TCM, the torque energy / matter forms a continuum.Qi has both the properties of the energy

and properties of the material.

Similarly, the term Shen was preferred to that of the Spirit, because it means the mind as

opposes the body, the opposite spiritual material, whereas TCM, Shen also has some

material aspects.

The following table shows the main functions of the five basic substances, their location and

major organs (Zang) associated with them.

Functions SubstancesSubstanceMain ZangRelatedFunctionsLocationJing

Kidney

Active transformations, control growth,

development and reproduction

In the 8 and Curious Meridians

Jing Luo, stored in Shen

Shen

Heart

Invigorates the body and consciousness

Resides in Heart

Qi

Lung, Kidney, Spleen

Circulates warm, transforms, protects, nourishes and keeps the inside and outside of

Jing Luo Xue and May

Blood

Heart, Liver, Spleen

Nourishes and moistens

In May Xue Jing and Luo

Liquids

Organic

Kidney, Lung, Spleen

Moisten and nourish

In whole body

San Bao (Three Treasures): Shen Jing and QiShenShen prenatal (inherited from parents)

Invigorates the body and consciousness

ShenShen postnatal (interaction of Jing and Qi)

Blood and Yin Heart houses the Shen

Shen is inherited from parents prenatal and postnatal Shen comes from the interaction of Jing and Qi which

it is the manifestation.Blood of Heart and Heart-Yin provide him a home, because the MTC

consciousness lies not so much in the brain in Xin (the Heart).Shen gives life to the body and

consciousness and is the force of personality.

Overall, Jing, Qi and Shen are San Bao or Three TreasuresIn Chinese medicine, life is based on these three concepts.ShenThe word can have different meanings Shen, in Chinese medicine and is used in at least two contexts

different.

-

First, Shen shows all the mental faculties that are supposed to "reside" in

Heart.In this sense, Shen is the mind and it is specifically associated with the Heart.

-

Second, Shen is also used to refer to the whole sphere of emotional, mental

and spiritual needs of human beings.In this sense, it is not only associated with the Heart, but it includes

all emotional, mental and spiritual phenomena associated with all the other viscera and

particularly visceral yin.

Now see the nature and functions of the mind, taken in the first sense mentioned above.

According to Chinese medicine, mental activity and consciousness "resident" at Heart, which means that

the state of the Heart (and blood) has an impact on mental activities, including the emotional state of

the individual.Five functions are particularly affected by the state of the Heart:

(I) mental activity (including emotions)

(Ii) awareness,

(Iii) memory,

(Iv) thought,

(V) sleep.

If the Heart is strong and abundant blood, mental activity is normal emotional life

balanced, clear conscience, good memory, sharp mind and good sleep.Heart and low

insufficient blood cause mental problems (such as depression), poor memory,

thought dull, insomnia or drowsiness, and in extreme cases, loss of consciousness.

Chapter 9 simple questions, states: "The Heart has control of the mind."Chapter 71 of the axis

spiritual, it says: "... the Heart is the residence of the spirit."

Thus, some of the functions of the Heart which are associated with the mind (such as memory and intelligence)

correspond to the mental activity of the brain, considered by modern medicine.For example, the

intellectual abilities of children with mental retardation may, to some extent, be

improved when the Heart tones.

The function has the Heart to host the spirit depends on proper nutrition and blood

conversely, as Governor of the blood is related to the mind.Thus, there is a relationship of

mutual dependence between the function of governing blood and that which is to house the spirit.

The blood is the root of the mind.This concept is important in practice because the blood of the Heart is the root

mind, it contains and stabilizes, so that the mind can be so calm and happy.If the blood

Heart is inadequate and can stabilize the mind, mental agitation appear, depression, anxiety and

insomnia.Conversely, mental agitation, emotional problems and sadness can cause

vacuum blood with Heart palpitations, pale, weak and irregular pulse.

In addition to this aspect of mental activity, the mind also influences the emotional state of the individual.If

the Heart is strong, the mind is and the individual is happy.If the Heart is weak, the lack of spirit

vitality and the individual is sad, depressed and has no taste.If the Heart suffers fullness mind is

affected and the individual may show signs of mental illness such as symptoms of a condition

manic-depressive.Of course, all this is a schematic and simplified, because the emotional state of a

person is also related to the status of all the other viscera.

Emotionally, the state of Heart determines the ability of a person to maintain relations

positive human.A Heart and a strong mind have a beneficial influence on our ability to

maintain good relationships with others, and conversely, emotional problems due to

relationship difficulties may weaken the Heart and mind.

Chinese medicine believes that the mind has very close links with the body.Gasoline and

Qi provide a material basis in mind.If gasoline is thriving and vigorous Qi, the mind is

happy and calm.Conversely, if the fuel is low and insufficient Qi, the spirit suffers.That is why

bright eyes reflect both the state of the essence and the spirit.The essence, Qi and spirit are called

the "three treasures".

Consider now the second meaning that we give to the word Shen, ie either the spirit

resides at Heart, but the whole emotional, mental and spiritual aspects of the human being.In thissense, Shen is not only associated with the Heart, but it includes the mental and spiritual aspects

Related to the other viscera, in particular visceral and yin.It would be wrong to limit our

mental and spiritual identification with the Heart life.5 yin organs influence the emotions,

mind and thought one way or another.

Each of the five Yin organs is associated with a specific mental aspect:

-

The spirit (Shen) is associated with the Heart.

-

The ethereal soul (Hun) is associated with the Liver.

-

The corporeal soul (Po) is associated with the Lung.

-

Will (Zhi) is associated with Rein.

-

Thought (Yi) is associated with the Spleen.

Chapter 23 simple questions, it is written: "The Heart houses the Mind (Shen), lung houses the soul

body (PB), liver houses the ethereal soul (Hun), spleen houses the mind (Yi) and kidney houses will

(Zhi).The commentary also inspired by excerpts from the spiritual axis, adds: "The mind is a

transformation of the essence and Qi;both species (that is to say, the essence of the previous sky and gasoline

posterior sky), contribute to the formation of the mind.The body is the soul assistant gasoline and

Qi: it is very close to the essence, but it comes and goes.The full ethereal soul mind and Qi: it is

very close to the spirit, but it comes and goes.The thought is memory: the memory

depends on the Heart.Willpower is like a spirit which would have a purpose and audience: the kidney stores the essence ...

And thanks to the will can fulfill our destiny. "

This set of five mental and spiritual phenomena shows how Chinese medicine

conceives the body and mind.Each of these phenomena will be detailed in the chapter on the viscera

corresponding.

The ethereal soul, called HunThe ethereal soul (Hun) associated liver generally corresponds to our Western concept of "soul."

According to ancient Chinese beliefs, it enters the body shortly after birth.It is

ethereal in nature, as opposed to the corporeal soul is physical, and it survives the body after death.

The ethereal soul could be described as "that part of the soul that [unlike the corporeal soul] leaves

when the body dies and takes a kind of physical form. "This is very close to the design

Greek antiquity who viewed mind as pneuma (which means "breath") and "soul" in

as psyche (which means "wind" or "breath Vital").

The ethereal soul, called Hun in Chinese, is the mental and spiritual aspects of the liver.Chapter 9

simple questions, we read: "The liver is the residence of the ethereal soul."The concept is Ethereal Soul

closely related to the ancient Chinese belief in "spirits" and "demons".According to these beliefs,

spirits and demons are creatures that, in some ways, are close to the soul, who kept

physical appearance but that roam the world of souls.Some are good, some bad.

Before the Warring States period (476-221 BC. JC), these spirits were required for the main

responsible for diseases.After the Warring States, natural origins of diseases (such as

climatic factors) have supplanted these beliefs, however, have never really disappeared, even

today.The ideogram representing Hun features Gui radical, which means "spirit" caught in the

sense mentioned above, and Yun radical, which means "cloud".The combination of these two groups resulted

the nature of the ethereal soul: it is like a "spirit", but it is likely yang and ethereal, and it

is essentially harmless, that is to say, it is not part of evil spirits (hence the presence of

radical "cloud").

The ethereal soul is yang in nature (as opposed to the corporeal soul), and death, it survives

body and returns to a world of subtle and intangible energies.

Can not properly present the ethereal soul reminiscent of the corporeal soul, because in fact they are

opposite poles of the same phenomenon.The soul body is a very physical aspect of the soul,

inseparable part of the body.At death, she returns to the earth.The Chinese concept of "soul" therefore encompasses

the two notions of ethereal soul and body soul.

The core concept of ether is not particularly important in comparison with four Chinese medicine

other spiritual aspects of the individual (body soul, mind, will and thought).

It is said that the ethereal soul influences our ability to organize our life and find meaning.When

person suffers from mental confusion and that his life has no meaning, it is compared to the ethereal soul wanders

aimlessly in space and time.Thus, if the liver (and more particularly the blood of the liver) is

shining, the ethereal soul has a solid foundation and can help us organize our lives with wisdom and insight.If liver blood is insufficient, the ethereal soul has no solid foundation and can not make sense

our life.If the blood or liver yin liver is very low, the core may ether, at certain times,

temporarily leave the body at night, during sleep or in sleep phase.The

People who suffer from a significant vacuum yin may have the sensation of floating for a few

moments just before falling asleep: it is said to come from the ethereal soul which "floats" because it is not

rooted in the Blood and Yin.

The ethereal soul is also in conjunction with decisiveness, we say that a vague feeling of fear,

night, before sleeping is also the result of the weak roots of the ethereal soul.

In discussions on diseases of the blood, it is written: "If the liver blood is insufficient, fire stirred

the ethereal soul and causes nocturnal emissions accompanied by dreams. "This confirms the fact that the soul

Ethereal can be rootless night, when blood and yin is insufficient.

The corporeal soul (Po)The corporeal soul (Po) can be defined as "that part of the soul (unlike the ethereal soul)

is inextricably tied to the body and returns to the earth with him after death. "Bodily soul

closely linked to the body and could be considered as an expression of the somatic aspect of the soul.

As mentioned in the above quotation extracted from simple questions, body soul

near gasoline and Qi.The classic categories (1624) said: "The body soul moves and acts, and

(When active) can feel pain and itching. "This quote underscores the

physical side of the corporeal soul.To it we owe the sensations related to touch, hearing and

view.

The lung is considered the residence of the corporeal soul (Po), which is equivalent yin or

physics, ethereal soul (Hun).As the ideogram Hun, the ideogram in. contains

Mistletoe radical, which means "spirit" or "demon".

The soul body is the physical part and the most material of the soul of the human being.Could

say it is the somatic manifestation of the soul.In the classical categories, Zhang Jie Bing

said: "The body and soul is moving ... It is through it that we feel the pain and itching."

This means that it is the body that allows the soul feelings, sensations, hearing and sight.This is

it allows us to feel the cold or heat, itching or pain.She is also

who is responsible for the human instinct.Thus, through the corporeal soul, a newborn can spontaneously

cry and take the breast.

The soul body is closely linked to the essence, it could be a manifestation of the essence in

sphere of feelings and sensations.The essence is the foundation of a healthy body, the soul body allows

sensations and movements and fair purposes.

Having regard to its relationship with lung, body soul maintains a close relationship with even the

respiration.Greek antiquity called the soul anima, which also means "wind or breath

vital "and spirit, pneuma, which also means" breath ". Bodily soul, which resides in the lung, is

the very manifestation of the breath of life.

Emotionally, body soul is directly affected by emotions such as sadness

or sorrow, that repress his feelings and block his movements.As the soul resides in the body

lung, these emotions have powerful and immediate effects on breathing, which can be considered

like the beating of the corporeal soul.Sadness and sorrow hinder the body soul, scatter the Qi

lung breath and trap.Short and shallow breath of the person who is sad and

depressed is shown.Similarly, the shallow and rapid breathing which seems

come from the upper part of the chest, near the groove, is the expression of a blocking

level of the body and soul of lung Qi.This is why it is often important to treat the

lung in case of emotional problems due to depression, sadness, grief, anxiety or

mourning.Lie That P7, has a powerful effect on discharging repressed emotions, while Po Hu, 42 V, tones

Lung Qi and strengthens the body core (see the chapter on function points).Thus, in

clinical practice, the importance of personal soul is greater than the ethereal soul.

Will (Zhi)Will (Zhi) resides in the kidney, it is the mental boost that gives us the determination and firmness

in the pursuit of our goals.

It is said in Chinese medicine, the kidney is the "residence" of the will (Zhi).Chapter 23

simple questions, it says: "... The kidney will include ...... which means that it is the kidney that determines

the strength of our will.If the kidney is strong, the will is also the mind is focused on the goalsit has set and he pursues with determination.By cons, if the kidney is low, the individual will be missed

will, the mind will easily discouraged and depart objectives.

Lack of willpower and motivation are often important aspects of depression and

the fact tone kidney often gives very good results.

Thought (Yi)Thought (Yi) resides in the spleen and corresponds to our ability to think, study, focus and

store.Although the thought resides in the spleen, Heart also has an influence on the thinking and

memory, as we have seen above in the quotation from simple questions (Chapter 23).

It is said that the spleen is the residence of thought, which means that the rate impact our ability to

think, to study, to concentrate, to focus our attention and remember.

If the spleen Qi is strong, our thinking is clear and we are able to focus and

store easily.If the Qi of the spleen is weak, the thought is slow, the relaxed concentration,

failing memory.Conversely, study too much, work too intellectually, or have to concentrate

continuous and sustained manner can weaken the spleen.

Spleen, kidney and Heart all influence on the thinking and memory in forms

different.Spleen affects our ability to think the same meaning of the study, concentration and

memory required by the intellectual work or school.The Heart houses the mind and influences our

thought insofar as it allows us to have a clear thought when we face the

problems of life.It also has an influence on the long-term memory of past events.The kidney

nourishes the brain and influences our immediate memory in everyday life.For example, in

old age, there is a decrease of kidney essence which is not enough to feed the brain.For

why many older people often forget recent events (which is due to the

kidney weakness), but very old events (thanks to the influence of the Heart) remember.Of

Similarly, some people may enjoy an excellent memory in their work or studies

(Thanks to the influence of the spleen) and have a very bad memory in everyday life (which depends

Kidney).

Thus, while the Shen resides in Heart is the spirit, Shen refers to all

mental and spiritual aspects of the human being is more specifically any "spiritual life."

In some cases, the word Shen is used in traditional Chinese medicine to evoke

the outward appearance of something.For example, Shen face indicates its apparent vitality.It is said

a language of "Shine" (Shen) when it appears healthy, she is brilliant and radiant.

Before concluding this section on the relationship between the Heart and mind, it is worth mentioning a

alternative interpretation that emerged during the historical period of the development of medicine

Chinese.

From the time of the Ming Dynasty (1368-1644), a small number of doctors attributed the intelligence

and memory in the brain and not the Heart, as in traditional Chinese medicine.Li Shi Zhen

(1518-1593), renowned herbalist of the Ming Dynasty, said: "The brain is the residence of

the Original Spirit. "

Wang Qing Ren, at the beginning of the Qing Dynasty (1644-1911), was explained at length on the role of

brain intelligence and memory.He believed that intelligence and memory functions were

which depended on the brain rather than the Heart.He said: "The intelligence and memory reside in the brain.

Food product Qi and blood ... The pure essence is transformed into bone, it goes along the

spine, going to the brain and becomes the spinal brain, marrow or sea. "

Thus, according to these quotes, from the Ming Dynasty, a new medical theory was developed

alongside the traditional theory, theory in which intellectual functions were assigned

brain rather than Heart.It is interesting to note that this new theory was born before

the introduction in China of Western medicine.

JingEtymologically, "seed of choice."By extension, high quality, noble selection

gasoline product of refining, distillation or processing.

Medicine: Petrol vital, life frame, contained in the seed or seed of a being, it

can develop according to the criteria of its kind.For example, it is a fact that the Jing glans

can produce an oak and the whole development of the tree is present in a latent and invisible state,

Page 6

6in his seed.We define the one hand, the innate Jing, transmitted by parents at the time of conception,

that is the origin of transformation phenomena which enable the formation and the individualization

Qi.Secondly, the product is acquired Jing, throughout life, metabolic transformations by

depend on the Qi.Thus, the Jing (innate) is it essential for the formation, individualisation and activity

Qi which is itself necessary for the production of Jing (acquired), which complete, maintain and compensates

to some extent, the innate Jing.

"Jing Qi returns to (...), the transformation generates the Jing (...), the transformation of the product Jing

Qi "(Su Wen, 5).

U Training Jing

Prenatal jing (inherited from parents)

Aspect Yang Jing

Active transformations, growth,

development and reproduction

JingJing postnatal (from the

food, etc ...)

Aspect Yin Jing

Provides the material basis for growth,

development and reproduction

The terminology has been simplified here;Jing is the word used as a general term that encompasses a

number of concepts closer to each other.Prenatal Jing is inherited from parents.Jing is the postnatal

is pure fractions obtained by the processing of foods and beverages.

The appearance of Yang Jing, which is generally (see Kidney Zang Fu) the Yang aspect of Qi Shen

(Kidneys), or Yuan Qi, the function of heating, enable, transform, circulate.It

intervenes even in the transformations involved in the formation of Qi, Blood, and Fluids

Organic as well as those governing the growth, development and reproduction.

The aspect of Yin Jing provides a material basis for dynamic activities Yang appearance.In fact, these

two aspects are complementary and inseparable.The Yin aspect provides the essential bedrock for

training material elements of Jing: Marrow, Blood, etc ...

Brain (Sea Marrows)

Aspect Yin Jing

Marrow

Bone marrow

Blood

Conclusion U San Bao

These three concepts, Shen, Jing and Qi, are difficult to define and summarily semantic field is reduced

considerably when attempting to translate a word or a short phrase.They allow and

require the introduction of other terms such as Xing (body shape, the material to be aspect) and Hua

(Transformation, metamorphosis, the state changes that are the result of character

impermanent manifested world and based on the activity of Qi).

Relationship between Shen, Jing and Qi:1)

The concepts of Shen Jing and Qi are inseparable.

2)

Without Shen, organizing awareness, life can not occur.

3)

In a general way, the Qi has two origins: the innate Jing, or Jing Heaven Fore, which comes from parents, and

Jing acquired or Jing Posterior Heaven, which comes from the subtle Essence of food.It must be added Qing

Qi (Qi Pur) that comes from the air.

Jing is essential to the presence of Shen in the body, as expressed in the Taoist principle: "The

Jing processing makes Shen ".

However, Jing itself has no form, no movement.So he needs to enter the Qi activity.

4)

Qi is needed to produce and maintain the presence of Shen could not be maintained without the

Blood, viscera and meridians, controlled and driven by the Qi, are regulated and maintained.

Qi Xue and Jin YeWhile Viscera and Meridians are the structural basis of the organization, Energy (Qi), the

Blood (Xue) and organic liquids (Jin Ye) constitute a substantial basis.With Jing, we

have already mentioned several times, the constituents of the body are mentioned in all aspects of Chinese medical dialectic, whether to understand the physiology of organs and entrails of

decode a symptom, to analyze a complex clinical picture, or to develop a therapeutic strategy.

QiDefinition: in a broad sense, all energies and substances found in nature and the human being.Energy

Universal life, Qi is present in all manifestations of nature.In the old design, it is

a fundamental element in the constitution of the universe, able to produce everything by its movements and

its transformations.It is essential to the constitution of the body and maintain its vital activity.

It is worth noting two difficulties in the apprehension of Qi:

-

Indeed, various aspects of Qi (production, office, traffic, ...) can be addressed

two ways: either we consider each type of Qi (Yuan Qi, Zong Qi, Ying Qi, Wei Qi, ...)

separately, which allows to clearly identify the specific characteristics of each, but leads to

representation fragmented, losing sight of the concept of unity of Qi which is paramount.Either we address

First Qi in its entirety, stating in a second step the characteristics of

each appearance, which has the advantage of developing a synthetic vision but can generate a

lack of clarity as to the exact nature of each type of Qi.University textbooks

Chinese usually opt for the second solution, and it is also one that we retain

here, while recognizing the arbitrariness and disadvantages of such a choice.

-

On the other hand, the description of the different Qi, and particularly how they flow,

problem.Indeed, various conventional texts, more omissions, present on

some respects opposing views.Even within the Nei Jing, reference book, one encounters

contradictions, at least apparent.For example, the flow of nourishing energy (Ying Qi)

is presented differently in the XVI and XVIII chapters Ling Shu.Of course, these

problems occur elsewhere in Chinese medicine, but as this is theories

fundamental in nature with a certain degree of abstraction, it is difficult to confirm or

reverse a representation based on experience.Thus, aspects of this

study may be subject to different interpretations.

General approach to the production of QiIn a general way, the Qi has two origins: the innate Jing, or Jing Sky Previous (Xian Tian Zhi Jing)

that comes from the parents, and acquired Jing, Jing or Posterior Heaven (Tian Hou Zhi Jing), which comes from

subtle food Essence.It must be added Qing Qi (Qi Pur) that comes from the air.

Thanks to the action of Pi and Wei (Spleen and Stomach), the Gu Qi, which comes from food and

drinks, combines, in the chest, air Fei (Lungs) to form Zong Qi and Qi Zhen,

under the influence of Xin Fei and (the Heart and Lungs).Zong Qi, Qi of the Chest, is related

closely with functions and Xin Fei, and the circulation of Qi and Xue in the Corps.

Wei Ying Qi and Qi are the two aspects of Zhen Qi, the True Energy.The Wei Qi circulates mainly

in the skin and muscles, and Ying Qi circulates mainly in Jing Luo Xue and MayThe

nature and functions of Ying Qi and Blood are so close that in some texts and some

contexts, the two terms are synonymous.The formation of QiSeveral bodies are particularly involved in the production of Qi:

(1) Kidney, because they store the innate Jing.

(2) The Spleen and Stomach, because they allow the production of Jing acquired.

(3) Lung, because it draws air (Qing Qi) and because it governs the Qi and ensures

distribution.

The Qi of the body are different products through the impetus of the Primordial Energy (Qi Yuan), which is

outcome itself Jing Jing innate and acquired depends for its development.

The general mechanism of production of energy is the synthesis of external energies of Heaven (air),

Earth (food) and Man (Yuan Qi).Yuan Qi transforms external energy provided by the

Nature, individually and (when a human being or air absorbs food, they become a

part of itself).This process is the "common core" from which different kinds of Qi are

generated with specific production methods of each of them.

General functions of QiEvery aspect of Qi has its own functions, we will study later.However, attributes

traditionally Qi five general functions:

1) Pulse (Tui Dong)The dynamic action of Qi is expressed in the activation functions of growth and development

the body in stimulating the functions of viscera and meridians and the production and

circulation of blood and body fluids.

In case of malfunctionoccur???stunted, the "hypofonctionnements"

miscellaneous, disorders of production and circulation of blood and body fluids, and

excretion of waste.

2) Heating (Xu Wen)Qi is responsible for maintaining body temperature that allows proper circulation of blood

and organic liquids and the vaporization thereof.

In case of a malfunction occur a decrease in body temperature, the fear of

cold, cold extremities, decreased functional activity of organs and entrails.

3) Protection (Fang Yu)Qi has an immune function that is expressed in the ability to resist penetration

Pathogenic energies (Xie Qi) and fight against them when they have already invaded the body.

In case of malfunction appear lower immunity, susceptibility to agents

pathogens (the patient is easily prone to infectious diseases, flu-like syndromes, ...) and

difficulty to overcome a disease when it says (convalescence Tension, easy relapse).

4) Control (Gu She)This function allows the Qi to contain the blood, organic liquids, Jing and their viscera

respective places.It is expressed, for example, through the Spleen Qi which contains the Blood in

Vessels, in the strength of Kidney Qi which controls the lower holes or firmness Ren

Mai Chong Mai, which allow a smooth pregnancy.

Lung

Spleen

Nutritive Qi

Air

True Qi

The Original Qi

Qi Complexes

Defensive Qi

Qi FoodIf a malfunction occurs extravasation of blood or bleeding, a

exhaust organic liquids (spontaneous sweating, excessive salivation, incontinence

urinary ...), prolapse, a spermatorrhea, risk of miscarriage ...

5) Transformation of Qi (Qi Hua)Jing, Blood, body fluids and Qi itself are subject to mechanisms

Permanent transformation.All this depends on metabolism function of qi, whether

production of vital substrates or waste disposal.

In case of malfunction, appear impaired digestion and assimilation of food,

the production of qi, blood and body fluids or excretion (sweat, urine, feces).

These five functions of Qi are interdependent and fundamental to the maintenance of life.

Fundamental movements of QiQi can express its dynamism in many ways but basically its movement

expressed in four directions: Climb (Sheng), down (Jiang), externalizing (Chu) and internalizing

(Ru).The viscera are at the origin of these movements which are transmitted in particular via

Meridians.For example, Lung and Stomach mainly exercise down, then move

the Liver and Spleen govern the upward movement.

The balance of these four movements is essential for regulation of the body.Several

syndromes due to a disruption of this balance.Excess mounted with respect to the descent

causes "Qi against the current" (Qi Ni) (cough, headache, nausea, vomiting ...).Excessive descent

compared to the rise causes a "collapse of Qi" (Qi Xian) (prolapse, ptosis, diarrhea,

bleeding ...).Excess internalizing versus externalizing causes "nouures Qi" (chi

Jie) or even "blockages of Qi" (Qi Bi) (stagnation, mass, retention ...).

Excess externalizing internalizing causes "exhaust Qi" (Qi Tuo)

(Profuse sweating, polyuria, ...).

Different aspects of Qi is considered according to its origin and method of productionAccording to its origin, mode of production, its areas of action and its properties, we divide the Qi

several categories:

The Primordial Energy (Qi Yuan)It is the individual Qi most fundamental and most important.It is produced from natural Jing, maintained

by Jing acquired and trained at the Lower Foyer by the Kidneys and Ming Men.Although its quality and

quantity are a legacy of the ancestors, maintenance Yuan Qi depends on the lifestyle that can

ensure the sustainability or cause its premature exhaustion.

Yuan Qi (Yang aspect Jing) flows in all parts of the body.Traditionally, it is considered

that part of the Kidney or Ming Men, back across the Three Fireplaces, enters the Meridian

Lung, following the circulation of Qi and blood in the twelve meridians, meridians wins individuals, is

spreads in all areas of the body, using the estimated amounts of collateral collects points

ends of the hands and feet, moves to the depth of the body and to the viscera in

taking the path of distinct meridians, moves towards the neck and parts of the chest, abdomen

and back, back through the system specific Meridians, accumulates in Ren Mai and Du Mai and

returns to the Kidney.Energy structures with which Yuan Qi maintains more special links

are Ming Men, Three Fireplaces and individuals Meridians.

Yuan Qi functions are mainly the pulse (Tui Dong) and warming (Wen Xu).

The abundance and decline of Yuan Qi mark the phases of growth, development, maturity and

aging.His failure slows the development and functional activity of the viscera.

Energy chest (Zong Qi)It is sometimes called "Energy First" because it is the first to be acquired Energy produced from

External Energies.Both sources are Energy Air (Qing Qi - Pure Energy, Da Qi - Great Energy

Tian Qi or - Energy of Heaven), captured by Lung, and Energy Food (Gu Gu Shu Qi or)

transported by the Rate.The synthesis of these two product Zong Qi energy is concentrated in the chest, Dan Zhong (middle of the chest).It emerges from the throat of a hand, giving strength

1a to vote, and secondly she joined the Heart and maintains its pace.With the functions of descent

Lung, it goes to the Lower Foyer and complete reserve located Qi Dan Dan Tian (Field

cinnabar).It then penetrates through the point Qi Chong (30 E) in the Stomach Meridian.Thus we can

Dan Zhong consider as the upper sea of Qi and Dan Tian as the lower sea.

The main functions of Zong Qi concern breathing and heart rate to which it brings

impulse and he controls the regularity.According to some interpretations, Zong Qi is also the

precursor of another energy called Qi Zhen (Energy Authentic).Modern Chinese textbooks

confuse Zhen Qi and Qi Yuan.However, several sources describe as a Zhen Qi Energy

After further processing of Zong Qi Yuan by the action of Qi.Zhen Qi is the true energy

individualized body completely "refined."According to this view, Zong Qi would on one hand the

specific functions that we have seen and the other would be the raw material to develop Zhen Qi.

The lack of Zong Qi alters cardiac and respiratory functions: breathing becomes weak, the voice

turns off, the heart rate and circulation are disturbed.

The Mother Energy (Ying Qi)Ying Qi and Wei Qi (defensive energy) have a common origin as the subtle essence of food.In

Indeed, there are two aspects of the same energy.According to some interpretations, Zhen Qi, after

training, would enter the Evil Chong from Kidney, Lung would amount to, in

supplying its path Bodies and Guts.The remaining portion, departing in the lung, would

divided into Ying Qi and Wei Qi .. The subtle essence of food is transported to the Spleen Lung where

its finest and the most rich in vessels between and joins the blood in the form of Energy

Mother.

Ying Qi circulates in the body through fifty times fourteen Mridien according to a specific route

(See table below).Ying Qi and Blood are so closely related that it is often difficult to distinguish,

both in diagnosis and in therapy.Moreover, the primary function of Ying Qi is to participate in

production of Blood.Its second function is, as its name suggests, the nutrition of the whole

the body, it travels through the blood vessels.

Inadequate Ying Qi causes Vacuum Blood and general malnutrition.

The hourly flow of energy - blood meridian: Rule Midi-MinuitIn twenty-four o'clock she evolves into a centripetal and centrifugal invariably increase

between the body and limbs (fifty times the entire route).

At the same time, she underwent two hours in two hours the flux variation which grants

each meridian a period of maximum activity.This period of fullness that is hours

which are preferably inherent in the function subtended pathological manifestations

by Meridian (we all know the hepato-vesicular crises middle of the night, the asthma attack

the early morning cardiovascular events midday and end of the day), also affects the

best responses to treatment with needles.

At the same time still subject to the law of universal alternation, it undergoes four hours

four one mutation Yin - Yang.

So, in summary, the energy:

* Yin

1h to 5h is fullness;

from 1 to 3 hours in the Liver meridian;

3 pm to 5 pm in the Lung meridian;

* Yang

from 5am to 9am is fullness;

from 5am to 7am in the large intestine meridian;

from 7am to 9am in the Stomach meridian;

* Yin

from 9am to 13pm is full;

from 9 am to 11 am in the Spleen Meridian

from 11h to 13h in the meridian of the Heart;

* Yang

from 13h to 17h is fullness;

from 13h to 15h in the Small Intestine meridian;

from 15h to 17h in the Bladder meridian;* Yin

from 17h to 21h is fullness;

from 17h to 19h in the Kidney meridian;

19 h to 21 h in the meridian of the Master of heart

* Yang

from 21h to 1h is fullness;

from 21h to 23h in the Triple Heater meridian.

from 23h to 1h in the meridian of the Gallbladder.

It is at the time of birth as energy, which during embryonic life followed lines

force in the development of organs, systems and sensory systems and plotting twelve vectors, and

drew its elements in maternal energy, takes on the first cry and the first breath all

autonomy in the lung meridian.

Therefore the journey of the energy meridians borrows successively each connected to the next by a

anastomosis:

P

IM

E

Rte

C

IG

V

Rn

MC

TR

VB

F

The defensive energy (Wei Qi)When the subtle essence of food is transported by Rate to Lung, the lightest part

and more mobile, which is also the less "noble" diffuse outside Meridian in the form of Wei

Qi.According to some interpretations, Wei Qi circulates outside and inside of Meridians and Vessels, a

like white blood cells (unlike Ying Qi that circulates inside, a bit like

red blood cells)

In the production of Wei Qi, Jing innate Kidney plays an important role in stimulation.It is said that

Wei Qi receives its pulse Fireplace Below, it is nourished by the fireplace Median and is

broadcast at the Foyer Superior.Therefore, Kidneys, Spleen, Stomach Lung and play a role in the

production of Wei Qi.

Wei Qi is diffused throughout the body due to the functions of lung and operated primarily

by this body that controls the skin and is a little shield against pathogens Viscera Energies.

Wei Qi circulates in the body in a circadian cycle, because twenty-five day cycle, in

Yang body areas and twenty-five cycles at night in Yin areas, resulting in fifty cycles 24

hours.This is often interpreted in the following simplistic way (in some Chinese books

modern) day, Wei Qi circulating in the Meridien Yang and Guts in the night in Meridian

Yin and Bodies.This is in contradiction with the Ling Shu, which is the reference in the field.In

Indeed, it seems that during the day, Wei Qi circulates in the meridians and surface areas of the body,

particularly in Yang Meridians but also making a brief stint in the

Yin.

"In the morning, Yang Qi (Wei Qi) emerges eyes.When you open your eyes, Qi rises to the head and

descends along the Zu Tai Yang (Bladder Meridian), through the back, until the fifth

toe.It is divided and, on the other hand, exits through the outer canthus and descends along the Shou Tai Yan

(Meridian the small intestine) to the outer end of the fifth finger.

On the other hand, it leaves the outer cantus and descends along the Zu Shao Yang (Gall Meridian

bladder) to the outer face of the fourth toe.Above, a division follows the path of Shou Shao Yang

(Meridian Three Fireplaces).

Furthermore, it goes up and down in front of the ear unit and, at the facial artery, the Zu

Yang Ming (Stomach Meridian) and down to the ankles and five toes.Furthermore, since the

bottom of the ear, it descends along the Shou Yan Ming and moves through the gap in the thumb

palm of the hand.[...] When the water flows to the first division (') Qi Rights (this is

Wei Qi) is in the Tai Yang;when the water reaches the second division, Qi Man is in the

Shao Yang;when the water reaches the third division, Qi Man is in the Ming Yan;when

Water reached the fourth division, Qi Man is at Yin;When the water reaches the

fifth division, Qi Man is at the Tai Yang;When the water reaches the sixth division

Qi Man is in the Yang Ming [...] When the water reached the twenty-fifth division Qi

Man is in the Tai Yang [...].Qi circulates man three times in the Yang and once in the

Yin.(Ling Shu, 76).

During the night, Wei Qi leaves the system of meridians and enters the bodies and guts, although

that the text does not specify the order of organs.

"While driving through the Zu Shao Yin (Kidney Meridian), the Wei Qi circulates in the Five

Bodies (Wu Zang) and Six Guts (Liu Fu) "(Ling Shu, 71).In organs, it circulates in the order of the Ke cycle.

"As she goes into the Yin, it follows the Zu Shao Yin (Kidney Meridian) to the kidneys,

Kidneys Heart, Heart to Lung, Liver Lung, Liver to Spleen Spleen to Kidney, which

Cycles "(Ling Shu, 76).

Last night cycle, Wei Qi is traditionally considered, after, taking the path of

Yang Qiao meridian especially in May, returns to the eyes that it triggers the opening (alarm).A

functions that Mridien is to give impetus to Yang, which in particular spending

sleep to wakefulness.

In addition, another reference Shu Ling Wei Qi circulation, which concerns more

Specific meridians: Wei Qi concentrates at Feng Fu (16

e

point of the Du Mai located in the neck) and

descends from the first thoracic vertebra, a day of a vertebra.The twenty-second day, Wei Qi

enters the Chong Mai where he stays for nine days;the tenth day, it reappears at the

neck.

The main function of Wei Qi is to defend the body against the attack of pathogens

from the external surface of the body to fight and repel them, if necessary.By controlling

the opening and closing of the pores and interstitial spaces, Wei Qi regulates perspiration

On the other hand, Wei Qi involved in the function of warming (Wen Xu) of the body.These properties are

course complementary.Finally, as mentioned previously, Wei Qi involved in

equilibrium phases of wakefulness and sleep.

TABLE: Comparison of Ying Qi and Wei QiYing Qi (Mother Energy)Wei Qi (defensive energy)Produced from the subtle essence of food

Yin

Yang

Refined, "rich"

Mobile and more "coarse"

Circulates in the vessels

Flows out of the vessels

Blood and Product

nourishes the whole body

Protects the body, control surface

and heats the whole body

Other categories of Qi:Zang Qi, Qi Jing, Zheng Qi, Qi Xie

Sometimes we use in Chinese medicine, other less fundamental terms to designate

specific aspects.We cite a few:

-

Zang Qi Qi means Bodies necessary for their physiological activity.

-

Jing Qi Qi Meridian.

-

Zheng Qi is the generic term for the sound energy of the body, as opposed to Xie

Qi Zhen Qi is.

-

Xie Qi is the generic term Energies pathogens, as opposed to Zheng Qi.

Blood (Xue)Definition and OverviewGu Qi from food and beverages, is transformed into Blood in the chest through

the action of the Heart and Lungs.Moreover, the aspect of Yin Jing, stored in Shen (Kidneys), the product

Bone marrow which in turn produces the Blood.Furthermore, the appearance of the Yang Jing Yuan or Qi, activates

transformations performed by both the Heart and Lungs in the heater Superior, and theSpleen and Stomach in the Middle Burner.

Unlike the Qi, Blood is objectively material nature.

While it defines several categories of Qi which are distinguished by their origin, nature and

functions, we consider only one kind of Blood.It is defined as a red, highly nutritious liquid which

circulates in vessels which are said to be "the home of the Blood."When the blood remains in the

Vessels, it can play a physiological role;when it escapes or extravasation, it loses its functions.

Production of BloodSeveral factors involved in the production of Blood:1) Jing of Marrows, Jing Yin aspect of content in the kidneys, can turn into blood, in

involving the liver.

2) The subtle essence of food: "The essence subtle rises through the vessels of the lung where it is

transformed into Blood "(Ling Shu 18).

3) Mother Energy (Ying Qi), itself a result of the subtle essence of food, after passing

in the lungs, enters the vessels and turns into blood.In fact, it is possible that

Ying Qi is only through energy between the subtle essence of food and blood.Wemay also consider Ying Qi and Blood are just two aspects of the same reality.

4) Organic Liquids, also from the essence of food, are a constitutive part

Blood important.

The formation of bloodFunctions of BloodBlood has two main functions:

1) Feed (Ying Yang)

2) Humidifier (Zi Run).

Throughout its circulation, the blood carries nutrients necessary for good

functioning of the body.Moreover, as Ying Qi circulates with the blood, this feeding activity is

essential.In addition, the Blood is composed of organic liquids, it has the nature of Yin, it

Therefore wetting tissues.

In case of malfunction, appear dry skin, muscle stiffness, general weakness

and slowing of the functional activity of the viscera.

Blood is also substantial support mental and spiritual activity:

In many traditions, it is considered that the blood is the vehicle of the Spirit.Medical

Chinese, practitioners have observed since ancient times, the failure or malfunction of

Blood had a mental and emotional neurological repercussion.They concluded that the blood was

support Shen.

If a malfunction occurs insomnia, memory loss, agitation and, in severe cases,

loss of consciousness, psychiatric disorders, coma.

Circulation of the BloodAs Ying Qi, Blood circulates exclusively in vessels.Therefore, the condition of the vessels

is a prerequisite for the movement and the physiological activity of blood conditions.Furthermore, several

Bodies play a key role:

(1) The Heart, which governs the blood vessels and is responsible for the initial pulse.

(2) Lung, which governs Qi and is more particularly related to Zong Qi, provides

dissemination and distribution of blood to the entire body.

(3) The liver, which stores the blood and releases it on demand, is responsible for the volume of blood

circulating in the body.Moreover, as it ensures the free flow of Qi, it allows

traffic flow of blood.

(4) Rate includes Blood Vessels in, avoiding it is extravasated or escaping.

The combined action of these four bodies ensures the smooth flow of Blood.

U In conclusion:

While the word "blood" refers in Chinese medicine, as for the French word, a liquid

the body, it also responds to a much broader definition.In Chinese medicine, the blood is

BloodThe Original Qi

Gasoline

Kidney

Qi

FoodstuffsLungHeartSpleenformed from the essence of the food that is extracted by the spleen.The process results in the formation

Blood takes place in the chest under the action of the Lung and Heart.The function of blood is

nourish and moisten.The movement of the blood is dependent on the driving action of Qi, and

return, the Qi is dependent of the nourishing action of Blood.The relationship is expressed in the maxim

follows: "Qi is the commander of Blood, the Blood is the mother of Qi."Also, if Qi stagnates for a

time, resulting in stasis of Blood.In addition, the blood is related to mutual exchanges

and reaction with body fluids.This is due to the fact that both are derived from the

food and beverages, and are considered Yin.Because of these exchanges between blood and fluids

organic, and because of their common origin, bloodletting and sudorification are considered

therapeutic modalities that exclude the other.As the saying Ling Shu: "[For] a lot of

bleeding, do not sweat;[For] many sudorification, do not bleed. "

The table items Blood Chinese medicine does not match any of the particular disease

Western medicine.The anemia can in most cases be within the scope of Vides Blood

in Chinese medicine, but you can have a Vacuum Blood without anemia.Void Blood is common among

women and may be due to inadequate intake of foods that "invigorate the Blood" to overwork,

or an inherited weakness.Particularly in women, the Void Blood has a very meaning

wide embracing what might be called "hormonal problems" in Western medicine.

Organic liquids (Jin Ye)Definition and Overview

Ye Jin is the generic term for

organic liquids.In fact, Ye Jin and designate

two different specific realities.

-In Chinese medicine, it refers to as Jin clear body fluids, clear and

fluids, which broadcast mainly at the body surface (skin, hair ...).

-And refers to as Ye most viscous organic liquids thick, dense, circulating

in the depths of the body (joints, viscera, brain ...).

Differentiation of Body Fluids

-Fluids (Jin)

These liquids are pure, light and thin as water.They move with the Defensive Qi to body surface

(In skin and muscles).Their movement is relatively fast.They are under the control of lung

which diffuse to the skin and throughout the body, and which controls heater Superior processing and

transport to the skin.

Their function is to moisten and partly to nourish the skin and muscles.These are fluids

are exuded.They also manifest as tears, saliva and mucus.

Another important function of these fluids is that they represent a part of the components of

Blood fluid.In other words, these fluids thin the blood and prevent stagnation.Wedevelop this point further in the section on the relationship between blood and Liquids

Organic.-Liquid (Ye)

These liquids are more problems, heavier and denser.They move with the Nutritive Qi of the Interior

body.Their movement is relatively slow.They are under the control of the spleen and kidney to which

is from the processing and the heater means as regards their circulation and excretion.

Chapter 36 Spiritual Axis, we read: "The Triple Burner Qi goes to the muscles and skin and

is transformed into fluids (Jin).Other body fluids do not flow and is converted into liquid

(Ye) ".

Their function is to dampen the joints, the spinal cord, the brain and bone marrow.Theyalso lubricate the holes of the sense organs, such as eyes, ears, nose and mouth.Comparative table of Jin - YeJin fluidsYe liquidClear, fluid, mobile

Dense, thick, viscous

In area

In depth

Yang

Yin

In connection with Qi Wei

In connection with Ying Qi

Nourish and moisten the skin and muscles,

Adding luster to hair and hair

Lubricate joints, nourish the brain,

humidify the inside of the body

Are distributed in the skin and sub-areas

skin

Circulate within the body, bathe the joints

and the cranial cavity

Examples:

tears, saliva, mucus

Examples: cerebrospinal fluid, synovial

Training

Organic Liquids from food and beverages.These are separated and converted

by Rate: the "pure" part goes to the Spleen Lung that broadcasts a party to the skin and is

down the other Rein.The "impure" down into the small intestine where, once again, it is

and separated into pure fraction impure fraction.The pure end of this second part is in the separation

Bladder, and the impure part in Large Intestine where a portion of the water is then reabsorbed.Bladder changes

and still separates the liquid fraction it receives pure and impure fraction.Pure part rises and goes to

Surface (I'Extrieur) of the body where it gives perspiration.The impure part descends to be

converted into urine.Bladder performs this transformation and separation through the action of Qi

from the Kidney-Yang.This function of the bladder is called "transformation function Qi".

Production depends on the activity of the stomach receives food, Spleen which extracts

the subtle essence of the small intestine that absorbs and governs Ye (Chang Xiao Zhu Ye) and Large Intestine

who returns in the body fluids and some governing Jin (Da Chang Jin Zhu).

The process of formation of Body Fluids is the result of a complex set of

purification process, wherein liquids are different in each stage, separated into pure fraction

and impure fraction.It is for this reason that the Chinese speak of "pure in unclean" and "impure

in the pure. "Pure fractions must be able to climb and descend the impure fractions. It

essential that the movement of Body Fluids is not disturbed so that they are

processed correctly, based mainly to the action of the Spleen.The importance of the spleen is

paramount in the physiology and pathology of Body Fluids.

The pure fraction rises Lung that broadcasts some under the skin, and another part to Rein.

This is why the lung is called "Superior Source of Water".The impure fraction drops to

Small Intestine and Bladder which push forward the process of transformation and separation

as we have already mentioned above.The transform function Qi occurs Bladder

under the control of Kidney-Yang and that is why the Kidney is called "Low Source of Water" (Figure).Spleen

In the physiology and pathology of Body Fluids, Spleen is the organ that has the highest role

important.It is she who controls the primary and the first separation and pure fraction

impure fraction, as we have just shown.It also controls, which is crucial, the sense of

movement of parts pure and impure parts which must respectively up and down, all

different stages of the formation of Body Fluids.

It is for this reason that you should always treat disorders Rate in Body Fluids which

they are.

LungLung diffusion control, under the skin, the pure fraction of Body Fluids coming

Spleen.This is one aspect of the scattering function of the Lung.It is also a part of the liquid down to the bladder and kidney.This is one aspect of the function of

Lung descent.

This is because it provides these two functions we say that Lung regulates the "Way of Water".

Kidneys

The kidney plays an extremely important role in the physiology of Body Fluids.Firstly,

it vaporizes a portion of the liquid received and sends it to the lung, to moisten and protect the

drought.

Then the kidney, and in particular of the kidney Yang, control of many of the processing stages of

fluids.

a)

It provides the essential Rate the heat processing of Body Fluids.That is why

Empty a Kidney Yang almost always causes Empty Yang Spleen, with

Consequently, an accumulation of liquid.

b)

It helps the Small Intestine in its function of separating the pure fraction Body Fluids and

impure fraction. c)

It provides the Qi to the Bladder for its transformation function of Qi.

d)

It helps the Triple Heater to transform and excrete fluids.

Due to all these features, the Kidney-Yang plays an extremely important role in

processing, separation and shedding of liquid.

Bladder

Bladder separates the liquid fraction it receives pure and impure fraction, and excretes urine through

transformation function of Qi.

The Triple BurnerAt all stages, the Triple Heater processing aid, transport and excretion of fluids.

Chapter 8 Questions Simple, he says: "The Triple Burner is the Minister responsible for

irrigation and control of the Way of Water ".

The Superior heater helps to raise Rate liquids and Lung to disseminate under the skin.

It is for this reason that we sometimes compares the heater Superior to "mist".

The Middle Burner helps the stomach to stir fluids and to bring down the impure part.This isFor this reason, we compare the Middle Burner to "muddy Mare" (which refers to the function

of "decay" and fermenting Stomach).

The Lower Burner helps the Small Intestine, Bladder and Kidney transform, separate and excrete

liquids.It is for this reason that we compare the Lower Burner to a "sewer."

The Stomach

Although the stomach does not appear at first sight, play an important role in the transformation of

Organic liquids, it is he who is nevertheless the "Source" of Body Fluids.Liquid

entering in the first stomach where they are separated and processed by the Rate.The stomach likes to be

relatively moist, unlike Rate loves drought and excessive moisture that harms.

In fact, Stomach easily suffers from excessive dryness which can then cause Empty Yin

Stomach.

This is why the wet and slippery foods like rice or oatmeal are

beneficial to the stomach, while an excess of very dry foods such as roasted foods or long

braised, can damage the Yin of the Stomach.

Five movementsWoodFireEarthMetalWaterFive secretions

TearsSweatSalivaNasal

Phlegm

Relationship between Qi, Blood and Body FluidsQi, Blood and body fluids are produced from the subtle essence of food and

beverages.They are complementary and interdependent.It is therefore important to study their relationships.

Yin, Yang and substancesTo understand the substances, it is essential to understand the principle of Yin and Yang.

First, the concept of Yin and Yang is relative.Thus, Jing Yin Qi compared to, but Yang

compared to blood.

Second, all phenomena, they are rather Yin Yang or rather, are both Yin and Yang.

For example, although the Yang Qi is rather, immaterial, composed of energy, it can take aspects

Yin Yang or depending on the circumstances, as in its subdivision into Ying Qi and Wei Qi, and the

shown in the following table.Yin and Yang aspects of Qi Organic Liquids and JingSubstanceAspect YangYin aspectQiWei Qi: warms and protects the skin,

Muscles and the body surface

Ying Qi: Zang Fu and nourishes the tissues

Jin Ye

Jin: moistens, warms and nourishes the skin

and muscles

Ye: moisturizes and nourishes the Zang Fu, the

joints, bones, the brain and Ports

Jing

Aspect warming and energy, active

transformation, growth,

development and reproduction

Appearance liquid, nourishing material basis of

formation of the Bone Marrow, Brain and

BloodOnly parties Yin and Yang Qi and Body Fluids are named, those of Jing

are associated with Shen (Kidneys) and its aspects Yin, Yang, Fire and Water.Although the blood is rather

Yin and Yang Shen rather, both are both Yin and Yang in some ways, the

differentiation of these two aspects are, however, less clear than for the Qi, Liquids

Organic and Jing.

Third, the Yin and Yang are dependent on one another;Yin Yang nourishes and protects the Yang

Yin.For example, Qi circulates Blood and Blood nourishes Qi.

In summary, there are two main groups of overlapping concepts:YangQiShen

Wei Qi

Jin

Jing Yang aspect of

YinXue

Jin Ye

Ying Qi

Ye

Jing Yin aspect of

Within each group, each substance has features that overlap with each

other substances of the same group.For example, Ying Qi shares some features with Ye,

with blood, and with the appearance of Yin Jing.Each substance has more functions to it

specific.

1) Qi and BloodThe relationship between Qi and Blood is an aspect of Yin / Yang report;it can be synthesized in

following two expressions: "Qi is the commander of Blood" (Qi Xue Wei Shuai) and "Blood is

mother of Qi "(Xue Wei Qi Mu).

It is believed that Qi is the commander of blood for the following reasons:

-Qi can produce Blood (Xue Qi Sheng Neng) controlling transport functions and

transformation of the subtle essence of food, metabolizing organic liquids in

producing Ying Qi, Jing maintaining and allowing the physiological activity of Viscera.

The relationship between the blood and Qi Ying, Yin aspect of the Zhen Qi, are so narrow that sometimes

terms and Xue Ying Qi are used interchangeably.Both are related to the function

nutrition, and both circulate in Xue MayHowever, within this relationship very

intimate Blood is Yang, and intangible assets.

-Qi can mobilize Blood (Qi Xing Xue Neng) because it is the driving force of the circulation,

acting through the functional activity of the Heart, Lung and Liver.

-Qi may retain Blood (Xue Qi Neng She) by preventing escape of vessels,

thanks to the functional activity of the spleen.

It is believed that the blood is the mother of Qi because the blood supply of Qi throughout the body

nutrients, enabling the entire functional activity.On the other hand, the anchor Blood, mooring and

vehicle Qi.

2) Relationship between Qi and Organic LiquidsThe relationship between Qi and Organic Liquids are multiple.Firstly, Qi

transforms and transports liquids.This is a very important aspect of the relationship between Qi and Liquids

Organic.Without the power of transformation and transportation of Qi Organic Liquids stagnate,

generating the disease.

Second, Qi also retains Organic Liquids as it retains the Blood.If the Qi

is insufficient, the liquid escapes, which can cause urinary incontinence or enuresis (Empty Qi

kidney), spontaneous sweating (Empty Lung Qi), chronic vaginal discharge (Empty Qi

Rate).Third, while the Liquid Organic product Qi, the latter, by against play a role

minor in Nutrition Qi.An Empty Stomach and Spleen may, in time, lead to

insufficient liquid (insofar Stomach is the source which is liquid).Similarly, after

a significant loss of fluids, when profuse sweating for example, Qi can become

inadequate and the person can then have cold limbs, pallor, a fear of cold,

ie symptoms of a Yang.

This is explained by the fact that the liquid constituting the sweat into the space between the skin and the

muscles are mixed Qi protective and profuse sweating also cause

decreased Defensive Qi.As the protective Qi Yang is said in Chinese medicine that "

profuse sweating injure Yang. "Qi can also be exhausted by excessive vomiting, which

the expression: "Undoubtedly, persistent vomiting deplete Qi".

On the other hand, if the Qi is insufficient, the liquid can escape in the form of sweat hence the term

"A deficiency of Qi makes you sweat."

The relationship between Qi and body fluids is an aspect of Yin / Yang report.The relationship betweenQi and body fluids are very similar to those between Qi and Blood:-Qi can produce organic liquids (Neng Qi Sheng Jin).Qi controls all stagesMetabolism of organic liquids.-Qi can mobilize (and convert) the organic liquids (Qi Xing Neng (Hua) Jin) bythrough the functions of the viscera, activating the Way of Water and allowing excretionfluids.-Qi can retain body fluids, organic liquids may cause the Qi (QiShe Neng Jin;Jin Neng Zai Qi).Qi is responsible for the removal of organic liquids,particularly in the form of sweat and urine, but it can also control and contain inthe body, to avoid excessive loss.On loss, the body fluids canQi cause with them;thus, sweating, diarrhea, and any otherloss of fluids can they cause a decrease in Qi.JinWei QiRun both outside Jing

Luo;they warm, moisten and

nourish the skin and muscles

Wei Qi protects the body from external invasions

Jin moistened

YeYing QiCirculating and together will moisten and

feed Zang Fu and Fabrics

Ye moisturizes and maintains privileged relations with the

Brain, bone and holes.

Ying Qi feeds

3) Relationship between Blood and Organic LiquidsThere is a mutual relationship between nutrition fluids and blood.First, the liquids

Organic constantly replenish the blood more fluid and so it does not clot and does not stagnate.InChapter 71 Spiritual Axis, it is said: "The Nutritive Qi secretes Organic Liquids; these

penetrate into blood vessels and are processed in Blood ".

Similarly, we read in Chapter 81: "If the Body Fluids are balanced, they become red and

are transformed into Blood ".

On the other hand, can also nourish the blood and increase the volume of Body Fluids.Blood and

Organic liquids are both Yin and somewhat interchangeable.It is for this reason that

sustainable and significant loss of Body Fluids, as in chronic spontaneous sweating

(Or excessive practice of sauna), may cause a Vacuum Blood.Conversely, blood loss

chronic, as is the case in menorrhagia, can cause depletion of Liquids

Organic and drought.

As the Blood and Body Fluids have the same origin and they feed off each other, the

treatment methods based on diaphoresis and those based on bleeding arecontradictory and should never be used together.If a patient is bleeding, it is therefore not

cause sweating and if a patient perspires, it is impossible to make it bleed.Chapter 18

Spiritual Axis, we read: "In case of bleeding, should not make you sweat, when

profuse sweating, do not make them bleed. "Similarly, in the Treatise on Diseases due to Cold,

we read: "When a patient presents a serious Empty Blood, sweat does not do.