Summary of TCM Courses
1.Shen (神): Broadly – a highly generalized external manifestation of human life activities; narrowly – refers to human consciousness, awareness, and cognitive activities.
2.Yin and Yang (阴阳): A general summary of the opposing attributes of related phenomena or entities in nature.
3.Yin-Yang Mutual Damage (阴阳互损): This has two meanings:
One is: when Yang heat is excessive, it easily injures fluids, manifesting as clinical symptoms of “Yang excess leads to Yin disease”; when Yin cold is excessive, it easily damages Yang Qi, manifesting as clinical symptoms of “Yin excess leads to Yang disease”;
The second is: any deficiency in one side of the body’s righteous Qi leads to damage to the other side, resulting in pathological phenomena.
3.Chuan (喘): Refers to shortness of breath, with severe cases showing flaring of the nostrils, mouth breathing, shoulder elevation, and difficulty lying flat.
4.Phlegm and Fluid (痰饮): Pathological products formed due to metabolic disorders of body fluids; the clear and thin ones are called fluids, while the thick and turbid ones are called phlegm; both originate from the same source, hence referred to as “phlegm and fluid”.
5.Zang Xiang (藏象): Zang refers to the hidden organs within the body, i.e., the viscera;
Xiang has two meanings:
(1) The morphological structure of the viscera;
(2) The physiological functions and pathological changes of the viscera manifested externally; Zang Xiang reflects the physiological activities and pathological changes of the internal organs.
6.Heart-Kidney Interaction (心肾相交): Heart fire must descend to the kidneys, warming the kidney Yin together with kidney Yang, preventing kidney water from becoming cold; kidney water must ascend to the heart, nourishing heart Yang together with heart Yin, preventing heart fire from becoming excessive;
7.Root of Fatigue (罢极之本): Refers to the liver. “Ba” sounds like “fatigue” and relates to the activity of the body’s tendons. The phrase “root of fatigue” indicates that the liver governs the activity of the tendons, enabling endurance against fatigue, which is fundamental to physical function.
8.Tian Gui (天癸): A substance produced when the essence and Qi in the kidneys reach a certain level, promoting the maturation of the reproductive organs and maintaining reproductive function. “Tian” indicates its origin from the pre-natal, while “Gui” refers to its essence belonging to the Gui water in the heavenly stems, implying Yin within Yang. Zhang Jingyue states: “Gui is the water of heaven, named after the stem… Thus, Tian Gui refers to the Yin energy of heaven. Qi transforms into water, hence named Tian Gui… In the human body, it is called Yuan Yin, also known as Yuan Qi” (from “Classics of Medicine – Zang Xiang Category”). Therefore, the formation of Tian Gui originates from pre-natal essence, having the function of transforming into essence and blood, thus enabling reproductive capability in both men and women, similar to the functions of the six biologically active substances and hormones secreted by the pituitary gland in modern medicine.
9.Lonely Organ (孤腑): Among the five organs and six bowels of the human body, only the San Jiao (Triple Burner) is the largest and unmatched, hence referred to as the “lonely organ”.
10.Five Elements (五行): The five substances: Wood, Fire, Earth, Metal, Water, and their interrelations and transformations.
11.Seven Emotions (七情): Refers to the seven emotional activities of joy, anger, worry, thought, sadness, fear, and surprise, which are the seven emotional responses of humans to external phenomena.
12.Qi Transformation (气化): Refers to the various physiological effects produced by the movement of Qi. Specifically manifested in the metabolism and mutual transformation of essence, Qi, blood, and semen.
13.Treatment Principles (治则): Principles such as preventing disease before it occurs, preventing changes in existing diseases, treating diseases at their root, adjusting Yin and Yang and Qi and blood, supporting the righteous and expelling the evil, and tailoring treatment according to time, place, and person.
14.Ying Qi (营气): Ying Qi is the Qi that circulates in the meridians and has a nourishing function.
15.Wei Qi (卫气): Wei Qi is the Qi that has a defensive function and circulates outside the meridians.
16.Mutual Generation (相乘): Refers to the abnormal changes resulting from excessive mutual restraint among the Five Elements.
17.Mutual Insult (相侮): Refers to the abnormal changes resulting from reverse restraint among the Five Elements.
18.Illness (病): Refers to diseases caused by pathogenic evil Qi acting on the human body, leading to a complete life process of Yin-Yang imbalance, organ damage, or physiological dysfunction as the body fights back.
19.Pattern (证): Refers to a pathological summary of a certain stage or type of disease process, consisting of a group of relatively fixed and internally related symptoms and signs, reflecting the pathological response of the disease at a specific stage.
20.Symptom (症): Refers to the totality of symptoms and signs, which are individual isolated phenomena manifested during the disease process, which can be abnormal subjective feelings or behaviors of the patient, or abnormal phenomena discovered by the doctor during examination.
Introduction: Many friends have reported that the biggest problem they encounter when learning TCM is not understanding the meanings of specialized terms, making it difficult to appreciate them. Therefore, I have made efforts to compile this information, and if there are any omissions, please feel free to point them out, and I will strive to improve.
The holistic view of TCM sees humans as a unified whole, where local changes can affect the entire body, and local changes often reflect internal changes. Therefore, when diagnosing diseases, one should not view issues in isolation but must “observe the external and infer the internal”.
A brief overview of the development and enrichment of TCM theoretical systems through the dynasties.
Wei, Jin, Sui, and Tang Dynasties: ① Wang Shuhe’s “Pulse Classic”; ② Chao Yuanfang’s “On the Sources of Various Diseases”; ③ Sun Simiao’s “Prescriptions Worth a Thousand Gold”.
Song, Jin, and Yuan Dynasties: ① Chen Yan’s “Three Causes Prescriptions”; ② Qian Yi’s “Direct Guide to Pediatric Medicinal Evidence”; ③ The Four Great Masters of the Jin and Yuan Dynasties: Liu Wansu (Shou Zhen, Hejian, Cold and Cool School), Zhang Congzheng (Zi He, Dai Ren, Evil Attacking School), Li Gao (Ming Zhi, Dongyuan, Earth Supplementing School), Zhu Zhenheng (Yan Xiu, Danxi, Yin Nourishing School), and Zhang Yuansu (Jie Gu, Yishui), the representative of the Yishui School and teacher of Li Gao.
Ming and Qing Dynasties: ① Zhang Jiebin (Jingyue), Zhao Yangkui (Xian Ke) and others’ theories of the Gate of Life; ② Wu Youke (Youxing), Ye Gui (Xiangyan, Tianshi), Xue Xue (Shengbai, Yipiao), Wu Tang (Ju Tong) and others’ theories of Warm Diseases.
Yin and Yang (阴阳): A general summary of the opposing attributes of certain interrelated phenomena or entities in nature.
Essence (精): Broadly: Refers to the life substance inherited from parents combined with the essence of postnatal food and water; narrowly: specifically refers to reproductive essence.
Mutual Generation (相生): The orderly reciprocal nurturing and promoting relationship among Wood, Fire, Earth, Metal, and Water.
Mutual Restraint (相克): The orderly reciprocal restraining and controlling relationship among Wood, Earth, Water, Fire, and Metal.
Sources of Qi Generation (气的生成来源): Prenatal Qi, postnatal food and water Qi, and the clear Qi of the natural world. Among these, the kidneys are the root of Qi generation, the spleen and stomach are the source of Qi generation, and the lungs are the master of Qi generation.
Five Heart Heat (五心烦热): Refers to the sensation of heat in the palms and soles, accompanied by a feeling of heat in the chest.
True Water (真水): Refers to kidney Yin, which is contrasted with kidney Yang; kidney Yang refers to the Yin fluid of the organ (including the essence stored in the kidneys), which is the basis for the functional activities of kidney Yang.
San Jiao (三焦): Divided into upper, middle, and lower Jiao. The upper Jiao generally refers to the area above the diaphragm, including the heart and lungs; the middle Jiao refers to the area below the diaphragm, above the navel, including the spleen, stomach, and other organs; the lower Jiao refers to the area below the navel, including the kidneys, bladder, small intestine, and large intestine. From a physiological perspective, it also includes the liver, hence the lower Jiao often refers to both the liver and kidneys.
Bone Steaming (骨蒸): “Bone” indicates depth, while “steaming” refers to the emission of heat; it describes the heat of Yin deficiency that emerges from within, hence termed bone steaming.
Tidal Heat (潮热): Refers to a fever that occurs at regular intervals, with body temperature rising at certain times of the day (usually in the afternoon).
Skin Pores (腠理): Refers to the texture of the skin, muscles, and viscera, which is where Qi and blood circulate and infuse. The skin pores connect externally to the skin, serving as pathways for the distribution of Wei Qi and the excretion of sweat.
Spirit (神明): Refers to the concept of “Shen”. “Shen” is the master of consciousness, perception, movement, and other life activities, which has a material basis generated from prenatal essence and nourished by the refined Qi from postnatal diet, thus maintaining and exerting its functions. In the human body, it occupies a primary position. Ancients associated some functions of the brain and central nervous system with the heart, hence the saying “the heart houses the spirit”.
Qi Transformation (气化): Refers to the movement and changes of Qi. The bladder’s Qi transformation refers to its excretory function.
The term “Ji Ji” refers to the mutual restraint and interdependence of water and fire, maintaining the dynamic balance of physiological functions in the human body.
Yin Deficiency and Yang Excess (阴虚阳亢): Yin deficiency refers to the deficiency of essence, blood, or fluids. Generally, under normal conditions, Yin and Yang are relatively balanced, mutually restraining and coordinating. When Yin Qi is deficient, Yang Qi loses its restraint, leading to pathological changes of excess, known as “Yang excess”. Therefore, Yin deficiency can lead to Yang excess, and Yang excess can deplete Yin fluids, with both being mutually causal. Clinical manifestations include tidal heat, flushed cheeks, night sweats, five heart heat, coughing blood, weight loss or insomnia, irritability, or nocturnal emissions, increased libido, and a red, dry tongue.
Kidney Qi (肾气): Refers to the Qi generated from kidney essence, indicating the functional activities of the kidneys, such as growth, development, and sexual function.
Four Seas (四海): The stomach is the sea of food and water, the Chong Mai (Penetrating Vessel) is the sea of blood, the Dan Zhong (Center of Qi) is the sea of Qi, and the brain is the sea of marrow.
Five Depletions (五夺): The depletion of flesh is one depletion. The major depletion after blood loss is the second depletion. The major sweating is the third depletion. The major diarrhea is the fourth depletion. The new birth and major blood loss is the fifth depletion.
Divine Craftsmanship (仁圣工巧): Should be interpreted as “sacred craftsmanship”. In the “Nanjing – Sixty-First Difficulties”, it states that knowing by observation is called divine, knowing by hearing is called sacred, knowing by inquiry is called craftsmanship, and knowing by pulse diagnosis is called skill. Knowing externally is called sacred, knowing internally is called divine.
Four Qi (四气): Refers to the four types of pathogenic Qi: Wind, Cold, Heat, and Dampness.
Yin Syndrome (阴证): In clinical differentiation of general diseases, refers to the classification of Yin and Yang attributes, dividing into “Yin syndrome” and “Yang syndrome”. Any condition that is chronic, weak, static, suppressed, functionally deficient, metabolically reduced, degenerative, or inwardly directed is classified as Yin syndrome, such as pale or dull complexion, heavy and lethargic body, cold limbs, low voice, weak breathing, shortness of breath, reduced appetite, bland taste, and not thirsty.
Pre-natal (先天): Refers to the source of life and reproductive development, in contrast to post-natal. The pre-natal essence is said to be governed by the kidneys, hence the saying that the kidneys govern pre-natal essence.
Post-natal (后天): Refers to the spleen and stomach. The substances and energy required for growth, development, and life activities after birth depend on the post-natal absorption of water and essence by the spleen and stomach for nourishment.
Hun (魂): Refers to the spiritual and emotional activities generated from the essence of the five organs, stored in the liver.
Po (魄): Refers to the functions related to instinctive sensations and controlling movements in spiritual activities, generated from the essence of the five organs, stored in the lungs.
Yin-Yang Transformation (阴阳转化): Refers to the ability of Yin and Yang to transform into each other under certain conditions, meaning Yin can transform into Yang, and Yang can transform into Yin.
Spleen Governs Blood (脾统血): “Governs” means to regulate; the spleen governs blood, meaning it can regulate blood circulation within the vessels, preventing it from overflowing outside the vessels.
Blood as the Mother of Qi (血为气母): Qi resides in the blood, and blood continuously provides Qi with the essence of food and water, replenishing Qi consumption.
The Theory of Meridians (经络学说): Refers to the study of the physiological functions, pathological changes of the body’s meridians, and their interrelations with the viscera.
Six Evils (六淫): Refers to the six types of external pathogenic factors: Wind, Cold, Heat, Dampness, Dryness, and Fire, which belong to a category of external pathogenic factors.
Heat Treatment for False Heat (热因热用): Refers to using heat-inducing medicines to treat conditions with false heat symptoms, applicable to conditions of true cold internally and false heat externally.
The Four Great Masters of the Jin and Yuan Dynasties (金元四大家): Liu Wansu (Shou Zhen, Hejian, Cold and Cool School), Zhang Congzheng (Zi He, Dai Ren, Evil Attacking School), Li Gao (Ming Zhi, Dongyuan, Earth Supplementing School), Zhu Zhenheng (Yan Xiu, Danxi, Yin Nourishing School), and Zhang Yuansu (Jie Gu, Yishui), the representative of the Yishui School and teacher of Li Gao.
Differentiation and Seeking Causes (辨证求因): Differentiation and seeking causes is one of the basic principles of TCM diagnosis, which involves analyzing and synthesizing the clinical manifestations of the patient to determine the cause, location, and the state of the pathogenic and righteous Qi, revealing the essence and characteristics of the disease and its main conclusions at this stage, providing a basis for treatment.
The Four Diagnostic Methods (四诊合参) is one of the basic principles of TCM diagnosis. Diagnosis must include observation, listening, inquiry, and pulse diagnosis, without neglecting any method. This way, comprehensive and detailed information about the patient can be collected to make an accurate diagnosis.
The pattern (证) is a pathological summary of a certain stage of disease development, including aspects such as the cause, location, nature of the disease, and the state of the pathogenic and righteous Qi, reflecting the essence of the disease.
Spirit (神): Broadly refers to the external manifestation of human life activities, also known as spirit Qi. Narrowly refers to human mental and cognitive activities, also known as consciousness.
Fontanelle Closure (解颅): Refers to a condition in children where the fontanelle closes late, and the cranial sutures have not fused by the age of two or three, indicating insufficient kidney essence and poor development.
Menorrhagia and Metrorrhagia (崩漏): Sudden heavy menstrual bleeding is called menorrhagia, while prolonged light bleeding is called metrorrhagia, collectively referred to as menorrhagia and metrorrhagia.
Delirium (谵语): Refers to a clinical manifestation of unclear consciousness, incoherent speech, and loud voice, often associated with heat disturbing the heart spirit.
Comprehensive Diagnosis Method (遍诊法): Refers to the three-part nine-pulse method in the “Inner Canon”, where pulse diagnosis is performed at three parts: head, hands, and feet, each divided into three areas: upper, middle, and lower, totaling nine areas.
Chills (恶寒): Refers to a sensation of cold in the patient that cannot be relieved even with covering, adding clothing, or warming by the fire.
Fear of Cold (畏寒): Refers to the patient’s subjective feeling of cold, which can be alleviated by adding clothing or warming by the fire.
Fear of Wind (恶风): Refers to the phenomenon where the patient feels cold when exposed to wind.
Alternating Cold and Heat (寒热往来): Refers to the phenomenon where the patient experiences alternating chills and fever.
Spontaneous Sweating (自汗): Refers to the patient sweating intermittently, especially during activity, often accompanied by chills and fatigue.
Night Sweats (盗汗): Refers to sweating during sleep, stopping upon waking, often accompanied by tidal heat, indicating Yin deficiency.
Distension Pain (胀痛): Refers to pain accompanied by a feeling of distension, caused by Qi stagnation.
Stabbing Pain (剌痛): Refers to pain that feels like being pricked by needles, caused by blood stasis.
Wandering Pain (走窜痛): Refers to pain that moves unpredictably, or attacks in a wandering manner. If the pain is migratory in the joints, it is associated with wind; if it is in the chest, hypochondrium, or abdomen, it is associated with Qi stagnation.
Fixed Pain (固定痛): Refers to pain that is localized and does not move, often associated with blood stasis or cold accumulation.
Cold Pain (冷痛): Refers to pain that feels cold and prefers warmth, associated with cold accumulation in the meridians or Yang deficiency.
Burning Pain (灼痛): Refers to pain that feels hot, preferring cold and disliking heat, associated with fire evil invading the collaterals or Yin deficiency with excess fire.
Cramping Pain (绞痛): Refers to severe pain that feels like being cut by a knife, often due to obstruction of Qi by tangible evil.
Dull Pain (隐痛): Refers to pain that is not severe, appearing intermittently, often due to deficiency of essence and blood or Yang deficiency leading to loss of warmth.
Heavy Pain (重痛): Refers to a sensation of heaviness in pain, often due to damp evil obstructing Qi.
Pulling Pain (掣痛): Refers to pain that feels like being pulled or stretched, often due to lack of nourishment in the meridians, related to liver disease.
Empty Pain (空痛): Refers to pain that feels empty, often due to deficiency of Qi, blood, and essence, leading to loss of nourishment in tissues and organs.
Simultaneous Exterior and Interior Disease (表里同病): Refers to the simultaneous appearance of exterior and interior syndromes, which can occur when the initial disease shows both exterior and interior symptoms, or when the exterior syndrome has not resolved and affects the interior; or when the original disease has not healed and a new exterior disease occurs; or when there is an internal injury and a new external pathogen occurs.
Urinary Retention (癃闭): Refers to difficulty urinating, with dripping being called “ling”; if there is no urination at all, it is called “bi”. Generally referred to as urinary retention.
Palpitations (心悸): Refers to the patient feeling their heartbeat while at rest.
Startled Heartbeat (怔忡): More severe than palpitations, refers to the patient feeling a strong heartbeat while at rest.
Middle Qi Prolapse (中气下陷): Middle Qi refers to spleen Qi. Due to deficiency of spleen Qi, it loses its normal lifting function, leading to prolapse of the organs, manifesting as symptoms of spleen Qi deficiency and organ prolapse.
Spleen Not Governing Blood (脾不统血): Refers to deficiency of spleen Qi, which is insufficient to regulate blood, manifesting as symptoms of spleen Qi deficiency and bleeding.
Liver Qi Stagnation (肝气郁结): Due to emotional distress and other reasons, the liver loses its normal dispersing function, leading to Qi stagnation and internal accumulation in the liver, manifesting as symptoms of liver Qi stagnation, phlegm, and blood stasis.
Liver Yang Rising (肝阳上亢): Due to kidney water not nourishing liver Yin, or liver Yin itself being insufficient, leading to Yang being unrestrained, manifesting as symptoms of liver Yang excess.
Liver Wind Internal Movement (肝风内动): Due to liver Yang excess, extreme heat, Yin deficiency, or blood deficiency, leading to dysfunction of the liver, characterized by dizziness, numbness, convulsions, and tremors, referred to as liver wind or “liver wind internal movement”.
Kidney Qi Instability (肾气不固): Due to deficiency of kidney Qi, leading to dysfunction in storing essence and stabilizing, manifesting as abnormalities in urination, ejaculation, and pregnancy.
Heart-Kidney Disharmony (心肾不交): Refers to the dysfunction of the interaction between heart and kidney, manifesting as symptoms of kidney Yin deficiency and heart fire excess.
Eight Principles Differentiation (八纲辨证): Refers to the comprehensive analysis of the differentiation data obtained through the four diagnostic methods, categorizing them into eight types of syndromes: exterior, interior, cold, heat, deficiency, excess, Yin, and Yang.
Cold Syndrome (寒证): Refers to symptoms resulting from the invasion of cold evil or Yang deficiency with excessive Yin.
Heat Syndrome (热证): Refers to symptoms resulting from the invasion of heat evil or excessive Yang with Yin deficiency, or hyperactivity of bodily functions.
Excess Syndrome (实证): Refers to a pathological summary of various clinical manifestations resulting from the invasion of external evils or the accumulation of pathological products within the body.
Deficiency Syndrome (虚证): Refers to a pathological summary of various clinical manifestations resulting from weakness of the body’s righteous Qi.
Mixed Syndromes (兼证):
Heart and Liver Blood Deficiency = Heart Blood Deficiency + Liver Blood Deficiency Spleen and Lung Qi Deficiency = Spleen Qi Deficiency + Lung Qi Deficiency
Heart and Spleen Deficiency = Heart Blood Deficiency + Spleen Qi Deficiency Spleen and Kidney Yang Deficiency = Spleen Yang Deficiency + Kidney Yang Deficiency
Heart and Kidney Yang Deficiency = Heart Yang Deficiency + Kidney Yang Deficiency Lung and Kidney Yin Deficiency = Lung Yin Deficiency + Kidney Yin Deficiency
Heart and Lung Qi Deficiency = Heart Qi Deficiency + Lung Qi Deficiency Liver and Kidney Yin Deficiency = Liver Yin Deficiency + Kidney Yin Deficiency
Basic Concept of Pattern (证的基本概念): Refers to a pathological summary of a certain stage or type of disease process, consisting of a group of relatively fixed and internally related symptoms and signs that reveal the essence of a certain stage or type of disease change, serving as the basis for TCM treatment.
Differentiation (辨证): Refers to the process of establishing a “syndrome” concept through the analysis and synthesis of the clinical manifestations of the disease at that time (including symptoms and signs), not merely “analyzing symptoms and signs”.
Essence refers to the essence, which is the fundamental component of human life, a tangible liquid substance.
Qi is the source of power that drives and regulates human life activities, an intangible, continuously moving subtle substance.
Relationship of Yin and Yang (阴阳的关系): The mutual root and mutual use of Yin and Yang means: ① The mutual root of Yin and Yang indicates that both depend on each other for existence, such as cold and heat. When the mutual root relationship is abnormal, it leads to isolated Yin and Yang. ② The mutual use of Yin and Yang indicates the reciprocal nurturing and promoting relationship between them, such as the relationship between Qi and blood. When the mutual use relationship is abnormal, it leads to mutual damage between Yin and Yang.
Characteristics of the Five Elements (五行特性): Wood is associated with bending and straightening; Fire is associated with rising flames; Earth is associated with agriculture; Metal is associated with transformation; Water is associated with moistening and descending.
Mother-Child Relationship of the Five Elements (五行母子相及): (1) Mother disease affects the child: the mother can cause the child to be deficient; (2) Child disease affects the mother: a child in excess can lead to the mother being full, a child in excess can lead to the mother being deficient, and a child in deficiency can lead to the mother being deficient.
Basic Concept of Zang Xiang (藏象的基本概念): Refers to the internal organs hidden within the body and their external manifestations, physiological and pathological signs, and phenomena corresponding to the natural environment.
Heart Governs Blood and Heart Governs Pulse (心主血与心主脉的涵义): Governing blood includes circulating and generating blood; governing pulse refers to the Qi of the heart driving and regulating the heartbeat and the contraction and relaxation of blood vessels.
Heart Houses the Spirit (心藏神): Refers to the spirit housed in the heart, which is the broad concept of spirit, the master of human life activities, or the narrow concept of spirit, which refers to human mental, consciousness, thought, and emotional activities.
Relationship of Heart with Form, Orifices, and Fluids (心与形窍志液时的关系): (1) The heart is connected to the pulse, its manifestation is on the face; (2) The heart is connected to the tongue; (3) The heart is associated with joy; (4) The heart is associated with sweat; (5) Heart Qi corresponds to summer.
Relationship of Lung with Form, Orifices, and Fluids (肺与形窍志液时的关系): (1) The lung is connected to the skin, its manifestation is on the hair; (2) The lung is connected to the nose (the throat is the portal of the lung); (3) The lung is associated with sadness; (4) The lung is associated with mucus; (5) Lung Qi corresponds to autumn.
Briefly Describe the Relationship of Spleen with Form, Orifices, and Fluids (简述脾与形窍志液时的关系): (1) The spleen is connected to the muscles, governing the four limbs; (2) The spleen is connected to the mouth; (3) The spleen is associated with thought; (4) The spleen is associated with saliva; (5) Spleen Qi corresponds to late summer, and the spleen governs all seasons.
Main Physiological Functions of the Liver (肝的主要生理功能): (1) Governing Dispersal: Refers to the liver Qi’s ability to smooth the Qi throughout the body, promoting the circulation of essence, blood, and fluids, the rise and fall of spleen and stomach Qi, the secretion and excretion of bile, and the smoothness of emotions. This is mainly reflected in four aspects: promoting the circulation of blood and fluids; enhancing the transformation function of the spleen and stomach and the secretion and excretion of bile; smoothing emotions; promoting male ejaculation and female menstruation. The two manifestations of liver Qi dispersal dysfunction are liver Qi stagnation and liver Qi counterflow. (2) Storing Blood.
Relationship of Liver with Form, Orifices, and Fluids (肝与形窍志液时的关系): (1) The liver is connected to the tendons, its manifestation is on the nails; (2) The liver is connected to the eyes, according to the Five Wheel Theory; (3) The liver is associated with anger; (4) The liver is associated with tears; (5) Liver Qi corresponds to spring.
Relationship of Kidney with Form, Orifices, and Fluids (肾与形窍志液时的关系): (1) The kidney governs the bones, generates marrow, and connects to the brain, its manifestation is on the hair; the kidney is the “organ of strength, from which skills emerge”. (2) The kidney is connected to the ears and the two Yin, governing urination; (3) The kidney is associated with fear; (4) The kidney is associated with saliva; (5) The kidney corresponds to winter.
Stomach (胃): The stomach is divided into upper, middle, and lower parts. Its main physiological functions are to receive and digest food and water; it is known as the “sea of food and water” and “the granary”.
Small Intestine (小肠): Its main physiological functions are to receive and transform substances; to separate the clear from the turbid; the small intestine governs fluids and “facilitates urination, which is also the means to solidify bowel movements”.
Large Intestine (大肠): Its main physiological functions are to transmit and transform waste and related organ functions; the large intestine governs fluids.
Direction of the Twelve Meridians (十二经脉的走向规律): The three Yin of the hands run from the organs to the hands; the three Yang of the hands run from the hands to the head; the three Yang of the feet run from the head to the feet; the three Yin of the feet run from the feet to the abdomen.
Composition of the Meridian System (经络系统的组成): The meridian system consists of meridians, collaterals, and their associated parts. Meridians are divided into twelve regular meridians, eight extraordinary meridians, and twelve meridian branches; collaterals consist of branch collaterals, subsidiary collaterals, and floating collaterals; the associated parts connect externally to the twelve sinews and twelve skin areas, and internally to the five organs and six bowels.
Eight Extraordinary Meridians (奇经八脉): Refers to the Du Mai (Governing Vessel), Ren Mai (Conception Vessel), Chong Mai (Penetrating Vessel), Dai Mai (Belt Vessel), Yin Qiao Mai (Yin Heel Vessel), Yang Qiao Mai (Yang Heel Vessel), Yin Wei Mai (Yin Linking Vessel), and Yang Wei Mai (Yang Linking Vessel). The extraordinary meridians are in contrast to the regular meridians, as their distribution is not as regular as the twelve meridians, and they do not have direct connections to the five organs and six bowels, nor do they have exterior-interior relationships, hence they are called “extraordinary meridians”. Since there are eight of them, they are referred to as the “Eight Extraordinary Meridians”.
Common Pathogenic Characteristics of the Six Evils (六淫的共同致病特点): (1) External pathogenicity: It is important to emphasize the initial stage of the six evils causing disease, where symptoms such as chills and fever are observed, helping to understand the nature and pathogenic characteristics of various evils. (2) Seasonal. (3) Regional. (4) Intermingling.
Characteristics and Pathogenic Features of Wind Evil (风邪的性质和致病特征): ① Wind is light and dispersive, easily attacking Yang positions; ② Wind is active and changes frequently; ③ Wind is proactive; ④ Wind is the leader of all diseases.
Characteristics and Pathogenic Features of Cold Evil (寒邪的性质和致病特征): ① Cold is a Yin evil, easily injuring Yang Qi; ② Cold is stagnating; ③ Cold is constricting.
Characteristics and Pathogenic Features of Damp Evil (湿邪的性质和致病特征): ① Dampness is a Yin evil, easily obstructing Qi and damaging Yang Qi; ② Dampness is heavy and turbid; ③ Dampness is sticky; ④ Dampness tends to descend, easily attacking Yin positions.
Characteristics and Pathogenic Features of Dry Evil (燥邪的性质和致病特征): ① Dryness is dry and astringent, easily injuring fluids; ② Dryness easily injures the lungs.
Characteristics and Pathogenic Features of Fire Evil (火邪的性质和致病特征): ① Fire heat is a Yang evil, its nature is burning and tends to rise; ② Fire heat easily disturbs the spirit; ③ Fire heat easily injures fluids and consumes Qi; ④ Fire heat easily generates wind and moves blood; ⑤ Fire evil easily causes sores and abscesses.
Characteristics and Pathogenic Features of Summer Heat Evil (暑邪性质和致病特征): Summer heat is a Yang evil, its nature is hot; summer heat tends to rise and disperse, most easily injuring fluids and consuming Qi; summer heat often carries dampness.
Seven Emotions (七情): Joy, anger, worry, thought, sadness, fear, and surprise, the seven emotions.
Impact of Seven Emotions on the Qi of the Viscera (七情影响脏腑气机): Anger causes Qi to rise, joy causes Qi to relax, sadness causes Qi to dissipate, surprise causes Qi to become chaotic, fear causes Qi to descend, and thought causes Qi to stagnate.
Changes in Pathogenic and Righteous Qi and Disease Outcomes (邪正盛衰与疾病转归): ① When the righteous Qi overcomes the evil, the disease improves and moves towards recovery. ② When the evil overcomes the righteous, the disease worsens, becoming critical, or even leading to death. ③ When the evil and righteous Qi are in a stalemate, the disease remains prolonged, or recurs, becoming difficult to cure.
Yin-Yang Excess (阴阳偏胜): Refers to the pathological excess of either Yin or Yang in the body, leading to an imbalance of Yin and Yang. This includes Yin excess and Yang excess, with their formation, pathological characteristics, and main manifestations.
Yin-Yang Deficiency (阴阳偏衰): Refers to the pathological deficiency of either Yin or Yang in the body, leading to an imbalance of Yin and Yang. This includes Yin deficiency and Yang deficiency, with their formation, pathological characteristics, and main manifestations.
Yin-Yang Mutual Damage (阴阳互损): Refers to the damage of Yin or Yang to a certain extent, affecting the other side, leading to a pathological change of both Yin and Yang being deficient. This includes damage to Yin and Yang and damage to Yang and Yin.
Yin-Yang Rejection (阴阳格拒): Refers to the pathological changes of true and false cold and heat formed by the mutual rejection of Yin and Yang. This includes Yin excess rejecting Yang and Yang excess rejecting Yin, with their formation, pathological characteristics, and main manifestations.
Yin-Yang Sudden Loss (阴阳亡失): Refers to a pathological state where a large amount of Yin or Yang Qi is suddenly lost, leading to a life-threatening condition. This includes the loss of Yin and the loss of Yang, with their formation, pathological characteristics, and main manifestations.
Internally Generated “Five Evils” (内生“五邪”):
(1) Internal Wind Movement: Caused by the internal Yang Qi being excessive and reversing, closely related to the liver. ① Liver Yang transforms into wind; ② Extreme heat generates wind; ③ Yin deficiency causes wind movement; ④ Blood deficiency generates wind. The pathological characteristics, formation, and main manifestations of various internal winds.
(2) Internal Cold: A pathological state where the body’s Yang Qi is deficient, leading to a decline in warming and Qi transformation functions, resulting in internal cold or the diffusion of Yin cold Qi; the formation of internal cold and its main pathological changes.
(3) Internal Dampness: Pathological changes caused by the dysfunction of the spleen’s transformation function, leading to the retention of dampness; the pathological changes of internal dampness and their manifestations.
(4) Fluid Deficiency Leading to Dryness: A pathological change where insufficient body fluids lead to dryness and roughness in the organs and tissues; the formation of internal dryness and its relationship with the viscera and main manifestations.
(5) Internal Heat: A pathological state caused by excessive Yang, or Yin deficiency with Yang excess, or Qi and blood stagnation, leading to internal heat disturbance and hyperactivity. This includes: ① Excessive Yang transforms into fire; ② Stagnation transforms into fire; ③ Extreme emotions transform into fire; ④ Yin deficiency leads to excessive fire. The formation and main manifestations of various internal fires.
What is the theoretical basis for taking the pulse only at the Cun position? There are two theoretical bases for taking the pulse only at the Cun position: First, the Cun position is the major artery of the hand Taiyin Lung Meridian, and the lung governs all meridians, meaning that the Cun position is the artery of the lung meridian, where the Qi and blood of the lung meridian converge, and the circulation of Qi and blood in the five organs, six bowels, and twelve meridians begins and ends with the lung, continuously circulating. Therefore, changes in the pulse at the Cun position can reflect the changes in Ying and Wei Qi, blood, and the meridians of the viscera. Second, the hand Taiyin Lung Meridian originates from the middle Jiao and is associated with the Spleen (Foot Taiyin), thus connecting with the Qi of the spleen and stomach, which is the source of postnatal essence and the source of Qi and blood generation. Therefore, the state of the Qi and blood of the viscera can be reflected at the Cun position, making it possible to reflect the changes in the whole body by diagnosing the pulse at the Cun position.
Source: Yipin Pavilion
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