Due to the decline in the spleen’s ability to transform and transport water and dampness, or when the circulation and excretion of fluids in the body encounter obstacles, water and fluids cannot properly nourish the body, leading to abnormal accumulations that become pathological substances. This abnormal accumulation of fluids is referred to in Traditional Chinese Medicine (TCM) as “phlegm-dampness”.
Among these, the turbid, viscous, and thick parts are called “phlegm”, while the clear, thin, and transparent parts are referred to as “dampness”.
Therefore, in the TCM sense, “phlegm” does not merely refer to the mucus produced in the lungs that can be expelled through coughing and is visible to us; TCM’s concept of “phlegm” also includes pathological products that arise from fluid metabolism disorders, characterized by turbid, viscous, and thick properties.
For example, obesity is referred to as “phlegm” in TCM. Since this “phlegm” is not as easily recognized as the phlegm from the lungs, it is termed “invisible phlegm”, while the phlegm produced in the lungs that can be expelled through coughing and is visible is called “visible phlegm”. Together, these two concepts form the TCM understanding of “phlegm”.
“Visible phlegm” primarily exists in the lungs and may arise from either internal fluid metabolism disorders or external pathogenic factors invading the lungs. Once produced, this phlegm can be expelled through coughing and is observable, making it easier to understand.
We are quite familiar with “visible phlegm”, as we often encounter it during colds and coughs, but have we noticed a detail: even though the phlegm coughed up from the lungs is the same, there are various differences in its characteristics.
For instance, some phlegm is white and viscous, some is white and thin, some is white and foamy, some is yellow and thick, some is gray-black, and some is yellow-green… Why does the same phlegm exhibit so many variations?
Upon careful analysis, the various characteristics of phlegm can be summarized into two aspects: one is the texture, which can be thick, thin, or foamy; the other is the color, which can be white, gray-black, yellow, or yellow-green.
What do the different textures and colors of phlegm reflect about the pathological features within the body?
Let’s consider a common phenomenon: dissolving sugar in water. We obtain a colorless and transparent liquid. If we heat this colorless and transparent sugar water, what will happen? We can see that the sugar water gradually becomes thick, and its color changes from transparent to light yellow and then to deep yellow.
From this phenomenon, we can deduce that the thickness and color of phlegm are closely related to the body’s internal “heat”. If there is heat in the body, then the phlegm will be yellow and thick; if there is no heat, then the phlegm will be thin and white. The higher the degree of yellow thickness, the higher the degree of heat in the body.
According to this principle, TCM classifies phlegm that is white and thin, or foamy, or viscous as “cold phlegm”, while phlegm that is yellow and thick, or even yellow-green, is classified as “heat phlegm”.
Since the essence reflected by cold phlegm and heat phlegm is completely opposite, the treatments for cold phlegm and heat phlegm are also entirely different. To treat cold phlegm, one must warm and transform it, commonly using herbs such as dried ginger (Gan Jiang), asarum (Xi Xin), pinellia (Ban Xia), dried tangerine peel (Chen Pi), white mustard seed (Bai Jie Zi), and radish seed (Lai Fu Zi); while to treat heat phlegm, one must clear heat and transform phlegm, commonly using herbs such as Zhejiang fritillary bulb (Zhe Bei Mu), Sichuan fritillary bulb (Chuan Bei Mu), tian zhu huang (Tian Zhu Huang), dan nan xing (Dan Nan Xing), gourd (Gua Lou), and tian hua fen (Tian Hua Fen).
However, whether it is cold phlegm or heat phlegm, TCM emphasizes the concept of “transformation” in treatment. What does “transformation” mean? In the past, before the advent of tap water, if the water quality was turbid, we often added a small amount of alum to the water tank, and after a while, the water would become clear. The alum played a role in breaking down and precipitating the turbid substances in the water, which is the essence of “transformation”.
The phlegm-transforming herbs used in TCM for various phlegm conditions serve a similar purpose to that of alum, helping to decompose and precipitate the turbid phlegm, thereby eliminating diseases caused by phlegm-dampness.
Western medicine’s understanding of phlegm can actually be divided into two types: one is infectious phlegm, such as that caused by bacterial, fungal, mycoplasma, or chlamydia infections; the other is exudative phlegm, which is often formed due to excessive secretion of mucus by the respiratory tract mucosal cells.
Among these, antibiotics can be effective against phlegm caused by bacterial infections, while there are few effective methods in Western medicine for phlegm caused by fungi, mycoplasma, or chlamydia infections, as well as for exudative phlegm. How does TCM view and treat these “phlegm” diseases?
TCM believes that microorganisms such as fungi, mycoplasma, and chlamydia naturally exist in the air and do not harm the body under normal circumstances. Only when there is excessive accumulation of water and dampness in the body, creating an overly humid internal environment, do these microorganisms proliferate in large numbers, thereby harming health and causing various diseases.
Therefore, for these types of diseases, the internal environment’s “humidity” is the true root cause. Just like in the rainy season, the humid environment allows fungi to proliferate, making things prone to mold. If you can recognize that humidity is the main reason for fungal proliferation in natural phenomena, why would the human body be any different?
So, how should we treat phlegm caused by internal humidity? In daily life, humidity is often associated with overcast and rainy weather; if the sky is clear and the sun is shining, there will naturally be no humid environment.
There is a saying: “When the sun is blazing, the haze dissipates”; this is the principle. The blazing sun can drive away humidity, primarily relying on its heat. Therefore, when treating this type of phlegm, we should use warming herbs to create a “blazing sun” effect within the body, allowing the humid “haze” to dissipate. This eliminates the root cause of water and dampness accumulation in the body, preventing the survival and proliferation of microorganisms such as fungi, mycoplasma, and chlamydia, thus providing quick relief for phlegm caused by these infections and exudative phlegm.
The Han dynasty medical sage Zhang Zhongjing already proposed in the “Essentials from the Golden Chamber” that the principle for treating this disease is “for phlegm-dampness, one should use warming herbs to harmonize it”. This still seems remarkably insightful today, and we cannot help but admire the ancient methods and thoughts in exploring the mysteries of life and disease.
Invisible Phlegm
Having discussed visible phlegm, what is “invisible phlegm” and how can we determine its existence? TCM has four criteria for judging the presence of “invisible phlegm” in the body.
1. Obesity. TCM states that “fat people have more phlegm-dampness”, which refers to the presence of “invisible phlegm” in obese individuals, as fat possesses the turbid, viscous, and thick characteristics of phlegm, formed from the accumulation of turbid substances in the water and dampness within the body.
2. Thick and greasy tongue coating. A thick and greasy tongue coating is the most direct manifestation of excessive water and dampness in the body.
3. Tumors. Any tumor that is not red in color, protrudes from the skin surface, is nodular, and feels soft or resilient upon palpation is referred to in TCM as a “phlegm nodule”.
4. Slippery pulse. TCM classifies pulse sensations felt under the fingers into more than twenty types, and slippery pulse is one of them. TCM describes slippery pulse as “flowing smoothly like beads rolling on a plate”, indicating that the pulse we feel is as smooth and swift as beads rolling on a smooth plate. The presence of slippery pulse is one of the characteristic manifestations of phlegm-dampness in the body and is also a major basis for TCM diagnosis of “phlegm”.
Based on TCM’s understanding of phlegm, combined with Western medicine’s microscopic examinations, the concept of “invisible phlegm” can be made more concrete and intuitive. For example, conditions such as hyperlipidemia, cysts, lymph node tuberculosis, and bone tuberculosis all exhibit characteristics of turbidity, viscosity, and thickness, and can therefore be considered phlegm-related diseases. Thus, Western medical examinations become an extension of TCM’s observation, listening, inquiry, and pulse-taking.
Here, I can provide two examples. One patient with hyperlipidemia took medications such as Shujian and Lipingzhi without significant effect, feeling dizzy and fatigued, with poor appetite, daytime sleepiness, frequent dreams at night, palpitations, and irregular bowel movements, with a pale complexion and a weak pulse.
I diagnosed him with spleen deficiency leading to the inability to transform and transport water and dampness, resulting in the accumulation of phlegm-dampness in the blood vessels, affecting the circulation of qi and blood, causing illness. I prescribed a TCM formula to strengthen the spleen and transform phlegm: 30g of fried Atractylodes (Chao Bai Zhu), 15g of Codonopsis (Dang Shen), 10g of dried tangerine peel (Chen Pi), 10g of pinellia (Ban Xia), 6g of licorice (Gan Cao), 15g of poria (Fu Ling), 6g of tangerine peel (Ju Luo), 10g of dan nan xing, 15g of hawthorn (Jiao Shan Zha), and 5 slices of ginger (Sheng Jiang).
After taking the 7 doses of medicine, the patient felt a significant improvement in energy and appetite, dizziness reduced by more than half, and bowel movements became regular. I then advised the patient to continue taking the same formula for another 7 doses. When the patient returned for a follow-up, various symptoms had largely disappeared, and a recheck of blood lipids showed they had returned to normal levels.
The second patient, who had a popliteal cyst, came to consult me out of fear of surgery.
TCM believes that the formation of cysts is the result of phlegm-dampness accumulating in a specific area, and the production of phlegm-dampness is directly related to the spleen’s function in transforming and transporting water and dampness. Therefore, by improving and enhancing the spleen’s ability to transform and transport water and dampness, we can eliminate the accumulation of phlegm-dampness in the body, thus removing the cyst.
Based on this idea, I prescribed a formula to strengthen the spleen, transform phlegm, and reduce swelling: 45g of fried Atractylodes (Chao Bai Zhu), 15g of Alisma (Ze Xie), 15g of talc (Hua Shi), 10g of polyporus (Zhu Ling), 15g of poria (Fu Ling), 10g of cinnamon twig (Gui Zhi), 20g of pinellia (Ban Xia), 10g of processed dan nan xing, 30g of coix seed (Yi Yi Ren), and 10g of green tangerine peel (Qing Pi).
The patient took this formula continuously for about a month, and the popliteal cyst completely disappeared. During this time, the formula was slightly adjusted based on symptom changes, but the main ingredients remained as described. From these two examples, it is clear that the theory of phlegm in TCM withstands practical testing.
The spleen’s insufficient ability to transform and transport water and dampness leads to the accumulation of water and dampness in the body, and the turbid substances in the water and dampness can condense in certain areas of the body, such as the cysts, lymph node tuberculosis, and bone tuberculosis mentioned above. They can also enter the meridians and blood vessels, traveling throughout the body with the circulation of qi and blood, as discussed earlier regarding blood lipids.
These turbid substances have viscous properties, often leading to obstruction of qi and blood flow in the meridians and blood vessels, causing pathological changes due to ischemia and hypoxia in the organs, resulting in various diseases. For example, if phlegm accumulates in the head, it affects blood supply to the brain, leading to symptoms such as dizziness, forgetfulness, drowsiness, and even coma, hemiplegia, and speech difficulties, which Western medicine refers to as cerebral infarction, and many cases in TCM are attributed to phlegm.
If phlegm accumulates in the limbs, it can lead to blood supply disorders in the limbs, resulting in symptoms such as numbness and coldness in the hands and feet; if phlegm accumulates in the blood vessels, it can lead to insufficient blood supply to the heart, causing palpitations, irregular heartbeat, and chest tightness, which Western medicine often relates to coronary heart disease, and in many cases, it is closely related to phlegm.
Moreover, phlegm can also affect a person’s mental state. If the turbid qi of phlegm-dampness obstructs normal mental activities, it can lead to symptoms such as excessive talking, depression, and unexplained sadness, which are classified as depressive mental disorders in TCM. Since TCM believes that the “heart” governs the mind, this type of mental disorder caused by excessive “phlegm-dampness” is referred to as “phlegm obstructing the heart orifices”.
Mobility of Phlegm
Regarding the mobility of phlegm, the great physician Zhu Danxi from the Yuan dynasty stated: “Phlegm, as a substance, rises and falls with qi, reaching everywhere.” It is precisely because of the characteristic that phlegm “reaches everywhere” that TCM attributes many strange diseases or diseases with poor treatment outcomes to “phlegm”.
Thus, there is a saying in TCM: “Many strange diseases arise from phlegm.” Zhu Danxi also proposed the theory that “many diseases are accompanied by phlegm”, which adds a new perspective to disease diagnosis and treatment. Some diseases may have correct differentiation and appropriate medication, yet the clinical outcomes are not ideal; in such cases, we can consider adding phlegm-transforming methods, which often yield unexpectedly good results.
I once treated a patient with vertigo who had experienced dizziness for over a year. After squatting or sitting for a long time, if he suddenly stood up, he would experience blackouts and even fainting.
He felt drowsy all day, with low energy, a soft voice, pale complexion, average appetite, and normal bowel and urinary functions. His tongue was pale with a thin white coating, and his pulse was weak. In the past month, his dizziness seemed to worsen. Western medicine diagnosed him with insufficient blood supply to the brain.
I thought this was a typical case of qi deficiency. Qi deficiency leads to the inability of qi and blood to rise and nourish the head, which should be easy to treat. So, I prescribed him 5 doses of the “Ren Shen Bai Zhu San” (Ginseng and Atractylodes Powder). After prescribing the medicine, I confidently told the patient that he would definitely see significant improvement after taking the 5 doses.
However, five days later, the patient returned for a follow-up and poured cold water on my confidence, telling me that there was no improvement in his dizziness! He also reassured me that it might take time to improve since he had this problem for a long time. I carefully inquired about his condition and concluded that it was still qi deficiency. Since there was no diagnostic error, why was there no effect?
At this point, I recalled Zhu Danxi’s saying that “many diseases are accompanied by phlegm”, and I suddenly understood. Since there was qi deficiency, it must lead to abnormal fluid metabolism, resulting in internal phlegm-dampness, which obstructed the brain and caused dizziness.
The previous treatment was ineffective because I only considered qi deficiency without considering the phlegm-dampness present in the meridians and blood vessels. Therefore, I prescribed a new formula to tonify qi and transform phlegm: 15g of astragalus (Huang Qi), 15g of codonopsis (Dang Shen), 12g of fried Atractylodes (Chao Bai Zhu), 10g of pinellia (Ban Xia), 10g of poria (Fu Ling), 6g of dried tangerine peel (Chen Pi), 10g of chuanxiong (Chuan Xiong), 3g of bulbus (Sheng Ma), 3g of bupleurum (Chai Hu), 6g of platycodon (Jie Geng), 6g of tangerine peel (Ju Luo), and 6g of processed dan nan xing. I prescribed 5 doses again.
Five days later, the patient joyfully reported that this time the medicine was effective; after just five days, his dizziness had significantly reduced. Later, I had him take Xiang Sha Liu Jun Wan to consolidate the treatment, and after about a month, I followed up with the patient, and he had not experienced any recurrence of dizziness.
The strange disease known as Ménière’s disease is also caused by phlegm-dampness.
Here, I would like to mention Ménière’s disease (formerly known as Meniere’s disease).
The clinical features of this disease include: paroxysmal vertigo that occurs frequently, during which the patient feels that surrounding objects are spinning, as if sitting on a rotating vehicle, accompanied by nausea, vomiting, and head pain, with activity exacerbating the severity of vertigo and vomiting.
Therefore, during an episode, patients often lie still with their eyes closed, afraid to move, and some may feel a sense of blockage and pressure in the ear, or experience nystagmus.
Western medicine believes this disease is caused by increased lymphatic fluid in the inner ear and elevated pressure, leading to ear-related vertigo.
Based on Zhang Zhongjing’s records in the “Essentials from the Golden Chamber” regarding the “Mao Zhuang” syndrome (“Mao” refers to nausea and vomiting, and “Mao Zhuang” refers to a disease characterized by vertigo, nausea, and vomiting occurring simultaneously), Zhang Zhongjing believed it was caused by “fluid retention in the heart”, which closely resembles Ménière’s disease. I used the “Ze Xie Decoction” from the “Essentials from the Golden Chamber” to treat it, achieving excellent clinical results.
The composition of the Ze Xie Decoction consists of just two herbs—Alisma (Ze Xie) and Atractylodes (Bai Zhu). Alisma is recorded in the “Shennong’s Herbal Classic” as having the effect of “treating wind, cold, dampness, and eliminating water”; Atractylodes, as described in the “Record of Famous Physicians” by the Jin dynasty physician Tao Hongjing, is said to “eliminate phlegm and water, expel wind-water accumulation, and warm the stomach to digest grains”.
These two herbs work together: Alisma primarily promotes urination to eliminate internal water retention, while Atractylodes assists in strengthening the spleen and eliminating phlegm. This combination effectively addresses both the symptoms of water retention and the root cause of phlegm production due to spleen deficiency, resulting in rapid efficacy despite the small number of ingredients.
I once treated a female patient named Xia, 43 years old, who had suffered from Ménière’s disease for over three years. This time, her condition was triggered by fatigue, and she felt dizzy, nauseous, and unable to eat, with water causing her to vomit. Lying still with her eyes closed provided slight relief, but any movement exacerbated her symptoms.
She felt heavy-headed, spoke softly, and during the consultation, she ran to the door to vomit twice, with the vomit being clear liquid. She reported that she had not eaten for a day and still felt nauseous. Her tongue was pale with a white greasy coating, and her pulse was wiry.
Based on the idea of “fluid retention in the inner ear”, I prescribed the Ze Xie Decoction: 30g of Alisma (Ze Xie) and 45g of fried Atractylodes (Chao Bai Zhu). I instructed her to use one and a half bowls of water to decoct until half a bowl remained, and to take it warm.
I also advised the patient not to drink it all at once; instead, she should take a sip, wait about five minutes, and if there were no adverse reactions, take another sip, and so on, until she finished the half bowl of medicine.
Surprisingly, the patient did not vomit after taking the medicine, gradually fell asleep, and did not wake up until the next morning. Upon waking, she felt as if her illness had disappeared. After two days of adjusting her diet with spleen-strengthening and dampness-eliminating herbs, she was completely well and has not experienced a recurrence since.
Self-Assessment for Phlegm-Dampness Constitution.
1. Dizziness, headache, and heaviness in the head.
TCM believes that the head is the residence of the clear and the spirit, requiring nourishment from qi, blood, and essence, and should not be disturbed by turbid evils. If phlegm-dampness ascends and interferes with the clear, it leads to dizziness, headache, and heaviness in the head.
Headaches, dizziness, and heaviness in the head that are substantial are often seen in hypertension.
Western medicine believes that hypertension is caused by spasms of cerebral blood vessels or loss of elasticity due to vascular hardening, leading to obstruction of blood flow and increased pressure.
From a TCM perspective, the turbid evil of phlegm-dampness is heavy and tangible, and combined with the characteristic of “phlegm being a problem that rises and falls with qi, reaching everywhere”, phlegm-dampness ascending can obstruct the clear yang, filling and blocking the blood vessels, which can also lead to vascular spasms and loss of elasticity, resulting in elevated blood pressure.
Therefore, for hypertensive patients who exhibit symptoms of phlegm-dampness obstructing the clear yang in the head, treating them with methods to clear and transform phlegm-dampness can yield significant results.
Dizziness, headache, and heaviness in the head caused by phlegm-dampness may either persist or fluctuate, but they are fundamentally different from symptoms caused by qi and blood deficiency. Using tonics is not only ineffective but may worsen the condition, as it interferes with the substantial nature of the problem.
If stubborn phlegm and stagnant blood accumulate and solidify, they can form tumors, residing in the brain or other parts of the body. Without transforming and dispersing stubborn phlegm and stagnant blood, the issue of tumors cannot be resolved.
2. Nausea or vomiting phlegm and saliva, or a gurgling sound in the stomach and intestines, or a sticky, greasy mouth, or dry mouth with no desire to drink.
The turbid evil of phlegm-dampness lingers in the stomach and intestines, causing the stomach to lose its harmony and descent, leading to obstruction of the qi in the bowels, hence frequent nausea or vomiting of phlegm and saliva, or a gurgling sound in the stomach and intestines.
Phlegm-dampness rising can lead to a sticky mouth. Phlegm turbidity is originally transformed from body fluids, but it can also obstruct the movement of body fluids, leading to dry mouth, as excessive drinking only increases the phlegm-dampness, resulting in vomiting.
The above symptoms are often clinically diagnosed as gastrointestinal neurosis, and medication is often ineffective. However, treating with methods to warm and transform phlegm-dampness or simultaneously promoting liver and spleen function can yield rapid results.
3. A sensation of obstruction in the throat, difficulty swallowing, and intermittent symptoms.
The occurrence of this symptom generally begins with liver qi stagnation and emotional disharmony, leading to liver depression and spleen deficiency. When the liver and spleen are not in harmony, the spleen’s qi is also suppressed, leading to the accumulation of fluids and phlegm, which rises and obstructs the throat, causing a sensation of obstruction and difficulty swallowing.
The characteristic of phlegm is that it can accumulate and disperse, and since this symptom begins with liver qi stagnation, followed by spleen dysfunction leading to phlegm accumulation, this symptom of a sensation of obstruction in the throat can also manifest intermittently based on emotional states.
This type of symptom is often seen in female patients. If the condition persists for a long time, it can lead to deficiency of yin with phlegm. If only phlegm-transforming methods are used, it can further deplete yin fluids, exacerbating the sensation of obstruction and dryness in the throat. It is essential to simultaneously include sufficient nourishing yin fluids to nourish while transforming, so that phlegm and qi obstruction can be resolved without recurrence.
4. Palpitations, insomnia, or fainting, convulsions, or mental disorders, but neurological examinations show no abnormalities, nor are there symptoms of yin deficiency or yang excess.
“Phlegm qi obstructing the heart” and “phlegm obstructing the heart orifices” refer to this type of condition. In TCM, the “heart” also refers to brain function, as in “the heart governs the spirit” and “the brain is the residence of the original spirit”.
Thus, when phlegm qi obstructs the heart orifices, it often manifests as disorders of the cerebral cortex function. For such conditions, treating with methods to clear phlegm and open the orifices can often yield satisfactory results.
5. Stools coated with phlegm and saliva, or constipation and difficulty passing stools.
When phlegm turbidity lingers in the stomach and intestines, it can lead to stools being coated with phlegm and saliva. Treating with methods to strengthen the spleen and transform phlegm can yield results. If phlegm turbidity lingers in the intestines, obstructing the qi in the bowels, it can lead to constipation (but the stools are not dry). In this case, the more one tries to moisten the bowels, the more constipated they become. If one uses methods to move qi and transform phlegm, the stools can quickly become smooth.
6. Low-grade fever and body heaviness, or a sensation of heat without a significant increase in body temperature.
Phlegm is a yin evil, characterized by its viscous nature and tendency to remain hidden. When phlegm turbidity lingers, it obstructs yang qi, preventing it from expanding, leading to a situation where yin does not match yang, causing yin to obstruct yang and resulting in fever. The fever caused by phlegm turbidity obstructing yang is different from that caused by external pathogens or from blood deficiency, yin deficiency, or qi deficiency. Its characteristic is heaviness in the body without significant fever. Many cases of unexplained low-grade fever, where there are no signs of yin deficiency or qi deficiency, belong to this category.
If one blindly uses nourishing yin and qi tonics, it can further promote phlegm and lead to persistent low-grade fever and heaviness. If one can carefully examine the tongue and pulse, and accurately assess the true nature of the symptoms, focusing on transforming and dispersing phlegm-dampness, satisfactory results can be achieved.
7. Localized heat or cold in the limbs (or a cool sensation in the back, or numbness without pain or itchiness, or differences in size or sensation in certain areas of the body, but no abnormalities found in neurological, orthopedic, or dermatological examinations).
“Phlegm follows qi and reaches everywhere”, and “the sensations (and) diseases vary widely”. When phlegm turbidity lingers and obstructs, the local circulation of qi and blood is hindered, leading to the aforementioned changes. If phlegm turbidity accumulates and does not disperse, the affected area may also exhibit swelling or nodules.
8. Ulcers, erosions, or exudation of viscous phlegm, which do not heal for a long time, or local skin thickening and scaling without exudation.
Phlegm-dampness lingers, or heat phlegm condenses, affecting local qi and blood circulation, leading to the external manifestation of phlegm turbidity. This can result in persistent exudation or even ulceration. If this condition does not heal for a long time, the righteous qi may weaken, and the affected area may be exposed to external wind, cold, or heat, making it difficult for the qi and blood to return to normal, resulting in prolonged non-healing. This begins with phlegm turbidity condensing, leading to qi and yin deficiency, along with stubborn phlegm that does not transform.
If the affected area of skin thickens and scales, it indicates qi and yin deficiency, along with the presence of stubborn phlegm accumulation.
9. Chest tightness and shortness of breath, with a feeling of fullness in the back, often accompanied by sighing or tapping. These symptoms are particularly pronounced during overcast or rainy weather or during temperature fluctuations.
Phlegm-dampness stagnates in the chest, obstructing the yang qi in the chest (causing lung qi to lose its ability to descend), leading to a feeling of chest tightness and shortness of breath. If phlegm turbidity stagnates in the back, it can lead to a feeling of fullness or coldness in the back. Sighing and tapping can temporarily relieve the qi, which is why patients often sigh loudly or tap to feel better. If phlegm turbidity obstructs excessively, it can completely block the yang qi in the chest, leading to temporary stagnation of qi and blood flow, resulting in pain due to obstruction, which can lead to severe acute myocardial infarction.
10. Tumors or nodules, either beneath the skin or within the abdomen, can also occur in other tissues or organs, with no changes on the skin surface, or a slight cool sensation, or a dull skin color.
This article is sourced from the Chinese Journal of Traditional Chinese Medicine.
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