Introduction: The relationship between Taiyang (Greater Yang) and Shaoyin (Lesser Yin) is generally understood from the perspective of meridians, considering the interconnection between the Taiyang and Shaoyin meridians. But is there a deeper meaning between them?
Brief Discussion
Deep
Cold Damage
In the previous third and fourth issues, we spent considerable space interpreting the internal logic of the three Yin and three Yang in relation to the five movements and six qi, as well as the twenty-four solar terms of the year from the perspective of “Yin enters Yang“.
“Those who speak of heaven must be verified by people.” Starting from this issue, I hope to clarify the internal logic of the three Yin and three Yang in the Shang Han Lun (Treatise on Cold Damage).
The Shang Han Lun describes diseases such as Taiyang disease, Yangming disease, Shaoyang disease, Taiyin disease, Shaoyin disease, and Jueyin disease. However, Master Zhang Zhongjing did not explicitly tell us what Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin are.
In the third issue of Historical Accounts of Cold Damage, I briefly mentioned a concept: the dysfunction of Taiyang’s qi transformation is called Taiyang disease, the dysfunction of Yangming’s qi transformation is called Yangming disease, and similarly for Shaoyang, Taiyin, Shaoyin, and Jueyin.
To deviate from the norm is called disease; to know the norm is to know the deviation, and to know the norm is to achieve change. So what is the “normal” state of the three Yin and three Yang? Let’s start with “Taiyang”.
First, we categorize Yin and Yang by location: the inside is Yin, and the outside is Yang. Therefore, the outermost layer of the human body is “Taiyang”. This classification is remarkably consistent across all schools of Chinese medicine, with no disputes.
What is the “normal” state of the human “Taiyang”?
“Above Taiyang, cold air is predominant.” In terms of the heavens, during the solar terms of Light Snow, Heavy Snow, Winter Solstice, and Minor Cold, the world presents a scene of severe cold and desolation, while Yang qi is drawn in and concealed underground, keeping the surface warm. This is the manifestation of “Taiyang” in the universe.
Corresponding to humans, what is the “Taiyang” of the human body?
In humans, it corresponds to the outermost layer of qi mechanism, which should normally be directed inward, drawing in, and maintaining the stability of the overall qi mechanism of the body. This is what is referred to in the Huangdi Neijing (Yellow Emperor’s Inner Canon) as “Yang is for guarding the outside and solidifying”.
If, due to certain factors, the function of this outermost “Taiyang” of the human body becomes abnormal, it can be collectively referred to as “Taiyang disease”.
Next, we will not discuss “Yangming” but will first talk about “Shaoyin”. Why discuss “Shaoyin” first? Because Taiyang and Shaoyin are interrelated.
People often interpret the relationship between Taiyang and Shaoyin from the perspective of meridian connections. Is there a deeper meaning in the relationship between Taiyang and Shaoyin from the perspective of qi transformation?
The answer is yes. The Suwen (Plain Questions) states: “Rooted in the interior is called the spirit mechanism; when the spirit departs, the mechanism ceases; rooted in the exterior is called qi establishment; when qi stops, transformation ceases“.
This verse is very important and profound, not easy to comprehend. Many scholars have provided interpretations; some interpretations seem forced and unconvincing, while others are so convoluted that they are harder to understand than the original text.
I have great respect for the senior physician Li Yangbo, who provided a very insightful interpretation of this verse, which essentially states:
Within our body, there are two sets of codes: one is called “qi establishment”, responsible for connecting with the changes in the external environment and climate. Here, “qi” refers to the twenty-four solar terms, with five days constituting one phase, and three phases constituting one qi. The other is called the spirit mechanism, responsible for the processes of growth, aging, and death.
In fact, not only does the human body have these two sets of codes, but all things do as well. For example, the flowering and fruiting of plants occur at specific times and climates. Lychee, for instance, cannot bloom in January; it can only start blooming in March during the appropriate solar term. After the fruit is harvested, it gradually enters a dormant phase.
Without this qi, lychee cannot grow. The process of growth is called transformation; without this qi, transformation cannot occur, hence “when qi stops, transformation ceases”. When the next year arrives, the qi returns, restarting the lychee’s flowering and fruiting process.
In our body, the activation of the “qi establishment” code, although not as obvious as the flowering and fruiting process in plants, will certainly initiate a program to maintain coordination with the external solar terms through the regulation of qi and fluids.
From the perspective of the three Yin and three Yang in the Shang Han Lun, we can call this function of adjusting to the external environment the “Taiyang” function.
Another physiological process in humans is why we grow taller and gain weight? Why do we age? What mobilizes various factors in our body to connect our heart, liver, spleen, lungs, and kidneys with qi establishment? Our ancient sages referred to this set of codes as the “spirit mechanism”.
“When qi stops, transformation ceases”; if this “qi” is missed, transformation will no longer occur; “when the spirit departs, the mechanism ceases”; if the spirit departs, the mechanism will not move. For humans, if the mechanism does not move, one dies; our entire body is a “mechanism”.
Thus, qi establishment and spirit mechanism are two separate processes, yet they are closely linked, working in coordination to maintain the connection between the “spirit” of the human body and the “spirit” of the universe, ensuring orderly coordination and control of the body’s qi, blood, fluids, meridians, and organs for efficient and precise operation, allowing the human body to be a “mechanism” that thrives endlessly!
“Above Shaoyin, heat qi is predominant.” In terms of the heavens, during the solar terms of Spring Equinox, Qingming, Grain Rain, and Beginning of Summer, the earth’s qi rises, activating the vitality of all things, allowing “heaven and earth to coexist, and all things to flourish”.
Corresponding to humans, under the regulation of the “spirit”, the human “spirit mechanism” and “qi establishment system” maintain coordination and cooperation, allowing the human body to perfectly synchronize with the environment of heaven and earth.
From the perspective of the three Yin and three Yang in the Shang Han Lun, the function of Taiyang’s “qi establishment” is regulated by the internal “spirit mechanism”. The function of this internal “spirit mechanism” is the function of Shaoyin. Any dysfunction of this can be referred to as “Shaoyin disease”.
In summary, the function governed by Taiyang, which adapts to the external environment, is supported and regulated by Shaoyin in all aspects of material energy information. In other words, Shaoyin and Taiyang are two sides of the same coin in the system function that maintains the correspondence between humanity and the external environment. This is the deep meaning of the relationship between Taiyang and Shaoyin!
Interpreting the relationship between qi establishment and spirit mechanism in the context of Taiyang and Shaoyin offers an unusual perspective, placing the Shang Han Lun within this framework. Interpreting the articles of Taiyang disease and Shaoyin disease from this perspective may yield unexpected insights.
In future chapters of Historical Accounts of Cold Damage, I believe you will appreciate the benefits of this perspective when interpreting the articles.
This issue of Historical Accounts of Cold Damage ends here. Next week, we will chat again…
Disclaimer
The series of articles or medical cases in Historical Accounts of Cold Damage are merely reflections of the author’s insights during the study of the Shang Han Lun, intended for learning and exchange, and do not represent Zicheng Pavilion, nor imply correctness. If you have any suggestions or opinions, please leave a message. Medical cases are individual cases; readers should not imitate them without professional guidance. If you are ill, please consult a licensed TCM practitioner.
Remember to click “Like” and “View” to send me a little yellow flower!
Written by| Zhi Shen
Edited by| Su Su
Typeset and proofread by| Gao Wenting, Zhi Wen
Purple Sweet Potato Benefits! Open the public account dialogue box and enter keywords: cold, fever, dysmenorrhea, insomnia, depression, hypertension, diarrhea, dispel dampness, bad breath, vision, cervical spine… More keywords await your trigger.
Recommended Reading
What to do about children’s cavities and toothaches? Try this method!
[Weekly Medical Cases] Abdominal pain, dysmenorrhea, delayed menstruation, try this classic formula!
How to remain calm and composed when facing important life decisions?
For the health of billions of families
Follow Zicheng Pavilion
Making health accessible
