Since ancient times, the harmony of Yin and Yang, and the principles of the interaction between heaven and earth, have been the foundation of self-cultivation and health preservation, enabling individuals to achieve both physical and spiritual well-being, and to live a long life.
Health preservation involves maintaining a balanced diet, regular daily routines, and appropriate levels of work, ensuring that the body and mind do not become fatigued; thus achieving health and longevity. The principles of health preservation in both medicine and Daoism are fundamentally the same.
However, some people today disregard this, pursuing indulgence in pleasures, treating alcohol as water, and living without restraint, leading to the depletion of vital energy (zhenqi) within the body, deficiency of essence (jing), and fatigue of spirit (shen). By the time they reach middle age, numerous diseases arise; conditions such as hypertension, hyperlipidemia, hyperglycemia, and cardiovascular diseases are rampant. People fail to understand the root causes, blaming fate and others, when in fact, these issues are self-inflicted. “Fortune and misfortune have no door; they are invited by oneself.” The teachings of wise sages have long warned us: “Calmness and emptiness give rise to true energy; guarding the spirit within prevents all diseases; a tranquil heart with few desires keeps the spirit from fatigue; cultivating oneself and establishing one’s destiny must prioritize virtue.”
When the heavens are pure, there is brightness; when a person is pure, their energy is abundant. The transformations of the four seasons follow a natural order; when in harmony, life flourishes; when in discord, death ensues. The path of health preservation should focus on prevention before illness arises, as the ancients said, “Treating the unillness, not the illness that has already manifested.” It is too late to dig a well when one is thirsty.
The theory of Yang Qi states: “Yang Qi is like the sun in the sky; if the sun loses its place, life shortens and becomes obscure.” This means that a person’s Yang Qi is akin to the sun in the sky; without the sun, the world is dark and cold. If a person’s Yang Qi is depleted, the body loses its nourishment, and life is adversely affected. Therefore, just as the sun releases light and heat, a person should circulate Yang Qi internally and externally to nourish their essence.
Yin stores essence internally to consolidate Qi and blood, while Yang circulates externally to protect. Wei Qi (defensive Qi) and Ying Qi (nutritive Qi) are fundamental to human existence: Yang is external, Yin is internal; when Yin is balanced, Yang is secreted, and the spirit is treated. If Yin and Yang are separated, essence and Qi are lost. The theory of Yin and Yang indicates: “Yin and Yang are the principles of heaven and earth, the framework of all things, the parents of change, and the source of life and death.” This means that the growth and transformation of all things, as well as the natural phenomena of birth, aging, illness, and death, are all manifestations of nature. The methods of treating illness and preserving health should adhere to natural laws, seeking harmony between Yin and Yang, and following the natural order, which is the essence of the Dao.
Healers should treat diseases and injuries by balancing Yin and Yang, harmonizing the Five Elements, and discerning the causes and symptoms to apply treatment; this is also the principle of the Dao.
1. Theory of Yin and Yang
The manifestations of Yin and Yang represent the foundation of humanity; Yin governs stillness and the internal, while Yang governs activity and the external; thus, there is a distinction between the exterior and interior of Yin and Yang. When treating diseases, one must seek the root cause, clearly distinguishing the rise and fall of Yin and Yang. When Yin is strong, Yang is weak, leading to cold; when Yang is strong, Yin is deficient, leading to heat. By examining Yin and Yang, one can differentiate between rigidity and softness, treating Yang diseases with Yin methods and Yin diseases with Yang methods, determining Qi and blood to discern deficiency and excess.
Pulses have Yin and Yang; a slow pulse indicates Yin, while a rapid pulse indicates Yang. Thus, distinguishing Yin and Yang helps identify diseases. The pulse manifestations of the five organs and six bowels depend on the rise and fall of Yin and Yang, and the changes in Yin and Yang can be observed through color (appearance) and pulse to determine their essence. Weighing the changes in pulse, if Yin Qi is not exhausted and Yang Qi is not dispersed, and Qi and blood are not chaotic, even if the disease appears severe, the body can still be saved; however, if Yin is strong and Yang is exhausted, or Yang is strong and Yin is weak, leading to Qi and blood deficiency, the situation becomes critical.
2. Theory of Water and Fire
The human body at birth is referred to as a pure Yang or pure Yin body, as human life relies entirely on water and fire, for true water and true fire are the foundation of life. What are true water and true fire? True water and true fire are the Yin and Yang of heaven and earth; all life and matter arise from this. Without heaven and earth, how can there be life? Heaven represents true Yang (fire), and earth represents true Yin (water); this is the source of the creation of all things and the foundation of human life, the source of the innate water and fire vital energy. The balance of Yin and Yang is essential for health and longevity; to achieve this, one must cultivate the innate water and fire. In fact, the innate water and fire, true Yin and true Yang, are formless and do not reside in Qi and blood; the Qi and blood of a person are generated postnatally, catalyzed by true Yin and true Yang. Therefore, water and fire are the source of the generation of Qi and blood, and true Yin and true Yang cannot be adjusted or nourished solely by postnatal herbs and food.
True Yin and true Yang originate from the innate; to nourish the innate, one must rely on internal cultivation to replenish water and fire; one must gather the essence of heaven, earth, sun, and moon to supplement the deficiencies of true Yin and true Yang; thus, achieving the balance of water and fire.
3. Theory of Innate Foundations
After the union of paternal essence and maternal blood, during gestation in the womb, the initial point of Yuan Yang (original Yang) is formed, residing between the two kidneys; thus, at birth, the kidneys are the first to develop. Hence, it is said: “Wu Ji (the ultimate void) gives birth to Tai Ji (the supreme ultimate), Tai Ji gives birth to the two polarities, the two polarities give birth to the four images, and the four images give birth to the eight trigrams.” The two polarities refer to the two kidneys; the kidneys generate water, which nourishes wood, leading to the development of the liver. The liver belongs to wood, which generates fire, and once the liver is established, the heart develops; the heart governs fire, which generates earth, leading to the formation of the spleen. The spleen belongs to earth, which generates metal, leading to the formation of the lungs. Once the five organs are established, the six pulses follow; after the formation of the five organs and six bowels, the limbs and bones are complete. Daoists say: “What is the mysterious female? The mysterious female is located between the two kidneys, which is the gate of Yuan Yang; thus, the kidneys are the foundation of the organs, the root of the twelve meridians, and the source of Qi and blood in the San Jiao (three burners). The beginning of adulthood is why the kidneys are referred to as the innate foundation, the place of true Yang and true Yin; those who cultivate the innate and refine the postnatal must focus on kidney essence; thus, the kidneys are called the innate foundation.”
4. Theory of Postnatal Spleen and Earth
After birth, the postnatal destiny is determined by the spleen and stomach; the spleen governs earth, the mother of all transformations, and the source of the essence of food and water, which is where postnatal vital energy is generated. Wei Qi emerges from the upper burner, while Ying blood is produced in the middle burner; thus, when the spleen and stomach are strong, Wei Qi and Ying blood are sufficient.
The essence of food and water generated by the stomach is transported by the spleen Qi to the lungs and then distributed to the five organs and six bowels, nourishing the body and filling the skin; thus, life continues endlessly. Therefore, after birth, one cannot be without food; one day without eating leads to hunger, and seven days without eating leads to the decline of the stomach and intestines, and the weakening of spleen Qi; thus, if the spleen and stomach fail, all medicines are ineffective. Hence, the ancients said that the spleen and earth are the foundation of postnatal life. With stomach Qi, one lives; without stomach Qi, one dies. The ancient scholar Li Dongyuan wrote in “The Treatise on the Spleen and Stomach”: “When the central vital energy is abundant, one can eat without harm; when the spleen and stomach are both strong, one can eat and gain weight; when the spleen and stomach are both weak, one cannot eat and loses weight.” If one can eat but is thin, it indicates the presence of hidden fire evil in the stomach, leading to spleen deficiency. The spleen governs muscles; thus, if spleen Qi is deficient, one becomes thin. It is also said that if blood is abundant but Qi is deficient, one easily gains weight; if Qi is abundant but blood is deficient, one easily loses weight.
Spleen deficiency can arise from various causes, such as excessive emotions damaging the internal, or external pathogens attacking from the outside, all of which can lead to spleen Qi deficiency. Particularly, dietary habits and overwork are crucial; overeating or being overly cold can injure the spleen and stomach, leading to symptoms such as bloating, vomiting, diarrhea, and reflux. Excessive labor can damage the spleen Qi, causing obstruction in the middle burner and dysfunction in the lower burner. When wood is excessive, it can damage earth, and other symptoms may arise. Damage to the spleen and stomach will inevitably deplete one’s vital energy, leading to cold, heat, dampness, or dryness; if the essence of food and water cannot be properly distributed, numerous diseases will arise.
The spleen governs the center and commands the middle burner; it is responsible for healthy movement. If the middle Yang sinks, it causes abdominal fullness; if it rises, it leads to vomiting; if it does not flow, it creates mixed symptoms of deficiency and excess.
The spleen and stomach belong to earth, favor warmth, and dislike cold; excessive cold can weaken the spleen and stomach, leading to depletion of vital energy over time; the ability to transform food and eliminate waste will be impaired, causing stagnation in the stomach and intestines. Therefore, the functions of the spleen and stomach must be well maintained. The ancients said: “Nourishing oneself is better than excessive labor; taking medicine is not as good as dietary restraint.” If the spleen and earth are not damaged, the body will surely be strong.
The two polarities of Yin and Yang refer to intangible cultural heritage, honored with the title of “China’s Unique Treasure.” It is an ancient yet new special skill, a method of self-cultivation and health preservation, a wisdom that connects heaven and earth, and a philosophy that broadens and enhances life insights. It originates from the Yin-Yang and Five Elements of celestial bodies, following the natural laws of the universe and the human body; it is a martial art that integrates mechanics, TCM meridian theory, health preservation, the I Ching, philosophy, aesthetics, Yin-Yang studies, and balance studies. It embodies the essence of Chinese martial arts, where “martial arts and medicine share the same source.” It continuously creates and practices the wonders of TCM meridian theory, serving both as a method of self-defense and a technique for health preservation.
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