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علمی که مستقیما از نتایج کتاب Nei Jing نیجینک استخراج شده است . نیجینگ را کتاب مقدس درمانی طب سنتی چین میدانند که شامل داروهای گیاهی و طب سوزنی می باشد. این کتاب متشکل از ۸۱ جلد کتاب درسی برای پزشکان طب سنتی چین از ۱۸۰۰ سال پیش توسط ۵۲۸ طبیب چینی، که هر یک در دورانهای متفاوتی میزیستند نگارش شده است. در ۲۰۰ سال پیش در اثر سیلی خانمان برانداز از بین رفته است. اما پزشکان چینی با جمع آوری نسخ آن از خانه های مردم دوباره مطالب این ده جلد را از نو نوشته اند . در این مقاله تنها قسمت کوتاه و پر اهمیت از این کتاب می باشد .
دکتر ناصر تابش
Classic
Discover the secret of life by the development of life
Huang Di asked: When one grows old, one cannot bear children. Is this due to heredity or to the loss of one’s procreative energy
Qi Bo answered, “In general, the reproductive physiology of woman is such that at seven years of age her kidney energy become full, her permanent teeth come in, and her hair grows long. At fourteen years the tian kui, or fertility essence, matures the ren/ conception and chong/vital channels responsible for conception open, menstruation begins, and conception is possible. At twenty- one years the kidney energy is strong and healthy, the wisdom teeth appear, and the body is vital and flourishing. At twenty-eight years the bones and tendons are well developed and the hair and secondary sex characteristics are complete. This is the height of female development. At thirty –five years the yangming/stomach and large intestine channels that govern the major facial muscles begin to deplete, the facial wrinkles appear, and the hair begins to thin. At forty-two all three young channels – taiyang, shaoyang, and yangming are exhausted, the entire face is wrinkled, and the hair begins to turn gray.
At forty – nine years the ren and chong channels are completely empty, and the tien kui has dried up. Hence, the flow of the menses ceases and the woman is no longer able to conceive.
“In the male, at eight years of age the kidney energy becomes full, the permanent teeth appear, and the hair becomes long. At sixteen years of age the kidney energy is ample, the tien kui is mature, and the jing is ripe, So procreation is possible. At twenty – four years the kidney qi is abundant, the bones and tendons grow strong, and the wisdom teeth come . At the thirty-second year the body is at the peak of strength, and functions of the male are at their height. By forty the kidney qi begins to wane, teeth become loose, and the hair starts to fall. At forty- eight the yang energy of the head begins to deplete, the face becomes sallow, the hair grays, and the teeth deteriorate. By fifty – six year the liver energy weakens, causing the tendons to stiffen. At sixty-four the tian kui dries up and the jing is drained resulting in kidney exhaustion. Fatigue, and weakness. When the energy of all the organs is full, the excess energy stored in the kidney is excreted for the purpose of conception. But now, the organs have aged and their energies have become depleted, the bones and tendons have become frail and stiff, and movements are hampered The kidney reservoir becomes empty, marking the end of the power of conception.”
Huang Di remarked, ” I notice, however, that some people, even though they are quite elderly, can still conceive. “
Qi Bo replied, “This is because these individuals inherited an unusual abundance of jing and also realized how to lead their lives properly and protect their vitality. At sixty-four ۸×۸ = ۶۴ and forty-nine, for males and females respectively, these individuals still have excess kidney energy as well as qi and blood, so they still have the capacity to procreate. However, men past the age of sixty- four ۸×۸ = ۶۴ and women past forty – nine ۷ ×۷ =۴۹ have normally lost this ability.”
Huang Di asked, “If a wise one who follows the Tao is over one hindered year of age, can he or she still retain the ability to procreate?”
Qi Bo answered, “Yes, it is possible. If one knows how to live a correct way of life, conserve one’s energy, and follow the Tao , yes, it is possible, One could procreate at the age of one hundred years.”
“It is said there is yin within yang and yang within yin. The day is considered yang, while the night is yin. This is further differentiated as follows: sunrise to noon is yang within yang: noon to sunset is yin within yang: twilight to midnight is yin within yin: midnight to sunrise is yang within yan.yin = ab yan yan = a2 yan yin = ab yin yin = b2
a2 + b2 + 2ab (a+b)2
Qi Bo answered, “I will describe the clinical manifestation of shang han and their transference. On the first day of shang han the foot taiyang/bladder channel is attacked. As taiyang controls the skin and body hair, this is the point of entry . The channel begins near the eyes end runs up the forehead, over the scalp, down the neck, and all the way down the back.
Its luo channel connects with the kidneys. It continues down the thigh and leg to the little toe. This is why when wind cold invades the taiyang channel, stagnating the flow of qi, one will manifest headaches and stiffness and ache in the back. On the second day of shang han the pathogen is transferred to the foot yangming/ stomach channel. This channel controls the musculature. Symptoms will occur along the channel, which begins near the eye and goes down the cheek, down the throat, chest, and abdomen .
Then down the thigh past the knee to the toes. In this case, symptoms may, be seen along the meridian pathway such as dryness in the nose, pain in the eye, difficulty lying in any position, and fever. On the third day of shang han, the disease progresses to the foot shaoyang/ gallbladder. The meridian begins near the eye and runs over the side of the head, down to the shoulders and hypochondriac area. Where it connects with the luo channel of the liver. The symptoms will include earache, deafness, and pain in the ribs what I have just described has to do with wind cold attacking the three yang channels. The disease here is still at relatively superficial levels. Thus. Inducing sweating can resolve the problem. when the pathogen is in surface in these channels Bladder with a simple fever is erred
” On the fourth day of shang han, the disease progresses to the foot taiyin/spleen channel, which begins at the medial big toe, runs up the medial leg and thigh , and continues upward over lateral abdomen and rib areal. Because the spleen is now involved, transformation and transportation are affected. This is why one will see distension and fullness of the abdomen, and difficulty swallowing. On the fifth day of shang han, the disease travels to the foot shaoyin/kidney channel, which runs from the sole of the foot over the ankle, up the medial leg, and finally runs upward over the center of the abdomen and chest to the clavicle. The pathogen has now exhausted the body fluids, and one manifests dry mouth and thirst On the sixth day of shang han, the disease progresses to the foot jueyin/ liver, It traverses the channel from the lateral big toe, over the foot, up the medial leg and thigh, to the inguinal groove and ribs. The disease now impacts the liver’s ability to mobilize the qi. This causes irritation and contraction of the scrotum. Hence, six days into the shang han disease, all three yang and all three yin channels have been invaded. The five zang and six fu organs have also become diseased. Tremendous deficiency of anti pathogenic qi occurs, causing stagnation of the ying/ nutritive qi and wei / defensive qi . These then fail to transport to nourish and defend the five zang organs. This is why. Within six days, one may die.
TCM Classics
The cycle of body
” If the human body and the ant pathogenic qi are strong and able to battle the pathogen. The illness will gradually be defeated. Generally, by about the seventh day, the patient will begin to recover. After another three to five days, the patient will completely heal.
Shao Shi said, “Man, heaven and earth are a triad. Man and the sun and moon are in resonance. So when the moon is full, then the seas and waters of the West are full. Man’s blood and qi accumulate. The muscles and flesh fill up. The skin is dense. The hair issues firmly. The foundation between the pores is close together. Mist and earth are ins place. At the time, of one encounters the thieving wind, it enters shallowly and not deeply.
“On the other extreme, when the moon is rimmed and empty then the waters and seas of the East are full. Man’s qi and blood are hollow.
The protective qi goes forth. The body dwells is solitude. Muscles and flesh are reduced. The skin loosens. The foundation between skin and flesh and pores is open. Hair issues thinly. The foundations of metabolism are thinned. Mist and earth drop away. At this time, it one meets the thieving wind, it enters deeply. This sickness of man is sudden and severe.”
” In terms of five element correspondences, the spring element is related to wood, summer correlates to fire, late summer is earth, autumn is metal, and winter is water. The corresponding organs of these elements are: wood/liver, fire/heart, earth/ spleen, metal/lungs, water /kidneys. During the spring the weather and environmental conditions can affect the liver, while in summer the heart can be affected, and so forth.
” In the past the sages were able to observe the signs and adapt them selves to these natural phenomena so that they were unaffected by exogenous influences, or “evil wind,” and were able to live long lives. If one does not follow the play of the elemental energies according to the seasons, the liver energy will stagnate, resulting in illness in spring. In summer, the heart energy becomes empty and the yang energy is exhausted. During the autumn there will be congestion of the lung energy. In winter the kidney will be drained of jing.
“The transformation of yin and yang in the four seasons is the basis of the growth and the destruction of life. The sages were able to cultivate the yang energy in spring and summer and conserve the yin energy in autumn and winter. By following the universal order, growth can occur naturally.
If this natural order is disregarded, the root of one’s life will be damaged and one’s true energy will wane.
Huang Di said, “The three months of the spring season bring about the revitalization of all things in nature. It is the time of birth. This is when heaven and earth are reborn. During this season it is advisable to retire early. Arise early also and go walking in order to absorb the fresh invigorating energy. Since this is the season in which there universal energy begins anew and rejuvenates, one should attempt to correspond to it directly by being open and unsuppressed, both physically and emotionally.
“On the physical level it is good to exercise more frequently and wear loose- fitting clothing. This is the time to do stretching exercises to looser up the tendons and muscles, emotionally, it is good to develop equanimity This is because spring is the season of the liver, and indulgence in anger frustration, depression, sadness, or any excess emotion can injure the liver. Furthermore, violating the natural order of spring will cause cold disease illness inflicted by atmospheric cold, during summer.
,,In the three months of summer there is an abundance of sunshine and rain. The heavenly energy descends and the earthly energy rises When these energies merge there is intercourse between heaven and earth As a result plant mature and animals, flowers, and fruit appear abundantly .
,,One may retire somewhat later at this time of year, while still arising early. One should refrain from anger and stay physically active, to prevent the pores from closing and the qi from stagnating. One should not everyone indulge in sex, although one can indulge a bit more than in other seasons Emotionally, it is important to be happy and easygoing and not hold grudges, so that the energy can flow freely and communicate between the external and the internal. In this way illness may be averted in the fall. The season of fire and heart also encompasses late summer, which corresponds to the earth element. Problems in the summer will cause injury to the hearth and will manifest in the autumn.
,,In the three months of autumn all things in nature reach their full maturity. The grains ripen and harvesting occurs. The heavenly energy cools, as does the weather. The wind begins to stir. This is the changing or pivoting point when the yang, or active, phase turns into its opposite, the yin, or passive, phase. One should retire with the sunset and arise with the dawn. Just as the weather in autumn turns harsh, so does the emotional climate. It is therefore important to remain calm and peaceful, refraining from depression so that one can make the transition to winter smoothly.
This is the time to gather one’s spirit and energy, be more focused, and not allow desires to run wild. One must keep the lung energy full, clean, and quiet. This means practicing breathing exercises to enhance lung qi. Also, one should refrain from both smoking and grief, the emotion of the lung.
This will prevent kidney or digestive problems in the winter. If this natural order is violated, damage will occur to the lungs, resulting in diarrhea with undigested food in winter. This compromises the body’s ability to store in winter.
“During the winter months all things in nature wither, hide, return home, and enter a resting period, just as lakes and rivers freeze and snow falls. This is a time when yin dominates yang. Therefore one should refrain from overusing the yang energy. Retire early and get up with the sunrise, which is later in winter. Desires and mental activity should be kept quiet and subdued. Sexual desires especially should be contained, as if keeping a happy secret. Stay warm, avoid the cold, and keep the pores closed. Avoid sweating.
The philosophy of the winter season is one of conservation and storage. Without such practice the result will be injury to the kidney energy. This will cause wei jue, consisting of weakness, atrophy of muscles, and coldness in spring manifesting as paralysis, wei-flaccid syndrome, arthritis, or degeneration of the bones and tendons. This is because the body has lost its ability to open and move in the spring.
,, So the full cycle can be seen. Spring is the beginning of things, when the energy should be kept open and fluid; summer opens up further into an exchange or communication between internal and external energies; in the fall it is important to conserve; finally, the winter is dominated by the storage of energy.,,
,,Therefore, the change of yin and yang through the four season is the root of life, growth, reproduction, aging, and destruction. By respecting this natural law it is possible to be free from illness. The sages have followed this, and the foolish people have not.
,,In the old days the sages treated disease by preventing illness before it began, just as a good movement or emperor was able to take the necessary steps to avert war. Treating an illness after it has begun is like suppressing revolt after it has broken out. If someone digs a well when thirsty, or forges weapons after becoming engaged in battle, one cannot help but ask: Are not these actions too late?
,,The key to mastering health is to regulate the yin and the yang of the body. If the yin and yang balance is disrupted, it is like going through a year with spring but on winter, or winter but on summer. When the yang is excessive and cannot contain itself, the yin will become consumed. Only when the yin remains calm and harmonious will the yang qi be contained and not be overly expansive, the spirite normal, and the mind clear. If the yin and the yang separate, the jing/ essence and the shen/ spirit will allow leave each other.
Qi Bo went on to say,Pathogenic wind heads the six pathogenic factors. It is often called the leader of the rebellion. When wind cold in vades, it causes one’s body hair to be erect and the pores to close. Thus it brings on fever, and one should use diaphoretic methods to induce sweating and eliminate the pathogen. When wind cold invades the channels and collaterals, causing numbness, paralysis, or stiffness and pain, one can use heat packs, moxibustion, and acupuncture to disperse it, If the pathogen is not caught in time, it will transfer into the lungs and cause lung bi, or lung obstruction, leading to cough and dyspnea. If the treatment is not effective or properly applied, the pathogen will go from the lung to the liver. This will cause liver bi, or an obstruction of the liver. One will manifest hypochondriac pain and vomiting. Here, one can use massage or acupuncture.
If these are still ineffective, the pathogen will transfer from the liver to the spleen. This will cause spleen wind, manifesting in jaundice, a burning sensation of the abdomen, restlessness, and scanty, dark urination. One can apply massage, herbs, or baths. If these are still ineffective, the disease will transfer from the spleen to the kidneys. This is called Shan jia, or herniated mass. In this case the lower abdomen will have burring, pain, and distension. The urine will be white and turbid. This is also known as gu zhang or abdominal timpanists due to parasitic infection. One should utilize massage and herbs. If the problem is still unalleviated, the transmission is now from the kidneys to the heart. This will cause spasms and contractures of the limbs. This is called chi bing or spastic tendons. Moxibustion and herbs are indicated here. If treatment is still not effective, within ten days the patient shall die. However, if the pathogen passes from the kidney to the heart and then back to the lungs, casting chills and fever, the patient will die within three days. This is the general order of disease passage within the five- element scheme.
,,An example of this would be a cold that progresses to bronchitis or pneumonia, producing water retention in the lungs.Empyema Blood then accumulates in the liver, which in turn backs up to the spleen and(under diaphragm Abscess stomach. This is earth deficient, water over flooding, fire weakening, heart failing, finally causing aggravation of the original problem”
Qi Bo continued, Illness of sudden onset may not necessarily follow the creative cycle, particularly emotional disorders. Worry, fear, grief, over excitability, and rage, because they often do not follow the creative cycle may result in a more severe disorder. Extremes of excitability injure the heart. When the heart is deficient, the kidney energy over controls. In cases of rage, the liver is in excess and invades the spleen. Grief causes the lung to over control the liver. Fear weakness the kidneys and causes the spleen to over control the kidneys. In excessive sadness, the lung qi becomes deficient, allowing the heart to dominate. These are illnesses, induced by emotional extremes that to not follow the typical creative cycle but rather follow the control pattern. In ancient times there was a saying that although there are only five elemental illnesses, there are twenty-five variations.
Qi Bo went on,,, There is also a pattern of disease we can call the abnormal transmission of pathogenic qi. This specifically refers to cases of excess. In this abnormal sequence, the disease that is manifesting in its host organ was transmitted from the son of that element. For example, pathogenic qi of the heart was transmitted from the son of fire, the spleen, or earth. Now that the heart is excess, it transfers its pathogenic qi to the element that it controls, metal or lungs. Once the lungs are pathogenic, their qi is transmitted to the element that metal controls, which is wood, or liver. Because the element that wood controls, the earth, is already excess, the wood then insults its mother, the water or kidneys. When the sequence reaches this point, where all five zang organs have been affected, death is imminent.” [Another way of speaking about this condition is to say that heart disease, in the form of atherosclerosis, may be generated by cholesterol from spleen dampness. The heart disease may cause congestive or pulmonary edema, which causes difficulty breathing. That in turn causes backup into the liver in the form of portal hypertension. This high pressure then leads to failure of the kidneys.]This Pattern of transmission can apply to all the zang organ
There, if the spleen is the host organ, we say that its pathogenic qi came from the son, or lungs. The spleen then passes the disease to the kidneys, the kidneys to the heart, and finally the heart to the liver, whereupon death occurs. If the lungs are the host, the pathogenic qi arose from
their son, or kidneys. From the lungs, the disease progresses to the liver, then spleen, and last the heart, whereupon death transpires. Should the kidneys be the host, the pathogenic qi initially transmits from the son or liver. The sequence in this case is then to the heart, the lungs, culminating in the spleen.
There are many clinical examples for each of these sequences.
,, In summary, we can say that when disease is about to become grave, it must originate with the son and subsequently be passed on to the element.
The host organ controls. We could label this the rebellious, abnormal transformation cycle, and it has definite application in practice with grave diseases. We can predict the time of death by having knowledge of the biorhythm of the body. For example, the time period around midnight corresponds to the liver or wood element, early morning to the lung or metal element, near noon the heart or tire element, afternoon the spleen or earth element, and before midnight the kidney or water element. By understanding this abnormal sequence, we can see where to intercede in order to interrupt the disease cycle and thereby prevent death.,,
Huang Di answered وو so the five zang organs are interconnected, intercommunicating, and interdependent. And the progression and transformation of pathogenic factors have their specific order. Therefore, when each of the five zang organs becomes diseased, to often passes evil qi to the element it controls. In such cases, if one does not treat in a timely fashion, the patient can live at most three to six months, or at the least, three to six days. Once the disease progresses through all five zang organs in the abnormal way, death will follow. If one is able to differentiate the three different yang channels, one can know what from which channel the disease originated. If one is able to differentiate the three yin channels, one can then know the prognosis and date of death.,,
Qi Bo went on, when the liver is diseased; it will naturally recover in the summer. If it does not, and disease progresses into the autumn, the condition will worsen. If the patient does not die in the autumn, the conation will not be curable in the winter. However, recovery is possible the following spring. In particular, one should avoid drafts. People with liver disease will typically recover by the Bing ding days. If they do not recover on these days, they will worsen by gen xin days. If they do not die, their condition will remain on ren quei days, until the return to the yi days of wood. Recovery will then occur. The spirits and minds of such patients are clearest at dawn. The condition will typically exacerbate toward evening, and then clam down by midnight. Those who suffer from liver illness respond to dispersing methods. One must therefore use pungent herbs. If they need notification, however, the pungent tonics must be used for fortification. If they need sedation, sour herbs should be used.
,, When the heart is diseased it will recover in late summer If does not occur, it will worsen in the winter. If death does not occur, the condition will remain the same in the spring, with recovery occurring the following summer. One should avoid eating hot foods and overdressing. Heart patients usually recover by wu ji day. If not, they will worsen Renkui. If they do not die, they will suffer through the jia yi days. Finally by the Bing ding days, they may recover. Heart patients feel best by noon but worsen around midnight. As day breaks the condition quiets down Heart disease should be cared for using softening methods. Salty herbs are utilized for this and for tonification. Sweet herbs are used to sedate.
,, Disease of the spleen typically recovers in the autumn. If patients do not die in the spring, the disease remains into the summer. By the late summer, recovery occurs. One should avoid hot foods, overeating, and damp environments. Patients with spleen disease should recover by gen xindays if not disease exacerbate by jia yi days and remains through bing ding days. By wu ji days, recovery occurs. Spleen- diseased patients feel best in the afternoon and worst at daybreak. Conditions calm down in the evening. The spleen must be harmonized or tonified with sweet herbs but sedated with bitter herbs.
,, With lung disease one should find resolution in the winter. If not worsening occurs by the summer. If death does not occur, recovery will come in the autumn. One should avoid cold foods and under dressing. Lung patients should recover on ren quei day. If not, conditions will worsen on Bing ding day. Disease worsens on wu ji days, with recovery finally occurring on gen xin day. Lung patients are most comfortable in early evening and worsen around noon. By midnight the condition quiets down. Lungs need to be converged or tonified with sour herbs; pungent herbs are used to sedate.
,, Kidney disease can show recovery in the spring. If not, by the late summer it worsens. If death does not occur, conditions remain stable in the autumn, with recovery in the winter. One should avoid hot foods and drink, as well as clothes straight from fire drying. Kidney patients should recover by jia yi days. If not, they will worsen on wu ji days. If they are still alive on gen xin days, the condition remains stable. Finally, ren kui days bring remission. The most favorable time of day is the middle of the night. Aggravation occurs during chen, xu , Chou, and wei hours(7-9 A.M and 7-9 P.M. , I -3 A.M. and 1-3 P.M) Calming down occurs in the early evening . The kidney required solidifying. This is done with bitter herbs, which tonify as well. Salty herbs are used to sedate.
,, When a pathogen enters the body, according to the principles and dynamics of the five elements, we can predict the rise and fall of both the ant pathogenic qi and the pathogen itself. We can thus know how an illness will develop and how the body will respond. This allows us to issue a prognosis.
,, With liver disease of an excess nature, one will find hypochondriac pain radiating to the lower abdomen, and anger. When the disease is deficient, one will have blurry vision, some deafness, and fear, as if being hunted. In this case, acupuncture the jueyin and shaoyang channels. If liver qi rises to cause congestion in the head, headaches, deafness, and swelling in the cheeks, one should needle and bleed the jueyin or shaoyang channels.
,,In excess heart conditions, one will find chest pain, rib pain, and fullness with pain radiating to the scapula and inner portion of the arms.
When the condition is deficient, one will find chest and epigastric distension and fullness. Also, the trunk and low back will have pain with movement. Here one must acupuncture the shaoyin and taiyang channels. One should also bleed the jinjin and yuye points under the tongue. If the condition changes, needle and bleed the yinxi (H6) point.
,,In excess condition of the spleen, one will find heaviness, hunger, weakness of the muscles, difficulty walking, tightness in the tendons, and pain in the feet. Deficiency will manifest as abdominal distension, fullness, and borborygmus, There will be diarrhea with undigested food.
One should needle and bleed points on the taiyin, yangming, and shaoyin channels.
,, Excess conditions of the lung will manifest as asthma, shortness of breath, upper back pain, sweating, and pain or soreness of the lower extremities and genitals. In deficiency conditions shortness of breath, difficulty maintaining continuity of breathing, deafness, and dry throat will manifest. One should acupuncture the taiyin and foot taiyang channels.
One should bleed the shaoyin channel.
,,In excess kidney conditions, one will find swelling in the lower abdomen, asthma, dyspnea, sluggishness and heaviness, night sweats, and aversion to wind. In deficiency one will find chest pains, abdominal pain. Clear urination / and unhappiness. One should acupuncture and bleed
Shaoyin and taiyin channel points.
CHAPTER 32
ACUPUNTURE OF FEBRILE DISEASE
I Bo continued, in febrile disease of the liver the patient will usually have symptoms of dark yellow urine, lower abdominal pain, fever, and hypersonic. The patient may also suffer from headaches, dizziness, and vertigo, because the heat pathogen travels upward to the head through the liver channel. Causing stagnation and obstruction of the head. AT the moment of battle between the ant pathogenic qi and the heat pathogen, we will see manic behavior and speech, distension, fullness or pain in the hypochondria area, restless limbs, and insomnia. On gen xin day the condition will certainly worsen. However, on jia yi day the patient will perspire and the fever will decrease. If the pathogen is strong and overcomes the organ, the condition will worsen and the patient will die on gen xin day. The treatment involves acupuncturing the foot jueyin / liver and foot shaoyin / kidney channels.
,, Febrile disease of the heart will cause the patient discomfort and uneasiness for several days. Fever will then ensue. At the moment of battle the patient will have sudden chest pain, irritability, nausea and vomiting, redness of the face, and no sweating. The illness will get worse on ren kui day, and the fever will diminish, with perspiration, on bing ding day. If the pathogens overcome the organ, the patient will die on ren kui day. Treatment involves acupuncturing the hand shaoyin/heart and hand taiyang/ small intestine channels.
In febrile disease of the spleen there will be heaviness of the head, pain in the cheek area, restlessness, a bluish – green hue in the forehead, nausea, and fever. During acute flare-up or battle between good and evil, the patient might experience acute back pain and inability to bend the trunk of the body, distension and fullness of the lower abdomen, and diarrhea. On jia yi day the condition will worsen. If the pathogen overcomes the organ, the patient will die on that day. Otherwise, on wu ji day the patient will improve. Treatment involves acupuncturing the foot taiyin/ spleen and foot yangming/ stomach channels.
,, In febrile disease of the lungs, the patient will have sudden chills and Goosebumps, aversion to wind and cold, yellow coating on the tongue, and fever. During acute flare-up one will have cough, asthma, dyspnea, pain radiating from the chest to the back, shortness of breath , severe headache, perspiration and ad version to cold. On Bing ding day the condition will worsen. If the organ is overcome by the pathogen, the patient will die on this day. If not, we can expect recovery on gen xin day. Treatment involves acupuncturing the hand taiyin/lung and hand yangming/ large intestine channels. Let out a drop of blood the size of a pea. This should help recovery.
,, In febrile disease of the kidneys one will see back pain soreness of the calves, thirst, a desire to drink, and fever, During acute All are up the neck becomes stiff and painful, there is coldness in the calves, fever and flush in the soles of the feet, and a dislike of speaking . In the kidney qi rebels upward, one will have severe neck pain and vertigo. On wu ji day exacerbation will occur. If the pathogen overcomes the organ, the patient will then die, If not, recovery will occur on ren kui day. Treatment will involve acupuncturing the foot shaoyin/kidney and foot taiyang/ bladder channels.
,, In all the above mentioned cases, those days when perspiration occurs and fever diminish are those when energy is circulating most abundantly in the corresponding organ. This is like adding fresh troops to an ailing army. The pathogen can then be overcome and the patient will recover.
,, In febrile disease of the liver, one will notice a red color on the left cheek first. In febrile disease of the heart, one will notice redness of the lips. In febrile disease of the spleen, one will see redness of the nose. In febrile disease of the lungs, one will see redness of the right cheek. In febrile disease of the kidneys, one will see redness just below the cheeks. In these instances, the color will appear before the disease manifests. Acupuncture can be administered to the patient immediately; this is called treating disease before it occur.
MANIFESTATION OF YIN AND YANG
,, During spring the subtlety and vastness of the universe, the intelligence and intuition of the human being, the ability of the earth to produce the ten thousand things, the natural movement of the wind, and the upward motion of all plants, collectively produce the movement of the tendons, the color green, the shouting of the voice, the spasms and convulsions, the eyes, the sour tats, and the angry emotions. These are all associated with the liver, since the liver is responsible for maintaining the potency of the flow of energy and its natures is movement and expansion.
,, Anger can injure the liver, but sadness can relive anger. When wind invades with dampness, it can injure the tendons, although dryness may eliminate the dampness and wind. Excessive consumption of sour foods can make the tendons flaccid, but this can be neutralized by the pungent taste.
,, In summer the weather is generally hot, and when there is extreme heat it produces fire, which can burn and char things, producing the bitter taste. Bitter- tasting substances can clear the heart. The heart governs the blood, the fire of the heart produces the earth, the heart opens to the tongue, and therefore subtle changes in the heart can be reflected in the tongue.
,, The hot weather, the fire on the planet, the blood vessels, the color red, laughter, and joy are all related to the heart. The heart or fire element.
Manifests emotionally as joy, but too much joy can cause a depletion of the heart qi. This can be counterbalanced by fear. Pathogenic qi can invade the heart via the pericardium, injuring heart qi. Cold and cooling herbs can be useful to counteract this condition. Consuming overly bitter foods can have a harmful effect on the heart qi, but salty foods can be used to balance the excess bitter.
,, In the center we find dampness and humidity, which can nourish and lubricate the soil, preparing it to produce strong earth. During the season between summer and autumn, late, summer, the fruits ripen and turn yellow. When they ripen they taste sweet and can nourish spleen qi. The spleen qi is then able to nourish the muscles and flesh. From the supple flesh and muscles the lungs are generated; these correspond to the metal element. The spleen opens to the mouth, and diseases of the spleen can enter through the mouth and will be reflected on the lips.
,, On earth the weather correlation would be damp and humid conditions. The spleen manifests in the muscles and flesh; the color yellow is associated with the spleen, as is a singing, melodic voice. Pathologic conditions of turbidity indicate spleen imbalance. Melancholy and over worry will manifest. Excessive worry will deplete spleen qi, but anger can restrain this worry. Dampness can damage flesh and muscles, but wind can dry the damp. Too much sweet taste can injure the flesh by creating fat, but sour can neutralize the sweet.
MANIFESTATION OF YIN AND YANG
,, In the western direction the deserts are rich in metal ores; the dry desert sands are white, and this dryness affects the lungs, skin, hair, and pores of the body. The sound of crying and the emotion of sadness and grief are associated with the metal element. The pungent taste can ventilate the lungs and open the pores. Extreme grief can injure the lungs, but may be counteracted by the emotion of happiness. Intense heat can damage the skin, hair, and lungs. In this case, coldness is required to control the pathogen. Excessive consumption of the pungent taste may injure the pores and skin, but this can be counteracted by the bitter taste.
,, In the northern direction there are vast snow- covered mountain ranges, and beyond, dark and cold seas whose ocean waters provide the salty taste. All of these conditions are connected with the kidney energy yang enable it to develop strong, healthy bones and marrow. The kidneys are associated with the ears, the color black, fear and fright, and the sound of moaning. While fear and fright will damage the kidneys, understanding, logic, and rational thinking will enable one to defeat the fright. Coldness will slow down and stagnate the blood, but dryness will temper this harshness. Excesses of salty flavor can harm the blood, but the sweet flavor will neutralize it.
UNION OF HEAVEN AND HUMAN BEINGS
,, The source and preservation of the yin come from the five flavors of food in the diet, but improper use of the five flavors may also injure the five zang organs. Too much sour taste may cause over activity of the liver and under activity of the spleen. Too much salty taste can weaken the bones and cause contracture and atrophy of the muscles, as well as stagnate the heart qi. Too much sweet taste can disturb the heart qi, causing it to become restless and congested, as well as cause imbalance of kidney energy, which turns the face black. Too much bitter taste disrupts the spleen’s ability to transform and transport food, and causes the stomach to digest ineffectively and become distended. The muscles and tendons may become scattered.
,, Therefore, one should be mindful of what one consumes to insure proper growth, reproduction, and development of bones, tendons, ligaments, channels, and collaterals. This will help generate the smooth flow of qi and blood, enabling one to live to a ripe age.”
Dr.Nasser Tabesh