Yin - Yang

The theory of yin - yang is a conceptual framework, which was used for observing and analyzing the material world in ancient China. The early theory of yin - yang was formed in the Yin and Zhou dynasties ( sixteenth century - 221 BC ) . The term yin - yang first appeared in The Book of Changes. " Yin and yang reflect all the forms and characteristics existing in the universe. " Up to the Spring and Autumn Period ( 770 - 476 BC ) and the Warring States Period ( 475 - 221 BC ) , the application of the theory of yin - yang had been deeply rooted in all schools of thought. It was pointed out in Chapter 5 of the book Plain Questions : " Yin and yang are the laws of heaven and earth, the great framework of everything, the parents of change, the root and beginning of life and death. " This quote expresses the idea that all natural events and states of being are rooted in yin and yang, and can be analyzed by the theory of yin - yang. The theory of yin - yang, however, does not itself refer to any concrete objective phenomena. It is, rather, a theoretical method for observing and analyzing phenomena.

Briefly speaking, yin and yang are a philosophical conceptualization, a means to generalize the two opposite principles, which may be observed in all related phenomena within the natural world. They may represent two separate phenomena with opposing natures, as well as different and opposite aspects within the same phenomenon. Thus the ancient Chinese people, in the course of their everyday life and work, came to understand that all aspects of the natural world could be seen as having a dual aspect, for example. day and night, brightness and dimness, movement and stillness, upward and downward direction, heat and cold, etc. The terms yin and yang are applied to express these dual and opposite qualities. Chapter 5 of the book Plain Questions states : " Water and fire are symbols of yin and yang. " This means that water and fire represent the two primary opposite aspects of contradiction. Based on the properties of water and fire, everything in the natural environment may be classified as either yin or yang. Those with the basic properties of fire, such as heat, movement, brightness, upward and outward direction, excitement and potency, pertain to yang ; those with the basic properties of water, such as coldness, stillness, dimness, downward and inward direction, inhibition and weakness, pertain to yin. Accordingly, within the field of medicine different functions and properties of the body are classified as either yin or yang. For example, the qi of the body, which has moving and warming functions, is yang, while the qi of the body, which has nourishing and moistening functions, is yin.

The yin - yang nature of a phenomenon is not absolute but relative. Ibis relativity is reflected in two ways. On the one hand, under certain conditions yin may change into yang and vice versa ( the inter - transforming nature of yin and yang ) , and on the other hand, any phenomenon may be infinitely divided into its yin and yang aspects, reflecting its own inner yin - yang relationship. Day, for example, is yang, while night is yin. Each, however, can be further classified as follows : morning is yang within yang, afternoon yin within yang, the first half of the night yin within yin, and the second half of the night yang within yin. This differentiation of the natural world into its opposite parts can be carried out infinitely.

It can be seen, therefore, that yin and yang are at the same time opposite in nature and yet interdependent. They both oppose and complement each other, and exist within all natural phenomena. Traditional Chinese medicine applies the yin - yang principles of interconnection and continuous transformation to the human body to explain its physiology and pathology and to guide clinical diagnosis and treatment.

The Basic Knowledge of the Theory of Yin and Yang.

The opposition of yin and yang . The theory of yin - yang holds that everything in nature has two opposite aspects, namely yin and yang. The opposition of yin and yang is mainly reflected in their ability to struggle with, and thus control each other. For instance, warmth and heat ( yang ) may dispel cold, while coolness and cold ( yin ) may lower a high temperature. The yin or yang aspect within any phenomenon will restrict the other through opposition. Under normal conditions in the human body, therefore, a relative physiological balance is maintained through the mutual opposition of yin and yang. If for any reason this mutual opposition results in an excess or deficiency of yin or yang, the relative physiological balance of the body will be destroyed, and disease will arise. Examples are excess of yin leading to deficiency of yang, or hyperactivity of yang leading to deficiency of yin. This is referred to in Chapter 5 of the book Plain Questions ' . " When yin predominates, yang will be diseased ; when yang predominates, yin will be diseased. "

The interdependence of yin and yang. Yin and yang oppose each other and yet, at the same time, also have a mutually dependent relationship. Neither can exist in isolation : without yin there can be no yang, without yang no yin. Without upward movement ( yang ) there can be no downward movement ( yin ) . Without cold ( yin ) there would be no heat ( yang ) . Both yin and yang are the condition for the other ' s existence and this relationship is known as the interdependence of yin and yang. The fifth chapter of Plain Questions says. " Yin remains inside to act as a guard for yang, and yang stays outside to act as a servant for yin. " When this is applied to the physiology of the human body, yin corresponds to nutrient substances, and yang to functional activities. The nutrient substances remain in the interior, therefore " yin remains inside, " while the functional activities manifest on the exterior, so " yang remains outside. " The yang on the exterior is the manifestation of the substantial movement in the interior, so it is known as " the servant of yin. " The yin in the interior is the material base for functional activities and is therefore called the " guard of yang. " It is stated in the Chapter " Manifestations of Yin and Yang " of Illustrated Supplement to the Classified Classics ' . " Without yang there would be no production of yin ; without yin there would be no production of yang. "

The inter - consuming - supporting relationship of yin and yang . The two aspects of yin and yang within any phenomenon are not fixed, but in a state of continuous mutual consumption and support. For instance, the various functional activities ( yang ) of the body will necessarily consume a certain amount of nutrient substance ( yin ) . This is the process of " consumption of yin leading to gaining of yang. " On the other hand, the production of various nutrient substances ( yin ) will necessarily consume a certain amount of energy ( yang ) . This is the process of " consumption of yang leading to the gaining of yin. " Under normal conditions, the inter - consuming - supporting relation of yin and yang is in a state of relative balance. If this relationship goes beyond normal physiological limits, however, the relative balance of yin and yang will not be maintained, resulting in excess or deficiency of either yin or yang and the occurrence of disease.

The inter - transforming relationship of yin and yang . The two aspects of yin and yang within any phenomenon are not absolutely static. In certain circumstances, either of the two may transform into its opposite, i.e. yang may transform into yin, and yin into yang. If the inter - consuming - supporting relationship is a process of quantitative change, then the inter - transformation of yin and yang is a process of qualitative change. The fifth chapter of Plain Questions says, " Extreme yin will necessarily produce yang, and extreme yang will necessarily produce yin. ... Severe cold will give birth to heat. And severe heat will give birth to cold. " On the one hand, this illustrates the inter - transformation of yin and yang, and on the other hand, the circumstances needed for their transformation. Without the combination of both internal and external factors, the transformation will not occur. Acute febrile disease is an example. Extreme heat severely consumes and damages the anti - pathogenic qi of the organism. After persistent high fever, severe cold manifestations may appear, such as a sudden drop in body temperature, pallor, cold limbs and a fading pulse. If proper emergency treatment is given in time, the yang qi will be resuscitated and there will be an improvement in the pathological condition. with the limbs becoming warm and the complexion and pulse returning to normal. The former is yang transforming into yin, and the latter yin transforming into yang.

The infinite divisibility of yin and yang . As already mentioned, yin and yang are in a state of constant change. This means that there are relative degrees of both yin and yang. It is stated in the sixth chapter of Plum Questions ' . " Yin and yang could amount to ten in number ; they could be extended to one hundred, one thousand, ten thousand or infinity ; but although infinitely divisible, yin and yang are based upon only one important principle. " According to circumstances, yin and yang can be amplified into three subdivisions respectively. Chapter 66 of the book Plain Questions says. " The qui of yin and yang may be lesser or greater. That is why there are three yin and three yang. " This quotation explains that the qi of yin and yang may be greater or lesser in degree and that there are three sub - divisions of yin and three of yang. Greater Yin is called Taiyin ( the third yin ) . Lesser Yin is called Shaoyin ( the second yin ) . Greater Yang is called Taiyang ( the third yang ) . Scanty Yang is called Shaoyang ( the first yang ) , Extreme Yang is called Yangming ( the second yang ) and Declining Yin is called Jueyin ( the first yin ) . The three yin and the three yang are a further amplification of yin and yang, and also reflect the consuming - supporting relationship of yin and yang. The differentiation of syndromes applied to the development of febrile diseases is analyzed with the application of the Taiyang, Yangming, Shaoyang. Taiyin, Shaoyin and Jueyin categories.

The above mentioned is the basic content of the theory of yin - yang, the cardinal principles of which are explained by the " Yin - Yang Figure " ( Taijitu ) .

In this illustration, the red color indicates yang, and the blue color yin. The opposition and interdependence of yin and yang are illustrated by the curved line showing the inter - consuming - supporting relationship. The white yang area contains a black spot ( yin ) and the black yin area a white spot ( yang ) indicating the potential for inter - transformation, yin within yang and yang within yin. This illustration shows that all phenomena are not isolated, but interconnected. Developing and changing.

Application of the Theory of Yin and Yang in Traditional Chinese Medicine. The theory of yin - yang permeates all aspects of the theoretical system of traditional Chinese medicine. It serves to explain the organic structure, physiological functions and pathological changes of the human body, and in addition guides clinical diagnosis and treatment.

Yin - yang and the organic structure of the human body . When the theory of yin - yang is applied to explain the organic structure of the human body, the underlying premise is that the human body is an integrated whole. All its organs and tissues are organically connected and can be divided into two opposite aspects, namely yin and yang. In terms of anatomical location, the upper part of the body is yang and the lower part yin ; the exterior yang and the interior yin ; the lateral aspects of the four limbs yang and the medial aspects yin. According to the nature of their functional activities, the zang organs are yin and the fu organs yang. Furthermore, within each of the zang - fu organs, there are yin and yang aspects ; for example, heart - yin and heart - yang, kidney - yin and kidney - yang. Within the meridian system there are two categories : yin meridians and yang meridians. Thus the opposition of yin and yang manifests within all the upper, lower, internal and external organic structures. Each contains yin and yang qualities and all of them can be classified according to yin and yang. Thus, Chapter 25 of the book Plain Questions says, " Man has a physical shape which is inseparable from yin and yang. "

Yin - yang and the physiological functions of the human body . The theory of yin - yang holds that the normal vital activities of the human body are based on the coordination of yin and yang in a unity of opposites. Functional activities pertain to yang and nutrient substances to yin. The various functional activities of the body depend on the support of the nutrient substances. Without nutrient substances, there would be no sustenance for functional activity. At the same time, functional activities are the motive power for the production of nutrient substances in the body. In other words without the functional activities of the zang - fu organs, water and food cannot be transformed into nutrient substance. In this way, yin and yang within the human body are mutually supportive. They act together to protect the organism from invasion by pathogenic factors and to maintain a relative balance within the body. If yin and yang fail to support each other and become separated, the vital activities of the body will cease. The third chapter of Plain Questions says, " When yin is stabilized and yang well - conserved, the spirit will be in harmony ; separation of yin and yang will cause exhaustion of essential qi. "

Yin - yang and pathological changes in the human body . The theory of yin - yang is also applied to explain pathological changes. Traditional Chinese Medicine considers that the occurrence of disease results from the loss of relative balance between yin and yang, and hence an excess or deficiency of either. The occurrence and development of disease is related both to the antipathogenic qi and to pathogenic factors. There are two types of pathogenic factors : yin and yang. Antipathogenic qi involves yin fluid and yang qi

When yang pathogenic factors cause disease, this may lead to an excess of yang, which consumes yin and gives rise to heat syndromes ( Shi - heat syndrome ) .

When yin pathogenic factors cause disease, this may lead to a preponderance yin, which damages yang and gives rise to cold syndromes ( Shi - cold syndrome ) .

When deficiency of yang fails to control yin, deficiency and cold syndromes may appear, in which yang is deficient and yin excessive ( Xu - cold syndrome )

When deficiency of yin fluid fails to restrict yang, deficiency and hot syndromes may appear, in which yin is deficient and yang hyperactive ( Xu - Heat syndrome )

From the above it can be seen that although the pathological changes that occur in disease are complicated and subject to change, they can be generalized and explained by : " imbalance of yin and yang, " excess of yin leading to cold syndromes, " excess of yang leading to heat syndromes, " deficiency of yang leading to cold syndromes " and " deficiency of yin leading to heat syndromes. " In addition, deficiency of either yang qi or yin fluid may lead to the consumption of the other, known as " mutual consumption of yin and yang. " For example, prolonged poor appetite is mainly attributed to weakness of spleen - qi ( yang ) , leading to insufficiency of blood ( yin ) . This is known as " deficiency of both qi and blood due to weakness of yang affecting yin. " Another example is hemorrhage, where considerable loss of yin blood usually leads to the syndrome of deficiency of yang, manifesting as chilliness and cold limbs. This is known as " deficiency of both yin and yang resulting from deficiency of yin affecting yang. " These pathological changes are all commonly seen in the clinic.

Yin - yang is a guide to clinical diagnosis and treatment . The root cause for the occurrence and development of disease is imbalance between yin and yang. For this reason however complicated and changeable the clinical manifestations may be, with a good command of the principle of yin - yang, we may grasp the key linking elements and analyze them effectively. Generally speaking, the nature of any disease does not exceed the scope of analysis by yin - yang. Thus the fifth chapter of Plain Questions says, " A good doctor will observe the patient ' s complexion and feel the pulse, and thus take the first step in determining if it is a yin or a yang disease. " Yin - yang is the basis for the differentiation of syndromes by the eight principles, namely, yin, yang, interior, exterior, cold, heat, deficiency and excess. Exterior, heat and excess are yang, whilst interior, cold and deficiency are yin. In this way, complicated clinical situations can be simplified, and a correct diagnosis given. Since the root cause for the occurrence and development of disease is imbalance of yin and yang, the basic principle in acupuncture treatment is to adjust yin and yang, making " yin stabilized and yang well conserved " and restoring harmony between them. The fifth chapter of Miraculous Pivot says, " The essential technique of needling consists of striking a balance between yin and yang. " From this it can be seen that the basic function of needling is to adjust the qi of yin and yang. In the clinical application of acupuncture, the theory of yin - yang is applied to determine not only the principles of treatment, but also the selection of points and the technique of needling and moxibustion to be used. For instance, combining points from extremely - internally related meridians, as well as combining Yuan - Primary and Luo - Connecting points, is used extensively in clinical practice. Both are methods of selecting points from related yin and yang meridians. In addition, Back - Shu and Front - Mu points are often selected to treat diseases of the zang - fu organs. The related Back - Shu points are mostly selected for diseases of the zang, and the related Front - Mu points for diseases of the fu. Alternatively, a combination of Back - Shu and Front - Mu points is applied to " select Front - Mu points for yang diseases and Back - Shu points for yin diseases, " in order to adjust yin and yang in either excess or deficiency. Where acupuncture and moxibustion are used together, apply moxa to the upper part of the body first and the lower part second, and " insert needles deeply with retention for yin diseases, and shallowly without retention for yang diseases. " From this we can see that in acupuncture and moxibustion, the meridians, the points, and techniques for needling and moxibustion are all closely related to the theory of yin and yang, emphasizing the vital role that yin and yang play in both theory and practice.