TCM Acupuncture and Massage

Chapter 4 Basic Theory of Traditional Chinese Medicine (3)
Multiply: Multiply, that is, take advantage of the imaginary invasion.The multiplication means that the mutual restraint is too much, which exceeds the normal degree of restriction and leads to the strong bullying the weak, thus causing a series of abnormal mutual restraint phenomena.There are two reasons:
A certain "one line" in the five elements is too strong, which leads to too much restraint on the restrained "one line", which makes the restrained "one line" weak. It is called "wood rides soil".

If a certain "one line" of the five elements is itself weak, then the corresponding one line that originally restrained it will take advantage of the weakness and attack, thus making it even more deficient.For example: the wood is not too strong, and its ability to restrain the earth is still within the normal range.However, due to the lack of soil itself, the force of forming wood to overcome soil is relatively enhanced, making the soil even more insufficient, which is called "earth virtual wood vehicle".

Mutual insult: insult refers to "anti-aggression". A certain "one line" in the five elements is too strong, and it retaliates against the original "one line" that "restrains me", so it is also called "anti-aggression".For example: wood is restrained by gold, but when wood is particularly strong, not only is it not restrained by gold, but it is called "wood insults gold"; on the other hand, if gold itself is very weak , not only could not restrain the wood, but was countered by the wood, which is called "golden virtual wood insult".

The main difference between multiplication and mutual insult is: multiplication is excessive restraint according to the order of the five elements, forming an abnormal restraint between the five elements; mutual insult is the phenomenon of restraint in the opposite direction to the order of the five elements, forming The restraint between the five elements is abnormal. "Suwen·Five Movements Great Theory": "If you have more energy, you will control what you win and insult what you can't; if it is not enough, you will take advantage of what you can't win; if you win, you will insult it."

([-]) Application of the Five Elements Theory in Traditional Chinese Medicine

The application of the theory of the five elements in traditional Chinese medicine mainly uses the characteristics of the five elements to analyze and study the five-element properties of the organs, meridians and other tissues and organs of the body; to analyze and study the physiological functions between the organs and meridians of the body based on the restraint between the five elements Interrelationships between the five elements; to explain the mutual influence in pathological conditions, and to guide clinical diagnosis and treatment.

1. Explain the physiological functions and interrelationships of the five internal organs
According to the classification method of the Five Elements Theory, the five internal organs of the human body belong to the five elements, and are organically connected with other organizational structures that the five internal organs restrain and the external natural environment. The characteristics of the five elements are used to illustrate the close relationship between the physiological functions of the five internal organs and the internal and external environment of the human body.

(1) Explanation of the physiological functions of the five internal organs: the liver likes to prosper and dislikes depression, and has the function of dredging, which is consistent with the characteristics of wood; the heart yang has the function of warming, which is consistent with the characteristics of fire; The function of nourishing the internal organs and limbs is the source of qi and blood biochemistry, which is in line with the characteristics of soil; the lungs have the property of purging and purifying, and the lung qi is in a smooth way, which is in line with the characteristics of metal; the kidneys store essence and govern Functions such as water are consistent with the characteristics of water.The theoretical system of the Five Elements Theory fully proves that the human body is an organic whole, and expresses the overall concept of the correspondence between heaven and man.

(2) Explain the interrelationships among the five internal organs: the functional activities of the five internal organs are not isolated, but interrelated, which are specifically manifested in:

① Explain the relationship between the five viscera and their mutual support:

Wood produces fire: liver produces heart (liver stores blood to aid heart fire); fire produces earth: heart produces spleen (heart fire can warm spleen yang); earth produces metal: spleen produces lung (spleen spleen disperses essence, returns to lung); metal Raw water: lungs grow kidneys (the lung metal clears down to help kidney water); water grows wood: kidneys grow liver (kidneys store essence to nourish the yin blood of the liver).

② Mutual restriction of the five internal organs: According to the mutual restraint relationship of the five elements, the mutual restriction between the five internal organs is explained.For example, water restrains fire, that is, kidney water restricts heart fire to prevent excessive heart fire.Fire restrains metal, that is, heart fire can restrain lung metal, so as to restrain lung qi from being cleared too much.Gold restrains wood, that is, lung gold restricts liver wood to suppress hyperactivity of liver yang.Wood restrains soil, that is, liver wood binds spleen soil to relieve the spleen and prevent stagnation.Earth restrains water, that is, the spleen soil makes kidney water, so as to prevent the flood of kidney water.

To sum up, this relationship of birth and restraint closely connects the five internal organs as a whole, thereby ensuring the unity of opposites between the internal and external environments of the human body and maintaining the normal physiological functions of the human body.

2. Explain the mutual influence of five viscera lesions

(1) Transition and change of intergenerational relationship: including the two aspects of "mother's disease and child" and "child's disease and mother".Mother's disease and child's disease refers to the transmission of disease from the mother's organ to the child's organ.Such as kidney disease, liver, spleen disease and lung, etc. Clinically, liver and kidney yin deficiency, lung and spleen deficiency, etc. are common.

It is also called "the child steals the mother's qi", that is, the disease is transmitted from the child's internal organs to the mother's internal organs.Such as heart disease and liver, etc., clinically common heart and liver fire or heart and liver blood deficiency.

(2) Changes in the relationship of mutual restraint: including the changes in two aspects of "multiplication" and "commendation".

Mutual multiplication refers to the pathological phenomenon of too much restraint due to too much mutual restraint, because one party is too strong, and the restrained party is too weak; , Such as the common "wood rides on soil" and "burning gold".

Mutual insult is also known as "anti-aggression causes disease", often because one party is too prosperous, not only is not restrained by the self-denying party, but also counter-restrains the self-denying party; or because one party is weak, loses the ability to restrain the other party, and is instead restrained. The counter-restraint of the restrained party leads to the pathological phenomenon of insulting each other as a disease.In the case of Jin Kemu, under normal physiological conditions, the suppression of lung gold has the effect of restricting the rise of liver qi and liver fire, so it is called Jin Kemu.If the lung gold is insufficient, or when the liver qi fire is reversed, the liver qi of "too much rise to the left, not enough to fall to the right" will appear, and the anti-gram pathological phenomenon of liver fire invading the lungs.

3. For diagnosis and treatment

(1) Used for diagnosis: the human body is a unified whole. When internal organs are sick, their abnormal changes can be reflected in the corresponding tissues and organs on the body surface, and abnormal changes in color, sound, shape, pulse condition, etc. will appear.Since the five internal organs, five colors, five sounds, and five flavors all belong to the five elements, they can be used as a basis for diagnosis.Such as complexion blue.Like to eat sour taste, pulse string, the disease is mostly in the liver; the patient with spleen deficiency sees blue in the face, it is wood and soil.

(2) For treatment: mainly to control the spread of the disease.In the transmission of disease, it is more common for one viscera to be affected and spread to other viscera, resulting in the transmission of disease.Therefore, when treating the diseases of the internal organs, it is also necessary to adjust the relationship between the internal organs according to the laws of the five elements of life, restraint, multiplication and insult. If there is too much, it should be purged; Facilitates the restoration of normal functional activities.For example, "Nan Jing 77 Difficulties" says: "When you see a liver disease, you know that the liver should spread it to the spleen, so first strengthen the spleen."Strengthen the spleen, that is, strengthen the spleen and invigorate the spleen.

① Determine the treatment principle according to the law of mutual generation, which is mostly applicable to the mother's disease and the child, and secondly, it is also applicable to the child's stealing of the mother's qi and simple child diseases. The main treatment principle is "replenish the mother when it is deficient, and relieve the child when it is real", such as:
Nourishing Water and Containing Wood Method: Nourishing kidney yin to nourish liver yin.It is also known as the method of nourishing the liver and kidney, and the method of nourishing the kidney and nourishing the liver.It is used for deficiency of kidney yin and deficiency of liver yin, and hyperactivity of liver yang.

Tonifying fire and nourishing soil method: the method of warming the kidney yang and tonifying the spleen yang.Also known as the method of warming the kidney and invigorating the spleen, the method of warming and tonifying the spleen and kidney.It is used for the syndrome of spleen yang deficiency caused by deficiency of kidney yang.The method of cultivating soil to generate gold: the method of nourishing the lung qi by invigorating the spleen and qi.Also known as nourishing spleen and lung method.It is used for the syndrome of weak spleen and stomach, unable to nourish the lungs and weak spleen due to lung deficiency.

Metal water phase generation method: Nourish the method of lung and kidney yin deficiency.Also known as the method of nourishing the lungs and nourishing the kidneys, the method of nourishing the lungs and kidneys.The mutual generation of gold and water is a method of treating the lung and kidney together, which has the magic of "gold can generate water, and water can moisten gold".It is used for those who are unable to infuse cloth body fluid to nourish the kidneys due to deficiency of the lungs, or those with deficiency of kidney yin, the vital energy cannot nourish the lungs, resulting in deficiency of lung and kidney yin.

② The treatment methods determined according to the law of mutual restraint include:
The method of suppressing wood and supporting soil: the method of treating liver hyperactivity and spleen deficiency with soothing liver and invigorating spleen medicine.Also known as the method of soothing the liver and strengthening the spleen, the method of calming the liver and harmonizing the stomach, and the method of regulating the liver and spleen.

Cultivating soil to make water: the method of treating the disease caused by water-damp stopping and gathering with warming spleen yang or warming kidney and invigorating spleen medicine.Also known as Duntu Lishui Method, Warming Kidney and Spleen Method.It is used for symptoms of edema and fullness due to insufficiency of the spleen and excessive water dampness.If the kidney yang is weak and the spleen yang cannot be warmed, then the kidney does not control water, the spleen does not regulate water, and the water does not transform.

Zuojin Pingmu Method: It is a method of clearing lung qi to suppress liver wood.Also known as the method of purging the liver and clearing the lungs.Clinically, it is mostly used for the syndrome of excessive liver fire affecting the clearing of lung qi.

The method of purging the south and nourishing the north: that is, the method of purging the heart and nourishing the fire and nourishing the kidney, also known as the method of purging fire and replenishing water, and the method of nourishing yin and reducing fire.It is used for deficiency of kidney yin, hyperactivity of heart fire, deficiency of water and fire, and disharmony between heart and kidney.

Viscera
The viscera theory is based on the viscera.The heart, lungs, spleen, liver, and kidneys are collectively called the five internal organs; the gallbladder, stomach, small intestine, large intestine, bladder, and triple burner are collectively called the six internal organs.The brain, marrow, bones, veins, gallbladder, and womb (uterus) are collectively called the extraordinarily permanent organs.

The common physiological characteristics of the five zang-organs are to transform and store essence; the common physiological characteristics of the six fu-organs are to receive and transfer water and grain, absorb and distribute body fluid, and discharge waste and residues; The shape and physiological functions are different from the "six fu organs", which are not in direct contact with water and grains, but are relatively closed tissues and organs, and also have the function of storing essence similar to viscera, so they are called.Therefore, it is said in "Suwen·Theory of the Five Zang-organs": "The so-called five zang-organs store essence and energy but not discharge, so they are full but cannot be filled. The six-fu-organs transmit and transform things but do not store them, so they are full and cannot be filled."

One, five internal organs

([-]) heart
The heart resides in the chest, surrounded and protected by the heart, and connects with the meridian in the body. Its meridian is connected with the small intestine, which is connected with the small intestine on the outside and inside, and opens to the tongue.Its function is: to be the master of the twelve organs, the center of emotional and thinking activities, and the main blood circulation, so it is the center of human life activities.

1. The main physiological functions of the heart
(1) The heart is the "monarch's official" and governs the gods: "monarch" has the meaning of domination and leadership, and "shen" refers to spiritual consciousness and thinking activities and the wisdom reflected in these activities.The ancients realized that the heart is the master of human life activities, and it occupies the first place among the viscera.The five viscera and the six internal organs must operate under the unified leadership of the heart in order to achieve mutual coordination and jointly maintain normal life activities; and the spiritual consciousness, thinking activities and the generation of wisdom are also closely related to the heart.Therefore, traditional Chinese medicine emphasizes the importance of heart function.For example, "Suwen Linglan Secret Code" said: "The heart is the official of the monarch, and the gods come out. Therefore, if the master is clear, the descendants will be safe. If the master is not clear, the twelve officials will be in danger."

When the heart function is normal, the viscera and six internal organs can perform unified and coordinated physiological activities to be energetic and healthy. If the heart is diseased, the activities of other viscera will be affected. In severe cases, mental disorders may occur, and even life-threatening . "Lingshu·Xieke Pian": "The heart is the master of the internal organs, and the house of the spirit. The internal organs are strong, and the evil spirits can tolerate them; to tolerate them will hurt the heart, and the heart will be broken, and the spirit will go away. then die."

(2) The heart governs the blood vessels: blood has the function of nourishment, and the veins are the passages through which the blood travels. All the blood in the whole body runs in the veins, relying on the beating of the heart to transport the whole body and play the role of nourishment.Therefore, "Su Wen·The Formation of the Five Viscera" says: "All blood belongs to the heart."Vessels are channels for blood circulation. Whether the channels are smooth or not, and whether the functions of nourishing qi and blood are healthy or not, directly affect the normal operation of blood. Therefore, "Su Wen Six Sections of Zangxiang Theory" says: "The heart, It fills the blood."

When the heart energy is abundant and the heart beats normally, the blood can run normally in the veins and circulate continuously, nourishing the whole body, and the face is ruddy and shiny, and the pulse condition is gentle and strong; smooth, or the blood vessels are empty, but the complexion is dull, the pulse condition is thin and feeble, and even the Qi stagnation and blood stasis are blocked, the blood vessels are blocked, and the complexion is gray, the lips and tongue are blue, the precordial area is depressed and tingling, and the pulse condition is knotted, alternate, rapid, and astringent Wait.

2. The heart is in the will, in the liquid, in the body and in the orifice
(1) Joy in mind: The physiological function of the heart is related to the "joy" in the mind and emotion.Joy is a benign stimulus, which is beneficial to the function of the heart and blood vessels.Therefore, "Su Wen Ju Pain Theory" says: "Joy leads to Qi and ambition, and health and health are beneficial."But excessive joy can also hurt the heart.For example, "Su Wen Tiao Jing Lun": "If you have a surplus of spirit, you will laugh endlessly, and if you are not enough, you will be sad."Since the heart governs the gods, not only happiness can cause sadness, but also the extremes of the five aspirations can damage the mind.

(2) The liquid is sweat: sweat is the liquid discharged from the Xuanfu (sweat pores) after the body fluid is transpired and vaporized by yang qi. "Su Wen·Yin Yang Different Theory" said: "Yang added to Yin is called sweat".Because sweat is metabolized by body fluid, and blood and body fluid come from the same source, there are sayings that "blood and sweat come from the same source" and "sweat is the fluid of the heart".

(3) Meridian in the body, its splendor is in the face: the heart merges with the pulse, which means that all blood vessels in the whole body belong to the heart; Hua means brilliance.Because the blood vessels of the head and face are extremely rich, whether the physiological function of the heart is normal can often be reflected by the color change of the face.If the heart qi is insufficient and the blood vessels are empty, the face will be pale, white, or dull; if the heart qi is weak, the blood flow is obstructed, the blood is coagulated, and the veins are blocked, the complexion will be cyanotic.

(4) The orifice is the tongue: the tongue is the waiting area outside the heart, "the tongue is the seedling of the heart".The tongue has the functions of taste and language.If the function of the heart is not normal, there will be abnormal taste and language barriers.If the yang energy of the heart is insufficient, the tongue will be pale, white, plump and tender; if the yin blood of the heart is insufficient, the tongue will be red and thin; if the heart fire is inflamed, the tongue will be red, and even sores; There may be ecchymosis; if the function of the heart governing the mind is abnormal, the tongue will roll, the tongue will be strong, and the speech will be lingering or aphasia.

Attachment: pericardium and mutton
Pericardium The pericardium is the outer membrane of the heart, which is attached to the membrane and is the path for the passage of Qi and blood, collectively called the pericardium.The pericardial envelope is the peripheral tissue of the heart and has the function of protecting the heart.Evil qi invades the human body, usually from the outside to the inside, from the outside to the inside.The envelope of the heart is the outer guard of the heart, so evil qi invades the heart and often invades the envelope of the heart.If the pericardium is affected by evil, it will inevitably affect the function of the heart and cause heart disease.Therefore, "all evils originate in the heart, and they all lie in the envelope of the heart." In the theory of febrile disease, the coma and delirium that appear in febrile diseases caused by exogenous factors are called "warming pericardium" or "blinding pericardium".

Tanzhong Tanzhong is located between the two breasts on the diaphragm, and it is the barrier that envelops the heart. "The one in the middle of the mutton is the palace city of the heart master."Tanzhong, also known as Qihai, is the birthplace of Zongqi, so it can transfer Qi and blood to the heart and lungs, coordinate yin and yang, and make the emotion comfortable and the spirit happy.Therefore, "Nanjing" compares Shanzhong to "the official of the minister and envoy" and it is the source of joy.

([-]) Lung
The lung is located in the chest, and its meridians go out along the throat, and connect to the large intestine, which is the exterior and interior of the large intestine.Its functions are: governing breath and controlling breathing, serving as a channel for exchanging gas inside and outside the body, facing all the meridians to fill the whole body, governing the fur and moisturizing the skin, and its breath is passed through the nose to give it a scent and odor.

1. The main physiological functions of the lung
(1) Dominant Qi: Qi is an important substance that the human body relies on to maintain life activities. It comes from two sources: one is the essence of food and water, and the other is the natural Qi inhaled in the body.

The lungs govern qi, that is, the qi of the human body is governed by the lungs.The natural qi outside the body is inhaled by the lungs; the water and grains in the body are transformed into qi, and transferred to the lungs through the spleen.The combination of the two accumulates in the sea of ​​Qi in the chest, which is called Zong Qi.

Zong Qi flows out of the throat to breathe, penetrates the heart meridian to spread throughout the body.Therefore, the meaning of the lung governing qi not only refers to the function of the lung governing the breathing qi, but also refers to the fact that the entire human body is governed by the lung. "Su Wen·The Formation of the Five Viscera" says: "All qi belong to the lungs."

(End of this chapter)