YIN - YANG

[Audio] YIN - YANG FERDINAND P. DAYRO CA. PTRP. MSAHP Health Education and Promotion Officer III DOH – PITAHC.

[Audio] Key contents Nature of Yin–Yang concept Four aspects of Yin–Yang relationship (opposition, interdependence, mutual consumption, intertransformation) Application of Yin–Yang to medicine Nature of Yin–Yang concept Four aspects of Yin–Yang relationship (opposition, interdependence, mutual consumption, intertransformation) Application of Yin–Yang to medicine.

[Audio] Concept of Yin–Yang Western logic based upon the opposition of contraries, which is the fundamental premise of Aristotelian logic Example: According to this logic, a pair of contraries (such as ‘The table is square’ and ‘The table is not square’) cannot both be true. Chinese concept of Yin–Yang Represent opposite but complementary qualities. Each thing or phenomenon could be both itself and its contrary. Yin contains the seed of Yang, so that Yin can transform into Yang, and vice versa. The concept of Yin–Yang is probably the single most important and distinctive theory of Chinese medicine. It could be said that all Chinese medical physiology, pathology and treatment can, eventually, be reduced to Yin–Yang. The concept of Yin–Yang is extremely simple and yet very profound. One can understand it on a rational level, and yet continually find new expressions of it in clinical practice and, indeed, in life. The concept of Yin–Yang, together with that of Qi, has permeated Chinese philosophy over the centuries and is radically different from any Western philosophical idea. In general, Western logic is based upon the opposition of contraries, which is the fundamental premise of Aristotelian logic. According to this logic, a pair of contraries (such as 'The table is square' and 'The table is not square') cannot both be true. This approach has dominated Western thought for over 2000 years. The Chinese concept of Yin–Yang is radically different from this system of thought: Yin and Yang represent opposite but complementary qualities. Each thing or phenomenon could be both itself and its contrary. Moreover, Yin contains the seed of Yang, so that Yin can transform into Yang, and vice versa..

[Audio] A passage from a commentary on Zhuang Zi highlights this thinking about the complementarity of opposites: ‘There are no two things under Heaven which do not have the mutual relationship of the “self” and the “other”. Both the “self” and the “other” equally desire to act for themselves, thus opposing each other as strongly as East and West. On the other hand, the “self” and the “other” have at the same time the mutual relationship of lips and teeth … therefore the action of the “other” on its own behalf at the same time helps the “self”. Thus, though mutually opposed, they are incapable of mutual negation.’ A passage from a commentary on Zhuang Zi highlights this thinking about the complementarity of opposites: 'There are no two things under Heaven which do not have the mutual relationship of the "self" and the "other". Both the "self" and the "other" equally desire to act for themselves, thus opposing each other as strongly as East and West. On the other hand, the "self" and the "other" have at the same time the mutual relationship of lips and teeth … therefore the action of the "other" on its own behalf at the same time helps the "self". Thus, though mutually opposed, they are incapable of mutual negation.'1.

[Audio] HISTORICAL DEVELOPMENT Book of Changes’ (Yi Jing), 700 bc Yin and Yang are represented by broken and unbroken lines. combination of broken and unbroken lines in pairs forms four sets of diagrams, representing utmost Yin, utmost Yang and two intermediate stages Yin–Yang diagrams The earliest reference to Yin and Yang is probably the one in the 'Book of Changes' (Yi Jing), dating back to about 700 bc. In this book, Yin and Yang are represented by broken and unbroken lines The combination of broken and unbroken lines in pairs forms four sets of diagrams, representing utmost Yin, utmost Yang and two intermediate stages.

[Audio] Finally, the various combinations of the trigrams gives rise to the 64 hexagrams. These are supposed to symbolize all possible phenomena of the universe, and therefore show how all phenomena ultimately depend on the two poles of Yin and Yang. The Eight Trigrams Finally, the various combinations of the trigrams gives rise to the 64 hexagrams. These are supposed to symbolize all possible phenomena of the universe, and therefore show how all phenomena ultimately depend on the two poles of Yin and Yang..

[Audio] Yin–Yang School school that developed the theory of Yin and Yang to its highest degree during the Warring States period (476–221 bc) main exponent was Zou Yan (c.350–270 bc) sometimes also called the Naturalist School it set out to interpret Nature in a positive way and to use natural laws to man’s advantage, not through attempting to control and subdue Nature but by acting in harmony with its laws. These schools combined most of the elements from the previous schools of thought to form a coherent philosophy of nature, ethics, social order and astrology The philosophical school that developed the theory of Yin and Yang to its highest degree is called the Yin–Yang School, though Needham calls it the 'Naturalist School'.2 Many schools of thought arose during the Warring States period (476–221 bc), and the Yin– Yang school was one of them. It dedicated itself to the study of Yin–Yang and the Five Elements and its main exponent was Zou Yan (c.350–270 bc). The school is sometimes also called the Naturalist School because it set out to interpret Nature in a positive way and to use natural laws to man's advantage, not through attempting to control and subdue Nature (as in modern Western science), but by acting in harmony with its laws. This school represents a form of what we might call naturalist science today, and the theories of Yin–Yang and the Five Elements served to interpret natural phenomena, including the human body in health and disease. The theories of Yin–Yang and the Five Elements, systematically elaborated by the Naturalist School, later became the common heritage of subsequent schools of thought, particularly the Neo-Confucianist schools of the Song, Ming and Qing dynasties. These schools combined most of the elements from the previous schools of thought to form a coherent philosophy of nature, ethics, social order and astrology.3.

[Audio] NATURE OF THE YIN–YANG CONCEPT 陽 陰 YANG YIN 曰 阝 represents the ‘sun’ represents a ‘mound’ or ‘hill’ 旦 云 represents the ‘sun over the horizon’ represents a ‘cloud’ 勿 represents the ‘rays of light’ NATURE OF THE YIN–YANG CONCEPT The Chinese characters for 'Yin' and 'Yang' are related to the image of a hill with one side dark and the other sunlit. The characters are: YIN - represents a 'mound' or 'hill' and represents a 'cloud' YANG - represents the 'sun'; represents the 'sun over the horizon'; 1 represents the 'sun' represents the 'sun over the horizon' Thus the character for Yin indicates the shady side of a hill, whilst the character for Yang indicates the sunny side of a hill. By extension, they therefore also indicate 'darkness' and 'light' or 'shady' and 'bright'..

[Audio] Yin–Yang as two phases of a cyclical movement Yang Yin Light Darkness Sun Moon Brightness Shade Activity Rest Heaven Earth Round Flat Time Space East West South North Left Right 左 右 LEFT RIGHT 工 represents ‘work’ 囗 represents ‘mouth’ Yin–Yang as two phases of a cyclical movement The earliest origin of Yin–Yang phenomena must have derived from the peasants' observation of the cyclical alternation of day and night. Thus day corresponds to Yang and night to Yin, and, by extension, activity to Yang and rest to Yin. This led to the first observation of the continuous alternation of every phenomenon between two cyclical poles, one corresponding to light, Sun, brightness and activity (Yang), the other corresponding to darkness, Moon, shade and rest (Yin). From this point of view, Yin and Yang are two stages of a cyclical movement, one constantly changing into the other, such as the day giving way to night and vice versa. Heaven (where the sun is) is therefore Yang and Earth is Yin. The ancient Chinese farmers conceived Heaven as a round vault, and the Earth as flat. Hence, round is Yang and square is Yin. The Heaven, containing the Sun, Moon and stars on which the Chinese farmers based their calendar, therefore corresponds to time; the Earth, which is parcelled out into fields, corresponds to space. Because the sun rises in the East and sets in the West, the former is Yang and the latter Yin. If we face South, East will be on the left and West on the right (in the northern hemisphere). In Chinese cosmology, the compass directions were established assuming that one faced South. This was also reflected in imperial ceremonials when 'The Emperor faced South towards his subjects who faced North … The Emperor thus opened himself to receive the influence of Heaven, Yang and South. South is therefore like Heaven, at the top; North is therefore like Earth, at the bottom … By facing South, the Emperor identifies his left with East and his right with West.'4 Thus, left corresponds to Yang and right to Yin. The 'Simple Questions' relates the correspondence Yang- Left and Yin-Right to physiology. It says: 'East represents Yang … West represents Yin … in the West and North there is a deficiency of Heaven, hence the left ear and eyes hear and see better than the right; in the East and South there is a deficiency of Earth, hence the right hand and foot are stronger than the left.'5 The characters for 'left' and 'right' clearly show their relation with Yin and Yang as that for left includes the symbol for work (activity = Yang), and that for right includes a mouth (which eats products of the Earth which is Yin).6.

[Audio] Yin–Yang in the daily cycle Yin–Yang in the seasonal cycle Thus, from this point of view, Yin and Yang are essentially an expression of a duality in time, an alternation of two opposite stages in time. Every phenomenon in the universe alternates through a cyclical movement of peaks and troughs, and the alternation of Yin and Yang is the motive force of its change and development. Day changes into night, summer into winter, growth into decay and vice versa. Thus the development of all phenomena in the universe is the result of the interplay of two opposite stages, symbolized by Yin and Yang, and every phenomenon contains within itself both aspects in different degrees of manifestation. The day belongs to Yang but, after it reaches its peak at midday, the Yin within it gradually begins to unfold and manifest. Thus each phenomenon may belong to a Yang stage or a Yin stage but always contains the seed of the opposite stage within itself. The daily cycle clearly illustrates this (Fig. 1.4 Yin–Yang in the daily cycle) Exactly the same happens with the yearly cycle and we need only substitute 'spring' for 'dawn', 'summer' for 'noon', 'autumn' for 'dusk' and 'winter' for 'midnight' (Fig. 1.5 Yin–Yang in the daily cycle).

[Audio] Spring = Yang within Yin = growth of Yang Summer = Yang within Yang = maximum Yang Autumn = Yin within Yang = growth of Yin Winter = Yin within Yin = maximum Yin The two intermediate stages (dawn–spring and dusk– autumn) do not represent neutral stages in between Yin and Yang: they still pertain primarily to one or the other (i.e. dawn–spring pertains to Yang and dusk– autumn pertains to Yin), so that the cycle can always be narrowed down to a polarity of two stages..

[Audio] Yin–Yang as two states of density of matter Yang Yin Immaterial Material Produces energy Produces form Generates Grows Non-substantial Substantial Energy Matter Expansion Contraction Rising Descending Above Below Fire Water The ‘Simple Questions’ in chapter 2 says: ‘Heaven is an accumulation of Yang, Earth is an accumulation of Yin.’7 Therefore condensation or ‘agglomeration’ are Yin states of matter while dispersion or evaporation are Yang states of matter. Yin–Yang as two states of density of matter From a different viewpoint, Yin and Yang stand for two states in the process of change and transformation of all things in the universe. As we have seen, everything goes through phases of a cycle, and in so doing, its form also changes. For example, the water in lakes and seas heats up during the day and is transformed into vapor. As the air cools down in the evening, vapor condenses into water again. Matter can acquire different states of density. For example, a table is a dense form of matter and if it is burned, this matter changes into heat and light, less dense forms of matter. From this point of view, Yang symbolizes the more immaterial, rarefied states of matter, whereas Yin symbolizes the more material, dense states of matter. In the above example, the table would represent a dense form of matter that is Yin; the light and heat generated when it is burned represent a less dense form of matter, but matter, nonetheless, that is Yang. To use the same examples, water in its liquid state pertains to Yin, and the vapor resulting from heat pertains to Yang; similarly wood in its solid state pertains to Yin while the heat and light generated by its burning pertain to Yang. This duality in the states of condensation of things was often symbolized in ancient China by the duality of 'Heaven' and 'Earth'. 'Heaven' symbolized all rarefied, immaterial, clear and gas-like states of things, whereas 'Earth' symbolized all dense, material, turbid and solid states of things. The 'Simple Questions' in chapter 2 says: 'Heaven is an accumulation of Yang, Earth is an accumulation of Yin.'7 Therefore condensation or 'agglomeration' are Yin states of matter while dispersion or evaporation are Yang states of matter. The important thing to understand is that the two opposite states of condensation or aggregation of things are not independent of each other, but rather change into each other. Yin and Yang symbolize two such opposite states of aggregation of things, the former 'dense' and the latter 'dispersed'. Lie Zi, a Daoist text dating from the 5th century bc, said: 'The purer and lighter [elements] tending upwards made the Heaven; the grosser and heavier, tending downwards, made the Earth.'8 In its purest and most rarefied form, Yang is totally immaterial and corresponds to pure energy, and Yin, in its coarsest and densest form, is totally material and corresponds to matter. From this viewpoint, energy and matter are but two states of a continuum, with an infinite possible number of states of aggregation. The 'Simple Questions' in chapter 2 says: 'Yin is quiet, Yang is active. Yang gives life, Yin makes it grow … Yang is transformed into Qi, Yin is transformed into material life.'9.

[Audio] ‘Main points of interdependences’ • Although they are opposite cyclical stages or opposite states of density of matter, Yin and Yang form a unity and are complementary • Yang contains the seed of Yin and vice versa. This is represented by the small black and white spots • Nothing is totally Yin or totally Yang • Yang changes into Yin and vice versa Symbol of Yin and Yang ‘Supreme Ultimate’ The relationship and interdependence of Yin–Yang can be represented in the well-known symbol (Fig. 1.6). This symbol is called the 'Supreme Ultimate' (Tai Ji) and it represents well the interdependence of Yin and Yang. • Although they are opposite cyclical stages or opposite states of density of matter, Yin and Yang form a unity and are complementary • Yang contains the seed of Yin and vice versa. This is represented by the small black and white spots • Nothing is totally Yin or totally Yang • Yang changes into Yin and vice versa.

[Audio] Four aspects of Yin–Yang relationship Opposition of Yin and Yang Interdependence of Yin and Yang Mutual consuming of Yin and Yang Intertransformation of Yin and Yang Four aspects of Yin–Yang relationship • Opposition of Yin and Yang • Interdependence of Yin and Yang • Mutual consuming of Yin and Yang • Intertransformation of Yin and Yang.

[Audio] Four aspects of Yin–Yang relationship The opposition of Yin and Yang Yin and Yang are either opposite stages of a cycle or opposite states of aggregation of matter The opposition is relative, not absolute. Everything only pertains to Yin or Yang in relation to something else example from Chinese dietary principles, vegetables are generally Yin and meat generally Yang. However, within each category there are degrees of Yang or Yin quality: thus, chicken is Yang compared to lettuce but Yin compared to lamb. The opposition of Yin and Yang Yin and Yang are either opposite stages of a cycle or opposite states of aggregation of matter as explained above. Nothing in the natural world escapes this opposition. It is this very inner contradiction that constitutes the motive force of all the changes, development and decay of things. However, the opposition is relative, not absolute, in so far as nothing is totally Yin or totally Yang. Everything contains the seed of its opposite. Moreover, the opposition of Yin–Yang is relative as the Yin or Yang quality of something is not really intrinsic, but only relative to something else. Thus, strictly speaking, it is wrong to say that something 'is Yang' or 'is Yin'. Everything only pertains to Yin or Yang in relation to something else. For example, as heat pertains to Yang and cold to Yin, we might say that the climate in the Philippines is Yang in relation to that in the United States but Yin in relation to that in Africa. To give another example from Chinese dietary principles, vegetables are generally Yin and meat generally Yang. However, within each category there are degrees of Yang or Yin quality: thus, chicken is Yang compared to lettuce but Yin compared to lamb. Although everything contains Yin and Yang, these are never present in a static 50 : 50 proportion, but in a dynamic and constantly changing balance. For example, the human body's temperature is nearly constant within a very narrow range. This is not the result of a static situation, but of a dynamic balance of many opposing forces..

[Audio] Four aspects of Yin–Yang relationship The interdependence of Yin and Yang The interdependence of Yin and Yang Although Yin and Yang are opposite, they are also interdependent: one cannot exist without the other. Everything contains opposite forces which are mutually exclusive, but, at the same time, they depend on each other. Day cannot come but after the night and vice versa; there cannot be activity without rest, energy without matter or contraction without expansion. A passage from chapter 36 of the Daoist classic Dao De Jing by Lao Zi illustrates this point well: 'In order to contract, it is necessary first to expand.'13.

[Audio] Four aspects of Yin–Yang relationship The mutual consuming of Yin and Yang Yin and Yang are in a constant state of dynamic balance, which is maintained by a continuous adjustment of their relative levels. When either Yin or Yang is out of balance, they necessarily affect each other and by changing their proportion achieve a new balance The mutual consuming of Yin and Yang Yin and Yang are in a constant state of dynamic balance, which is maintained by a continuous adjustment of their relative levels. When either Yin or Yang is out of balance, they necessarily affect each other and by changing their proportion achieve a new balance. Besides the normal state of balance of Yin and Yang, there are four possible states of imbalance:.

[Audio] Four possible states of imbalance: Preponderance of Yin / Yin Excess induces a decrease of Yang (i.e. the excess of Yin consumes Yang). Preponderance of Yang / Yang Excess induces a decrease of Yin (i.e. the excess of Yang consumes Yin). Weakness of Yin / Yin Deficiency Yang is in apparent excess Weakness of Yang / Yang Deficiency Yin is in apparent excess Preponderance and weakness of Yin and Yang Four possible states of imbalance Preponderance of Yin • Preponderance of Yang • Weakness of Yin • Weakness of Yang When Yin is preponderant, it induces a decrease of Yang (i.e. the excess of Yin consumes Yang). When Yang is preponderant, it induces a decrease of Yin (i.e. the excess of Yang consumes Yin). When Yin is weak, Yang is in apparent excess, and when Yang is weak, Yin is in apparent excess. But this is a matter of appearance, as the excess occurs only in relation to the deficient quality, not in absolute. These four situations can be represented by the diagrams in the figure. These diagrams will be discussed again in detail when dealing with the application of Yin and Yang to Chinese medicine. Although the diagram of a normal, balanced state of Yin and Yang shows equal proportion of the two qualities, this should not be interpreted literally: the balance is achieved with different dynamic proportions of Yin and Yang. It is important to see the difference between Preponderance of Yin and Weakness of Yang: these may appear the same, but they are not. It is a question of what is primary and what is secondary. In case of Preponderance of Yin, this is primary and, as a consequence, the excess of Yin consumes the Yang. In case of Weakness of Yang, this is primary and, as a consequence, Yin is in apparent excess. Although it looks as if it is in excess, however, it appears so only relative to the deficiency of Yang. The same applies to Preponderance of Yang and Weakness of Yin..

[Audio] Four aspects of Yin–Yang relationship The intertransformation of Yin and Yang Yin and Yang are not static, but they actually transform into each other: Yin can change into Yang and vice versa. This change does not happen at random, but only at a certain stage of development of something. Summer changes into winter, day changes into night, life into death, happiness into unhappiness, heat into cold and vice versa For example, the great euphoria of a drinking spree is quickly followed the next morning by the misery of a hangover. The intertransformation of Yin and Yang Yin and Yang are not static, but they actually transform into each other: Yin can change into Yang and vice versa. This change does not happen at random, but only at a certain stage of development of something. Summer changes into winter, day changes into night, life into death, happiness into unhappiness, heat into cold and vice versa. For example, the great euphoria of a drinking spree is quickly followed the next morning by the misery of a hangover. There are two conditions for the transformation of Yin into Yang or vice versa. The first concerns internal conditions. Things can change only through internal causes primarily, and external causes secondarily. Change takes place only when the internal conditions are ripe. For example, an egg changes into a chick with the application of heat only because the egg contains within itself the capacity of turning into a chick. Application of heat to a stone will not produce a chick..

[Audio] Two conditions for the transformation of Yin into Yang or vice versa First - internal conditions. Change takes place only when the internal conditions are ripe For example, an egg changes into a chick with the application of heat only because the egg contains within itself the capacity of turning into a chick. Application of heat to a stone will not produce a chick. Second - time factor. Yin and Yang can transform into each other only at a certain stage of development, when conditions are ripe for the change. In the case of the egg, the chick will hatch only when the time is ripe. There are two conditions for the transformation of Yin into Yang or vice versa. The first concerns internal conditions. Things can change only through internal causes primarily, and external causes secondarily. Change takes place only when the internal conditions are ripe. For example, an egg changes into a chick with the application of heat only because the egg contains within itself the capacity of turning into a chick. Application of heat to a stone will not produce a chick. The second condition is the time factor. Yin and Yang can transform into each other only at a certain stage of development, when conditions are ripe for the change. In the case of the egg, the chick will hatch only when the time is ripe..

[Audio] APPLICATION OF YIN–YANG TO MEDICINE In treatment, all strategies boil down to four: 1. Tonify Yang 2. Tonify Yin 3. Eliminate excess Yang 4. Eliminate excess Yin It could be said that the whole of Chinese medicine, its physiology, pathology, diagnosis and treatment, can all be reduced to the basic and fundamental theory of Yin and Yang. Every physiological process and every symptom or sign can be analysed in the light of the Yin–Yang theory. In treatment, all strategies boil down to four: 1. Tonify Yang 2. Tonify Yin 3. Eliminate excess Yang 4. Eliminate excess Yin Understanding the application of the theory of Yin–Yang to medicine is therefore of supreme importance in practice: one can say that there is no Chinese medicine without Yin–Yang..

[Audio] APPLICATION OF YIN–YANGTO MEDICINE Yin–Yang and the body structures Yin–Yang and body structures Yang Yin Superior Inferior Exterior Interior Posterior-lateral surface Anterior–medial surface Back Front Function Structure Every part of the human body is predominantly Yin or Yang in character, and this is important in clinical practice. It must be emphasized, however, that this character is only relative. For example, the chest area is Yang in relation to the abdomen (because it is higher), but Yin in relation to the head. As a general rule, the following are the characters of various body structures: Yang Yin Superior Inferior Exterior Interior Posterior–lateral surface Anterior–medial surface Back Front Function Structure.

[Audio] Yang Yin Back Front Head Body Exterior (skin-muscles) Interior (organs) Above the waist Below the waist Posterior–lateral surface of limbs Interior-medial surface of limbs Yang organs Yin organs Function of organs Structure of organs Qi Blood / Body Fluids Defensive Qi Nutritive Qi Yin–Yang and body structures More specifically, the Yin–Yang characters of thebody structures, organs and energies are as follows Yang Yin Back Front (chest-abdomen) Head Body Exterior (skin-muscles) Interior (organs) Above the waist Below the waist Posterior–lateral surface of limbs Interior–medial surface of limbs Yang organs Yin organs Function of organs Structure of organs {Qi Blood/Body Fluids Defensive.

[Audio] Yang organs transform, digest and excrete ‘impure’ products of food and fluids. The Yin organs store the ‘pure’ essences, resulting from the process of transformation carried out by the Yang organs Yang Yin Yang organs Yin organs Function of organs Structure of organs Qi Blood / Body Fluids Defensive Qi Nutritive Qi Yin–Yang in relation to function and structure Yang and Yin organs Some organs pertain to Yang and some to Yin. The Yang organs transform, digest and excrete 'impure' products of food and fluids. The Yin organs store the 'pure' essences, resulting from the process of transformation carried out by the Yang organs. The 'Simple Questions' in chapter 11 says: 'The Five Yin organs store … and do not excrete … the 6 Yang organs transform and digest and do not store.'10 Thus the Yang organs, in conformity with the correspondence of Yang to activity, are constantly filling and emptying, transforming, separating and excreting the products of food in order to produce Qi. They are in contact with the exterior as most of the Yang organs (stomach, intestines, bladder) communicate with the exterior, via the mouth, anus or urethra. The Yin organs, on the contrary, do not transform, digest or excrete, but store the pure essences extracted from food by the Yang organs. In particular they store the Vital Substances: that is, Qi, Blood, Body Fluids and Essence. Function–structure of organs Yang corresponds to function and Yin corresponds to structure. We have just said that some organs 'are' Yang and some 'are' Yin. However, in accordance with the principle that nothing is totally Yang or Yin, each organ contains within itself a Yang and a Yin aspect. In particular, the structure of the organ itself and the Blood, Essence or Fluids contained within it, pertain to Yin; they are its Yin aspect. The functional activity of the organ represents its Yang aspect. The two aspects are of course related and interdependent. For example, the Spleen function of transforming and transporting the essences extracted from food represents its Yang aspect. The Qi extracted in this way from food is then transformed into Blood, which, being Yin, contributes to forming the structure of the Spleen itself. The 'Simple Questions' in chapter 5 says: 'Yang transforms Qi, Yin forms the structure.' 11 This relationship can be represented with a diagram (Fig. 1.9). Another good example of function and structure within an organ is that of the Liver. The Liver stores Blood and this represents its Yin aspect and is its structure; on the other hand, the Liver controls the flow of Qi in all parts of the body and this represents its Yang aspect and is its function. Qi–Blood Qi is Yang in relation to Blood. Blood, which is a denser and more material form of Qi, is therefore more Yin. Qi has the role of warming, protecting, transforming and raising, all typically Yang functions. Blood has the role of nourishing and moistening, which are typically Yin functions. The nature and functions of Qi and Defensive Qi–Nutritive Qi Defensive Qi is Yang in relation to Nutritive Qi. Defensive Qi circulates in the skin and muscles (a Yang area) and has the function of protecting and warming the body (a Yang function). Nutritive Qi circulates in the internal organs (a Yin area) and has the function of nourishing the body (a Yin function)..

[Audio] APPLICATION OF THE FOUR PRINCIPLES OF YIN–YANG TO MEDICINE Opposition of Yin and Yang Interdependence of Yin and Yang Mutual consuming of Yin and Yang Inter-transformation of Yin and Yang Do you remember the Four Principles of Yin Yang Relationship: Opposition of Yin and Yang Interdependence of Yin and Yang Mutual consuming of Yin and Yang Inter-transformation of Yin and Yang Let us now discuss in detail the application of the fourprinciples of Yin–Yang interrelationship to Chinese medicine..

[Audio] APPLICATION OF THE FOUR PRINCIPLES OF YIN–YANG TO MEDICINE Opposition of Yin–Yang Yang Yin Fire Water Heat Cold Restless Quiet Dry Wet Hard Soft Excitement Inhibition Rapidity Slowness Non-substantial Substantial Transformation / Cnange Conservation/Storage/sustainment The opposition of Yin–Yang is reflected in medicine in the opposing Yin–Yang structures of the human body, the opposing Yin–Yang character of the organs and, most of all, the opposing symptomatology of Yin and Yang. No matter how complicated, all symptoms and signs in Chinese medicine can be reduced to their elemental, basic character of Yin or Yang. In order to interpret the character of the clinical manifestations in terms of Yin–Yang, we can refer to certain basic qualities which will guide us in clinical practice. These are: Yang Yin Fire Water Heat Cold Restless Quiet Dry Wet Hard Soft Excitement Inhibition Rapidity Slowness Non-substantial.

[Audio] Fire–Water Fire is essential to all physiological processes: it represents the flame that keeps alive and stokes all metabolic processes This physiological Fire is called the Fire of the Gate of Life (Ming Men) and derives from the Kidneys. Water has the function of moistening and cooling during all the body’s physiological functions, to balance the warming action of the physiological Fire. The origin of Water is also from the Kidneys. Clinical Note: The physiological Fire of the body is essential to all physiological processes and to the Mind. Deficiency of the physiological Fire will cause depression. It is stimulated by using moxa on KI-3 Taixi and Du-4 Mingmen. Fire–Water This is one of the fundamental dualities of Yin–Yang in Chinese medicine. Although these terms derive from the Five-Element theory, there is an interaction between that and the theory of Yin–Yang. The balance between Fire and Water in the body is crucial. Fire is essential to all physiological processes: it represents the flame that keeps alive and stokes all metabolic processes. Fire, the physiological Fire, assists the Heart in its function of housing the Mind (Shen), it provides the warmth necessary to the Spleen to transform and transport, it stimulates the Small Intestine function of separation, it provides the heat necessary to the Bladder and Lower Burner to transform and excrete fluids and it provides the heat necessary for the Uterus to keep the Blood moving. If the physiological Fire declines, the Mind will suffer with depression, the Spleen cannot transform and transport, the Small Intestine cannot separate the fluids, the Bladder and Lower Burner cannot excrete the fluids and there will be oedema, and the Uterus turns Cold, which may cause infertility. This physiological Fire is called the Fire of the Gate of Life (Ming Men) and derives from the Kidneys. Clinical note The physiological Fire of the body is essential to all physiological processes and to the Mind. Deficiency of the physiological Fire will cause depression. It is stimulated by using moxa on KI-3 Taixi and Du-4 Mingmen. Water has the function of moistening and cooling during all the body's physiological functions, to balance the warming action of the physiological Fire. The origin of Water is also from the Kidneys. Thus, the balance between Fire and Water is fundamental to all physiological processes of the body. Fire and Water balance and keep a check on each other in every single physiological process. When Fire gets out of hand and becomes excessive, it has a tendency to flow upwards; hence the manifestations will show on the top part of the body and head, with headaches, red eyes, red face or thirst. When Water become excessive, it has a tendency to flow downwards causing edema of the legs, excessive urination or incontinence..

[Audio] Heat–Cold Excess of Yang is manifested with Heat and excess of Yin is manifested with Cold For example, a large single boil that is red and hot to the touch indicates Heat. A lower back area very cold to the touch indicates Cold in the Kidneys. Redness–paleness A red complexion indicates excess of Yang (or deficiency of Yin), a pale one excess of Yin (or deficiency of Yang). Restless–quiet Restlessness, insomnia, fidgeting or tremors indicate excess of Yang. Quiet behavior, desire to be immobile or sleepiness indicate excess of Yin. Heat–Cold Excess of Yang is manifested with Heat and excess of Yin is manifested with Cold. For example, a person with excess of Yang will feel hot, and one with excess of Yin will tend to feel always cold. The hot and cold character can also be observed in certain signs themselves. For example, a large single boil that is red and hot to the touch indicates Heat. A lower back area very cold to the touch indicates Cold in the Kidneys. Redness–paleness A red complexion indicates excess of Yang (or deficiency of Yin), a pale one excess of Yin (or deficiency of Yang). Restless–quiet Restlessness, insomnia, fidgeting or tremors indicate excess of Yang. Quiet behavior, desire to be immobile or sleepiness indicate excess of Yin. Dry–wet Any symptom or sign of dryness such as dry eyes, dry throat, dry skin or dry stools indicates excess of Yang (or deficiency of Yin). Any symptom or sign of excess wetness, such as watery eyes, runny nose, damp pimples on skin or loose stools, indicates excess of Yin (or deficiency of Yang)..

[Audio] Dry–wet Any symptom or sign of dryness such as dry eyes, dry throat, dry skin or dry stools indicates excess of Yang (or deficiency of Yin). Any symptom or sign of excess wetness, such as watery eyes, runny nose, damp pimples on skin or loose stools, indicates excess of Yin (or deficiency of Yang). Hard–soft Any lumps, swellings or masses that are hard are usually due to excess of Yang, whereas if they are are due to excess of Yin. Excitement–inhibition Whenever a function is in a state of hyperactivity, it indicates an excess of Yang; if it is in a state of hypoactivity, it indicates excess of Yin. Dry–wet Any symptom or sign of dryness such as dry eyes, dry throat, dry skin or dry stools indicates excess of Yang (or deficiency of Yin). Any symptom or sign of excess wetness, such as watery eyes, runny nose, damp pimples on skin or loose stools, indicates excess of Yin (or deficiency of Yang). Hard–soft Any lumps, swellings or masses that are hard are usually due to excess of Yang, whereas if they are soft they are due to excess of Yin. Excitement–inhibition Whenever a function is in a state of hyperactivity, it indicates an excess of Yang; if it is in a state of hypoactivity, it indicates excess of Yin. For example, a rapid heart rate may indicate excess of Yang of the Heart, whereas a very slow heart rate may indicate excess of Yin of the Heart..

[Audio] Rapidity–Slowness This shows in two ways: in a person’s movements and in the onset of the manifestations. If a person’s movements are rapid, and he or she walks and talks fast, it may indicate an excess of Yang. If a person’s movements are slow, and he or she walks and talks slowly, it may indicate an excess of Yin. If symptoms and signs appear suddenly and change rapidly, they indicate a Yang condition. If they appear gradually and change slowly, they indicate a Yin condition. Rapidity–slowness This shows in two ways: in a person's movements and in the onset of the manifestations. If a person's movements are rapid, and he or she walks and talks fast, it may indicate an excess of Yang. If a person's movements are slow, and he or she walks and talks slowly, it may indicate an excess of Yin. If symptoms and signs appear suddenly and change rapidly, they indicate a Yang condition. If they appear gradually and change slowly, they indicate a Yin condition..

[Audio] Substantial–non-substantial Yang corresponds to a subtle state of aggregation, and Yin corresponds to a dense. , Yang keeps things moving and in a state of fluidity or ‘non-substantiality’. When Yin prevails, the movement and transformation power of Yang fails, energy condenses into form and it becomes ‘substantial For example, if Qi moves normally in the abdomen, the intestine’s function of separation and excretion of fluids will be normal. If Yang fails and Qi decreases, the Yang power of moving and transforming is impaired, fluids are not transformed, Blood is not moved, and in time, the stagnation of Qi gives rise to stasis of Blood and then to actual, physical masses or tumors. Substantial–non-substantial As explained above, Yang corresponds to a subtle state of aggregation, and Yin corresponds to a dense, coarse state of aggregation. If Yang is normal, things will be kept moving, Qi will flow normally and fluids will be transformed and excreted. If Yang is deficient, Qi stagnates, fluids are not transformed or excreted and therefore Yin will prevail. Thus, Yang keeps things moving and in a state of fluidity or 'non-substantiality'. When Yin prevails, the movement and transformation power of Yang fails, energy condenses into form and it becomes 'substantial'. For example, if Qi moves normally in the abdomen, the intestine's function of separation and excretion of fluids will be normal. If Yang fails and Qi decreases, the Yang power of moving and transforming is impaired, fluids are not transformed, Blood is not moved, and in time, the stagnation of Qi gives rise to stasis of Blood and then to actual, physical masses or tumors..

[Audio] Transformation/change–conservation/storage/sustainment Yin corresponds to conservation and storage: this is reflected in the function of the Yin organs, which store Blood, Body Fluids and Essence and guard them as precious essences. Yang corresponds to transformation and change: this is reflected in the function of the Yang organs, which are constantly filled and emptied and which constantly transform, transport and excrete When Yin and Yang are so balanced, they cannot be identified as separate entities: hence, symptoms and signs do not appear All symptoms and signs are ultimately due to an imbalance between Yin and Yang. Transformation/change–conservation/storage/sustainment Yin corresponds to conservation and storage: this is reflected in the function of the Yin organs, which store Blood, Body Fluids and Essence and guard them as precious essences. Yang corresponds to transformation and change: this is reflected in the function of the Yang organs, which are constantly filled and emptied and which constantly transform, transport and excrete. The above are general guidelines, enabling us, through the theory of Yin–Yang, to interpret clinical manifestations. All symptoms and signs can be interpreted in the light of the above guidelines, because all clinical manifestations arise from a separation of Yin and Yang. In health, Yin and Yang are harmoniously blended in a dynamic balance. When Yin and Yang are so balanced, they cannot be identified as separate entities: hence, symptoms and signs do not appear. For example, if Yin and Yang and Qi and Blood are balanced, the face will have a normal, pink, flourishing color and will be neither too pale nor too red, neither too colorless nor too dark, etc. In other words, nothing can be observed. If Yin and Yang are out of balance, they become separated; there will be too much of one or the other, and the face will be either too pale (excess of Yin) or too red (excess of Yang). Yin and Yang therefore show themselves when they are out of balance. One can visualize the Yin–Yang Supreme Ultimate symbol (see Fig. Supreme Ultimate ) spinning very fast: in this case the white and the black will not be visible because they cannot be separated by the eye. Similarly, when Yin and Yang are balanced and moving harmoniously, they cannot be separated, they are not visible and symptoms and signs will not arise. All symptoms and signs can be interpreted in this way, i.e. as a loss of balance of Yin and Yang. Another example: if Yin and Yang are balanced, urine will be of a normal pale-yellow colour and of normal amount. If Yin is in excess, it will be very pale, looking almost like water, and profuse; if Yang is in excess, it will be rather dark and scanty..

[Audio] Transformation/change–conservation/storage/sustainment Yang Yin Acute disease Chronic Disease Rapid onset Gradual onset Rapid pathological changes Lingering disease Heat Cold Restlessness, insomnia Sleepiness, listlessness Throws off bedclothes Likes to be covered Likes to lie stretched out Likes to curl up Hot limbs and body Cold limbs and body Red face Pale face Yang Yin Likes cold drinks Likes hot drinks Loud voice, talks a lot Weak voice, dislikes talking Coarse breathing Shallow, weak breathing Thirst No thirst Scanty-dark urination Profuse-pale urination Constipation Loose stools Red tongue with yellow coating Pale tongue Full pulse Empty pulse (Transformation/change–conservation/storage/sustainment) Keeping in mind the general principles of the Yin and Yang character of symptoms and signs, we can list the main clinical manifestations as follows: Yang Yin Acute disease Chronic disease Rapid onset Gradual onset Rapid pathological changes Lingering disease Heat Cold Restlessness, insomnia Sleepiness, listlessness Throws off bedclothes Likes to be covered Likes to lie stretched out Likes to curl up Hot limbs and body Cold limbs and body Red face Pale face Likes cold drinks Likes hot drinks Loud voice, talks a lot Weak voice, dislikes talking Coarse breathing Shallow, weak breathing Thirst.

[Audio] Transformation/change–conservation/storage/sustainment The theory of Yin–Yang is, the necessary foundation for an understanding of symptoms and signs although the distinction between Yin and Yang in clinical manifestations is fundamental, it is not detailed enough to be of much clinical use in practice For example, if the face is too red, it indicates an excess of Yang. However, this conclusion is too general to give any indication as to what the appropriate treatment should be, since the face could, in fact, be red from Full-Heat or Empty-Heat from Yin deficiency (both of which can be classified as ‘excess of Yang’). If it was red from Full-Heat, one must further distinguish which organ is mostly involved: it could be red from Liver-Fire, Heart-Fire, Lung-Heat or Stomach-Heat. The treatment would be different in each case. Finally, following the discussion of the Yin and Yang character of symptoms and signs, it must be emphasized that, although the distinction between Yin and Yang in clinical manifestations is fundamental, it is not detailed enough to be of much clinical use in practice. For example, if the face is too red, it indicates an excess of Yang. However, this conclusion is too general to give any indication as to what the appropriate treatment should be, since the face could, in fact, be red from Full-Heat or Empty-Heat from Yin deficiency (both of which can be classified as 'excess of Yang'). If it was red from Full-Heat, one must further distinguish which organ is mostly involved: it could be red from Liver-Fire, Heart-Fire, Lung-Heat or Stomach-Heat. The treatment would be different in each case. The theory of Yin–Yang, although fundamental, is thus too general to give concrete guidelines as to the treatment needed. As we will see later, it needs to be integrated with the Eight-Principle and the Internal- Organ pattern theory to be applied to actual clinical situations (see chs 30 to 42). The theory of Yin–Yang is, nevertheless, the necessary foundation for an understanding of symptoms and signs..

[Audio] APPLICATION OF THE FOUR PRINCIPLES OF YIN–YANG TO MEDICINE The interdependence of Yin and Yang Yin and Yang are opposite but are also mutually dependent on each other. Yin and Yang cannot exist in isolation, and this is very apparent when considering the body’s physiology Yin and Yang organs Yin and Yang organs are very different in their functions, but, at the same time, they depend on each other for the performance of these functions. The Yin organs depend on the Yang ones to produce Qi and Blood from the transformation of food. The Yang organs depend on the Yin ones for their nourishment deriving from Blood and Essence stored by the Yin organs. The interdependence of Yin and Yang Yin and Yang are opposite but are also mutually dependent on each other. Yin and Yang cannot exist in isolation, and this is very apparent when considering the body's physiology. All the physiological processes are a result of the opposition and interdependence of Yin and Yang. The functions of the internal organs in Chinese medicine show the interdependence of Yin and Yang very clearly. Yin and Yang organs The Yin and Yang organs are very different in their functions, but, at the same time, they depend on each other for the performance of these functions. The Yin organs depend on the Yang ones to produce Qi and Blood from the transformation of food. The Yang organs depend on the Yin ones for their nourishment deriving from Blood and Essence stored by the Yin organs..

[Audio] Structure and function of the organs Each organ has a structure represented by the organ itself and the Blood and fluids within it. At the same time, each organ has a certain function which both affects and is affected by its structure. Without structure (Yin), the function (Yang) could not perform; without function, the structure would lack transformation and movement. The ‘Simple Questions’ in chapter 5 says: ‘Yin is in the Interior and is the material foundation of Yang; Yang is on the Exterior and is the manifestation of Yin.’12 Structure and function of the organs Each organ has a structure represented by the organ itself and the Blood and fluids within it. At the same time, each organ has a certain function which both affects and is affected by its structure. For example, the structure of the Liver is represented by the actual organ and the Blood stored within it. In particular, the Liver has the function of storing Blood. Another function of the Liver is that of ensuring the smooth flow of Qi all over the body. By ensuring the smooth flow of Qi, the Liver also keeps the Blood moving, therefore providing a correct storage of Blood within itself: this is an example of how the Liver function assists the Liver structure. On the other hand, in order to carry out its function, the Liver organ itself needs the nourishment of Blood: this is an example of how the Liver structure assists the Liver function. Without structure (Yin), the function (Yang) could not perform; without function, the structure would lack transformation and movement. The 'Simple Questions' in chapter 5 says: 'Yin is in the Interior and is the material foundation of Yang; Yang is on the Exterior and is the manifestation of Yin.'12.

[Audio] APPLICATION OF THE FOUR PRINCIPLES OF YIN–YANG TO MEDICINE The mutual consuming of Yin and Yang Yin and Yang are in a constant state of change so that when one increases, the other is consumed, to preserve the balance. This can easily be seen in the ebb and flow of night and day. As the day comes to an end, Yang decreases and Yin increases Beyond the mere preservation of their balance, Yin and Yang also mutually ‘consume’ each other. When one increases, the other must decrease. For example, if the weather becomes unduly hot (Yang), the water (Yin) in the soil dries up If Yin is consumed, Yang increases If Yang is consumed, Yin increases If Yin increases, Yang is consumed If Yang increases, Yin is consumed The mutual consuming of Yin and Yang Yin and Yang are in a constant state of change so that when one increases, the other is consumed, to preserve the balance. This can easily be seen in the ebb and flow of night and day. As the day comes to an end, Yang decreases and Yin increases. Exactly the same can be observed in the cycle of seasons. When spring comes, Yin begins to decrease and Yang increases. Beyond the mere preservation of their balance, Yin and Yang also mutually 'consume' each other. When one increases, the other must decrease. For example, if the weather becomes unduly hot (Yang), the water (Yin) in the soil dries up. Thus: If Yin is consumed, Yang increases If Yang is consumed, Yin increases If Yin increases, Yang is consumed If Yang increases, Yin is consumed.

[Audio] In the human body, the mutual consuming of Yin and Yang can be seen from a physiological point of view and from a pathological point of view. For example: From a physiological point of view, the mutual consuming of Yin and Yang can also be observed in the alternation of Yin and Yang in the menstrual cycle. Phase 1: bleeding phase Phase 2: post-menstrual phase (roughly a week after the end of bleeding) Phase 3: mid-cycle (roughly a week around ovulation) Phase 4: pre-menstrual phase (roughly a week before the period) The four phases of the menstrual cycle In the human body, the mutual consuming of Yin and Yang can be seen from a physiological point of view and from a pathological point of view. From a physiological point of view, the mutual consuming of Yin and Yang is a normal process which keeps the balance of physiological functions. This process can be observed in all physiological processes; for example, in the regulation of sweating, urination, temperature of the body, breathing, etc. In summertime, for instance, the weather is hot (Yang) and we sweat (Yin) more; when the external temperature is very cold (Yin), the body starts trembling (Yang) in an attempt to produce some heat. From a physiological point of view, the mutual consumingof Yin and Yang can also be observed in the alternation of Yin and Yang in the menstrual cycle. The menstrual cycle can be divided into four phases as follows: Phase 1: bleeding phase Phase 2: post-menstrual phase (roughly a week after the end of bleeding) Phase 3: mid-cycle (roughly a week around ovulation) Phase 4: pre-menstrual phase (roughly a week before the period) In phases 1 and 2, Yang is decreasing and Yin is increasing; i.e. Yin increases and Yang is consumed. In phases 3 and 4, Yang is increasing and Yin decreasing; that is, Yang increases and Yin is consumed (Fig. 1.10). From a Western perspective, the first two phases correspond to the follicular phase and the last two phases to the luteal phase..

[Audio] In the human body, the mutual consuming of Yin and Yang can be seen from a physiological point of view and from a pathological point of view. For example: From a pathological point of view, The temperature may rise (excess of Yang) during an infectious disease. This can lead to dryness and exhaustion of body fluids (consumption of Yin). Although some might still regard this as an attempt by the body to keep the balance between Yin and Yang (the body fluids and temperature), it is not a normal balance, but a pathological balance deriving from an excess of Yang. . One might go further and say that the temperature itself was an attempt by the body to fight a pathogenic factor, but this does not change the fact that the rise in temperature represents an excess of Yang, which leads to consumption of Yin. From a pathological point of view, Yin or Yang may increase beyond their normal range and lead to consumption- of their opposite quality. For example, the temperature may rise (excess of Yang) during an infectious disease. This can lead to dryness and exhaustion of body fluids (consumption of Yin). Although some might still regard this as an attempt by the body to keep the balance between Yin and Yang (the body fluids and temperature), it is not a normal balance, but a pathological balance deriving from an excess of Yang. One might go further and say that the temperature itself was an attempt by the body to fight a pathogenic factor, but this does not change the fact that the rise in temperature represents an excess of Yang, which leads to consumption of Yin..

[Audio] Four different situations of excess of Yin or excess of Yang leading to consumption of Yang or Yin, respectively, or consumption of Yang or consumption of Yin leading to apparent excess of Yin or Yang, respectively Excess of Yin Excess of Yang Balance of Yin and Yang Full-Cold Full-Heat From a pathological point of view, there can be four different situations of excess of Yin or excess of Yang leading to consumption of Yang or Yin, respectively, or consumption of Yang or consumption of Yin leading to apparent excess of Yin or Yang, respectively. It is important to note that excess of Yang and consumption of Yin are not the same. In excess of Yang, the primary factor is the abnormal increase of Yang, which leads to consumption of Yin. In consumption of Yin, the primary factor is the deficiency of Yin arising spontaneously and leading to an apparent excess of Yang. Five diagrams will clarify this (Figs 1.11 to 1.15). Balance of Yin and Yang (Fig. 1.11) Excess of Yin (Fig. 1.12) An example of this is when excess Cold (interior or exterior) in the body consumes the Yang, especially Spleen-Yang. This is Full-Cold. Excess of Yang (Fig. 1.13) An example of this is when excess Heat (which can be exterior or interior) consumes the body fluids (which pertain to Yin) and leads to dryness. This is Full-Heat. Consumption of Yang(Fig. 1.14) This takes place when the body's Yang energy is spontaneously deficient. The decrease of Yang energy leads to cold, chilliness and other symptoms which, to a certain extent, are similar to those created by excess of Yin. The situation is, however, very different, as in excess of Yin it is the excessive Yin that is the primary aspect and which consumes Yang. In case of consumption of Yang, the decrease of Yang is the primary aspect and the Yin is only apparently in excess. This is called Empty-Cold. Consumption of Yin(Fig. 1.15) This takes place when the body's Yin energies are depleted. The decrease of Yin may lead to symptoms of.

[Audio] Consumption of Yang Consumption of Yin Empty-Heat. Empty-Cold Consumption of Yang(Fig. 1.14) This takes place when the body's Yang energy is spontaneously deficient. The decrease of Yang energy leads to cold, chilliness and other symptoms which, to a certain extent, are similar to those created by excess of Yin. The situation is, however, very different, as in excess of Yin it is the excessive Yin that is the primary aspect and which consumes Yang. In case of consumption of Yang, the decrease of Yang is the primary aspect and the Yin is only apparently in excess. This is called Empty-Cold. Consumption of Yin(Fig. 1.15) This takes place when the body's Yin energies are depleted. The decrease of Yin may lead to symptoms of apparent excess of Yang, such as feelings of heat. Again, this situation is very different from that seen in excess of Yang. In excess of Yang, the excessive Yang is the primary aspect. In case of decrease of Yin, this is the primary aspect, and the Yang is only apparently in excess. This is called Empty-Heat..

[Audio] The distinction between Empty-Cold and Full-Cold and between Empty-Heat and Full-Heat is all-important in practice: in cases of Emptiness, one needs to tonify, while in cases of Fullness, one needs to expel pathogenic factors Mutual consuming of Yin–Yang: Heat and Cold 1. Excess of Yin = Full-Cold 2. Excess of Yang = Full-Heat 3. Consumption of Yang = Empty-Cold 4. Consumption of Yin = Empty-Heat The distinction between Empty-Cold and Full-Cold and between Empty-Heat and Full-Heat is all-important in practice: in cases of Emptiness, one needs to tonify, while in cases of Fullness, one needs to expel pathogenic factors Mutual consuming of Yin–Yang: Heat and Cold 1. Excess of Yin = Full-Cold 2. Excess of Yang = Full-Heat 3. Consumption of Yang = Empty-Cold 4. Consumption of Yin = Empty-Heat.

[Audio] APPLICATION OF THE FOUR PRINCIPLES OF YIN–YANG TO MEDICINE The inter-transformation of Yin and Yang Although opposite, Yin and Yang can change into one another. This transformation does not take place at random, but is determined by the stage of development and by internal conditions. First of all, the change takes place when conditions are ripe at a certain point in time. Day cannot turn into night at any time, but only when it has reached its point of exhaustion. The second condition of change is determined by the internal qualities of any given thing or phenomenon. Wood can turn into coal, but a stone cannot. Although opposite, Yin and Yang can change into one another. This transformation does not take place at random, but is determined by the stage of development and by internal conditions. First of all, the change takes place when conditions are ripe at a certain point in time. Day cannot turn into night at any time, but only when it has reached its point of exhaustion. The second condition of change is determined by the internal qualities of any given thing or phenomenon. Wood can turn into coal, but a stone cannot. The process of transformation of Yin and Yang into each other can be observed in many natural phenomena, such as in the alternation of day and night, the seasons, climate..

[Audio] An understanding of this transformation is important for the prevention of disease. For example, excessive work (Yang) without rest induces extreme deficiency (Yin) of the body’s energies. Excessive consumption of alcohol creates a pleasant euphoria (Yang) which is quickly followed by a hangover (Yin). Excessive worrying (Yang) depletes (Yin) the energy of the body. Excessive sexual activity (Yang) depletes the Essence (Yin). Balance in our life, in diet, exercise, work, emotional life and sexual life, is the essence of prevention in Chinese medicine, and an understanding of how Yang can turn into Yin and vice versa can help us to avoid the rapid swings from one to the other which are detrimental to our physical and emotional life. The principle of intertransformation of Yin–Yang has many applications in clinical practice. An understanding of this transformation is important for the prevention of disease. If we are aware of how a thing can turn into its opposite, then we can prevent this and achieve a balance which is the essence of Chinese medicine. For example, excessive work (Yang) without rest induces extreme deficiency (Yin) of the body's energies. Excessive jogging (Yang) induces a very slow (Yin) pulse. Excessive consumption of alcohol creates a pleasant euphoria (Yang) which is quickly followed by a hangover (Yin). Excessive worrying (Yang) depletes (Yin) the energy of the body. Excessive sexual activity (Yang) depletes the Essence (Yin). Thus, balance in our life, in diet, exercise, work, emotional life and sexual life, is the essence of prevention in Chinese medicine, and an understanding of how Yang can turn into Yin and vice versa can help us to avoid the rapid swings from one to the other which are detrimental to our physical and emotional life. Of course, nothing would be more difficult to achieve in our modern Western societies, which seem to be geared to producing the maximum swing from one extreme to the other..

[Audio] The transformation of Yin–Yang can also be observed in the pathological changes seen in clinical practice For example, exterior Cold can invade the body and, after a time, it can easily change into Heat. An Excess condition can easily turn into a Deficiency one. Excessive Heat, for instance, can damage the body fluids and lead to deficiency of fluids. A Deficiency condition can also turn into an Excess one. For example, a deficiency of Spleen-Yang can lead to Excess of Dampness or Phlegm It is therefore extremely important to be able to discern the transformation of Yin–Yang in clinical practice in order to treat the condition properly. The transformation of Yin–Yang can also be observed in the pathological changes seen in clinical practice. For example, exterior Cold can invade the body and, after a time, it can easily change into Heat. An Excess condition can easily turn into a Deficiency one. Excessive Heat, for instance, can damage the body fluids and lead to deficiency of fluids. A Deficiency condition can also turn into an Excess one. For example, a deficiency of Spleen-Yang can lead to Excess of Dampness or Phlegm. It is therefore extremely important to be able to discern the transformation of Yin–Yang in clinical practice in order to treat the condition properly..

[Audio] References Maciocia , G., 2015, The Foundations of Chinese Medicine 3rd Edition A Comprehensive Text, Churchill Livingstone, Elsevier Ltd. p. 3 - 16, Needham J 1977 Science and Civilization in China, vol. 2, Cambridge University Press, Cambridge, p. 303. 1979 The Yellow Emperor’s Classic of Internal Medicine – Simple Questions (Huang Di Nei Jing Su Wen ), People’s Health Publishing House, Beijing, p. 44..

[Audio] THANK YOU. THANK YOU.