It always struck me as strange that there are twelve organs and when placed in the system of the five agents of transformation the fire element ends up with two sets of organs.

In other words there are five elements and six yin and yang pairs of organs.

I have studied this for years now and come to the conclusion that it was never the intention of the ancient Chinese to combine these two systems of thought. How have we come to accept this model of understanding? I surmise that it was born in the universities of China when they created the basic curriculum for Chinese Medicine. This made its way to the west and has been promoted as gospel ever since.

Are we supposed to combine the five elements and six climatic influences?

I do not think so.

In the Huang Di Nei Jing Su Wen there is no mention of the yang organs belonging to one of the five agents of transformation. I went through all eighty one chapters and could find one mention of the yang organs being associated with the five elements.

It is however mentioned in the Huang Di Nei Jing Ling Shu, In chapter 2.

In the Ling Shu chapter 2 it is written that the yin organs are united with a yang organ. Yet, this does not mean that they share the same quality of the element associated with the yin organ.

In other words just because the liver belongs to wood and the liver is united with the gall bladder does not mean that the gall bladder also belongs to wood.

The word united can mean different things. It could mean that the two organs are connected. Which is the case in the acupuncture theory of the channels. United could mean that the two organs are united in an element, but then they are still different because of their yin and yang function and qualities.

The yin and yang organs are very different in function. The yin organs are yin because they store. They store Jing, which is yang in stored form. The yin organs store just like earth. The yang organs are yang because they transport and their nature is circulatory, just like the heavens.

In the Huang Di Nei Jing Su Wen it is written:

On the other hand, the stomach, large and small intestine, san jiao, and bladder are formed of the heavenly yang qi. Their function, like that of the heavenly circulation of continuous flow, is to transport rather than store. They receive the turbid qi from the five yin organs. Thus, they are named the palaces of transportation.

Thus, the five yin organs store the essence or jing qi. They do not transport. The six yang organs receive the food and digest, absorb, and transport it. They are often full but still do not store.

Hans Fruehof explains the difference between five and six.

Numerology is an important aspect of ancient symbol science. As such, numbers were always used to symbolically represent a specific quality and/or dimension. While the number five is generally related to the earth element and the realm of the manifest, the number six most often signals a relationship to heavenly source energy.

Five is related to earth and to manifest things.

Six is related to the heavens and the source of our yang energies. There are many names for this heavenly yang energy. It is our connection to nature and the Dao.

The Chinese character for Yuan means source.

Yuan refers to a spring, as a spring of water that flows from behind a rock.

The Shuo Wen Jie Zi states, Yuan is the root origin of water.

The Yuan qi, has many names in Chinese Medicine. It is the basic qi, the original qi, the fundamental qi, pre-natal qi, pre-heaven qi, the ming men, the dragon fire, or the source qi.

This source connects us to the Dao, the pre-energetic state that precedes the development of form.

In Daoism it is considered the Great, it is the source of all possibilities. Water is the source.

The Nan Jing source theory is one of the most important theories in Oriental Medicine. It describes the root or core of the body, the root of all the organs and meridians as being located in the abdomen below the navel. This is considered the gravitational center of the body.

This theory states that there is an energetic center of the body. It is an energetic layer called the source. Around this layer revolves all the other layers of energetic manifestations and functions. This includes the meridians, the five yin and six yang organs, stems, branches, and phases. They are like concentric ripples of an energetic vortex. It is the source of all movement in the body and is described as a moving qi. It is most commonly known as the “moving qi between the kidneys”.

I believe that it was never the intention to combine the five elements and six climatic qi. Five is the number of the physical manifestation and transformation of changes. The number six corresponds with the heavenly yang that circulates in our universe and our body. In our body it brings life and causes transformation to occur.

Jing and shen are received from heaven, subsequently, the form and the body are received from earth.

Therefore it is said, one creates the two, the two creates the three, three creates the myriad things.

The myriad things carry yin on their backs and embrace yang in their arms.

Using harmonious qi it creates harmony.

Jing and shen are received for heaven.

After Qi gathers together, form rises, the lighter things drift upwards to heaven and the heavier things sink to earth.

Heaven is symbolic for yang qi. In the  pre-heaven arrangement of the eight trigrams heaven is represented by three yang lines.

Heaven represents yang and this is where the jing and shen come from.

Jing is yang in stored form. Shen is yang brightness. It is our connection with the Dao. Shen is the yang aspect of the heart. It represents yang fire, the imperial fire, the dragon fire, the ming men.

The form and body are received from earth.

It is yin that gives form to our body. Our body is synonymous with earth. Earth represents the yin and it is what allows growth while it nourishes and it stores yang qi in the form of jing.

Therefore it is said, one creates the two, the two creates the three, three creates the myriad things.

In the Classic of Changes it states, one creates the two, the two creates the three, three creates the myriad things. This is naturally referring to yang and yin creating the myriad beings. It is also referring to the statement of, the one is two and the two is one. In other words everything is Qi which has two aspects called yang and yin. The changes and transformation occur through their interaction.

The myriad things carry yin on their backs and embrace yang in their arms.

Using harmonious qi it creates harmony.

This poem gives us the image of receiving gifts. The first gift we receive from the heavens. The second from the earth. It is what changes, grows, declines and stores. By the interaction of these gifts the rising, falling, entering, and exiting in our body occurs. This brings us to life. It connects us to the eternal Dao.

fu ling 12 fu zi 9 zhi gan cao 6 gan jiang 3 ren shen 3

Line 69 After sweating, if purged, and the disease still has not resolved, there is vexing restlessness, for fu ling si ni tang governs.

Fu ling and ren shen have been added to si ni tang which is fu zi, gan jiang, and zhi gan cao.

If fluids have been trapped when there was a purging it causes vexation and restlessness.

It is the fu ling that promotes urination which helps to transform fluids due to a yang deficiency.

Ren shen moistens tai yin fluids that have been lost due to sweating and it prevents excessive drying, while raising original qi.

This formula treats a pattern which is between a si ni tang and a zhen wu tang pattern.

Si ni tang warms the tai yang and shao yin, and earth. There is no water accumulation.

Fu ling si ni tang warms the tai yang and shao yin, and earth, while moving water. There is slight water accumulation.

Zhen wu tang warms the tai yang and shao yin, and earth while warming and dispersing water. There is excess cold water accumulation.

There are eight different natural phenomena which are represented by the eight trigrams. They are organized in two different ways, the pre-heaven model and the post-heaven model.

The pre-heaven, 前天 is the unconditioned, celestial state, distinguished by oneness and the true consciousness, when the original spirit is present. I consider this comparable to a perfect world where just pure function resides. The original spirit is present and perfect.

The post-heaven 后天 is after the interaction and transformation of heaven and earth. This represents the functionality of yang and yin. The post-heaven is the conditioned, human state, distinguished by discriminating consciousness, when the original spirit is hidden behind human activity.

Post-heaven is after the interaction and transformation of heaven and earth has occurred. This represents the form of yang and yin. I consider this comparable to a chaotic world that manifests from the interaction of heaven and earth. The original spirit is still present but harder to see.

In the post-heaven the original sprit or consciousness is hidden behind, acquired conditioning, compulsive habits, wandering thoughts, and the seven emotions. When the celestial yang is overcome by the mundane yin, reality is obscured. The reality is that heaven and earth are always present.

In the pre-heaven Qian heaven represents how the yang causes change.

In the pre-heaven Kun earth represents how the yin grows and changes.

In the post-heaven Qian heaven becomes fire but its function never changes. Fire arises due to the interaction of Qian heaven and Kun earth.

In the post-heaven Kun earth becomes water but its function never changes. Water arises due to the interaction of Qian heaven and Kun earth.

The compass is divided into four orthodox directions and four angles.

In the pre-heaven configuration Qian heaven is placed in the south and Kun earth in the north, and Kan water in the west and Li flame in the east. 

In the post-heaven configuration Qian and Kun move to an oblique corner, but Kan and Li vault from east and west to north and south.  

In the pre-heaven pattern, Kan and Li occupy the latitudinal poles, and in the post heaven pattern, Kan and Li occupy the longitudinal poles. This illustrates how important Li flame and Kan water are. The two trigrams that are the most prominent in the Classic of Changes are Kan water and Li flame.

In the post-heaven configuration, once we have transitioned from form to function, where do Qian and Kun move. They move to the oblique corners. The oblique corners, northwest and southeast, are a step down from the cardinal directions. The six children, the myriad of things all emerge from them. As soon as the six children of Qian heaven and Kun earth are born, as soon as water and fire take over, they retire from their positions.

To treat disease in Chinese Medicine we must seek its root in yin and yang.

One of the most important chapters in the Huang Di Nei Jing Su Wen is chapter 74. It describes exactly how a disease will manifest.

Huang Di, The six qi are not identical in their conforming to tip or root, how is that?

Qi Bo, Among the qi are those conforming to the root; there are those conforming to the tip and root; and those conforming to neither the tip nor the root.

Fang Yaozhong, To conform refers to the focus in diagnosing and treating the disease.

Qi Bo, The shao yang and the tai yin conform to the root.

Wang Bing, The root of shao yang is fire; the root of tai yin is dampness.

Zhang Jiebin, Of the six qi shao yang qi is the minister fire. That is shao yang qi is the transformation product of fire.

In other words, the root of shao yang is fire and the root of tai yin is dampness.  

When looking for a shao yang disease look for, bitter taste, dry throat and dizzy vision.

When looking for a tai yin disease look for, abdominal fullness and vomiting, inability to eat, severe spontaneous diarrhea, abdominal pain.  

The shao yin and the tai yang conform to the root and the tip.

Wang Bing, The root of shao yin is heat; its tip is yin. The root of tai yang is cold, its tip is yang.

The tip of shao yin is yin because it is one of the three yin. The tip of tai yang is yang because it is one of the three yang.  

Shao yin disease can manifest as heat or yin. In shao yin disease look for a deep thin pulse and a desire to sleep.

Tai yang disease  can manifest as cold or yang. In tai yang disease look for a floating pulse, painful head and nape, and an aversion to cold.

The yang ming and the jue yin conform to neither the tip or the root, but conform from the center.

The center of yang ming dryness is tai yin dampness. In yang ming disease look for signs of excess stool and heat. When the tai yin dampness fails to nourish the yang it becomes excessively dry and hot.  

The center of jue yin wind is shao yang fire. In jue yin disease look for signs of dispersion thirst, qi surging upwards striking the heart, painful heat in the heart, hunger without desire to eat. When the shao yang fire is weak a separation of yin and yang occurs.

These are the ways a disease can manifest and how to recognize it.

This chapter from the Ling Shu, which is also commonly translated as the Spiritual disclosure describes the secret to living long and healthy.

It revels the source of our energy, and describes the different kinds of Qi. Commonly known as Jing Nutritive Qi and Defence Wei Qi.

Chapter 8 Ling Shu

Camp and Guard Qi Generating and meeting

Where from does man receive his Qi? Where do yin and yang meet? Which Qi constitute the camp Qi? Which Qi constitute the guard Qi? Where are camp and guard Qi generated? And where do they meet?

Man receives his Qi from somewhere. We are referring to Qi in a general sense. The gathering of Qi gives rise to form. Our body is formed from something, so please tell me where does it come from.

Camp and guard Qi are terms used in an army. The camp Qi is the aspect of the army that stays home and the guard Qi is the aspect of the army that goes out on patrol. Both the camp and the guard Qi are part of one army.

We define camp Qi as the yin aspect of the Qi that gives rise to form. We define guard Qi as the yang aspect that brings life to the yin aspect. They work together in nourishing and protecting the body.

Yang rises, yin grows, yang declines, yin stores. This illustrates the relationship between yin and yang. Together they bring life to beings.

The Qi of the old and the Qi of the strong differ. The yin and the yang Qi change their positions. I wish to be informed of where they meet.

Beginning with the age of fifty one is old. Beginning with the age of twenty one is strong.

Man receives his Qi from the grain. The grain enters the stomach, and from there its Qi are transmitted to the lung. This way, all the long term depots and the short term depots receive Qi.

The grain is referring to all that we eat that nourishes our body. The Qi from what we eat enters the stomach, where the process of rotting and ripening occur. What we can use is called Gu food Qi and this is separated out in the small intestine. The small intestine receives the useful part as a sacrificial gift. The grain Qi is then raised to the lung by the tai yin spleen Qi. If the spleen is not strong the raising is lacking and there will be less nourishment for the lung to distribute.

The tai yin spleen must raise the grain Qi to the chest. This is known as middle Qi or raising of clear Qi. The spleen raises the clear Qi and the stomach family descends the unclear part. This is referred to as the pivot of the middle. The pivoting function of earth, spleen and stomach, must perform its duty correctly.

The raising of clear Qi to the chest and then lungs depends on the original Qi from the kidneys in the lower burner. The original Qi is referring to the shao yin heart and kidneys that work together as true fire and true water. The fire and water must be balanced and strong.

This whole system is what brings spirit brightness to the head as beauty. It is what brings life to our face. It is our radiance. It also connects us to the eternal Dao.

The long term depots is referring to the storage of essence Qi. We call these yin organs because they store Qi just like earth stores yang Qi and nourishment.

The short term depots is referring to the stomach family, which is the stomach, small intestine and large intestine. The short term depots are yang because they circulate Qi just like the heavenly Qi.

Their clear parts become the camp Qi. The turbid parts become the guard Qi. The camp Qi are in the vessels. The guard Qi are outside the vessels. They circulate without stop. After fifty circulations a grand meeting happens. Yin and yang Qi penetrate each other’s realm. This is like a ring without an end.

The part that is raised to the heart and lungs contains two parts of one whole. We call it clear Qi. The gathering Qi spreads this around the body.

The clear Qi are yin and their nature is that of essence purity. Hence they transform to blood and are situated in the vessels. They move inside the channel vessels and are called the camp Qi.

The turbid Qi are yang and their nature is that of being wild, smooth, and fast. Hence their flow does not follow the channel vessels. Rather, they proceed directly into the skin and they are the exterior. They fill the space in the skin and are the partings of the flesh. They are the guard Qi.

After fifty circulations the yin and yang become one Qi that flows in the channel vessels.

The tai yin controls the interior. The tai yang control the exterior. They pass through twenty five units each, divided by day and night. Midnight is the yin apex. After midnight the yin weakens. At dawn the yin Qi are exhausted and the yang channels vessels receive the Qi.

Interior refers to the camp Qi and exterior refers to the guard Qi. The guard Qi begin their flow in the foot tai yang vessel and they return to the foot tai yang vessel. Hence the tai yang Qi controls the exterior. The camp Qi begin their flow in the hand tai yin vessel, and they return to the tai yin vessel. Hence the tai yin Qi control the interior.

At noon the yang has reached its apex. When the sun is in the west, the yang Qi weaken. When the sun goes down, the yang Qi are exhausted and the yin vessels receive the Qi. At midnight there is a grand meeting. All the people are asleep. That is called the link up of the yin Qi. At dawn the yin Qi are exhausted and the yang vessels receive the Qi. This continues without end. It is the same set-up as that of heaven and earth.

When old people cannot close their eyes during the night, which Qi causes this to be so? When young, strong people are unable to close their eyes during daytime , which Qi cause this to be so?

In strong persons the yang Qi and blood abound. Their muscles and their flesh are smooth and the paths in the vessels are passable. The movement of their camp and guard Qi never loses its regularity. Hence, they are of a clear mind during the day time, and they close their eyes at night.

In old persons the yang Qi and blood are weak. Their muscles and their flesh wither and the paths in the vessels are rough. The Qi of the long term depots strike at each other. The camp Qi are weak and diminished, and the guard Qi attack their own interior. Hence, they are not of a clear mind during the daytime, and they do not close their eyes at night.

The yin organs over control each other in the five agents movement. The person loses their connection to the Dao. The spirit brightness becomes weak. The radiance becomes weak.

I wish to be informed of the places where the camp and guard Qi move. On which paths do they come?

The camp Qi emerge from the central burner. The guard Qi emerge from the lower burner.

The camp Qi start their circulation with the lung. Which is also the starting place in the traditional meridian and channel system used in acupuncture.

The central burner is the stomach and spleen. They each have their own yang Qi transformational energy. Yet they are very dependent on the body’s own source of circulating yang Qi.

Tai yang and shao yin are internally and externally connected and represent the body’s true fire and water.

The guard Qi emerges from the lower burner and is dependent on the yang Qi just like the center burner.

I wish to be informed of the locations where they emerge from the san jiao.

The Qi of the upper burner emerge from the upper opening of the stomach. They ascend parallel to the throat, penetrate the diaphragm and dissipate in the chest. They extend further into the armpit, follow a section of the tai yin vessel, turn around to the yang ming vessel, ascend to the tongue and descend the foot yang ming vessel.

They usually move together with the camp Qi in the yang vessels over twenty five units, and in the yin vessels over twenty five units. This constitutes one circulation. The fact is, After fifty units another grand meeting occurs in the hand tai yin vessel.

When a person has heat in his body and ingests beverages and food that move down into the stomach, and before the Qi are stabilized this results in sweating, sometimes in the face, sometimes in the back, sometimes involving half the body, that is, the sweat does not follow the paths of the guard Qi and leaves the body, why is that?

That is a harm caused by wind from the outside. Internally the skin structures open. The body hair is steamed with heat, and the skin structures experience outflow. The guard Qi is processed there. Hence they are unable to follow their regular paths. These Qi are wild, smooth and fast. When they see that the skin structures have opened they leave from there. Hence they are unable to follow their regular paths. Hence, that is called leakage outflow.

I wish to be informed of the location where the Qi emerge from the central burner.

The Qi of the central burner, they to emerge from the stomach opening, they emerge from behind the upper burner. The Qi received there are discharged as dregs, steamed as jin and ye body liquids, and transformed to fine essence. The latter pours upwards into the lung vessel where it is transformed to blood which in turn is supplied to the entire body. There is nothing more precious! Hence it may pass only through the vessels. It is called camp Qi.

Now, blood and Qi, their names differ, but they are the same type. What does that mean?

The camp and guard Qi are essence Qi. The blood is spirit Qi. Hence blood and Qi may have different names, but they are of the same type.

The fact is, When someone has lost his blood, he has no sweat.

When someone has lost his sweat, he has no blood.

The fact is, In his life man has two things that may causes him to die, but he does not have two independent items that keep him alive.

When blood and sweat are absent, man cannot generate himself.

I wish to be informed of the location where the Qi emerge from the lower burner.

The lower burner discharges into curved intestine and pours out into the urinary bladder where its liquid seep in.

The fact is, Water and grain are regularly present together in the stomach. There they are transformed to dregs and together they descend into the large intestine. Where they constitute the lower burner, where its liquid seep in. A separate juice is secreted along the lower burner and seeps into the urinary bladder.

When someone drinks wine, the wine enters the stomach. The grain consumed earlier has not been digested yet, and the urine is discharged separately first. How is that?

Wine is a liquid made from fermented grain. Its Qi are wild and clear. Hence even if its is digested only after an earlier ingestion of grain, it will precede the grain and leave the stomach as a liquid first.

Good, I have been informed.

The upper burner is like a fog.

The middle burner is like a humidifier.

The lower burner is alike a ditch. That is what is meant here.

Xu ming tang

gui zhi 9 ma huang 9 xing ren 9 shi gao 9 ren shen 9 dang gui 9 chuan xiong 6

gan jiang 9 zhi gan cao 9

Xu ming tang comes from Gu jin lu yun (ancient and modern records of proven formulas): indicated for wind stroke disability manifesting in the inability to contract muscles, inability to speak, lack of pain sensation, or hypertonicity preventing one from turning over onto one’s side.

This formula originated with Zhang Ji, but was later modified.

It is built around the famous tai yang wind cold formula ma huang tang.

Ma huang, xing ren, gui zhi, and zhi gan cao are the four ingredients for ma huang tang.

This gives the impression that xu ming tang treats some form of tai yang wind cold. Yet, it treats wind stroke.

The key symptoms are inability to contract muscles, inability to speak, lack of pain sensation, or hypertonicity preventing one from turning over onto one’s side.

These symptoms occur when yang and yin are both depleted as in a taxation pattern. Which can get suddenly worse when an exterior tai yang wind strike patterns occurs.

The gui zhi and ma huang strongly tonify the heart yang qi to restore function of the muscles.

Dang gui and chaun xiong are supporting the movement of yang qi.

Zhi gan cao is nourishing and tonifying of the heart yang. Zhi gan cao is ensuring a smooth transformation of energies.

Ren shen is tonifying and nourishing the original qi and gathering qi. It is also supporting the nourishing of blood and yin, working together with dang gui and zhi gan cao.

Dang gui is nourishing of yin and blood and chuan xiong is moving yang qi in blood to restore proper function of the muscles.

But what about the gan jiang and shi gao. They seem out of place at first glance.

Normally sheng jiang would be used to support the gui zhi for tonifying yang on the surface. Sheng jiang is warm and pungent dispersing and in this pattern gan jiang is used to prevent excessive movement. There is a Chinese expression about gan jiang. Fu zi is only hot when used together with gan jiang. It is the gan jiang that anchors the fu zi to warm the internal yang qi. This is being done in the formula si ni tang.

Gan jiang is hot pungent and astringent. Its astringent nature anchors the yang which prevents excessive outward movement. The person is already in a weakened state and sheng jiang would disperse outwards causing further weakening.

Shi gao is cold pungent and this disperses heat. It cools any heat that rises from the deficiency of yin and blood. The nature of shi gao balances the warm nature of gui zhi and ma huang.

The next time you see a tai yang wind strike pattern in a person that is in a weakened state think about xu ming tang.

A tai yang wind pattern can manifest as tai yang wind strike or tai yang wind cold. The difference is the amount of cold closure and sweating on the surface.

Tai yang represents all the yang qi on the surface and in the interior. There are many references to this in the Yellow Emperor’s Classic. Tai yang connects all the yang in the body. The acupuncture point Dazhui Du-14 is this connection.

Plain Questions Chapter 31, The tai yang channel controls the surface of the body. Its channel connects with all the yang channels in the body. Therefore tai yang is also considered a governor of the yang qi.

Clear qi is yang and turbid qi is yin. Clear qi disperses over the body and yin qi nourishes the organs. Clear pure qi strengthens the extremities and the turbid qi is transported out of the body.

Plain Questions Chapter 5, The clear yang qi disperses over the surface of the body, the turbid yin qi flows and nourishes the five zang organs. The pure yang qi expands and strengthens the four extremities, and the turbid yin qi fills the six fu organs.

Yang fire is the functional aspect of the body. Yin water is the nutritive aspect of the body.

Plain Questions Chapter 5, The elements of fire and water are categorized into yang and yin, the fire being yang and the water being yin. The functional aspect of the body is yang and the nutritive aspect is yin.

In a tai yang pattern the yang qi is damaged, meaning there will be less of it to govern the surface and the interior, which gives rise to excessive sweating and or no sweating. The different patterns that can arise can best be seen on a spectrum.  This range of patterns goes from excessive heat formation to excessive cold accumulation.

A pattern in the middle of this range will present with a mixture of cold and heat. When this happens the surface becomes half open and sweating occurs, or half closed which prevents sweating.

In the Shang Han Lun tai yang formulas can be organized around this concept.

An example of a formula where the surface is closed is ma huang tang. In this pattern of tai yang wind cold there will be no sweating. It is the ma huang that strongly tonifies the heart yang is increase the yang circulation to clear the excessive cold.

An example of a formula where the surface is closed is da qing long tang. In this pattern of tai yang wind cold there will be no sweating and excessive heat. The heat accumulates because it can not be regulated or expelled. It is the ma huang and shi gao that promote the dispersing of heat and opening of the surface.

An example of a formula where the surface is open is gui zhi tang. In this pattern of tai yang wind strike there will be sweating. It is the gui zhi that restores the function of yang qi to control the skin to stop the sweating. It is the bai shao that nourishes the yin needed to anchor the yang to keep it from becoming reckless.

An example of a formula where the surface is half open and  half closed is ge gen tang. In this mixed pattern of tai yang wind cold and wind strike there will no sweating and sweating. It is the ma huang that clears the cold to promote sweating. It is the gui zhi that restores the function of yang to stop excessive sweating. It is the ge gen and bai shao that nourishe the yin to anchor the yang to keep it from becoming reckless.

In the formula gui zhi ma huang ge ban tang the surface is half open and half closed. In this formula there is more cold than sweating.  

In the formula gui zhi er ma huang yi tang the surface is half closed and half open. In this formula there is more sweating than cold.

A half open and a half closed pattern means that yang qi has become weak in the presence of excessive cold. The question is how much of each do you need to treat to restore normal function.  

Chai hu jia long gu mu li tang

chai hu 24 huang qin 9 ban xia 12 ren shen 9 sheng jiang 9 gui zhi 9 fu ling 9 long gu 9 mu li 9 da zao 6 da huang 12 dai zhe shi 9

Line 107 When in cold damage that has lasted for eight or nine days, precipitation is used, and there is fullness in the chest, vexation and fright, inhibited urination, delirious speech, heaviness of the entire body, and inability to turn sides, chai hu jia long gu muli tang governs.

This formula treats fullness in the chest, vexation and fright, inhibited urination, delirious speech, heaviness of the entire body, and inability to turn sides.

In this formula the absence of the herb zhi gan cao is obvious and teaches us about one of its main characteristics and use. If the zhi gan cao was included it would have created the formula gui zhi gan cao long gu mu li tang. Gui zhi gan cao long gu mu li tang treats shao yin heart deficiency that causes vexation and agitation.

Line 118 If adverse treatment by fire is followed by precipitation, and because of red hot needling there is vexation and agitation, gui zhi gan cao long gu muli tang governs.

The vaxation and agitation are treated by the warm pungent yang herb gui zhi. The long gu anchors the yang with its sweet heavy nature.

In this formula there is a need for a strong downward movement, and the sweet earth herb zhi gan cao would hold back this movement.

This formula treats a combined tai yang, yang ming and shao yang pattern. This can arise due to the progression of the disease from tai yang to the other channels, or from a pre-condition of yang ming and shao yang that develops into a tai yang pattern. In line 107 the pattern is due to a mistreatment.

Yang pungent gui zhi is being anchored towards the interior by sweet long gu. The long gu is replacing the calming and anchoring effect of zhi gan cao. The zhi gan cao calms excessive movement of the gui zhi, but it also tonifies the center, which prevent the qi from descending.

Gui zhi treats the cold on the exterior, while warming and tonifying the yang of the interior. Gui zhi is working together with sheng jiang in this regard.

Ban xia and sheng jiang are restoring the pivot of earth, ban xia descends the stomach and sheng jiang raises the spleen qi. Together they form the formula xiao ban xia tang. Ban xia and da huang are working together to descend the yang ming which zhi gan cao would prevent.

Chai hu jia long gu muli tang is a modification of chai hu gui zhi tang. The bai shao has been removed and replaced by dai zhe shi.

Chai hu gui zhi tang

chai hu 24 huang qin 9 ban xia 12 ren shen 9 gui zhi 9 bai shao 9 sheng jiang 9 da zao 9

zhi gan cao 9

Dai zhe shi, Haematitum, is cold and bitter. It calms and suppresses the upward movement of qi and blood by directing it downward.

Fu ling has been added to drain excess fluid accumulation in the body and limbs and to promote the transformation of water.

Muli has been added to break up the accumulation of dampness in the chest and body.

Da huang has been added to drain heat and accumulations in the yang ming so it can once again descend.

Modifying chai hi jia long gu mu li tang

If yang ming is open then remove da huang. If there is an obstruction of the yang ming which prevents yang from descending then the use of da huang will clear the obstruction. Once the heat and stool is cleared consider removing it.

If there is a soft damp stool consider removing the da zao. Da zao creates yin fluids to nourish blood and tonify earth.

If there is excessive cramping in the abdomen consider removing the huang qin. Huang qi dries dampness, which can worsen the cramping. Consider adding bai shao to nourish yin and blood to calms excessive movement and moisten dryness causing cramping.

Chai hu jia long gu mu li tang is a an advanced form of the pattern treated by chai hu gui zhi tang.

Chai hu gui zhi tang treats tai yang and shao yang. If there is a dry stool start with adding da huang. This will clear excessive heat.

We tend to believe that Qi is static. Yet, it moves just like the Dao does.

The Chinese character for qi has two parts. The first part represents vapor, steam, or gas. The second part represents a grain of rice. The Chinese symbol for Qi is represented by steam and uncooked rise suggesting the release of energy and potential for energy and the material all in one.

All phenomena in the universe contains Qi, and Qi must be a part of the Dao. Dao is the way of heaven and earth. All Dao has movement so then Qi must have movement. The movement of the Dao starts with the great water and moves away from water towards fire, wood and metal to finally return. This movement describes the transformation from non-being to being, and  back again.

Vapor corresponds with the heavens and rice corresponds with the earth.

Huai Nan Zi says this about the Dao, Dao originated from emptiness and emptiness produced the Dao, that which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth.

Dao originated from emptiness in the great void. It contains a yang and yin aspect. The lighter forms of qi drift upwards to become heaven, and the heavier forms of qi gather to form earth.

Zhang Zai says this about the great void, The great void consists of Qi. Qi condenses to become the myriad things. Things of necessity disintegrate and return to the great void. If qi condenses, its visibility becomes effective and physical form appears.    

Qi contains the generating and birthing quality and the collecting and storing quality. Qi contains the yang and yin of all phenomena.

Yang births, yin grows, yang declines, yin stores.

Qi births, and grows, it declines and stores.

Qi is connected to the Dao, it forms the heaven and earth. It is the way of heaven and earth, the father and mother of change and transformation, the fundamental principal governing the myriad things, the base and beginning of generating and declining, it is the palace of spirit brilliance.