Five Substances

The top five basic substances and their approximate translation are listed in the following table:
Chinese word
Approximate translation
Jing
Shen
Qi
Xue
Jin Ye
Gasoline, Ancestral Energy
Spirit
Energy
Blood
Body Fluids
The term Qi is better than the latter because of energy refers to energy, as opposed to the material.
In TCM, the torque energy / matter forms a continuum. Qi has both the properties of the energy
and properties of the material.
Similarly, the term Shen was preferred to that of the Spirit, because it means the mind as
opposes the body, the opposite spiritual material, whereas TCM, Shen also has some
material aspects.
The following table shows the main functions of the five basic substances, their location and
major organs (Zang) associated with them.
Functions Substances
Substance
Main Zang
Related
Functions
Location
Jing
Kidney
Active transformations, control growth,
development and reproduction
In the 8 and Curious Meridians
Jing Luo, stored in Shen
Shen
Heart
Invigorates the body and consciousness
Resides in Heart
Qi
Lung, Kidney, Spleen
Circulates warm, transforms, protects, nourishes and keeps the inside and outside of
Jing Luo Xue and May
Blood
Heart, Liver, Spleen
Nourishes and moistens
In May Xue Jing and Luo
Liquids
Organic
Kidney, Lung, Spleen
Moisten and nourish
In whole body
San Bao (Three Treasures): Shen Jing and Qi
Shen
Shen prenatal (inherited from parents)
Invigorates the body and consciousness
Shen
Shen postnatal (interaction of Jing and Qi)
Blood and Yin Heart houses the Shen
Shen is inherited from parents prenatal and postnatal Shen comes from the interaction of Jing and Qi which
it is the manifestation. Blood of Heart and Heart-Yin provide him a home, because the MTC
consciousness lies not so much in the brain in Xin (the Heart). Shen gives life to the body and
consciousness and is the force of personality.
Overall, Jing, Qi and Shen are San Bao or Three Treasures
In Chinese medicine, life is based on these three concepts.
Shen
The word can have different meanings Shen, in Chinese medicine and is used in at least two contexts
different.
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First, Shen shows all the mental faculties that are supposed to "reside" in
Heart. In this sense, Shen is the mind and it is specifically associated with the Heart.
Second, Shen is also used to refer to the whole sphere of emotional, mental
and spiritual needs of human beings. In this sense, it is not only associated with the Heart, but it includes
all emotional, mental and spiritual phenomena associated with all the other viscera and
particularly visceral yin.
Now see the nature and functions of the mind, taken in the first sense mentioned above.
According to Chinese medicine, mental activity and consciousness "resident" at Heart, which means that
the state of the Heart (and blood) has an impact on mental activities, including the emotional state of
the individual. Five functions are particularly affected by the state of the Heart:
(I) mental activity (including emotions)
(Ii) awareness,
(Iii) memory,
(Iv) thought,
(V) sleep.
If the Heart is strong and abundant blood, mental activity is normal emotional life
balanced, clear conscience, good memory, sharp mind and good sleep. Heart and low
insufficient blood cause mental problems (such as depression), poor memory,
thought dull, insomnia or drowsiness, and in extreme cases, loss of consciousness.
Chapter 9 simple questions, states: "The Heart has control of the mind." Chapter 71 of the axis
spiritual, it says: "... the Heart is the residence of the spirit."
Thus, some of the functions of the Heart which are associated with the mind (such as memory and intelligence)
correspond to the mental activity of the brain, considered by modern medicine. For example, the
intellectual abilities of children with mental retardation may, to some extent, be
improved when the Heart tones.
The function has the Heart to host the spirit depends on proper nutrition and blood
conversely, as Governor of the blood is related to the mind. Thus, there is a relationship of
mutual dependence between the function of governing blood and that which is to house the spirit.
The blood is the root of the mind. This concept is important in practice because the blood of the Heart is the root
mind, it contains and stabilizes, so that the mind can be so calm and happy. If the blood
Heart is inadequate and can stabilize the mind, mental agitation appear, depression, anxiety and
insomnia. Conversely, mental agitation, emotional problems and sadness can cause
vacuum blood with Heart palpitations, pale, weak and irregular pulse.
In addition to this aspect of mental activity, the mind also influences the emotional state of the individual. If
the Heart is strong, the mind is and the individual is happy. If the Heart is weak, the lack of spirit
vitality and the individual is sad, depressed and has no taste. If the Heart suffers fullness mind is
affected and the individual may show signs of mental illness such as symptoms of a condition
manic-depressive. Of course, all this is a schematic and simplified, because the emotional state of a
person is also related to the status of all the other viscera.
Emotionally, the state of Heart determines the ability of a person to maintain relations
positive human. A Heart and a strong mind have a beneficial influence on our ability to
maintain good relationships with others, and conversely, emotional problems due to
relationship difficulties may weaken the Heart and mind.
Chinese medicine believes that the mind has very close links with the body. Gasoline and
Qi provide a material basis in mind. If gasoline is thriving and vigorous Qi, the mind is
happy and calm. Conversely, if the fuel is low and insufficient Qi, the spirit suffers. That is why
bright eyes reflect both the state of the essence and the spirit. The essence, Qi and spirit are called
the "three treasures".
Consider now the second meaning that we give to the word Shen, ie either the spirit
resides at Heart, but the whole emotional, mental and spiritual aspects of the human being. In this
sense, Shen is not only associated with the Heart, but it includes the mental and spiritual aspects
Related to the other viscera, in particular visceral and yin. It would be wrong to limit our
mental and spiritual identification with the Heart life. 5 yin organs influence the emotions,
mind and thought one way or another.
Each of the five Yin organs is associated with a specific mental aspect:
The spirit (Shen) is associated with the Heart.
The ethereal soul (Hun) is associated with the Liver.
The corporeal soul (Po) is associated with the Lung.
Will (Zhi) is associated with Rein.
Thought (Yi) is associated with the Spleen.
Chapter 23 simple questions, it is written: "The Heart houses the Mind (Shen), lung houses the soul
body (PB), liver houses the ethereal soul (Hun), spleen houses the mind (Yi) and kidney houses will

(Zhi). The commentary also inspired by excerpts from the spiritual axis, adds: "The mind is a
transformation of the essence and Qi; both species (that is to say, the essence of the previous sky and gasoline
posterior sky), contribute to the formation of the mind. The body is the soul assistant gasoline and
Qi: it is very close to the essence, but it comes and goes. The full ethereal soul mind and Qi: it is
very close to the spirit, but it comes and goes. The thought is memory: the memory
depends on the Heart. Willpower is like a spirit which would have a purpose and audience: the kidney stores the
essence ...
And thanks to the will can fulfill our destiny. "
This set of five mental and spiritual phenomena shows how Chinese medicine
conceives the body and mind. Each of these phenomena will be detailed in the chapter on the viscera
corresponding.
The ethereal soul, called Hun
The ethereal soul (Hun) associated liver generally corresponds to our Western concept of "soul."
According to ancient Chinese beliefs, it enters the body shortly after birth. It is
ethereal in nature, as opposed to the corporeal soul is physical, and it survives the body after death.
The ethereal soul could be described as "that part of the soul that [unlike the corporeal soul] leaves
when the body dies and takes a kind of physical form. "This is very close to the design
Greek antiquity who viewed mind as pneuma (which means "breath") and "soul" in
as psyche (which means "wind" or "breath Vital").
The ethereal soul, called Hun in Chinese, is the mental and spiritual aspects of the liver. Chapter 9
simple questions, we read: "The liver is the residence of the ethereal soul." The concept is Ethereal Soul
closely related to the ancient Chinese belief in "spirits" and "demons". According to these beliefs,
spirits and demons are creatures that, in some ways, are close to the soul, who kept
physical appearance but that roam the world of souls. Some are good, some bad.
Before the Warring States period (476-221 BC. JC), these spirits were required for the main
responsible for diseases. After the Warring States, natural origins of diseases (such as
climatic factors) have supplanted these beliefs, however, have never really disappeared, even
today. The ideogram representing Hun features Gui radical, which means "spirit" caught in the
sense mentioned above, and Yun radical, which means "cloud". The combination of these two groups resulted
the nature of the ethereal soul: it is like a "spirit", but it is likely yang and ethereal, and it
is essentially harmless, that is to say, it is not part of evil spirits (hence the presence of
radical "cloud").
The ethereal soul is yang in nature (as opposed to the corporeal soul), and death, it survives
body and returns to a world of subtle and intangible energies.
Can not properly present the ethereal soul reminiscent of the corporeal soul, because in fact they are
opposite poles of the same phenomenon. The soul body is a very physical aspect of the soul,
inseparable part of the body. At death, she returns to the earth. The Chinese concept of "soul" therefore encompasses
the two notions of ethereal soul and body soul.
The core concept of ether is not particularly important in comparison with four Chinese medicine
other spiritual aspects of the individual (body soul, mind, will and thought).
It is said that the ethereal soul influences our ability to organize our life and find meaning. When
person suffers from mental confusion and that his life has no meaning, it is compared to the ethereal soul wanders
aimlessly in space and time. Thus, if the liver (and more particularly the blood of the liver) is
shining, the ethereal soul has a solid foundation and can help us organize our lives with wisdom and
insight. If liver blood is insufficient, the ethereal soul has no solid foundation and can not make sense
our life. If the blood or liver yin liver is very low, the core may ether, at certain times,
temporarily leave the body at night, during sleep or in sleep phase. The
People who suffer from a significant vacuum yin may have the sensation of floating for a few
moments just before falling asleep: it is said to come from the ethereal soul which "floats" because it is not
rooted in the Blood and Yin.
The ethereal soul is also in conjunction with decisiveness, we say that a vague feeling of fear,
night, before sleeping is also the result of the weak roots of the ethereal soul.
In discussions on diseases of the blood, it is written: "If the liver blood is insufficient, fire stirred
the ethereal soul and causes nocturnal emissions accompanied by dreams. "This confirms the fact that the soul
Ethereal can be rootless night, when blood and yin is insufficient.
The corporeal soul (Po)
The corporeal soul (Po) can be defined as "that part of the soul (unlike the ethereal soul)
is inextricably tied to the body and returns to the earth with him after death. "Bodily soul
closely linked to the body and could be considered as an expression of the somatic aspect of the soul.
As mentioned in the above quotation extracted from simple questions, body soul
near gasoline and Qi. The classic categories (1624) said: "The body soul moves and acts, and
(When active) can feel pain and itching. "This quote underscores the
physical side of the corporeal soul. To it we owe the sensations related to touch, hearing and
view.
The lung is considered the residence of the corporeal soul (Po), which is equivalent yin or
physics, ethereal soul (Hun). As the ideogram Hun, the ideogram in. contains
Mistletoe radical, which means "spirit" or "demon".
The soul body is the physical part and the most material of the soul of the human being. Could
say it is the somatic manifestation of the soul. In the classical categories, Zhang Jie Bing
said: "The body and soul is moving ... It is through it that we feel the pain and itching."

This means that it is the body that allows the soul feelings, sensations, hearing and sight. This is
it allows us to feel the cold or heat, itching or pain. She is also
who is responsible for the human instinct. Thus, through the corporeal soul, a newborn can spontaneously
cry and take the breast.
The soul body is closely linked to the essence, it could be a manifestation of the essence in
sphere of feelings and sensations. The essence is the foundation of a healthy body, the soul body allows
sensations and movements and fair purposes.
Having regard to its relationship with lung, body soul maintains a close relationship with even the
respiration. Greek antiquity called the soul anima, which also means "wind or breath
vital "and spirit, pneuma, which also means" breath ". Bodily soul, which resides in the lung, is
the very manifestation of the breath of life.
Emotionally, body soul is directly affected by emotions such as sadness
or sorrow, that repress his feelings and block his movements. As the soul resides in the body
lung, these emotions have powerful and immediate effects on breathing, which can be considered
like the beating of the corporeal soul. Sadness and sorrow hinder the body soul, scatter the Qi
lung breath and trap. Short and shallow breath of the person who is sad and
depressed is shown. Similarly, the shallow and rapid breathing which seems
come from the upper part of the chest, near the groove, is the expression of a blocking
level of the body and soul of lung Qi. This is why it is often important to treat the
lung in case of emotional problems due to depression, sadness, grief, anxiety or
mourning. Lie That P7, has a powerful effect on discharging repressed emotions, while Po Hu, 42 V, tones
Lung Qi and strengthens the body core (see the chapter on function points). Thus, in
clinical practice, the importance of personal soul is greater than the ethereal soul.
Will (Zhi)
Will (Zhi) resides in the kidney, it is the mental boost that gives us the determination and firmness
in the pursuit of our goals.
It is said in Chinese medicine, the kidney is the "residence" of the will (Zhi). Chapter 23
simple questions, it says: "... The kidney will include ...... which means that it is the kidney that determines
the strength of our will. If the kidney is strong, the will is also the mind is focused on the goals
it has set and he pursues with determination. By cons, if the kidney is low, the individual will be missed
will, the mind will easily discouraged and depart objectives.
Lack of willpower and motivation are often important aspects of depression and
the fact tone kidney often gives very good results.
Thought (Yi)
Thought (Yi) resides in the spleen and corresponds to our ability to think, study, focus and
store. Although the thought resides in the spleen, Heart also has an influence on the thinking and
memory, as we have seen above in the quotation from simple questions (Chapter 23).
It is said that the spleen is the residence of thought, which means that the rate impact our ability to
think, to study, to concentrate, to focus our attention and remember.
If the spleen Qi is strong, our thinking is clear and we are able to focus and
store easily. If the Qi of the spleen is weak, the thought is slow, the relaxed concentration,
failing memory. Conversely, study too much, work too intellectually, or have to concentrate
continuous and sustained manner can weaken the spleen.
Spleen, kidney and Heart all influence on the thinking and memory in forms
different. Spleen affects our ability to think the same meaning of the study, concentration and
memory required by the intellectual work or school. The Heart houses the mind and influences our
thought insofar as it allows us to have a clear thought when we face the
problems of life. It also has an influence on the long-term memory of past events. The kidney
nourishes the brain and influences our immediate memory in everyday life. For example, in
old age, there is a decrease of kidney essence which is not enough to feed the brain. For
why many older people often forget recent events (which is due to the
kidney weakness), but very old events (thanks to the influence of the Heart) remember. Of
Similarly, some people may enjoy an excellent memory in their work or studies
(Thanks to the influence of the spleen) and have a very bad memory in everyday life (which depends
Kidney).
Thus, while the Shen resides in Heart is the spirit, Shen refers to all
mental and spiritual aspects of the human being is more specifically any "spiritual life."
In some cases, the word Shen is used in traditional Chinese medicine to evoke
the outward appearance of something. For example, Shen face indicates its apparent vitality. It is said
a language of "Shine" (Shen) when it appears healthy, she is brilliant and radiant.
Before concluding this section on the relationship between the Heart and mind, it is worth mentioning a
alternative interpretation that emerged during the historical period of the development of medicine
Chinese.
From the time of the Ming Dynasty (1368-1644), a small number of doctors attributed the intelligence
and memory in the brain and not the Heart, as in traditional Chinese medicine. Li Shi Zhen
(1518-1593), renowned herbalist of the Ming Dynasty, said: "The brain is the residence of
the Original Spirit. "
Wang Qing Ren, at the beginning of the Qing Dynasty (1644-1911), was explained at length on the role of

brain intelligence and memory. He believed that intelligence and memory functions were
which depended on the brain rather than the Heart. He said: "The intelligence and memory reside in the brain.
Food product Qi and blood ... The pure essence is transformed into bone, it goes along the
spine, going to the brain and becomes the spinal brain, marrow or sea. "
Thus, according to these quotes, from the Ming Dynasty, a new medical theory was developed
alongside the traditional theory, theory in which intellectual functions were assigned
brain rather than Heart. It is interesting to note that this new theory was born before
the introduction in China of Western medicine.
Jing
Etymologically, "seed of choice." By extension, high quality, noble selection
gasoline product of refining, distillation or processing.
Medicine: Petrol vital, life frame, contained in the seed or seed of a being, it
can develop according to the criteria of its kind. For example, it is a fact that the Jing glans
can produce an oak and the whole development of the tree is present in a latent and invisible state,
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in his seed. We define the one hand, the innate Jing, transmitted by parents at the time of conception,
that is the origin of transformation phenomena which enable the formation and the individualization
Qi. Secondly, the product is acquired Jing, throughout life, metabolic transformations by
depend on the Qi. Thus, the Jing (innate) is it essential for the formation, individualisation and activity
Qi which is itself necessary for the production of Jing (acquired), which complete, maintain and compensates
to some extent, the innate Jing.
"Jing Qi returns to (...), the transformation generates the Jing (...), the transformation of the product Jing
Qi "(Su Wen, 5).
U Training Jing
Prenatal jing (inherited from parents)
Aspect Yang Jing
Active transformations, growth,
development and reproduction
Jing
Jing postnatal (from the
food, etc ...)
Aspect Yin Jing
Provides the material basis for growth,
development and reproduction
The terminology has been simplified here; Jing is the word used as a general term that encompasses a
number of concepts closer to each other. Prenatal Jing is inherited from parents. Jing is the postnatal
is pure fractions obtained by the processing of foods and beverages.
The appearance of Yang Jing, which is generally (see Kidney Zang Fu) the Yang aspect of Qi Shen
(Kidneys), or Yuan Qi, the function of heating, enable, transform, circulate. It
intervenes even in the transformations involved in the formation of Qi, Blood, and Fluids
Organic as well as those governing the growth, development and reproduction.
The aspect of Yin Jing provides a material basis for dynamic activities Yang appearance. In fact, these
two aspects are complementary and inseparable. The Yin aspect provides the essential bedrock for
training material elements of Jing: Marrow, Blood, etc ...
Brain (Sea Marrows)
Aspect Yin Jing
Marrow
Bone marrow
Blood
Conclusion U San Bao

These three concepts, Shen, Jing and Qi, are difficult to define and summarily semantic field is reduced
considerably when attempting to translate a word or a short phrase. They allow and
require the introduction of other terms such as Xing (body shape, the material to be aspect) and Hua
(Transformation, metamorphosis, the state changes that are the result of character
impermanent manifested world and based on the activity of Qi).

Relationship between Shen, Jing and Qi:

1)
The concepts of Shen Jing and Qi are inseparable.
2)
Without Shen, organizing awareness, life can not occur.
3)
In a general way, the Qi has two origins: the innate Jing, or Jing Heaven Fore, which comes from parents, and
Jing acquired or Jing Posterior Heaven, which comes from the subtle Essence of food. It must be added Qing
Qi (Qi Pur) that comes from the air.
Jing is essential to the presence of Shen in the body, as expressed in the Taoist principle: "The
Jing processing makes Shen ".

However, Jing itself has no form, no movement. So he needs to enter the Qi activity.
4)
Qi is needed to produce and maintain the presence of Shen could not be maintained without the
Blood, viscera and meridians, controlled and driven by the Qi, are regulated and maintained.
Qi Xue and Jin Ye
While Viscera and Meridians are the structural basis of the organization, Energy (Qi), the
Blood (Xue) and organic liquids (Jin Ye) constitute a substantial basis. With Jing, we
have already mentioned several times, the constituents of the body are mentioned in all aspects of
Chinese medical dialectic, whether to understand the physiology of organs and entrails of
decode a symptom, to analyze a complex clinical picture, or to develop a therapeutic strategy.
Qi
Definition: in a broad sense, all energies and substances found in nature and the human being. Energy
Universal life, Qi is present in all manifestations of nature. In the old design, it is
a fundamental element in the constitution of the universe, able to produce everything by its movements and
its transformations. It is essential to the constitution of the body and maintain its vital activity.
It is worth noting two difficulties in the apprehension of Qi:
Indeed, various aspects of Qi (production, office, traffic, ...) can be addressed
two ways: either we consider each type of Qi (Yuan Qi, Zong Qi, Ying Qi, Wei Qi, ...)
separately, which allows to clearly identify the specific characteristics of each, but leads to
representation fragmented, losing sight of the concept of unity of Qi which is paramount. Either we address
First Qi in its entirety, stating in a second step the characteristics of
each appearance, which has the advantage of developing a synthetic vision but can generate a
lack of clarity as to the exact nature of each type of Qi. University textbooks
Chinese usually opt for the second solution, and it is also one that we retain
here, while recognizing the arbitrariness and disadvantages of such a choice.
On the other hand, the description of the different Qi, and particularly how they flow,
problem. Indeed, various conventional texts, more omissions, present on
some respects opposing views. Even within the Nei Jing, reference book, one encounters
contradictions, at least apparent. For example, the flow of nourishing energy (Ying Qi)
is presented differently in the XVI and XVIII chapters Ling Shu. Of course, these
problems occur elsewhere in Chinese medicine, but as this is theories
fundamental in nature with a certain degree of abstraction, it is difficult to confirm or
reverse a representation based on experience. Thus, aspects of this
study may be subject to different interpretations.
General approach to the production of Qi
In a general way, the Qi has two origins: the innate Jing, or Jing Sky Previous (Xian Tian Zhi Jing)
that comes from the parents, and acquired Jing, Jing or Posterior Heaven (Tian Hou Zhi Jing), which comes from
subtle food Essence. It must be added Qing Qi (Qi Pur) that comes from the air.
Thanks to the action of Pi and Wei (Spleen and Stomach), the Gu Qi, which comes from food and
drinks, combines, in the chest, air Fei (Lungs) to form Zong Qi and Qi Zhen,
under the influence of Xin Fei and (the Heart and Lungs). Zong Qi, Qi of the Chest, is related
closely with functions and Xin Fei, and the circulation of Qi and Xue in the Corps.
Wei Ying Qi and Qi are the two aspects of Zhen Qi, the True Energy. The Wei Qi circulates mainly
in the skin and muscles, and Ying Qi circulates mainly in Jing Luo Xue and May The
nature and functions of Ying Qi and Blood are so close that in some texts and some
contexts, the two terms are synonymous.
The formation of Qi
Several bodies are particularly involved in the production of Qi:
(1) Kidney, because they store the innate Jing.
(2) The Spleen and Stomach, because they allow the production of Jing acquired.
(3) Lung, because it draws air (Qing Qi) and because it governs the Qi and ensures
distribution.
The Qi of the body are different products through the impetus of the Primordial Energy (Qi Yuan), which is
outcome itself Jing Jing innate and acquired depends for its development.
The general mechanism of production of energy is the synthesis of external energies of Heaven (air),
Earth (food) and Man (Yuan Qi). Yuan Qi transforms external energy provided by the
Nature, individually and (when a human being or air absorbs food, they become a
part of itself). This process is the "common core" from which different kinds of Qi are
generated with specific production methods of each of them.
General functions of Qi
Every aspect of Qi has its own functions, we will study later. However, attributes
traditionally Qi five general functions:
1) Pulse (Tui Dong)
The dynamic action of Qi is expressed in the activation functions of growth and development
the body in stimulating the functions of viscera and meridians and the production and
circulation of blood and body fluids.

In case of malfunction occur? ? ? stunted, the "hypofonctionnements"

miscellaneous, disorders of production and circulation of blood and body fluids, and
excretion of waste.
2) Heating (Xu Wen)
Qi is responsible for maintaining body temperature that allows proper circulation of blood
and organic liquids and the vaporization thereof.
In case of a malfunction occur a decrease in body temperature, the fear of
cold, cold extremities, decreased functional activity of organs and entrails.
3) Protection (Fang Yu)
Qi has an immune function that is expressed in the ability to resist penetration
Pathogenic energies (Xie Qi) and fight against them when they have already invaded the body.
In case of malfunction appear lower immunity, susceptibility to agents
pathogens (the patient is easily prone to infectious diseases, flu-like syndromes, ...) and
difficulty to overcome a disease when it says (convalescence Tension, easy relapse).
4) Control (Gu She)
This function allows the Qi to contain the blood, organic liquids, Jing and their viscera
respective places. It is expressed, for example, through the Spleen Qi which contains the Blood in
Vessels, in the strength of Kidney Qi which controls the lower holes or firmness Ren
Mai Chong Mai, which allow a smooth pregnancy.
Lung
Spleen
Nutritive Qi
Air
True Qi
The Original Qi
Qi Complexes
Defensive Qi
Qi Food
If a malfunction occurs extravasation of blood or bleeding, a
exhaust organic liquids (spontaneous sweating, excessive salivation, incontinence
urinary ...), prolapse, a spermatorrhea, risk of miscarriage ...
5) Transformation of Qi (Qi Hua)
Jing, Blood, body fluids and Qi itself are subject to mechanisms
Permanent transformation. All this depends on metabolism function of qi, whether
production of vital substrates or waste disposal.
In case of malfunction, appear impaired digestion and assimilation of food,
the production of qi, blood and body fluids or excretion (sweat, urine, feces).
These five functions of Qi are interdependent and fundamental to the maintenance of life.
Fundamental movements of Qi
Qi can express its dynamism in many ways but basically its movement
expressed in four directions: Climb (Sheng), down (Jiang), externalizing (Chu) and internalizing
(Ru). The viscera are at the origin of these movements which are transmitted in particular via
Meridians. For example, Lung and Stomach mainly exercise down, then move
the Liver and Spleen govern the upward movement.
The balance of these four movements is essential for regulation of the body. Several
syndromes due to a disruption of this balance. Excess mounted with respect to the descent
causes "Qi against the current" (Qi Ni) (cough, headache, nausea, vomiting ...). Excessive descent
compared to the rise causes a "collapse of Qi" (Qi Xian) (prolapse, ptosis, diarrhea,
bleeding ...). Excess internalizing versus externalizing causes "nouures Qi" (chi
Jie) or even "blockages of Qi" (Qi Bi) (stagnation, mass, retention ...).
Excess externalizing internalizing causes "exhaust Qi" (Qi Tuo)
(Profuse sweating, polyuria, ...).
Different aspects of Qi is considered according to its origin and method of production
According to its origin, mode of production, its areas of action and its properties, we divide the Qi
several categories:
The Primordial Energy (Qi Yuan)
It is the individual Qi most fundamental and most important. It is produced from natural Jing, maintained
by Jing acquired and trained at the Lower Foyer by the Kidneys and Ming Men. Although its quality and
quantity are a legacy of the ancestors, maintenance Yuan Qi depends on the lifestyle that can
ensure the sustainability or cause its premature exhaustion.
Yuan Qi (Yang aspect Jing) flows in all parts of the body. Traditionally, it is considered
that part of the Kidney or Ming Men, back across the Three Fireplaces, enters the Meridian
Lung, following the circulation of Qi and blood in the twelve meridians, meridians wins individuals, is
spreads in all areas of the body, using the estimated amounts of collateral collects points
ends of the hands and feet, moves to the depth of the body and to the viscera in
taking the path of distinct meridians, moves towards the neck and parts of the chest, abdomen
and back, back through the system specific Meridians, accumulates in Ren Mai and Du Mai and
returns to the Kidney. Energy structures with which Yuan Qi maintains more special links
are Ming Men, Three Fireplaces and individuals Meridians.

Yuan Qi functions are mainly the pulse (Tui Dong) and warming (Wen Xu).
The abundance and decline of Yuan Qi mark the phases of growth, development, maturity and
aging. His failure slows the development and functional activity of the viscera.
Energy chest (Zong Qi)
It is sometimes called "Energy First" because it is the first to be acquired Energy produced from
External Energies. Both sources are Energy Air (Qing Qi - Pure Energy, Da Qi - Great Energy
Tian Qi or - Energy of Heaven), captured by Lung, and Energy Food (Gu Gu Shu Qi or)
transported by the Rate. The synthesis of these two product Zong Qi energy is concentrated in the
chest, Dan Zhong (middle of the chest). It emerges from the throat of a hand, giving strength
1a to vote, and secondly she joined the Heart and maintains its pace. With the functions of descent
Lung, it goes to the Lower Foyer and complete reserve located Qi Dan Dan Tian (Field
cinnabar). It then penetrates through the point Qi Chong (30 E) in the Stomach Meridian. Thus we can
Dan Zhong consider as the upper sea of Qi and Dan Tian as the lower sea.
The main functions of Zong Qi concern breathing and heart rate to which it brings
impulse and he controls the regularity. According to some interpretations, Zong Qi is also the
precursor of another energy called Qi Zhen (Energy Authentic). Modern Chinese textbooks
confuse Zhen Qi and Qi Yuan. However, several sources describe as a Zhen Qi Energy
After further processing of Zong Qi Yuan by the action of Qi. Zhen Qi is the true energy
individualized body completely "refined." According to this view, Zong Qi would on one hand the
specific functions that we have seen and the other would be the raw material to develop Zhen Qi.
The lack of Zong Qi alters cardiac and respiratory functions: breathing becomes weak, the voice
turns off, the heart rate and circulation are disturbed.
The Mother Energy (Ying Qi)
Ying Qi and Wei Qi (defensive energy) have a common origin as the subtle essence of food. In
Indeed, there are two aspects of the same energy. According to some interpretations, Zhen Qi, after
training, would enter the Evil Chong from Kidney, Lung would amount to, in
supplying its path Bodies and Guts. The remaining portion, departing in the lung, would
divided into Ying Qi and Wei Qi .. The subtle essence of food is transported to the Spleen Lung where
its finest and the most rich in vessels between and joins the blood in the form of Energy
Mother.
Ying Qi circulates in the body through fifty times fourteen Mridien according to a specific route
(See table below). Ying Qi and Blood are so closely related that it is often difficult to distinguish,
both in diagnosis and in therapy. Moreover, the primary function of Ying Qi is to participate in
production of Blood. Its second function is, as its name suggests, the nutrition of the whole
the body, it travels through the blood vessels.
Inadequate Ying Qi causes Vacuum Blood and general malnutrition.
The hourly flow of energy - blood meridian: Rule Midi-Minuit
In twenty-four o'clock she evolves into a centripetal and centrifugal invariably increase
between the body and limbs (fifty times the entire route).
At the same time, she underwent two hours in two hours the flux variation which grants
each meridian a period of maximum activity. This period of fullness that is hours
which are preferably inherent in the function subtended pathological manifestations
by Meridian (we all know the hepato-vesicular crises middle of the night, the asthma attack
the early morning cardiovascular events midday and end of the day), also affects the
best responses to treatment with needles.
At the same time still subject to the law of universal alternation, it undergoes four hours
four one mutation Yin - Yang.
So, in summary, the energy:
* Yin
1h to 5h is fullness;
from 1 to 3 hours in the Liver meridian;
3 pm to 5 pm in the Lung meridian;
* Yang
from 5am to 9am is fullness;
from 5am to 7am in the large intestine meridian;
from 7am to 9am in the Stomach meridian;
* Yin
from 9am to 13pm is full;
from 9 am to 11 am in the Spleen Meridian
from 11h to 13h in the meridian of the Heart;
* Yang
from 13h to 17h is fullness;
from 13h to 15h in the Small Intestine meridian;
from 15h to 17h in the Bladder meridian;
* Yin
from 17h to 21h is fullness;
from 17h to 19h in the Kidney meridian;
19 h to 21 h in the meridian of the Master of heart
* Yang

from 21h to 1h is fullness;

from 21h to 23h in the Triple Heater meridian.
from 23h to 1h in the meridian of the Gallbladder.
It is at the time of birth as energy, which during embryonic life followed lines
force in the development of organs, systems and sensory systems and plotting twelve vectors, and
drew its elements in maternal energy, takes on the first cry and the first breath all
autonomy in the lung meridian.
Therefore the journey of the energy meridians borrows successively each connected to the next by a
anastomosis:
P
IM
E
Rte
C
IG
V
Rn
MC
TR
VB
F
The defensive energy (Wei Qi)
When the subtle essence of food is transported by Rate to Lung, the lightest part
and more mobile, which is also the less "noble" diffuse outside Meridian in the form of Wei
Qi.
According to some interpretations, Wei Qi circulates outside and inside of Meridians and Vessels, a
like white blood cells (unlike Ying Qi that circulates inside, a bit like
red blood cells)
In the production of Wei Qi, Jing innate Kidney plays an important role in stimulation. It is said that
Wei Qi receives its pulse Fireplace Below, it is nourished by the fireplace Median and is
broadcast at the Foyer Superior. Therefore, Kidneys, Spleen, Stomach Lung and play a role in the
production of Wei Qi.
Wei Qi is diffused throughout the body due to the functions of lung and operated primarily
by this body that controls the skin and is a little shield against pathogens Viscera Energies.
Wei Qi circulates in the body in a circadian cycle, because twenty-five day cycle, in
Yang body areas and twenty-five cycles at night in Yin areas, resulting in fifty cycles 24
hours. This is often interpreted in the following simplistic way (in some Chinese books
modern) day, Wei Qi circulating in the Meridien Yang and Guts in the night in Meridian
Yin and Bodies. This is in contradiction with the Ling Shu, which is the reference in the field. In
Indeed, it seems that during the day, Wei Qi circulates in the meridians and surface areas of the body,
particularly in Yang Meridians but also making a brief stint in the
Yin.
"In the morning, Yang Qi (Wei Qi) emerges eyes. When you open your eyes, Qi rises to the head and
descends along the Zu Tai Yang (Bladder Meridian), through the back, until the fifth
toe. It is divided and, on the other hand, exits through the outer canthus and descends along the Shou Tai Yan
(Meridian the small intestine) to the outer end of the fifth finger.
On the other hand, it leaves the outer cantus and descends along the Zu Shao Yang (Gall Meridian
bladder) to the outer face of the fourth toe. Above, a division follows the path of Shou Shao Yang
(Meridian Three Fireplaces).
Furthermore, it goes up and down in front of the ear unit and, at the facial artery, the Zu
Yang Ming (Stomach Meridian) and down to the ankles and five toes. Furthermore, since the
bottom of the ear, it descends along the Shou Yan Ming and moves through the gap in the thumb
palm of the hand. [...] When the water flows to the first division (') Qi Rights (this is
Wei Qi) is in the Tai Yang; when the water reaches the second division, Qi Man is in the
Shao Yang; when the water reaches the third division, Qi Man is in the Ming Yan; when
Water reached the fourth division, Qi Man is at Yin; When the water reaches the
fifth division, Qi Man is at the Tai Yang; When the water reaches the sixth division
Qi Man is in the Yang Ming [...] When the water reached the twenty-fifth division Qi
Man is in the Tai Yang [...]. Qi circulates man three times in the Yang and once in the
Yin. (Ling Shu, 76).
During the night, Wei Qi leaves the system of meridians and enters the bodies and guts, although
that the text does not specify the order of organs.
"While driving through the Zu Shao Yin (Kidney Meridian), the Wei Qi circulates in the Five
Bodies (Wu Zang) and Six Guts (Liu Fu) "(Ling Shu, 71).
In organs, it circulates in the order of the Ke cycle.
"As she goes into the Yin, it follows the Zu Shao Yin (Kidney Meridian) to the kidneys,
Kidneys Heart, Heart to Lung, Liver Lung, Liver to Spleen Spleen to Kidney, which
Cycles "(Ling Shu, 76).

Last night cycle, Wei Qi is traditionally considered, after, taking the path of
Yang Qiao meridian especially in May, returns to the eyes that it triggers the opening (alarm). A
functions that Mridien is to give impetus to Yang, which in particular spending
sleep to wakefulness.
In addition, another reference Shu Ling Wei Qi circulation, which concerns more
Specific meridians: Wei Qi concentrates at Feng Fu (16
e
point of the Du Mai located in the neck) and
descends from the first thoracic vertebra, a day of a vertebra. The twenty-second day, Wei Qi
enters the Chong Mai where he stays for nine days; the tenth day, it reappears at the
neck.
The main function of Wei Qi is to defend the body against the attack of pathogens
from the external surface of the body to fight and repel them, if necessary. By controlling
the opening and closing of the pores and interstitial spaces, Wei Qi regulates perspiration
On the other hand, Wei Qi involved in the function of warming (Wen Xu) of the body. These properties are
course complementary. Finally, as mentioned previously, Wei Qi involved in
equilibrium phases of wakefulness and sleep.
TABLE: Comparison of Ying Qi and Wei Qi
Ying Qi (Mother Energy)
Wei Qi (defensive energy)
Produced from the subtle essence of food
Yin
Yang
Refined, "rich"
Mobile and more "coarse"
Circulates in the vessels
Flows out of the vessels
Blood and Product
nourishes the whole body
Protects the body, control surface
and heats the whole body
Other categories of Qi:
Zang Qi, Qi Jing, Zheng Qi, Qi Xie
Sometimes we use in Chinese medicine, other less fundamental terms to designate
specific aspects. We cite a few:
Zang Qi Qi means Bodies necessary for their physiological activity.
Jing Qi Qi Meridian.
Zheng Qi is the generic term for the sound energy of the body, as opposed to Xie
Qi Zhen Qi is.
Xie Qi is the generic term Energies pathogens, as opposed to Zheng Qi.
Blood (Xue)
Definition and Overview
Gu Qi from food and beverages, is transformed into Blood in the chest through
the action of the Heart and Lungs. Moreover, the aspect of Yin Jing, stored in Shen (Kidneys), the product
Bone marrow which in turn produces the Blood. Furthermore, the appearance of the Yang Jing Yuan or Qi, activates
transformations performed by both the Heart and Lungs in the heater Superior, and the
Spleen and Stomach in the Middle Burner.
Unlike the Qi, Blood is objectively material nature.
While it defines several categories of Qi which are distinguished by their origin, nature and
functions, we consider only one kind of Blood. It is defined as a red, highly nutritious liquid which
circulates in vessels which are said to be "the home of the Blood." When the blood remains in the
Vessels, it can play a physiological role; when it escapes or extravasation, it loses its functions.
Production of Blood
Several factors involved in the production of Blood:
1) Jing of Marrows, Jing Yin aspect of content in the kidneys, can turn into blood, in
involving the liver.
2) The subtle essence of food: "The essence subtle rises through the vessels of the lung where it is
transformed into Blood "(Ling Shu 18).
3) Mother Energy (Ying Qi), itself a result of the subtle essence of food, after passing
in the lungs, enters the vessels and turns into blood. In fact, it is possible that
Ying Qi is only through energy between the subtle essence of food and blood. We
may also consider Ying Qi and Blood are just two aspects of the same reality.
4) Organic Liquids, also from the essence of food, are a constitutive part
Blood important.
The formation of blood

Functions of Blood
Blood has two main functions:
1) Feed (Ying Yang)
2) Humidifier (Zi Run).
Throughout its circulation, the blood carries nutrients necessary for good
functioning of the body. Moreover, as Ying Qi circulates with the blood, this feeding activity is
essential. In addition, the Blood is composed of organic liquids, it has the nature of Yin, it
Therefore wetting tissues.
In case of malfunction, appear dry skin, muscle stiffness, general weakness
and slowing of the functional activity of the viscera.
Blood is also substantial support mental and spiritual activity:
In many traditions, it is considered that the blood is the vehicle of the Spirit. Medical
Chinese, practitioners have observed since ancient times, the failure or malfunction of
Blood had a mental and emotional neurological repercussion. They concluded that the blood was
support Shen.
If a malfunction occurs insomnia, memory loss, agitation and, in severe cases,
loss of consciousness, psychiatric disorders, coma.
Circulation of the Blood
As Ying Qi, Blood circulates exclusively in vessels. Therefore, the condition of the vessels
is a prerequisite for the movement and the physiological activity of blood conditions. Furthermore, several
Bodies play a key role:
(1) The Heart, which governs the blood vessels and is responsible for the initial pulse.
(2) Lung, which governs Qi and is more particularly related to Zong Qi, provides
dissemination and distribution of blood to the entire body.
(3) The liver, which stores the blood and releases it on demand, is responsible for the volume of blood
circulating in the body. Moreover, as it ensures the free flow of Qi, it allows
traffic flow of blood.
(4) Rate includes Blood Vessels in, avoiding it is extravasated or escaping.
The combined action of these four bodies ensures the smooth flow of Blood.
U In conclusion:
While the word "blood" refers in Chinese medicine, as for the French word, a liquid
the body, it also responds to a much broader definition. In Chinese medicine, the blood is
Blood
The Original Qi
Gasoline
Kidney
Qi
Foodstuffs
Lung
Heart
Spleen
formed from the essence of the food that is extracted by the spleen. The process results in the formation
Blood takes place in the chest under the action of the Lung and Heart. The function of blood is
nourish and moisten. The movement of the blood is dependent on the driving action of Qi, and
return, the Qi is dependent of the nourishing action of Blood. The relationship is expressed in the maxim
follows: "Qi is the commander of Blood, the Blood is the mother of Qi." Also, if Qi stagnates for a
time, resulting in stasis of Blood. In addition, the blood is related to mutual exchanges
and reaction with body fluids. This is due to the fact that both are derived from the
food and beverages, and are considered Yin. Because of these exchanges between blood and fluids
organic, and because of their common origin, bloodletting and sudorification are considered
therapeutic modalities that exclude the other. As the saying Ling Shu: "[For] a lot of
bleeding, do not sweat; [For] many sudorification, do not bleed. "
The table items Blood Chinese medicine does not match any of the particular disease
Western medicine. The anemia can in most cases be within the scope of Vides Blood
in Chinese medicine, but you can have a Vacuum Blood without anemia. Void Blood is common among
women and may be due to inadequate intake of foods that "invigorate the Blood" to overwork,
or an inherited weakness. Particularly in women, the Void Blood has a very meaning
wide embracing what might be called "hormonal problems" in Western medicine.
Organic liquids (Jin Ye)

Definition and Overview

Ye Jin is the generic term for
organic liquids. In fact, Ye Jin and designate
two different specific realities.
In Chinese medicine, it refers to as Jin clear body fluids, clear and
fluids, which broadcast mainly at the body surface (skin, hair ...).
And refers to as Ye most viscous organic liquids thick, dense, circulating

in the depths of the body (joints, viscera, brain ...).

Differentiation of Body Fluids

Fluids (Jin)
These liquids are pure, light and thin as water. They move with the Defensive Qi to body surface
(In skin and muscles). Their movement is relatively fast. They are under the control of lung
which diffuse to the skin and throughout the body, and which controls heater Superior processing and
transport to the skin.
Their function is to moisten and partly to nourish the skin and muscles. These are fluids
are exuded. They also manifest as tears, saliva and mucus.
Another important function of these fluids is that they represent a part of the components of
Blood fluid. In other words, these fluids thin the blood and prevent stagnation. We
develop this point further in the section on the relationship between blood and Liquids
Organic.
Liquid (Ye)
These liquids are more problems, heavier and denser. They move with the Nutritive Qi of the Interior
body. Their movement is relatively slow. They are under the control of the spleen and kidney to which
is from the processing and the heater means as regards their circulation and excretion.
Chapter 36 Spiritual Axis, we read: "The Triple Burner Qi goes to the muscles and skin and
is transformed into fluids (Jin). Other body fluids do not flow and is converted into liquid
(Ye) ".
Their function is to dampen the joints, the spinal cord, the brain and bone marrow. They
also lubricate the holes of the sense organs, such as eyes, ears, nose and mouth.
Comparative table of Jin - Ye
Jin fluids
Ye liquid
Clear, fluid, mobile
Dense, thick, viscous
In area
In depth
Yang
Yin
In connection with Qi Wei
In connection with Ying Qi
Nourish and moisten the skin and muscles,
Adding luster to hair and hair
Lubricate joints, nourish the brain,
humidify the inside of the body
Are distributed in the skin and sub-areas
skin
Circulate within the body, bathe the joints
and the cranial cavity
Examples:
tears, saliva, mucus
Examples: cerebrospinal fluid, synovial

Training
Organic Liquids from food and beverages. These are separated and converted
by Rate: the "pure" part goes to the Spleen Lung that broadcasts a party to the skin and is
down the other Rein. The "impure" down into the small intestine where, once again, it is
and separated into pure fraction impure fraction. The pure end of this second part is in the separation
Bladder, and the impure part in Large Intestine where a portion of the water is then reabsorbed. Bladder changes
and still separates the liquid fraction it receives pure and impure fraction. Pure part rises and goes to
Surface (I'Extrieur) of the body where it gives perspiration. The impure part descends to be
converted into urine. Bladder performs this transformation and separation through the action of Qi
from the Kidney-Yang. This function of the bladder is called "transformation function Qi".
Production depends on the activity of the stomach receives food, Spleen which extracts
the subtle essence of the small intestine that absorbs and governs Ye (Chang Xiao Zhu Ye) and Large Intestine
who returns in the body fluids and some governing Jin (Da Chang Jin Zhu).
The process of formation of Body Fluids is the result of a complex set of
purification process, wherein liquids are different in each stage, separated into pure fraction
and impure fraction. It is for this reason that the Chinese speak of "pure in unclean" and "impure
in the pure. "Pure fractions must be able to climb and descend the impure fractions. It
essential that the movement of Body Fluids is not disturbed so that they are
processed correctly, based mainly to the action of the Spleen. The importance of the spleen is
paramount in the physiology and pathology of Body Fluids.
The pure fraction rises Lung that broadcasts some under the skin, and another part to Rein.

This is why the lung is called "Superior Source of Water". The impure fraction drops to
Small Intestine and Bladder which push forward the process of transformation and separation
as we have already mentioned above. The transform function Qi occurs Bladder
under the control of Kidney-Yang and that is why the Kidney is called "Low Source of Water" (Figure).
Spleen
In the physiology and pathology of Body Fluids, Spleen is the organ that has the highest role
important. It is she who controls the primary and the first separation and pure fraction
impure fraction, as we have just shown. It also controls, which is crucial, the sense of
movement of parts pure and impure parts which must respectively up and down, all
different stages of the formation of Body Fluids.
It is for this reason that you should always treat disorders Rate in Body Fluids which
they are.

Lung
Lung diffusion control, under the skin, the pure fraction of Body Fluids coming
Spleen. This is one aspect of the scattering function of the Lung.
It is also a part of the liquid down to the bladder and kidney. This is one aspect of the function of
Lung descent.
This is because it provides these two functions we say that Lung regulates the "Way of Water".

Kidneys
The kidney plays an extremely important role in the physiology of Body Fluids. Firstly,
it vaporizes a portion of the liquid received and sends it to the lung, to moisten and protect the
drought.
Then the kidney, and in particular of the kidney Yang, control of many of the processing stages of
fluids.
a)
It provides the essential Rate the heat processing of Body Fluids. That is why
Empty a Kidney Yang almost always causes Empty Yang Spleen, with
Consequently, an accumulation of liquid.
b)
It helps the Small Intestine in its function of separating the pure fraction Body Fluids and
impure fraction.
c)
It provides the Qi to the Bladder for its transformation function of Qi.
d)
It helps the Triple Heater to transform and excrete fluids.
Due to all these features, the Kidney-Yang plays an extremely important role in
processing, separation and shedding of liquid.

Bladder
Bladder separates the liquid fraction it receives pure and impure fraction, and excretes urine through
transformation function of Qi.

The Triple Burner

At all stages, the Triple Heater processing aid, transport and excretion of fluids.
Chapter 8 Questions Simple, he says: "The Triple Burner is the Minister responsible for
irrigation and control of the Way of Water ".
The Superior heater helps to raise Rate liquids and Lung to disseminate under the skin.
It is for this reason that we sometimes compares the heater Superior to "mist".
The Middle Burner helps the stomach to stir fluids and to bring down the impure part. This is
For this reason, we compare the Middle Burner to "muddy Mare" (which refers to the function
of "decay" and fermenting Stomach).
The Lower Burner helps the Small Intestine, Bladder and Kidney transform, separate and excrete
liquids. It is for this reason that we compare the Lower Burner to a "sewer."

The Stomach
Although the stomach does not appear at first sight, play an important role in the transformation of
Organic liquids, it is he who is nevertheless the "Source" of Body Fluids. Liquid
entering in the first stomach where they are separated and processed by the Rate. The stomach likes to be
relatively moist, unlike Rate loves drought and excessive moisture that harms.
In fact, Stomach easily suffers from excessive dryness which can then cause Empty Yin
Stomach.
This is why the wet and slippery foods like rice or oatmeal are
beneficial to the stomach, while an excess of very dry foods such as roasted foods or long
braised, can damage the Yin of the Stomach.
Five movements
Wood

Fire
Earth
Metal
Water
Five secretions
Tears
Sweat
Saliva
Nasal
Phlegm
Relationship between Qi, Blood and Body Fluids
Qi, Blood and body fluids are produced from the subtle essence of food and
beverages. They are complementary and interdependent. It is therefore important to study their relationships.
Yin, Yang and substances
To understand the substances, it is essential to understand the principle of Yin and Yang.

First, the concept of Yin and Yang is relative. Thus, Jing Yin Qi compared to, but Yang
compared to blood.

Second, all phenomena, they are rather Yin Yang or rather, are both Yin and Yang.
For example, although the Yang Qi is rather, immaterial, composed of energy, it can take aspects
Yin Yang or depending on the circumstances, as in its subdivision into Ying Qi and Wei Qi, and the
shown in the following table.
Yin and Yang aspects of Qi Organic Liquids and Jing
Substance
Aspect Yang
Yin aspect
Qi
Wei Qi: warms and protects the skin,
Muscles and the body surface
Ying Qi: Zang Fu and nourishes the tissues
Jin Ye
Jin: moistens, warms and nourishes the skin
and muscles
Ye: moisturizes and nourishes the Zang Fu, the
joints, bones, the brain and Ports
Jing
Aspect warming and energy, active
transformation, growth,
development and reproduction
Appearance liquid, nourishing material basis of
formation of the Bone Marrow, Brain and
Blood
Only parties Yin and Yang Qi and Body Fluids are named, those of Jing
are associated with Shen (Kidneys) and its aspects Yin, Yang, Fire and Water. Although the blood is rather
Yin and Yang Shen rather, both are both Yin and Yang in some ways, the
differentiation of these two aspects are, however, less clear than for the Qi, Liquids
Organic and Jing.

Third, the Yin and Yang are dependent on one another; Yin Yang nourishes and protects the Yang
Yin. For example, Qi circulates Blood and Blood nourishes Qi.
In summary, there are two main groups of overlapping concepts:
Yang
Qi
Shen
Wei Qi
Jin
Jing Yang aspect of
Yin
Xue
Jin Ye
Ying Qi
Ye
Jing Yin aspect of
Within each group, each substance has features that overlap with each
other substances of the same group. For example, Ying Qi shares some features with Ye,
with blood, and with the appearance of Yin Jing. Each substance has more functions to it
specific.
1) Qi and Blood

The relationship between Qi and Blood is an aspect of Yin / Yang report; it can be synthesized in
following two expressions: "Qi is the commander of Blood" (Qi Xue Wei Shuai) and "Blood is
mother of Qi "(Xue Wei Qi Mu).
It is believed that Qi is the commander of blood for the following reasons:
Qi can produce Blood (Xue Qi Sheng Neng) controlling transport functions and
transformation of the subtle essence of food, metabolizing organic liquids in
producing Ying Qi, Jing maintaining and allowing the physiological activity of Viscera.
The relationship between the blood and Qi Ying, Yin aspect of the Zhen Qi, are so narrow that sometimes
terms and Xue Ying Qi are used interchangeably. Both are related to the function
nutrition, and both circulate in Xue May However, within this relationship very
intimate Blood is Yang, and intangible assets.
Qi can mobilize Blood (Qi Xing Xue Neng) because it is the driving force of the circulation,
acting through the functional activity of the Heart, Lung and Liver.
Qi may retain Blood (Xue Qi Neng She) by preventing escape of vessels,
thanks to the functional activity of the spleen.
It is believed that the blood is the mother of Qi because the blood supply of Qi throughout the body
nutrients, enabling the entire functional activity. On the other hand, the anchor Blood, mooring and
vehicle Qi.
2) Relationship between Qi and Organic Liquids
The relationship between Qi and Organic Liquids are multiple. Firstly, Qi
transforms and transports liquids. This is a very important aspect of the relationship between Qi and Liquids
Organic. Without the power of transformation and transportation of Qi Organic Liquids stagnate,
generating the disease.
Second, Qi also retains Organic Liquids as it retains the Blood. If the Qi
is insufficient, the liquid escapes, which can cause urinary incontinence or enuresis (Empty Qi
kidney), spontaneous sweating (Empty Lung Qi), chronic vaginal discharge (Empty Qi
Rate).
Third, while the Liquid Organic product Qi, the latter, by against play a role
minor in Nutrition Qi. An Empty Stomach and Spleen may, in time, lead to
insufficient liquid (insofar Stomach is the source which is liquid). Similarly, after
a significant loss of fluids, when profuse sweating for example, Qi can become
inadequate and the person can then have cold limbs, pallor, a fear of cold,
ie symptoms of a Yang.
This is explained by the fact that the liquid constituting the sweat into the space between the skin and the
muscles are mixed Qi protective and profuse sweating also cause
decreased Defensive Qi. As the protective Qi Yang is said in Chinese medicine that "
profuse sweating injure Yang. "Qi can also be exhausted by excessive vomiting, which
the expression: "Undoubtedly, persistent vomiting deplete Qi".
On the other hand, if the Qi is insufficient, the liquid can escape in the form of sweat hence the term
"A deficiency of Qi makes you sweat."
The relationship between Qi and body fluids is an aspect of Yin / Yang report. The relationship between
Qi and body fluids are very similar to those between Qi and Blood:
Qi can produce organic liquids (Neng Qi Sheng Jin). Qi controls all stages
Metabolism of organic liquids.
Qi can mobilize (and convert) the organic liquids (Qi Xing Neng (Hua) Jin) by
through the functions of the viscera, activating the Way of Water and allowing excretion
fluids.
Qi can retain body fluids, organic liquids may cause the Qi (Qi
She Neng Jin; Jin Neng Zai Qi). Qi is responsible for the removal of organic liquids,
particularly in the form of sweat and urine, but it can also control and contain in
the body, to avoid excessive loss. On loss, the body fluids can
Qi cause with them; thus, sweating, diarrhea, and any other
loss of fluids can they cause a decrease in Qi.
Jin
Wei Qi
Run both outside Jing
Luo; they warm, moisten and
nourish the skin and muscles
Wei Qi protects the body from external invasions
Jin moistened
Ye
Ying Qi
Circulating and together will moisten and

feed Zang Fu and Fabrics

Ye moisturizes and maintains privileged relations with the
Brain, bone and holes.
Ying Qi feeds
3) Relationship between Blood and Organic Liquids
There is a mutual relationship between nutrition fluids and blood. First, the liquids
Organic constantly replenish the blood more fluid and so it does not clot and does not stagnate. In
Chapter 71 Spiritual Axis, it is said: "The Nutritive Qi secretes Organic Liquids; these
penetrate into blood vessels and are processed in Blood ".
Similarly, we read in Chapter 81: "If the Body Fluids are balanced, they become red and
are transformed into Blood ".
On the other hand, can also nourish the blood and increase the volume of Body Fluids. Blood and
Organic liquids are both Yin and somewhat interchangeable. It is for this reason that
sustainable and significant loss of Body Fluids, as in chronic spontaneous sweating
(Or excessive practice of sauna), may cause a Vacuum Blood. Conversely, blood loss
chronic, as is the case in menorrhagia, can cause depletion of Liquids
Organic and drought.
As the Blood and Body Fluids have the same origin and they feed off each other, the
treatment methods based on diaphoresis and those based on bleeding are
contradictory and should never be used together. If a patient is bleeding, it is therefore not
cause sweating and if a patient perspires, it is impossible to make it bleed. Chapter 18
Spiritual Axis, we read: "In case of bleeding, should not make you sweat, when
profuse sweating, do not make them bleed. "Similarly, in the Treatise on Diseases due to Cold,
we read: "When a patient presents a serious Empty Blood, sweat does not do.