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How does disease of chilliness transform?

Zhang Zhongjing of the Han Dynasty, proposed an entire theory regarding the transform and treatment of chilliness the disease, as shown in the graph below:

transformation_of_diseases

1) The stage of Yang Disease

The first disease of ‘six-meridian syndrome differentiation’ is ‘TaiYang disease’, whose main symptom is the same as cold- headache, nasal congestion, cough, sneeze, etc.

If the TaiYang disease is not cured completely, generally it would transform into ‘YangMing disease’ or ‘ShaoYang disease’. Illnesses of patients who take antibiotics under the instruction of Western Medicine are easily transformed into these two types of diseases.

Symptoms of YangMing disease:

Body fever, not afraid of cold, thirst, perspiration, constipation, dysphoria, asthma and flushing. Feeling of special hotness in the afternoon, as well as agitation in mind.

Symptoms of ShaoYang disease:

Bitter mouth, dry mouth. dizziness. Sudden change of feeling from heat to cold or vice versa, intercostal pain, loss of appetite, dysphoria and feeling queasy.

2) Phase of Yin disease

If disease of the three Yang phases was not cured completely, it would enter the phase of three ‘Yin disease’.

The first phase is ‘TaiYin disease’, with symptoms like upset stomachache, diarrhea and cold hands and feet.

If TaiYin disease was not cured, it would enter the phase of ShaoYin disease, with symptoms like fatigue and drowsiness, cold hands and feet at all times; sometimes, however, whole body dry-heat is felt (which is nothing but false heat). Usually cancer patients all suffer from ShaoYin disease. In other words, many cancers can be traced back to sequela of cold caught long time ago.

If ShaoYin disease was not cured, it would enter the phase of JueYin disease, with symptom like alternative feeling of cold and hotness. Patients of severe illnesses all end up with this phase- fatal and extremely difficult to treat.


 
 
 
This article is based on the content of “Deciphering TCM” by Tongmei Pan; the original book was written in Chinese.

How does TCM treat and cure cold or plague?

TCM does not treat and cure cold or plaque via killing of viruses, but through modulation of the internal chilliness and fever within the body, so that viruses could no longer survive and die naturally.

Oftentimes TCM treats through the change of internal environment of the body (modulate Yin-Yang and Five Elements), whose ultimate goal is the arousal of spontaneous healing force of the body, and drive away diseases naturally.

 

This article is based on the content of “Deciphering TCM” by Tongmei Pan; the original book was written in Chinese.

 

How to get TCM’s spleen disease?

According to TCM theory, spleen governs the following body functions:
1) Transportation and transformation of consumed food and water.
2) Upbearing, or the force of ascent.
3) Control of blood- so whenever spleen is sick, it will be reflected in impediment of blood flow.

 

One could easily get spleen disease by:

1) Drink ice water daily and eat cold food: since TCM’s spleen is most fearful of cold food, the fastest way to spleen disease is the drinking of ice water; the colder the water, the faster it is. When ice water enters human body, not only would it harm the spleen directly, but also result accumulation of interior chilliness, which makes one prone to drowsy and fatigued.An even more intense way of harming the spleen is the eating of foods such as freezing watermelon and aloe, because these foods are cold by nature, and taken at freezing temperature would only bring more chilliness into the body.

2) Excessive use of the brain: spleen also governs thinking, so those use brain excessively would harm the spleen, such as writers, professors and scientists; they bear the greatest risk of spleen damage.

3) Peculiar diet habit: spleen governs transportation and transformation of food and water. Some people eat very fast, who barely take more than two bites before swallowing the food; they may also drink a bottle of coke or a glass of water during the meal, and results a full stomach. They are the prime candidate for spleen disease.

 

This article is based on the content of “Deciphering TCM” by Tongmei Pan; the original book was written in Chinese.

The Yin-Yang Theory 5 – Yin and Yang’s Mutual Transforming Relationship

In certain circumstances and at a certain stage of development, each of the two aspects of yin and yang, within an object, will transform from yin into yang and from yang into yin. The mutual consuming-increasing of yin and yang is a process of quantitative change, and the mutual transformation of yin and yang is a process of qualitative change. The Suwen comments, “Extreme cold will bring about heat, and extreme heat will induce cold…”; furthermore, “Excessive yin may cause yang syndromes or tend to be transformed into yang and vice versa.” These are the features and conditions of the mutual transformation of yin and yang.

The mutual transformation of yin and yang is often seen during the development of a disease. For example, if a patient has a constant high fever, which is suddenly lowered, accompanied by a pale complexion, cold limbs, extremely feeble pulse (the danger symptoms of yin cold syndromes), we may say that the disease has transformed from a yang syndrome into a yin syndrome. Under these circumstances, proper emergency treatment should warm the limbs to make the pulse normal. The yang qi will recover, and the danger will be removed. Thus yin syndromes can change into yang syndromes. Clinical practice provides other examples of the mutual transformation of yin and yang. It is common in clinical practice to have exterior syndromes transform into interior syndromes or vice versa and shi (excess) syndromes may change into xu (deficiency) syndromes or vice versa.

The above-mentioned relationships of mutual opposing, depending, consuming-increasing, and transforming of yin and yang are the basic content of Yin-Yang theory. Furthermore, these four relationships between yin and yang are not so isolated from each other but interconnect with and interact upon each other.

 

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The Yin-Yang Theory 4 – Mutual Consuming-Increasing Relationship of Yin and Yang

The yin and yang aspects within an object are not quiescent, but in a state of constant motion. They can be described as being in a state where the lessening of yin leads to an increase of yang, or vise versa. Taking the transformation of the seasons as an example, in terms of the Yin-Yang theory, the process of transition from winter cold through spring warmth into summer heat demonstrates the process of a lessening of yin leading into an increasing of yang. While the transition from the heat of summer to the cold of winter is the lessening of yang leading to an increasing of yin.

Regarding the human body’s functional activities, which are considered yang, the consumption of nutrient substances, which are considered yin, results in the lessening of yin to the increase of yang. As the metabolism of nutrient substances (yin) exhausts the functional energy (yang) to a certain extent, this is understood as a lessening of yang to the increase of yin. Under normal conditions the mutual consuming and increasing of yin and yang maintain a relative balance. Under abnormal conditions there is an excess or insufficiency of either yin or yang which leads to the occurrence of disease.

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The Yin-Yang Theory 3 – Yin and Yang Interdependence

Yin and yang are at once in opposition and in interdependence. They rely on each other for existence, coexisting in a singe entity. Each of the two aspects is the condition for the other’s existence and neither can exist in isolation. For example, daytime is yang, night in yin, without day there would be no night; upper is yang, lower is yin; left is yang, right is yin, etc., each pair exists in a state of mutual dependence, and without its opposite it could not exist.

The interdependent relationship of yin and yang is described in the Suwen, “Yin is installed in the interior as the material foundation for yang, while yang remains on the exterior as the manifestation of the yin function.” This is a traditional explanation of the interdependence of yin and yang.

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The Yin-Yang Theory 2 – Opposition of Yin and Yang

The theory of Yin-Yang holds that every object in the universe consists of two opposite aspects which are in continual mutual restriction and interaction. The alternation of the four seasons is an example. The spring is warm and the summer hot. This is due to the rising of yang qi which restricts the autumn cool and the winter cold. Alternately, the coolness of autumn and cold of winter arise because of the ascendancy of yin that restricts the spring warmth and summer heat. According to Yin-Yang theory, the seasonal cycle is the outcome of the mutually restrictive and mutually consuming-increasing activities of yin and yang. Either side of the two opposites always restricts and acts on the other.

This process of mutual restriction and interaction is the operation of yin and yang, without which change would not occur. Thus the two opposites of yin and yang do not exist as an entity in a still and unconcerned state. They constantly interact with each other, hence the alteration and development of an object.

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The Yin-Yang Theory 1- Introduction

The Yin Yang theory holds that all phenomena consist of two opposite aspects, yin and yang, which are variously defined as: up and down, left and right, light and dark, hot and cold, stillness and movement, substance and function, etc. The movements and changes of yin and yang give impetus to the development of everything or in the words of the Suwen, “Yin and yang are the law of Heaven and Earth, the outline of everything, the parents of change, the origin of birth and destruction….”

Yin and yang represent two opposite aspects of every object and its implicit conflict and interdependence. Generally, anything that is moving, ascending, bright, progressing, hyperactive, including functional disease of the body, pertains to yang. The characteristics of stillness, descending, darkness, degeneration, hypoactivity, including organic disease, pertain to yin.

The nature of yin and yang is relative. According to Yin-Yang theory, everything in the universe can be divided into the two opposite but complementary aspects of yin and yang and so on ad infinitum. For example, day is yang and night is yin, but morning is understood as being yang within yang, afternoon is yin within yang, evening before midnight is yin within yin and the time after midnight is yang within yin. As the Suwen states, “Yin and yang could amount to ten in number, be extended to one hundred, to one thousand, to ten thousand and ever to the infinite.”

 

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Linear basic Five Element theory

The spread-over of the Viscera Theory is linear most of the time, which is mainly divided into two phases- ‘liver deficiency’ and ‘liver repletion’, both of which spread via the route of “liver–>spleen–>kidney–>heart–>lung”, hence the starting point of all viscera diseases is the liver, in other words, the source of all viscera diseases is the liver disease.

Treatment for liver deficiency and liver repletion is similar, but the former is much simpler. In fact, all diseases, when developed to the phase of liver repletion, are extremely difficult to treat.

 

This article is based on the content of “Deciphering TCM” by Tongmei Pan; the original book was written in Chinese.

Introduction to TCM 3- The Concept of Syndrome Differentiation

Application of treatment according to syndrome differentiation is another characteristic of traditional Chinese medicine. “syndrome differentiation” means to analyze disease condition in order to find out its essentials, to identify the causative fact, location and nature, and to obtain conclusions about the confrontation between pathogenic and antipathogenic factors.

In traditional Chinese medicine, differentiation must be performed to outline the specific principles and methods of treatment because similar diseases may have different clinical manifestations, while different diseases may share the same syndromes. Treatment in traditional Chinese medicine stresses the differences of syndromes, but not the differences of diseases. Therefore different treatments for the same disease exist and different diseases can be treated by the similar medical analogy.