The Great Theory of Yin and Yang Correspondence in "Huangdi Neijing": Cold extremes generate heat, and hot extremes generate cold

The "Huangdi Neijing" is divided into two parts: "Lingshu (shū)" and "Suwen". It is the earliest medical classic in China and one of the four classic works of traditional medicine; the other three parts are written by Huangdi. "Difficult Classic", Zhang Zhongjing's "Treatise on Febrile and Miscellaneous Diseases" and Shennong's "Shen Nong's Materia Medica".

Today let’s talk about the "Yin and Yang Ying Xiang Theory":

"Yin and Yang" is the most important concept in the philosophy of traditional Chinese medicine; the two words "Ying Xiang", among which "Ying" means correspondence, "Xiang" means phenomenon; "Da Lun" means focusing on discussion.

This article is based on "Yin and Yang" as the core, matching all phenomena of heaven and earth with the image of human life:

Yin and Yang are the way of heaven and earth: Yin and Yang It is the great road of heaven, earth and the universe; the famous sentence in "The Book of Changes" "One Yin and One Yang is called Tao" also refers to the fact that Yin and Yang are "Tao".

The program of all things, the parent of change: Yin and Yang are the program of all things and the source of all changes.

The origin of life and death is also the home of the gods: Yin and Yang are the foundation of growth and death, and the headquarters that governs the survival of all things. Therefore, the treatment of diseases must follow the foundation of "Yin and Yang".

Therefore, accumulating yang becomes the sky, and accumulating yin becomes the earth: when yang qi accumulates above, it becomes the sky; when yin qi accumulates below, it becomes the earth.

Yin is quiet and Yang is dry, Yang produces Yin and grows, Yang kills Yin and hides: Yin dominates "quietness", Yang dominates "motion", and motion means "restless"; Yang governs "hair growth", Yin governs "hair growth" "collect".

Yang transforms Qi and Yin takes shape: "Yang" can transform into "Qi", and "Yin" can form a body.

Extreme cold generates heat, and extreme heat generates cold: when it is extremely cold, it generates heat, and when it is extremely hot, it generates cold.

Cold air produces turbidity, while hot air produces clearness: cold air can produce "turbid yin", and hot air can produce "clear yang".

If the Qing Qi is below, diarrhea will occur. If the Qing Qi is below, if it cannot rise, indigestible diarrhea will occur.

If turbid qi is at the top, bloating will occur; if turbid yin is at the top, if it cannot go down, "fullness of the epigastrium (wǎn)" will occur.

This yin and yang work in reverse, and the disease is rebellious: this violates the law of yin and yang movement, violates the normal situation, and leads to disease.

Therefore, clear yang is the sky, and turbid yin is the earth: the qi of clear yang rises to become the sky, and the qi of turbid yin descends to become the earth; the "turbid" here means heavy.

The earth's atmosphere is clouds, and the weather is rain: the earth's atmosphere evaporates and rises to become clouds; the weather condenses and falls, and it becomes rain.

Rain comes from the earth's air, and clouds come from the weather: rain comes from the "earth air", which is generated by the evaporation and rising of the earth's air; clouds come from the "weather".

Therefore, clear yang comes out of the upper orifice, and turbid yin comes out of the lower orifice: "clear yang" comes out of the upper orifice, the eyes, ears, mouth, and nose; "turbid yin" comes out of the lower orifice, the two yins.

Clear yang leads to the internal organs, while turbid yin travels to the five internal organs: the clear yang qi comes out from the skin, and the turbid yin qi is injected into the internal organs, playing a role in providing nutrition.

Clear yang enriches the limbs, and turbid yin returns to the six fu organs: clear yang qi enriches the limbs, making the limbs have a normal temperature; turbid yin qi returns to the six fu organs, and the nutrients eaten can be absorbed, and the The dregs are expelled from the body.

Water is yin and fire is yang: water belongs to "yin" and fire belongs to "yang".

Yang is Qi, and Yin is taste: Qi belongs to "Yang", and taste belongs to "Yin"; the "Qi" here refers to the four Qi of food, that is, cold, hot, warm, and cool.

Taste returns to form, and form returns to qi: "Gui" means returning and breeding. The five flavors of food and drink return to "shape" and breed "body"; the body returns to "qi" and breeds "qi". The five flavors are "sour, bitter, sweet, pungent and salty".

Qi returns to essence, and essence returns to transformation: "Qi" returns to "Jing" and nourishes "Jing"; "Jing" returns to "Hua"; "Hua" means change and transformation.

Essence feeds Qi, and form feeds taste: "Food" means to provide, "Jing" feeds "Qi", and body feeds taste.

Transformation generates essence, Qi generates form: Transformation generates essence, and Qi generates form.

Taste harms the body, and Qi harms the essence: If the diet is improper, the five flavors will harm the body; the "qi" of food will also harm the "essence".

Essence turns into qi, and qi hurts the taste: "Jing" can turn into "qi", and "qi" can hurt the five tastes.

If the five flavors of food are not appropriate, the "qi" of food will not only harm the body, but also in turn harm the taste of food.

Taste, shape, energy, essence, and transformation respectively refer to the "taste, shape, energy, essence, and transformation" of food; they act on the human body in turn, causing corresponding changes in the human body.

The "Yin and Yang Yongxiang Theory" tells us that the laws of human life activities and life phenomena can be induced and connected with the growth and decline of "Yin and Yang, Four Seasons, and Five Forms" in nature.

All phenomena of the yin and yang of heaven and earth and the yin and yang of human body correspond to each other and react with each other.