Bazi Daily - 01/12/2010

Deciding therapeutic principles

Below is an interesting topic.   Close examination of the subject helps us in the selection of correct favorable element. 

Visceral diseases, according to the inter-promotion and inter-restraint relationships among the five elements, may affect each other. Clinically the theory of the five elements can be used to readjust the relationships among the five zang-organs to realize the aim of treatment. Usually the therapeutic principles are decided in the light of inter-promotion and inter-restraint relationships.

The therapeutic principle decided according to inter-promotion relationship is termed "tonifying the mother-organ and purging the child-organ".


Tonifying the mother-organ is a therapeutic principle used to treat deficiency syndrome. It is also known as "tonifying the mother-organ in the treatment of deficiency syndrome". This principle is mainly used to treat deficiency syndrome due to failure of the mother-organ to promote the child-organ. The aim of this principle is to strengthen the weakened child-organ by tonifying the mother-organ. Take insufficiency of liver-yin for example. Since it results from malnutrition of liver-wood due to insufficiency of kidney-yin, it can be treated by nourishing kidney-yin. Since the kidney is the mother-organ of the liver, tonifying kidney-water can promote liver-wood. That is why this therapy is called "enriching water to nourish wood."


Purging the child-organ is a therapeutic principle used to treat excess syndrome, also known as "purging the child-organ in treating excess syndrome". This principle is mainly used to treat excess syndrome resulting from disorder of the mother-organ by reducing exuberant pathogenic, factors through purging the child-organ. For example, superabundance of heart-fire due to hyperactivity of liver-fire can be treated by purging the heart because the heart is the child-organ of the liver. That is why liver-fire can be reduced by purging heart-fire.

The principle decided according to inter-restraint relationship is called "inhibiting the strong organ and supporting the weak organ".


The abnormal states of inter-restraint among the five elements are over restraint and reverse restraint. In visceral disease, the manifestations of such abnormal relationships are signified by a series of pathological changes resulting from visceral imbalance. The principle of inhibiting the strong organ and supporting the weak organ means to correct visceral imbalance and restore visceral harmony in function.

Inhibiting the strong organ and supporting the weak organ, two different sides of a therapeutic principle, are closely related to each other. The purpose of inhibiting the strong organ is to prevent it from bullying the weak organ while the aim of supporting the weak organ is to correct its deficiency so as to free it from the domination of the strong organ.

Inhibiting the strong organ and supporting the weak organ can be used singly. However, they are frequently used in combination in order to quickly correct visceral imbalance. For inhibiting the strong organ, purging therapy is usually used; for supporting the weak organ, nourishing therapy is frequently resorted to.

The application of this principle is often marked by simultaneous application of attack and tonification. For example, adverse flow of liver-qi tends to invade the spleen, but deficiency of spleen-qi also makes it easy for liver-qi to attack the spleen. Thus disease resulting from liver-qi attacking the spleen can be treated by inhibiting wood and supporting earth (also known as inhibiting the liver and strengthening the spleen), simultaneously reducing liver-qi and strengthening spleen-qi. With the regulation of both the spleen and the liver, there will be no difficulty in curing spleen disease.

There are two means of refuge from the miseries of life: music and cats.

- Albert Schweitzer

Bazi Daily - 30/11/2010

Guiding the treatment of disease

In the treatment of disease, the theory of the five elements is mainly used to control the transmission of disease and decide therapeutic principles.

Controlling the transmission of disease

The pathological changes of the five zang-organs, according to the phenomena of over restraint, reverse restraint and mutual involvement of the mother-element and the child-element among the five elements, can affect and transmit to each other. Thus in clinical treatment of the affected viscus, other viscera to be possibly involved must be taken into consideration by taking preventive measures in advance to control the transmission of disease.

However, the following two points have to be borne in mind.

One is to select the viscera that are subject to transmission for treatment. For example, liver disease, according to the theory of five elements, tends to transmit to the heart, the lung, the spleen and the kidney. However, clinically the organ that is more frequently to be affected by liver disease is the spleen (NOTE : According to the Theory of Controlling Relationship, Wood controls Earth). So preventive measures should be taken in advance to protect the spleen in the treatment of liver disease.

The other is that the treatment should be done according to the functional state of the viscera. Though liver disease tends to transmit to the spleen, the transmission usually results from the abnormal changes of spleen function. If the spleen is sufficient in qi, healthy in function and powerful in resistance, liver disease is difficult to transmit to the spleen and no measures need to be taken to deal with the spleen. If the spleen is too weak to resist attack of liver disease, it will be invaded by liver disease. In this case measures must be taken to prevent further transmission in treating the spleen.

It's faith in something and enthusiasm for something that makes a life worth living.

- Oliver Wendell Holmes

Bazi Daily - 29/11/2010

Guiding clinical diagnosis (Part 02)

Deciding the transmission of disease according to complexion, taste and pulse

If the complexion, taste and pulse of the patient do not agree with the nature of visceral disorder, it shows that the disorder is already changed among the five zang-organs. Then the theory of the five elements must be used to analyze the transmission.


Take spleen deficiency for example.

Instead of displaying the manifestations of yellowish complexion, sweet taste in the mouth and slow pulse, there are signs of bluish complexion, sour taste in the mouth and, taut pulse which are normally the manifestations of liver disorder. It shows that liver disease has been transmitted to the spleen, i.e. wood over restraining earth.


Take lung disease for another example.

Instead of displaying the manifestations of whitish complexion, acrid taste in the mouth and floating pulse, there are signs of reddish complexion, bitter taste in the mouth and full pulse which are normally the manifestations of heart disease. It shows that heart disease has been transmitted to the lung, i.e. fire over restraining metal.


Of course, using the theory of the five elements to diagnose disease is only one of the methods used in clinical diagnosis. In order to reveal the nature of disease and make correct diagnosis, this method should be used together with other methods for differentiation of syndrome, such as yin and yang, zangxiang (visceral and their manifestations), qi, blood and body fluid.

We are here to add what we can to life,

not to get what we can from life.

- William Osler

Bazi Daily - 28/11/2010

Guiding clinical diagnosis

Since the five zang-organs pair with the five elements, the five colors (五色), the five flavors (五味) and the five pulses (五脉) respectively, and because the disorders of the internal organs can manifest on the surface of the body, clinically the theory of the five elements can be used to analyze the changes of complexion, taste and pulse in order to decide which viscus and meridian are involved.


Diagnosis according to complexion, taste and pulse

The five colors, the five flavors and the five pulses correspond to the liver, the heart, the spleen, the lung and the kidney respectively. So they can be directly used to diagnose disease. For example :-

=  bluish complexion, preference for sour flavor or sour taste in the mouth and taut pulse indicate liver disease;

=  reddish complexion, bitter taste in the mouth and full pulse indicate heart disease;

=  yellowish complexion, sweet taste in the mouth and slow pulse indicate spleen disease;

=  whitish complexion, acrid taste in the mouth and floating pulse indicate lung disease; and

=  blackish complexion, salty taste in the mouth and deep pulse indicate kidney disease.


 

 

The life I touch for good or ill will touch another life, and that in turn another,

until who knows where the trembling stops or in what far place my touch will be felt.

- Frederick Buechner



Bazi Daily - 27/11/2010

Explaining interactions among the five zang-organs

The human body is an organic whole (Chinese holds the similar perspective on the subject of Chinese Metaphysics).

The five zang-organs (五脏) coordinate with each other physiologically and affect each other pathologically. Under pathological condition, disorder of one organ may be transmitted to another.

According to the theory of the five elements, there are two aspects of pathological transmission among the five zang-organs, one includes over restraint and reverse restraint, the other includes disorder of the mother-organ involving the child-organ and disorder of the child-organ involving the mother-organ.

Over restraint and reverse restraint are pathological transmissions due to abnormal change of inter-restraint relationship.

Over restraint refers to transmission of disease due to excessive restraint, the order of which is the same as that of inter-restraint. For example, if liv er-qi attacks the spleen, spleen-qi will be weakened, leading to dysfunction of the spleen.

Reverse restraint refers to transmission of disease due to opposite restraint, the order of which is just contrary to inter-restraint. For example, the lung normally restrains the liver. But if liver-fire becomes hyperactive and invades the lung, it may lead to failure of the lung to depurate.

Mutual involvement or affection of the mother-organ and the child-organ reflects pathological transmission due to abnormal change of inter-promotion relationship. Disorder of the mother-organ involving or affecting the child-organ means that the disease is transmitted from the mother-organ into the child-organ, the order of which is the same as that of inter-promotion. For example, hyperactivity of liver-fire may affect the heart and bring on hyperactivity of heart-fire, leading to superabundance of both heart-fire and liver-fire. Such a transmission is called disorder of the mother-organ involving the child-organ.

Disorder of the child-organ involving or affecting the mother-organ indicates that the disease is transmitted from the child-organ into the mother-organ, the order of which is just opposite to that of inter-promotion. For example, prolonged deficiency of liver-yin affects the kidney and causes deficiency of kidney-yin. Such a transmission is called disorder of the child-organ involving the mother-organ, also known as "the child-organ consuming qi of the mother-organ".

 

 

Half our life is spent trying to find something to do

with the time we have rushed through life trying to save.

- Will Rogers

Bazi Daily - 26/11/2010

Explaining the physiological functions of the five zang-organs and the relationships among them

The theory of the five elements explains the physiological characteristics and functions of the five zang-organs according to the attributes of the five elements, pairing each of the five zang-organs with the corresponding one of the five elements.

For example,

-   Wood is characterized by free development while the liver prefers freedom to stagnation, so the liver pertains to wood;

-  fire is hot and tends to flame up while heart-yang warms the whole body, so the heart pertains to fire;

-  earth receives and generates while the spleen transforms food nutrients and is the source of qi and blood, so the spleen pertains to earth;

-  metal depurates and astringes while lung-qi maintains inside and normally descends, so the lung pertains to metal;

-  water moistens and closes while the kidney stores essence and manages water metabolism, so the kidney pertains to water.


Some of the intrinsic relationships among the functional activities of the five zang-organs also reflect the relationships of inter-promotion and inter-restraint. So they can be explained with the theory of inter-promotion and inter-restraint among the five elements.

In terms of inter-promotion,

=  the state of wood promoting fire corresponds to the state of the liver promoting the heart because liver-blood can nourish heart-spirit;

=  the state of fire promoting earth corresponds to the state of the heart promoting the spleen because heart-spirit can regulate the transporting and transforming functions of the spleen;

=  the state of earth promoting metal corresponds to the state of the spleen promoting the lung because the spleen can transports and transforms food nutrients to nourish the lung;

=  the state of metal promoting water corresponds to the state of the lung promoting the kidney because the lung depurates and descends qi to help the kidney receive qi;

=  the state of water promoting wood corresponds to the state of the kidney promoting the liver because kidney-yin can nourish liver-yin.


In terms of inter-restraint,

=  the state of wood restraining earth corresponds to the state of the liver restraining the spleen because liver-qi relieves stagnation of spleen-earth to bring the transporting and transforming functions of the spleen into full play;

=  the state of earth restraining water corresponds to the state of the spleen restraining the kidney because the spleen governs metabolism of water to prevent edema due to abnormal flow of kidney-water;

=  the state of water restraining fire corresponds to the state of the kidney restraining the heart because sufficient kidney-yin can assist the heart to control hyperactivity of heart-fire;

=  the state of fire restraining metal corresponds to the state of the heart restraining the lung because the warmth of heart-yang can prevent lung-qi from excessively depurating and descending;

=  the state of metal restraining wood corresponds to the state of the lung restraining the liver because lung-qi depurates and descends to prevent liver-qi from excessively ascending.


  

The mystery of existence is the connection between our faults and our misfortunes.

- Madame de Stael

Bazi & TCM

So far, we have talked much about the Theory of TCM and its relations to the Theory of Bazi.  I do not know how receptive you are to the said subject :)    Afterall, it sounds boring & the subject is, indeed, quite dull & dry for those who don't appreciate the beauty of it.

Personally, I enjoy my reading on the subject.  In actual fact, I have acquired more books on this subject.   I  would like to spend more time on it (thru' the blog) and try, as far as possible, to relate it to the subject of bazi.

Hope that you can join me (& my joy) in this journey of learning !!

Bazi Daily - 25/11/2010

Over restraint and reverse restraint

Reverse restraint

Reverse restraint refers to an abnormal state in which one element among the five elements reversely restrains and bullies another element. That is why this phenomenon is called reverse restraint.

The order of reverse restraint is just opposite to that of inter-restraint, i.e.

=  wood reversely restraining metal,

=  metal reversely restraining fire,

=  fire reversely restraining water,

=  water reversely restraining earth and

=  earth reversely restraining wood.

(NOTE  : Think of the possible happenings if, let say, Resource Deities reversely restraining the Wealth Deity)

There are two causes responsible for reverse restraint.

One is that one element among the five elements becomes very powerful and turns to restraint the element that it is normally inferior to, damaging the normal inter-restraint relationship between them. For example, if wood becomes too powerful, it will reversely restrain metal; if fire becomes too strong, it will reversely restrain water.

The other is that one element among the five elements becomes weak and is restrained by the one that it is normally superior to, damaging the normal inter-restraint relationship between them. For example, if metal becomes weak, it will be reversely restrained by wood; if earth is weak, it will be reversely restrained by water.

Besides, the abnormal change of inter-promotion relationship is called mutual involvement of the mother and the child. The mother involving or affecting the child means that the disorder of the mother-element involving or affecting the child-element. The order of such an involvement or affection is the same as that of inter-promotion. The child involving or affecting the mother means that the disorder of the child-element involving or affecting the mother-element. The order of such an involvement or affection is just opposite to that of inter-promotion.

 

 

The principle of life is that life responds by corresponding;

your life becomes the thing you have decided it shall be.

- Raymond Charles Barker



Bazi Daily - 24/11/2010

For the next 2 days, I shall share with you on the subject of : Over restraint and reverse restraint.

Over restraint

Over restraint refers to an abnormal state in which one element among the five elements excessively restrains another element.

The order of over restraint is the same as that of inter-restraint, i.e.

= wood over restraining earth,
= earth over restraining water,
= water over restraining fire,
= fire over restraining metal,and
= metal over restraining wood.

There are two causes responsible for over restraint:

One is that one element among the five elements becomes too powerful and, in turn, excessively restrains the element that it normally restrains, damaging the normal restraint relationship between them.

For example, if wood is too powerful, it will excessively restrain earth; if water is too strong, it will excessively restrain fire.

The other is that one element among the five elements becomes weak and therefore provides the element normally restraining it a chance to excessively restrain it, damaging the normal restraint relationship between them.

For example, if earth becomes weak, it will be excessively restrained by wood; if water is weak, it will be excessively restrained by earth.


NOTE   :   It is all about RELATIVITY
 
 
 

Whatever is at the center of our life will be the source

of our security, guidance, wisdom, and power.

- Stephen Covey



Bazi Daily - 23/11/2010

The relationship between inter-promotion and inter-restraint

Inter-promotion and inter-restraint among the five elements are in fact inseparable. Without promotion, nothing can grow and develop; without restraint, there will be no way to prevent harm caused by excessive development of things. Only when restraint exists in promotion and promotion in restraint can the normal development and harmonious balance of things be maintained.

Besides, inter-promotion and inter-restraint among the five elements restrict each other to avoid harm resulting from excessive promotion and over restraint.

For example, wood restrains earth, earth generates metal and metal, in turn, restrains wood. If wood is too powerful, it will over restrain earth and bring on harm. However, metal generated by earth can protect earth by restricting wood.

Again take wood for example. Only under the normal restraint of metal can wood generate fire. If wood excessively generates fire, fire will become superabundant and turn to restrain metal. Consequently metal will be weakened in restraining wood and wood will become feeble in generating fire.

In such a way automatic regulation within the five elements is realized through mutual restriction between inter-promotion and inter-restraint.

(NOTE   :   Try to truly understand & appreciate the beauty of the above-mentioned illustrations)
 

Now there is one outstandingly important fact regarding Spaceship Earth,

and that is that no instruction book came with it.

- Buckminster Fuller

Bazi Daily - 22/11/2010

Inter-promotion and inter-restraint among the five elements

Inter-promotion

Inter-promotion means that one thing bears the effect of promoting or generating another in the five elements. The order of inter-promotion among the five elements follows certain rules and forms a circle, i.e.

wood promoting fire (木生火),
fire promoting earth (火生土),
earth promoting metal (土生金),
metal promoting water (金生水), and
water promoting wood (水生木).

The one that generates is called "mother" while the one that is generated is termed "child". So the inter-promotion relationship among the five elements is also called mother-child relationship.

Take fire for example. The one that generates fire is wood and the one that is generated by fire is earth. So wood is the mother of fire and earth is the child of fire.

Inter-restraint

Inter-restraint means that one thing controls and restrains another thing in the five elements. The order of inter-restraint also follows certain rules and forms a circle, i.e.

wood restraining earth (木克土),
earth restraining water (土克水),
water restraining fire (水克火),
fire restraining metal (火克金), and
metal restraining wood (金克木).

Since the thing being restrained "can not dominate the one that controls it" and the thing restraining another "dominates the one that it controls", the inter-restraint relationship among the five elements is also known as the relationship of domination and submission.

Take water for example. The one that restrains water is earth and the one that is restrained by water is fire. For this reason, earth is called the dominator of water and fire is called the submitter of water.

 

A garden is always a series of losses set against a few triumphs, like life itself.

- May Sarton



Bazi Daily - 21/11/2010

Categorization of things according to the properties of the five elements (Part 2)

Take the four seasons for another example.

-  Spring, characterized by gradual ascendance of yang-qi, warm weather and resuscitation of all things, is similar to the properties of wood. So spring pertains to wood.

-  Summer, characterized by hot weather and luxuriant growth of all things, is similar to the properties of fire. That is why summer pertains to fire.

-  Autumn, characterized by decrease of yang-qi and decline of all things in the natural world, is similar to the properties of metal. Thus autumn pertains to metal.

-  Winter, characterized by cold weather and storage of all things, is similar to the properties of water. For this reason winter pertains to water.


For dealing with things difficult to compare directly with the abstract properties of the five elements, inference and deduction can be used to decide the properties of these things in the light of the properties of other related things induced according to the defined properties of the known things.

Take the liver for example. The physiological characteristic of the liver is to function freely, quite similar to the properties of wood. So the liver pertains to wood in the five elements. However, the gallbladder, tendon and eyes are difficult to compare with the properties of the five elements directly. Because these organs and tissues are intrinsically related to the liver, they also pertain to wood.

In this way TCM classifies, with the methods of categorization, inference and deduction, various things in the natural world as well as the viscera, organs and tissues in the human body respectively into the categories of wood, fire, earth, metal and water according to their properties, thus formulating a structural system of the five elements with close interrelationship between the internal and external environments of the body. 

NOTE :  The same applies to the study of Chinese Metaphysics


This structural system of the five elements mainly includes the five flavors, the five colors, the five transformations, the five kinds of qi, the five directions and the five seasons as well as the five zang-organs, the five fu-organs, the five sensory organs, five constituents (tendon, vessel muscle, skin and bone), the five emotions, the five kinds of liquids and the five states of pulse in the human body as illustrated in the following table.

The five elements possess specific properties respectively. They are related to each other and act on each other. Though the five categories of things classified according to the properties of the five elements are complicated and changeable, they still can be expounded with the theory of the five elements. The interactions among the five elements are either normal or abnormal. The former includes inter-promotion and inter-restraint and the latter includes over restraint (or subjugation) and reverse restraint which are actually the abnormal manifestations of inter-restraint.


 

Life is the flower for which love is the honey.

 

- Victor Hugo

Bazi Daily - 20/11/2010

Categorization of things according to the properties of the five elements (Part 1)

Since wood, fire, earth, metal and water are five categories of the main objects in the natural world, possess specific properties and depend on each other to exist, people in ancient China divided and explained the properties of things according to the characteristics of the five elements.

As to the characteristics of the five elements, the early understanding concentrated on the primary properties of wood, fire, earth, metal and water in the natural world, such as:-

"water moistens and flows downward" (水主润下)
"fire flames up" (火主炎上)
"wood can be flexed and extended" (木主曲直) 
"metal can be changed in form" (金主从革) and
"earth can grow crops" (土主稼穑) 

In order to explain the properties of more things,, people abstracted the properties of the five elements for extensive application and extended their implications.

For example,

-  the properties of flexing and extending, growth and development as well as free activity all pertain to the category of wood;

- warmth, heat, ascending and brightness all pertain to the category of fire;
  (NOTE  :  Fire DM with strong fire are normally warmth)

- reception, cultivation and transformation all pertain to the category of earth;

- change, depuration and astringency all pertain to the category of metal; 
  (NOTE  :  This explains why industrial revolution originated from Western countries) 

- moistening, downward movement, cold and coolness as well as closure and storage all pertain to the category of water.

In the light of the basic properties of the five elements, analogy and induction can be used to categorize things in order to decide the properties of different things.

The first step is to compare the image, properties and functions of things with the abstracted properties of the five elements respectively. If it is similar to the properties of one element, then it pertains to the category of that element.

(NOTE  :   The skills of analysing bazi depends on how competent we are in relating it to abstracted properties of 5 elements)

For example,

-  the sun rises in the east according to the geographical location of China. In this case the east is similar to wood in properties, so it pertains to wood.

-  The south is hot and similar to fire in properties. So the south pertains to fire.

-  The west is mountainous with high terrain and cold climate, similar to the properties of metal. That is why the west pertains to metal.

-  The north is cold and snowy with deeply latent terrestrial qi, similar to the properties of water. Thus the north pertains to water.

-  The central region of China is mild in climate and rich in crops, similar to the properties of earth. Therefore the central region pertains to earth.

Birth, life, and death -- each took place on the hidden side of a leaf.

- Toni Morrison

Bazi Daily - 19/11/2010

Five Elements

From today onwards, we shall take a closer look (from the perspective of TCM) at the Theory of Five Elements.


The theory of the five elements, just as the theory of yin and yang, originated in antiquity in China. It is the cognition of the material world made by people in ancient China. This theory was used to explain and analyze things and their changes in the natural world in ancient times. The theory of the five elements, together with the theory of yin and yang, formed a special world outlook in ancient China. Later on the theory of the five elements was applied to TCM and became one of the important components in the theoretical system of TCM.

The implication of the five elements and the categorization of things according to the theory of the five elements

People in ancient China believed that wood, fire, earth, metal and water are indispensable to daily life and productive labor and that these five elements were key to the normal variations in the natural world. For example, people drink water and use fire to cook food; metal and wood can be made into various tools; earth ensures the growth of all things. Besides, these elements are interrelated and influence each other. Such a cognition and understanding eventually evolved into the theory of the five elements.

Implication of the five elements

In Chinese,

"wu" （五） refers to five categories of things in the natural world, namely wood, fire, earth, metal and water;

"xing"（行） means movement and transformation.

So "wuxing" (the five elements) actually refers to the movement and transformation of these five elements as well as their interrelationships.

The theory of the five elements holds that all things in the natural world are derived from wood, fire, earth, metal and water. So they all bear the basic properties of these five elements and maintain a harmonious balance through the activities of constant inter-promotion and inter-restraint among the five elements.

The goal of life is living in agreement with nature.

- Zeno

Bazi Daily - 18/11/2010

Relative decline of yin or yang

Relative decline of yin or yang refers to pathological changes of yin or yang that declines below the normal level, including relative decline of yin and relative decline of yang. This morbid state mainly results from insufficiency of healthy qi in the body.

To be specific, relative decline of yin refers to insufficiency of yin-fluid and relative decline of yang to insufficiency of yang-qi in the body. Usually relative decline of yin or yang leads to the imbalance between yin and yang which brings on hypofunction of the viscera.

Relative decline of yang refers to deficiency-cold syndrome due to insufficiency of yang-qi that fails to restrain yin-cold and warm the viscera. The usual clinical symptoms are whitish complexion, aversion to cold, spontaneous sweating, slow and weak pulse. This morbid state was described as "deficiency of yang leading to cold" in Huangdi Neijing.

Relative decline of yin refers to deficiency-heat syndrome due to insufficiency of yin-fluid that fails to restrain yang-heat and nourish the viscera. The usual clinical symptoms are reddish complexion, tidal fever, night sweating, thin and rapid pulse. This morbid state was described as "deficiency of yin leading to heat" in Huangdi Neijing.

Since yin and yang depend on each other and no one can exist without the other, relative decline of yin or yang may affect each other with the development of pathological changes. That is to say that prolonged deficiency of yin will lead to deficiency of yang and protracted deficiency of yang will bring on insufficiency of yin-fluid, eventually resulting in deficiency of both yin and yang.

When relative predominance of yin or yang and relative decline of yin or yang become extremely serious, it will lead to declination of healthy qi and bring on special changes of pathogenesis known as "loss of yin" and "loss of yang" which consequently cause death due to separation of yin and yang.

 NOTE  :   
 
What have you learned from the current & previous postings?
 
==>  'The Importance of Yin-Yang Equilibrium'
 
When the Bazi is too YIN, the Yang cannot survive ; when the Bazi is too Yang, the Yin cannot survive. 
 
 
 

In three words I can sum up everything I've learned about life: it goes on.

 

- Robert Frost

Bazi Daily - 17/11/2010

Explanation of pathogenesis

When the balance between yin and yang in the body is damaged, it leads to various diseases known as "imbalance between yin and yang" (阴阳失调).  Though complicated, pathological changes generally fall into two categories, relative predominance of yin or yang and relative decline of yin or yang, according to the analysis of pathogenesis with the theory of yin and yang.

Relative predominance of yin or yang

Relative predominance of yin and yang, a pathological change due to excessive increase of yin and yang, includes two aspects:

-  relative predominance of yin ; and
-  relative predominance of yang.

Yin or yang that becomes predominant inevitably turns into a pathogenic factor. So predominant yin becomes a pathogenic factor of yin nature and predominant yang a pathogenic factor of yang nature.

Relative predominance of yang, usually caused by invasion of pathogenic factors of yang nature or exuberant heat transforming from the pathogenic factors of yin nature activated by yang, is a manifestation of excess-heat syndrome known as "predominance of yang leading to heat" in Huangdi Neijing.

Pathogenic factors of different nature impair the corresponding healthy qi in the body. So pathogenic factors of yang nature tends to consumption of yin-fluid in the course of pathological changes. That is why it is said in Huangdi Neijing that "predominance of yang leading to disease of yin." "Disease" here means impairment. For example, invasion of pathogenic heat into the body will make yang-qi in the body hyperactive, leading to high fever, sweating, reddish complexion and rapid pulse. With the progress of the morbid condition, pathogenic factors of yang nature consume yin-fluid in the body, bringing on thirst, scanty urine and constipation.

Relative predominance of yin is usually caused by invasion of pathogenic factors of yin nature into the body, leading to exuberance of yin-cold and bringing on excess cold syndrome known as "predominance of yin leading to cold" in Huangdi Neijing.

If pathogenic factors of yin nature further impair yang-qi in the body, a pathogenesis of "predominance of yin leading to disease of yang" will arise, as is recorded in Huangdi Neijing.

Take pathogenic cold for example. When it invades the body, it leads to cold symptoms like aversion to cold, cold limbs and cold abdominal pain on the one hand, and symptoms due to yang-deficiency like floating whitish complexion, lassitude, frequent lying on bed, slow and weak pulse on the other hand.

Besides, when relative predominance of yin or yang develops to the extreme point, mutual transformation will occur under certain condition according to the principle of inter-transformation between yin and yang. That is to say that yin-cold syndrome will turn into yang-heat syndrome and vice versa.


 
 

Lives, like money, are spent. What are you buying with yours?

- Roy H. Williams

Bazi Daily - 16/11/2010

Yin & Yang Applications

Explanation of the histological structure of the human body



TCM believes that the human body is an organic whole (整体观) and that all the tissues and organs in the body depend on each other in function.


Such an interdependence between these tissues and organs can also be explained according to the theory of yin and yang. That is why it is said in Huangdi Neijing (黄帝内经) that "man has a physical shape which is inseparable from yin and yang".


Generally speaking,


-  the upper part of the body pertains to yang while the lower part to yin;

-  the exterior pertains to yang while the interior to yin


-  the back pertains to yang while the chest and the abdomen to yin


-  the chest pertains to yang because it is located in the upper part of the body while the abdomen to yin because it is located in the lower part of the body;


-  the lateral sides of the four limbs pertain to yang while the medial sides to yin.




As to the zang-organs (脏) and the fu-organs (腑), the five zang-organs (五脏) pertain to yin because they store essence, but never discharge it; the six fu-organs (六腑) pertain to yang because they transport and transform food, but never store it.


Among the five zang-organs, the heart and the lung are located in the chest, so they pertain to yang; but the liver, the spleen and the kidney are located in the abdomen, so they pertain to yin.


Each organ itself can be further divided into yin and yang aspects, such as heart-yin (心阴) and heart-yang (心阳), kidney-yin (肾阴) and kidney-yang (肾阳), etc.


 
 

How we spend our days is, of course, how we spend our lives.

- Annie Dillard

Bazi Daily - 15/11/2010

So far, we have touched on the subject of Yin & Yang.  We also knew the importance of maintaining the Equilibrium between the Yin & the Yang.

Below is a Female (Year 1977) Chart :-

庚　　己　　丙　　丁
午　　未　　午　　巳


She wanted to have a baby.  Can she has one?

If yes, why?
If no, why?   Any remedy?

Try to explain the chart from the perspective of Yin & Yang. 

Everything has been figured out, except how to live.

- Jean-Paul Sartre

Bazi Daily - 14/11/2010

Interdependence between yin and yang (阴阳互根)

Interdependence between yin and yang, literarily yin and yang rooting in each other, indicates that yin and yang depend on each other for existence in an object. In conception, yin and yang must exist in pair and no side can exist solitarily.

Yin & Yang depend on each other for existence

In nature, yin and yang within an object can transform into each other under certain condition, implying that no one can exist without the existence of the other.


Notes : 

In bazi, sole existence of strong Fire is damaging.  Water or Wet Earth is, definitely, needed to maintain the Equilibrium State.

Paul showed his concerns on one of the postings : 

" I`m particularly curious about health for special charts, as the stronger element is favourable, yet from a health point of view,it shouldn`t be." or Too weak.  In most simplest form, the EQUILIBRIUM does not exist in the Special Chart.   It is either too strong (& therefore too yang) or too weak (& therefore too yin).

Special Chart occurred where the DM is either TOO STRONG
 
It can be good in certain aspects (such as fame & wealth), but it is definitely not good for the HEALTH.    Why?  Below is self-explanatory :- 
 

That is why it is said in the theory of TCM that "solitary yang cannot exist" and "solitary yin cannot grow" (孤阴不生，独阳不长).


In the light of interdependence between yin and yang, TCM pays much attention to mutual transformation between qi and blood (气血) as well as yin and yang in the treatment of diseases due to deficiency of qi and blood as well as of yin and yang.

For example,

-  the patients with blood deficiency can be treated by supplementing qi to produce blood;
-  the patients with qi deficiency can be treated by supplementing blood to promote qi;
-  the patients with yin deficiency can be treated by supplementing yang to generate yin ;
-  the patients with yang deficiency can be treated by supplementing yin to promote yang.

One must work and dare if one really wants to live.

- Vincent van Gogh

Bazi Daily - 13/11/2010

Mutual transformation between yin and yang (阴阳转化)

 If yin or yang wanes or waxes to the extreme point, it will turn to the opposite.

That means yin will change into yang and yang into yin. The key element involved in such a mutual transformation is the degree of wane and wax. The degree that leads to transformation is termed "extreme point" or "excess" in TCM.

In Huangdi Neijing, it suggests that "extreme cold generates heat", "extreme heat generates cold", "excessive yin turns into yang" and "excessive yang changes into yin", all reflecting mutual transformation relationship between yin and yang.



Note : 

The above vividly explains the reason why the selection of Favorable Element for Special Chart differs from those of Normal Chart type. 


The typical mutual transformation process of yin and yang is well signified by the variations of yin and yang in the four seasons of a year.

From spring to summer, yang waxes while yin wanes. However when such a transformation reaches the peak-the Summer Solstice, yin begins to wax while yang starts to wane.

From autumn to winter, yin waxes while yang wanes. But when such a transformation reaches the peak-the Winter Solstice, yang begins to wax while yin starts to wane.

Such a change exactly explains the idea that "excessive yin turns into yang" and "excessive yang changes into yin". With the wane and wax of yin and yang, cold and heat in the climate also alternate. Such an alternation vividly demonstrates the theory that "extreme cold generates heat" and "extreme heat generates cold".


 
 

I am on the side of the unregenerate who affirm the worth of life as an end in itself,

as against the saints who deny it.

- Oliver Wendell Holmes

Bazi Daily - 12/11/2010

Wane and wax between yin and yang (阴阳消长)

Wane and wax between yin and yang implies that, in between yin and yang, one side is develop the other side is declining and vice versa. Such a state manifests in different ways, such as yin waning waxing, yin waxing while yang waning, yang to Yin waxing, and yang waxing leading to yin waning.


Under normal condition, wane and wax between yin and yang are maintained to a certain range. Waning to a certain degree will turn to waxing and waxing to a certain level will change into waning. In this way wane and wax will never be excessive.


Alternation and repetition of wane and wax maintain a dynamic balance between yin and yang.


If wane and wax between yin and yang exceeds the normal level, relative predominance or relative decline of either yin or yang will arise, consequently damaging the dynamic balance between yin and yang and leading to imbalance of yin and yang.

Life is meaningless only if we allow it to be.

Each of us has the power to give life meaning,

to make our time and our bodies and our words into instruments of love and hope.

- Tom Head

Bazi Daily - 11/11/2010

Today, we shall continue to touch on the subject of Yin & Yang.   The main emphasis shall be on the :-

Interaction between yin and yang

The yin and yang aspects within an object or phenomenon are not simply arbitrary divisions. In fact they are in constant and complicated interaction. Such interactions between yin and yang give rise to the origination, development and change of things. The interactions between yin and yang are various in manifestations. The following is a brief description of the major ones.

 Opposition of yin and yang


Since yin and yang are opposite to each other in nature, they constantly repel and restrain each other. If both yin and yang are quite powerful, such a mutual repelling and restraining activity will maintain general equilibrium of things.

If one side is weak and the other side is strong, the strong side will restrain the weak side, consequently damaging the general balance of things.

NOTES : 

This is important not only from the perspective of TCM, but also from the view point of Chinese Metaphysics.   

In any chart, the EQUILIBRIUM is important.    

If, say, the Water (i.e. the Yin) is too strong, the Fire (i.e. the Yang) would be extinguished.  The balance would  be destroyed.    

The so-called "contrary treatment", one of the basic therapeutic principles in TCM, is developed in the light of the opposition between yin and yang. For example, the treatment of cold disease with drugs hot in nature means to use heat (yang) to control cold (yin) while the treatment of febrile disease with drugs cold in nature means to use cold drugs (yin) to restrict heat (yang). Since the drugs used and the disease treated are different in nature, such a treatment is termed "contrary treatment". "Contrary" means "opposite".


NOTES :
The same principle is being applied in the Four Pillars of Destiny where the 'contrary' element (i.e. the favorable element) is/are being used to strengthen the weakened element.

If the Fire is being used to restore the equilibrium, we (from the perspective of bazi) can advise the DM to engage more in physical exercises and the likes.

Your life feels different on you, once you greet death and understand your heart's position.

You wear your life like a garment from the mission bundle sale ever after --

lightly because you realize you never paid nothing for it,

cherishing because you know you won't ever come by such a bargain again.

- Louise Erdrich



Bazi Daily - 10/11/2010

The categorization of things according to yin and yang

Fire and water are the evidences used to categorize things because they are the signifiers of yin and yang.

Generally speaking :-

YANG     =    the things and the phenomena that bear the properties of being warm,

                      bright, active, rising and dispersing

Yin          =    the things and the phenomena that bear the properties of being cold, dim,

                      static, descending and astringing

According to such criteria, all things and phenomena can be categorized into either yin or yang group. However, the yin and yang properties of things are relative, not absolute. In the categorization of things according to the nature of yin and yang, two points have to be taken into consideration.


The yin or yang properties of things may vary with the change of time and application.

Take spring and summer for example. It is comparatively hot in summer and cold in spring, so summer pertains to yang and spring to yin. Take spring and winter for another example. It is comparatively cold in winter and warm in spring, so winter pertains to yin while spring to yang.


Any aspect of yin and yang in an object can be further and infinitely divided. In this case there exists yin within yang and yang within yin (阴中有阳，阳中有阴).

Take daytime and night for example. Daytime pertains to yang while night to yin. However, daytime can be further divided into two phases: morning and afternoon. Since yang-qi ascends in the morning and descends in the afternoon, morning pertains to yang (yang within yang) and afternoon to yin (yin within yang).


Similarly, night can be divided into anterior within yang posterior night. Since yin-qi increases in the anterior night and decreases in the posterior night, anterior night pertains to yin (yin within yin) while posterior night to yang yang within yin).


 
 
 

It's only when we truly know and understand that we have a limited time on earth -- and that we have no way of knowing when our time is up --

that we will begin to live each day to the fullest,

as if it was the only one we had.

- Elisabeth Kubler-Ross

Bazi Daily - 09/11/2010

The implication of yin-yang

Ancient Chinese held that the original state of the universe was "qi" and that the motion and variation of "qi" produced two poles known as "yin" and "yang".

Qi  =  Universe Forces  =  Yin - Yang

Everything can be divided into the aspects of yin and yang, such as : -

-  the heaven vs the earth
-  the day vs the night
-  the water vs fire
-  upper vs lower
-  cold vs heat
-  man vs woman

The original meaning of yin and yang is simple and specific, mainly referring to the sides facing and opposite to the sun.

That is to say that the things facing the sun pertain to yang while the things opposite to the sun pertain to yin. In Chinese "yang" means "sunshine" while "yin" means "shadow".

Later on specific things related to yin and yang were abstracted to induce a series of properties in the light of yin and yang.

In this way yin and yang, two special signifiers, gradually evolved into a theory of extensive application. Consequently the implication of yin and yang was extended.

The properties of things signified by yin and yang are quite abstract. In order to make the meaning of yin and yang explicit, people in ancient China used specific things, namely water and fire, as metaphors to analogize.

Since water and fire are opposite to each other in nature and reflect the basic characteristics of yin and yang, they are used as the signifiers of yin and yang in Huangdi Neijing (黄帝内经).

Comparatively speaking, fire is warm, bright, active and up-flaming; while water is cold, dim, static and downward-moving. That is why it is stipulated in Huangdi Neijing that "water is yin and fire is yang".



 

A life lived in love will never be dull.

- Leo Buscaglia

Bazi Daily - 08/11/2010

Yin-yang

Below was extracted from a website where I find the explanation is superb.  Let us re-visit the fundamental concept of Yin-Yang :-

 It is a theory dealing with the motion and variation of all things in the natural world. It holds that the natural world constantly varies under the interaction of yin and yang.


The philosophers regarded the opposition, the wane and wax as well as the variation of yin-yang as "the law of the universe".

When I hear somebody sigh, "Life is hard," I am always tempted to ask, "Compared to what?"

- Sydney J. Harris



Bazi Daily - 07/11/2010

Bazi & Health (TCM)

Health = Wealth

From tomorrow onwards, I  shall be sharing with you on the subject of Health.  But, before doing that, I think it would be useful for me to share with you some of my understanding on the Theory of TCM.    

Both the TCM & Bazi uses the theory of Yin / Yang & Five Elements extensively.   It also emphasizes on the importance of EQUILIBRIUM (i.e. BALANCE).

Through indepth study of the above (from another perspective), I can assure you that you shall improve tremendously.

Grace means more than gifts.

In grace something is transcended, once and for all overcome.

Grace happens in spite of something; it happens in spite of separateness and alienation. Grace means that life is once again united with life,

self is reconciled with self. Grace means accepting the abandoned one.

Grace transforms fate into a meaningful vocation.

It transforms guilt to trust and courage.

The word grace has something triumphant in it.

- Yrjo Kallinen