Part 2: The Five Transformations

Diagrams and Key Concepts

Yogic Exercises for Meridian Therapy
A Four Part Course on Chinese Medicine and Yoga
With Angela Patriarca LAc. 

Module One: Energetic Anatomy: Meridians, Chakras and Nadis

Module Two: The Five Transformations: Organs, Emotions and Spirit
May 13–14 

Module Three: Practicing in Rhythm: Solar, Seasonal and Lunar Cycles
August 26 - 27

Module Four: Energetic DNA: The 8 Extraordinary Vessels
November 4–5

Part 2: The Five Transformations
Diagrams and Key Concepts

Contents

1. Original Patterns of Universal Movement

   a. Yuan Source Qi

   b. Supreme Polarity

   c. Six Source Qi

   d. Six Confirmations

2. From the Macrocosm to the Microcosm

   a. The Five Moving Stars 

   b. The Five Transformations 

   c. The Five Emotions

3. The Five Transformations Compendium

   a. Wood

   b. Fire

   c. Earth

   d. Metal

   e. Water

4. The Five Fundamental Substances

   a. Qi, Blood and Fluids

   b. Jing Essence

   c. Shen Spirit

5. Six Confirmations and the Sinew Channels

   a. One Yang Opens to the Exterior

   b. One Yin Closes Into the Interior

Original Patterns of Universal Movement

“... in the vast void of the universe exists the primordial origin of life. The five elemental phases follow the cycles of heaven and combine with the six original cosmic energies that encompass and embrace the entire universe. They set the rhythm for the growth, development, maturation, and death of all things.” (Maoshing Ni, p.236)  

Yuan Source Qi (yuanqi)

The invisible root qi of heaven, or the “vast void of the universe”, is called yuan source qi (yuanqi). 

In Taoist cosmology and Confucianist metaphysics, the concept of yuan source qi (yuanqi) is called wuji.  Wuji  means the return to one’s true nature, without limit, infinite, boundless and inexhaustible. It is also the limitless void of non-polarity which gives birth to supreme polarity or taiji. 

When applied to the human body in Chinese Medicine, yuanqi is the source of pre-natal qi that is stored as jing essence in our kidneys. This is the qi we are born with into this life. Wuji is the boundless, infinite origin of this earthly manifestation of qi.

Supreme Polarity (taiji)

Supreme polarity (taiji) is birthed from the infinite void (wuji) when there is generation of yang through activity. This activity, when exhausted, will eventually become still or yin. Furthermore, at the edge of stillness, also exists activity. Activity and stillness (yang and yin) become interchangeable. Yang is the basis for yin, and yin is the basis for yang.

Chinese Medicine captures the essence of this relationship by dividing the yin-yang relationship into four major aspects: opposition, interdependence, mutual consumption and intertransformational. 

Six Source Qi (liuyuan)

After yuan source qi (yuanqi) or the limitless void (wuji) births yin and yang, there is further division of yin and yang into the six invisible atmospheric influences or the six source qi (liuyuan): cold, fire, dryness, dampness, heat and wind.

The six source qi originate in the cosmos.

They are the fundamental physiological movements which bring forth the entirety of all natural rhythms and patterns on Earth.

Six Confirmations (liujing)

The six source qi (liuyuan) are further divided according to their quantities of yin or yang. There are then six levels within the yang to yin spectrum. They go from the most yang to the most yin. They are:

Greater yang, moderate yang, lesser yang, greater yin, moderate yin, lesser yin

These six stages of energetic transformation are called the six confirmations: taiyang, yangming, shaoyang, taiyin, shaoyin, jueyin. The six confirmations represent the influence of the six root source qi (liuyuan) on the body. Because of this, it is said that the six source qi (liuyuan) are the invisible phenomena (root or stem) and the six confirmations are the observable surface phenomena (branch) of these invisible influences.

Each confirmation has a root and a branch. The root is derived from one of the six invisible root qi: cold, fire, dryness, dampness, heat and wind. The branch is the invisible source qi showing up as observable surface phenomenon on the body’s periphery. It shows up as a foot meridian and a hand meridian. For example, the root of jueyin is wind, while its branch on the body’s periphery is the foot jueyin liver channel and the hand jueyin pericardium channel.

Here are the six invisible root qi with their corresponding hand and foot branches:

Cold - Greater yang (taiyang) - foot is UB and hand is SI
Dryness - Moderate yang (yangming) - foot is ST and hand is LI
Fire - Lesser yang (shaoyang) - foot is GB and hand is SJ
Damp - Greater yin (taiyin) - foot is SP and hand is LU
Heat - Moderate yin (shaoyin) - foot is KID and hand is HT
Wind - Extreme yin (jueyin) - foot is LIV and hand is PC

From the Macrocosm to the Microcosm

The Five Moving Stars 

Numerology is an important aspect of Taoist Cosmology. The number six resonates with the heavenly realm, whereas the number five resonates with the earthly realm.

The six source qi (cold, dry, fire, damp, heat, wind) (liuyuan) and their associated stages of energetic transformation (the six confirmations: taiyang, yangming, shaoyang, taiyin, shaoyin, jueyin) (liujing) combine with the movement of the five major planets or “moving stars” (wuxing) and become the basis of all natural phenomena on Earth. 

The movements of the five major planets influence the changes in seasons (wuyun). Furthermore, where there is a flow and change from one season to the next, so there is a change from one element to the next. There forms a distinct cycle of five major processes that govern the cycle of birth, growth, decline and death. 

The following shows this cycle with the five major planets, their associated seasons and elements, their directions, their lunar and solar phases, their energetic transformation (element) and their organ.

Birth - Jupiter - spring - wood - east - moon waxing - sunrise - produces wind - resonates with the Liver

Growth - Mars - summer - fire - south - full moon - noon - produces summer heat - resonates with the Heart/Pericardium

Transition - Saturn - transition between seasons and phases - earth - center - produces dampness - resonates with the Spleen

Decline - Venus - autumn - metal - west - waning moon - sunset - produces dryness - resonates with the Lungs

Death - Mercury - winter - water - north - new moon - midnight - produces cold - resonates with the Kidneys

The Five Transformations (wuxing)

Wuxing is one of the most fundamental concepts in the theoretical aspect of Chinese Medicine. Originally, the concept of wuxing was meant to mean five moving planets or stars, as discussed above. The exploration concerning human illness was observed through the movement of the five planets. 

Wuxing is now more commonly translated as the five elements (wood, fire, earth, metal and water), which changes its original correlation to astrology to being more associated with physical earthly matter. This may be due to the confusion with the Western system of four elements (air, fire, water, earth). Another possible explanation is that Taoist and Confusianist scholars evolved to view human illness as a more tangible material phenomena rather than through the lens of cosmology and astrology. 

For the purposes of this work, I will frame the concept of wuxing as the five transformations or the five agents of change. This will allow us to view the five elements as characteristic aspects of the house in which they live and function. Each house or agent has its own unique role, acting as agents of change in the cycle of birth, growth, decline and death, and corresponding to the five seasons and the five zang fu organs.

Human beings are a part of the natural world and therefore resonate with the original patterns of universal movement. In nature, there are five seasons (spring, summer, late summer, fall, winter) and the five energetic transformations (wuxing). The change and transformation they induce produce wind, summer heat, dampness, dryness and cold. Every living being in nature is affected by weather. Living according to the Tao, or The Way, as described in the Yellow Emperor's Classic of Medicine is to live each season in a way that prepares the body for the next. For example, if in the winter cold invades it is possible that febrile disease can ensue in the spring. Wind invasion during the spring can bring food retention and diarrhea in the summer, and so on. This is the manifestation of yin and yang, and the six atmospheric influences from the macrocosm to the microcosm.

The Five Emotions

The five emotions were originally described by ancient medical sources as the five sentiments  (wuzhi). These were universal attributes that were inherently positive. They contribute to the upward movement on the path of human evolution. The five sentiments each have an energetic influence on the movement of qi within the Heart.

They are:

Wood organ - Liver - vigor (nu) - leads the qi to rise

Fire organ - Heart - ecstasy (xi) - leads the qi to open up

Earth organ - Spleen - contemplation (si) - leads the qi to dissipate

Metal organ - Lung - nostalgia (bei) - leads the qi descend

Water organ - Kidney - awe (kong) - leads the qi to congeal

However, the five sentiments are thrown into imbalance when selfish attachment leads to overindulgence. In this case they contribute to the downward movement on the path of human evolution. 

Vigor turns into anger - ascends the qi

Ecstasy turns into hysteria - scatters the qi

Contemplation turns into worry - knots the qi

Nostalgia turns into grief - disperses or breaks up the qi

Awe turns into fear - deranges the qi

Therefore, the five emotions paired with the zang fu organs are:

Liver · anger

Heart · hysteria 

Spleen · worry

Lung · grief 

Kidney · fear

Zang Fu Organs

Inside the human body, five zang organs carry the energetic manifestation of the macrocosmic influences. Each zang organ corresponds to one of the five agents of change (wuxing).

Liver · Wood

Heart · Fire

Spleen · Earth

Lungs · Metal

Kidneys · Water

The five zang organs (Liver, Heart, Spleen, Lungs, Kidneys) are places of transformation and storage. The five zang organs, according to the Nei Jing, correspond to and are reactive to the five colors, the five tastes, and the five sounds.  The Pericardium is considered a functional organ and is housed under the agent of fire with the Heart.  

The six fu organs (Gallbladder, Small Intestine, Stomach, Large Intestine, Urinary Bladder and San Jiao) are hollow and their function is to receive and provide passage. They are paired with a zang organ according to how they function, what they provide passage for and the element in which they resonate. They also resonate and respond with the five colors, the five tastes and the five sounds. The San Jiao is considered a functional organ and is housed under the agent of fire with the Heart.

The Five Transformations (wuxing) Compendium

The human body can be classified according to the principles of yin and yang as represented by taiji. When further divided, yin and yang begin to interact in a mutually reliant way to become the basis of what is now more commonly known as the five elements. 

The principles of yin and yang are held relative to one another in the body. For example, the outside of the body is yang, and the inside is yin. The upper half is yang, while the lower half is yin. The zang organs (Liver, Heart, Spleen, Lungs, Kidneys) are yin in nature. The Gallbladder, Small Intestine, Stomach, Large Intestine, Urinary Bladder and San Jiao are the six fu organs and are yang in nature. Each organ corresponds to one of the five transformations in nature (wuxing).

The following compendium is sourced from Chinese Traditional Herbal Medicine Volume 1 (Tierra and Tierra, 1998) and The Yellow Emperor’s Classic of Medicine (Maoshing Ni, 1995), as well as my own musings.

Wood

In nature

Birth - Jupiter - spring - wood - east - moon waxing - sunrise - produces wind - resonates with the Liver

In the human body

Liver

Ensures the smooth flow of qi and blood 

Stores the blood

Governs tendons and ligaments

Manifests in the nails

Opens to the eyes

Dislikes wind

Emotion is anger

Relates to the left side (left hypochondria, left lower abdomen, left brain)

The spirit of the Liver is hun, and plays a huge role in regulating the nervous system. The hun is called the ethereal soul, the part of our soul that is not physical. It is responsible for intuition and our ability to perceive beyond matter. It remains even when the body dies.

The Heart is the seat of our emotions, but the Liver ensures the smooth flow of their qi. When emotions are inhibited, so is the qi and blood.

The Liver holds the capacity to plan one’s life.

Gallbladder 

This is special among the yang organs as it is the only zang fu organ that is considered a curious organ. This is because of its function to store bile, rather than food and drink. The bile produced by the Gallbladder aids in digestion as it contributes bile to the Small Intestine.

The Gallbladder is in charge of making decisions and decisively putting the Liver’s plan into action. All other organs receive the decisions made by the Gallbladder, therefore giving the initiative to be brave, determined and courageous. A deficient gallbladder will result in indecisiveness when making a decision. An excess in the Gallbladder will result in indecisiveness due to paralysis or a feeling of being overloaded. Both can result in feelings of frustration and anger.

Fire

In nature

Growth - Mars - summer - fire - south - full moon - noon - produces summer heat - resonates with the Heart/Pericardium

In the human body

Paired yang organ: Small Intestine/San Jiao

Taste: bitter

Sound: laughter

Color: red

Heart 

Governs blood

Houses the spirit (shen or mind)

Controls the blood vessels

Opens to the tongue

Manifests in the face

Sweat is the fluid of the heart

Heart dislikes heat

Related to dreams (Heart blood roots the mind)

Emotion is hysteria

The spirit of the Heart is shen, and is the ruler of our mind and creative process. In Chinese, it means “god” or “diety”. 

The shen of the Heart holds the potential of wuji, or limitless, pure consciousness. Pure consciousness becomes conditioned consciousness as it takes form in our body. 

The shen keeps the five spirits of the other organs in balance and is in constant communication with the zhi, or willpower of the Kidneys. We call this Heart and Kidneys communicating. When they are not in communication, there is a feeling of anxiety and disconnection from ourselves, each other and our life’s purpose.

The Heart is responsible for our connection to others and ourselves and is the seat of all emotions.

Small Intestine

The Small Intestine receives food from the Stomach and is responsible for separating the “clear” and the “turbid”. The usable nutrients are absorbed through the wall of the Small Intestine to be distributed all over the body via the blood. The “turbid” waste is passed on to the Large Intestine and Urinary Bladder to be further separated and excreted or urinated out as waste. 

Psychologically, the Small Intestine receives information and is responsible to discriminate between what is important or relevant with what is not.

Pericardium

Physically, the Pericardium is the sac-like outer protective layer that surrounds the Heart. Its function is to carry yang qi from the Heart blood through the aorta and down to the Kidneys, where it is then distributed by the San Jiao as a warm mist throughout the entire body.

The Pericardium rules the connective tissues or facia, which is the matrix of our structure. Everything runs through the fascia including blood vessels, bone, nerve fibers, muscles and organs. This matrix of our structure is sustained by the mingmen fire of the kidneys. This mechanism is the basis of life. Without the yang qi of the heart and its transformation into mingmen fire, there is no life.

Spiritually, the Pericardium takes the pure consciousness of the heart, in the form of yang qi derived from Heart blood, and puts it into motion. This pure consciousness is passed through the conditioning of the mind as it is taken from its place of storage in the Heart by the Pericardium and is then passed down to the Kidneys via the aorta to become mingmen fire, or “destiny gate”. 

San Jiao

The San Jiao, or Triple Warmer, directs the distribution of all types of post-natal qi and is responsible for fluid metabolism.

The San Jiao is divided into three cavities:

Upper jiao includes everything between the diaphragm to the head (includes the Heart, Lungs and Pericardium)

Middle jiao covers the area between the diaphragm to the umbilicus (includes the Spleen, Stomach, Gallbladder and Liver)

Lower jiao constitutes the lower abdominal area below the umbilicus (includes the Liver, Kidneys, Urinary Bladder, Intestines and Uterus)

The San Jiao derives both yang qi and yin fluids from the Kidneys and distributes them all over the body via the three jiaos, the San Jiao meridian on the hand and the San Jiao meridian on the foot (located between the Gallbladder and Urinary Bladder meridians from GB 34 to UB 60).

In the upper jiao, the yang qi and yin fluids are distributed as a warm “mist”. In the middle jiao, the yang qi and yin fluids become more turbid and act like a “foam” or “bubbling cauldron” which results from the digestive functions of the middle jiao organs. In the lower jiao, the qi and fluids act are the most turbid of all jiaos and is sometimes likened to a “swamp”. This is where the clear is separated from the turbid. The clear fluids move up and the turbid fluids move down.

Earth

In nature

Transition - Saturn - transition between seasons and phases - earth - center - produces dampness - resonates with the Spleen



In the human body

Paired yang organ: Stomach

Taste: sweet

Sound: singing

Color: yellow

Spleen

Rules transformation and transportation

Rules the muscles, flesh and limbs

Opens to the mouth and manifests in the lips

Facilitates the raising of qi

Dislikes dampness

Emotion is worry

The earth element in the original five element system is in the center of the circle. Earth is the foundation of all the other elements. This makes the yin earth organ, the Spleen, one of the most important organs in the clinical application of Chinese Medicine. 

The Spleen rules the transformation of food into grain qi (gu qi) transporting it upward to the Lungs to combine with air and then over to the Heart to make blood. Fluids that are unable to transform because of Spleen deficiency, accumulate and congeal. 

Sympathy is a characteristic of the Spleen and can over-extend our energy reserves. Over-extending one’s self injures the qi of the Spleen. This causes fatigue and digestive issues as there is not enough qi left to “digest” one’s own life.

The spirit of the Spleen is yi is our intellectual capacity and ability to think things through. Thinking in excess can sometimes be an attempt to escape uncomfortable feelings in our bodies and emotions. Strengthening the Spleen will strengthen the mind’s capacity to digest thoughts and feelings.

Stomach

The Stomach is responsible for receiving and digesting food and drink. Diet is the main cause of Stomach pathologies. The Stomach dislikes cold.

Metal

In nature

Decline - Venus - autumn - metal - west - waning moon - sunset - produces dryness - resonates with the Lungs

In the human body

Paired yang organ: Large Intestine

Taste: pungent

Sound: crying

Color: white

Lungs

Controls dispersing and descending 

Rules respiration (especially the exhale)

Controls the skin and hair

Opens to the nose

Loathes cold

Governs the voice 

Emotion is grief

The Lungs extract qi from the air during respiration and pass it over to the Heart to oxygenate blood. They disperse qi and fluids to the organs, channels and skin. They control the opening and closing of the pores and distribute defensive qi (wei qi) to the layer between the skin and muscles with their partner taiyin organ, the Spleen.

The spirit of the Lungs is po and physical strength and stamina. The po or corporal soul is the material manifestation of a human being’s soul and dies when the body dies. The Lungs also govern our ability to receive and let go via the Large Intestine. 

Large Intestine

The Large Intestine receives processed food and drink from the Small Intestine, absorbs excess water and excretes the waste out of the body. Too much cold, raw food causes coldness in the Large Intestine. Too much heavy, greasy and fat rich foods will accumulate as damp heat.

Emotionally, the ability to let go is associated with the Large Intestine.

Water

In nature

Death - Mercury - winter - water - north - new moon - midnight - produces cold - resonates with the Kidneys

In the human body

Paired yang organ: Urinary Bladder

Taste: salty

Sound: moaning

Color: black (deep sapphire blue)

Kidneys

Stores essence

Regulate water circulation

Rule reception of qi (inhalation)

Rule the bones, and produce marrow

Manifest in the hair (made by the blood, which is made by marrow)

Open to the ears

Controls the lower orifices (anus, urethra, spermatic duct)

Emotion is fear

Dislikes dryness

Store jing ess

The Kidneys form the base of yin and yang in the body. The right Kidney stores yang qi gathered from the Heart via the Pericardium. The left Kidney stores the yin fluids gathered from the Lungs and distributes the fluid and warmth as a “warm mist” via the San Jiao. 

The spirit of the Kidneys, zhi, is our willpower. The zhi is always communicating with the shen of the heart. Zhi is our ambition and desire to accomplish our goals. If the Kidneys are strong, the mind or shen will keep on task and we have the resolve to finish what we set out to do.

The emotion of fear is related to the Kidneys. Fear, distrust and suspicion can hold us back and make us feel inadequate. Fear in a chronic sense can weaken the Kidneys. The Kidneys then fail to supplement and tonify its child, the Liver. Anger often is the result. This is why anger can sometimes be confused with underlying unexpressed or unacknowledged fear. 

The Kidneys store the essence from our parents and ancestors. They are viewed as the organ that holds life and death. Death is the ultimate fear, so coming to terms with one’s mortality and moving beyond fear to accept and unfold one’s destiny is the ultimate wisdom of the Kidneys.

Urinary Bladder

The Urinary Bladder receives, stores and excretes urine. Urine is the product of turbid fluids being gathered from the Large Intestine, Small Intestine and Lungs. This function relies on the yang qi from Kidneys yang. Dysfunctions of the Bladder involve urinary problems. 

Emotionally, the Bladder relates to jealousy and holding on to past offenses. It also can hold chronically experienced anger, due to its connection with the Liver’s parent organ, the Kidneys. 

The Five Fundamental Substances

The five fundamental substances provide the mediumship for the body to function. They have their own functions and purposes and yet rely on one another, just as yin depends on yang and yang depends on yin. They are the three humors (qi, blood and fluids), essence and spirit. 

The Three Humors (Qi, Blood and Fluids)

The three humors are used to diagnose in Chinese Medicine. This is similar (but not identical) to the Ayurvedic concept of “tridosha”, which includes wind, fire and air. 

Qi

In a cosmic sense, qi is the web of energy connecting all phenomena. In nature, it functions as movement, growth, evolution, transportation, holding, raising up, motivating, inspiring and warming. 

Qi is formed from three sources in the human body: pre-natal qi, post-natal qi and natural air qi (zong qi) gathered by the lungs and transformed. There are five classifications of qi:

Original qi (yuan qi) - derived from pre-natal essence - housed in the Kidneys - provides qi for the entire body - carries the yin and yang which form the basis for mingmen, or the life gate

Grain qi (gu qi) - made from post-natal qi - produced by the Spleen and Stomach from food 

Natural Air (zong qi) - post-natal qi made in the Lungs - promotes circulation and supplements the Heart

True qi (zhen qi) - post-natal qi that circulates through the meridians and organs - formed from the combination of original qi, grain qi and natural air combining - responsible for the daily functioning of the body

Nutritive qi (ying qi) - post-natal qi that is derived in the heart and circulates through the meridians and organs - is an aspect of the blood that nourishes the whole body - is the qi that flows through the vessels in the circadian flow

Defensive qi (wei qi) - post-natal qi that circulates in the sinew channels - floats at the surface by day and goes inward at night - regulates the “seasons” of the body including the circadian flow and sleep rhythms

How to build qi 

Strengthen the lungs: pranayama, breathing techniques (kapalabhati, ujjayi, normal breathing)

Cultivate qi practices: dan tian tapping, qi gong, sleeping tiger, healing organ sounds, om meditation, meditation

Eat qi tonifying foods: warm cooked food, congee, soups, stews

Blood 

Blood is a fluid rich in nutrients that circulates in the body by the warmth and activity generated by yang qi. Blood is created from bone marrow and grain qi.

Jing essence forms the blood marrow which makes blood. The main source of blood production, however, is when the Stomach receives food and the Spleen transforms it into grain qi. The Spleen ascends the grain qi to mix with natural air (zong qi) from the lungs. The Lungs pass zong qi to the Heart, where the Heart finishes the transformation of blood.

How to build blood

Heal any irregularities in the menses cycle

Tonify qi which makes blood

Food therapy 

Avoid overworking 

Jin-ye fluids

Jin-ye fluids are also a yin fluid which refer to all liquids in the body that are not blood. There are four types of jin-ye fluids, all of which are made in the Stomach. 

Pure thin (jin)

Watery, clear fluids which flow easily to the sensory organs.

Pure thick (jin)

Carries defensive qi (wei qi) to the muscles via the sinew channels. 

Turbid thin (ye) 

Thicker and slower fluids that carry nutritive qi (ying qi) to the viscera.


Turbid thick (ye)

Heavy, turbid and dense fluids that move very slowly to the curious organs (bone marrow, spine, brain, uterus) and the joints. Thick ye fluids form hormones. They are a combination of fluids and fat.

In our asana practice, we are primarily, though not exclusively, working with pure thick jin fluids and turbid thick ye fluids. 

Pure thick jin fluids carry the wei qi that circulates in the sinew channels. The sinew channels, when nourished by fluids, gain the ability to be conditioned (stretched and strengthened) through movement. When undernourished, they become tight and prone to injury. Wei qi needs two things: yang qi and fluids.

Turbid thick ye fluids carry nutritive qi (ying qi) to the joints, which provides lubrication for easeful movement and joint stability. 

Fluids carry pathogens. Asana practice pushes or evacuates pathogens stored in the fluids from the body, through sweat, urination and defecation. Sometimes there is even vomiting or fever known as “yoga fever”. 

How to nourish fluids

Tonify yin with food, drink, sleep and rest.

Clear meals as described in Andrew Sternam’s book, Welcoming Food.

Be careful to not drink excessive amounts of water which will flush the yin liquids out through urination.

Practice asana in a way that circulates the fluids, rather than depletes them.

Jing Essence

Jing essence's physical component is a highly refined and distilled fluid substance. Its origin is within the Kidneys, which is how Chinese Medicine broadly classifies the endocrine system. 

The spiritual component of jing essence comes from pre-natal qi that carries the imprint of our karma and life’s purpose.

Jing essence has two sources: pre-natal qi and post-natal qi. Pre-natal qi, or original qi, is what was bestowed upon us from the heavens and our parents. It is our DNA that is imprinted from 7 generation cycles before us. We are born with a finite amount of pre-natal qi, though it can be affected and tonified by post-natal essence. 

Jing essence is our constitutional potential for strength, vitality and resistance.

Jing also refers to reproductive semen in Chinese Medicine. Semen and other hormonal secretions are considered a material manifestation of jing essence.

How to build jing essence

Support the kidneys with practices that strengthen post-natal qi:  food therapy, qi gong, asana, meditation, pranayama and kriyas.

The spiritual aspect of jing is supplemented by practices of honor and devotion, to ourselves and to others. The energy of honor, worship and devotion returns to us as jing essence. In zen, it is called “dharma energy”. The energy we receive from ritual, practice and correct living.

How we treat people and ourselves, especially the ones closest to us, as they are more karmically intertwined with our essence, directly impacts how our essence emanates forth.

Holding onto trauma injures the jing. To the degree in which we can let go and resolve the imprint of past traumas, is the degree in which our essence can unfold and manifest through our lives.

Moral conduct is a major component of how we build and injure essence. Morality means reducing our karmic imprint. We gain insight and wisdom about moral conduct through the Sutras of Patanjali as well as the Buddha’s noble eightfold path.

“The Yoga Sutras of Patanjali”

The first limb of the eight limbs of yoga as described by Patanjali are the yamas. These have to do with actions that we direct outward into the world. They are our karmic ripple that we initiate through our choices and actions. They are:

ahimsa (non-violence)

satya (truthfulness) 

asteya (non-stealing) 

brahmacharya (right use of energy)

aparigraha (non-greed or non-hoarding)

The Buddha’s Noble Eightfold Path

Of the eight paths, the “moral conduct” portion of the eightfold path includes:

Right speech

Right action

Right livelihood

There are several methods and practices to cultivate jing essence through sex. Several books are written on Taoist sexual practices. In general, they usually involve the male retaining his semen during orgasm and using the microcosmic orbit and chakras to circulate energies between partners in a way that produces union or infinite flow, rather than separation and depletion. Most important, however, is that we treat ourselves and our partner with devotion, honor and respect. This affects the imprint sex makes on our essence.  

Spirit (shen or mind)

Shen represents the “spirit” and mental faculties of an individual. Shen expresses on the mental, emotional and spiritual levels. On the mental level, it is one’s ability to form thoughts. Emotionally, shen is the feeling of enthusiasm that fills our heart with purpose and excitement. Spiritually, it is the force behind the human personality that moves us forward on the path of evolution.

Shen is first transmitted to us by our parents, similar to jing. The parent’s state of mind at the time of conception is said to impact the shen transferred to the fetus. This carries on even through gestation, where the mother’s spirit and mind greatly affects the shen of her baby. After birth, shen can be diminished depending on the amount of love and compassion that is received. 

Shen is reflected in the eyes, on the face, and in the personality. When the shen is full of vitality, the eyes will sparkle, the face will have luster, and the personality will be in good spirits.

Heart houses shen, therefore the state of Heart qi and blood is a direct reflection of the state of our shen. The Kidneys are also involved as they are responsible for receiving and pivoting the Heart yang qi into the rest of the body via the San Jiao.

Each zang organ carries its own aspect of shen spirit.

How to support shen

Keep all organs in balance and harmonized

Tonify and support Heart qi and blood

Keep fluids, cold and heat in balance

Cultivate Kidney’s mingmen 

Meditation

Live a fulfilling life path

Maintain a healthy balance of being surrounded by loved ones and being in solitude

Six Confirmations and Their Sinew Channels

Some channels open to the exterior and close into the interior while others function as the pivot (or hinge). This prevents yang qi from floating out of the body and also prevents yin qi from sinking down towards death. When we relate this to our breath, the inhale opens the yang channels to the exterior and the exhale closes the yin channels inward towards the organs, like one huge cosmic breath.

 Maoshing Ni describes this process in his translation of the Huang de Nei Jing:

“...the qi of the five zang organs circulates throughout the body in a continuous fashion, like the universe with its myriad galaxies. The qi flow begins in the taiyang/bladder and small intestine channels, which serve as the primordial, dynamic beginning spreading along the back of the trunk and limbs. It is regarded sometimes as the father. The qi then flows onwards to the yangming/stomach and large intestine channels, which act as the defender as it traverses the front of the trunk and the limbs. Next the qi travels through the shaoyang/gallbladder and sanjiao channels on the side of the trunk and limbs. It is the bridge between the interior and the exterior of the body, or where the qi makes its entry into the deeper yin environment.

The first yin channels the qi passes through are the taiyin/spleen and lung channels, which are the outermost channels amongst the yin channels. The taiyin channels are the great nurturer, sometimes regarded as the mother. The qi winds its way further into the shaoyin/kidney and heart channels, which are the gatherer of qi into the deep reservoir of the body. As the qi penetrates into its final destination, before it begins the cycle all over again, it arrives at the jueyin/liver and pericardium channels. The yin at its peak starts to decline, allowing the yang to rise, like the moon, which is symbolic of yin in the night sky. When the night is dying, the sun, which is symbolic of yang, will be born. The jueyin channels are the extreme yin vessels which act as transition between yin and yang as the qi flows harmoniously through them, maintaining a delicate balance. The cycle is repeated, always following this order, unless there is pathology, which can disrupt the flow of qi.” (Ni, Moashing, 1995)

One Yang Opens to the Exterior

Taiyang
Urinary Bladder, Small Intestine

Taiyang opens the Du Mai/spine (splits, forward bends, shoulderstand (halasana, karnapidasana)

Shaoyang
Gallbladder, San Jiao

Shaoyang pivots the spine (twists and lotus)

Yangming
Stomach, Large Intestine

Yangming closes the spine  (shoulderstand (matsyasana, utanapidasana), foundational kriyas for all backbend abilities, standing backbends, locust kick ups, backbends focused in Stomach and Large Intestine channels) 

One Yin Closes Into the Interior

Taiyin
Spleen, Lung

Taiyin opens Ren Mai (foundational kriyas for all backbend abilities, prone backbends, ustrasana, backbends focused in Spleen and Lung channels)

Shaoyin
Kidneys, Heart

Shaoyin pivots the yin deeper into the Kidneys (expansion backbends, kneeling backbends (kapotasana), backbends focused in Kidneys and Heart channels, handstands, forearm stands)

Jueyin closes inward towards the Heart by way of the Pericardium and draws the yang qi from the Heart yin down to the Kidneys  (handstands, forearm stands)

Bibliography

Freuhauf, Heiner. Six Conformation Diagnostics in Context - Classicalchinesemedicine.org. 2010, https://classicalchinesemedicine.org/wp-content/uploads/2016/03/fruehauf_sixconfincontext.pdf. 

Fruehauf, Heiner. “All Disease Comes from the Heart: The Pivotal Role of the Emotions in Classical Chinese Medicine.” The Healing Order, The Healing Order, 8 July 2022, https://www.thehealingorder.com/blog/all-disease-comes-from-heart-pivotal-role-classical-chinese-medicine. 

Ni, Maoshing. The Yellow Emperor's Classic of Medicine: A New Translation of the "Neijing Suwen" with Commentary. Shambhala, 1995. 

Tierra, Michael, and Lesley Tierra. Chinese Traditional Herbal Medicine. Lotus Press, 1998. 

Yogic Exercises for Meridian Therapy

A Four Part Course on Chinese Medicine and Yoga
With Angela Patriarca LAc. 
February–November 2023

Online and in San Diego

COURSE DATES

Module One: Energetic Anatomy: Meridians, Chakras and Nadis
February 11–12

Module Two: The Five Elements: Organs, Emotions and Spirit
May 13–14 

Module Three: Practicing in Rhythm: Solar, Seasonal and Lunar Cycles
August 26 - 27

Module Four: Energetic DNA: The 8 Extraordinary Vessels
November 4–5