Wu-sin theory. Wu Xing - Five Directions of Qi Movement

You have learned about the first principle of the Wu Xing circle - the unity of the opposites of yin and yang.

The second principle of the Wu-Sin circle is the principle of the movement of the five primary elements: water, wood, fire, earth and metal. These same elements are the basis of the material world. Each element of this system helps the development of the next one and encourages it to be active.

There are two ways to move around the wu-xing circle. Along the outer circle that goes from element to element (from organ to organ) and along the lines that form an asterisk.

Circle movement is a creative way of energy movement. When a sufficient amount of energy in one organ contributes to the healthy development and normal functioning of the next organ. In the Wu Xing system, this method of relationship is called Mother-Son. The Mother is the organ that "nourishes" and the Son is the recipient.

The second circle is a destructive circle. It follows the lines that form a star. This is the direction of overcoming. This is the unity and struggle of opposites.

When everything is harmonious in the body, all processes in the organs are harmonious.

As a result of influence on any organ from the outside, the balance of relationships may be disturbed, but if all connections are built correctly, both constructive and destructive, then the work of the organs will come into balance.

Everything in nature and the cosmos is subject to precisely these relationships. And man is a microcosm. An imbalance in one organ affects other organs.

For example, with heart disease, energy disturbances occur in the lungs, and then the energy imbalance along the meridians spreads to the liver (movements along the "star").

Each primary element corresponds to a certain organ, season, emotion, weather, sound ...

Water - Kidneys - Bladder;

Wood - Liver-Gall bladder;

Fire-Heart-Small intestines;

Earth - Spleen, pancreas - Stomach;
Metal - Lungs - Large intestine.

Water is the source of the birth of all living things, at the same time it extinguishes fire. An excess of water in the kidneys negatively affects the heart: the cold season corresponds to the kidneys, and the heart, on the contrary, is summer, heat and too cold, in this case, energy goes from the kidneys to the heart, destroying it. The same happens in the relationship between all related organs.

Water includes the kidneys and bladder. In oriental medicine, the kidneys are the basis of everything. As in nature - life originates in water, so the kidneys are the basis on which the foundation of the whole organism is born.

A tree is born from water, which simultaneously generates fire (the tree burns) and oppresses the earth (the roots of the tree receive nourishment from the earth). Tree means birth, growth, development. Fire born from wood gives rise to earth (ash) and oppresses metal (metal loses its shape and becomes fluid). Fire means the highest development. Earth, meaning transformation, change, generates metal and oppresses water (absorbs it into itself). Metal means decay, decline. And the metal, having become liquid, becomes a symbol of water, closes the circle in order to start its movement from birth to decline again.

The drawing depicting the wu-xing circle shows the movement of these elements, as well as the organs, emotions, colors that relate to one or another element.

And so, moving in a circle of creation or destruction of connections, you can help your body to come to a harmonious and coordinated work of all organs.

In health groups, we did similar practices.

I offer you 2 practices for independent work.

PRACTICE IN THE CIRCLE OF CREATION U-SIN for nourishing the organs

Try to do this practice yourself: After rubbing your palms, go around the circle of creation - from the kidneys to the heart, then to the spleen, lungs and close the circle on the kidneys.

PRACTICE ON THE STAR WU-SIN for chronic diseases

If you surely you know about a chronic disease of any of your organs, then go through the destructive circle (by the star).

For example, in case of kidney disease, we look at the "star" with which organs the kidneys are connected. With an excess of energy in the kidneys - Water floods the Fire, thereby destroying it. So we need to feed the heart, move the energy from the heart to the lungs, and then balance it with the liver.

Rub your palms, put them on the area of ​​​​the heart and imagine red hot fire instead of the heart. After 10 minutes, without taking your hands off the body, move them to the lungs, for 10 minutes presenting the lungs as the color of white metal. After another 10 minutes, move your palms to the area of ​​​​the liver, presenting the liver in the form of a green young flexible willow. Then rub your palms again and “wash” your face with them.

Do this practice according to the Wu Xing circle. And you will immediately feel the effect. Practice requires full awareness. The color of each organ is shown in the figure.

Do practices for your health and after practice, please share your results and feelings at the bottom of the page.

Describe your feelings in as much detail as possible.

Be healthy, harmonious and let all the destruction that seems to you become a new step for the generation of a new, healthy, real!

With love, Natalia Angel.

2. The human body in the theory of U-sin.

Literature

1. Chinese Theory of 5 Elements (Wu Xing)

From time immemorial, the dualistic cosmogonic concept of the existence of two opposite forces - Yin and Yang, which arose from the originally single energy Qi (Chi) has been the basis of the worldview of the inhabitants of the eastern countries from time immemorial. This happened under the influence of the primary matter "Taiji" (literal meaning - "Great Limit").

As a result of "thickening" Qi, a division arose into light and light Yang Qi, which rose up and formed the Sky, and cloudy and heavy Yin Qi, which descended and formed the Earth. The alternation of Yin (passive force) and Yang (active force) sets the cyclical nature of all processes in nature; day and night; morning and evening; winter and summer; cold and warm; wakefulness and sleep; inhalation and exhalation, etc. The interaction of Yin and Yang gives rise to five primary elements (original elements), which are the basis of all things and states of nature: Water, Fire, Wood, Earth, Metal.

"It is worth abolishing one (original principle), and life will become impossible" ("Zuo zhuan").

This idea formed the Wu-sin concept, according to which all phenomena in the Universe are in constant motion: the earth is the soil for plants; water - food for plants and animals; fire is warmth for all living things; tree - food for animals, etc.

If you pay attention to the interrelated cyclical phenomena, both in nature and in the human body: night - day, morning - evening, winter - summer, cold - heat, wakefulness - sleep, inhalation - exhalation, systole - diastole, then in these cycles the same phases can be noted.

Each of these cycles consists of four successive states:

1. Birth (growth) corresponds to morning, spring, etc.

2. Maximum activity (culmination) corresponds to noon, summer, etc.

3. Decline (destruction) corresponds to evening, autumn, etc.

4. Minimum activity (rest) corresponds to the night, winter.

The tree symbolizes growth and development and unites such objects and phenomena as rapid variability, sour taste, green color, etc.

Fire is a symbol of maximum activity and is characterized by high temperature, upward movement, red color, bitter taste.

The metal corresponds to the period of the onset of wilting and is characterized by dryness, sharp taste, and white color.

Water is characterized by the least activity, fluidity, salty taste, black color.

To these symbols or elements, one more is added - the fifth element, which serves as the center and axis for cyclic changes. This element is the Earth, because all cyclic changes are characteristic of the Earth and occur on the Earth. Earth symbolizes the period of maturity, has moisture, sweet taste, yellow color.

These elements contribute to a better understanding of the interaction of forces functioning in nature, make it possible to explain the existing relationships.

Wu-hsing theory - or the theory of the five primary elements - is the second most important concept of ancient Chinese philosophy and medicine. It is based on the laws of nature and establishes the processes of interaction of all objects and phenomena in the universe, including in the human body.

The main position of the Wu Xing theory, which is of practical importance, is the conclusion that there are connections between the five elements that obey the Yin-Yang theory. These connections are presented in the form of two opposites: creative (stimulating) and destructive (inhibiting).

The sequence of mutual overcoming of primary elements is different: Water overcomes Fire; Fire overcomes Metal, Metal overcomes Wood; The tree overcomes the earth; Earth overcomes Water.

In a circle there is mutual generation, in a star - mutual overcoming.

Thus, the creative connection is external, carried out along the circle of cyclicity, and the destructive one is internal, carried out inside the circle of cyclicity along the cycle of the star.

Since the creative connection is aimed at development, stimulation, excitation, and the destructive connection is aimed at oppression, resolution and inhibition, they balance each other similarly to the forces of Yin-Yang.

Within each item, primary elements are highlighted. For example, in the annual cycle, wood corresponds to spring, fire to summer, metal to autumn, water to winter, and earth to the astronomical middle of the year, the point of the summer solstice ("eternal summer"). Within a day, five elements refer respectively to sunrise, noon, "declination" of the sun to the west, sunset and midnight.

2. The human body in the theory of U-sin

The concept of Wu Xing is applicable not only to the analysis of the phenomena of the surrounding world, but also to the physiology of the human body, to explain the interrelationships of internal organs, as well as to diagnose and treat various pathologies.

Based on the principle of universality, this organization scheme is transferred to all living beings, objects and processes, including humans. There is a correspondence between the five elements and every constituent part of man, every physiological function. All phenomena of nature also find their correspondence to the five elements.

In the surrounding world (macrocosm) a person is a world in miniature (microcosm), a reflection of the universe and consists of the same five primary elements that enter the body with food. In the human body (and any living being), organs related to the primary elements are also distinguished: the category "Wood" includes the liver and gallbladder; to the category "Fire" heart, small intestine, pericardium, three parts of the body; the “Earth” category includes the spleen - the pancreas, the “Metal” category includes the lungs and large intestine, the “Water” category includes the kidneys and bladder. The meridians of these organs also belong to the same categories. In addition, on each meridian there are all points of primary elements.

Organs interact with each other and with the environment, and each organ corresponds to a certain principle. Based on analogies between all phenomena and the five primary elements, the Wu-sin concept created a coherent picture of the relationship between man and nature (table).

In this single system, everything is interconnected and interdependent, all parts of the macrocosm, and hence the microcosm, have a common functional structure. These laws and cycles fully correspond to the processes actually taking place in the human body. For example: in case of lung disease, energy disturbances occur in the liver, and then the energy imbalance spreads along the meridians to the spleen, etc.

Each primary element corresponds to a specific organ:

Wood - liver - gallbladder;

Fire - heart - small intestine;

Earth - spleen - stomach;

Metal - lungs - large intestine;

Water - kidneys - bladder.

The liver produces the heart, the heart the spleen, the spleen the lungs, the lungs the kidneys, the kidneys the liver. This is one of the connections of the cycle, which ensures its complete closure.

According to this scheme, acute diseases and the process of recovery develop.

Classification of the five primary elements and their corresponding fundamental principles

Fundamentals	The Five Elements of the Earth
	Wood	Fire	Earth	Metal	Water
5 dense organs - Yin	liver	heart	spleen	lungs	kidneys
6 hollow organs-Yang	gallbladder	thin intestines, 3rd heater	stomach	colon	bladder
5 body systems	immune	endocrine	digestion	respiratory	circulatory
5 additional functions	metabolism	mind control	blood circulation	energy exchange	heredity management
5 emotions	anger	joy	thoughtfulness	sadness	fear
5 holes (windows)	eyes	language	mouth	nose	ears
5 body structures	bundles	vessels	muscles	skin and hair	bones
5 secretions	tears	sweat	saliva	from the nose	urine
5 flavors	sour	bitter	sweet	spicy	salty
5 colors	green	red	yellow	white	black
5 changes	birth	growth (development)	change	accumulation (withering)	storage (disappearance)
5 healthy grains	wheat	millet	rye	rice	beans
5 types of useful. meat	chicken	mutton	beef	horsemeat	pork
5 cardinal directions	East	south	center	west	north
5 seasons	Spring	summer	end of summer	autumn	winter
5 planets	Jupiter	Mars	Saturn	Venus	Mercury
5 influences yavl. nature	wind	heat	dampness	dryness	cold

But if, as a result of the influence of external factors, regulatory connections are broken, then the system will not be able to reach an equilibrium state. According to this principle, stable pathological conditions (chronic diseases) are formed. If there is an insufficiency or redundancy of certain connections, pathology arises.

The nature and spread of the disease does not go beyond the Yin-Yang theory, but the dynamics of its development can only be explained from the point of view of the creative and destructive links of the cycle of five elements.

The main practical conclusion from the teachings of Wu-hsing is the recognition of the inseparable connection of all five primary elements. At the same time, each of the primary elements is connected with others through productive and destructive processes ("friend-enemy") and is under their influence. The meaning of productive processes is as follows: water promotes the growth of a tree; wood can produce fire; fire gives earth (ash); earth gives birth to metal; metal turns into water (liquid). Destructiveness is manifested in the fact that water can extinguish fire; fire can soften metal; metal can cut wood.

In Wu Xing theory, the following relationships exist between the five primary elements:

1. stimulating;

2. oppressive;

3. excessively stimulating (hyperstimulating);

4. excessively oppressive (hyperoppressive);

5. having reverse stimulation;

6. having reverse oppression;

These connections are:

Normal - stimulating (contributing to the emergence and development) and depressing (limiting) connections;

Pathological - excessive (hyper-stimulating, hyper-depressing, excessively depressing) and connections that have a reverse inhibitory effect (weakening) and a reverse stimulating effect.

1. Stimulating connections. By these is meant a connection in which each element acts in a stimulating way on the next one. This is an evolutionary connection that promotes the emergence and development (Shen). The sequence of stimulation is as follows: Wood stimulates Fire, Fire stimulates Earth, Earth stimulates Metal, Metal stimulates Water, Water stimulates Wood. This relationship is often referred to as "Father-Son" or "Mother-Daughter". Such stimulation exists in physiology and explains the mutual connections between internal organs - viscero-visceral connections (see figure, connection in a circle).

2. Oppressive connections. By this is meant containment and limitation (Ge). The sequence of these connections is as follows: Wood oppresses Earth, Earth oppresses Water, Water oppresses Fire, Fire oppresses Metal, Metal oppresses Wood (see figure, connection through the element). Such a relationship is often referred to as "grandmother-granddaughter" or "grandfather-grandson".

In the relationship between objects and phenomena in the surrounding world, there must be both stimulating and limiting connections, because. without stimulus, there would be no development, and growth without restraint can lead to catastrophic consequences. Thus, due to the fact that stimulation is limited by inhibition, and inhibition is replenished by stimulation, the necessary balance is maintained that ensures normal development, i.e. harmony.

3. Hyperstimulating effect. If any organ is excessively active, which is observed in pathology, then it also has a hyperstimulating effect. For example, with dyskinesia of the gallbladder (Wood), there is an increase in the peristalsis of the small intestine, pain in the heart (Fire), with inflammation of the pancreas (Earth), the peristalsis of the large intestine (Metal) increases, accompanied by dyspeptic symptoms.

4. Hyper-depressant effect. It is also observed with excessive activity of any organ and can occur simultaneously with hyperstimulation in the direction of the inhibitory effect. For example, in acute cholecystitis (Wood), the pancreas (Earth) is inhibited, which leads to a decrease in its functions.

5. Reverse stimulation - stimulation in the opposite direction, when the stimulated element is strong enough "son" and it has the opposite effect on the "father". For example, in acute pancreatitis (Earth), there are disturbances in the work of the heart (Fire), accompanied by pain, tachycardia, and depression of the psyche.

6. Reverse oppression - oppression in the opposite direction. For example, in acute pancreatitis (Earth), the peristalsis of the gallbladder (Wood) may decrease, which can lead to bile stasis, constipation.

The oppositely oppressive effect means the weakening of the primary element, which has a direct oppressive effect due to the excessive development of the oppressed element. The direction of the reverse inhibitory action is opposite to the direction of the direct inhibitory action.

For example, if the primary element wood is redundant, then it excessively inhibits the primary element earth and has a reverse inhibitory effect on the primary element metal. If the primary element wood is insufficient, then it simultaneously experiences reverse oppression from the primary element earth and excessive oppression from the primary element metal.

If a pathology has arisen, then three primary elements (meridians) are considered:

1. with disturbed energy;

2. preceding it;

3. following the violated.

For example, if excess energy is detected in the bladder meridian (water), then it is possible to influence the gallbladder son meridian (tree) or the large intestine mother meridian.

Wu-hsing theory was used to classify nature, organs, emotions, to explain the physiological and pathological interactions that occur in the human body, to diagnose and prescribe treatment. Knowledge of this theory allows you to understand traditional oriental medicine and make sure that its provisions are correct. Some correspondences to the five primary elements that are associated with man and natural phenomena are given below.

Consider some of the relationships shown in the table. For example, the Kidney (water) of all the sense organs is most closely associated with the ear (water). The Kidney meridian "opens" in the ear area. The window of the Kidney is the ears. Therefore, according to the state of hearing and auricle, one can judge the state of the Kidney. Of all types of tissues, the Kidney is most closely associated with bones (water) and in diseases of the skeletal system (osteochondrosis, arthrosis, etc.) they affect the meridian of the Kidney, which gives a good therapeutic effect. On the other hand, the influence of cold, immoderate salt intake, feeling of fear can have a strong effect on the Kidney, thereby causing their disease. The classification of organs, phenomena, objects according to their correspondence to the five primary elements also makes it possible to determine the symptoms of damage to organs. For example, redness of the face suggests damage to the Heart. Diseases related to the Lung meridian (metal) can lead to diseases related to the Kidney meridian (water), etc.

All ancient Chinese diagnostics is connected with the natural principle, with natural processes.

For example, in the treatment of acute edema of the body, an analogy is made with the withdrawal of water from some vessel, for example, a kettle. If you pour water from the kettle through the spout and open the lid of the kettle, then the water will flow out of it faster (through the spout and through the hole for the lid) than only through the spout. Therefore, in order to speed up the withdrawal of fluid during edema, it is necessary to strengthen the action of the kidneys ("teapot spout") and at the same time open the lungs (teapot lid). The possibilities of such an analogy are very wide.

Getting acquainted with the Wu-hsing teaching, one should understand that the phenomena, organs and their functions classified with the help of the five elements are an abstract concept, but this division allows bringing everything that exists in nature into a certain system. So, for example, the typical properties of fire are Yang heat and a flame rising upwards (from a medical point of view, this is when inflammation and a state of heat form in the upper part of the human body). Everything that has such signs refers to the primary element fire. Everything that has the properties of water: fluidity, coldness, has a tendency to move backwards is included in the primary element water, etc.

There are two cycles illustrating the interaction between elements. In the first cycle, which is called the "generation cycle", each of the elements generates, or produces, the following element: wood produces fire, fire produces earth, earth produces metal, metal produces water, and water produces wood, which naturally leads to the beginning of a cycle . In the second cycle, called the "destruction cycle", each of the elements destroys, or absorbs, the element that follows it. Thus, water destroys metal, metal destroys wood, wood absorbs water, water absorbs fire, fire destroys metal, and the cycle begins anew.

Just like the Universe, which maintains balance due to the interaction of the five elements, the human body, which is a microcosm of the Universe, maintains the harmony of the mental and physical principles thanks to the same interaction of the five elements. Energy circulates in the body, using the meridians and the corresponding organs and entrails, following strictly defined cycles. And these cycles, illustrating the circulation of energy in the body, are a reflection of those two cycles, which were the interaction between the five elements. For Taoists, each of the insides of a person is associated with one of the five elements.

In the first cycle, each of the organs is connected with its corresponding element, which leads to the following result: the heart (fire) supports the spleen and pancreas (earth), the spleen and pancreas (earth) support the lungs (metal), the lungs (metal) support the kidneys (water), the kidneys (water) support the liver (wood), and the liver (wood) supports the heart (fire). The viscera are also subject to this cycle: the small intestines (fire) support the stomach (earth), the stomach (earth) supports the large intestines (metal), the large intestines (metal) support the bladder (water), and the bladder (water) supports the gallbladder ( wood).

If the balance is disturbed in any of the organs, it not only can no longer support the organ following it on the meridian path, but also has a negative effect on this organ or provokes a negative effect of another organ on itself. However, this is exactly what the second cycle shows us, that is, the cycle in which each of the elements destroys or absorbs the element following it. When the balance of energy in the heart (fire) is disturbed, the heart (fire) negatively affects the lungs (metal); lungs (metal) negatively affect the liver (wood); the liver (tree) negatively affects the spleen - the pancreas (earth); the spleen-pancreas (earth) affects the kidneys (water) and the kidneys (water) adversely affects the heart (fire). This model also applies to the viscera: an imbalance of energy in the small intestines (fire) leads to a negative effect on the large intestines (metal): the large intestines (metal) adversely affect the gallbladder (wood); the gallbladder (tree) has a negative effect on the stomach (earth); the stomach (earth) negatively affects the bladder (water); and the bladder (water) has a detrimental effect on the small intestines (fire).

3. Application of the theory of 5 elements in Chinese medicine

In Chinese medicine, the theory of the Five Elements, the classification of phenomena according to their properties and relationships, is used to explain both physiological and pathological phenomena, and is also of guiding importance in diagnosis and treatment.

1. The five elements and the relationship between the zangfu organs. Each of the internal organs corresponds to one of the Five Elements. The properties of the Five Elements serve to explain the physiological functions of the five Zang organs. In addition, the connections of generation and oppression are used to explain some of the interactions between the zangfu organs. For example, the liver is generated (activated) by the kidneys, generates the heart, is oppressed by the lungs, and inhibits the spleen. The role of other organs is explained in a similar way.

The channels have a close connection with the zangfu organs. They are the ways in which the zangfu organs are connected with each other, according to the links of generation and oppression of the Five Elements. It is through the channels that the mutual balance and interaction of the Five Elements is maintained.

2. Five elements and organ pathology. The appearance of a disease is a pathological manifestation of a disorder in the zangfu organs and related tissues, which can occur for various reasons. The human body is a single whole, there are connections in it for the generation and oppression of the Five Elements, therefore, if one organ is damaged, other organs are involved in the pathological process, which is called the "spread of the disease." According to the theory of the Five Elements, the mutual "transmission of the disease" can be carried out both along the paths of generation and along the paths of oppression.

The spread of the disease along the links of generation includes the transmission of the disease of the "mother" to the "son" and the disease of the "son" to the "mother". For example, the spread of liver disease to the heart is explained by the transmission of the disease of the “mother” to the “son”, and the spread of liver disease to the kidneys is explained by the transmission of the disease of the “son” to the “mother”.

The spread of disease along the bonds of oppression includes excessive oppression and counter-oppression. For example, the spread of liver disease to the spleen is an excessive oppression of the Earth by Wood, and the spread of liver disease to the lungs is the counter-oppression of Metal by Wood.

It should be noted that mutual pathological influences of internal organs exist objectively. Some of them can be carried out in violation of the interaction between the "son" and the "mother", excessive oppression and counter-oppression. Thus, the theory of the Five Elements can serve to explain the pathology of the spread of diseases in the clinic.

3. Theory of the Five Elements in Diagnosis and Treatment. The theory of the Five Elements is used to generalize diagnostic data and determine pathological conditions according to the nature and patterns of the Five Elements. For example, in a patient with inflamed eyes, a tendency to anger, a liver-Wood disease can be assumed, since the eyes and anger are also correlated with the Wood element.

In addition, the theory of interaction of the Five Elements is widely used in clinical practice to determine the principles of treatment and selection of points.

There are two main principles of treatment based on the relationship of the generation of the Five Elements according to the “son-mother” rule:

Stimulation of the "mother" in case of deficiency. In this case, five shu-points are used (sources, streams, rapids, rivers, mouths), which correspond to the Five Elements. For example, if there is a deficiency in the lung channel (chronic cough, shortness of breath with little exertion, quiet voice, sweating, thin weak pulse), stimulation methods can be applied at the rapid point of the lung channel Taiyuan P.9 or at the mouth point of the large intestine channel Qu-chi GI.11, which correspond to the element Earth (the lungs and large intestine belong to the Metal element, the Earth gives birth to Metal and is the "mother" of Metal), or use the rapid point of the spleen channel Tai-Bai RP.3 (the spleen refers to element Earth and is the "mother" of Metal). In addition, you can use the point-mouth of the large intestine channel, which has an external-internal relationship with the lung channel.

Sedation of the "son" in excess. In this case, five shu-points are used (sources, streams, rapids, rivers, mouths), which correspond to the Five Elements. For example, with an excess in the lung channel (sharp cough, rough voice, feeling of tightness of the chest, superficial slippery strong pulse), sedation methods can be applied at the point-mouth of the lung channel Chi-ze P.5 or at the point-stream of the large intestine channel Er- jian GI.2, which correspond to the Water element (lungs and large intestine belong to the Metal element, which generates Water - the “son” of Metal), or use the mouth point of the kidney channel Ying-gu R.10 (kidneys belong to the Water element and are the "son" of Metal).

In addition, the determination of the principles of treatment and the selection of points can be based on the principles of mutual oppression of the Five Elements, mainly to strengthen the oppressor when the oppressed is activated. For example, if the harmony between the liver and the stomach is disturbed (the Tree excessively oppresses the Earth), the principle of treatment should be to strengthen the Earth and restrain the Tree, one should use the mouth point (Earth) of the stomach channel (Earth) Zu-san-li E.36 and the rapid point (Earth) liver channel (Wood) Tai-chun F.3.

Literature

Belousov P.V. Theoretical Foundations of Chinese Medicine (Series "Chinese Zhenjiu Therapy") - Almaty, 2004.

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“It is not enough to know, it is necessary to apply,” says folk wisdom. Why is it difficult to start doing something, even if you know that it is necessary?

The answer is given by Chinese metaphysics: You may not have enough energy to change something in your life.

Life energy, or Qi, is one of the main categories of Chinese philosophy and is fundamental to Chinese culture.

So, for example, in the Nei Ching, the oldest medical treatise, the authorship of which is attributed to the legendary emperor Huangdi (c. 2600 BC), it is stated: “ Where the disease-causing disorder penetrates, there is definitely a lack of Qi.».

According to Chinese metaphysics, from the original single energy Qi, two opposite forces arise - Yin and Yang.

It is described as follows: as a result of “condensation”, Qi was divided into light and light Yang energies, which rose up and formed Sky, and cloudy and heavy Yin, which sank down and formed earth.

Alternating Yin and Yang sets the cycle of all processes in nature: night and day, winter and summer, cold and heat, exhalation and inhalation, etc.

BUT interaction of yin and yang gives birth to five primary elements or elements(movements of Qi energy), which are the basis of all things and states of nature: Water, Wood, Fire, Earth (Soil) and Metal.

This idea formed the concept of "U-Sin" (Five Elements or Movements), according to which all phenomena in the Universe are in constant motion.

FEATURES of Wu Xing theory and your place in this concept

From a practical point of view, it is important to know which element in this concept you are.

The best choice is to analyze your birth chart in terms of Chinese astrology.

However, there is a simplified, but also effective way.

To clarify your place in the Wu-Sin concept in a simple way, just look at the last digit of your year* of birth:

• 0 and 1 - You are "Metal".
• 2 and 3 - You are "Water".
• 4 and 5 - You are "Tree".
• 6 and 7 - You are "Fire".
• 8 and 9 - You are "Earth".

* If you were born in January, early February (before the 4-5th), then see the previous year.

Laws of interaction of elements in Wu-sin

The Five Elements (or Five Chi Movements) are not something static, once and for all established. They constantly interact with each other, in accordance with certain laws.

These laws are called the Cycles of Creation and Control (xiang sheng相生 and xiang ke相克 ).

1. Cycle (circle) of generation (or nutrition)

Generation cycle - this is a special interaction, when each of the elements generates and feeds the next:
- Water feeds Wood, Wood gives birth to Fire, Fire - Earth, Earth - Metal, Metal - Water, and the circle closes.

2. The cycle of control (or destruction)

Control cycle - this is a special interaction, when each of the elements controls and destroys the next:
- Fire controls Metal, Metal - Wood, Wood - Earth, Earth - Water, Water - Fire, and the circle closes.

How to Use Wu Xing Theory in Your Life

According to the Cycles of Creation and Control, each element has two close ones - one element feeds it, and the second, which it feeds. There is one “hostile” that destroys it, and there is one dependent that is destroyed by itself.

For example, according to the year of birth you are "Metal":

• Then you are “nourished”, that is, supported, by people, things, products and phenomena of the elements of “Earth” and “Metal”.
• You yourself “feed”, that is, you support “Water”.
• What destroys you is what is connected with "Fire", you destroy what is connected with "Wood".

Look at the table to determine for yourself the best directions, colors, seasons and key factors in life.

Table. Wu-Sin and the world around

	Wood	Fire	Earth	Metal	Water
Side of the world	East, southeast	South	southwest, northeast, center	West, northwest	North
Season	Spring	Summer	End of every season	Autumn	Winter
key factor	Wind	Heat	Dampness	Dryness	Cold
Nature	Rectangular shapes. Be able to bend and straighten. Pendulum. Curve and straight.	Triangle, cone. Burn and rise. Clockwise movement.	Square. Accepts crops and sprouts. Abides in everything.	Subject to external influences and changes. Calls for an update.	Wet and flowing down. Movement counterclockwise.
planets	Jupiter	Mars	Saturn	Venus	Mercury
Color	Green	Red	Yellow, brown	White, metallic	Black blue
in man	Physiology, growth, development, learning	Emotions, motivation, optimism	Intelligence, foresight, planning	Structure and order, rigidity and discipline	Information, creativity, intuition

Qualities and personality traits according to U-Sin

To evaluate your qualities, read the description below.

Wood

In nature, a tree grows up and stretches towards the sun. Therefore, at a symbolic level, it is associated with development, growth.

If there is little or no element of the Tree in a person’s birth chart, then this means that training, self-development will be more difficult.

A tired wanderer can rest in the shade of a tree, birds nest in its branches, so another quality of a tree is goodwill.

Fire

The main characteristic of fire is inspiration, passion, because it is not for nothing that we say, for example, “to catch fire with an idea.” Another image of Fire is the Sun, when it is not in the sky, people tend to be sad more often, so another characteristic of the Fire element is optimism.

If the element of Fire in the birth chart is weak or absent, then there may be difficulties with motivation, a tendency to pessimism.

Therefore, about such a person, in whom the element of Fire is weakened, one may get the impression that he is a cold person.

Earth

First of all, the Earth is stability, reliability, striving for guarantees, confidence in the future.

A person with a strong earth element in their horoscope tends to make decisions with long-term consequences in mind.

For example, I choose a profession, but will it be in demand in 20 years?

They are good strategists and also caring people.

Metal

The Metal element is characterized by hardness, therefore it is responsible in the horoscope for a sense of justice, the realization of plans. Also, the qualities of Metal are organization, the ability to concentrate.

If there is no Metal in the birth chart or not enough, then it will not be easy for a person to defend himself, maintain discipline.

Metal is also associated with endurance, practicality, integrity, stamina and courage.

Water

The element of Water is characterized by mobility, plasticity. Water makes the earth fertile by irrigating it. However, excess water can lead to disaster (tsunami).

In the birth chart, Water is responsible for flexibility, thought processes, communication, and interaction.

If a person in the birth chart does not have enough elements of Water, then he may have difficulties with emotional intelligence, with intuition.

In preparing the article, materials were used:

• A. I. Kobzev. Spiritual culture of China: encyclopedia: in 5 volumes.
• Chinese philosophy. Encyclopedic Dictionary, ed. Titarenko M.L.
• Dong Zhongshu. The meaning of the five elements // Ancient Chinese philosophy. Han era. M.: Science. The main edition of Eastern literature. 1990.
• Zinin S.A. Five elements and the concept of yin yang // Quantitative methods in the study of the history of the countries of the East. M., 1986
• Knowledge gained from the course "Four Pillars of Destiny (Bazi)" by Anatoly Sokolov, whom I am.

SO, TO SUM UP WHAT ARE THE FEATURES OF Wu Xing Theory

• To change your life for the better, desire and knowledge are not enough, vital energy is needed. Life energy or Qiis one of the main categories Chinese philosophy.
• According to Chinese metaphysics, Yin and Yang appeared from a single Qi, and their interaction gave rise to the other five key elements (elements or movements) - Wood, Fire, Earth, Metal and Water.
• Your Chinese horoscope contains information about a key element. A simplified method for determining such an element is by year of birth.
• Wood, Fire, Earth, Metal and Water enter into various interactions with each other, in accordance with certain laws. These laws are called the Cycles of Generation and Control.
• Using information about cycles, you can determine what is favorable for you and what is unfavorable, that is, to clarify for yourself the best directions, colors, seasons and key factors of life and environment.
• Depending on which element prevails or is absent in your birth chart, certain qualities and features of your personality may appear.

You can choose the best solution for your situation at a consultation, read more about which you.

Have questions? Please write them in the comments to this article. I will also be grateful for your response.

Best regards and best wishes,

All phenomena have the nature of one or more of these elements, they are independent and connected and are used to analyze the surrounding world.

Nature Water- flow

Nature tree- bend

Nature fire- burn

Nature Earth- sow, grow

Nature metal- obey

The law of interaction of elements: activation, suppression of oppression, counter-oppression.

Activation is a mother-son relationship.

Each element is both mother and son. The tree oppresses the earth, the earth waters, etc.

Activation and oppression links the elements according to the U-Sing system.

Disorders of the Wu-Sin system manifest themselves in the form of an imbalance.

With excessive exposure to a depressing factor, the imbalance is called suppression, manifests itself as a deviation that goes beyond the norm, and has clinical manifestations.

The closer the deviation to the edge of the corridor, the closer the corresponding organ to clinical manifestations.

Signs of oppression outside the corridor turn into a clinical phenomenon.

When the Qi of a given element is excessive, it overly oppresses the oppressed element and overstimulates the oppressor. (Stimulation on the Ryodoraku chart is a rise up) When the Chi of a given element is not enough, it is oppressed by the oppressor and stimulated by the oppressed.

Conclusion: anti-oppression plays the role of a kind of buffer that does not allow one of the elements to be too oppressive or be oppressed.

In addition to the normal activating effect on the mother-son principle, there is also an anomalous depressing interaction on the son-mother principle.

Normally, the earth stimulates the metal, i.e. the mother-son principle is implemented. However, in case of excessive activation of the metal element, its reverse interaction with the earth appears according to the son-mother principle, i.e. metal activates the earth, while metal is still the son of earth, and earth is the mother of metal. Those. the earth plays a compensatory role, oppressing the activating element, the activated element does not receive support from it, and this, in turn, does not give the latter an additional source for its growth.

Conclusion: normal connections of activation and inhibition are aimed at preserving and maintaining the relative balance of the Wu-Sin system. As soon as any pathological condition arises, other connections immediately begin to appear, for example, anti-oppression, the son-mother mechanism is turned on, which smooth out pathological changes. (Theoretically, this has not been proven.)

The 5 elements are symbols. The entire U-Shin theory is confirmed by the Ryodoraku method. Each internal organ belongs to a specific element. In addition, between the organs and the channels related to them, there is an external-internal relationship that occurs between those belonging to the same organ or channel.

Thus, U-Sin exerts a regulatory influence on the organs and channels of the body associated with them.

Naturally, the U-Xing theory does not reflect the entire degree of interaction between the organs and channels of the body, however, clinical experience shows that it includes the main, main connections between them.

The body is a complex system, in case of failure or damage to any organ, a response occurs from other organs, which in Tibetan medicine is called the transmission or transmission of diseases. In accordance with the Wu-Sin theory, this transmission occurs through both activating and depressing connections. Transmission through activating connections represents interactions of the mother-son and son-mother type, and transmission through oppressive connections is suppression and counter-oppression.

The whole theory of Wu-Sin is basic when considering and summarizing diagnostic information and determining the pathological state of organs and systems of the body.

In diagnostics and treatment, 5 elements correspond to 5 groups of points (they are called ancient points or U-Sing points) located on the distal parts of the limbs. Their choice and methods of influence are always made according to the principle: stimulate the mother or sedate (slow down) the son. The Wu-Sin theory simultaneously makes it possible to comprehend the course of the pathological process in the body, to separate the primary from the secondary, to separate the root cause of the disease from its consequences, and also to predict the development of a future or already existing disease and the nature of its course.

Formula Nutrition - Balance - Cleansing.

The combination of two concepts - nutrition and balance - determine the normal homeostasis.

Balance

The products of the "five" are "pulling up" and "cutting off" energy in the "low" and "high" meridians, respectively.

Bringing the balance to the optimal value is carried out with the help of Quinary.

If a strong pathology is found in any meridian (the value is on the border or outside the "corridor", then Quinary cannot be taken until the correction; Cally tea cannot be drunk either, because this can cause an exacerbation in the corresponding meridian.

Acceptable imbalance between the left and right parts - no more than 10 units; a larger imbalance needs to be corrected.

The state of the meridian of the three parts of the body determines the state of the other meridians, which is why its proper functioning is so important, and therefore it is necessary to give NuPlus in case of violations of its energy. Needles can "put" it in place, but this does not help for a long time. It is impossible to restore the energy of the large intestine with needles, because. the nature of its pathology - in its slagging, in the presence of a layer of "dirt" on its walls, which interferes with the absorption of nutrients; and the general state of the body's energy in the first place depends on it, so you need to eat NuPlus or Vilalite.

The main cause of chronic diseases is slagging of cells, which causes an additional load on the meridian. From this, the effect of superconductivity is lost and false commands are sent to the energy distributor; and the organ receives such a false command and starts to work badly (incorrectly). This failure becomes permanent and chronic disease occurs.

Fermentation bacteria cause gases; fermentation is going on in the body. Putrefactive bacteria cause putrefaction, a slow process leading to tissue breakdown. If the meridian is at the top of the corridor in the diagram, it means that fermentation occurs in this organ; if below - rotting.

The acidity of gastric juice is reflected in the readings of the meridian of the stomach: if the meridian is raised, it means that the acidity is increased, if it is reduced, it is lowered.

At low readings of the intestinal meridian, the entire gamut of intestinal bacteria is needed. Only then the intestines begin to work normally.

In Eastern medicine, diseases are not treated, but the balance of meridians is restored, i.e. it is necessary to constantly form a balance, without naming diagnoses, which are usually only a consequence, a symptom of imbalance.

Organs in Chinese representation.

The common name of the organs is Zang-Fu-organs.

There are 6 Zang organs and 6 Fu organs.

Zang organs - dense, parenchymal organs - belong to the Yin system. Their main function is the processing and storage of nutrients, vital energy Chi, blood and body fluids.

Fu organs are hollow organs related to Yang; their main function is the digestion of food and the removal of toxins from the body.

The term "organ" in Chinese medicine is understood as a structural and functional unit, i.e. a system united not so much according to the topographic and analytical principle, but according to its functional activity, i.e. according to the principle of functional systems.

The lungs perform not only the function of breathing, but also control the activity of our skin and hair; The heart not only controls the blood supply, but also controls emotions. The concept of an organ in traditional Chinese medicine is natural-philosophical in the theory of functional systems developed by Academician Anokhin (Theory of Functional Systems).

Natural Accumulator: The Teaching says: The 5 Zangs of the organs store purified nutritious Chi without depleting it, they fill up but never overflow.

There is a very close relationship along the channels and colotherals of the body, both between the Zang and Fu organs, and between the groups of Zang - Fu organs, sensory organs and tissues of the body.

The Jiang-Fu theory was not built on the basis of anatomical studies, but mainly on the study of physiological and pathological manifestations and the analysis of vast clinical experience. Experience prevailed in research, because it was impossible to cut even a dead organism. Surgeons could only perform external operations.

Chi energy comes from the large intestine and it is extremely dangerous to touch it.

Characteristics of the main organs

Zang organs

Heart

Located in the chest; its channel is externally-internally connected with the channel of the small intestine, refers to the element of Fire.

Main functions:

Blood and vascular management

The heart provides blood circulation, which is carried out with the joint activity of the heart and blood vessels, where the first acts as the initiator of the process. This function is performed by the Chi of the heart; if it is normal, then the blood flow is usually active.

Soul Vault (Shen)

The psyche in the understanding of traditional Chinese medicine is associated with all Zang Fu organs, but mainly with the heart.

The main material basis for the normal functioning of the psyche is blood, which, in turn, is controlled by the heart, and therefore these two functions of the heart are closely related.

The heart opens into the tongue and manifests itself on the face (the term "opens" indicates a close pathological or physiological relationship of any Zang-Fu organ with the sense organs - in our case, the tongue).

The tongue has a connection with the internal channel of the heart, and therefore one can judge the state of the heart from it. When heart function is normal, the tongue will be pink, moist and mobile.

As it is written in Su-wen, with a lack of blood in the heart, the tongue turns pale, and when a fire ignites in the heart, the tip of the tongue turns red to the point that ulcers may appear on it. Their appearance on the face with circulatory disorders will change the complexion, it turns red or pale, and this indirectly indicates a change in the Qi of the heart.

Pericardium

It is the membrane that surrounds the heart and can be considered an auxiliary organ of Zang. However, it has its own channel - the pericardium, which is externally-internally connected with the channel of the triple heater (San Jiao).

Its main function is to protect the heart, and when the pathogenic factor goes to the heart, the pericardium is the first to meet it. It is because of this important barrier function that the pericardium is classified as a Zang organ and is considered the sixth Zang organ.

Liver

Located in the right hypochondrium, refers to the element of the tree. Its channel is externally-internally connected with the gallbladder channel.

Main functions:

Storage of blood, she stores blood in this way. regulates the volume of blood flow, changing it according to the needs at the moment; that is why the liver is closely related and affects the functions of all organs and tissues.

Maintaining fluent Chi points. The liver is responsible for the harmonious and constant circulation of Chi and the activity of the Zang Fu organs, including itself; This ability of the liver manifests itself in 3 main areas:

A) control of emotional activity is possible only with the normal ability of the liver to maintain the free flow of Chi. Then the soul and emotions will be harmonious.

Liver disorders can present with symptoms such as depression and tearfulness, apathy with stagnation of Liver Qi, or restlessness and insomnia with overactive Liver Qi.

B) Participation in digestion: The liver not only secretes bile, but also controls the functions of the stomach and spleen, which play a major role in providing the body with nutritious Qi.

C) Influence on the circulation of Chi and blood, although the main role in this is played by the heart and lungs. To prevent stagnation of Qi and blood, the ability of the liver to maintain the free flow of Qi is essential.

Tendon control

The liver nourishes all the tendons and maintains their normal physiological activity. With depletion of blood in the liver, the tendons are weakened, as a result of which the limbs become rigid (weak), and when a pathogenic heat ignites in the liver, spasms and muscle cramps can occur.

The manifestation of pathologies on the nails means that by their appearance one can judge the state of Yin in the blood and liver, so with a deficiency of blood, the nails become soft and brittle.

The liver opens into the eyes. In Su-wen it is said: "this is how the primary Chi of 5 Zang and 6 Fu of the organs rises up and penetrates into the eyes, allowing them to see. The liver is the most important and most important among all the organs that affect vision, for example, deficiency of Yin and blood in the liver lead to dry eyes and reduced vision, and with heat syndrome in the liver, redness, swelling and soreness of the eyes appear.

Spleen

It is located in the middle part of the body and belongs to the earth element.

Its canal is externally-internally connected with the canal of the stomach. By its functional nature, the organ of the spleen is more similar to the pancreas. That is why in most manuals its channel is called the spleen-pancreatic channel.

Its main functions are the following:

Management of transport and transformation of food and water. Since food is the main building material of Qi and blood, and it is processed mainly in the pancreatic spleen, this organ is the main organ for the formation of Qi and blood. Its function in water metabolism is extremely great, it removes excess fluid from the channels and colotherals (the outer meridian of the human body), maintaining basically their sufficient moisture and preventing dampness. This function is performed by the Chi of the spleen, the main property, which is the rise up. In case of its stagnation or descent down, dizziness, prolapse of the rectum, and prolapse of other internal organs are allowed.

Blood control

In addition to providing a material substrate for the formation of blood, the spleen maintains blood circulation, preventing the exit of blood from the vascular bed. She participates in the processes of blood renewal. In this regard, if the Qi of the spleen is weakened, various hemorrhagic manifestations appear, such as purpura, milena, and uterine bleeding.

Muscle control

The spleen delivers nutrients and water to the muscles, and therefore, with the adequacy of this nutrition, the muscles will be strong and well developed.

The spleen opens into the mouth and appears on the lips. Since its main function is the transportation and transformation of food, the sensations of the taste of food are a direct indicator of its state. So, for example, if pathogenic dampness is retained in the spleen, a fatty aftertaste will appear in the mouth and the taste event will decrease.

The spleen governs the muscles, and the mouth is the entrance to the spleen, so the lips always reflect its functional state, for example, pallor and dryness is evidence of spleen qi deficiency.

Lungs

Located in the chest, belong to the element "metal"; this channel has an external-internal connection with the channel of the large intestine.

Main functions

Managing Chi energy and breathing in the lungs. The Chi of the inhaled air is mixed with the Chi coming from the inside of the body. At the same time, a person inhales pure Chi and removes the polluted one.

The respiratory function of the lungs significantly affects the functions of the whole body and is closely related to the chest Chi, or Zong Chi, which is formed from the combination of food and water Chi with pure air Chi and is distributed throughout the body, maintaining a normal level of organ activity.

Controlling energy dissipation, skin and hair

The term "scattering" in this case means distribution, i.e. refers to the ability of the lungs to distribute Chi itself and body fluids throughout the body, which warm, nourish and moisturize the skin. The skin is the body's defense system and its proper functioning depends mainly on the condition of the lungs and their scattering ability. In addition, the skin pores, which are actually the gates of Qi controlled by the lungs, also have the function of dissipating Qi.

In the clinic, there is a clear connection between the lungs and the skin, which have a significant impact on each other.

The lungs control the downward movement of Chi.

As a rule, the upper Zang organs lower Chi down, and the lower ones raise it up.

Since the lungs are the highest among all Zang organs, they mainly regulate the downward movement of Chi.

Their role is extremely great in activating and maintaining water metabolism at the external level, which is closely related to their ability to bring Chi down. So, for example, a violation of the lowering of Qi immediately causes sputum in the lungs and coughing.

The lungs open into the nose, which is the entrance gate of the respiratory system.

The functions of breathing and smelling of the nose are entirely related to the Chi of the lungs, and when this Chi is sufficient, nasal breathing is free and the sense of smell is sharp; in addition, since the throat is a respiratory tract and the organ of speech is located in it, the state of Chi of the lungs has a direct effect on speech and the timbre of the voice.

kidneys

They are located on the sides of the lower back, belong to the element "water", and their channel is externally-internally connected with the bladder channel.

Main functions:

Essence storage, body growth and development management. The kidneys contain the essence and material basis of the body and its functions. It consists of 2 parts: congenital, received from parents before birth; and acquired, which is constantly formed and replenished from nutrients processed by the spleen and stomach. Innate and acquired essences help and activate each other. Before birth, the innate essence is the material basis for the construction of the acquired one, and after the birth, the acquired essence constantly replenishes the innate one. Depletion of the essence of the kidneys is the main cause of human aging and death. Chi of the kidneys is directly involved in the processes of growth, maturation, aging of the body, therefore, in Chinese medicine, special attention is paid to the kidneys. Kidney Qi released from the essence consists of Yin - Kidney Chi, which is the repository of all Yin, fluids in the body, moisturizing and nourishing all organs and Kidney Yang Chi, which warms and activates all body functions. It is in this way that the physiological balance of Yin-Yang is maintained.

The regulation of water metabolism depends on the activity of Chi of the kidneys: when it is normal, the opening and closing of the kidneys occurs adequately and rhythmically. Water first enters the stomach, then is passed to the spleen and lungs, which disperse and lower it down. Part of the fluids enters the kidneys, where, with the help of the Yang-Chi of the kidneys, it is divided into 2 streams: clean and muddy. The pure stream again rises to the lungs and from there it begins to circulate to all organs and tissues, and the muddy one goes to the bladder, after which it is removed; thus. The kidneys regulate all water metabolism.

Chi Absorption refers to the ability of the kidneys to take in and drain Chi while helping the lungs. That is why breathing depends not only on the lungs, but also on the ability of the kidneys to absorb and lower the Chi.

Summarizing the above, we can say this: The lungs are the Ruler of Chi, and the kidneys are the root of Chi.

Management of bones, the formation of bone marrow, filling the brain with it; hair nutrition. From the essence of the kidneys, the brain and bone marrow are formed. As a result, the bone marrow fills the bones, nourishes them and helps to ensure their strength. The teeth are bone derivatives, also indicating the relative strength or weakness of the Chi of the kidneys, and therefore of the whole organism. In addition, the bone marrow is the sea of ​​the brain and fills the spinal cord and brain, nourishing it and ensuring its normal functioning. Essence and blood activate each other, and the nutrition of the hair depends entirely on the adequacy of the blood supply, which is rooted in the essence of Kidney Chi, which is why hair is always a manifestation of the adequacy of blood circulation, as well as the external manifestations of relative Kidney Chi.

The kidneys open into the ear and regulate the anterior and posterior orifices of the body. The ability of the ears to hear depends entirely on the Primary Chi of the Kidneys, so the ears belong to the Kidneys. That is why when the Qi of the kidneys is depleted, a person develops tinnitus, hearing loss and dizziness. The anterior and posterior openings of the body are the urethra, genitals, and anus. Weakening of the primary Qi of the kidneys leads to a violation of their opening and closing, which manifests itself in the form of frequent urination, urinary incontinence, enuresis, pollutions, prolonged and persistent diarrhea, prolapse of the rectum.

Fu bodies

gallbladder

Refers to the element "tree" and externally-internally associated with the liver.

Its main function is to store and concentrate bile, with its periodic release into the intestine. At the same time, the Qi of the gallbladder descends. This function is closely related to the function of the liver - to maintain the free flow of Chi, and therefore it is often said that the functions of the liver and gallbladder are similar.

In the clinic, diseases of these organs are often manifested and treated in the same way. Despite this, the gallbladder is one of the six FU organs; it, unlike others, does not digest food and water, and therefore it is sometimes called an additional FU organ.

Stomach

Refers to the element "earth" and externally-internally associated with the spleen. Its main function is to digest, absorb, move food further into the small intestine. Nutrients from it come for further transformation into the spleen, so these organs work together and promote digestion.

Qi of the stomach normally goes down with food, and its abnormal rise is usually accompanied by nausea or regurgitation of food.

Small intestine

Its upper section connects to the stomach, and the lower section to the large intestine. The small intestine is related to the element "fire" and externally-internally connected with the heart. Its main function is the further digestion and absorption of food coming from the stomach. It separates pure Qi from cloudy Qi, passing food masses to the large intestine and water to the bladder. That is why, diseases of the small intestine can manifest themselves in urination.

Colon

Refers to the metal element and externally-internally associated with the lungs. Its upper section is connected to the small intestine, and the lower one opens into the anus.

The main function is the intake of food masses from the small intestine, the further absorption of liquids and the formation of feces. Its pathological disorders are manifested primarily in the form of a violation of its transport function, which immediately leads to constipation or diarrhea.

Bladder

Refers to the element water and externally-internally connected with the kidney channel. Its main functions are to temporarily store urine and remove it from the body. This function is carried out with the help of Chi of the kidneys, and its violation is manifested in the disorder of urination.

San Jiao

Meridian of the three parts of the body, or triple heater. Refers to the element fire; its canal is externally-internally connected with the pericardial canal. It is located separately from all Fu organs inside the body and is divided into 3 parts: upper (Shang-Jiao), middle (Jung-Jiao) and lower (Xia-Jiao). Its main functions are to control various forms of Chi and to help circulate Yuan Chi (Primary Chi) and body fluids. The process of digestion requires the participation of all organs, including San-jiao, which passes and regulates the flow of water and food in the body, while being a kind of irrigation system consisting of waterways.

Each of the 3 Jiao or parts of the body functions differently with the Zan-Fu organs and participates in the processes of digestion; thus, for example, the upper part governs the dissipation and distribution of the primary Qi of food and water. San Jiao is similar to fog (here the word "fog" refers to the all-pervading fog-like states of primary Chi and water).

The middle part of Jui-Jiao helps the stomach and spleen to digest and absorb nutrients; By distributing fluids in the body, it helps the formation of blood. Jui-jao is like bubbling foam, which represents the semi-digested state of food.

The lower part regulates the separation of clean from muddy, is responsible for the excretion of body fluids and wastes, working together with the kidneys, bladder, large intestine, i.e. Xia-Jiao resembles a drainage ditch.

In the clinic, all Jiao are also used to generalize the functions of the internal organs up to the diaphragm: the upper part - between the diaphragm and the navel; middle - spleen and stomach; below the navel - the lower part of the kidney, intestines and bladder.

Fancy Fu Organs

Brain and bone marrow

gallbladder

Uterus for women, prostate for men

Brain

The brain is the sea of ​​the brain. Its upper part is located at the Fang-Hu-ey point, and the lower part reaches the Wen-Fu point. Chinese medicine classifies the brain as a Dzai Fu organ, so the symptoms refer to various organs, especially the heart, liver, and kidneys; therefore, brain disease syndromes refer to the syndromes of various Zan-Fu organs. In addition, there is a close relationship between the brain and the posterior median channel Zan-fu-mai.

Uterus or prostate

The uterus is located in the lower abdomen, regulates the menstrual cycle and nourishes the fetus, is closely connected with the kidneys; her reproductive ability is primarily dependent on Kidney Chi. Channels start from the uterus: Ren-mai, or anterior-middle, which regulates the function of all Yin channels; Chun-Mai, or ascending vessel, regulates the Chi and blood of all 12 channels of the body. Therefore, the indicated functions of these channels depend mainly on the Chi of the kidneys; in addition, it is closely associated with the heart, spleen and liver, dysfunction of which can affect the course of the menstrual cycle and fetal development.

The prostate gland is also connected with the Chi of the kidneys, and the Ren Mai channels begin with the prostate gland.

Interaction between Zang organs

Heart and lungs

The heart governs the blood, and the lungs govern Chi, as a result, the circulation of the blood depends on the activity of Chi, but at the same time, Chi is distributed through the blood throughout the body.

Without Chi, blood stagnates, and without blood, there is no material carrier of Chi, as a result of which Chi quickly dissipates.

The heart and lungs are located in Shang-Jiao, and that is why, in febrile illnesses, the pathogen can directly move from the lungs to the heart, which confirms their close relationship.

Heart and spleen

The heart governs the blood, and the spleen supplies the nutrients for its formation; at the same time, the functions of the spleen directly depend on the degree of blood flow in it, and the work of the heart itself requires nutrients produced in the spleen, which confirms their relationship.

Heart and liver

They are closely related not only in terms of emotional signs, but also in terms of blood circulation: the heart controls blood, and the liver stores and cleanses it.

Only if there is enough blood in the heart, the liver can store blood and redistribute it according to the needs of the body.

The liver maintains the free flow of Qi and cleanses its circulation, which favorably affects its blood circulation and facilitates the work of the heart in pushing blood through the vessels.

In pathology, the heart and liver strongly influence each other, and disorders in one organ often lead to dysfunction in the other.

Heart and kidneys

The heart governs fire, is located in Shang-Jiao and belongs to Yang; The kidneys govern water, are located in Xia-Jiao and belong to Yin. Normally, the Yang of the heart descends and warms the Yin, while the Yin of the kidneys rises and moistens the Yang. This two-way activating-depressing connection is called the harmony of the heart and kidneys; in addition, the heart governs blood and circulation, while the kidneys store the essence that activates and nourishes.

Lungs and spleen

The spleen governs the processes of transportation and transformation and is the source of acquired Qi and blood, on which the strength of the Qi of the lungs depends. On the other hand, the ability of the spleen to perform its functions depends on the scattering and descending capacity of the lungs.

Lungs and liver

Normally, lung qi descends and liver qi rises; this is what achieves the harmony of vital processes in the body. If the qi of the liver is oppressed, it can transform into fire, which rises up and dries up the moisture of the lungs (transition of the fire of the liver into the lungs); on the other hand, if the qi in the lungs does not go down, then it leads to pathogenic dryness and heat, which deplete the yin of the kidneys and liver and lead to an overactive yang of the liver.

Lungs and kidneys

Violation of the scattering and descending function of the lungs or a violation of the ability of the kidneys to remove water not only disrupt the water exchange, but also exacerbate each other. The lungs govern breathing, and the kidneys govern the intake of Chi. If the Chi of the kidneys is weakened, then the inhaled Chi cannot go down and seems to float on the surface, and this leads to shortness of breath.

Long-term deficiency of lung qi impairs the absorption capacity of the kidneys, moreover, the yin fluids of the lungs and kidneys nourish each other, and the yin of the kidneys is the root of all the yin fluids in the body. Deficiency of Yin in the lungs can damage Kidney Yin, and deficiency of Kidney Yin leads to a decrease in the supply of Yin in the lungs and eventually leads to a combined deficiency of both lungs. Pulling only the meridian of the kidneys does not eliminate swelling, but only together with the meridian of the lungs.

Spleen and liver

The spleen controls the transport and transformation, while the liver maintains the free flow of Chi. This is a prerequisite for the coordinated work of the entire digestive tract. If the function of the spleen is normal and the body has enough nutrients, then the blood thrives and the liver works actively.

Spleen and kidneys

The spleen is the source of acquired Qi, while the kidneys are the source of congenital Qi. The acquired Qi constantly replenishes the stock of the innate, and the innate is the material basis for the formation of the acquired. In addition, with kidney Yang deficiency, spleen Yang does not warm up, and with spleen Yang deficiency, Yin predominates and cold inside the body develops, which disrupts Kidney Yang.

Liver and kidneys

The liver stores blood and the kidneys store essence. The blood of the liver is nourished by the essence of the kidneys, and the essence of the kidneys is replenished by the blood. Essence and blood have the same root; accordingly, the liver and kidneys have the same beginning.

Relationship between Fu organs

The main function of the 6 Fu organs is the process of digestion. Food enters the stomach, is digested and moves further into the small intestine, which continues its digestion, while separating clean from cloudy.

Pure is the nutrients and fluid that nourish and hydrate the entire body. Another part of the fluid enters the bladder and urine is formed from it. Muddy is the remnants of undigested food and toxins that pass into the large intestine and then are removed from it in the form of feces. The process of digestion mainly depends on the ability of the liver and gallbladder to maintain the free flow of Chi, on the functioning of the channel of the three parts of the body, the coordination of digestion, the distribution of Yuan Chi (primary Chi) and body fluids, and the combined function of all Zan-Fu organs.

It is favorable for Fu organs when they are clean and open, and unfavorable when they are clogged.

The close interrelationships of Fu organs are also manifested in pathology; for example, excess heat in the stomach causes the body fluids to dry up, resulting in constipation. Constipation due to dry bowel can be manifested by nausea and vomiting. Interactivity of fire in the gallbladder and liver leads to damage to the stomach and its Qi floating up, resulting in nausea, vomiting, regurgitation of food and bile.

Interaction between Zan-Fu bodies

In the body, there are various relationships between Zan-Fu organs. The main material substrate of these connections is the network of channels and vessels of the body. This relationship is called Jin-Lo. We have already considered one type of external-internal relationships. External-internal connections refer to the same element, for example, the right and left meridians. There is also a relationship between the Zan-Fu organs. This means that when an organ is damaged or a pathogenic factor appears in it, this factor is successively introduced into other organs; most often this phenomenon occurs in externally-internally connected organs through channels and colotherals.

Heart and small intestine

Excess energy of the meridian of the heart can damage the meridian of the small intestine; in turn, a similar situation in the small intestine can rise up and damage the heart.

Liver and gallbladder

The gallbladder is closely adjacent to the liver and fills with bile from it. These organs are so closely interconnected that in the clinic they practically should not be separated.

Note: If flora cannot be established in the intestines, a cleansing product and a product that tightens the liver and gallbladder (i.e. the liver and gallbladder do not work) must be combined. It is necessary to connect choleretic agents and consume them constantly.

Spleen and stomach

In the view of ancient Chinese doctors, these organs play a major role in digestion. The stomach digests food, and the spleen absorbs and distributes it. The spleen regulates the process of raising nutrients up to the heart and lungs, and the stomach regulates the lowering of food masses down, due to which the coordination of the entire digestive apparatus is achieved. The spleen is a Yin organ, it prefers dryness and dislikes dampness; and the stomach is Yang, prefers moisture and dislikes dryness. Yin and Yang in the body are always closely interconnected and need each other, which means that the organs also need each other.

Lungs and large intestine

The connection that is often observed, for example, a runny nose, is associated with a problem in the large intestine; A runny nose can be cured by regulating the large intestine. The connection between these bodies is obvious. If the Qi of the lungs descends, then the transport capacity and peristalsis of the large intestine are normal and free; if the intestines are blocked, the descent of Qi of the lungs is immediately disturbed, as a result of which cough, runny nose and a feeling of fullness in the chest immediately appear.

Kidneys and bladder

The functions of the bladder depend on the Chi of the kidneys, which provides it with water metabolism and regulates the proper and timely opening and closing of the bladder. Kidney Chi deficiency usually manifests itself as urinary incontinence and other diuretic disorders.

Chi, blood and body fluid

Chi, blood (Xue) and body fluid (Jing Yue) are the foundation of the normal physiological activity of the body and the material basis for the functioning of Zan-Fu of the organs, tissues and channels of the body. They are directly related to the Zan-Fu organs and at the same time explain the physiological properties of the organism and its pathological reactions. (if there is a conversation about a channel and they say "liquids" - these are energies). Chi is the material substance of the universe, and all changes in the latter are the result of changes and movements of Chi. In traditional Chinese medicine, Chi is understood as nutrients and the functional activity of all organs and systems, therefore, all human life is a consequence of the movements and changes of Chi. In the modern sense, the term Chi is used as an integral function of the entire life activity of the body, which includes vital energy, vitality, which is, as it were, the resultant for all bioenergetic processes of the body.

The concept of Chi carries practical significance, being refracted in the classical method of Sen-Ju therapy, the diagnostic method of Ryodoraku, in the methods of selecting food herbs that affect the meridians of the body.

Types and production of Chi depending on the origin, functions and distribution. There are several types of Chi; they are:

Yuan-Chi - primary Chi;

Tsung-Chi - chest Chi;

Ying-Chi - nutritious Chi;

Wei-Chi - Protective Chi

According to the source of origin, Chi is divided into 2 types: congenital Yuan-Chi and acquired, which includes all other Chi. Innate and transformed Chi are interdependent, they support and nourish each other. Innate Chi activates the D-P organs, which in turn become the source of acquired Chi, and it, in turn, constantly replenishes the innate.

Yuan Chi (primary)

It is formed in the human embryo from the first moment of life in the womb and predetermines the possibility of an independent start of the functioning of the body after birth; it is from this moment that it will require constant replenishment from the side of the transformed Chi. It is the root of the kidneys and is distributed throughout the body through the San Jiao channel (three parts of the body). Yuan Chi stimulates and ensures the functioning of all Zan Fu organs. The congenital deficiency of Yuan-Chi or its depletion during long-term storage diseases is the cause of rapid aging and death of a person.

Infertility is often the result of a low energy level in the mother - energy should be above 30 units.

Zong-Chi (chest Chi)

It is a combination of pure Chi of inhaled air and Chi of food; is located in the chest. Zong-Chi activates the respiratory function of the lungs, and the strength of breathing and voice is directly proportional to its activity. It activates blood circulation and blood vessels, and therefore the circulation of Chi, cold and motor skills of the limbs and trunk are interconnected and depend on the activity of Zong-Chi.

Ying Chi (nutritional Chi)

It is formed by the spleen and stomach from Chi food and water and circulates through the vessels. Its main function is the development and nutrition of all organs and tissues. Since Ying-Chi and blood have a close relationship, there is a term Blood Ying, i.e. Ying Xue, which reflects this relationship.

Wei-Chi (Defensive Chi)

It is formed from Chi food in the body and circulates outside the vessels (unlike blood). Its main function is to protect the body from various pathogenic factors. Wei Chi controls skin functions, moisturizes the skin, controls body temperature, and warms Zan Fu organs. In addition, each channel and organ has its own Qi, which corresponds to the functional purpose of this or that organ, being formed from the 4 above-mentioned types of Qi. Chi of the channels of the body is a combination of Chi of food, pure Chi of air and primary Chi of the kidneys and is called Jen-Chi or vital Chi. It is the material basis for the functioning of organs and has a significant impact on Qi, blood and internal organs.

Chi functions

There is no place in the body where Chi does not penetrate; depending on its current, the vital activity of the organism accelerates or slows down, increases or weakens. Chi is the root of the body, and the trunk and leaves dry up without roots.

The main functions of Chi are as follows:

Activating function

The growth and development of the body, the activity of the Zan-Fu organs, the blood circulation and the distribution of fluids in the body - all this depends on the activating function of Chi. With a lack of Qi, a person’s growth and maturation slows down, hypofunction of internal organs, stagnation of blood, internal organs, impaired distribution of fluids, and the production of wet phlegm inside the body.

The lack of phosphorus leads to the process of thrombosis.

You can restore the lack of phosphorus with the help of crabs, shrimps, crayfish.

The addition of phosphorus artificially leads to the dissolution of phosphorus (most phosphorus is found in animals wearing a shell)

Warming function

Chi controls the process of heat generation and heat transfer in the body. The main role belongs to Wei-Chi and her ability to control the condition of the skin pores.

Protective function

belongs to Wei-Chi, which protects the body from external pathogenic factors, and if they are introduced into the body superficially or internally, it actively fights them.

Controlling function

Chi regulates and controls all metabolic processes in the body: blood and blood circulation, perspiration, closing and opening of body orifices, i.e. processes of urination, defecation and ejaculation.

In Chinese medicine, there is also the concept of Chi-Hua or changing Chi. This term has 2 aspects:

Chi-Hua - reflects the processes of mutual transformation of essence, Chi, body fluids and blood.

As the famous Chinese treatise "Su-Wen" says: "Essence is transformed into Chi, and the activation of Chi is formed in essence; as a result, the harmony of essence and food allows the body to grow; in addition, Chi-Hua reflects the functional activity of Zang-Fu organs to completing tasks."

The nutritional function is performed mainly in Ying-Chi; it circulates through the blood vessels, nourishes the blood and the entire body.

Despite the difference between these 6 functions, they exist together, mutually help and activate each other.

Blood, its formation and circulation

The source of blood is the nutrients formed from food by the spleen and stomach. The Ling-Shu teaching says: "When Jun-Chao receives the nutrients of food, he transforms them into blood. The material substrate for its formation is Ying-Chi, which is formed in the spleen." In addition, the essence of the kidneys is also necessary for the formation of blood, in the same place, for example, it is said: "if the essence is not depleted, it will be converted into blood in the liver."

This quotation indicates the close relationship between essence and blood, and the important function of the connection between the liver and kidneys. Having formed, the blood circulates through the blood vessels, and its functions depend on the heart, liver, spleen.

The heart is functionally primary and controls blood circulation.

The spleen prevents the exit of blood from the vascular bed and nourishes it, and the liver activates the free flow of Qi and blood and stores it, regulating the volume of blood circulation.

As a result, for normal blood circulation and the work of all organs and systems, a well-coordinated and well-coordinated work of these three organs is necessary.

Blood functions

Circulating throughout the body and washing all organs and tissues, blood performs the following important functions:

Nutrition and hydration of all organs and tissues.

This function of the blood is manifested in the movement of the limbs and the condition of the eyes.

Su-wen says:

"If the liver has blood, the vision is sharp"

"If the feet are bleeding, they can walk"

"If the fingers have blood, they can grasp."

Disorder of the blood function leads to dryness of the eyes and mouth, impaired movement in the joints, dryness and flaking of the skin.

Blood is the material basis of mental activity, and harmonious circulation of blood supports a strong spirit.

- There are three of us. You (patient), I (Doctor), and Illness.
Two will always beat one.
YOUR CHOICE is which side to take.

| Traditional oriental medicine treats all systems of the body, not a single organ.. There is a proper elimination of toxins and restoration of energy balance.
The recipes for TF preparations are taken from the book "Chzhud-Shi" by the Tibetan physician and scientist Yutog Yondan-Gonpo (1112-1209). Wiki description (link)

The founder of the Tibetan Formula, Andrey Duiko, has carried out a synergistic combination of the ancient recipes of Tibet with the famous Chinese Wu Xing system.

This is the system we are talking about.

Wu Xing is translated from Chinese as “5 movements”, but you can often find the European name “5 elements”, which does not quite correspond to the essence of the system itself. These elements have names: "wood" "mu", fire "huo", earth "tu", metal "jin", water "shui".
The Wu Xing system is the basis for many practices related to China (both direct and indirect). Based on the Wu Xing principle: the Chinese traditional calendar, the Feng Shui system, Chinese astrology, Zhong Yuan Qigong and Taoist Yoga bodily practices, the internal Xingyiquan Wushu style, as well as Chinese traditional medicine and much, much more.

According to the teachings of traditional Chinese medicine, in the human body there are 5 main, and with them 12 essential "organs", that is, systems that are combined into the concept of "organ". Not just a delineated organ from “school medicine”, but a complex system that has a common functional activity. This should be well understood.

| The five main organs (corresponding to movements) are:

1. "Liver" - with its energy, cleansing and metabolic activities, nervous regulation and influences on other organs. (WOOD)
   
2. "Heart" - the entire cardiovascular system with its function of blood circulation. The heart is also associated with the mental activity of a person. (THE FIRE)
3. "Spleen" - the digestive system, which has the function of accepting and processing food, absorbing and using it by the body, excreting the formed dense slags. (EARTH)
4. "Lungs" - the entire respiratory system, partially including the skin. (METAL)
   
5. "Kidneys" - the system of urination and urination, the entire water-salt metabolism of the body and the excretion of liquid slags, the entire humoral regulation (endocrine glands). (WATER)
   

The cause of pathological changes in the human body is hidden in the system of suppression and counter-oppression.
The task of medicine is to restore the lost connections in the system of “assembly nodes” of the Chinese Wu-xing star when the diseased organism has already exhausted its compensatory-adaptive capabilities.

| We will talk about organs in the next part of the article. Further - more about the system itself »

As soon as a European person learns about wu-sin, he first of all tries to compare it with the system of 4 Greek elements, which are more familiar to him, consisting of earth, water, air and fire. Usually the question is formed like this: “why is there no air in wu-xing, but there are wood and metal”. The answer to this question lies in the correct translation of the hieroglyphs that make up the name "wu-sin".
The fact is that Wu-sin is 5 movements. And since energy is a measure of movement, then this is 5 energies. Energy and matter, as you know, are different entities. In fact, "U-sin" is an abbreviation for " At zhong liu syn zhi qi" or "five types of qi dominating at different times"
By the way, if we touch on the elements, and not the movements of energy, we can see that the Chinese quite often do not single out the Earth separately when calculating the elements, rightly believing that its energy is present everywhere. Another thing is that it can be in deficiency or excess, which in itself determines the clinical picture of the disease.

The famous philosopher of Ancient China Dong Zhong Shu (c. 180 - c. 120 BC) spoke about it this way:
“Earth occupies a central position, it can be called the all-bearing “dampness” of Heaven. (remember the Slavic expression "mother-cheese earth").
Earth is the helper of Heaven, its arms and legs.

Its good and generative power is full and abundant. The earth cannot be correlated with the affairs of any one season, it combines the five elements and all four seasons. Metal, Wood, Water and Fire, although they have their own functions, they cannot perform them independently of the Earth, just as sour, salty, pungent and bitter cannot form a real taste independently of sweet.

In other words, just as sweet is the basis of the five tastes, Earth is the main of the five elements.”

There is another - a global symbol that describes the laws of the surrounding reality. This is a Yin and Yang mandala, consisting of white and black drops.

Yang, white, is the heavenly beginning, Yin, black, the earthly beginning. Yang gives energy, and Yin - receives qualitatively transforms energy. The sky gives rain, light, heat, and the Earth absorbs all this and gives rise to various forms of life, such as grasses, trees, animals. The same thing happens with the interaction of a man and a woman at the sexual level: a man gives energy, and a woman receives it and, transferring it to another quality, gives birth to a child. The principle of Yin and Yang can also be projected onto time. Daylight is Yang, and dark is Yin, Summer is Yang, and Winter is Yin.

It is with the help of the seasons that it is best to bridge the gap from the binary system of Yin-Yang to the fivefold system of Wu-Xing. After all, man is a part of nature, creation. But at the same time it is not only nature. And the sign of Man is the Star. In both Eastern and Western ancient traditions (remember Da Vinci's star), a person was presented in this way.

| It is very important - that everything changes - we do not get sick instantly, but in development. Likewise, healing is always in progress. It is this healing process - how to heal correctly - that Wu-sin describes!

But back to Yin-Yang. Yin and Yang replace each other not abruptly, but gradually, creating 4 basic qualities of energy (4 qualities of movement). In spring, all nature wakes up, the night gives way to the day, the snow melts, growth is noticeable everywhere. Growth, excitement, development is the quality of increasing Yang energy. In the daily cycle, the quality of increasing Yang belongs to the morning, which occurs immediately after sunrise. In the morning everything wakes up and starts to move.

So where do you start in this cycle? And we will start, perhaps, with growth, from spring, from the beginning. Although a snake biting its own tail cannot be forced to stop)

| WOOD (YIN - hollow organ "gall bladder", YANG - dense organ "liver")

Having been born, a person begins to grow, which he does throughout childhood. Childhood is the spring of life, the time of growing Yang. In Wu-Sing, the quality of growth and excitation corresponds to the "Wood" energy. Energy "tree" - direct, powerful. A tree is the quality of energy that allows a small sprout to break through the asphalt and open its way to the life-giving light of the sun. It is important not to confuse the energies of Wood with the energies of Fire. Often - if a person is too angry (emerges with bile) or, on the contrary, is clamped and incapable of direct, quick, decisive action, one needs to look for problems with the energy of the tree. This pathology has both a physiological and a psychological side.
TREE - beginning, spring, growth, awakening, side of the world - east.

| FIRE (YIN - hollow organ "small intestine", YANG - dense organ "heart")

Spring smoothly turns into summer. Daylight hours reach their maximum duration. Flowers are blooming, trees are leafing out. Everywhere you can see movement, insects, birds, other animals, all experiencing a phase of maximum activity. Growth is replaced by change, transformation, spontaneity, an explosion of activity. The qualities of spontaneity, transformation, sensitivity, etc. - various manifestations of the energy of Fire. The energies of fire can both destroy a person and lead him out of eternal samsara and lead to awakening.
FIRE - activity, the heyday of summer, maturation, movement, side of the world - south.

| EARTH (YIN - hollow organ "stomach", YANG - dense organ "spleen")

Summer flowers turn into fruits. For nature - the height of creation. Not so hot, but not cold either. Off-season. The daylight hours are shrinking, the dark is just beginning to grow. Maximum Yang is reached, Yin begins to increase. The energy starts to thin out. The young man becomes mature. Time of full return. Further - assimilation and transformation. The nature of the earth is manifested in the fact that it receives the crop and produces a harvest.
This is a classic description. It is very important to understand that the ancients were practitioners - if the heyday lasted longer than the speculative "seasons, which is the revolution of the Earth around the Sun divided into 4 parts" - they described the phenomena in this way - spring and summer for us (our body, consciousness) last longer (at least least in China) than frost and snow.
The earth is the maturity side of the world no - the earth is designated as the CENTER.

| METAL (YIN - hollow organ "large intestine", YANG - dense organ "lungs")

Refinement, calming, increasing sensitivity - these are indicators of increasing Yin. This type of energy is called "metal". Here "metal" is taken as an image, while the dynamic properties of the metal are meant.
The metal is able to melt, passing from the previous solid form to the liquid, after which it is able to regain a new solid form. The metal sword is flexible but sharp.
The energy of the metal is understood not only as refinement and calming, but also as the action of separation and division. It's autumn.

| WATER (YIN - hollow organ "urinary bladder", YANG - dense organ "kidneys")

Autumn is leaving, all nature is immersed in sleep. Yin energy reaches its zenith. Trees that have dropped their leaves are covered with snow. The dark time of the day takes precedence over the light. The same type of energy prevails at night, after sunset. Borders are indistinguishable, everything is smeared and mixed. The obvious goes away, the implicit, the mysterious prevails. Water Energy is the most Yin of the 5. It's winter, north, midnight.

Continued in the 2nd part of the article »