The Yellow Emperor’s Inquiry: The Mysteries of the Winds

The Yellow Emperor inquired: “Nature has eight winds, while human meridian illnesses are said to involve five winds. What is the explanation behind this?”

Qi Bo responded: “The eight winds in nature are external pathogenic energies that invade the meridians, causing wind-related diseases in the meridians. These winds can further penetrate the meridians, affecting the five organs and causing them to fall ill.”

“The four seasons of the year have interrelated controlling relationships. For example, spring overcomes late summer, late summer overcomes winter, winter overcomes summer, summer overcomes autumn, and autumn overcomes spring. When a season appears with the controlling seasonal climate, it is known as the seasonal conquest.”

“The east wind arises in spring, primarily affecting the liver, and its meridian energy flows to the neck. The south wind arises in summer, primarily affecting the heart, and its meridian energy flows to the chest and ribs. The west wind arises in autumn, primarily affecting the lungs, and its meridian energy flows to the shoulders and back. The north wind arises in winter, primarily affecting the kidneys, and its meridian energy flows to the waist and thighs. Late summer corresponds to earth and affects the spleen, with its meridian energy flowing to the spine.”

“Therefore, in spring, pathogenic energy often affects the head; in summer, it affects the heart; in autumn, it affects the shoulders and back; and in winter, it affects the limbs.”

“Spring is prone to nasal discharge and bleeding; summer to chest and rib diseases; late summer to diarrhea and cold-related symptoms; autumn to wind-induced malaria; and winter to convulsions and cramps.”

“If winter activities, like massaging the navel to stimulate Yang energy, are not conducted, there won’t be nasal discharge and neck ailments in spring, chest and rib diseases in summer, diarrhea and cold-related diseases in late summer, wind-induced malaria in autumn, and convulsions, diarrhea, or excessive sweating in winter.”

“Essence is the foundation of the human body; thus, preserving internal Yin essence prevents heat-related illnesses in spring. Excessive summer heat without proper sweat-induced cooling results in wind-induced malaria in autumn. This is the general rule for diagnosing seasonal illnesses.”

“In the realm of Yin and Yang, there are also subdivisions. Daytime belongs to Yang; morning to noon is Yang within Yang, and noon to dusk is Yin within Yang. Nighttime belongs to Yin; evening to the crowing of the rooster is Yin within Yin, and the rooster’s crowing to dawn is Yang within Yin.”

“Similarly, the human body mirrors this pattern. The exterior is Yang, the interior is Yin. The back is Yang, and the abdomen is Yin. In terms of organs, the Zang organs are Yin, and the Fu organs are Yang. The liver, heart, spleen, lungs, and kidneys are Yin organs. The gallbladder, stomach, large intestine, small intestine, bladder, and triple burners are Yang organs.”

“Understanding the concept of Yin within Yin and Yang within Yang is crucial for analyzing the seasonal illnesses’ location in Yin and Yang to determine treatment methods, such as acupuncture and stone therapy. For instance, winter diseases are in Yin, summer diseases in Yang, spring diseases in Yin, and autumn diseases in Yang, each requiring treatment based on their location.”

“Furthermore, the back is Yang; within Yang, the heart is Yang within Yang, and the lungs are Yin within Yang. The abdomen is Yin; within Yin, the kidneys are Yin within Yin, the liver is Yang within Yin, and the spleen is the ultimate Yin.”

“These are examples of the human body’s internal and external Yin and Yang connections, mirroring the natural world’s Yin and Yang correspondences.”

The Yellow Emperor asked: “Apart from corresponding to the seasons, do the five organs have analogous elements that can be summarized?”

Qi Bo replied: “Indeed.

• The east corresponds to the liver, linked with the color green. The liver opens to the eyes and stores essence internally. It is associated with the emotion of fear, the sour taste, wood, chickens among animals, wheat among grains, and the spring season. In the celestial sphere, it corresponds to the Jupiter star, with ascending Yang energy in spring, affecting the head, the note Jue, the number eight, and the tendons. Its smell is rancid.
• The south corresponds to the heart, linked with the color red. The heart opens to the ears and stores essence internally. It is associated with the bitter taste, fire, sheep among animals, millet among grains, and the summer season. In the celestial sphere, it corresponds to the Mars star, affecting the vessels and organs, the note Zhi, the number seven, and the scorched smell.
• The center corresponds to the spleen, linked with the color yellow. The spleen opens to the mouth and stores essence internally. It is associated with the sweet taste, earth, cattle among animals, millet among grains, and the long summer season. In the celestial sphere, it corresponds to the Saturn star, affecting the tongue root and muscles, the note Gong, the number five, and the fragrant smell.
• The west corresponds to the lungs, linked with the color white. The lungs open to the nose and store essence internally. It is associated with the spicy taste, metal, horses among animals, rice among grains, and the autumn season. In the celestial sphere, it corresponds to the Venus star, affecting the back and skin, the note Shang, the number nine, and the fishy smell.
• The north corresponds to the kidneys, linked with the color black. The kidneys open to the anterior and posterior yin orifices and store essence internally. It is associated with the salty taste, water, pigs among animals, beans among grains, and the winter season. In the celestial sphere, it corresponds to the Mercury star, affecting the knees and bones, the note Yu, the number six, and the rotten smell.

Thus, skilled physicians prudently examine changes in the six Fu and five Zang organs, understanding their harmony and discord. They meticulously organize and internalize these profound principles. This knowledge is invaluable and should only be taught to those who genuinely seek to learn and possess the necessary qualities. Protecting and valuing this wisdom is the correct attitude.